How can I be sure I won’t be left behind in the rapture?

 

 Novels and movies have prompted a lot of questions from a lot of people: is the rapture for real? (Answer: yes.) Will the rapture be followed by a time of divine judgment on earth? (Answer: yes.) Will I be left behind in the rapture? (Answer: that depends.)

 

The rapture is what we call the event in which Jesus comes again to take believers out of this world. The Bible calls it a “catching away” (1 Thessalonians 4:17) and describes it as an instantaneous “change” of the body that bypasses death (1 Corinthians 15:51–52). Those raptured “will be with the Lord forever” (1 Thessalonians 4:17). Believers in Jesus Christ are taken in the rapture; unbelievers will be left behind when the rapture occurs.

 

Those left behind in the rapture will face a quickly changing world—and the change will not be for the better. Second Thessalonians 2:11 says that the “power of lawlessness” is currently being held in check by the Holy Spirit. At the rapture, the true church is removed from the earth, and the Holy Spirit’s restraint will be “taken out of the way.” At that moment, the world will have no born-again believers anywhere. All the Christian workers in hospitals, nursing homes, orphanages, rescue missions, relief agencies will be gone. So will every Christian in law enforcement, social work, and health care be gone. And of course many churches will sit empty. In addition to the great void in the service community will be the commencement of God’s judgment on a rebellious world, detailed in Revelation 6—16.

Don’t be left behind. Make sure you are ready for the rapture. Since the rapture is for believers, it is vital that you place your faith in the Lord Jesus Christ as your Savior (Acts 16:31). Repent of your sin and fully trust in Jesus alone as the payment for your sin. Believe in Him, and you will not perish (John 3:16). The Lord knows who are His, and He will leave none of them behind (John 10:14).

 

What is the rapture of the church?

 

The word rapture does not occur in the Bible. The term comes from a Latin word meaning “a carrying off, a transport, or a snatching away.” The concept of the “carrying off” or the rapture of the church is clearly taught in Scripture.

 

The rapture of the church is the event in which God “snatches away” all believers from the earth in order to make way for His righteous judgment to be poured out on the earth during the tribulation period. The rapture is described primarily in 1 Thessalonians 4:13–18 and 1 Corinthians 15:50–54. God will resurrect all believers who have died, give them glorified bodies, and take them from the earth, along with all living believers, who will also be given glorified bodies at that time.

 

“For the Lord Himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever” (1 Thessalonians 4:16–17).

 

The rapture will involve an instantaneous transformation of our bodies to fit us for eternity. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2). The rapture is to be distinguished from the second coming. At the rapture, the Lord comes “in the clouds” to meet us “in the air” (1 Thessalonians 4:17). At the second coming, the Lord descends all the way to the earth to stand on the Mount of Olives, resulting in a great earthquake followed by a defeat of God’s enemies (Zechariah 14:3–4).

 

The doctrine of the rapture was not taught in the Old Testament, which is why Paul calls it a “mystery” now revealed: “Listen, I tell you a mystery: We will not all sleep, but we will all be changed—in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:51–52).

 

The rapture of the church is a glorious event we should all be longing for. We will finally be free from sin. We will be in God’s presence forever. There is far too much debate over the meaning and scope of the rapture. This is not God’s intent. Rather, the rapture should be a comforting doctrine full of hope; God wants us to “encourage each other with these words” (1 Thessalonians 4:18).

 

Those who are saved by faith in Christ will not be left behind in the rapture. The saved are like the five wise virgins in Jesus’ parable who are ready for the coming of the bridegroom; they have their lamps trimmed and burning and full of oil—a symbol of the Holy Spirit (Matthew 25:1–13). To make sure that you are not left behind, trust Christ. Today is the day of salvation (2 Corinthians 6:2). Do not delay another moment. The matter is urgent. Trust Christ now.

 

 

New birth:

 

"What is the new birth?"

 

Jesus discussed the new birth in His conversation with Nicodemus, a Jewish leader, in John 3. Jesus said to him, “Very truly I tell you, no one can see the kingdom of God unless they are born again” (John 3:3). Nicodemus was puzzled and asked how anyone could re-enter his mother’s womb and be born a second time. Jesus doubled down: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (verse 5). Then He expounded on what the new birth is.

 

Jesus explained that this new birth is not physical, but spiritual. The new birth that we must experience in order to “see the kingdom of God” is a work of the Holy Spirit. Just as a mother does all the work in physical birth, so the Holy Spirit does all the work in the new birth. Upon our faith in the saving power of Jesus Christ, the Holy Spirit enters our spirits, regenerates us, and begins His work of transforming us into the image of Christ (2 Corinthians 5:17). We are born again.

 

We are all born with a sin nature that separates us from our Creator. We were designed in His own image (Genesis 1:27), but that image was tarnished when we fell into sin. As sinners, we cannot fellowship with a holy God the way we are. We cannot be repaired, restored, or rehabilitated. We need to be reborn.

 

In answer to Nicodemus’s questions about the new birth, Jesus began talking about the wind: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (John 3:5–8).

 

In His analogy of the wind in John 3:8, Jesus was comparing physical birth and growth with spiritual birth and growth. Jesus points out that Nicodemus need not marvel at the necessity of the Spirit causing one to be “born again.” Nicodemus naturally believed in other things as difficult to understand, such as the wind, which he could not see. The effects of the wind are obvious: the sound is heard, and things move as it moves. The wind, unseen, unpredictable, and uncontrollable, is mysterious to us, but we see and understand its effects. So it is with the Spirit. We do not see the Spirit, but we see the changes the Spirit produces in people. Sinful people are made holy; liars speak truth; the proud become humble. When we see such changes, we know they have a cause. The Spirit affects us just as the wind affects the trees, water, and clouds. We don’t see the cause, and we don’t understand all the in’s and out’s of how it works, but we see the effect and believe.

 

When an infant is born, he continues to grow and change. A year later, two years later, ten years later, the child has changed. He does not remain an infant because a live birth results in growth. We may not see this growth happening, but we see the changes it produces. So it is with the new birth. When a person is born again in spirit, he or she is born into the family of God “like newborn babies” (1 Peter 2:2). This birth is not visible, but it begins to produce changes that are evident.

 

The following are some changes that follow the new birth:

 

1. The “fruit of the Spirit” (Galatians 5:22–23). Someone who has experienced the new birth will begin to exhibit character qualities that are more like Jesus. This doesn’t happen overnight, but just as a fruit tree grows and begins to produce fruit in season, we begin to produce godly character traits such as love, joy, peace, patience, gentleness, kindness, goodness, faithfulness, and self-control. These traits are the natural result of yielding to the Spirit and spending time with God in His Word, with His people, and in worship.

 

2. Godly choices.

Sins that once captivated us begin to fall away as we grow closer to Jesus. Our new birth broke the power that sin had over us and enables us to live in freedom. Romans 6 explain that we have died to our old way of life and are free to live as we were designed to live. Colossians 3:5 says, “Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry” (cf. 1 Peter 4:1). This death to sin is an ongoing process as we grow in our faith and love for the Lord.

 

3. Love for other Christians. One of the changes the new birth produces is love: “We love because he first loved us. Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. And he has given us this command: Anyone who loves God must also love their brother and sister” (1 John 4:19–21). A person who has been born into the family of God craves fellowship with other believers. God did not create a team where players can be traded. He did not create a corporation where employees can be fired. He created a family where every member is valued and equally loved. As part of His family, those who’ve been born again are to love and appreciate the other members of this worldwide family.

 

4. Spiritual gifts. A part of God’s welcome package to those who are born of His Spirit are spiritual gifts that we can use to serve Him and edify the church. Spiritual gifts are special abilities that enable us to be more effective in the particular callings God places on our lives. As each member uses his or her gifts for the good of all, God’s family thrives.

 

New babies crave milk, and, without it, they won’t grow. Likewise, new Christians crave biblical teaching or they won’t grow. Peter wrote, “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.” The new birth is only the beginning of the life God designed for us. It is also the only way we can enter the family of God and receive the privilege of calling Him “Father” (see Matthew 6:9; Romans 8:15).

 

 

What does it mean that there is only one baptism (Ephesians 4:5)?

 

Ephesians 4:4-6 says, "There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all." Since there are different "baptisms" referred to in the New Testament, it can be confusing when we read about "one baptism." The word baptizes always means “to submerge or immerse.” So, when baptism is discussed, it involves a person being totally submerged into something else. Baptism implies being "all in." It also implies that a change has taken place. Baptized people are changed people.

 

Generally speaking, there are two types of baptism: a physical (water) baptism and a spiritual baptism. One is literal, done in water; the other is figurative, accomplished in the Spirit.

 

Water baptism was commanded by Jesus for all of His followers (Acts 1:8). Colossians 2:12 says, "Having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead." Being baptized with water does not save us; faith in the finished work of Christ saves us (Ephesians 2:8-9; Romans 10:9). But water baptism is an outward indication of an inward change. It is a wonderful picture of Christ’s death, burial, and resurrection. Being immersed in water symbolizes the cleansing of our hearts and the washing away of our sin by the blood of Jesus (Acts 2:38). Through water baptism, believers publicly proclaim their testimony that they have been born again by the grace of God.

 

Romans 6:3 speaks of a spiritual baptism: "Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death?" This spiritual baptism “into Christ” is performed by the Holy Spirit the moment a repentant sinner accepts the gift of salvation and is born again (John 3:5; Ephesians 2:18; 1 Corinthians 12:13; Acts 8:12). We respond to the Holy Spirit’s drawing and are born into God’s family (John 6:44; 1 Corinthians 6:19). By this "baptism," we are identified with the death and resurrection of Jesus; from then on, we consider ourselves "crucified with Christ" (Galatians 2:20). We choose to lose ourselves and be immersed in Him (Matthew 16:24), and the Holy Spirit makes that happen.

 

The baptism of the Holy Spirit was promised by John the Baptist, who said that Jesus “will baptize you with the Holy Spirit and with fire" (Luke 3:16). No one understood what John meant until after Jesus had ascended back into heaven (Acts 1:9). Jesus had promised the disciples that He would send "the Comforter" (John 14:26; 15:26; Luke 24:49). His followers were to wait in Jerusalem until the "promise from the Father" came (Acts 1:4). That promise came in Acts 2. The Holy Spirit was poured out on the disciples, and they were never the same again. They were bold in their witness, empowered to perform miracles, willing to endure persecution, and all but one died a martyr’s death. The church had begun. Throughout the book of Acts, that baptism by the Holy Spirit was repeated as people came to know Jesus, both Jew and Gentile, and served to unify the church as the Jewish believers realized that the Holy Spirit was poured out on their Gentile brothers as well.

 

There are some differences of opinion among believers concerning the baptism of the Spirit. Some Christians believe Holy Spirit baptism is identical to being baptized into Christ and that it occurs at the moment of salvation, even if the believer is unconscious of it. Other Christians believe Holy Spirit baptism is to be equated with the filling of the Spirit and that often occurs after salvation—years later, perhaps—as the believer opens himself up to the Spirit’s control. Some believe that the baptism of the Spirit is accompanied by signs (such as speaking in tongues), and others believe that such signs are unnecessary.

From the foregoing statement we may conclude, that they all can be valid.

 

When Paul wrote to the Ephesians believers about "one baptism," he was reminding them that, regardless of their background or nationality, they all served the same Lord, shared the same faith, and had experienced the same baptism. He could be referring to water baptism; i.e., all believers have the same testimony of salvation and have been baptized in the name of the Father, Son, and Holy Spirit. Or he could be referring to Spirit baptism; i.e., all believers have been placed into the Body of Christ through the Spirit’s power. Either way, the emphasis is on unity among Christians. Verse 3 says, "Make every effort to keep the unity of the Spirit through the bond of peace." The Holy Spirit works to unify believers and provides assurance that they are children of God (Romans 8:16; Ephesians 1:13-14). By reminding the church that they all had a similar testimony and that they were all partakers in the same Holy Spirit, Paul encouraged them to work together for the cause of Christ so that the message of redemption would continue to spread throughout the world (Matthew 28:19).

 

 

 

What is the key to growing as a new believer?

 

If you are reading this paper as a new believer in Christ, welcome to the family of God! As a newborn baby must continue to grow after birth, so must new believers continue to grow in faith, in wisdom, and in holiness to become more like Jesus (2 Peter 3:18). If a baby does not grow after it is born, something is wrong. All birth results in growth. We grow at different rates and in different ways, but growth is evidence of life.

 

When Jesus told Nicodemus that he “must be born again” in order to see the kingdom of God (John 3:3), He was using a metaphor that we all understand. Babies don’t strain to grow every day. They grow because they are alive. When we are born of the Spirit, the Holy Spirit of God moves into our hearts and begins to change us from the inside out.

 

Growing as a new believer is not ultimately a matter of changing outward behaviors. It is a work of the Spirit on the inside. Upon our exercise of faith (Romans 10:9–10), He begins to transform our thoughts, our attitudes, our desires, and our perspective to be more like His. Growth is not just brought about by a fleshly effort to clean up our act. It is the Holy Spirit’s work in us that causes us to want to pursue godliness. If no such desires exist, then it is likely that no new birth has occurred (James 2:17–18).

 

Another key to growing as a new believer is recognizing the importance of God’s Word in this new life of faith. Just as the regular intake of milk is critical for a baby’s growth and development, so God’s Word is critical for new believers. “Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Peter 2:2, NASB).

 

There are many thought patterns to replace, attitudes to reform, and behaviors to alter as an ungodly sinner becomes a holy saint. Romans 12:1–2 says, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” Our minds are renewed as we allow God’s truth to replace the world’s lies. That continual renewal produces spiritual growth.

 

Another key for growing as a new believer is seeking godly fellowship. Most of the New Testament is written to churches, not individuals. The importance of Christian fellowship cannot be overstated. But fellowship involves more than simple church attendance as a spectator. Believers are the church (Ephesians 1:23; Colossians 1:18). Each member is a part of Christ’s Body on earth (Ephesians 1:22). Together we reach the lost world, minister to each other, and practice unity that prepares us for an eternity in heaven. New believers must find a church that teaches God’s Word, get involved in serving, and develop healthy relationships with other believers (Proverbs 27:17).

 

Practicing obedience also helps new believers grow and creates healthy behavior patterns. Before we knew Jesus, we did what we wanted to do according to our fleshly lusts and passions (1 Peter 1:14). We obeyed our flesh. Learning to crucify that flesh and live according to the Spirit is a crucial part of living as a Christian (Ephesians 5:16, 25). The Bible calls this “walking by the Spirit.” Growing believers continually surrender more and more areas of their lives to the obedience of Christ and let go of their right to control things.

 

Another important step in growing as a new believer is guarding what we allow into our minds and hearts. Proverbs 4:23 says, “Above all else, guard your heart, for everything you do flows from it.” When we surrender our lives to Christ, we become citizens of another kingdom. The closer our walk with God, the more we will feel like “strangers and pilgrims” here on earth (1 Peter 2:11, KJV). Our appetites begin to change; we evaluate our entertainment choices, our friendships, our habits, and our thought lives, asking, “Does this lift my heart up in praise to God or pull me down into worldliness?” In growing as a new believer, we saturate our lives with worship, praise, prayer, Scripture, godly relationships, purity, and wholesome entertainment (see Philippians 4:8).

 

Growing as believers in Christ is a lifelong process. We never reach the place where we can say, “I have arrived. I no longer need to grow.” Even the apostle Paul did not consider himself to have “arrived” (Philippians 3:12). Growing in wisdom and maturity keeps us working in harmony with God’s plan for our lives. And we learn that, the more we know of God, the more there is to know.

 

 

Rapture in Greek – έκσταση – ékstasi

 

Bible Verses:

1 Thessalonians 2:19, 3:13, 4:13-17, 5:23

1Corrinthians 15: 23, 51:58

2Theslonians 2; 1, 7-8

James 14: 7-8

1John 2:28

John14:1:3

Revelation4:1

 

2^nd Advent: personal coming to earth:

Matthew 24:3, 27-51, 25: 31:46

Jude 14

Revelation 19:11:21

Zachariah 14:1 1-5

                                             So be it.

Which church is the true church?

 

Which church—that is, which denomination of Christianity—is the “true church”? Which church is the one that God loves and cherishes and died for? Which church is His bride? The answer is that no visible church or denomination is the true church, because the bride of Christ is not an institution, but is instead a spiritual entity made up of those who have by grace through faith been brought into a close, intimate relationship with the Lord Jesus Christ (Ephesians 2:8–9). Those people, no matter which building, denomination, or country they happen to be in, constitute the true church.

 

In the Bible, we see that the local (or visible) church is nothing more than a gathering of professing believers. In Paul’s letters, the word church is used in two different ways. There are many examples of the word church being used to simply refer to a group of professing believers who meet together on a regular basis (1 Corinthians 16:9; 2 Corinthians 8:1; 11:28). We see Paul’s concern, in his letters, for the individual churches in various cities along his missionary journey. But he also refers to a church that is invisible—a spiritual entity that has close fellowship with Christ, as close as a bride to her husband (Ephesians 5:25, 32), and of which He is the spiritual head (Colossians 1:18; Ephesians 3:21). This church is made up of an unnamed, unspecified group of individuals (Philippians 3:6; 1 Timothy 3:5) that have Christ in common.

 

The word church is a translation of the Greek word ekklesia, meaning “a called–out assembly.” The word describes a group of people who have been called out of the world and set apart for the Lord, and it is always used, in its singular form, to describe a universal group of people who know Christ. The word ekklesia, when pluralized, is used to describe groups of believers who meet together. Interestingly enough, the word church is never used in the Bible to describe a building or organization.

 

It is easy to get ensnared by the idea that a particular denomination within Christianity is “the true church,” but this view is a misunderstanding of Scripture. When choosing a church to attend, it is important to remember that a gathering of believers should be a place where those who belong to the true church (the spiritual entity) feel at home. That is to say, a good local church will uphold the Word of God, honoring it and preaching faithfully, proclaim the gospel steadfastly, and feed and tend the sheep. A church that teaches heresy or engages in sin will eventually be very low on (or entirely bereft of) those people that belong to the true church—the sheep who hear the voice of the Shepherd and follow Him (John 10:27).

 

Members of the true church always enjoy agreement in and fellowship around Jesus Christ, as He is plainly revealed in His Word. This is what is referred to as Christian unity. Another common mistake is to believe that Christian unity is just a matter of agreeing with one another. Simple agreement for the sake of agreement does not speak the truth in love or spur one another on to unity in Christ; rather, it encourages believers to refrain from speaking difficult truths. It sacrifices true understanding of God in favor of a false unity based on disingenuous love that is nothing more than selfish tolerance of sin in oneself and others.

 

The true church is the bride of Christ (Revelation 21:2, 9; 22:17) and the body of Christ (Ephesians 4:12; 1 Corinthians 12:27). It cannot be contained, walled in, or defined by anything other than its love for Christ and its dedication to Him. The true church is, as C. S. Lewis put it, “spread out through all time and space and rooted in eternity, terrible as an army with banners.”

What does it mean that God “will be a wall of fire” around Jerusalem (Zechariah 2:5)?

 

In Zechariah 2:5, God sends a message to the Israelites through the prophet Zechariah, saying, “I myself will be a wall of fire” around Jerusalem. The “wall of fire” symbolically refers to God’s protection and presence. To better understand the phrase in its biblical context, we must turn to the book of Zechariah for some background.

 

Zechariah’s prophetic ministry was set in the time after the people of Israel had experienced captivity in Babylon. While in exile, their homeland had been laid waste and completely taken over by foreign nations. Zechariah served a small population of returned Jews living within the ruined city of Jerusalem.

 

The Israelites were re-organizing to resume their work of rebuilding the temple in Jerusalem. The initial reconstruction had already begun (Ezra 3:10–12) but was stopped when opposition from neighboring enemies arose (Ezra 4:4–5). So Zechariah, along with the prophet Haggai, encouraged the Jews to restart their efforts (Ezra 5:1–2; Zechariah 4:9).

 

It was at this time that Zechariah experienced a series of night visions. The third vision (Zechariah 2:1–13) highlights the significance of Jerusalem in God’s restoration plan for Israel. In this vision, a man begins to measure the city’s perimeter to reconstruct its ruined walls. But an angel stops him with a message from the Lord: “Run, tell that young man, ‘Jerusalem will be a city without walls because of the great number of people and animals in it. And I myself will be a wall of fire around it,’ declares the LORD, ‘and I will be its glory within’” (verses 4–5).

 

Part of the message of the vision is that God’s plans and purposes stretch beyond the boundaries of what humans believe is possible (Matthew 19:26). The Lord’s plan for the future of Jerusalem involved an exceedingly large population dwelling in safety and security. The vision tinged not only the current rebuilding of the city but also pointed to the New Jerusalem—a future, heavenly city protected not by stone walls but by God’s powerful, all-consuming presence (Revelation 21:1–4).

 

In ancient times, a city without walls was vulnerable to enemy attacks (Ezekiel 38:11). The “wall of fire” around Jerusalem in Zechariah’s vision illustrated God’s protective presence. When the Babylonians demolished Jerusalem and its temple, it had nothing to do with the city’s physical fortifications. The city was overtaken because God had withdrawn His shielding presence (Ezekiel 10:18–19).

 

Thus, the primary message of this vision is that God’s people should be encouraged, because God Himself would be “a protective wall of fire around Jerusalem.” Likewise, God promises that He Himself will be the glory filling the inside of the city (Zechariah 2:5). The vision continues with the Lord reassuring His people, “Anyone who harms you harms my most precious possession. I will raise my fist to crush them, and their own slaves will plunder them” (verses 8–9, NLT). “Shout and rejoice, O beautiful Jerusalem, for I am coming to live among you,” promises the Lord (verse 10, NLT).

 

Throughout the Old Testament, fire is associated with the Lord’s presence. The Lord speaks to Moses through a burning bush (Exodus 3:1–22). God appears as a consuming fire at the summit of Mount Sinai (Exodus 24:17). The Lord’s presence materializes as “a pillar of fire” to lead and guide the Israelites (Exodus 13:21–22).

 

In the New Testament, the writer of Hebrews says that “our God is a consuming fire” (Hebrews 12:29, ESV) and His angelic messengers are “a flame of fire” (Hebrews 1:7). On the Day of Pentecost, the Holy Spirit rested on the disciples as “tongues of fire” (Acts 2:3).

 

When we remember God’s promise to be a wall of fire around Jerusalem, we can be assured that He takes care of His own. We can believe the Lord’s protection and the fullness of His life and power dwelling within us (Romans 8:11). By His power, He accomplishes infinitely more than we can imagine (Ephesians 3:19–20). What’s more, God’s pledge to be a wall of fire around Jerusalem makes us look forward with hope to a glorious future city: “And now the LORD says: I am returning to Mount Zion, and I will live in Jerusalem. Then Jerusalem will be called the Faithful City; the mountain of the LORD of Heaven’s Armies will be called the Holy Mountain” (Zechariah 8:3, NLT).

How can we confidently say, ‘I will fear no evil,’ as in Psalm 23:4?

 

 

In one of the most consoling passages of the Bible, we discover this confident claim: “Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (Psalm 23:4). The psalmist, King David, has learned that God’s presence with him overcomes even the very worst things he can face in life.

 

Psalm 23 introduces us to the Lord as a faithful, loving, and compassionate Shepherd, an image that’s familiar throughout both the Old and New Testaments. As we get to know God as our Shepherd, we begin to see how He guides us, cares for us individually, and protects us. We realize that we lack nothing because our Shepherd is with us, directing our path and looking out for our every need. Even if He leads us into a dark valley we, like David, can say, “I will fear no evil.”

 

The word translated “evil” in the original Hebrew language means “that which causes harm, misfortune, trouble, danger, destruction, or injury of any kind.” Even in the most challenging times, David says he would not fear any harm. We don’t have to be afraid because the Lord our Shepherd walks with us through the dark valleys of life. He is with us in times of loss, illness, injury, and grief. Even in the blackest seasons of life, we don’t have to fear harm because God is with us.

 

God has repeatedly given this reassurance to His faithful followers throughout the Bible. To the patriarchs, God said, “Fear not, for I am with you” (Genesis 26:24, ESV; see also Genesis 15:1). To the armies of Israel, the Lord promised, “When you go to war against your enemies and see horses and chariots and an army greater than yours, do not be afraid of them, because the LORD your God, who brought you up out of Egypt, will be with you” (Deuteronomy 20:1).

 

As Joshua and the people of Israel prepared for battle against enemy nations in the Promised Land, God said through Moses, “Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; he will never leave you nor forsake you” (Deuteronomy 31:6; see also 31:8). Through the prophet Isaiah, God proclaimed, “Don’t be afraid, for I am with you. Don’t be discouraged, for I am your God. I will strengthen you and help you. I will hold you up with my victorious right hand (Isaiah 41:10, NLT; see also 41:13; 43:5). The writer of Hebrews reminds us of God’s promise, “Never will I leave you; never will I forsake you” (Hebrews 13:5).

 

Fearing evil and trusting God don’t mix. When we are confident in God’s goodness, we can say with the psalmist, “The LORD is my light and my salvation—whom shall I fear? The LORD is the stronghold of my life—of whom shall I be afraid?” (Psalm 27:1). If we believe that God is on our side, we acknowledge, “The LORD is for me, so I will have no fear. What can mere people do to me?” (Psalm 118:6, NLT). When we start to experience fear, we know it’s time to put our trust in God (Psalm 56:3). As we turn to Him in prayer, He will free us from fear and fill us with His supernatural peace (Psalm 34:4; Philippians 4:6).

 

In our darkest, most trying times, we must remember that God is near (Psalm 34:18). He is our Shepherd, and we are in His constant care. Throughout our lives and even in death, His goodness and love will never fail us (Psalm 23:6). Only when we are secure in the knowledge that our Good Shepherd is with us can we confidently say, “I will fear no evil.”

What does it mean for Christians to be in the world but not of the world?

 

 

The phrase, derived in part from John 17 that believers need to be "in the world but not of it" is often used, but perhaps certain of its nuances bear further scrutiny.

 

First, believers need to be "in the world." It could be taken for granted that believers are in the world; we reside on Earth, after all. However, being in the world implies more than simply inhabiting it. We need to actually be involved in our societies. Jesus told His disciples to "go therefore and make disciples of all nations" (Matthew 28:19). They were not to set themselves up apart from the world and expect others to come to them to hear truth. They were told to "go." Similarly, in John 17:15 Jesus prayed regarding His disciples, "I do not ask that you take them out of the world, but that you keep them from the evil one." His disciples needed to stay in the world, not be removed to heaven. Acts 1:8 and Isaiah 43:10 tell us that we are to be witnesses to the world. Matthew 5:16 tells us that our light is to shine before others to point them to God. Allowing our light to shine requires us to be around people. There are certain Christian sects (such as the Amish) who believe in a "Christ apart from culture" model of evangelism; however, such separation is not the biblical norm.

 

To be "not of the world" requires us to be free of worldly influence. This does not mean that we do not participate in government or typical social processes. It means that we do not act as the unsaved world does. We are not slaves to our sinful natures but act in accordance with righteousness (Romans 6:6, 11). We are told to put to death things that are of our sinful natures and to flee from immorality (Colossians 3:5-10; 1 Corinthians 6:18; Galatians 5:16-24; Ephesians 5:3-11). We "train [ourselves] for godliness" (1 Timothy 4:7); we are "imitators of God" (Ephesians 5:1); we have nothing to do with "unfruitful works of darkness, but instead expose them" (Ephesians 5:11). We submit to authorities and prepare ourselves for good works (Titus 3:1). In essence, we act according to the new nature we have been given rather than the sinful nature of the world (2 Corinthians 5:17, 21; Titus 3:3-8). "We are ambassadors for Christ" (2 Corinthians 5:20), spreading His fragrance (2 Corinthians 2:15-16) through the world.

 

First Peter 2:9 says, "But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the Excellencies of him who called you out of darkness into his marvelous light." We live in a world of darkness, but we are not part of that darkness. We are not of the world because we are in Christ; we have the light. And while we are still in the world, we are called to be set apart, to shine the light that others might know Him and be saved (Matthew 5:13-16).

How can I have assurance of my salvation?

 

Many followers of Jesus Christ look for the assurance of salvation in the wrong places. We tend to seek assurance of salvation in the things God is doing in our lives, in our spiritual growth, in the good works and obedience to God’s Word that is evident in our Christian walk. While these things can be evidence of salvation, they are not what we should base the assurance of our salvation on. Rather, we should find the assurance of our salvation in the objective truth of God’s Word. We should have confident trust that we are saved based on the promises God has declared, not because of our subjective experiences.

 

How can you have assurance of salvation? Consider 1 John 5:11–13: “And this is the testimony: God has given us eternal life, and this life is in his Son. He who has the Son has life; he who does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.” Who is it that has the Son? It is those who have believed in Him (John 1:12). If you have Jesus, you have life. Not temporary life, but eternal.

 

God wants us to have assurance of our salvation. We should not live our Christian lives wondering and worrying each day whether or not we are truly saved. That is why the Bible makes the plan of salvation so clear. Believe in Jesus Christ (John 3:16; Acts 16:31). “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9). Have you repented? Do you believe that Jesus died to pay the penalty for your sins and rose again from the dead (Romans 5:8; 2 Corinthians 5:21)? Do you trust Him alone for salvation? If your answer to these questions is “yes,” you are saved! Assurance means freedom from doubt. By taking God’s Word to heart, you can have no doubt about the reality of your eternal salvation.

 

Jesus Himself assures those who believe in Him: “I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand” (John 10:28–29). Eternal life is just that—eternal. There is no one, not even yourself, who can take Christ’s God-given gift of salvation away from you.

 

Take joy in what God’s Word is saying to you: instead of doubting, we can live with confidence! We can have the assurance from Christ’s own Word that our salvation will never be in question. Our assurance of salvation is based on the perfect and complete salvation God has provided for us through Jesus Christ.

What does it mean that ‘the two shall become one flesh’ (Genesis 2:24)?"

 

Genesis 2:24 gives us a picture of the marriage bond before sin entered the world: “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:24, NKJV). “One flesh” echoes the language of the preceding verse when Adam first meets Eve and exclaims, “This one is bone of my bone, and flesh from my flesh!” (Genesis 2:23, NLT). Two becoming one in marriage involves uniting two whole and separate people into a new, God-designed and God-purposed life.

 

The two shall become one flesh clause expresses the original purpose of marriage: to seal a permanent relationship between a husband and wife. Jesus spoke of this union in a conversation with the Pharisees about divorce: “But at the beginning of creation God ‘made them male and female. For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Mark 10:6–9; see also Matthew 19:4–6).

 

Marriage was intended to be an unbreakable, lifelong union. Termination of marriage in divorce was not considered before sin came into the world (Genesis 3). The Bible teaches that all instances of separation and divorce were because of sin (Deuteronomy 24:1–4; Ezra 9—10; Malachi 2:14; Matthew 5:31–32; Luke 16:18). When God said, “And the two shall become one,” His ideal objective was for the man and woman to join together in an inseparable and exclusive union.

 

Husbands and wives become “one flesh” in sexual intimacy, as reflected literally in their children’s lives. A child is one, new, whole, individual and separate life created through the physical union of two people—a man and a woman. God’s idyllic design for the sexual union in marriage is to be exclusive: “Give honor to marriage, and remain faithful to one another in marriage. God will surely judge people who are immoral and those who commit adultery” (Hebrews 13:4, NLT; see also Ephesians 5:22–33; 1 Timothy 3:2, 12 and Titus 1:6).

 

Two becoming one in the sexual aspect of marriage means caring for and fulfilling one another’s physical needs with respect and mutual consent (1 Corinthians 7:1–5), not exploiting one another (1 Thessalonians 4:3–7), and delighting in one another (Proverbs 5:15–19; Ecclesiastes 9:9). God’s design for physical intimacy in marriage is portrayed with beauty and dignity in the Song of Solomon.

 

Of course, oneness in marriage reaches far beyond the physical level. The original Hebrew word translated as “flesh” refers to much more than a person’s physical or sexual composition. It relates to the whole human existence. The biblical view of “one flesh” communicates a unity that covers every facet of a couple’s joint lives as husband and wife. In marriage, two whole lives unite together as one emotionally, intellectually, financially, spiritually, and in every other way. The “two shall become one” in purpose. They are so close that they function like one person, balancing each other’s strengths and weaknesses so that together they can fulfill their God-given calling.

 

In Scripture, marriage is viewed as a covenant relationship between a man and a woman (Malachi 2:14–16; Proverbs 2:16–17). The two people become dependent on each other and responsible for one another. This human bond in marriage is a metaphor for God’s relationship with Israel (Ezekiel 16:8) as well as a picture of the union between Christ and the church: “But whoever is united with the Lord is one with him in spirit” (1 Corinthians 6:17; cf. Ephesians 5:31–32).

 

Nevertheless, since the fall of humankind, the marriage relationship has failed to measure up to its God-intended ideal. Apart from salvation in Jesus Christ and the Holy Spirit’s sanctifying work, husbands and wives cannot even begin to live in mutual harmony and accord. Yet, in Christ, believers discover the unconditional love of God (1 Corinthians 13:4–8)—a supernatural love that enables them to make a lifelong commitment to care for their spouse as Christ loved His bride, the church, and sacrificed Himself for her (Ephesians 5:25).

 

The two shall become one flesh expresses the heart of the Bible’s conception of marriage. By entering into marriage, a husband and wife take solemn vows to become permanently one flesh—to love, honor, and cherish one another until they are parted by death.

A Christian's citizenship is in heaven.

 

What does that mean?

Most every person is born a citizen of a political state or country where they have identity, rights, protections, and share in a certain culture, mores, and values. Additionally, we are told in the Bible that each person is also born into the kingdom of this world where Satan rules (2 Corinthians 4:4) and is therefore enslaved as a member of that culture, taking part in Satan's values and practices—namely rebelling against God (Romans 6:16; Genesis 3:1; 1 John 2:16).

 

This is the sin we are born into and remain captives of until we are rescued and redeemed by Jesus (Ephesians 2:1–5). When we join the kingdom of God through the grace of Jesus and the power of His resurrection, our citizenship is transferred from the world ruled by Satan to the heavenly kingdom ruled by God (John 3:3). Philippians 3:18–21 describes this concisely: "For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself."

 

The Bible tells us that our entry into this heavenly citizenship is like being born again (John 3:3; Matthew 3:2; 7:21; Romans 14:17). The Gospels record Jesus speaking of the kingdom of heaven repeatedly. He likened it to a field where wheat and weeds grew together, appearing similar. Jesus said the two would be identified and separated at harvest (Matthew 13:24–30). God knows the difference between those who belong to Him and those who only appear to. There are those who act like citizens of heaven, but have no relationship with Jesus and have not experienced a rebirth in their hearts (Matthew 7:21).

 

When we are reborn into the kingdom of heaven we are also made into a new creation (2 Corinthians 5:17) by the Holy Spirit's indwelling (John 14:17; 1 Corinthians 6:19–20; Ephesians 1:13–14). He then begins His work of transformation replacing worldly desires with godly desires, making us more like Jesus (Romans 12:1–2; 8:29). It is through the Holy Spirit's work that we are empowered to make decisions that reject the values of the world and practice those which honor God (1 John 2:15–17). Matthew 6:19–20 tells us that we can store up treasure in heaven. Additionally, as citizens of heaven, we are given the role of ambassador to others until we are recalled, in a way, back home (Ephesians 2:18–19; 6:20; 2 Corinthians 5:20–21).

 

Our time on earth is relatively short compared to eternity. We are called to live here as strangers in a land that is not our own, looking forward to living in our home land (Hebrews 11:9–10).