Would you say that most of your days are filled with contentment or anxiety? Dr. Stanley teaches that anxiety is not something God gives but something we bring upon ourselves. Learn how you can overcome obstacles to peace.
Source: The Key to Contentment – Part 1
Source: “Living Faith”
Navigate the complexities of relationships and conflict with wisdom drawn from Scripture, focusing on becoming a peacemaker. Discover practical strategies rooted in Romans 12:18 to take ownership, communicate effectively, and find lasting solutions, transforming discord into constructive dialogue and fostering healthier connections.
Source: Living at Peace with Others
Source: This Great Salvation
When life breaks your heart, gratitude feels impossible. This prayer helps you spot the quiet gifts God is still placing in your hands.
Source: A Prayer of Gratitude When Life Feels Hard – Your Daily Prayer – January 28
Navigating family dynamics can be exhausting, but this guide offers practical prayers to cultivate patience amidst common stressors. Discover how to foster grace and understanding when personalities clash, expectations falter, or communication breaks down, transforming challenging relationships into opportunities for growth.
(From the archives)
One of the most interesting words in the English language is hagiography. One of its definitions is the one I have in mind, an “idealizing or idolizing biography.” The idea is that once someone has died, we remember the individual as being better than he or she actually was. This adjusting of memory and idealization of those who lived before us is common throughout the human race.
But people “back then” were really not as wonderful as we think they were.
This is universally done with the folks who made up the very early church. Although the very early church had its strong points (the Apostles were around to teach and lead, God worked some unprecedented miracles like raising the dead, etc.), the people who made up the early church community were far from wonderful.
Consider the words of the New Testament itself about the believers who made up the family of faith. In Corinth, we notice a man sleeping with his stepmother (1 Cor. 5:1) while fellow Christians in the church accepted this brother as someone in good standing. The Corinthian church was divided into factions, each following the unique perspectives of a famous Christian leader (1 Cor. 3:4-5).
Things were so bad at Corinth that during their carry-in dinners members were consuming all the food before all arrived; some even became drunk while they waited (1 Cor. 11:21). The Corinthian Christians invented the “happy hour.”
If you look at the seven churches mentioned in Revelation 2 and 3, Jesus was pleased with only two of those churches. The others tolerated bad doctrine, immorality, and perhaps even idolatry.
We know that many—we might say most—followers of Jesus lived moral lives, embraced solid doctrine, and were fine Christians. Still, it seems most churches were riddled with problems, conflicts, splits, and desertions.
The writer to the Hebrews addresses the problem of folks who professed faith in Jesus but then turned away from him (see Heb. 6:4-8). Jude talks about false teachers who had crept into the church and were propagating bad doctrine (Jude 1:3-4). Peter warns of the same (2 Pet. 2:1-4), as does Paul (Acts 20:29-31). I personally hold to the early “crash and burn” theory of church history—that the church got off target in some areas pretty early.
But even among godly believers—men and women who were moral and embraced sound doctrine—not all were fully committed. The truth is that none of us attain to a completely dedicated lifestyle all of the time. Such dedication was rare even among Paul’s choicest ministry partners.
Philippians 2:19-21 reveals how dedicated Timothy was, but let’s ponder the lesser degree of dedication of the others. Paul comments:
I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. For I have no one like him, who will be genuinely concerned for your welfare. For they all seek their own interests, not those of Jesus Christ.
Do you see the import of Paul’s words? Other team members—such as Titus, Luke or Silas—were dedicated and concerned about others, but not to the degree Timothy was. Even in the first century—and within the best mission team the world has probably known—team members were not fully dedicated. Some of these men may have given their lives for the Lord. Nonetheless, they were not constantly and completely dedicated to the Lord.
Consider Paul’s last written words, the epistle of 2 Timothy. Near its closing, in 4:9-13 and 4:16-18, the Apostle writes:
Do your best to come to me soon. For Demas, in love with this present world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me. Get Mark and bring him with you, for he is very useful to me for ministry. Tychicus I have sent to Ephesus. When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments…. At my first defense no one came to stand by me, but all deserted me. May it not be charged against them! But the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion’s mouth. The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen.
Note first of all this man Demas, a man who had been one of Paul’s assistants. In Philemon 1:23-24, Paul writes, “Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.”
But in 2 Timothy, Paul reports that Demas either deserted Paul’s mission or deserted the faith (we cannot be sure) because he loved this present world. How that must have hurt Paul!
If that were not bad enough, all his other close associates deserted him when he stood trial in the Roman courts. Perhaps they feared for their own well-being? We may not know the reason they deserted Paul, but it seems clear that he was hurt by this abandonment.
Paul could have become bitter that he had been deserted. His spirit could have soured when trusted friends defected. The compromised testimony of some of Paul’s converts could have made him throw up his arms in frustration. What did he do? Although Paul was about Kingdom work, he loved people as individuals, not merely functionaries. Although broken-hearted, he carried on.
Paul turned matters over to God; God is the ultimate judge who calls all into account. Paul prays, however, that God will not be too hard on those who did such things. The truth bears repeating: Paul viewed people as human beings, not just as means to an end.
Paul also moved forward with those who were willing to go forward. He asked for Mark to be sent to him, the man who had been undependable and unsteady in the past (Acts 15:36-40). Mark was now rehabilitated; perhaps those who deserted Paul at his trial would mature also and one day even become pillars as well.
Luke was perhaps in the process of writing his Gospel, which is why Paul requested the parchments. (It is probable that Paul had input into Luke’s Gospel). Thus, rather than resigning, Paul increased his influence.
Paul’s approach was to move forward, refusing to be distracted. He did not stew over the losses in personnel, though he was obviously pained by them. Yet because God’s kingdom only advances with the willing and active, he sought new persons to fill the slots once occupied by those who turned away. He felt the brunt of the losses, but did not allow them to take him off course.
The early church was not utopian; human nature—even regenerate human nature—is pretty much the same as it has always been. So let’s not take the stance of, “it was wonderful back then but it’s terrible today.” It may be terrible today, but it never was that wonderful.
What matters, is that we are faithful to God, whether we be many or few. The song puts it well: “Though none may join me, still I will follow. No turning back. No turning back.”
You don’t have to stay stuck in your old story. This powerful reminder shows what happens when Jesus makes you truly alive.
Source: Alive in Christ – The Crosswalk Devotional – January 28
January 28
“Serve Me”
Exodus 27-29
I realize that the comparison of the priests in Exodus 28 and 29 to those of us who serve as pastors today may not be a one-to-one comparison. They had unique responsibilities that no longer apply to us, but there is a refrain in these chapters that does apply:
We who lead God’s people are called to serve Him. Not our own goals. Not our preferences. Not our traditions. Not other people. Not our agendas. Not our bitterness. Not our self-righteousness. Not our ego.
Yes, we represent Him to people, and then people to Him — but we are to serve Him. When we minister to His people, we serve Him.
RESPONSE: Serve God in some unique way today.
Source: 01/28/26 “Serve Me”
Self-hatred is a crushing experience. A friend once told me that when his father was teaching him to shave, he said, “The hardest part of shaving every day is looking at the man in the mirror.” For those who struggle with self-loathing, that daily encounter can be profoundly painful. What, then, are Christians to do when they find themselves hating who they are?
First, we must clarify that self-hatred does happen. Some are confused by Paul’s statement in Ephesians 5:29, “For no one ever hated his own flesh.” Paul is speaking proverbially. Like the Proverbs themselves, he uses universal language to communicate a general truth. Generally speaking, people seek their own preservation. Yet in our fallen world, self-loathing—though not universal—is tragically real.
So how should a Christian respond?
Before we look inward, we must look upward. The triune God chose to act decisively for you. The Son took on flesh and was crushed—physically, emotionally, spiritually—so that He might redeem you (Isa. 53:10). The Father sent the One He loves most to suffer and die in order to have you (John 3:16). The Holy Spirit has chosen to dwell within you, never to leave or forsake you, even in your worst failures (Heb. 13:5). God does not make mistakes. Every person of the Godhead willingly embraced profound cost in order to be in fellowship with you. That has to count for something.
If you skip this step, stop and go back. You cannot move forward without being anchored here.
Once we have lifted our eyes to Christ, we can ask a hard but necessary question: Why do I hate myself? Is it because of what someone else has done to me or because of what I have done? Self-hatred often arises in relation to sin—but not always our sin. Sometimes it is the fruit of being sinned against; sometimes it is the result of sin we have committed.
If you are bearing the weight of another’s sin against you—especially persistent or formative sin—the path forward includes forgiveness and restoration. Forgiveness is often slow and costly, yet we are called to it (Mark 11:25). Words spoken early and often—“You’re worthless,” whether explicitly said or implicitly communicated—can lodge deep in the soul. Yet to continue granting those voices authority is to give them power they do not deserve. Forgiveness does not mean minimizing the harm. It means placing the injustice at the foot of the cross rather than carrying it yourself.
Restoration does not always mean reconciliation with the offender, especially if repentance is absent. Rather, it means reconciliation within your own soul. Part of you has accepted a false narrative and turned against another part of yourself (see Ps. 42, 43). The gospel restores peace between those divided parts, renewing your mind with Christ’s estimation of your worth.
If, however, your self-hatred flows from sin you have committed, the call is repentance (1 John 1:9). This is no easier, but it is clearer. The Holy Spirit may be pressing on your conscience, and that discomfort is a mercy. Satan tells us repentance is unnecessary before we sin and impossible afterward. Both are lies. True repentance humbles pride, cleanses the conscience, and restores joy. Begin by confessing to the Lord. Then, where appropriate, confess to those you have wronged. Repentance is painful in the moment but sweet in the long run.
After repentance comes abiding. Christ teaches that obedience flows from abiding in Him (John 15:1–11). We do not conquer sin—or self-loathing—by sheer willpower. We preach the gospel to ourselves daily, sometimes hourly. As we behold Christ’s grace, our strength is renewed, and obedience becomes a pathway to joy rather than despair.
Self-loathing is a feeling. Feelings can alert us to truth, but they are not truth themselves. They can mislead as easily as they can guide. Feelings of self-loathing can arise from actual sin, a misinformed conscience, or crippling shame over our real or perceived weaknesses, limitations, and imperfections. Sometimes we shame ourselves for them; sometimes we’re shamed by others. Either can lead to self-loathing. When the heart falters, we must lean on the means God has given: His Word, prayer, worship, and service. We meditate, we cry out, we sing, we even lament. As we walk in these practices, our hearts often follow where our faith has already gone.
Dear believer, if you struggle with self-hatred, I hope you begin to see yourself through your Savior’s eyes. You are intricately made, deeply loved, and incalculably precious.
Source: What If I Hate Myself?
Chip continues this series with a message he calls, “How to Overcome Feelings of Futility.” If you need a God-sized shot in the arm, today’s message is for you.
Introduction: “Empty Buckets”
How can we avoid futility in our lives?
How can we move from success to significance?
1. Clarify your MISSION! Why are you here?
2. Embrace your MISSION FIELD! Where are your greatest spheres of influence?
3. Engage in the Harvesting Process
4. Sharpen your tools for impact!”
Broadcast Resource
At some point in life, every person wonders, “Why am I here?” And while there have been countless books written on the subject, there’s only one book we really need to find the answer. Dr. Robert Jeffress explains how to identify God’s purpose for your life.
Recently, the Christian world was abuzz with the news that popular Christian star Kirk Cameron had considered switching his view of hell from the traditional view to annihilationism.[1] While I will not engage the specific comments made by Kirk Cameron on his podcast, I do think that it is important to discuss the topic of hell’s duration, annihilationism, and the traditional view known as eternal conscious torment (ECT). Also, we should note that Kirk is working through his beliefs about hell. Therefore, this article and series are not a response to Kirk Cameron or his beliefs. Rather, the series serves as a necessary engagement on a hotly contested issue.
This article is the first of a three-part series defending the traditional view of hell, otherwise known as ECT. The series will argue that ECT better understands hell from the perspective of Scripture, history, and theological and philosophical understandings of God. In other words, a better case can be made for ECT than other views of hell. I had initially planned to publish this case as a singular article. However, the data grew too large. I acknowledged that the reader would be better served by a series, so we do not get too overwhelmed. A series will help us better digest the material and offer a time of reflection. The first article will review the viewpoints of hell and offer a glimpse of the Scriptural data that supports the ECT view of hell. The second will examine early and major theologians who support the traditional view of hell. The third and final article in the series will review theological and philosophical objections to ECT and see whether they hold as much weight as many purport them to have. Some, not all, annihilationists claim that it is morally reprehensible for God to keep people alive in hell for all eternity.[2] Does the traditional view wreak havoc on the nature of God? Does the Bible suggest that annihilationism is true? While it is not a popular view in modernity, this article will argue that the traditional view of hell is correct and will make a case for the viewpoint by examining material from the Bible, some of the earliest Christian writers trained by the disciples, the four A’s of theology, and the theological and philosophical strength of ECT.
Before we make a case for the traditional viewpoint of hell, it is important to get a lay of the land as it pertains to three major viewpoints concerning the duration of hell. Additionally, it is also important to note that this issue is not what would be considered a matter of heresy. Though the doctrine of hell is extremely important, the doctrine of hell’s duration does not tamper with first-level doctrines that constitute the fundamentals of the Christian faith. Nonetheless, as some have noted, additional discernment may be needed with those who espouse viewpoints that differ from the traditional view, but not by necessity. This is certainly something that should be distinguished on a case-by-case basis. With that in mind, let’s now consider the three viewpoints of hell.
As I often tell my students, a researcher must first seek to understand the viewpoints on the table before seeking to offer a defense for their own. The same holds true for this theological venture. At the time of this writing, three major viewpoints of hell’s duration have taken center stage: the traditional view, otherwise known as eternal conscious torment (ECT), the annihilationist view (sometimes called conditionalism), and the universalist view.
First, there is the traditional viewpoint called eternal conscious torment. This view holds that hell is an eternal place where the condemned spend an eternity. What this eternity looks like is an area that could be covered in a future article. Nonetheless, as Norman Geisler states, the “doctrine of hell, like the doctrine of the Trinity, was revealed progressively: more implied (implicit) in the Old Testament and more developed (explicit) in the New Testament.”[3]
The second viewpoint that has gathered quite a large following, and one that Kirk Cameron now endorses, is called annihilationism or conditionalism. Annihilationism maintains that hell is a place of death for the condemned. That is, the condemned spend a temporary time in hell before being exterminated or non-existent. For the annihilationist, hell is a place where spiritual death occurs, where the condemned become non-existent. Interestingly, though I have not included annihilationism as heretical, it was condemned as such by a synod in Constantinople in 543, the Second Council of Constantinople in 553, and by the Fifth Lateran Council of 1513.[4]
The third viewpoint is called universalism. Universalism maintains that the condemned will spend a temporary period of time in hell before they are reformed and restored to a right relationship with God. For universalists, everything will be redeemed and restored back to God’s good graces in the end. Like annihilationism, universalism was also condemned as heretical at the Second Council of Constantinople in 553 and sparked intense debates between the patriarchs of Jerusalem and Antioch, thus showing that just because a view was held by some in antiquity does not mean that it was necessarily viewed as orthodox.[5]
Since orthodox Christians hold to the inspiration, infallibility, and inerrancy of Scripture, it behooves us to begin making a case for ECT from the biblical text. Often, annihilationists will contend that words like “death” and “destruction” should be understood as the literal death or non-existence of a person or thing. While in their normal literal parlance, the terms mean just that, these terms can also be used as euphemisms pointing to something different.
For instance, Jesus used the word “sleep” when he spoke of the death of Lazarus (Jn. 11:11). However, he later confirms that the term “sleep” was symbolic for a physical death (Jn. 11:12-15). Likewise, Scripture may use terms like “death” and “destruction” to refer to something else, something eternal. Let’s examine a few biblical texts.
“At that time Michael, the great prince who stands watch over your people, will rise up. There will be a time of distress such as never has occurred since nations came into being until that time. But at that time all your people who are found written in the book will escape. Many who sleep in the dust of the earth will awake, some to eternal life, and some to disgrace and eternal contempt” (Dan. 12:1-2). Daniel envisions a time where the archangel Michael and his angelic forces engage Satan (a.k.a., the “Dragon”) and his angels in warfare. Israel will experience a time of great distress unlike anything the world has ever seen.
After the spiritual combat has concluded, a time of global resurrection will commence. There are good reasons to believe that two resurrection periods commence, one prior to the time of tribulation, and the other preceding the Great White Throne judgment. Nonetheless, Daniel reports seeing the resurrection of the redeemed and the condemned. Both are resurrected to an eternal life somewhere. The redeemed will “awake . . . to eternal life” (Dan. 12:2a) with God. The condemned will awake to “disgrace and eternal contempt” (Dan. 12:2b). In this text, “sleep” is used as a euphemism for physical death (e.g., Jn. 11:11-14; Acts 7:60; 1 Thess. 4:13; 1 Cor. 15:51). In this sense, sleep only refers to physical death. As noted by Stephen Miller and Joyce Baldwin, the text lends no support to the theories of soul sleep and annihilation.[6] Baldwin explains that “the reason for using ‘sleep’ here as a metaphor for ‘die’ is that sleep is a temporary state from which we normally awake, and so the reader is prepared for the thought of resurrection.”[7] The term “contempt” comes from the Hebrew term harapot, which designates a plural of “intensive fullness” of great shame.[8] The term dera’on refers to an “object of aversion” or “abhorrence.”[9] Interestingly, the only other occurrence of dera’on in the Old Testament is found in Isaiah 66:24, which depicts an eternal state, saying, “As they leave, they will see the dead bodies of those who have rebelled against me; for their worm will never die, their fire will never go out, and they will be a horror to all humanity” (Isa. 66:24).
Though not considered Scripture by Protestant Christians, the Apocrypha offers some insight into the understanding of hell’s nature. The writer of 4 Maccabees described hell as a place where “divine judgment delivers thee unto a more rapid and eternal fire and torments which shall not leave hold on thee to all eternity … A great struggle and peril of the soul awaits in eternal torment those who transgress the ordinance of God” (4 Maccabees 12:12; 13:5).
In a parable, Jesus parallels God the Father with a proverbial king who tells his attendants to “Tie him up hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth” (Matt. 22:13).[10] The act of weeping and gnashing of teeth does not depict someone who has been burned up and no longer existent. Rather, these actions come from someone who remains metaphysically alive. Some will say, “But this may be at the initial moments of hell.” However, there is nothing in the text that suggests that the actions will not continue. Is fire a metaphor for God’s judgment? Or does it speak to an existence without the loving presence of God—a world of chaos and depravity? Those are some considerations for further research.
In Jesus’s Olivet Discourse, Jesus taught that the angels would divide humanity into two sections: those on their right are individuals who had a right relationship with God, whereas those on the left are those who denied God and rejected his grace. After the gathering occurs, the command will be given to the condemned, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels!” (Matt. 25:41). We should note that hell was not planned for humanity. It is a place created for the devil and his minions. For someone to reject God’s grace, they essentially say, “I do not want God in my life.” Therefore, God grants them what they desire. That’s why people wind up in hell. More on that in a future article.
Jude, likely a disciple and brother of Jesus, offered some strong teachings on hell. He notes that “the angels who did not keep their position but abandoned their proper dwelling, he has kept in eternal chains in deep darkness for the day of judgment on the great day … [and speaking of those who live in rebellion] These people are dangerous reefs at your love feasts as they eat with you without reverence. They are shepherds who only look after themselves. They are waterless clouds carried along by winds; trees in late autumn—fruitless, twice dead and uprooted. They are wild waves of the sea, foaming up their shameful deeds; wandering stars for whom the blackness of darkness is reserved forever” (Jude 6, 12). In vivid language, Jude acknowledges the darkness of hell and the conscious abiding nature of hell. He notes that hell is a dark place, likely noting that it does not hold the light of God’s glory there.
In Revelation, John notes that the beast will “also drink of the wine of God’s wrath, which is poured full strength into the cup of his anger. He will be tormented with fire and sulfur in the sight of the holy angels and in the sight of the Lamb, and the smoke of their torment will go up forever and ever. There is no rest, day or night for those who worship the beast and its image, or anyone who receives the mark of its name” (Rev. 14:10-11). Here again, the anguish of hell does not cease. Obviously, hell is not a place where anyone wants to be. But remember, God did not design hell for human beings. It is designed for the devil and his angels. To go to hell means that a person resists and rejects the goodness of God and willfully chooses to live their eternal existence away from their loving Creator, apart from God’s kingdom, and willfully rejecting God’s loving watch care. If you are blaming God at this point, let me evoke my best impression of R. C. Sproul and inquire, “WHAT’S WRONG WITH YOU PEOPLE?!?” Of course, I say this jokingly. But still, how can we blame God for something a person willfully chooses? To reject God is to choose Satan. If that’s the state you want, you cannot blame God for that.
In what I call the judgment chapter of Revelation, Satan’s ultimate demise is shown as he will be “thrown into the lake of fire and sulfur where the beast and the false prophet are, and they will be tormented day and night forever and ever” (Rev. 20:10). The redeemed and condemned have been resurrected to a new eternal body by this point. Then, when judgment is meted out by God at the Great White Throne judgment, death and Hades gave up their dead” (Rev. 20:13). Note here that death is used to speak of those who are living, yet living without the graces of God. Each one of the dead are consciously judged, indicating that the term “death” is used metaphorically and not metaphysically.
After God delivers his judgment, “Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And anyone whose name was not found written in the book of life was thrown into the lake of fire” (Rev. 20:14-15). Since God’s presence permeates the entire new creation, the judgment and Lake of Fire constitute another realm “outside the geography of the new universe,”[11] a place of utter darkness. This ultimate separation from God’s grace and presence is rightly called a second death, because the existence of its residents is without God’s protection, lovingkindness, and glory.
The writer of 2 Baruch of the intertestamental period teaches that righteous will enjoy rest and great blessings in the new creation for “to them shall be given the world to come, but the dwelling of the rest who are many shall be in the fire” (2 Baruch 44:15). In 4 Ezra, one pleads with God for forgiveness, and God told him, “I will show you that also, but do not include yourself with those who have shown scorn, or number yourself among those who are tormented” (4 Ezra 7:75).[12]
As has been shown, a strong case can be made for the traditional ECT viewpoint of hell. Not only do the writers of the New Testament hold this view, but it was also reflected in the writings of the Old Testament and the theologians of the intertestamental period. Granted, ECT is not the most comfortable position to hold. I found myself thanking God for his salvation as I wrote this piece. However, we must ask whether the traditional ECT view comports with the biblical data. Most assuredly, ECT does reflect the overarching theme of the biblical teaching on hell.
Even still, our case continues in our next article with an examination of the views of hell espoused by some of the most important theologians of history. We will look at the theology of those who were impacted by the disciples of Jesus before looking into the theological viewpoints of hell among those who are some of the most important theologians of Christian history.
[1] Kirk Cameron and James Cameron, “Are We Wrong about Hell?,” Dangerous Conversations: The Kirk Camron Show, episode 86, YouTube.com (December 4, 2025), https://youtu.be/_RflbA8Vt_Y?si=asm4iytTdxkM_V9j
[2] Chris Date, “Chris Date’s Second Rebuttal to Jerry Shepherd,” Theologyinthe Raw.com (March 11, 2016), https://theologyintheraw.com/chris-dates-second-rebuttal-to-jerry-shepherd/ .
[3] Norman Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis: Bethany, 2005), 328.
[4] Geisler, Systematic Theology, Volume Four, 391; See also John Wenham, “The Case for Conditional Immortality,” in Universalism and the Doctrine of Hell, Nigel M. de S. Cameron, ed (Grand Rapids: Baker, 1992), 28; and F. L. Cross, Oxford Dictionary of the Christian Church, 2nd ed (London: Oxford University Press, 1978), 328.
[5] David Griffith, The Great Divide and the Salvation Paradox (Eugene, OR: Pickwick, 2022), Logos Bible Software.
[6] Stephen A. Miller, Daniel, vol. 18, New American Commentary (Nashville: B&H, 1994), 316; Joyce G. Baldwin, Daniel, vol. 23, Tyndale Old Testament Commentaries (Downers Grove, IL: IVP Academic, 1978), 204.
[7] Baldwin, Daniel, TOTC, 204.
[8] Keil, Daniel, 483.
[9] Miller, Daniel, NAC, 316.
[10] Unless otherwise noted, all quoted Scripture comes from the Christian Standard Bible (Nashville: Holman, 2020).
[11] G. K. Beale, The Book of Revelation: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids: W. B. Eerdmans, 1999), 1061.
[12] The intertestamental texts are added to show the viewpoints of hell among those between the period of the Old Testament and the New Testament.
Another Gospel? by Alisa Childers (book)
If God, Why Evil? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek
Why Doesn’t God Intervene More? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek
Why does God allow Bad Things to Happen to Good People? (DVD) and (mp4 Download) by Frank Turek
Dr. Brian G. Chilton (PhD, Liberty University) is the founder of Bellator Christi Ministries and the co-host of the Bellator Christi Podcast. He serves as a hospice chaplain and an Adjunct Professor of Apologetics for Carolina College of Biblical Studies, a Dissertation Mentor/Adjunct Professor for Liberty University in the PhD in Applied Apologetics program, and an Adjunct Professor/Dissertation Reader at Carolina University in the DMin program. Dr. Chilton’s primary area of research is on early Christianity, oral traditions, NT creeds, the blend of divine sovereignty and human freedom, and near-death experiences (NDEs).
Originally posted at: https://bit.ly/45X6yqO
The post A Case for an Eternal Hell (Part 1): A Biblical Defense appeared first on CrossExamined.
Source: A Case for an Eternal Hell (Part 1): A Biblical Defense
In our ongoing exploration of how Christians should engage with media, we arrive at perhaps the most practical question of all: How do we discern what is acceptable and what should be avoided? This question matters because it emerges from genuine Christian hearts that want to understand how to navigate a world filled with entertainment, news, and digital content that may or may not align with biblical values.
The Foundation: Understanding Worldliness
Before we can discern effectively, we need to understand what we mean by worldliness. Not everything that exists in the world is inherently evil. Some things are simply part of this life. However, when we talk about worldliness in the biblical sense, we typically refer to things connected to or tainted by the anti-God mindset of the world. The Bible clearly commands us not to set our minds on worldly things and to avoid loving the world. This creates a tension for believers who must live in the world without being shaped by its values.
Behind worldliness lies something more sinister: deception and agenda. Media of various sorts often pushes an unreal or ungodly message, even when it appears neutral or informative. Malcolm Muggeridge noted that media has created and belongs to a world of fantasy. He says it is “the more dangerous because it purports to be, and is largely taken as being, the real world.”1 The fact is, media always shapes its message so that it becomes somewhat unreal, even when simply reporting news.
This fantasy nature applies to virtually any form of media. Whether we consider television, movies, music, the internet, or video games, any form of communication that promotes ideas can present fantasy rather than reality. We should note that this includes sermons as well. All messages require discernment, and we must check every message against the standard of truth, which is the Bible. This necessity underscores why each believer needs to know the Bible as thoroughly as possible, developing skills in discerning messages that depart from its truth.
Two Crucial Biblical Passages
To build a framework for discernment, we need to examine two key passages that are often confused but actually address different situations. Romans 14 speaks to one set of circumstances, while 1 Corinthians 8 through 10 addresses another.
Romans 14 deals with what we call indifferent things. These are matters that have no inherent moral value. The conflict in Rome centered on food. Some believers had faith that they could eat all things, including meat, vegetables, and shellfish. Others, being weak in faith, ate only vegetables and followed a vegetarian diet.
Many Christians misunderstand this passage. They insist it means that vegetarians were simply trying to avoid meat that might have been offered to idols. However, the text does not actually say this. The issue concerned Jewish ceremonial laws about clean and unclean foods. Some believers, particularly those from Jewish backgrounds, felt they must continue observing these dietary restrictions. Others recognized that under the New Covenant, these restrictions no longer applied. God had declared all foods clean.
The question of observing certain days followed a similar pattern. Some believers felt compelled to observe the Sabbath and other Jewish holy days. Others recognized that these were shadows pointing to Christ, and the substance had arrived. These matters of food and days represented indifferent things, neither morally good nor evil in themselves.
Paul’s instruction for handling such matters emphasizes several principles. First, each person must be fully convinced in his own mind. Second, we should not judge or regard with contempt those who make different choices about these indifferent matters. Third, whether we participate or abstain, we should do so for the Lord, giving thanks to God. The key point is that indifferent things remain indifferent. They carry no moral weight.
When Things Are Not Indifferent
The situation in 1 Corinthians 8 through 10 differs significantly from Romans 14, though the passages share some surface similarities. Here Paul addresses meat sacrificed to idols, but his conclusion diverges sharply from his instructions about indifferent matters.
Paul acknowledges that idols have no real existence. There is only one true God. For believers, an idol is nothing. This knowledge might suggest that eating meat offered to idols presents no problem. However, Paul’s argument extends through three chapters and reaches a definitive conclusion in chapter 10: Flee from idolatry.
The critical distinction emerges clearly. The things which pagans sacrifice, they sacrifice to demons, not to God. Paul declares emphatically that believers must not become sharers with demons. Christians cannot drink the cup of the Lord and the cup of demons. They cannot partake of the table of the Lord and the table of demons.
This represents not an indifferent matter but something with clear moral implications. Once believers understand the connection between idol worship and demonic activity, participation becomes unacceptable. The proximity to the idol determines the response. Eating meat purchased in the marketplace raised no concern because the connection to idol worship had been broken. However, attending a feast in an idol’s temple or knowingly eating meat presented as part of pagan worship crossed a clear line.
The Key to Discernment
The key to discernment involves identifying the extent to which a thing reflects worldly values. We might call this the fantasy quotient. Several factors help us measure this connection.
First, we must ask what source material shapes the content. Does it draw from biblical truth or from worldly philosophies? Second, we should consider what ideas and values the content promotes. Does it present a Christian worldview or something contrary to Scripture? Third, we need to identify the nature of the fantasy being presented. Is it closer to reality or completely detached from truth?
Different forms of media present varying levels of fantasy. Documentaries typically stay closer to reality, though they still involve editorial choices that shape the message. News programming involves more interpretation and presents events through biased lenses. Entertainment television moves further from reality, creating stories and situations that may subtly (or blatantly) promote worldly values. Fantasy and science fiction genres operate entirely in imagined worlds where creators can promote any values they choose.
We should note that every broadcast, whether documentary, news clip, or entertainment, carries a slant. Usually that slant aims to make money for the production company or network. Producers want popular content that generates revenue. Understanding this commercial motivation helps us recognize that even seemingly neutral content serves personal prejudices.
Making Personal Decisions
Applying these principles requires wisdom and personal conviction. The Bible provides guidance but does not specifically address every modern form of entertainment or media. Written two thousand years ago, Scripture cannot explicitly mention video games, streaming services, or social media. However, the principles Scripture teaches provide sufficient guidance for our lives going forward.
We must draw our own lines while recognizing that other believers may draw theirs differently on indifferent matters. When something connects closely to worldly values or demonic influence, we should avoid it entirely, just as we should flee from meat we know was offered to idols. Some things are so closely tied to the world that once we recognize the connection, we must refuse participation.
Consider current examples. Gambling has become heavily advertised during sporting events. This practice connects closely to worldly values of greed and chance rather than honest work and trust in God’s providence. Organizations even sell raffle tickets at children’s sports events, introducing gambling to young people in seemingly innocent contexts. Once we recognize gambling’s connection to worldly thinking, we should avoid it.
The challenge intensifies when we encounter apparent inconsistencies in our standards. Someone might point out that we participate in one activity while condemning another that seems similar. We may not always have perfect answers for these challenges. However, we must still make decisions based on our understanding of Scripture and our conscience before God.
Special Considerations for Children
We are concerned especially for Children since they lack developed filters for discerning fantasy from reality and identifying worldly messages. Young children often cannot distinguish between acceptable and harmful content. They might view shooting games where virtual characters eliminate each other as simple fun, not understanding what such entertainment teaches about violence and human life.
Parents and spiritual leaders must help children develop discernment. This responsibility includes explaining the values embedded in various forms of media, limiting exposure to content that promotes harmful thinking, and teaching children to ask critical questions about what they see and hear. Our responsibility requires that parents (and other leaders) sometimes must resist the desires of children with a strong and definite “No.”
Even content that seems educational requires parental guidance. Documentaries might present naturalistic explanations that contradict biblical teaching about creation. Historical programming might promote biased political or social perspectives. Parents should watch such content with children, providing biblical perspective and helping young people think critically about the messages they receive.
The Danger of Deception
We must remain vigilant because deception comes easily. The fantasy world of media appears so real that we can absorb its values without conscious awareness. Entertainment shapes our thinking about relationships, success, morality, and meaning. News programming frames our understanding of current events. Social media influences how we view ourselves and others.
This danger makes Bible reading and church attendance essential. We need Scripture to shape our thinking more powerfully than media shapes it. Consistent engagement with God’s Word builds our capacity for discernment and keeps our minds anchored to truth rather than fantasy.
When other believers question our choices or point out inconsistencies, we should resist the temptation to immediately defend ourselves. Instead, such challenges offer opportunities to examine whether we are being truly consistent with biblical principles. We should be willing to acknowledge when we are wrong and adjust our practices accordingly.
Cultural practices we once considered innocent may reveal themselves as more problematic when we gain better understanding. We might participate in certain traditions without recognizing their connections to worldly or even occult practices. When we learn these connections, integrity requires that we make changes, even when doing so proves uncomfortable or unpopular.
The Larger Purpose
Ultimately, discernment about media serves a larger purpose. We seek to walk faithfully with God in all areas of life. We want to love one another well and build up the body of Christ. We aim to protect our minds and hearts from deception while engaging thoughtfully with the culture around us.
This calling requires that we be discerning people who recognize fantasy for what it is. We must identify worldly values even when they appear in attractive packages. We need wisdom to know when something is indifferent and when it connects too closely to things we must flee.
There is certainly time and place for recreation. The Bible can justify appropriate rest and entertainment. However, we must recognize that the things we do and the media we consume shape our thinking and affect what we value. For this reason, we should ensure that the Bible shapes us more than any other influence. Sometimes we may choose to avoid something that is technically indifferent because we do not want it to shape our thinking in unhelpful ways. Other times we may engage with content cautiously, using it without allowing it to shape our values.
Conclusion
The question of how Christians should engage with media does not yield simple, universal answers. We face complex decisions that require wisdom, biblical knowledge, and sensitivity to the Holy Spirit’s leading. Different believers will make different choices about specific content, and we should extend grace to one another in matters of conscience regarding indifferent things.
However, some principles remain clear. We must flee from anything closely connected to idolatry or demonic influence. We should recognize that media creates fantasy worlds that purport to represent reality. We need to develop discernment by immersing ourselves in Scripture and allowing it to shape our thinking. We bear responsibility for protecting those in our care, especially children, from content that could harm their spiritual development.
As we navigate these decisions, we should do so humbly, recognizing that we all see through a glass darkly and that our understanding continues to grow. We must hold our convictions firmly while extending charity to those who may differ with us on matters of conscience. Above all, we should pursue faithfulness to Christ and His Word, seeking to honor Him in all our choices, including what media we consume and how we engage with the world’s messages.
The goal is not to create exhaustive lists of approved and forbidden content. Rather, we aim to develop mature discernment that allows us to navigate media wisely, recognizing fantasy when we see it, identifying worldly values as they appear, and choosing content that edifies rather than corrupts. This discernment grows as we grow in our knowledge of Scripture and our walk with Christ, always seeking to ensure that we are shaped more by the truth of God’s Word than by the fantasies of this world.
Don Johnson is the pastor of Grace Baptist Church of Victoria, Victoria, BC, Canada.
This article reproduces a sermon preached on March 26, 2023, which you can view or listen to here. We used Claude.AI to turn the transcript into the article. Pastor Johnson has reviewed and edited the final form of this article.
Source: The Christian and Media (Part 4): Good, Neutral, Evil, Which?
“I have not departed from the commandment of His lips; I have treasured the words of His mouth more than my necessary food.” – Job 23:12
Scripture reading: Psalm 116:1-19
When we look through the prism of God’s comforting, fortifying grace; when we meditate on what is necessary to make one belong body and soul to our Messiah, we cannot remain indifferent. When we humbly ponder what Jesus did to set His followers free; to secure salvation; to deliver us to the Father in heaven above, there must necessarily follow a life of thanksgiving and gratitude. Saved from the adversaries’ hand and from the wrath of God against our sin, we need not fear the afterlife.
Deliverance from and out of our sin and misery is a blessing that has no comparison. Our sin is a breach of relationship with the LORD. Only Jesus by His sacrifice can restore that relationship. And now, we give thanks as we are privileged to do so. How is it that you express your gratitude? If you were to make a list that characterized your thankfulness, what would you put on that list? Certainly, we ought to thank the Lord daily for His abiding favour. Believers have the Word of Truth setting forth the Line of Promise; the way of the covenant; the doctrines of grace; the story of salvation history; the way to live before the face of God. Praise God from Whom all blessings flow!!
Gratitude is an offering precious in the sight of God, and it is one that the poorest of us can make and be not poorer but richer for having made it. – AW Tozer
Suggestions for prayer
“O thank the LORD, for He is good; His mercy e’er endures. So let the LORD’s redeemed ones say, the ones He saved from fear. He saved them from their enemies and brought them from the lands, from east and west, from north and south, from adversaries’ hands” (TPH 107A:1).
Rev. Vellenga is presently serving as a ‘here and there’ preacher who preaches across several Reformed denominational/federational lines. Peter and his wife Judith reside in Delaware, Ontario and are blessed with eight children and a growing quiver of grandchildren. Get this devotional delivered directly to your phone each day via our RP App. This devotional is made available by the Nearer To God Devotional team, who also make available in print, for purchase, at NTGDevotional.com.
Source: How to overcome greed
By Aaron Earls
BRENTWOOD, Tenn. — If discipleship were a test, the average churchgoer would pass—but not by much.
In the second half of the State of Discipleship study, Lifeway Research studied churchgoers’ levels of discipleship by asking dozens of questions related to Christian doctrine and practice. Analysis of their answers reveals eight characteristics that are consistently present in the lives of believers who are progressing in their spiritual maturity.
Churchgoers were given a score from 0-100 overall for each of the eight characteristics of discipleship. The average total score is 68.1, with some factors topping near 80 while others languish in the 50s.
Pastors recognize the need for improvement among those attending their churches. Earlier, as part of the State of Discipleship study, Lifeway Research asked U.S. Protestant pastors their perspectives on helping their congregants grow in their faith. Half of pastors (52%) are satisfied with discipleship and spiritual formation in their churches, but only 8% strongly agree.
“Pastors know their congregations can follow Christ more closely, but they often don’t know the specifics of what areas of people’s lives don’t align with what the Bible calls us to,” said Scott McConnell, executive director of Lifeway Research. “This research provides a national snapshot of these details.”
Signposts scores
Analysis of churchgoer research finds eight key signposts that measure spiritual maturity—Bible engagement, obeying God and denying self, serving God and others, sharing Christ, exercising faith, seeking God, building relationships and living unashamed.
The average churchgoer scores the highest in seeking God (78.5), followed by obeying God and denying self (75.1), serving God and others (73.1), exercising faith (71.6), Bible engagement (69.8), building relationships (64.0) and living unashamed (61.0). The lowest score is in sharing Christ, where the average churchgoer reaches 54.8.
“Scripture is clear that all fall short of the glory of God (Romans 3:23), and objective spiritual measures will always show that,” said McConnell. “But the Bible also says members of the body of Christ will be ‘growing into maturity with a stature measured by Christ’s fullness,’ (Ephesians 4:13b CSB). These biblical questions set up healthy conversations around how local churches can promote growth in each of these areas.”
Additional Lifeway Research releases throughout 2026 will further explore each signpost and other aspects of the State of Discipleship among churchgoers.
Average churchgoer
The average U.S. Protestant churchgoer who says they have accepted Jesus Christ as Savior says they made the decision before age 20. Three in 10 (29%) say they did so by the age of 12. Almost a quarter (23%) say the decision happened during their teen years, while 14% place it in their 20s and 7% in their 30s. Another 10% say the decision occurred after they turned 40, and 17% aren’t sure.
Most churchgoers (54%) have been regularly attending church services for more than 20 years. The average churchgoer has attended 30 years total and 12 years at their current congregation.
In a typical month, the average churchgoer attends a worship service at their church more than four times (4.9). More than 2 in 5 (43%) say they attend four times, while 25% say they attend five or more services.
Around 3 in 10 (29%) say they are currently involved in ministries or projects that serve people in the community not affiliated with their church, while 33% have regular responsibilities at their church.
Of those with church duties, half (50%) say that includes teaching or facilitating a Bible study, and 46% say it includes leading a ministry such as youth, worship or a food pantry. Overall, 16% of all Protestant churchgoers teach a Bible study group and 15% lead a ministry.
On average, churchgoers say they give 9% of their annual income to their local church and 4% to other non-profit charitable causes or organizations. Only 15% say they don’t give any to their congregation, while 39% decline donations to other non-profits.
“Church leaders may be able to observe these types of churchgoer participation—at least collectively. And these can be helpful progress markers to encourage serving and reaching the next generation. But the State of Discipleship will also reveal insights into many aspects of following Christ that require self-evaluation from individuals,” said McConnell.
For more information, view the complete report and visit LifewayResearch.com/Discipleship.
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Aaron Earls is the senior writer for Lifeway Research.
Methodology
The online survey of 2,130 Protestant churchgoers was conducted March 19–26, 2025, using a national pre-recruited panel. Respondents were screened to include those who identified as Protestant/non-denominational and attend religious services at least once a month. Respondents could complete the survey in English or Spanish. Quotas and slight weights were used to balance gender, age, region, ethnicity, education, and denominational affiliation. The completed sample is 2,130 surveys. The sample provides 95% confidence that the sampling error from the panel does not exceed plus or minus 2.21%. This margin of error accounts for the effect of weighting. Margins of error are higher in sub-groups.
Source: Lifeway Research Finds Discipleship Deficits Among U.S. Churchgoers
Adoration
I have tasted and seen that the Lord is good;
Blessed is the man who takes refuge in Him!
O fear the Lord, you His saints,
For those who fear Him lack nothing. (Psalm 34:8–9)
I thank You because I am fearfully and wonderfully made;
Your works are wonderful,
And my soul knows it full well. (Psalm 139:14)
All Your works will praise you, O Lord,
And Your saints will bless You.
They will speak of the glory of Your kingdom
And talk of Your power,
So that all men may know of Your mighty acts
And the glorious majesty of Your kingdom.
Your kingdom is an everlasting kingdom,
And Your dominion endures through all generations. (Psalm 145:10–13)
Blessed are You, O Lord, God of Israel, our father, forever and ever. Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, for everything in heaven and earth is Yours. Yours, O Lord, is the kingdom, and You are exalted as head over all. Both riches and honor come from You, and You are the ruler of all things. In Your hand is power and might to exalt and to give strength to all. Therefore, my God, I give You thanks and praise Your glorious name. (1 Chronicles 29:10–13)
Pause to express your thoughts of praise and worship.
Confession
God is wise in heart and mighty in strength.
Who has resisted Him without harm? (Job 9:4)
Blessed is he whose transgression is forgiven,
Whose sin is covered.
Blessed is the man to whom the Lord does not impute iniquity
And in whose spirit is no deceit.
When I kept silent, my bones wasted away
Through my groaning all day long.
For day and night Your hand was heavy upon me;
My strength was sapped as in the heat of summer.
I acknowledged my sin to You
And did not hide my iniquity.
I said, “I will confess my transgressions to the Lord,”
And You forgave the guilt of my sin. (Psalm 32:1–5)
Come, let us return to the Lord.
For He has torn us, but He will heal us;
He has injured us but He will bind up our wounds.
After two days He will revive us;
On the third day He will raise us up,
That we may live before Him. (Hosea 6:1–2)
Ask the Spirit to search your heart and reveal any areas of unconfessed sin. Acknowledge these to the Lord and thank Him for His forgiveness.
I, even I, am He who blots out your transgressions for My own sake,
And I will not remember your sins. (Isaiah 43:25)
This is what the Lord God, the Holy One of Israel, says:
“In repentance and rest is your salvation;
In quietness and trust is your strength.” (Isaiah 30:15)
Renewal
Lord, renew me by Your Spirit as I offer these prayers to You:
May I not profane Your holy name, but acknowledge You as holy before others. You are the Lord, who sanctifies me. (Leviticus 22:32)
May I be a person of faith, who does not doubt the promises of God, and not a double-minded man, who is unstable in all his ways. (James 1:6, 8)
May I abound in love and faith toward the Lord Jesus and to all the saints. (Philemon 5)
May I be strong in the grace that is in Christ Jesus. (2 Timothy 2:1)
Pause to add your own prayers for personal renewal.
Petition
Father, using Your word as a guide, I offer You my prayers concerning my love for others.
Concerning love, You have said:
“You shall love the Lord your God with all your heart and with all your soul and with all your mind.” This is the first and great commandment. And the second is like it: “You shall love your neighbor as yourself.” All the Law and the Prophets hang on these two commandments. (Matthew 22:37–40)
Whatever I want others to do to me, may I also do to them, for this is the Law and the Prophets. (Matthew 7:12)
Love is patient, love is kind, it does not envy; love does not boast, it is not arrogant, it does not behave rudely; it does not seek its own, it is not provoked, it keeps no record of wrongs; it does not rejoice in unrighteousness but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things. Love never fails. (1 Corinthians 13:4–8)
May I love my enemies and pray for those who persecute me. (Matthew 5:44)
May I be an imitator of God as a beloved child, and walk in love, just as Christ loved me and gave Himself up for me as a fragrant offering and sacrifice to God. (Ephesians 5:1–2)
May I sanctify Christ as Lord in my heart, always being ready to make a defense to everyone who asks me to give the reason for the hope that is in me, but with gentleness and respect. (1 Peter 3:15)
I should walk in wisdom toward outsiders, making the most of every opportunity. My speech should always be with grace, seasoned with salt, so that I may know how to answer each person. (Colossians 4:5–6)
Is this not the fast You have chosen:
To loose the bonds of wickedness,
To undo the cords of the yoke,
And to let the oppressed go free
And break every yoke?
Is it not to share our food with the hungry
And to provide the poor wanderer with shelter;
When we see the naked, to clothe him,
And not to turn away from our own flesh?
Then our light will break forth like the dawn,
And our healing will quickly appear,
And our righteousness will go before us;
The glory of the Lord will be our rear guard.
Then we will call, and the Lord will answer;
We will cry, and He will say, “Here I am.” (Isaiah 58:6–9)
May I not let any corrupt word come out of my mouth, but only what is helpful for building others up according to their needs, that it may impart grace to those who hear. May I not grieve the Holy Spirit of God by whom I was sealed for the day of redemption. May I put away all bitterness and anger and wrath and shouting and slander, along with all malice. And may I be kind and compassionate to others, forgiving them just as God in Christ also forgave me. (Ephesians 4:29–32)
May I do nothing out of selfish ambition or vain conceit, but in humility may I esteem others as more important than myself. Let me look not only to my own interests, but also to the interests of others. (Philippians 2:3–4)
May I be of one mind with others and be sympathetic: loving them as brothers and sisters, being compassionate and humble. May I not return evil for evil or insult for insult, but blessing instead, because to this I was called, that I may inherit a blessing. (1 Peter 3:8–9)
Pause here to express any additional personal requests, especially concerning relationships with others:Greater love and compassion for others Loved ones Those who do not know Christ Those in need
My activities for this day
Special concerns
Intercession
Lord, I now prepare my heart for intercessory prayer for evangelism.
May I devote myself to prayer, being watchful in it with thanksgiving. I pray that God may open to me a door for the word, so that I may speak the mystery of Christ and proclaim it clearly, as I ought to speak. (Colossians 4:2–4)
I pray that words may be given to me, that I may open my mouth boldly to make known the mystery of the gospel. (Ephesians 6:19)
In the spirit of these passages, I pray for those who do not know Christ:Friends Relatives Neighbors Coworkers Special opportunities
Affirmation
Feed my mind and heart, O Lord, as I affirm these truths from Your word concerning my life in Christ:
You have shown me what is good;
And what does the Lord require of me
But to act justly and to love mercy
And to walk humbly with my God? (Micah 6:8)
Though I walk in the flesh, I do not war according to the flesh. The weapons of my warfare are not fleshly, but divinely powerful to overthrow strongholds, casting down arguments and every pretension that sets itself up against the knowledge of God, and taking every thought captive to the obedience of Christ. (2 Corinthians 10:3–5)
May I not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but of the world. And the world and its lusts are passing away, but the one who does the will of God abides forever. (1 John 2:15–17)
I will not lay up for myself treasures on earth, where moth and rust destroy and where thieves break in and steal. But I will lay up for myself treasures in heaven, where moth and rust do not destroy and where thieves do not break in and steal. For where my treasure is, there my heart will be also. (Matthew 6:19–21; Luke 12:34)
I make it my ambition to please the Lord, whether I am at home in the body or away from it. For we must all appear before the judgment seat of Christ, that each one may receive what is due for the things done while in the body, whether good or bad. (2 Corinthians 5:9–10)
Pause to reflect upon these biblical affirmations.
Thanksgiving
For who You are and for what You have done, accept my thanks, O Lord:
Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is incorruptible and undefiled and unfading, reserved in heaven for us who through faith are guarded by the power of God for salvation that is ready to be revealed in the last time. (1 Peter 1:3–5)
Whom have I in heaven but You?
And there is nothing on earth I desire besides You.
My flesh and my heart may fail,
But God is the strength of my heart and my portion forever. (Psalm 73:25–26)
Why are you downcast, O my soul?
Why are you disturbed within me?
Hope in God, for I will yet praise Him,
The help of my countenance and my God. (Psalm 42:11)
I call this to mind,
And therefore I have hope:
The Lord’s mercies never cease,
For His compassions never fail.
They are new every morning;
Great is Your faithfulness. (Lamentations 3:21–23)
Pause to offer your own expressions of thanksgiving.
Closing Prayer
Let the words of my mouth and the meditation of my heart
Be pleasing in Your sight,
O Lord, my Rock and my Redeemer. (Psalm 19:14)
God is able to do immeasurably more than all that we ask or think, according to His power that is at work within us. To Him be glory in the church and in Christ Jesus throughout all generations, for ever and ever. (Ephesians 3:20–21)
Boa, K. (1993). Handbook to prayer: praying scripture back to God. Atlanta: Trinity House.
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