There are two ways to be fooled. One is to believe what isn’t true; the other is to refuse to believe what is true. —Soren Kierkegaard. "…truth is true even if nobody believes it, and falsehood is false even if everybody believes it. That is why truth does not yield to opinion, fashion, numbers, office, or sincerity–it is simply true and that is the end of it" – Os Guinness, Time for Truth, pg.39. “He that takes truth for his guide, and duty for his end, may safely trust to God’s providence to lead him aright.” – Blaise Pascal. "There is but one straight course, and that is to seek truth and pursue it steadily" – George Washington letter to Edmund Randolph — 1795. We live in a “post-truth” world. According to the dictionary, “post-truth” means, “relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.” Simply put, we now live in a culture that seems to value experience and emotion more than truth. Truth will never go away no matter how hard one might wish. Going beyond the MSM idealogical opinion/bias and their low information tabloid reality show news with a distractional superficial focus on entertainment, sensationalism, emotionalism and activist reporting – this blogs goal is to, in some small way, put a plug in the broken dam of truth and save as many as possible from the consequences—temporal and eternal. "The further a society drifts from truth, the more it will hate those who speak it." – George Orwell “There are two ways to be fooled. One is to believe what isn’t true; the other is to refuse to believe what is true.” ― Soren Kierkegaard
I recently revisited a book that I had not read for many years: Robert P. Ericksen’s Theologians Under Hitler. It is a study of how three intellectuals, Gerhard Kittel, Paul Althaus, and Emanuel Hirsch—scholars of the Old Testament, Luther, and Kierkegaard, respectively—came to support Hitler in 1933 and ultimately be identified with an evil ideology that cost millions of lives, both in the death camps and in the war that German expansionism precipitated.
It is a troubling book because, while Hirsch was always a nasty anti-Semite and remained so after the Third Reich collapsed, Kittel and Althaus started as what we might call orthodox, patriotic conservatives. The story of their corruption by Nazi ideology is a sad and disturbing one. Like Michael Corleone in The Godfather, they succumbed step by step; each step they took made sense to them, given the exigencies of the time, but the end result was catastrophic. There was a logical line from voting for Hitler to, at a minimum, standing silently by as Nazi behavior became more outrageous and systematically murderous. While I was working on Luther for my PhD, I was particularly dismayed to discover the attitude of Althaus. He was one of my scholarly heroes. How could he have been so wrong?
It is an interesting thought experiment to wonder how Christians today might have voted in Germany in the early 1930s. Hindsight grants great privileges. It not only gives us all 20/20 vision, but also exempts us from the difficult moral trade-offs and compromises that all voting booths contain in a manner unavailable to those at the time. We should not be so certain that we would have necessarily acted as we might like to imagine. It was a world where it seemed that either the Nazis or the Communists must triumph and where the full evil of both was as yet not fully visible. But even as we can acknowledge these difficulties, it is important to note that there were still theologians who did see the problem in 1933 and who refused to strike a deal with the devils on either side of the political spectrum.
The most famous example is that of the Barmen Declaration of 1934, signed by, among others, Dietrich Bonhoeffer and Karl Barth. What is disappointing about that document in retrospect is its failure to address the Nazis’ anti-Semitism, something Barth later regretted. But there was an earlier and better document that is today all but forgotten: the Bethel Confession of 1933, which Bonhoeffer had composed along with another Lutheran, Hermann Sasse. The two men were later to travel along different theological paths, Bonhoeffer being more amenable to the theology of Barth while Sasse became arguably the most important orthodox and confessional Lutheran of the twentieth century. In 1933, however, these two men saw the real problem of Nazism with a breadth and profundity not found in the Barmen Declaration.
The Bethel Confession has recently been reprinted and is well worth study and reflection. It makes clear that the reason Bonhoeffer and Sasse were able to understand their times was that they placed the transcendent God, his Word and sacraments, and his church above all earthly powers. They understood that the church was not to confuse itself with the state nor with worldly forms of power. And they knew that the church, from the world’s perspective, was necessarily weak and must not seek her own fame. Hers is the way of the cross.
Now, this confession was drafted by Bonhoeffer and Sasse. Therefore, any response like “So they just wanted us all to live in a pious huddle and let the world go to the dogs” is clearly risible. Both were active anti-Nazis and suffered for it. Bonhoeffer was martyred. Sasse’s anti-Nazi credentials were such that he was selected by the Allies to help with the de-Nazification of Erlangen University after the war. These were no passive pietists. Yet it was their grasp of the transcendent God and his gospel that immunized them to the blandishments of Hitler. They did not collapse the transcendence of God into the immanence of political exigency. And it was that very concern for the transcendent that made them wise actors in the world of the immanent.
This points to their value in today’s debates. One of the striking lacunae on both the right and left wings of the Christian political spectrum is the general absence of any reference to the transcendence of God and the supernatural nature of the church. Immanent concerns rule the day. The pundits on both sides seem more concerned with making sure that no criticism goes unmocked and no critic’s character goes unsmeared than with relativizing the affairs of this world in the light of eternity.
But the self-aggrandizing rhetoric of social media is only one part of the problem. The deeper issue is that exemplified by the contrast between Bonhoeffer/Sasse and Kittel/Althaus/Hirsch: the inability to resist collapsing the transcendence of God into the immanence of the political moment. When Christians, right and left, do that, they are no longer espousing Christianity—for Christianity that is of interest only because it is politically useful or because it is thought to work in this earthly sphere is merely a gateway drug to post-Christian paganism.
And this leads to an odd, though very Pauline, conclusion: The secret to political integrity and discernment for Christians is a high view of God, his Word and his gospel. Only when this world is set in context of the next can we hope to avoid allowing the perceived demands of our political moment to overwhelm our fidelity to God and, by way of consequence, to those made in his image.
Carl Trueman is a professor of biblical and religious studies at Grove City College and a fellow at the Ethics and Public Policy Center.
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During his State of the Union Address in March, Joe Bidenpledgednever to cut a single Medicare benefit and, if anyone tried to do so, he vowed, “I will stop them.”Thatdidn’t last long. Biden’s Centers for Medicare and Medicaid ServicescutMedicare for 33 million seniors on April 1.
It wasn’t an April Fool’s joke, and it is definitely not funny for amajorityof American seniors since they access their medical benefits through the Medicare Advantage program, the public-private partnership that gives seniors more choices. The cuts to this vital program are tragic for both American seniors and taxpayers.
This Medicare cut is rank hypocrisy on Biden’s part — especially since he will undoubtedly, and erroneously, claim Republicans want to cut entitlements.
But it could be a winning issue for Republicans. In the swing states that voted for Donald Trump in 2016 but switched to Biden in 2020 — Arizona, Georgia, Michigan, Pennsylvania, and Wisconsin —a majorityof seniors get their Medicare benefits through Medicare Advantage. In Michigan, the state Biden istying himself in knotsto secure, it’s nearly 60%
More and more, seniors are choosing MA. Every year enrollmentincreases. This year 33 million Americans have enrolled. That is nearly10%of the population — an enormous pool of voters. The Congressional Budget Officepredicts62% of eligible Americans will enroll in MA in the next 10 years.
And close to 90% of enrollees aresatisfiedwith their coverage and would recommend MA to friends and family. Why? Because, as researchshows, MA plans achieve better health outcomes for their beneficiaries than traditional Medicare, including “fewer hospital readmissions, fewer preventable hospitalizations, and lower rates of high-risk medication use.”
Medicare Parts A and B cover hospital stays and doctors but, lacking catastrophic coverage, seniors need to buy Medigap in case of an emergency. There is no out-of-pocket cap for beneficiaries in traditional Medicare Fee for Service and it includes no prescription drug plan and no hearing, vision, or dental coverage. To get those benefits, most eligible seniors choose Medicare Advantage plans that may even include gym memberships, groceries, transportation to medical appointments, and other perks.
All these benefits come at a lower or even zero out-of-pocket cost. Now, Biden’s cuts to this important program will drive up costs to enrollees bynearly $400a year. For seniors on a fixed income, that’s catastrophic.
This Medicare cut is rank hypocrisy on the Biden’s part — especially since he will undoubtedly, and erroneously, claim it is in fact Republicans who want to cut entitlements.
Reversing Biden’s cuts to Medicare Advantage would be good policy. And making those cuts a campaign issue is good politics. Thirty-three million seniors who vote with a72% turnout rate— the highest of any age category — is a voting bloc that can easily make the difference in hotly contested races in an essentially 50-50 America.
Bidenis doing betterwith senior voters than with younger voters, and that may be because of his long-standing positioning as a centrist Democrat and his Scranton Joe persona. But these cuts are radical. In attacking MA, Biden is aligning himself with SenatorsBernie Sanders(I-Vt.),Elizabeth Warren(D-Mass.), and Congressional Progressive Caucus ChairwomanPramila Jayapal(D-Wash.)
This presents Republicans with an opportunity to peel off voters who will certainly not be happy to hear that Biden is breaking his promise and cutting Medicare. And we must make sure they do hear about it.
According toPew Research, 37% of Republican voters are seniors. That’s our biggest age cohort. And given that most eligible seniors choose Medicare Advantage and about 90% of them are happy with it, we should ring the bell on this issue from now to November.
Democrats constantly accuse Republicans of “pouncing” on this or that. Expect Republicans to, in fact, pounce on this issue. If I were advising my former congressional colleagues, I’d tell them that preserving Medicare Advantage is an issue that can make the difference in keeping the House come November.
In this third episode of our special eight-episode series called “Being Christian in today’s culture,” Dr. Denison discusses the necessity of faith in Christ as a pillar for biblical flourishing. He answers questions such as:
What is faith? How can a life transformed by faith in Christ transform the culture? What is the difference between religion and morality?
The conversation with Dr. Denison also covers the significance of the Holy Spirit in empowering believers to live out their faith, the challenge of maintaining Christian beliefs in an increasingly secular culture, and the practical ways Christians can influence society positively.
Dr. Mark Turman is the Executive Director of Denison Forum and Vice President of Denison Ministries. Among his many duties, Turman is most notably the host of The Denison Forum Podcast. He is also the chief strategist for DF Pastors, which equips pastors and church leaders to understand and transform today’s culture.
Mary Danielsen explores the week’s top stories with the backdrop of “What if the Bible had no prophecy?” Think about all the promises of God for the believer, now they are no longer available to cheer us and give us hope. How would we get up in the morning without the knowledge that there is a place being prepared for us, that where He is, we will be some day? We talk about Israel, Iran, woke churches and much more – and ask why the church doesn’t teach hope. Prophecy isn’t just about the Antichrist. What’s next for Israel? We might learn that sooner rather than later as regards Iran.
This is a lecture that given by Dr. Michael Licona at The Ohio State University on April 11, 2024. The event was sponsored by our Ratio Christi Campus Apologetics Alliance chapter at The Ohio State University. Revive Church was a co-sponsor of the event. Michael R. Licona is an American New Testament scholar, author, and Christian apologist. He is Professor of New Testament Studies at Houston Christian University, and the director of Risen Jesus, Inc. Licona specializes in the resurrection of Jesus, and in the literary analysis of the Gospels as Greco-Roman biographies.
What is important is for shepherds to take seriously their responsibility to protect their flocks. Don’t ignore issues threatening the purity of the church or moral practices of the sheep. Likewise, don’t ignore the reality of the “. . . the massive escalation in hostility toward Christianity and a biblical worldview.” A spiritual battle is definitely raging, and unprepared sheep are prey to the immense assault.
It is evident that America and Western civilization are strongly undergoing re-paganization in both perspective and practice. This is manifest especially in the areas of sexual morality, identities, and justice. However, what is equally alarming and disconcerting is such paganization has taken measuredly hold in the church—in individual churches, denominations, and in the three principal branches of the Holy Catholic (Universal) Church.
It has occurred to me that the first century church was instructed and prepared for living in a pagan world. Written in the first or second century, The Didache, known as The Lord’s Teaching Through the Twelve Apostles to the Nations, prepared believers how to live in a pagan society. It begins with the Two Ways, the Way of Life and the Way of Death. This section contains moral practices that counter accepted pagan practices. In other words, the early Christians (the Lord’s sheep) were instructed and prepared for the spiritual battles they would have to fight personally in themselves and exteriorly in the societies in which they resided.
This brings up the issue of spiritual battle, which this is. How are we to live today with such a pronounced and pushed agenda coming from the ancient evil one? A recent advertisement for a podcast appeared on a Christian website. It stated, “Retrieving classical Christianity to create authentic reform in the church today.” Bingo! Oh, excuse me. I should say, Eureka! I was immediately reminded of The Didache—a prime example of classical Christianity.
One trait of this paganizing process, according to a ruling elder in a Reformed Faith church, is “a massive escalation in hostility toward Christianity and a biblical worldview.” Later, he states, “. . . there are sound evangelical churches attended by individuals who are openly celebrating transgender family members with virtually no response by church leadership.” That is just one issue not addressed by some church leaderships. The same is true for the above references to the broader areas of sexual morality, identities, and justice.
So, between this escalation of hostility and the pronounced agenda, what can Christians, churches, and church leaders do? Two actions: 1) Retrieve classical Christianity that communicated both faith and practice akin to The Didache and 2) address false ideologies and practices in a timely manner—don’t ignore them.
It is needful perhaps to identify practices that might contribute to not feeding and protecting the flocks when assaults on God’s divine revelation enter or invade churches. Two come to mind, which are solely expository preaching and short homilies. These relate to both different denominations and branches of the church. The former tends to minimize “the whole counsel of God” by spending more time on narrow sections of Scripture. Historically, the apostles and church dealt with issues as they arose and would draw responses from diverse passages of God’s divine revelation to emphasize and thoroughly treat a specific issue. This isn’t against expository preaching; it simply indicates one weakness. Irregular topical preaching addressing a current issue can balance this lack and benefit the flock. Likewise, the former, i.e., short homilies, tend to be pithy but leave very little room for healthy catechizing or instruction, and rebuttal of false ideologies, practices or teachings.
What can church leaderships do if either are unable or unwilling to address cultural or societal ideologies invading the church in a timely manner from the pulpit? It is understandable they may feel their habitual practice is what God has called them to do.
One sound and valid suggestion is to communicate regularly in writing to the congregation. A written communication personally addressed to each member can alert, educate, and warn the flock against false teachings and practices by stating and verifying the biblical principles involved and the church’s position on such issues. This shouldn’t merely be posted on the church’s website, but rather should be sent to the members’ homes. Not everyone is online or actively goes to websites regularly.
What is important is for shepherds to take seriously their responsibility to protect their flocks. Don’t ignore issues threatening the purity of the church or moral practices of the sheep. Likewise, don’t ignore the reality of the “. . . the massive escalation in hostility toward Christianity and a biblical worldview.” A spiritual battle is definitely raging, and unprepared sheep are prey to the immense assault. Shepherds, rise to the occasion:
“Finally, be strong in the Lord and in the strength of His might. Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (Ephesians 6: 10-12?
Helen Louise Herndon is a member of Central Presbyterian Church (EPC) in St. Louis, Missouri. She is freelance writer and served as a missionary to the Arab/Muslim world in France and North Africa.
Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.
Blazing sunrises, gentle moonlit nights, lush forest paths, rocky arid beauty, bird song, leaf-fall, thunderous ocean waves, cascading waterfalls, gurgling mountain streams—these glorious beauties are the songs of nature. Each of these songs declares a theme, a message from God the King. He calls us to learn of him from nature and his Word. God has created a symphony for us: let’s listen.
God the Composer
A composer is a person who writes music. It is his vision and foresight—his message—that is written down on paper for others to communicate. The composer is in control of what fundamentally must be played and how it should be played. Will this line be loud or soft? Will it be played forcefully or delicately? Will the music communicate joy, sorrow, anxiety, or strength?
God is a composer, too. He created the glorious, amazing, and beautiful world around us to communicate something about himself. The rhythm of the seasons, sounds of nature, colors, and smells are all part of his composition. Just as a composer communicates through his music, God communicates to us through his creation and Word. They both reveal something about him.
1. God Communicates Through His Creation
So what does creation say to you about God? Psalm 19 speaks of the creation being a witness to God’s glory: “The heavens declare the glory of God, and the sky aboveproclaims his handiwork” (Ps. 19:1). And Job 38 stresses God’s power, wisdom, design, and care of his creation. The book of Romans declares,
For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made.” (Rom. 1:19-20)
Nature declares that God is magnificent, powerful, wise, and good. But creation is not the only way God reveals himself to us.
2. God Communicates by Means of the Written, Preached, and Visible Word
God also communicates to us by means of his Word. He uses the written and preached Word to communicate his message to his people (2 Tim. 3:16). Scripture is God’s written message (2 Pet. 1:20-21). It tells of God’s creation of man for a noble calling (Gen. 1:26-30); man’s rebellion and separation from God (Gen. 3:6-3:10); God’s plan to save man from judgment (Gen. 3:15); Christ’s sacrifice for his people’s sins (Phil. 2:8); God’s adoption of those who trust in Christ as his children (Eph.1:5); and God’s preparation of an eternal inheritance for his children (Eph. 1:11).
In historical and poetic writings, prophecy, and letters, God speaks to his people now through his written and preached Word. His words of restoration, blessing and comfort are found there.
God also proclaims his Word though visible signs and seals that are known as sacraments. One of the things the sacraments of baptism and the Lord’s Supper do is visibly proclaim the promise of forgiveness and salvation through Christ.
Because of this visible proclamation, sacraments are sometimes referred to as “the visible Word.” God not only speaks words of salvation and promise but also exhibits these truths though a meal and washing. So in the Scriptures and Sacraments, God is teaching that humans are sinful and that God saves through Jesus Christ. This Word tells us about the joy we have when we trust Jesus as our Savior—and thus know God as a loving Father and not as a Judge.
Soaking It All In
How do you feel when you listen to your favorite piece of music? Do you enjoy how the instruments and the vocals work together? Do you delight in the artistry and creativity as the music and the lyrics drive home a common message? Even if there are many different instruments the variety gives a depth, complexity and strength to the one message. So, too, is God’s symphony of revelation to us of himself through creation and the Word.
We have so much around us in creation that reveals God’s attributes: goodness, power, wisdom. Yet, he also has revealed himself and his love to his people in historical narrative, poetry, prophecy, letters, and the Sacraments. God’s communication is multifaceted and provides a wonderful depth and beauty as we use all of God’s revelation to know him.
We learn about God in the beauties of creation, and even more about him in Scripture and the Sacraments. Just as we feast our ears on well-played music, we also can feast our hearts on God’s amazing symphony of creation and the written, preached, and visible Word. Soak it all in.
This article was originally published on November 10, 2017.
Surrendering Inerrancy Surrenders Inspiration and Authority
It is of great confusion that some who deny inerrancy would still seek to maintain the doctrines of inspiration and authority.10 How can an errant text be rightly said to be inspired or authoritative? It is fallacious to believe it to be so. A document that certainly contains errors is also certainly uninspired. Assuming the traditional theological understanding of inspiration (that Scripture is breathed out by God and is thus His very Word (2Ti 3:16)), saying that it also contains errors is an affront to God’s character (a point expanded upon below). The doctrine of the inspiration of Scripture by a good and truthful God necessarily demands inerrancy, and therefore a denial of inerrancy necessarily demands a denial of inspiration.
Furthermore, to deny inerrancy is also to deny the authority of the Bible. Why would anyone be obligated to submit to a fallible document of merely human origin? It is logically incongruous to argue that the Bible has authority on the one hand but also affirm that it contains errors on the other. One cannot, or rather should not, be held accountable to a document that is in error.
The present author is convinced that for many individuals, this is the whole point of denying inerrancy. It is common to engage with individuals who have “deconstructed” their faith and hear that a denial of inerrancy was one of the first steps toward a wholesale rejection of biblical truth. If the Bible is fallible, then it has no authority when it speaks to matters they find troublesome. Rejecting inerrancy, therefore, gives them freedom in their mind to pursue whatever sinful lifestyle they choose without feeling guilty that they are violating God’s Word.
This is not to say that everyone’s denial of inerrancy is motivated by such obviously sinful intentions. Yet it must be admitted that once steps are taken toward such a denial there is no reason not to keep moving. The framers of the Chicago Statement were keenly aware of what was at stake as they wrote,
The result of taking this step is that the Bible…loses its authority, and what has authority instead is a Bible reduced in content according to the demands of one’s critical reasonings and in principle reducible still further once one has started. This means at bottom independent reason now has authority, as opposed to Scriptural teaching. If this is not seen and if for the time being basic evangelical doctrines are still held, persons denying the full truth of Scripture… have moved away from the evangelical principle of knowledge to an unstable subjectivism, and will find it hard not to move further.11
While some seek to affirm infallibility, inspiration, and the authority of the Bible while denying inerrancy, their denial undermines their otherwise orthodox affirmations. This position is logically untenable and will eventually collapse in on itself. To surrender inerrancy necessarily surrenders inspiration and authority as well.
A Denial of Inerrancy Is a Denial of God’s Nature and Character
As noted above, if someone desires to affirm the doctrines of inspiration and authority of the Bible and yet denies its inerrancy, that is less of a statement about the nature of the text and more about the nature and character of the God who inspired it.
A denial of inerrancy is either a statement about a lack in God’s power (He was not able to keep the human authors from making mistakes as they wrote), God’s knowledge or competency (He Himself erred as He inspired the text), or God’s goodness (He is not truthful or honest). In any case, this is perilous ground.
Scripture is most fundamentally God’s self-revelation to mankind, and in His Word, He declares that He is absolute perfection (Ps 18:30; Mt 5:48) and truth (Nu 23:19; 1Sa 15:29; Jn 14:6; Tit 1:2; Heb 6:18). If inerrancy is false, then all those Scripture texts (and more) are false and God is not to be trusted, followed, or worshiped. Indeed, one could say that He is not even God! This logically leads to a wholesale rejection of all of Scripture; why care about any of it if its Author is not to be trusted?
It is unmistakably clear one’s view of Scripture is not just about Scripture, but it reveals an entire worldview. In an essay found in The Foundation of Biblical Authority, J.I. Packer wrote,
…when you encounter a present-day view of Holy Scripture, you encounter more than a view of Scripture. What you meet is a total view of God and the world, that is, a total theology, which is both an ontology, declaring what there is, and an epistemology, stating how we know what there is. This is necessarily so, for a theology is a seamless robe, a circle within which everything links up with everything else through its common grounding in God. Every view of Scripture, in particular, proves on analysis to be bound up with an overall view of God and man.12
As Packer observes, one’s view of Scripture does not and cannot exist in a vacuum. One’s understanding of God, mankind, and the entire world around them is bound up in how they understand the Bible. To deny or affirm inerrancy reflects upon the nature of God because it must necessarily do so. It is His book. What one believes about it, they believe about God. If one cares about the nature of God, they will care about how they understand His revelation and how that is communicated to others.
Conclusion
From the very beginning, the enemy’s primary tactic has been the same: “Did God actually say…” (Ge 3:1)? If he can get humanity to doubt or reject God’s Word, the rest unravels from there.
So, is it worth worrying about inerrancy today? That all depends. Is it worth it to pursue a faithful proclamation of God’s truth? Is it worth it to care about the nature of the Scriptures as inspired and authoritative? Is it worth it to care about God’s nature and character? If the answer is yes to any of those questions, there is no other option than to care about inerrancy. The enemy has not stopped his ploys, and as long as he roams about to steal, kill, and destroy, God’s people must be on guard against attacks on the truthfulness and trustworthiness of the entirety of God’s Word.
“We affirm that what Scripture says, God says. May He be glorified. Amen and Amen.”13
Notes
10 See the aforementioned works by Bird and Wright for examples of some who attempt to do this.
11The Chicago Statement on Biblical Inerrancy, 10-11.
12 J.I. Packer, “Encountering Present-Day Views of Scripture,” in The Foundation of Biblical Authority, ed. James Montgomery Boice (Grand Rapids: Zondervan, 1978), 61.
Kenn Chipchase, B.A., M.S.. Kenn is the planting pastor of Pillar Fellowship in Jeffersonville, IN, and cohost of the Do Theology Podcast found at dotheology.com.
Though its effects on earth were delayed (as with the seventh seal; 8:2–5), there was an immediate response in heaven when the seventh angel sounded his trumpet. Expressing exhilaration at what was about to take place, there came loud voices in heaven saying, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever.” That dramatic proclamation is obviously connected to the effects of the seventh trumpet. There is unrestrained joy that the power of Satan is to be forever broken, and Jesus Christ is to reign supreme as King of kings and Lord of lords. With the defeat of the usurper, the question of sovereignty over the world will be forever settled. What Jesus refused to take on Satan’s terms (cf. Luke 4:5–8) He will take on His own terms. Heaven rejoices that the long rebellion of the world against God the Father and the Lord Jesus Christ is about to end. The setting up of Christ’s long-awaited kingdom is the apex of redemptive history.
The use of the singular term kingdom of the world instead of the plural “kingdoms” introduces an important truth. All of the world’s diverse national, political, social, cultural, linguistic, and religious groups are in reality one kingdom under one king. That king is known in Scripture by many names and titles, including the accuser (Rev. 12:10), the adversary (1 Pet. 5:8), Beelzebul (Matt. 12:24), Belial (2 Cor. 6:15), the dragon (Rev. 12:3, 7, 9), the “evil one” (John 17:15), the god of this world (2 Cor. 4:4), the prince of the power of the air (Eph. 2:2), the roaring lion (1 Pet. 5:8), the ruler of the demons (Mark 3:22), the ruler of this world (John 12:31), the serpent of old (Rev. 12:9; 20:2), the tempter (1 Thess. 3:5), and, most commonly, the devil (Matt. 4:1) and Satan (1 Tim. 5:15). Though God scattered this kingdom at the tower of Babel (Gen. 11:1–9), Satan still rules over the pieces of the once united kingdom. While God ordains human governments for the well-being of man (Rom. 13:1), those same governments refuse to submit to Him or acknowledge His sovereignty (cf. Acts 4:26). They are essentially part of Satan’s kingdom.
Jesus affirmed that Satan, though a usurper and not the rightful king, is the present ruler of the world. In response to those who blasphemously accused Him of being in league with Satan, Jesus asked rhetorically, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand?” (Matt. 12:26). Three times in John’s gospel Jesus called Satan “the ruler of this world” (John 12:31; 14:30; 16:11). As he did at Babel, Satan will rule in the future over a united fallen mankind in one visible kingdom under Antichrist’s (the Beast of 13:1–4) leadership.
Satan will not relinquish his kingdom without a struggle. In a desperate and doomed effort to maintain control of the world, God will allow him to overrun it with hordes of demons during the fifth and sixth trumpet judgments (9:1–19). But his efforts will not keep the true King from returning and establishing His earthly kingdom (cf. 19:11–21; 20:1–3, 10). Jesus Christ will return to sit on the throne of His father David (2 Sam. 7:12–16) and take over the whole world from the satanically controlled people who now possess it. This is really the theme of Revelation—the triumph of God over Satan as evil is purged from the world and Christ becomes its holy ruler.
The tense of the verb translated has become is what Greek grammarians refer to as a proleptic aorist. It describes a future event that is so certain that it can be spoken of as if it has already taken place. The perspective of the verb tense looks to a point after the action of the seventh trumpet will have run its course. Though this event is future from the point of chronological progress reached in the series, it is so certain that the verb form used views it as an already accomplished fact (cf. Luke 19:9). The timeless heaven rejoices as if the long-anticipated day when Christ will establish His kingdom had already arrived, although some time on earth must elapse before that actually happens. The phrase the kingdom of our Lord and of His Christ emphasizes two realities. Kurios (Lord) usually refers to Jesus throughout the New Testament, while in Revelation it more often refers to God the Father, thus emphasizing their equality of nature. This phrase also describes the kingdom in its broadest sense, looking forward to divine rule over the creation and the new creation. No differentiation is made between the earthly millennial kingdom and the eternal kingdom, as, for example, Paul does in 1 Corinthians 15:24–28. At the end of the thousand years, the millennial kingdom will merge with the eternal kingdom, in which Christ will reign forever and ever. Once the reign of Christ begins, it will change form, but never end or be interrupted.
The glorious truth that the Lord Jesus Christ will one day rule the earth permeates the Scriptures. In chapter 15 of Revelation John
saw something [in heaven] like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing on the sea of glass, holding harps of God. And they sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying,
“Great and marvelous are Your works,
O Lord God, the Almighty;
Righteous and true are Your ways,
King of the nations!
Who will not fear, O Lord, and glorify Your name?
For You alone are holy;
For all the nations will come and worship before You,
For Your righteous acts have been revealed.” (vv. 2–4)
That they sang the “song of Moses” (cf. Ex. 15:1–18) indicates that as far back as the Pentateuch Scripture anticipated the moment when the Lord Jesus Christ would become King of the world.
Psalm 2, a messianic passage whose imagery and language permeates this section of Revelation (cf. v. 18; 12:5; 14:1; 16:14; 17:18; 19:15, 19), also predicts the coming earthly reign of Christ:
But as for Me, I have installed My King
Upon Zion, My holy mountain.
I will surely tell of the decree of the Lord:
He said to Me, “You are My Son,
Today I have begotten You.
Ask of Me, and I will surely give the nations as Your inheritance,
And the very ends of the earth as Your possession.
You shall break them with a rod of iron,
You shall shatter them like earthenware.” (vv. 6–9)
The prophets also looked forward to that time when the Messiah would establish His earthly reign. Of that glorious day Isaiah wrote,
Now it will come about that
In the last days
The mountain of the house of the Lord
Will be established as the chief of the mountains,
And will be raised above the hills;
And all the nations will stream to it.
And many peoples will come and say,
“Come, let us go up to the mountain of the Lord,
To the house of the God of Jacob;
That He may teach us concerning His ways
And that we may walk in His paths.”
For the law will go forth from Zion
And the word of the Lord from Jerusalem. (Isa. 2:2–3)
Daniel wrote concerning that same day,
“You [King Nebuchadnezzar] continued looking until a stone was cut out without hands, and it struck the statue on its feet of iron and clay and crushed them. Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the stone that struck the statue became a great mountain and filled the whole earth.” (Dan. 2:34–35)
“In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever. Inasmuch as you saw that a stone was cut out of the mountain without hands and that it crushed the iron, the bronze, the clay, the silver and the gold, the great God has made known to the king what will take place in the future; so the dream is true and its interpretation is trustworthy.” (Dan. 2:44–45)
The vaunted empires of world history (the statue) will be shattered by the Messiah’s kingdom (the stone cut out without hands); they will crumble to dust and blow away, but His kingdom will last forever. In another vision, recorded in Daniel chapter 7, Daniel
“kept looking in the night visions,
And behold, with the clouds of heaven
One like a Son of Man was coming,
And He came up to the Ancient of Days
And was presented before Him.
And to Him was given dominion,
Glory and a kingdom,
That all the peoples, nations and men of every language
Might serve Him.
His dominion is an everlasting dominion
Which will not pass away;
And His kingdom is one
Which will not be destroyed.” (vv. 13–14)
“ ‘But the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come.’ … The Ancient of Days came and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom.” (vv. 18, 22)
Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him. (v. 27)
Looking forward to Messiah’s kingdom Micah wrote,
And it will come about in the last days
That the mountain of the house of the Lord
Will be established as the chief of the mountains.
It will be raised above the hills,
And the peoples will stream to it.
Many nations will come and say,
“Come and let us go up to the mountain of the Lord
And to the house of the God of Jacob,
That He may teach us about His ways
And that we may walk in His paths.”
For from Zion will go forth the law,
Even the word of the Lord from Jerusalem.
And He will judge between many peoples
And render decisions for mighty, distant nations.
Then they will hammer their swords into plowshares
And their spears into pruning hooks;
Nation will not lift up sword against nation,
And never again will they train for war. (Mic. 4:1–3)
Summing up a lengthy discussion of the Day of the Lord and the coming of Christ’s earthly kingdom Zechariah wrote, “And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one” (Zech. 14:9).
When the angel Gabriel announced the birth of Jesus to Mary he told her that He would someday be the great King over the earth: “And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:31–33).
The monumental moment in redemptive history anticipated in the Old Testament prophecies, in the announcement of Christ’s birth, in the preview of Christ’s second coming glory at the Transfiguration, in Christ’s teaching and miracles, in the covenant promises to Israel, in the promise to believers that they will reign with Christ, in the promise to the twelve disciples that they would judge the twelve tribes of Israel, and in the promise of Jesus that He would return in glory will be imminent. And that will cause all heaven to praise God for the wonder of His sovereign plan that Christ should reign.[1]
15 We would expect the seventh trumpet blast to be followed by the third Woe (cf. 9:1, 13), but instead we hear voices of a great heavenly host declaring the final triumph of the kingdom of God and the establishment of his eternal reign. The voices are not those of a glorified church. The expression “Our Lord, and … his Christ” would not be appropriate for the church because their Lord is the Christ. The voices should not be limited to any particular class of angelic beings (such as the four living creatures of chaps. 4 and 5) but represent the hosts of heaven with the same sort of indefiniteness that we find in 12:10 and 19:16.
The burden of the angelic declaration is that the dominion and rule of this world have been transferred to God and his Christ, who shall reign forever and ever. This great eschatological event that establishes once and for all the universal sovereignty of God is a recurring theme in OT prophecy. Daniel predicted the day when the kingdom of God would utterly destroy the kingdoms of this world (Dan 2:31–45, esp. v. 44). The day is coming, said Zechariah, when God will be “king over the whole earth” (Zech 14:9). As the drama of the consummation moves toward the final scene, the hosts of heaven proclaim it fait accompli. During his earthly ministry Jesus had resisted the tempting offer of Satan to hand over the kingdoms of this world in exchange for worship (Matt 4:8–9). Now this sovereignty passes to him as a rightful possession in view of the successful completion of his messianic ministry. “Our Lord and … his Christ” reflects Ps 2:2, which was interpreted messianically by the early church (Acts 4:26–28). Although the Son will ultimately be subjected to the Father (1 Cor 15:28), he will nevertheless share the eternal rule of God. The singular (“he will reign”) emphasizes the unity of this joint sovereignty.[2]
11:15 / The first hymn, sung by presumably angelic (cf. 4:8; 12:10; 19:1) loud voices, looks back to the penultimate moment of salvation’s history and acclaims the essential truth of Christ’s death and exaltation: the kingdom of the world has become the kingdom of our Lord and of his Christ. Even though human existence has been corrupted by the world’s rebellious rulers, the sovereignty of God the creator can be reasserted because of Christ. Through the devotion of his faithful disciples, the kingdom of the world is challenged by a counter-kingdom of priests, made by Christ (5:10), to end the rule of those pretenders to God’s throne. It is John’s expectation that a life and faith that is an alternative to the world order will yield trials and tribulation. Evil is a defeated foe even though it continues to kick and struggle in the grasp of a victorious God. The first (i.e., present) stage of this new age of God’s salvation is dynamic and full of conflict simply because the realities of God’s salvation are breaking into the life of faithful disciples, while at the same time a defeated evil order is passing away against its wishes.
The radical theocentrism of John’s Revelation is not heard more clearly than here. The antecedent of he will reign for ever and ever is God rather than either Christ or both God and Christ. The effective result of the messianic mission of the faithful Jesus is to bring to an end the world’s rebellion against God and to provide God with the agent worthy enough to open the sealed scroll that declares and institutes God’s sovereignty over the evil powers forever. Apocalypticism is keenly interested in the formation of theological perceptions about God, about the social order, and about human suffering. By focusing the eschatological restoration of God’s people on the two essential moments of the Christ event—by what has been already realized (death and exaltation) and by what has not yet been realized (parousia)—John can express the relationship between present reality and what the future will bring in order to provide his readership with a way of seeing their own suffering and their surrounding community. This, then, is the essence of his pastoral program: to provide his audience with a “hermeneutic” that interprets the very real difficulties of living as Christian disciples within a non-Christian society. Recognition of Christ’s exaltation and of God’s triumph over the Evil One will evoke a response of either encouragement (if faithful) or repentance (if unfaithful). Human suffering, whether the yield of interpersonal or social conflict, is always the work of an “already defeated but not yet destroyed” foe.[3]
15. And the seventh angel blew the trumpet. And there were loud voices in heaven saying, “The kingdom of the world has become the kingdom of our Lord and his Christ. And he will reign forever and ever.”
Earlier John wrote about the seventh angel sounding his trumpet to indicate that the end of time is near (10:7). And now he describes the angel blowing the trumpet and its setting. The backdrop is heaven, where loud voices are singing praises to God and his Christ. We are not told who were singing. What we can say is that the voices belong to all those who dwell in heaven.
These voices declare that the kingdom of the world now belongs to “our Lord and his Christ.” This means that Satan, who tempted Jesus by offering him the kingdoms of the world, no longer possesses them (Matt. 4:8–9; Luke 4:5–6). Relying on the Old Testament, John reveals that the kingdom belongs to God and his Christ (Ps. 2:2, 8–9; 22:28; Dan. 7:14; Obad. 21). There is one kingdom, not two. There is one God, not two. Notice how in the Apocalypse John ascribes divinity to Jesus when he mentions him together with God. Here are two examples, with italics added:
• “They will be priests of God and of Christ and will reign with him a thousand years” (20:6).
• “The throne of God and of the Lamb will be in it, and his servants will serve him” (22:3).
In the Apocalypse, John teaches that both God and Christ are called King, for they are worthy of praise and adoration. For instance, the trinitarian greeting depicts Jesus Christ as “ruler of the kings of the earth” (1:5). The song of Moses and of the Lamb is addressed to God as “the King of the ages” (15:3). Christ made his people to be a kingdom and priests (1:6; 5:10), yet the kingdom belongs to both Christ and God (11:15; 12:10). The rule of Christ and God is the same, because God rules his kingdom through his Son.
Christ has been king in his kingdom all along (Ps. 110:1); he uttered his enthronement speech prior to his ascension, “All authority in heaven and on earth has been given to me” (Matt. 28:18). When the last enemy is destroyed, namely death, then comes the end, and he will hand over the kingdom to God the Father (1 Cor. 15:24–28). This does not mean that then he will cease to rule; he will reign forever and ever.
The text looks at the victory Christ has achieved and simply states, “The kingdom of the world has become the kingdom of our Lord and his Christ.” From John’s perspective, the utter defeat of Satan and his cohorts has taken place. They were usurpers of world power; now Christ is the victor and will reign eternally. “His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed” (Dan. 7:14; see also 2:44; 7:27; Ps. 10:16).[4]
Ver. 15. The kingdoms of this world are become the kingdoms of our Lord and of His Christ.—Ave, Imperator:—This text is generally quoted in a missionary connection, and associated with the conversion of the heathen. But it is of much wider scope than that. There are plenty of Christians that want converting, plenty of Churches that want Christianising. The progress of all life in our planet has been a progress from the animal upward to the intellectual, the moral, the spiritual; from mere brute force to the dominion of thought and reason. Ages back mere bigness of mass seemed to count for everything. The so-called “antediluvian” monsters were rampant. As life developed mere bigness became of less and less account, and brain became of more account. Those who can influence mind are the true monarchs of creation. This is the realm in which Christ’s supreme triumphs are to take place. Christ will fascinate and possess the mind of the world, and the mind will rule all the rest. “Strong beliefs win strong men, and then make them stronger.” The masculine but humane morality of Jesus Christ must more and more commend itself to the thinking and influential portion of society. Ideas and institutions which have been long prevalent go down before a superior idea. So shall it be with many world-ideas in presence of the truth of Christ. Many institutions have lived and done their work. They have served their day and generation, but now they have waxed old, and are ready to decay and vanish away in the presence of a nobler ideal. Still, we are not to disparage the old because the new has come. The present forms of animal life are far superior in development and attainment to those whose remains are found in the tertiary rocks. But the forms of to-day could not have existed without the forms that went before. Those very things which Christ’s law and spirit will supplant have been important factors in human progress. When the Apocalyptic dream of the New Jerusalem, the Christian state, the city of God, finally and triumphantly established upon earth, shall find complete fulfilment, it will be characterised by a fuller embodiment of the law of Christ in every sphere of human relationship and conduct. For instance, the kingdom of Art shall become the kingdom of our Lord and of His Christ. It has become so to a great extent. All the noblest paintings, all the grandest buildings in the world during the Christian era, have been the product of the Christian imagination. Certainly the sublimest music owns this inspiration. We need not fear the complete annexation of this kingdom, because the genius of the true Christianity is hopeful and happy. The kingdom of Literature would, in like manner, come under the dominance of Christian ideas. It is hard to say at present whether this tremendous engine for good or evil works most good or evil. What a blessed thing it will be when the domain of literature becomes the domain of Christ; when nothing will be written or read the tendency of which is not to the true elevation and edification of the human mind; when editors shall all be men of conscience, and the venal pen shall be as much an archaeological curiosity as the stone hatchet; when we shall be able to take up any book and feel that it will be safe for our children to read; when we can open even the latest novel from Paris with the confidence that none of our finer sensibilities will be shocked, and that an atmosphere will not be introduced into the home whose poisonous vapours we should shudder to think that our young people will breathe. The kingdom of Commerce, too, shall one day fall under the rule of Christ. That will be indeed a blessed day when men can trust one another, and when all shall be worthy of that trust; when another man’s property shall be as sacred in our eyes as our own; when public funds shall be administered with the same scrupulous integrity with which our own are dispensed. The realm of Amusements, too, shall come under the same rule. The prophecy will find its fulfilment not in the expression of any particular forms of recreation, but in the Christianising of them all. And will it not be a grand day when the kingdom of Politics shall be sanctified by the Spirit of Christ? When debates shall be purged from the pettiness of personality and the rancour of recrimination; when offices shall be filled with the sole aim that the commonwealth shall receive the services of its most capable citizens; and when the statesman’s ruling principle shall be not to catch votes, but to redress wrongs and establish righteousness. And then may we not hope that even the Church itself in that happy day shall come under the dominion of the law of Christ? No longer to be the collection of ecclesiastical antiquities, the museum of theological curiosities, the arena of strife and debate that it is to-day, but the abode of ideal men and women, the home of all the sweet and pure Christian virtues. Then Christians shall no longer “bite and devour one another”; “giving the enemy occasion to blaspheme.” Their energies shall be converted into light, and not into heat, and men will be willing to rejoice in that light. But how shall those great results, of which we have spoken in other spheres, be achieved unless the Church be first true to herself? It is through her that these beneficent impulses upon society must come. We must begin by being ideal Christians if the world is to become an ideal world. (J. Halsey.)
The glory awaiting the Church on earth:—
I. The probable condition of the world in the accomplishment of this prediction. It will be characterised by—1. The universal dissemination of Christian knowledge. 2. The general prevalence of religious life. 3. The increase and glory of the Christian Church. 4. The diffusion of happiness throughout the world. Christianity is the parent of morality, industry, patriotism, public spirit.
II. The probable means by which this great event will be produced. 1. The preaching of the gospel. 2. The active zeal of Christians. 3. The operations of Divine providence. 4. The effusion of the Holy Spirit.
III. The duties which arise in anticipating this great consummation. 1. To seek the possession of personal religion. 2. To render all assistance to accelerate the advent of this glorious period. 3. To unite in prayer for the accomplishment of this prediction. (Homilist.)
The kingdom of God:—We can imagine, I suppose, that when the Revelation of St. John the Divine was taken to the different Christian Churches, in the upper chambers where they were accustomed to meet together, or in the secret places where they gathered for fear of persecution, after they had read these glowing pages, they must have parted with new feelings of hope in their hearts. They would expect that a time would come speedily when the persecutions would be memories of the past, and the kingdom would be set up, of which they had been reading in such vivid colours. Yet the day passed by, and the Roman power remained, and the Temple, sacred to Diana at Ephesus, was as stable as ever. It happened then as it has happened to many a one since. So it must have been with many of those of the ancient Church, when, all eager and expectant, they found the vision was sealed for the time; they must go their way and tarry until the time should come when the promise would be fulfilled. We can scarcely be surprised at finding that they looked for a very literal fulfilment in the shape of a kingdom which should, by the exercise of power, bear down all opposition. They were told of a great king who went forth “conquering and to conquer.” The tradition of the old Jewish Church was of a people going forth as the Lord’s messengers to crush down all the Lord’s enemies. Again, the majority of Christian people, when they found that the promise could not be realised in that way, looked for something totally different. The promise seemed impossible of literal fulfilment. The kingdom of God became totally distinct from the kingdom of the world. It was something which could only be reached when this world was over. When persecution broke out, when the people were dragged to prison, men felt that the kingdom of God was not of this world, but of that which is to come. And so, little by little, people had that expectation for the realisation of this promise. Does the Christian Church of to-day have the same expectation? Is there any possibility of the realisation of this promise? I would suggest that the realisation is to come through our changed ideas about the kingdom of God; that the kingdom of God does not mean power victorious, but that it means love victorious; that the kingdom of God means what St. Paul does when he writes, “Be not overcome of evil, but overcome evil with good.” What I want to leave in your minds is the conviction that the crown of thorns is the crown of glory; that the Cross is the throne on which Christ is exalted. What do these two things mean—the crown of thorns and the cross of shame? They mean the extremest manifestation of infinite love. Christ has said that love is greater than hate; love is greater than infamy. And that is the only principle on which “the kingdom of this world will become the kingdom of our Lord and of His Christ; and He shall reign for ever and ever.” The Christian Church is slowly abandoning the idea of conquering by mere power. The Christian Church is slowly losing the idea of the kingdom of this world becoming the kingdom of our Lord and of His Christ in the persons of those who pass away beyond this world, and become the subjects of a kingdom which has nothing to do with this world. His kingdom shall come on this earth by the individual members copying the example of Jesus Christ, and believing in the revelation of that love which overcame sin; so that the people who live upon this earth shall be willing subjects of Divine love, and living in perfect love to their fellow-men. (Bp. Courtney.)
Missionary prospects:—It is related of Hannibal that, when he had led his men to one of the higher ridges of the Alps, they began to murmur, and requested that they should be reconducted to their native country. Standing on an eminence and waving his hand, the intrepid Carthaginian General directed their attention to the plains of Piedmont below. “Behold,” said he, “these fruitful vineyards and luxuriant fields. A few more struggles, and they are all your own.” These were inspiring words, and they had the desired effect. May we not apply them to the subject of missions, and say, Behold, from the mount of promise, the nations of the earth at the feet of the Church’s exalted Head! A few more struggles on the part of His followers, and voices shall be heard, not in heaven only, but from the innumerable and widely scattered tongues of earth, giving utterance to the joyous announcement, “The kingdoms of this world are become,” &c.
The kingdom of heaven and its progress:—You might as well stand on the banks of the Mississippi and be afraid it was going to run up stream as to suppose that the current of Christendom can run more than one way. What would you think of a man who should stand moonstruck over an eddy, and because that didn’t go right forward, declare that the whole flood had got out of its course? So in the stream of time. The things that appear in our day all have bearing on the coming triumph of the gospel and the reign of the Kingdom of Heaven on earth. (H. W. Beecher.)
Jesus will conquer the world:—Yonder in the cathedral at Vienna the Emperor Frederick is represented, standing with arm uplifted, and at the tip of his extended fingers are the five vowels, a, e, i, o, u, which, being interpreted, means, “Austria est imperare obi universo”—“Austria will conquer the world.” Another and a grander figure meets the gaze of every Christian of to-day, no matter where his standpoint, and the inscription thereon is in letters of fire: “Jesus est imperare obi universo”—“Jesus will conquer the world.” (C. W. Boot.)[5]
[1] MacArthur, J. F., Jr. (1999). Revelation 1–11 (pp. 310–314). Moody Press.
“How long, O Lord? Will You forget me forever? How long will You hide Your face from me?How long shall I take counsel in my soul, Having sorrow in my heart all the day? How long will my enemy be exalted over me? Consider and answer me, O Lord my God; Enlighten my eyes, or I will sleep the sleep of death, And my enemy will say, “I have overcome him,” And my adversaries will rejoice when I am shaken. But I have trusted in Your loving kindness; My heart shall rejoice in Your salvation. I will sing to the Lord, Because He has dealt bountifully with me. Psalm 13:1-6
Which is more influential in your life—circumstances or your perspective? Although we may long for a pleasant life filled with abundance, comfort, and good experiences, the reality is that we live in a fallen world. Almost nothing is as it should be, but the way we perceive life’s hardships and burdens depends largely on our perspective.
For example, when we are overburdened, the world might look dark even when the sun is shining. The birds may be singing, but all we hear are the sorrowful cries of our own heart. The burdens seem so overwhelming that we may even distance ourselves from others, yet that only encourages us to dwell even more on our problems and leads us further into despair.
But when we open the book of Psalms, the words penetrate our bleak circumstances, inviting us to draw near and find rest in the Lord. How gracious of Him to give us this amazing book of comfort. But greater still are the lessons we learn from it.
In today’s psalm, David is weighed down with burdens. He asks, “How long?” Have you ever felt like that? He describes his troubles and pleads for an answer, but by the end of the psalm, his perspective shifts when he remembers that God is trustworthy.
If you feel as if you’re bearing the weight of the world on your shoulders, stop and look up to your heavenly Father. Remember a time in the past when God carried you through hard circumstances, and rejoice in His steadfast faithfulness. He didn’t fail you then, and He will not fail you now.
…if you believe, you will see the glory of God. John 11:40
Jesus hears Martha’s heartbreaking words as she leans into him: “Lord, if you had been here, my brother would not have died.” How he perhaps wipes her tears while reminding her of the hope she has clung to in the past: “Your brother will rise again.” Finally, after Jesus supports her hope with resurrection truth, she whispers, “Yes, Lord, I believe that you are the Messiah, the Son of God, who was to come into the world.”
Have you experienced moments when God personally comforted you in times of sorrow or doubt or weariness? You settled into his love with enough faith to walk the path ahead? You found unbelievable strength to keep on keeping on?
Mourning crowds rush toward the tomb, Mary and Martha cling to each other as a weeping Jesus goes to the grave of his friend. The Martha who moments ago expressed her faith in words that echo down through the ages, now says, “But Lord… By this time there is a bad odor for he has been there four days.” From a strong faith she returns to the reality of death.
We understand Martha’s strong faith/small faith all too well. We have seen God work miracles in our lives and in the lives of those we hold dear. We whisper our own statements of faith, but when “reality” hits, we falter. Just a bit.
When Jesus told the bystanders to remove Lazarus’ binding grave clothes, I wonder if some of Martha’s small faith wrappings also fell off? She will need her growing faith in the days ahead as she sees her precious Jesus betrayed, beaten, crucified. But I think that even in tears her steps were a little stronger, her thinking a little clearer as she recalled the faith expanding action of her Savior when the glory of God was revealed at the resurrection.
Oh dear Father, I cry out with the words of a father desperate for his son’s healing, “I do believe! Help me overcome my unbelief” (Mark 9:24).
Praise the Lord! For it is good to sing praises to our God, Because praise is pleasant and beautiful. (Psalm 147:1)
Blessed be the name of God for ever and ever, For wisdom and power belong to Him. He changes the times and the seasons; He raises up kings and deposes them. He gives wisdom to the wise And knowledge to those who have understanding. He reveals deep and hidden things; He knows what is in the darkness, And light dwells with Him. (Daniel 2:20–22)
O God, You are my God; Earnestly I seek You; My soul thirsts for You; My body longs for You, In a dry and weary land Where there is no water. I have seen You in the sanctuary And beheld Your power and Your glory. Because Your lovingkindness is better than life, My lips will praise You. So I will bless You as long as I live; I will lift up my hands in Your name. My soul will be satisfied as with the richest of foods, And my mouth will praise You with joyful lips. When I remember You on my bed, I meditate on You through the watches of the night. Because You have been my help, I will rejoice in the shadow of Your wings. My soul clings to You; Your right hand upholds me. (Psalm 63:1–8)
The Lord lives! Blessed be my Rock! Exalted be God, the Rock of my salvation! (2 Samuel 22:47; Psalm 18:46)
Pause to express your thoughts of praise and worship.
Confession
O Lord, do not rebuke me in Your anger Or chasten me in Your wrath. Be merciful to me, Lord, for I am weak; O Lord, heal me, for my bones are in distress. My soul also is greatly troubled; But You, O Lord, how long? (Psalm 6:1–3)
Woe to me, for I am undone! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, The Lord of hosts. (Isaiah 6:5)
There is not a righteous man on earth who continually does good And never sins. (Ecclesiastes 7:20)
Truly I have sinned against the Lord, the God of Israel. (Joshua 7:20)
If I claim to be without sin, I deceive myself, and the truth is not in me. If I confess my sins, He is faithful and just and will forgive me my sins and purify me from all unrighteousness. If I claim I have not sinned, I make Him a liar and His word is not in me. (1 John 1:8–10)
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 will sing praises to the Lord And give thanks at the remembrance of His holy name. For His anger lasts only a moment, But His favor is for a lifetime; Weeping may endure for a night, But joy comes in the morning. (Psalm 30:4–5)
Renewal
Lord, renew me by Your Spirit as I offer these prayers to You:
May I love the Lord my God, obey His voice, and hold fast to Him. For the Lord is my life and the length of my days. (Deuteronomy 30:20)
May I be holy to You, for You the Lord are holy, and You have set me apart to be Your own. (Leviticus 20:26)
I have been born again, not of perishable seed, but of imperishable, through the living and abiding word of God. Therefore, may I put away all malice and all guile and hypocrisy and envy and all slander. (1 Peter 1:23; 2:1)
Since I call on the Father who judges each man’s work impartially, may I conduct myself in fear during the time of my sojourn on earth. (1 Peter 1:17)
Pause to add your own prayers for personal renewal.
Petition
Father, using Your word as a guide, I offer You my prayers concerning these practical exhortations.
May the God of my Lord Jesus Christ, the Father of glory, give me a spirit of wisdom and of revelation in the full knowledge of Him, and may the eyes of my heart be enlightened, in order that I may know what is the hope of His calling, what are the riches of His glorious inheritance in the saints, and what is the incomparable greatness of His power toward us who believe. God’s power is according to the working of His mighty strength, which He exerted in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. (Ephesians 1:17–21)
May I rejoice always, pray without ceasing, and give thanks in all circumstances, for this is God’s will for me in Christ Jesus. May I examine all things, hold fast to the good, and abstain from every form of evil. (1 Thessalonians 5:16–18, 21–22)
I will consider it all joy whenever I fall into various trials, knowing that the testing of my faith produces endurance. And I will let endurance finish its work, so that I may be mature and complete, lacking in nothing. If I lack wisdom, may I ask of God, who gives generously to all without reproach, and it will be given to me. (James 1:2–5)
May I be steadfast, immovable, abounding in the work of the Lord, knowing that my labor in the Lord is not in vain. (1 Corinthians 15:58)
May I be strong in the Lord and in His mighty power as I put on the full armor of God, so that I will be able to stand against the schemes of the devil. (Ephesians 6:10–11)
May I prepare my mind for action and be self-controlled, setting my hope fully on the grace to be brought to me at the revelation of Jesus Christ. As an obedient child, may I not conform myself to the former lusts I had when I lived in ignorance, but as He who called me is holy, so may I be holy in all my conduct, because it is written: “You shall be holy, for I am holy.” (1 Peter 1:13–16)
May I be anxious for nothing, but in everything by prayer and petition with thanksgiving, let my requests be known to God. And the peace of God, which transcends all understanding, will guard my heart and my mind in Christ Jesus. (Philippians 4:6–7)
Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is of good report—if anything is excellent or praiseworthy—may I think about such things. (Philippians 4:8)
Pause here to express any additional personal requests, especially concerning faithfulness as a steward:Of time Of talents Of treasure Of truth Of relationships
My activities for this day Special concerns
Intercession
Lord, I now prepare my heart for intercessory prayer for government.
We should offer petitions, prayers, intercessions, and thanksgivings on behalf of all men, for kings and all those who are in authority, that we may live peaceful and quiet lives in all godliness and reverence. This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. (1 Timothy 2:1–4)
In the spirit of this passage, I pray for:Spiritual revival Local government State government National government Current events and concerns
Affirmation
Feed my mind and heart, O Lord, as I affirm these truths from Your word concerning the Scriptures:
All Scripture is God-breathed and is useful for teaching, for reproof, for correction, for training in righteousness, that the man of God may be thoroughly equipped for every good work. (2 Timothy 3:16–17)
The word of God is living and active and sharper than any double-edged sword, piercing even to the dividing of soul and spirit and of joints and marrow, and it judges the thoughts and attitudes of the heart. And there is no creature hidden from His sight, but everything is uncovered and laid bare before the eyes of Him to whom we must give account. (Hebrews 4:12–13)
Your word is a lamp to my feet And a light to my path. (Psalm 119:105)
Like Ezra, I want to set my heart to study the word of the Lord, and to do it, and to teach it to others. (Ezra 7:10)
I delight to do Your will, O my God, And Your law is within my heart. (Psalm 40:8)
Pause to reflect upon these biblical affirmations.
Thanksgiving
For who You are and for what You have done, accept my thanks, O Lord:
The Lord is great and greatly to be praised; He is to be feared above all gods. For all the gods of the nations are idols, But the Lord made the heavens. Splendor and majesty are before Him; Strength and joy are in His place. I will ascribe to the Lord glory and strength. I will ascribe to the Lord the glory due His name And worship the Lord in the beauty of holiness. (1 Chronicles 16:25–29)
Through Jesus, I will continually offer to God a sacrifice of praise, that is, the fruit of lips that give thanks to His name. (Hebrews 13:15)
God is my refuge and strength, An ever-present help in trouble. (Psalm 46:1)
My heart rejoices in the Lord; My horn is exalted in the Lord. My mouth boasts over my enemies, For I delight in Your salvation. There is no one holy like the Lord; There is no one besides You; Nor is there any Rock like our God. (1 Samuel 2:1–2)
Pause to offer your own expressions of thanksgiving.
Closing Prayer
The Lord will keep me from all evil; He will preserve my soul. The Lord will watch over my coming and going From this time forth and forever. (Psalm 121:7–8)
The Lord bless you and keep you; The Lord make His face shine upon you And be gracious to you; The Lord turn His face toward you And give you peace. (Numbers 6:24–26)
The God of hope will fill me with all joy and peace as I trust in Him, so that I may overflow with hope by the power of the Holy Spirit. (Romans 15:13)
Boa, K. (1993). Handbook to prayer: praying scripture back to God. Atlanta: Trinity House.
Sola Scriptura would be the anthem of most evangelicals. It was the crushing blow of the Reformation, after all. But what implications does this conviction have upon the way we actually study our Bibles? And how we live our lives?
First, let us establish the argument for sola Scriptura, and then we will examine its implications upon the way we understand and interpret the Bible.
The Argument for Sola Scriptura
How does Christ build His church? He builds His church through His Word (Eph 4:11–14; 2 Tim 4:1–2). So to have a ministry that pleases God, we must be all about His Word.
We could sum it up this way: Scripture is the beginning, middle, and end of ministry.
Beginning
Scripture is foundational for the church (Eph 2:20). The book of Acts establishes the church’s origins (Acts 2) and its mission (Acts 1:8). The epistles articulate its role (Eph 1–3) and operations (1 Tim 4:13; Tit 2:1–15). Thus, you can’t even begin to define the church without the Bible.
In the American church today, we have largely left the standard of Scripture and pursued distractions. The resulting chaos illustrates how central the Word of God is—without it, we are confused, dysfunctional, and purposeless. You can’t even have church or ministry apart from the authority of Scripture.
Middle
The Word of God drives the ministry of the Church. As our Lord prayed, sanctification revolves around Scripture (John 17:17). However, people may wonder, “There are so many ways I can become a better and nicer person. Why do I need the Scriptures?” But God is not just interested in making you a better and nicer person. He wants to make you like Christ. He doesn’t want you just to change so you please the world, but that you would please Him.
We don’t want to get out from the authority of Scripture, but rather, we want further under it
We can see this from the very beginning. In Genesis 1, we note that we are created in the image of God. However, because of Adam and the fall, we observe that that image is tarnished (cf. Gen 5:3). But there is hope because of the last Adam. Daniel 7 teaches that there will be one like a son of man, the true son of Adam. He is like a son of man in that He is a man, but He is only like a son of man in that He is more. He is God.
For this very reason, Jesus is called the Son of Man in the Gospels. In Romans 5, He parallels Adam. In Colossians 1:15, Paul proclaims that He is the image of God. And Romans 8:29 says we were predestined to be conformed to His image.
At this point, Scripture ultimately reveals that the image of God in Genesis 1 is the image of Christ in Romans 8. When God made us in His image, He always meant for us to be like Christ. That is our destiny.
There are plenty of human manipulations that can make you nicer. But there is no human manipulation on the planet that can transform you to fulfill your destiny. That belongs to the Word alone.
End
The Word of God is not only the beginning and middle of the Church, but also its end. As the support of the truth, it is up to us to preserve and uphold the truth for the next generation (1 Tim 3:15). That is our role in the plan of God. Championing Scripture is mission critical for the Church.
So Scripture is the beginning, middle, and end of the Church. For that reason, we hold to the doctrine of sola Scriptura.Sola Scriptura means Scripture alone is authoritative for faith and practice. Scripture alone determines the effectiveness of ministry.
Do Your Hermeneutics Hold to Sola Scriptura?
Our commitment to sola Scriptura leads to a commitment to hermeneutics—to how we study the Bible. Hermeneutics matters because it determines whether we, in practice, hold to sola Scriptura.
Here are three questions to help you determine if your hermeneutics hold to sola Scriptura.
Do I have a hermeneutic of surrender?
The Word of God is His communication to us (cf. 2 Tim 3:16). God has made it clear and accessible via human language (Josh 23:14; Deut 30:11–14; Rom 10:5–10). He has also made it authoritative. We as readers do not have the right to argue with it or change it. It cannot be broken (John 10:35). Rather, we are empowered (Eph 1:17; Jer 31:33) and accountable (2 Pet 3:16) to understand and live out the Scriptures (Jas 1:22).
With that, we don’t have interpretative options when it comes to the Word. The Bible is not some platform from which we can pontificate our own theology and advice. Its assertions are not that which we can shrug off. It doesn’t have to live up to our reason or sensibilities. Rather, we need to learn to stop struggling against the text, and simply to surrender. Its statements become our statements, its reasons our reasons, its categories our categories, and its implications and applications our own worldview and life. Anything else adds to or subtracts from Scripture. Anything else compromises sola Scriptura.
So, as we read Scripture, we need to make sure we are entirely surrendered to it. We need to ask, have I learned what the author has said for the reason he said it and with the range of applications he has ordained? Do I have Scripture’s intent alone?
These are critical questions in making sure our hermeneutic upholds our conviction of sola Scriptura.
Am I trying to use hermeneutical fine print?
We know what fine print is. It allows someone to say one thing and, with a loophole, to entirely undermine it. That’s exactly what some have done with the Word of God.
The excuse is pretty standard. They may claim to have a high view of Scripture, but at the same time, quip that we can never know what it truly means. And because we do not know what it means, we cannot be held accountable to an errant view. At that point, people have subverted the authority of the Word through hermeneutical fine print.
Scripture, to be sure, has tough passages and doctrines (2 Pet 3:16). Knowing what it means requires hard work (cf. 2 Tim 2:15). Nevertheless, such difficulties in Scripture do not provide an excuse or fine print to hold to any view one desires. Let’s be clear. The moment you do that, you no longer have God’s Word, but your own.
The moment you have added your word to the Word of God, you’ve abandoned sola Scriptura.
We need to ask ourselves the hard question of whether we have used ambiguous hermeneutics to side-step a hermeneutic of surrender. Have we used supposed ambiguity to cover the fact that we really don’t want to say what Scripture ordains (or even believe that Scripture has said something on an issue)? Have we used a supposed lack of clarity to justify our theological creativity? Those are the questions of the hermeneutical fine print.
We don’t want to get out from the authority of Scripture, but rather, we want further under it. Complexities in Scripture shouldn’t be our excuse to think what we want. Instead, they should drive us to more rigorous study so that we can know what it says and live out the proper applications. That will mean tremendous patience with ourselves and others as we work through these issues (cf. Eph 4:15; 2 Tim 4:2). Nevertheless, we still need to work through them. That is the demand of sola Scriptura on hermeneutics. It wipes out the hermeneutical fine print.
Have I done the hard work?
We know the Scripture is rich and deep (Ps 119:18). Verbal plenary inspiration demonstrates that every word is inspired—God’s very own communication (2 Tim 3:16). The biblical writers exhibit this as they show how individual phrases (Rom 4:3–12) and words (Gal 3:16) of Scripture bring forth its sublime truth. The clarity of the Word leads to its precision and profundity. All of it, down to the word, is useful, powerful, and binding.
In light of this, the question is whether we have done the hard work. Have I really studied a passage and understood the background, context, point, structure, theology, and applications of a text down to the detail of each individual word? Can I put all of this together so that I know precisely all the author has willed in this passage?
Doing that takes hard work, but this is the very nature of Scripture and what it demands (cf. 2 Tim 2:15). The reason that sermons, Bible studies, Sunday school lessons, or devotions lack depth is often because we haven’t spent the time and effort to dig beneath the surface. The depth is there; we just need to apply ourselves to discover what God has said.
So we need to remember that sola Scriptura is not merely the sola, but also the Scriptura. The doctrine not only reminds us of what is excluded, but all that is included as authoritative for life and practice—the totality of the Bible in its breadth and depth. Thus, we need to examine ourselves to see if we have done the required hard work. This mindset and work ethic truly upholds sola Scriptura.
Becoming People of Conviction
We do not want to be people who merely confess sola Scriptura, but those who live it with conviction. When we are infiltrated with the conviction of sola Scriptura, it will inevitably flow into how we handle Scripture.
Every time we open our Bibles, we need to be ready to say only what Scripture says, to work hard to know all it says, and not to have excuses that would undermine any of its implications. Sola Scriptura leads to a hermeneutic of absolute surrender so that what we have in the end is the Scripture, and nothing but the Scripture.
At that point, people will not only hear us declare sola Scriptura, but they will see it etched into our very lives.
[Editor’s Note: This article was originally published in 2019 and has been updated.]
Many psalms are tied to specific historical events, and knowing this history is important for interpreting these songs correctly. In this message, W. Robert Godfrey examines Psalm 52 to give us a thought-provoking look into the life of David.
This message is from Dr. Godfrey’s 12-part teaching series Learning to Love the Psalms. Learn more:
We live in a troubled world, plagued by sin which leads to pain and suffering. This state of the world is nothing new, it has gone on since the fall of man. The entirety of humankind from Adam to us have dealt with a variety of suffering as a result of this fall. However, though we do not live in a more sinful time, for every age has overflowed with sinfulness, we seem to be facing a different struggle. Our society is fighting a battle of the mind, and losing.
We Just Can’t Even
We live in a world where many cannot seem to bear the slightest sorrow. This makes it all the more difficult to persevere through the most difficult situations anyone of us could face; such as the loss of a loved one, a severe medical diagnosis, the loss of a job, and other heavy burdens. This mental and emotional crisis has been the result of one of the Church’s failings — teaching how to properly handle suffering. This has spread outside of the church and into our society. To put it plainly, we have lost the ability to suffer well. In recent years, our minds have been flooded with messages telling us that we all need therapy, we need to talk about all of our emotions, we need to constantly think about and share whatever trauma we have over and over again
Where can we actually find help?
The problem is that this doesn’t seem to be helping. We are more depressed and more anxious than ever. But how should we deal with suffering? Where can we find comfort and help in our suffering? Our Lord has provided us three supports to comfort and strengthen us in this life: prayer, scripture, and the Church.
Prayer: The best guide to prayer that we have are the Psalms. If you need examples of prayers read through Psalms, and you will find a prayer for nearly every situation of life. But if you don’t know what to pray, or you can’t summon the strength to, remember Romans 8:26“Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words.”
The Spirit Himself will pray for us and understands our groanings when we don’t know what to say. In prayer we lift up our lives, the blessings and the sufferings to God, for only God our savior has the strength to carry us through.
Scripture: Studying the Bible, like prayer, is an essential part of the Christian life, especially in times of pain and suffering. The Bible is filled with a multitude of books such as Lamentations and Psalms to help us. I encourage you to read through the Gospels and through the sufferings that Jesus experienced. Scripture reminds us that Christ is with us in our sufferings. He understands and has experienced sufferings greater, and similar to our own.
Moreover, the Apostle Paul lets us know that our affliction is ultimately making us stronger and preparing us for eternity in 2 Corinthians 4:17 saying, “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison . . .”
The Church: Another major tool that God has given us, is the Church, the body of believers. We are not alone in our sufferings. If you are not a part of a local Bible-believing church, join one, and if you have a church, reach out to them. You don’t have to share with everyone all the gory details about the circumstances you might be facing, but you need the support of your brothers and sisters in Christ. The responsibility is not yours alone — God has commanded the Body of Christ [fellow Christians] to stand with you and share your sufferings. Paul writes, “Bear one another’s burdens, and so fulfill the law of Christ” (Gal 6:2).
We are all one Church. We must be unified. So, if you know another believer is struggling with loss or pain, reach out and help them. This is how we are to love one another.
How Should We Respond to Suffering?
These support structures will help you persevere when you are in the midst of affliction, but there is more that is needed for you to thrive in your suffering. On top of the practical help that we’ve been given, we must also have the proper attitude and emotional response to life’s hardships. To discover how we should respond, we must look at scripture. The most well-known example of suffering in the Bible is Job. In his story, God allowed Satan to take all of Job’s earthly possessions and to kill Job’s children. When this happened, Job’s first response was to worship the Lord and bless His name.
“Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. 21 And he said, ‘Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.’ 22 In all this Job did not sin or charge God with wrong” (Job 1:20-22).
This by no means is an easy thing to do, but the Bible sets this up as the correct response to suffering. Our first act should be to worship and glorify the Lord. Our comfort should be in God. Paul writes in 2 Corinthians,
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. 5 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too” (2 Cor 1:3-5)
Our Lord wants to comfort us. He is with us in our affliction. Cling to Christ and allow Him to carry your burdens; let Him bear the brunt of your suffering. If you are still in doubt of how to respond to suffering study the Bible, it is filled with examples of God’s servants and how their lives were filled with affliction, yet they sought God and found their comfort in Him.
Thomas Moller began studying astrophysics at the University of Nebraska-Kearney, specifically in Cosmology. Through the study of the universe and the laws that guide it, a passion understanding the Creator and Fine-Tuner of the universe provided the catalyst for Thomas diving deeply into theology. He then left the study of astrophysics to go pursue a theology degree. Through his studies at Trinity College of the Bible and Theological Seminary, Thomas began to focus Christian Ethics. Through the lens of Christian Ethics Thomas tackles political, cultural, and literature topics. Though he no longer studies astrophysics at an academic institution, he still has a love for science and scientific arguments for God.
In this Cold-Case Christianity podcast, J. Warner makes a case for an evidential, reasoned, case-making form of Christian belief. Using the New Testament gospels and letters as a guide, Jim articulates the foundation for a reasonable faith in Jesus and our common calling as Christians to a life of case-making. (For more information, visit http://www.ColdCaseChristianity.com)
Here is the video (the Cold-Case Christianity Weekly Video Broadcast is located on YouTube, and you can watch the weekly broadcast from your phone with the Cold-Case Christianity App from the iTunes Store or Android Marketplace):
Here is the audio podcast (the Cold-Case Christianity Weekly Podcast is located on iTunes or our RSS Feed):
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