Introduction

After the festivities of Christmas have passed and routines return, many experience what is commonly called the Christmas blues or holiday depression.

Those with pre-existing mental health conditions may be especially susceptible to this seasonal downturn. But even those who normally feel emotionally stable can find themselves unusually low during this period.

For many, this sadness is rooted in loneliness or grief: missing loved ones who are no longer present. For others, the stress and emotional demands of the Christmas season itself can trigger lingering feelings of discouragement.

These struggles often manifest in both emotional and physical ways. People may feel irritable or find it difficult to concentrate. Some experience muscle tension, headaches, or persistent fatigue, yet struggle to sleep. Others wrestle with feelings of worthlessness, replaying regrets from the past year and quietly concluding, “I am a failure.”

Alongside sadness, many also experience heightened anxiety. As the new year approaches, people find themselves burdened by a wide range of concerns.

Many feel anxious about the future and the uncertainty of what lies before them. Financial pressures weigh heavily as questions arise about paying rent or meeting mortgage obligations. Others worry about job security and the possibility of losing employment. Health-related fears (both personal and concerning loved ones) can be especially overwhelming, particularly when serious illness is involved. Added to these are growing anxieties about world events and politics, including instability, war, and rapid global change.

Taken together, these concerns can produce deep and persistent anxiety. Yet God has not left His people without help; His Word provides an unchanging foundation for addressing our worries and fears.

The apostle Paul writes: “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:6–7).

From this beautiful passage, we learn three simple but profound truths.

1. The Rule: “Be anxious for nothing”

Paul begins with a clear and direct command: “Be anxious for nothing.”

At first, this sounds almost shocking. The verb be anxious is an imperative. Are we being commanded to worry? We must read the next words carefully: “for nothing.” The command is immediately qualified and clarified. As the ESV helpfully renders it, “Do not be anxious about anything.” That is Paul’s point.

Literally, the phrase reads, “for nothing be anxious,” placing the emphasis on nothing at all. No category of life is exempt. This includes not only major crises but also the smaller, everyday concerns that easily draw our hearts into anxiety and are often left unchecked.

This command applies to everyone, including young people. Teenagers, in particular, often carry their own set of anxieties. They may worry about academic performance and whether their grades or GPA will be sufficient for college acceptance. Many feel pressure to fit in, longing to be included and accepted by their peers. Others struggle with concerns about physical appearance, leading to insecurity and low self-esteem. These worries, though often dismissed as part of growing up, can weigh heavily on young hearts and minds.

The command is expressed in the present imperative, conveying the sense of “stop being anxious.” Worry is our default setting. If left unchecked, it continues automatically. God’s Word calls us to interrupt that pattern.

Why Must We Stop Worrying?

First, worry cannot change outcomes. It does not improve circumstances or solve problems.

As the saying goes, “Why worry when you can trust? Worry is like a rocking chair; it gives you something to do, but it doesn’t get you anywhere.”

A Swedish proverb captures the same truth: “Worry often gives a small thing a big shadow.”

How easily minor concerns grow into looming threats in our minds. Much of what troubles us is tied to imagined scenarios that never materialize, regrets from the past that cannot be changed, or fears about how others may judge us. Even health-related anxieties are often intensified by stress itself rather than by real danger. In truth, only a small portion of our worry is directed toward genuine problems that actually require our attention.

Worry consumes emotional energy, yet it produces nothing of lasting value.

Second, worry is harmful to body and soul. Scripture warns us plainly: “Anxiety in the heart of man causes depression” (Proverbs 12:25a).

Even medical observation confirms this truth. A physician from Johns Hopkins University once noted, “We do not know why it is that worriers die sooner than the non-worriers, but that is a fact.”

Worry drains emotional and spiritual strength. Jesus Himself asks in Matthew 6:27, “Which of you by worrying can add one cubit to his stature?” In other words, can worry make you live longer? The answer is obvious. Worry cannot extend life, but it can rob us of joy, peace, and strength for today.

2. The Remedy for Our Worry: Prayer

If worry is the problem, Paul now gives us the remedy, and it is both simple and profound: prayer.

He says, “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Philippians 4:6b).

Jerry Bridges articulates the heart of this verse well when he writes, “The great antidote to anxiety is to come to God in prayer. We are to pray about everything.”

Prayer is the God-ordained way by which we come to His throne of grace. It is how we bring the full weight of our lives before Him. Peter exhorts believers, “casting all your care upon Him, for He cares for you” (1 Peter 5:7). The language is vivid. Our worries are pictured as a burden, a heavy load, something meant to be thrown off, not carried indefinitely.

All our sorrows, fears, and anxieties are to be brought to God. Holding onto them only weighs us down. Like a traveler carrying an overloaded backpack, worry slows our progress and drains our energy. But when those burdens are placed on Christ, the load is lightened, and the soul finds rest.

Paul pairs prayer with supplication, a combination frequently found in Scripture (cf. Ephesians 6:18). While closely related, the two words highlight different aspects of our communion with God.

Prayer is a general term referring to our conversation with God. It includes adoration, confession, thanksgiving, and petition. Supplication, however, is more focused. It refers to earnest, heartfelt pleading, bringing specific needs before the Lord.

Paul invites believers to be particular: “Let your requests be made known to God.” God does not discourage specificity.

Hannah provides a beautiful biblical example. She came before the Lord with a specific request—a son. Even before her prayer was answered, she went home in peace. Prayer had already done its quiet work in her heart.

Paul adds a crucial phrase: “with thanksgiving.” This is not accidental. Thanksgiving plays a vital role in addressing anxiety.

Gratitude anchors the heart in God’s past faithfulness. When we remember what the Lord has already done, worry begins to loosen its grip. In this sense, thanksgiving becomes an antidote to anxiety.

Jesus reminds us not to worry about food or clothing, asking, “Is not life more than food and the body more than clothing?” (Matthew 6:25). Gratitude shifts our focus. We thank God for life itself, for daily provision, for countless mercies already received. We remember His promises, the gift of Christ, and the blessing of salvation.

Even secular research confirms this biblical wisdom. An article published by Harvard Medical School titled “Giving Thanks Can Make You Happier” notes how gratitude can lift the spirit during seasons marked by sadness and anxiety:

Each holiday season comes with high expectations for a cozy and festive time of year. However, for many this time of year is tinged with sadness, anxiety, or depression. Certainly, major depression or a severe anxiety disorder benefits most from professional help. But what about those who just feel lost or overwhelmed or down at this time of year? Research (and common sense) suggests that one aspect of the Thanksgiving season can actually lift the spirits, and it’s built right into the holiday — being grateful.

It is striking when even secular voices affirm what Scripture has long taught: a thankful heart is a healthier, happier heart.

3. The Result of Prayer: The Peace of God

Paul now moves from the command not to worry and the call to pray to the result of a prayerful life: “and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:7).

The result of prayer is peace, the very opposite of worry and anxiety. This peace is a settled quietness of mind and heart, a calm assurance that does not depend on circumstances.

It is important to note that this peace is not something we manufacture. It is peace that God alone can give. Yet Scripture calls us to seek it in prayer. As anxious hearts are laid before the Lord, He grants a peace that transcends human explanation.

This is why Paul describes it as a peace “which surpasses all understanding.” It is a peace that often defies logic. Others may look at our situation and wonder how we can remain calm, but this peace does not arise from favorable conditions; it flows from communion with God.

Paul adds that this peace “will guard your hearts and minds.” The word translated guard is a military term, meaning “to garrison.” That is, to protect as soldiers would defend a city.

William Gurnall, the English Puritan preacher and author of The Christian in Complete Armor, explains it beautifully: “The peace of God is said to garrison the believer’s heart and mind. He is surrounded with such blessed privileges that he is as safe as one in an impregnable castle” (p. 419).

Like a strong and secure fortress, God’s peace protects us from the assaults of fear, worry, and anxiety.

Imagine a city surrounded by walls too high and strong for enemies to scale. In the same way, God’s peace secures the believer. Storms may rage outside, but within those walls there is safety and rest.

This is why Scripture repeatedly connects prayer and peace. A prayerful life is a peaceful life.

Conclusion

Paul closes this passage with words that anchor everything he has said: “through Christ Jesus.” The peace described in Philippians 4 is not self-generated, nor is it achieved through positive thinking, emotional discipline, or sheer willpower. Jesus Christ Himself is the foundation of this peace.

This is a peace Christ has purchased. Through His perfect life, atoning death, and victorious resurrection, He has secured what Scripture calls judicial peace—peace with God. As Paul writes in Romans 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” From this unshakable foundation flows the experiential peace of God, which guards our hearts and minds in daily life.

As you step into a new year, resolve not merely to worry less, but to pray more. When anxieties rise (and they surely will), do not carry them alone. Bring them to the Lord in prayer.  As Joseph Scriven reminds us:

O what peace we often forfeit,
O what needless pain we bear,
all because we do not carry
everything to God in prayer!

Note: This post is drawn from a sermon I preached titled “Don’t Worry About Anything.”

In his book Making Peace With Your Father, David Stoop lists eight types of fathers that negatively affect their children.

1. The workaholic father. This father works at the expense of his relationship with his children. His work is his priority over his family. He loves his job more than his children. He will show love to them through giving money but he thinks all they need is money not time.
2. The silent father. He is home with his family but he acts as if he was alone. He does not dialogue with his children unless he disciplines them. He does not get involved in his family activities. He is “present physically but absent in virtually every other aspect” of his family life.
3. The emotionless father. He simply does not care about the feelings of his children. He fails to demonstrate his love to them both in words and in deeds. Consequently, his children wonder if he really loves them, since they don’t see and feel his love.
4. The alcoholic father. As soon as he is under the influence of alcohol, he changes from being nice to nasty. “Many fathers, while not addicted to alcohol, nevertheless use alcohol as a way of eluding the family. If they’ve had a bad day…having a drink or two becomes not just a convenient way to relax and unwind, but also a convenient way to retreat from others. Any possibility of meaningful connection with spouses or children ends when the drinking starts.”
5. The tyrannical father. This father demands too much from his children. He often expects his children “to carry on some family tradition, such as excelling in a sport or pursuing a particular career. The rage comes when the child does not seem to be measuring up or is not achieving quickly enough to suit Dad.” For him, nothing his children do is ever good enough.
6. The abusive father. David Stoop once asked a certain child if he had any happy childhood memories of his father. “No,” he said. “Only the beatings. That’s all I can remember. That, and the terror I felt in my stomach every time Dad came home.” This father has no idea that he has damaged his child’s life psychologically and emotionally.
7. The seductive father. “It is important to distinguish seductive fathers from sexually abusive fathers. ‘Seductive’ refers to a set of behaviors that do not include molestation. The key feature of a seductive father is that he is fuzzy regarding personal boundaries… He exhibits a higher degree of intimacy toward [his children] than they are comfortable with, or than is appropriate, and often expects the same in return.”
8. The competitive father. “This type of father was frequently abandoned by his own father, prompting him to overcompensate in his attempts to be manly [or macho]. His male identity is quite fragile and must be protected at all costs, even from his own children. This often shows up in the way he plays with them: There must always be a winner and a loser, and the winner must always be Dad.”

Fathers, do you find yourself in any of the above descriptions? Although perhaps many of us strive to avoid these qualities, the truth is we all fail and are prone to falling under any of these categories. That’s why we need to pray earnestly to God for his grace as we raise our children in the fear of the Lord. It should be our daily prayer that we may model God’s character to our children, always pointing them to our perfect heavenly Father. And when we fail in our calling as fathers, let us not despair. There is always forgiveness in Jesus Christ (1 John 1:9).

The Reformed theology of grace, as articulated in the Canons of Dort, informed and influenced the spirituality of the Puritans. These Canons of Dort, also called the Five Articles against the Remonstrants, consist of doctrinal statements adopted by the Synod of Dort in 1618–19 against the Five Articles of the Remonstrants (conditional election based on foreseen faith, universal atonement, partial depravity of man, resistible grace, and the possibility of lapsing from grace). In response to these five articles, the delegates at the Synod of Dort issued what came to be known as the five points of Calvinism or doctrines of grace (unconditional election, limited atonement, total depravity, irresistible grace, and perseverance of the saints). These doctrines highlight the sovereign and gracious work of God in salvation (see The Doctrines of Grace by Boice and Ryken).

For the Reformed, grace is a favor that God sovereignly and freely bestows on those who do not deserve it; in fact, they deserve the exact opposite. Grace rests on God’s eternal election without foreseen faith, its ground is the person and finished work of Christ, and its efficient cause is the Holy Spirit. With this grace, man is given the ability to repent and believe. And as a recipient of God’s unwavering favor, man will persevere until the end. While there is significant diversity among the Puritan heirs of this Reformed view of grace (for instance, there were strong Calvinists like Thomas Goodwin, moderate Calvinists like Richard Baxter, and even Arminian Calvinists like John Goodwin), these doctrines of grace are the broad lines of the Puritan understanding of grace, which impacted their spirituality in various ways. What follows are at least five effects that the Reformed theology of grace had on Puritan spirituality in general.

First, with the Reformed emphasis on the unconditional election and sovereign giving of grace, Puritan spirituality flowed from God’s work and not the product of mere human effort. On the flip side, it saw the human depravity that not only did not merit God’s favor but merited his condemnation. That the Puritans adopted the Calvinistic view on depravity and grace is clear in the Westminster Confession, in which the Puritan divines maintain that man by his fall has totally lost his ability to choose any spiritual good for his salvation. Their emphasis on total depravity underlined the necessity of God’s sovereign grace in salvation. Hence, as Gleason and Kapic have noted, the spirituality of the Puritans was “predominantly Augustinian” in its emphasis on human depravity and sovereign grace (see their The Devoted Life). Yet this Reformed emphasis on election, depravity, and grace did not stop the Puritans from freely and sincerely offering the gospel to all sinners. In their preaching and writing they called sinners to repentance and faith (see, for instance, John Bunyan’s Come and Welcome to Jesus Christ).

Second, the spirituality of the Puritans was shaped by their understanding of grace as grounded in the person and finished work of Christ. Because Christ is the basis of grace, union and communion with him is often foregrounded, and meditating on Christ is one way this manifests in spirituality. Thus, the Puritans wrote lengthy meditations on Christ. Take, for example, Samuel Rutherford’s collection of letters in The Loveliness of Christ and Thomas Goodwin’s The Heart of Christ in Heaven toward Sinners on Earth. Likewise, with this view of grace, the Puritans avoided exalting excessively the physical humanity of the Savior, as seen in certain strains of Roman Catholicism with its emphasis on the Eucharist. Instead the Puritans recognized it was Christ himself who worked salvation and thus whom the heart must love and adore.

Third, Puritan spirituality viewed the Holy Spirit’s work in the soul as the effectual cause of grace. Despite our deadness in sin, the Spirit regenerated us, planting the seed out of which a life of grace would bloom. Indeed, the need for regeneration by the Spirit became a dominant theme in Puritan spirituality. To illustrate this, Thomas Goodwin, author of The Work of the Holy Spirit in Our Salvation, once said that at regeneration the Spirit quickened, enabled, and inclined the soul so as to believe and repent. The Puritans believed that all spirituality resulted from the Spirit’s prior work in the soul. It is immediately upon regeneration that man becomes a cooperator with the Spirit, yet this is always in response to the Spirit’s work. Thus, the Puritans stressed the Spirit’s role not only in conversion but also in sanctification. To give an example, they emphasized the role of the Spirit in prayer, realizing that apart from the Spirit we cannot pray in such a way pleasing to God (see Bunyan’s I Will Pray with the Spirit).

Fourth, the Reformed emphasis on the Father’s electing work, Christ’s redeeming work, and the Spirit’s sanctifying work is another hallmark of Puritan spirituality. This trinitarian emphasis is clearly seen in John Owen’s Communion with God, a work that is not really about prayer but about the doctrine of the Trinity. Owen teaches the Christian that a life of spirituality is about communing with each one of the members of the Trinity in the proper way, each one being the object of our adoration, affection, and prayer. As Rutherford expressed it, “I do not know which person of the trinity I love the most, but this I know, I love each of them and I need them all.”

Finally, and closely related to the emphasis on God’s sovereign, gracious, and definitive work, is the fact that man can be assured of his faith and that he will persevere until the end by God’s preserving grace. The Puritans spent a lot of time on assurance of faith, on its objective grounds and its subjective marks. They attempted to balance a firm trust in what God has done and is doing, without becoming presumptuous, while also identifying the subjective marks without causing those subjective feelings in the soul to simply become the reason for assurance of faith. For instance, according to Joel Beeke in his book Living for God’s Glory, the delegates at the Synod of Dort recognized that Arminian theology threatened the believer’s eternal security and assurance in God’s sovereign grace. Why? Because according to the Remonstrants you can lose your salvation. By understanding the Reformed theology of grace, the Puritans could enjoy assurance of faith because they knew that God would preserve them for eternity.

Sadly, some historians such as David Bebbington think that the Puritans held the position that assurance is rare. This, Bebbington argues, is in contrast to the evangelical belief which maintains that assurance is normal (see his Evangelicalism on Modern Britain). Scholars such as Beeke and Michael Haykin have challenged Bebbington’s view and convincingly argue that the Puritans practiced and taught assurance of faith (see Beeke’s Quest for Full Assurance and Haykin’s coedited book The Advent of Evangelicalism). That the Puritans preached and taught assurance of salvation is clear. For example, Baxter exhorted his congregation not to sit down without assurance, meaning they should not rest until they were assured of God’s saving grace in their lives. Thomas Brooks expressed his assurance of faith this way: “I am wholly His . . . I am eternally His.” “To all who love Christ sincerely,” said William Pinke, “God presently gives an everlasting assurance of salvation.”

I’ve lived in different places in the world. I’ve visited many beautiful places. Yet, I can say that the most beautiful place that I’ve ever lived was my mother’s womb. Let me repeat what I’ve just said: the most beautiful place that I’ve ever lived was my mother’s womb.  I remember when my wife and I heard the heartbeat of our first child for the first time. After hearing our baby’s heartbeat, my wife made this comment, “That was the most beautiful sound I’ve ever heard.” That sweet sound came from a mother’s womb.

Why do I think a mother’s womb is the most beautiful place on earth? I will give you two reasons.

Here’s the first reason: We are conceived in our mother’s womb. David writes in Psalm 139:13 “[God] formed my inward parts; [He] knitted me together in my mother’s womb.” God created David, putting all his cells, organs, and parts together. Then in verse 16 David adds, “[God] saw my unformed substance.” In Hebrew the term “unformed substance” can also be translated “embryo,” which refers to the unborn baby from the time of conception through the eighth week of development. Notice God regards David in the womb as a person not as a thing. David became a person the moment he was conceived.

One of the arguments for abortion is that the embryo or the fetus (the unborn baby after the second month) is not yet a human life; and thus, pre-born babies may be terminated. Some pro-choice individuals would even dare to say that the fetus is just a bunch of tissues woven together. In sharp contrast to the pro-choice movement, God sees a fetus as a human being even if the fetus is not yet fully developed. Abortion therefore is sinful for it deliberately destroys a living human being in the womb.  Sadly, what I call the most delightful place has become the most dangerous place in the world for this is where the murder of unborn babies happens.

The second reason why I think a mother’s womb is the most beautiful place on earth is because this is where we had our first reason to praise God. In verse 14 of the same chapter David proclaims, “I praise you, for I am fearfully and wonderfully made.” When you cannot find a reason to thank God, remember the time when you were in your mother’s womb. Someone has noted, “We cannot begin too soon to bless our Maker, who began so soon to bless us [in our mother’s womb]: even in the act of creation he created reasons for our praising his name.”

Do you know how God created you and me? Fearfully and wonderfully! We were fearfully made. The making of us is astonishing and should create in us a sense of reverence toward God. It should inspire us to bow down before our Creator in worship. Pregnancy is indeed amazing! If you are pregnant, think about this: there is another person in your womb. Unfortunately, some pro-choice mothers think that the fetus is only an internal organ connected to a woman’s body. But God tells us otherwise. The pre-born baby is not an organ but a person.

We were also created wonderfully. We were separated from the other creative works of God, for he created us in his own image. We are special creatures, and the proper response that we can give to our Creator is praise: “From birth I have relied on you; you brought me forth from my mother’s womb. I will ever praise you” (Ps. 71:6). Yet, I thank God not only for creating me in the womb, but also for recreating me in Christ. I praise him not only for my physical birth but also for my spiritual birth (John 1:13). God caused me to be born in order for me to be born again (John 3:3).

As a technical term, the word cross has a deeper meaning. It represents the gospel of Christ, particularly His atoning death. In fact, sometimes the word cross and the word Christ are used indistinguishably. For example, Paul says in Galatians 6:14, “But far be it from me to boast except in the cross of our Lord Jesus Christ.” Now you might say to Paul, “Remember it is not about the cross but about Him on the cross. Don’t boast in the cross but in Christ.” What do you think Paul would say to you? He might say, “I know that. But you seem to have missed my point. I am using the word cross here metonymically.” It is helpful to understand that in Paul’s mind to glory in the cross and to glory in the Lord Jesus Christ are equivalent in meaning. Why? Well, because Paul also writes in 1 Corinthians 1:31, “Let the one who boasts, boast in the Lord.”

Observe also that for Paul the preaching of the cross and the preaching of the gospel are one. In 1 Corinthians 1:18 we read, “For the word [or the preaching] of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” According to this verse, the cross is “the power of God,” and according to Romans 1:16, the gospel is “the power of God for salvation to everyone who believes.”  Hence, here the cross and the gospel are the same in this context.

What is the gospel? Interestingly, in Mark 1:15 Jesus speaks, “[R]epent and believe in the gospel” and you will be saved. Then when the Philippian Jailer asked Paul and Silas, “Sirs, what must I do to be saved?” they replied, “Believe in the Lord Jesus, and you will be saved…” (Acts 16:30-31). Notice that Paul and Silas did not say, “Believe in the gospel,” but instead “Believe in the Lord Jesus.” Note also that Jesus says, “[B]elieve in the gospel,” and not “believe in me.” Here then we see that the gospel and Jesus Christ are essentially synonymous. The gospel is Jesus Christ. Jesus Christ is the gospel.

Here’s the key: in the Bible the terms cross, gospel, and Christ are sometimes used interchangeably.

1. Acknowledge that you have a tongue that is prone to sin.
   One of my favorite hymns is “Come, Thou Fount of Every Blessing” written by Robert Robinson in 1757 when he was only 22 years old. Listen to what he says in fourth stanza:O to grace how great a debtor
   Daily I’m constrained to be!
   Let Thy goodness, like a fetter,
   Bind my wandering heart to Thee.Prone to wander, Lord, I feel it,
   Prone to leave the God I love;
   Here’s my heart, O take and seal it,
   Seal it for Thy courts above.Here Robinson humbly acknowledges his heart’s great tendency to sin. Of course, our tongues are equally prone to sin also. Indeed, your tongue and my tongue have a natural inclination to curse God, take His name in vain, bear false witness against our neighbors, hurt our spouses, provoke our children to anger, damage our relationship with others, and destroy our lives. We should not deny this reality but humbly accept it.

2. Ask God to deliver you from your sinning tongue.
   Pray with David, “Deliver me, O Lord, from lying lips, from a deceitful tongue” (Ps. 120:2). Or we can borrow the words of Robinson’s hymn and apply them to our tongues and say to God, “Bind my wandering tongue to Thee. Here’s my tongue, O take and seal it. Seal it for Thy courts above.” May it be our daily prayer to God that He will keep our tongues from sinning!

3. Aim to glorify God in everything that you say.
   God created us to glorify Him forever. He created everything in us (including our tongue) for His glory. Therefore, we must use our tongues for His glory. The Apostle Paul writes in Colossians 3:17, “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.”

4. Avoid careless talkers such as gossipers.
   Do not tolerate people like them. Proverbs 11:13 says that “People who tell secrets about others cannot be trusted. Those who can be trusted keep quiet.” Then Proverbs 18:8 adds, “Gossip is so tasty—how we love to swallow it!” (GNB). Oh, may we not engage in careless talking, or passively listen to gossip and slander.

5. Admit your sin and look for forgiveness in Christ.
   We need to confess all our sins, including those sins that have to do with the use of our tongues. “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). We need to realize, too, that only Jesus can deliver us from the power of all our sins. Therefore, we need Jesus, for he alone can change us. He alone can transform our tongues from being instruments of evil into being instruments of good.

6. Anticipate your glorified tongue.
   Yes, while we remain in this sin-stricken world and in our corrupt bodies, we will continue to struggle with the use of our tongue. We will sin with our tongue, in what we say and how we say things. However, someday God will completely deliver us from sin. He will glorify our bodies; we will not be able to sin anymore. We will have a tongue that is perfect—a tongue that will forever praise God, for “when [Jesus] appears we shall be like him, because we shall see him as he is” (1 John. 3:2).

Every hunter should memorize Matthew 10:29, which reads as follows: “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father.” Another translation renders it this way: “Aren’t two sparrows sold for a penny? Not one of them will fall to the ground without your Father’s permission” (emphasis mine).

What’s the context in which Jesus said this? Jesus had sent out his disciples to proclaim the gospel (Matt. 10:6–7), and he knew that as they did so, they would be persecuted, even to the point of death: “you will be hated by all for my name’s sake” (v. 22). In order to encourage them to stay faithful to his call, even in the midst of suffering, Jesus assured them that nothing would happen to them without their heavenly Father’s permission.

To paraphrase, Jesus was telling them, “Look at those birds. Not one of them can die without God allowing it to die. Of course, you are far more valuable than those birds. So, don’t be afraid, for you can’t die without God knowing about it and allowing it to happen” (see Matt. 10:31).

The words of Jesus have practical implications for all of us—and that includes hunters! So, if you are a Christian who hunts, here is what you should learn from this verse:

1. Hunting can be dangerous, but remember that you cannot die and an animal cannot kill you without your heavenly Father’s permission.

2. As you shoot an animal, remember that you cannot kill that animal without God’s permission. After all, every animal ultimately belongs to him. “For every beast of the forest is mine. . . . I know all the birds of the hills, and all that moves in the field is mine” (Ps. 50:10–11).

3. When you realize that God owns every animal in the forest, it should motivate you to pray before you go hunting, and perhaps even to ask God for permission to kill one of his creatures. You might pray something like this: “Heavenly Father, thank you for creating animals as a blessing to us, and for allowing us to enjoy some of them as food. Will you please keep us safe as we hunt today, and permit us to shoot a deer or two with which we can feed our families?” Have you ever done this before? Since everything that moves in the field is his, don’t you think you should pray to him first before you hunt?

4. Recognizing that God is sovereign even over the lives of animals should make you a humble hunter. The chief reason that you kill animals when you hunt is not because of what a skilled hunter you are, but rather because God permits you to do so. So, before you start boasting in your own abilities or showing off photos of you and your kill on Facebook, take the time first to thank God for allowing you to kill one of his animals.Interestingly, we claim to be Calvinists who acknowledge God’s sovereignty over all things, but when we shoot a deer we forget to attribute our achievement to God. In short, we act like Arminian hunters, slighting God’s sovereignty and giving too much emphasis on our ability. Are you a humble hunter who gives the credit to God for your success?

5. The realization that no animal can fall to the ground without God’s permission should also give comfort to hunters when they return home without a kill. After hunting for many hours, or perhaps even days, it can be very discouraging to go home with nothing to show to your family, and no fresh meat to share as food. However, when this happens, a wise family member can comfort the hunter by saying, “It’s okay. You worked hard and you did your best, but it was clearly not God’s will for you to kill an animal on this trip.”So, dear hunters, the next time you go out hunting, please remember to meditate on Matthew 10:29 and to give God all the praise for the blessings that you experience!

1. 1. Make God’s Word your primary voting guide. “Your word is a lamp to my feet and a light to my path” (Ps. 110:105).
   2. Pray before casting your vote. Ask the Lord, first, for guidance as you vote. “Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him…” (Prov. 3:5-6). Pray also for the candidates even the ones whom you do not like. “I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (1 Tim. 2:1-2).
   3. Vote for a candidate who upholds Christian principles. Are his/her views on important social and moral issues biblical?Religious freedom. Will the candidate hinder you from exercising your faith in Jesus Christ, or will he/she protect your liberty as a Christian? 
      Sanctity of human life. Will the candidate promote abortion, or will he/she fight for the sacredness of life in the womb?
      Marriage. Will the candidate endorse (so-called) “same-sex marriage,” or will he/she uphold the biblical definition of marriage—a union between one man and one woman only?
      Each candidate should be evaluated in light of these and other moral questions. As followers of Christ, we must not “give approval to those who practice” what God has declared to be morally evil (Rom. 1:32). 
   4. Vote for a candidate who is able to lead our country with justice. Remember that you are not voting for a pastor, but for a president. The candidate might not share all of your theological views, but if he/she is committed to a fair and righteous judicial system, then you might want to consider voting for this candidate.
   5. Vote for a candidate who has already demonstrated his/her ability to lead well. Look at the candidate’s track record and ask these questions: What did he/she do to improve our economy, stop crime, and maintain peace and order in our land? Did the candidate abuse his/her political power to serve his/her own interest? Was he/she immoral, corrupt, dishonest, or greedy?
   6. Cast your ballot in good conscience. Admittedly, it can be challenging to find a candidate who is both gifted in leadership and righteous in character. However, God knows our struggle in this regard, and yet he calls on us to participate in the process. So, if you’ve sincerely sought the Lord’s guidance, you can cast your ballot with peace and confidence, trusting that your obedience will be pleasing to the Lord.
   7. Recognize that from eternity past God has already ordained our next political leader. “Let every personbe subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God” (Rom. 13:1). Ultimately, it is God—not the people—who appoints a leader (Gen. 45:8). We are only God’s instruments in bringing about his eternal plan. Be willing, therefore, to submit humbly to God’s sovereign will, knowing that his will is always for our good and for his glory.      
   8. If the candidate who wins is immoral, remember that God is able to use even wicked leaders to accomplish his eternal plan (Rom. 13:1-7). Of course, this does not give us permission to vote for bad candidates! However, it should remind us that our greatest hope does not lie with any earthly leader, but with our heavenly Father, who is divinely able to overcome evil for good. Indeed, God in his providence can even use a bad ruler as his “servant for your good” (Rom. 13:4).
   9. Never forget that God is causing all things—including the upcoming election—to work together for the good of his people, conforming them more fully to the image of his Son, Jesus Christ (Rom. 8:28-29). Whatever the outcome of the election may be, one thing is certain: God will use this election for our sanctification. We are concerned about peace and prosperity, but God is concerned about our piety and his eternal glory.
   10. Finally, respect those who oppose your political position. Even among Christians, there are varying opinions regarding who should be elected to leadership. So, learn to “agree to disagree,” or better yet, to disagree with kindness. Even if your preferred candidate does not win, you are still to honor the candidate who is elected. You must also obey your new leader, unless he/she instructs you to do something that would require you to disobey God. As Christians, our greatest allegiance is to God. As Scripture exhorts us to do, “We must obey God rather than men” (Acts 5:29).

I cannot recall how many times I met people who honestly told me that they did not want to have children because children would just interfere with their lives. They viewed children as a burden, rather than a blessing. In fact, a certain woman frankly told me that she was too selfish to have a child. She did not want to have a child, because she knew it would mean an inconvenient life.

Do you know how many babies are aborted per day in the U. S.? The answer is heart breaking—approximately 3,700 babies per day. And 93 % of all abortions happen generally because of inconvenience.  Listen to the following statistics:

1% of all abortions occur because of rape or incest; 6% of abortions occur because of potential health problems regarding either the mother or child, and 93% of all abortions occur for social reasons (i.e. the child is unwanted or inconvenient).

In other words, if you were to ask 100 mothers who aborted their children, “Why did you abort your child?” A large number of them would probably say something like this: “Well, because that baby in my womb would just interfere with my education or career.” Or, “I don’t want to have an inconvenient life.”

What?! You aborted your unborn baby simply because you didn’t want to have an inconvenient life?! Of course, it can be inconvenient to have a baby. You will experience sleepless nights as you nurse your baby in the middle of the night or rock your sick baby to sleep. You will have additional expenses, messes to clean up; and, your days will not always go according to your schedule. Children can indeed “interfere” with some of our plans.

Of course, it is difficult to raise a child. Being a parent comes with great responsibilities (you provide for your children, take care of them, train them in the way they should go, correct and discipline them, and the list goes on and on). Such responsibilities are not always easy to do, especially if a child has a physical or mental disability.

And, of course, it can be stressful to have children. Kids can sometimes be annoying. They can test your patience. Having children requires sacrifice. You need to sacrifice your time, your comfort, and sometimes your dreams. Oh, but the joy of parenting surpasses its stress and sacrifice. The blessing of parenthood outweighs its discomfort.

My wife and I have five children. Yes, I don’t deny the difficulty of parenting. But, with God’s help, I can say that the delight of parenting exceeds its difficulty. Money cannot buy the joy of hearing your child’s heartbeat for the first time, the joy of hearing your child say “Mama” or “Dada” for the first time, the joy of feeling your child’s arms wrap around your neck, the joy of watching your children grow and learn, and, the Lord willing, the joy of hearing them confess with their mouths that Jesus is their Lord and Savior (Rom. 10:9).

Some of you may say, “That’s wonderful, but what if I will have a child who will never be able to do any of those things due to a physical or mental disability?” I cannot begin to imagine the heartache of parents whose child is physically or mentally disabled. However, one thing I do know is that there can be comfort and joy in knowing that our children are created for God’s glory and for our good (Rom. 8:28).

Let me share this story that I once heard from my mother-in-law.

There was a God-fearing woman in the Netherlands who had a child born to her that was totally disabled. The child could not walk, could not talk, and could not respond. The child lay this way for 18 years. One day, as the mother stood, looking at her child, she felt rebellion and despair in her heart, and said out loud, “Why were you ever created? Why were you ever born?” All of a sudden, this child who never spoke, said, “To glorify God forever.” And then, the child died.

So, if you are one of those who don’t want to have children because of fear that your children might just interfere with your life, I encourage you to rethink your view of children. Children are not a burden but a blessing, created for God’s glory. As the Bible says, “Behold, children are a heritage from the LORD” (Ps. 127:3). In Hebrew the word heritage (also translated as inheritance) indicates that ultimately our children are not a result of our work. When you receive an inheritance from your parents (a sum of money), you receive it as a gift from them. You did not work for it; they did! They simply gave it to you out of their own good pleasure. Likewise, ultimately it is our God who makes children. And he gives them to us as a gift out of his own good pleasure. Children are one of the ways that God chooses to bless us and to glorify himself.

Therefore, to those of you who do not want to have children because you think they will just be a burden and inconvenience, may you repent of your unbiblical view of children and may you begin to see God’s grand and glorious design in blessing parents with children.

Now, to those of us who already have children, may I lovingly ask you: How do you view your children? A burden or a blessing? When Esau asked his brother Jacob, “Who are these with you?” Jacob said, “The children whom God has graciously given your servant” (Gen. 33:5). Here, Jacob viewed his children as a gracious gift from God. Truly, our children are an undeserved gift from God. God could have chosen others to become parents of your children. Instead, God chose you to be a parent of your children. Let us then thank and praise God for our children. May we never regard them as a burden but as a blessing from God—from whom all blessings flow. And may God grant us grace, as we train up our children in the way they should go, so that when they are old they will not depart from it (Prov. 22:6).

At some point in your life you will experience sickness (you might get a cold, the flu, cancer, or the coronavirus). And since sickness is a part of our existence, having a biblical view of it is of great importance. Therefore, in this article I will examine what the Bible teaches about illness. Here are six truths about sickness.

1. Sickness is a consequence of original sin; and in this sense, sickness is a punishment from God for sin.

In Genesis 2:17 God commanded Adam not to eat of the tree of the knowledge of good and evil, for in the day that he eats of it he shall surely die.  Adam disobeyed God. And the moment he sinned, his body started dying. His body became subject to illness. God punished Adam for his sin. If Adam had not sinned, there would be no death, there would be no sickness.

Hence, the presence of sickness is a sad reminder of the fall of Adam. It is one of the effects of original sin. Sickness exists because sin does. In the new heaven and new earth there will be no more sickness because there will be no more sin (Rev. 21:4).

2. Your sickness may be a consequence of your personal sin; and in this sense, your sickness is a chastisement from the Lord.

In James 5:14–15 the author asks, “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him…And if he has committed sins, he will be forgiven.” Here it is possible that the person is sick because of a particular sin in his life.

Writing to the Corinthian church, Paul proclaims, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord.  Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died” (1 Cor. 11:27–30). Notice the connection between sickness and sin here. Many members of the Corinthian church are sick because of their sin.

It is therefore possible that God has given you infirmity in order to chastise you (Heb. 12:6). Perhaps it is a consequence of your irresponsible care of your body (e.g., bad diet). Nevertheless, in this context affliction comes to us from God’s loving hand. Affliction is like a rod that God uses to bring back his wandering sheep to the fold.

3. Your sickness may not be a consequence of your personal sin; and in this sense, your sickness is a test from the Lord.

The word “if” in James 5:15 also allows the possibility that the sick person has not committed sins and in this way his sickness is not a result of his personal sin but a test from God. Job is an example of this truth (Job 2:4–7). Sickness became an instrument in God’s hand to mold Job into the person that God wanted him to be. Sickness became a blessing for Job, for it brought him closer to God. The wheelchair-bound Joni Eareckson Tada once declared, “Suffering provides the gym equipment on which my faith can be exercised.”

4. Sickness can be a consequence of the personal sin of another person.

2 Samuel 12:15 tells us that “the Lord afflicted the child that Uriah’s wife bore to David, and he became sick.” David’s child died as a result of David’s sin concerning Bathsheba and Uriah. David committed adultery and murder. In another instance, the nation of Israel suffered a pestilence because of David’s sin (2 Sam. 24). It is thus possible that a person or even a nation suffers the consequence of the sins of others.

5. Sickness can neither be a consequence of our personal sin nor a consequence of the personal sin of another person. In this sense, sickness is simply a demonstration of God’s absolute sovereignty.

Remember the man born blind in John 9:1–3. In that passage, the disciples asked Jesus, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus replied, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him.” No one sinned. God was simply practicing his absolute prerogative to do whatever pleases him. He was simply displaying his sovereignty—to remind us that we do not control our health. He does!

6. Sickness comes to us from God ultimately for His glory and for our good.

In John 11 when Jesus heard that Lazarus was sick, he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” Whatever kind of sickness you have, pray that through it God may be glorified.

While sickness is for God’s glory, it is also for our good. Paul notes in 2 Corinthians 12:7, “So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh…to keep me from becoming conceited.” In short, God has given Paul “a thorn in the flesh” (whatever it might be) in order to keep him from the sin of pride.

Maybe God has given you a certain kind of illness (like the coronavirus) in order to keep you from pride and teach you to depend more on his grace (2 Cor. 12:9), so that at the end you can sing with the psalmist, “It is good for me that I was afflicted, that I might learn your statutes” (Ps. 119:71).

The Lord’s Supper is a:

1. Celebration with thanksgiving: “and when he had given thanks” (v. 24a). If Jesus celebrated the Last Supper with gratitude to His Father, should we not also celebrate the Lord’s Supper with gratitude to Jesus for what He has done for us? Through the finished work of Christ we have received eternal life.
2. Commemoration of Christ’s death: “Do this in remembrance of me” (v. 24b and 25b). In the Lord’s Supper we remember Christ, specifically His atoning death. Christ died that we might live forever.
3. Command: “Do this” (vv. 25–26). It is an ordinance; thus, believers in Christ must participate in this sacrament. A person who claims to be a Christian and constantly refuses to partake of the Lord’s Supper is living in disobedience to God.
4. Consecration: “Let a person examine himself” (vv. 27–30). The Lord’s Supper is sacred. Hence we also call it Holy Sacrament or Holy Communion. For this reason God asks us to examine ourselves to make sure that we come to the Lord’s Table with a clean heart—a heart cleansed by the blood of Christ.
5. Communion: “When you come together” (vv. 17–22). In Holy Communion we are given a special opportunity to fellowship with our triune God and with our fellow believers.
6. Covenant: “This cup is the new covenant in my blood” (vv. 23–25). It is new in contrast to the old covenant. In the old covenant we only had the blood of an animal; whereas, in the new covenant we have the blood of Jesus Christ—the blood that has the power to cleanse us from our sins.
7. Communication of the gospel: “you proclaim the Lord’s death” (v. 26). It is an acted proclamation of the gospel. Here the gospel is proclaimed not through the written word but through the sacrament. In the celebration of the Lord’s Supper, the gospel of Christ is communicated to us.
8. Contemplation of the coming of Christ: “until he comes” (v. 26b). While in the Lord’s Supperwe specifically contemplate Christ’s death, we also meditate upon His Second Coming. Therefore, as we come to the Lord’s Table, let us not stop at Calvary. Let us also look forward to Christ’s glorious return. The Lord’s Supper is a foretaste of our heavenly banquet with Christ.

1. Preach doctrinally. Don’t only teach Bible doctrines such as justification and sanctification in your Sunday school. Preach these doctrines also during your worship service.
2. Preach discriminatorily. Address both believers and unbelievers in your preaching. Don’t assume that everyone in your congregation is saved. But don’t think either that no one is saved.
3. Preach applicatorily. Apply your text to your listeners. With the use of practical illustrations, help them apply your message to their daily life. Remember a sermon without an application is like a lecture. You are preaching, not lecturing.
4. Preach clearly. Organize your thoughts. Avoid high-sounding words. Consider the children in your congregation. If you have to employ a big word (e.g. justification), explain it using simple words.
5. Preach evangelistically. Yes, preach against sin, but don’t stop there. Preach about salvation too. If you preach the Law without the gospel, you will make your congregation despair. Further, don’t think that the gospel is only for unbelievers. Believers need it as well for their sanctification.
6. Preach powerfully. Preach with the unction of the Holy Spirit, as the Apostle Paul did, “[M]y speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God” (1 Cor. 2:4-5).
7. Preach prayerfully. Pray before, during, and after you preach. Humbly acknowledge that without God’s help, you can do nothing. Realize that God alone can change the hearts of your listeners.
8. Preach expectantly. Remember nothing is impossible with God. Expect greatly that He will do wondrous things—saving sinners and sanctifying saints. Be confident that His word will not return to Him void. He can even use your worst sermon to accomplish His wonderful plan.
9. Preach persuasively. Show that what you proclaim is God’s word. Announce, “Thus says the LORD.” Also, don’t be afraid to declare God’s truths, even if by doing so some of your hearers might be offended. You are not to please people but God.
10. Preach passionately. Love not only preaching but also the people to whom you preach. And if you love your congregation, you will feed them with spiritually nutritious food.
11. Preach faithfully. Be faithful to your announced text(s). Don’t just read your text, and leave it. Use it. Expound it. Preach from it.
12. Preach seriously. Preach in this manner because the very word that you preach is sacred. The God who has called you to preach is holy. Your message is a matter of life and death, heaven and hell. Thus jokes have no place in the pulpit. Preachers are not called to be entertainers.
13. Preach Christ-centeredly. Learn from Paul who says, “I…did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor. 2:1-2). In the words of the Puritan preacher William Perkins (1558-1602), “preach one Christ, by Christ, to the praise of Christ.”
14. Preach exemplarily. Live what you preach. Demonstrate holiness, not hypocrisy. Acknowledge with Robert Murray M’Cheyne (1813-1843), “My people’s greatest need is my personal holiness.”
15. Preach soli Deo gloria. Your ultimate goal in preaching is to glorify God. Never attempt to take that glory that belongs to God alone. Sing with Fanny J. Crosby (1820-1915): “To God be the glory, great things He has done.”

Oh, Lord, help me to preach!

Before we continue, let us define first the word anger and clarify some misunderstanding about it. According to one dictionary, anger is “a strong feeling of displeasure…aroused by a wrong.” Hence, to be angry or to have a strong feeling of displeasure about something which is morally wrong is not necessarily sinful. In fact, Jesus himself got angry and yet he did not sin (Mark 3:5; John 2:14-16). We can be angry and commit no sin. Also, we have to remember that the Bible never tells us not to be angry. In fact, Scripture commands us to be angry. “Be angry,” says Paul in Ephesians 4:26. However, we must be angry without sinning: “Be angry and do not sin; do not let the sun go down on your anger.” In short, we can be angry but we should not allow our angerto turn into sin. Therefore, when we deal with our children’s anger, it is important to remember the following four points:

1. Anger is not always a sin. And so, we should not be quick to judge our children whenever we see them angry. It could be that their anger is a result of their holy hatred toward sin. For example, your child may be angry because his classmate has taken the name of the Lord in vain. Aristotle once said, “It’s not a sin to get angry when you get angry at sin.”
2. Righteous anger is permissible. Thus, we should not forbid our children to be angry for righteousness’ sake. The authors of Parenting Today’s Adolescent explain that “God created anger to be an asset, but it gets misused and twisted in a fallen world. In basic terms, anger is an emotional alarm that sounds a warning when something is wrong…. The problem is that most of us don’t know what to do with appropriate anger when we feel it” (163-64). However, let us guide our children so that their anger will not turn into danger. Remember that anger, as someone has said, “is just one letter short of danger.”
3. Righteous anger is not only permitted but even commanded, as previously noted. And so, we should encourage our children to have a righteous anger—to have a strong feeling of displeasure toward all forms of evil.
4. Anger is normal. Let us tell our children that everyone experiences anger including parents. They should know that they are not alone in their feelings. But this does not mean that we are going to tolerate their unrighteous anger. By letting them know that we also get angry, we are showing them that we understand them. It is important that children feel understood.

Now, here are ten pieces of advice as we handle our children’s anger.

1. Watch yourself when dealing with your children’s anger. Oftentimes when our children are angry we also get angry unnecessarily.
2. When dealing with your children’s anger, apply the principle of James 1:19: “let every man be quick to hear, slow to speak, slow to anger.” Three principles can be drawn from this verse:
   1. Before judging your child, listen first to his full explanation.
   2. Talk to your child softly or gently. As Proverb 15:1 says: “A soft answer turns away wrath, but a harsh word stirs up anger.”
   3. As you correct your child, control your temper, lest you mention or do something that will fuelyour child’s anger. Henry Ward Beecher remarks, “Speak when you are angry and you’ll make the best speech you’ll ever regret.” The apostle Paul, addressing the fathers, writes: “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.” (Eph. 6:4). It is better to be silent when we cannot control our temper.
3. Since your children look up to you as a role model, teach them to manage anger in a God-honoring way by your good example. Ultimately, let’s point our children to Christ—our perfect example—who got angry but did not commit sin.
4. Help your children understand the main cause of their anger. Then, help them deal with that which has caused their anger. Note that sometimes our children do not know what they are angry about. Sometimes they are not really angry but only frustrated with themselves.
5. Help your children differentiate righteous anger from unrighteous anger. Ask your child, “At what or with whom are you angry and why are you angry?”
6. Since anger is normal, help your children express their anger in a right or Christlike way. Children often don’t know how to express their anger in a positive way. Campbell explains it this way:”Children will tend to express anger immaturely, until trained to do otherwise. A teenager cannot be expected to automatically express his anger in the best, most mature way. But this is what parents are expecting, when they simply tell their teen not to get mad. Parents must train teenagers to take one step at a time in learning to deal with anger (How to Really Love Your Teenager, 65).”
7. Pray for your children regularly, not just when they are struggling with issues of anger. It is a good practice to begin and close with prayer whenever you counsel them. Pray also that the Lord will grant you grace and wisdom as you address your children’s problem.
8. Help your children develop temperance in their lives. Our children need self-control in dealing with anger. Self-control, a fruit of the Holy Spirit (Gal. 5:22), is a good remedy for anger.
9. Since self-control is a fruit of the Holy Spirit, show your children their need of the Spirit. Doing so will also give you an opportunity to talk about the gospel with them.
10. Deal with your children’s anger with love. Show love to your children even if you might not like their behavior. Be patient and understanding to them. Once our children feel loved, they will not hesitate to share with us the real cause of their anger. It is sad that some children would rather share their burden with their friends than with their own parents. May it not happen to us!

By God’s grace, since 2001 I have been a minister of the gospel and throughout my life as a pastor, I have collected reflections that I would like to share with my fellow pastors and with those who desire to be pastors someday. Here they are:

1. Pastoring is a calling from God. Having a degree from a seminary is not a guarantee that you have this ministerial calling. Some graduate from the seminary but are not in the ministry, or do not stay long in the ministry, because they do not have this pastoral calling.
2. The God who has called you to the ministry will also provide for you. He will prepare you for the ministry. He will give you a congregation to serve. And he will sustain you throughout your life in the ministry.
3. Don’t accept a call to pastor a congregation unless you are really convinced that the Lord is calling you to serve that church. Why? Because when problems arise from that congregation, your strong conviction of God’s calling will encourage you to continue serving that church amidst difficulties. You can say, “Lord, You have called me to serve You in this church and I know You will sustain me.”
4. God resists the proud in the ministry. Thus, expect God to humble you. Sometimes He humbles His servants through infirmity. All accomplished pastors that I know have a form of affliction that keeps them humble before God. At the end of the day, God will use the ministry to sanctify you. God’s main goal in your life is to conform you to the image of His Son Jesus Christ.
5. Your wife can be a great help to you in the ministry. If you are a pastor and not yet married and desire to get married, look prayerfully for a godly woman who will serve with you, not hinder you. If you were already married when you became a minister, help your wife understand the nature of the ministry and thank God for giving you a help mate.
6. Your family is your priority over your ministry. As Paul indicates in 1 Timothy 3:4–5, “He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” If you neglect your family, your congregation will suffer eventually.
7. Despite your busy schedule in the ministry, don’t forget to spend quality time with your wife. Yes, you can see each other every day but still have a sense of missing each other. That’s because you do not really spend quality time with her. Take her out. Do things together that you both enjoy. Encourage and compliment her. Pray with her. Love her, as Christ loves the church.
8. Equally important is to spend quality time with your children. Pray and play with them. Sadly, sometimes pastor’s children grow to resent the church and the ministry because their father simply wasn’t there for them. I remember one pastor’s kid telling me that he would never want to become a pastor. I asked him why. He said, “When a member of our congregation needed my dad, he was there right away. But, when I needed my dad, he barely had time to even listen to me.”
9. God has called you primarily to preach His Word and pray. Therefore, learn to delegate your other responsibilities to others, so that you can devote yourself to prayer and to the ministry of the word (Acts 6:2–4). Don’t think that you have to do everything. The truth is you can’t!
10. Because we now live in a distracted world, it becomes difficult for us to remain focused on our primary work. To find an extended period of uninterrupted time for sermon preparation and prayer is now challenging because of the social media. And a time frequently interrupted results in shallowness. Consequently, the kind of sermon prepared in a distracted environment can be shallow. Therefore, we need to learn to guard our time from these electronic distractions. Our best energy should be used to pray and prepare sermons.
11. Don’t stop learning about your vocation. In the midst of your busy schedule, set aside time regularly to read books or articles that will help you become a better servant of the Lord. Attend pastors’ conferences where you can fellowship with and learn from like-minded ministers about the ministry.
12. Don’t underestimate the wisdom of experienced ministers. Seek their advice and listen to them. They can save you from committing mistakes or making wrong decisions. Find an older pastor who can mentor and encourage you in the ministry. A young pastor has the tendency to think that he knows a lot, but the longer you stay in the ministry, the more you will realize how little your knowledge is.
13. While not every pastor is called to writing ministry, some are. And if you sense that God has given you the gift of writing, use and cultivate it for the church’s edification and God’s exaltation.
14. No matter how hard you try to serve your congregation, you will always have a member who will complain about your service. Remember that you cannot please everyone in the church, and you are not to please people but God. Don’t let your critics stop you from doing the Lord’s work. Fix your eyes on Jesus.
15. When necessary, don’t be afraid to confront a member of your congregation who has offended you (Matt. 18:15). When the offense is not dealt with, it can become worse. Keeping your resentment to yourself is not good for your heart both physically and spiritually. So, don’t avoid confrontation, but deal with it in a Christlike manner, trusting that God will bring reconciliation.
16. In the ministry you will encounter someone who will simply dislike you for no good reason. And unfortunately, that person can be one of your church leaders. I remember talking to a fellow pastor of another congregation. He told me that one of his elders just doesn’t like him and he did not know why. This elder treats him unfairly and negatively. Now, when dealing with people like this elder, seek by God’s grace to always take the high road. Don’t pay them back with evil for the evil they do to you (1 Pet. 3:9). Instead, pray for them and show more the love of Christ to them. Talk to them for reconciliation.
17. Don’t think that God needs you in the ministry. The truth is you need Him more than He needs you. His work can continue without your help. So be thankful to God if He is using you in the building up of His church. To be a minister is a great privilege from the Lord. Think about this: you are serving the Maker of heaven and earth.
18. While God has called you primarily to serve your local church, don’t lose sight of the universal church. Don’t be too focused on your congregation that you don’t care for other congregations. Pray for other churches. Occasionally, guest preach for other churches. It’s actually good both for you and your congregation that once in a while you preach for other churches and that other pastors preach for your congregation.
19. The condition of your body can affect the life of your congregation. If you are not healthy, you cannot function well in the ministry. Hence, don’t neglect your body. Eat well. Exercise regularly. Get enough sleep. At times ministry can be stressful. Learn to rest and relax, or else you will burnout and cannot continue in the ministry.
20. Use your vacation wisely, not to work but to recharge. Remember that your energy is limited and will eventually become depleted. Thus, use your vacation to revitalize. Don’t feel guilty to be away from your congregation for two weeks. In fact, your congregation will also benefit from your vacation, because when you return to them rejuvenated, you’ll be able to serve them better.
21. Pay careful attention to yourself. Realize your tendency to commit sins that can disqualify you from the ministry. “Therefore let anyone who thinks that he stands take heed lest he fall” (1 Cor. 10:12). As you shepherd your congregation, shepherd your own soul. Don’t be too busy about the ministry that you neglect the One who has called you to the ministry. Spend regular time with God in prayer and in His Word.
22. Your members learn not only from what you preach and teach but more so from your example. For instance, it is one thing for a pastor to preach on humility, but another thing to live a life of genuine humility.
23. When you feel discouraged and about to quit, remember that what you do for the Lord is not in vain in Him. When you don’t see the fruit of your hard work in preaching, keep in mind that God’s Word will not return to Him void. His Word will always accomplish the purpose for which God has sent it (Isa. 55:11).

Therefore, my fellow laborers in the Lord, let me encourage you with the words of the Apostle Paul, “be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Cor. 15:58).

So, who really killed Jesus?

1. Was it the Romans?

Let’s find out the answer in God’s Word. In Matthew 27:35 we read, “And when they [that is, the Roman soldiers] had crucified him, they divided his garments among them by casting lots.” From this verse, we learn that the Romans crucified Jesus. In fact, crucifixion was a Roman way of punishing a criminal. In the eyes of the Romans, Jesus was a criminal. That’s why they crucified him.

The Romans led Jesus to a place called Golgotha which means Place of a Skull (Matt. 27:31–33). They set up the cross and hung Jesus there. They pounded the nails through his hands and feet. They pierced his side. They were the ones who murdered the Son of God.

2. Was it the Jews?

In Acts 2 Peter delivers a sermon on the day of Pentecost, addressing the people of Israel. And Peter says to them, “Men of Israel…Hear these words…this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (vv. 22–23). In other words, Peter is telling the Jews that they were responsible for the crucifixion and death of Jesus.

Indeed, it was the Jews who put Jesus to death. As Paul confirms in 1 Thessalonians 2:14–15, “For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets.”

3. Was it you and I?

Paul tells us that we “all have sinned and fall short of the glory of God” and that “the wages of sin is death” (Rom. 3:23; 6:23).  Thus you and I should have been the ones to be crucified on the cross, for we are the ones who sinned against God. Oh, but Jesus took our place!

Bearing shame and scoffing rude,

in my place condemned he stood,

sealed my pardon with his blood:

Hallelujah, what a Savior!

Imagine, Jesus died in our place as a substitutionary sacrifice to make atonement for our sin, so that through him we might receive a complete remission of all our sins (Eph. 5:2; Heb. 9:22; 1 Pet. 3:18).

Nevertheless, let’s not forget that it was our sin that sent Jesus to the cross. This truth is eloquently expressed in the modern hymn “How Deep the Father’s Love for Us”:

It was my sin that held Him there

Until it was accomplished;

His dying breath has brought me life –

I know that it is finished.

It is in this sense that we crucified Jesus. The German hymnodist Johann Heermann (1585–1647) puts it well in his hymn entitled “Ah, Dearest Jesus, How Hast Thou Offended”:  

Ah, dearest Jesus, how hast Thou offended,
That man to judge Thee hath in hate pretended?
By foes derided, by Thine own rejected,
O most afflicted.

Who was the guilty? Who brought this upon Thee?
Alas, my treason, Jesus, hath undone Thee.
’Twas I, Lord, Jesus, I it was denied Thee!
I crucified Thee.

4. Was it His Father?

Let’s read Acts 2:23 again, “this Jesus, delivered up according to the definite [determinate] plan  and foreknowledge of God, you crucified and killed by the hands of lawless men.”

Notice that Jesus died according to the determined and foreknown plan of God. That means that His death was not an accident but was part of God’s eternal decree. Jesus was not a victim in the hands of the Romans, or Jews, or in our hands. No! His death was planned by his Father from eternity past. Therefore, ultimately it was God the Father who delivered up Jesus to death, as Romans 8:32 explains, “He who did not spare his own Son but gave him up for us all [or handed him over to death].”

So, who crucified Jesus? Who crushed him to death? His Father did! Listen to Prophet Isaiah,

Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities…. Yet it was the will of the Lord to crush him (Isa. 53:4–5, 10).

One time a confused atheist said to me, “Do you really believe that it was God who killed His own Son?” “Yes” was my reply.  “Why would God do that to His Son?” he added. I simply answered, “He did not spare His Son, so that He could spare me.”

Commenting on Romans 8:32, John Piper states so beautifully, “Just as Abraham lifted the knife over the chest of his son Isaac, but then spared his son because there was a ram in the thicket, so God the Father lifted the knife over the chest of his own Son, Jesus — but did not spare him, because he was the ram; he was the substitute. God did not spare his own Son, because it was the only way he could spare us.”

Conclusion

So, who killed Jesus? The Romans did; the Jews did; you and I did; and, His Father did. Yet, while this is true, we can also say that no one really took His life, because He gave his life voluntarily. Jesus says, “I am the good shepherd…and I lay down my life for the sheep… I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again” (John 10:14–18).

Yes, it was God the Father who ultimately brought His Son to Calvary, but His Son went there voluntarily. The Son of God willingly agreed to die on the cross for the salvation of those whom God had chosen from eternity past (Eph. 1:4–5).

“Greater love has no one than this, that someone lay down his life for his friends” (John 15:13).

Oh, what a love! Jesus lay down his life for us, so that we might live with Him forever. My fellow believers in Christ, if you ever doubt whether Jesus loves you or not, look back to Calvary and survey the wondrous cross, and don’t stop surveying it until you exclaim,

Love so amazing, so divine,
Demands my soul, my life, my all.

Marriage is a like a garden. If you are a gardener and want to have a beautiful garden, you should work hard on your garden. Likewise, if you are a husband and do not invest time and energy in your marriage, you can’t expect to have a wonderful marriage. And as a garden needs constant care, so does marriage.  Like a gardener, you as a husband should “water, fertilize, and weed” your marriage regularly in order to have a healthy marriage. Of course, there are many ways by which you can cultivate your marriage. Here are some:

1. Pray for your wife regularly. Pray also with her. Despite your busy schedule, set aside time for you and your wife to pray together.
2. Be the spiritual leader in your home. Find ways to point your wife and family to Christ. Ensure that your wife has time for personal devotions. Your goal is to have a gospel-centered home.
3. Provide for your family. Depending on your circumstance, as God enables you, give your best to meet the physical and material needs of your family.
4. Spend quality time with your wife. You may see each other every day but feel like you miss each other because you don’t really spend time together. Show genuine interest in listening to her.
5. Support your wife’s passion. Your wife may have different interests than you do but learn to appreciate what is important to her.
6. Continue to court your wife. Take her out (without your children, if you have children). Plan a date that will make your wife feel so special.
7. Give your wife time to hang out with her girlfriends. Your wife also needs to spend time with her close friends.
8. Write a love letter to her (not just on Valentine’s Day). Send a short but loving and encouraging text or email to her during the day while you are at work.
9. Tell her “I love you” every day. Yes, it’s wonderful to show her your love, but your wife wants to hear those “I love you” words, too.
10. Buy her something she enjoys, like flowers, chocolate, or whatever might bring a smile to her face. You don’t have to spend much. She will already appreciate your thoughts of love.
11. Affirm your wife with words. Appreciate her beauty, her gifts, and the many ways she cares for you and your family. Tell her that she is the most wonderful woman on earth. Don’t forget to always thank her when she prepares a meal for your family.
12. Offer your help with the household chores. Help with the dishes. Sweep the floor. If you have small children, assisting with the bedtime routine can help your wife as her patience with the children may be severely tried by this point.
13. Treat your wife as God treats you. God does not deal with us according to the multitude of our sins but according to His rich mercy. Your wife is not perfect; she has flaws and weaknesses, but so do you. Therefore, as God is gracious to you, so be gracious to her. When you are wrong, be humble enough to admit your mistake. When you sin, ask for forgiveness. When your wife sins, forgive her as God has forgiven you. Grow with her in God’s mercy and love.

Of course, this list is by no means exhaustive. And every spouse and every marriage is unique. That’s why it’s important that you become a student of your wife; study to know her better and learn to understand her more.

In summary, we husbands are to love our own wives as Christ loved the church (Eph. 5:25). You may say, “I can’t do that!” Well, I’m glad you admit it. You’re right. We can’t love our own wives as Christ loved His Church, for He loved her with perfect love. However, our inability to love as such should not discourage us to love our own wives with the love with which Jesus loved His Bride. Rather, it should cause us to humbly cry out to God for His help and grace to do what He has commanded us to do. Therefore, marriage is a sanctifying means by which a husband and wife can grow in God’s grace—the grace that enables them to love each other till death parts them.

Members come and go. Some leave because they relocate. Others are compelled to leave because of doctrinal errors. Some leave not because the church is at fault but because they want to look for a congregation where their worldly practices can be tolerated. Or others leave with unrepentant hearts, wanting to avoid church discipline.

There are those who leave because they are fed up with church traditions that are not necessarily bad. But the problem is sometimes we (church leaders) place our traditions above the gospel. We unconsciously become legalistic in the way we deal with the life and ministry of our church. We become more concerned with our traditions than with the Scriptures.

Yet, I think, of all the possible reasons people leave, poor preaching and lack of love are the two leading ones.

1. Poor preaching

Perfect preaching does not exist. Expecting our pastor to always deliver an A+ sermon every Sunday is not realistic either. However, if the preaching is poor almost every Sunday, most likely members will leave.

Here are some of the characteristics of poor preaching:

• too doctrinal with almost no practical or personal applications
• not engaging (preaching becomes like newscasting or reporting; no passion)
• difficult to understand (too technical)
• hard to follow (too unorganized with no clear direction)
• too shallow

Now, sometimes a pastor does not preach well because he does not have enough time to study for his sermons, perhaps because of his other duties at home and at church. This is why elders need to protect the time of their pastor for sermon preparation. If you want to hear good sermons from your pastor, don’t overwork him. Of course, a pastor is also responsible to ensure that he does not neglect prayer and the ministry of the word (Acts 6:4).

2. Lack of love

Members want to belong to a congregation that they can call a “home church,” where they feel welcome and where the communion of the saints exists. When the love of Christ is not felt in a congregation, people usually begin to look for a new church where they can find such love and experience the care of other believers. The Apostle Paul says, “Therefore encourage one another and build one another up….encourage the fainthearted, help the weak, be patient with them all.” (1 Thess. 5:11–14). “Bear one another’s burdens” (Gal. 6:2).

Sometimes even if preaching is not the strength of a church, if the gospel is proclaimed faithfully and the members feel loved, they usually stay. But if the preaching is poor and love is lacking, don’t be surprised if one day members leave. That’s why church leaders need to make a consistent effort to cultivate a loving environment in a congregation. A pastor should love not only preaching but also the people to whom he preaches. Also, members are responsible to seek ways to become actively involved in the ministry of the church and to reach out to their fellow church members with the love of Jesus.

Extreme # 1: Preaching as if everyone in the congregation is saved.

Years ago I received an email from a member of a certain congregation. This person, whom I did not know personally at the time I received the email, was wondering why their pastor preached as if everyone in their church was saved. And because their pastor viewed everyone in the pews as regenerate, he did not see the need to call his congregation to self-examination. In other words, since in this preacher’s mind everyone in his local church was saved, he only delivered messages that address the believers.  In his sermons, there was no direct call for the unbelievers to repent of their sins and believe in the Lord Jesus Christ for their salvation.

I have some problems with this kind of preaching. First of all, a preacher who preaches as if everyone in the congregation is saved has an idealistic view of a local church. The truth is, there is no absolutely pure local church composed of only true believers. A visible church will always have both goats and sheep—a sad and painful reality for the ministers. And both the goats and the sheep need the gospel: the goats for their salvation; the sheep for their sanctification. Until Christ returns the congregations that we serve will remain impure (Matt. 25:31–46). Therefore, a pastor should keep in mind that as he proclaims God’s Word, there might be at least one unbeliever present during the preaching. Furthermore, a pastor who does not see the need to call his congregation to self-examination on the basis of his assumption that everyone is saved, might create a false sense of assurance of salvation among the unbelievers.

Moreover, self-examination is not only for the unbelievers but for the believers also. Writing to the Corinthian church, Paul says, “Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test! (2 Cor. 13:5). Here Paul is particularly addressing his fellow believers. That self-examination is also for the believers is seen in our “Liturgical Form for the Celebration of the Lord’s Supper,” in which we are exhorted to examine ourselves before partaking of the Lord’s Supper:

That we may now celebrate the supper of the Lord to our comfort, it is necessary, before all things, rightly to examine ourselves….Let every one examine his heart whether he also believes this sure promise of God that all his sins are forgiven him only for the sake of the passion and death of Jesus Christ, and that the complete righteousness of Christ is imputed and freely given him as his own – yea, so completely as if he himself, in his own person, had satisfied for all his sins and fulfilled all righteousness.

Here’s my point: Believers in Christ also need to examine themselves whether they truly believe in Jesus or not. And the purpose of this examination is not to make them doubt but to drive them even closer to Christ.

Extreme # 2: Preaching as if no one in the congregation is saved.

Some pastors preach as if no one in their congregations is saved (they do the exact opposite of what the previous pastors do). Or more accurately, these pastors assume that most of their hearers are unsaved and that there are only a minority among their audience who are truly saved. As a result, many members of their congregations—who are genuine believers—suffer severely from a lack of assurance of salvation. Imagine sitting under such preaching. Eventually, you (as a believer) will begin to question the genuineness of your salvation in an unhealthy way, and then fall into despair.

I remember several years ago, I met an old man who sat under this kind of preaching. This man was in his 90’s and had been a member of their congregation for over 50 years. And yet, sadly he did not know whether he was saved or not. This man went to church twice every Sunday for many years and served as an elder several times, but he had no assurance of salvation. Ironically, for this man the more you doubt the more pious you become. Thus, in his mind, doubt is a form of virtue.

Well, such thinking contradicts what Peter says, “Therefore, brothers, be all the more diligent to confirm your calling and election” (2 Pet. 1:10). Here, Peter is commanding his fellow believers to make sure of their calling and election. And yes, it is possible for Christians to experience and enjoy assurance of salvation. As Canons of Dort says, “Of this preservation of the elect to salvation and of their perseverance in the faith, true believers themselves may and do obtain assurance according to the measure of their faith…” Charles Spurgeon once observed, “Many a believer lives in the cottage of doubt when he might live in the mansion of faith.”

Pastors who commit the extreme # 2 in preaching should realize the damage they do to their members, namely, they foster a spirit of doubt and despair among those who are sincerely saved.

Conclusion

How can we then avoid these two extremes in preaching? There are many ways but for the sake of time, let me just give you one, that is, be faithful to your text. Don’t just read your text and leave it. Use it. Expound it. Preach from it. And don’t force your text to say something that it does not say. As a preacher, you are to tell your congregation what your text says. Suppose your text is Romans 8:28–29: “And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son…”

Obviously this text is for the believers, so use this text to address the believers in your sermon. However, in that same sermon, (even just in a few words) you can also warn the wicked by saying that all things are not working together for their eternal good, because the glorious promise found in this passage is only for those who love God.

Now, if your text is Revelation 21:8, then address the unbelievers in your sermon: “But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.” With this passage, don’t hesitate to challenge the unbelievers to repent and believe in Jesus Christ. And as you do so, in passing you can comfort and assure your fellow believers that their portion will not be in the lake of fire but in the new heaven and new earth.

Now, of course you can also preach from a passage that naturally addresses both the believers and the unbelievers. Some of the parables of Jesus do this (e.g., Wise & Foolish Builders [Matt. 7:24–27]; Wise & Foolish Virgins [Matt. 25:1–13]; and Sheep & Goats [Matt. 25:31–46]). These passages allow the pastor to address both the righteous and the wicked in his sermon in a natural and balanced way.

Nevertheless, let me issue a word of caution here for those who listen to a sermon: you cannot expect your pastor to deliver a well-balanced sermon that 50% deals with the godly and 50% deals with the ungodly. Depending on the text, sometimes the message can be geared more towards the believers and sometimes more towards the unbelievers. Therefore, if you want to evaluate your pastor, do so based on his faithfulness to his text. The question should not be whether he addressed the unbelievers or not in his message, or whether he addressed the believers or not. No! Instead, did he faithfully preach and apply his text to his congregation?

Every second Sunday of May Americans, Filipinos, and countless others around the globe celebrate Mother’s Day. This celebration centers on honoring mothers. Although this tradition originated in ancient pagan festivals, the motive embedded in this tradition is biblical. In fact, God in His fifth commandment demands that we honor our mothers: “Honor your father and your mother…” (Exod. 20:12).

Unfortunately, many children only remember to honor their mothers on Mother’s Day. They forget that honoring their mothers is their daily duty to God. Of course, our mothers are not perfect; they commit mistakes. Yet, we must still respect them in the Lord. If we ever disagree with them, let us do so using respectful language and gestures. Remember that when we disrespect our parents we sin not only against them but also against God, for God has commanded us to honor them.

Do you honor your mother? Here are three ways you can honor them.

First, prize them. To honor our parents means to place a high value on them. Our mothers, despite all their shortcomings, are precious gifts from God; and thus, we must treasure and love them. Remember, our mothers will not always be around with us. Most likely they will die first before we do; so while they are still alive, let’s tell them how much we appreciate them. Let’s show them our love in word and in deed. Sadly, it is when they are gone that we begin to realize how precious they were to us. Don’t wait until their funeral to say words of appreciation.

When was the last time you thanked and appreciated your mom? Again, she may have many flaws, but she is still your mom.

Second, provide for them. In Matthew 15:4, Jesus understands the fifth commandment as referring to both submission to and provision for our parents. As God enables us, we should help our mothers (especially our widowed mothers) with their physical, material, or financial needs. If you grew up with a caring and responsible mom, just think of what she had done for you from the time you were born until you became an adult. For several months she carried you in her womb; she fed you, changed your diaper, rocked you to sleep in the middle of the night, took care of you when you were sick, and the list goes on and on. The least thing that we can do in return for our mothers’ loving care for us is to help them in their time of need. The truth is we cannot pay them back for all the many good things that they have done and continue to do for us, even in our adulthood.

Are you concerned with your mother’s welfare?

Third, pray for them, especially for their spiritual life. And pray for them regularly. Do not underestimate the power of prayer. If your mother is not yet saved, ask God to grant her faith in His Son, for the Bible says, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). If you have a godly mother, thank God for that tremendous blessing. And as Abraham Lincoln once declared, “No man is poor who has a godly mother.” Indeed, the “mother is the central sun of the child’s early life, and without her it is a poor home.” I personally thank and praise God for giving me such a loving and God-fearing mother. Part of what I am today, I owe to my dear mother.

Conclusion

Now, if we are honest with ourselves, we all have failed to honor our mothers as we should. There’s only one person who honored His mother as He should. His name is Jesus. Born under the law (Gal. 4:4), Jesus honored Mary (His earthly mother) and Joseph (His foster father). Jesus indeed kept the fifth commandment perfectly, so that through His perfect obedience to the law, we who are sinners may be justified through faith in Him.

And here’s our comfort: Yes, we are all guilty of not honoring our mothers as we should. But we can always come to God for forgiveness. We can borrow the words of the prodigal son in Luke 15:21 and apply it to our mothers, “‘Mother, I have sinned against heaven and before you. I am no longer worthy to be called your son.’” Our heavenly Father delights to forgive repentant sinners (1 John 1:9). We trust, too, that our mothers will pardon us: “forgiving one another, as God in Christ forgave you” (Eph. 4:32).

The command to honor our mothers should humble us before God because it makes us realize that apart from God’s help we cannot honor them according to God’s standard.

God’s moral law (the Ten Commandments) has three basic functions.

1. In relation to society, the law issues a standard for right and wrong (the civil use of the law).

God’s law promotes righteousness in society and protects the people from wrongdoers (Rom. 13:1-7; 1 Tim. 2:1-2). For instance, the law commands us not to bear false witness against our neighbor in order to promote honesty and in order to protect us from dishonest people (Exod. 20:16).  The moral law then provides a standard for good and evil in our land. It commends good and condemns evil.

2. In relation to salvation, the law informs sinners of their sins and the need for a Saviour (the evangelical use of the law).

The law proclaims our guilt for we have transgressed God’s law. “Through the law,” the Apostle Paul says, “comes knowledge of sin” (Rom. 3:20). The law is like a mirror that exposes our sins.

The law also pronounces a judgment on us as guilty sinners. Because of our disobedience to God, we deserve punishment, that punishment being death (Rom. 6:23).

But the law also points us to Jesus Christ who kept the law on behalf of guilty sinners and died in their place, so that sinners who believe in him will be justified on the basis of his righteousness. “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Gal. 3:24 KJV).

So, when used by the Holy Spirit, the law convicts us of our sin, condemns us, and creates in us a sense of need for Christ who alone can save us from the curse of the law (Gal. 3:10).

3. In relation to sanctification, the law instructs us to live a holy life out of gratitude for what God has done for us in Christ (the didactic use of the law).

The Heidelberg Catechism, a reformed document published in 1563, primarily uses the law in this way. Divided into three main sections (guilt, grace, & gratitude), this catechism asks, “We have been delivered from our misery by God’s grace alone through Christ and not because we have earned it: why then must we still do good?” Answer: “To be sure, Christ has redeemed us by his blood. But we do good because Christ by his Spirit is also renewing us to be like himself, so that in all our living we may show that we are thankful to God for all he has done for us… And we do good so that we may be assured of our faith by its fruits… (Q&A 86)”

In other words, why do good works if we have not been saved by our good works? Or why obey the law if we have not been justified by our obedience to the law? Why? Because our obedience to the law shows that we have truly been justified by faith in Christ (James 2:17). Moreover, our obedience to the law is an expression of our gratitude to God for what he has done for us in the gospel. We love the Lord our God with all our heart and with all our soul and with all our mind and we love our neighbors as ourselves in response to the great gift of salvation that God has given to us.

“Thou shalt not kill” (Exo. 20:13)

In this post, I will focus on the physical aspect of the sixth commandment. This particular law requires us to preserve our lives and the lives of others. However, it does not prohibit self-defense, lawful war, and capital punishment. But with these exceptions, it certainly forbids us to harm ourselves and others. Or positively, it tells us to take good care of our bodies.

Why should we take care of our bodies?

Let me give you two basic reasons. First, because God created our bodies. The prologue to the Ten Commandments states, “And God spake all these words” (Ex. 20:1). And who is this God who spoke all the words of the Law? This is the God who created the heaven and the earth (Gen. 1:1). This is the Elohim God who created us (our body and soul) in his own image (Gen. 1:27). So by introducing himself as Elohim, God is reminding his people that he is their creator. God is saying to them, as it were, “I am the God who created your body. Therefore, do not harm your body and the bodies of others. I created your body in my own image, and on that basis, respect it.”

When you disregard your body, you disrespect the One who created it. Your body is the crowning work of God’s creation (Gen 1:31). Thus, treat it as special. It is the excellent work of God’s hands given to you as a gift. The way you treat your body can be an indicator of the level of your appreciation for the One who gave that gift to you. Do you value that gift?

The second reason why we should take care of our bodies is this: Because God delivered our bodies. God speaks to his covenant people, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.”  Here’s what God is saying to the Israelites: “I have liberated you from the power of Pharaoh. Before you were serving him as slaves, now you are free from slavery. When you were in Egypt, the Egyptians ruthlessly abused your bodies. They forced you to work beyond your limitations. They tortured and afflicted your bodies without pity. But out of my mercy, I have brought you out of Egypt. And in light of this deliverance, do not kill—do not hurt your body and the bodies of others.  Rather, honor me in your body.”

Do you honor God in your body? You are probably saying, “But I’m not a Hebrew set free from the house of slavery. True! But in Christ did you not receive a far better kind of deliverance—deliverance from the bondage of sin? On this ground, God is telling you to glorify him in your body. This is precisely the point of Paul in 1 Corinthians 6:19-20, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.”

Two quick observations from this Corinthian passage: First, your body is the temple of the Holy Spirit. Think about this: God the Spirit dwells in your body and makes your body his temple—a place set apart for worship. In a sense, we do not go to the place of worship. We bring the place of worship with us whenever we worship God on Lord’s Day. What a great motivation then we have to take care of our body! Second observation: in the gospel Jesus bought your body, not just your soul. And he did so with his own precious blood. And because Jesus bought your body, it now belongs to him. We are only stewards of our bodies.

In view of these two indicatives, Paul gives an imperative—“glorify God in your body.” Why use your body for sin, when in fact it belongs to Jesus? Why ignore and injure your body, when it is the Holy Spirit’s temple? “Alright,” you say to me, “I’m now convinced to take care of my body, but how should I do that?”

How should we take care of our bodies?

We can learn from the Westminster Larger Catechism. In question 136 we read, “What are the sins forbidden in the sixth commandment?” Answer: “The sins forbidden in the sixth commandment are . . . immoderate use of meat, drink, labor, and recreations.”  Thus, in order to take care of our body, we need to avoid: (1) immoderate eating; (2) immoderate drinking; and (3) immoderate working and/or leisure.

Let’s pause for a moment here and examine ourselves. Perhaps we don’t realize we are already slowly killing our bodies by eating, drinking, and working at the expense of our health. Hear God’s Word: “Thou shalt not kill.” Sometimes we think God is only concerned with our souls. Consequently, we focus on our spiritual life and neglect our physical health. Wrong! Jesus did not just die for our souls; he also died for our bodies. And why do you think there is bodily resurrection, if our body is not important to God? To show his concern for Gaius’s physical health, John wrote to him, “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2). Are you concerned with your body? Do you take good care of it? Let me give you three practical ways by which you can maintain a healthy body:

1. Eat healthy food. Don’t let your food and drink control your body. Control what you eat.
2. Exercise regularly. Remember, the condition of your body can affect the condition of your soul. Hence, exercise for your soul’s sake too. If you are not healthy, you cannot function well as a husband, father, and minister. Your unhealthy lifestyle cannot only harm you but also your family and ministry.
3. Ensure enough sleep. We are not robots. We get tired. We need rest. Jesus himself encouraged his disciples to get some rest (Mark 6:31).

In conclusion, if you are unhealthy because of your addiction to food, laziness to exercise, and lack of discipline to attend to your body’s needs, you are disobeying the sixth commandment. I plead with you, my friend, to take good care of your body and do it for God’s glory in response to what He has done for you in Christ.

Noah’s ark is a type of Christ. It points us to some of the truths about the person and work of Jesus. How then is Noah’s ark a type of Christ?

1. Just as the ark was graciously provided by God for sinners, so is salvation in Christ graciously provided by God for sinners (Gen. 6:13-14).

Noah by nature deserved to be destroyed because of his sin against God. “But Noah found favor [or grace] in the eyes of the Lord” (Gen. 6:8). God graciously provided him and his family the ark—a means through which they could escape from the flood of God’s judgment against sin. Likewise, in our natural condition we deserve to perish in hell, but God graciously provides us a savior in the person of His Son through whom we can escape from the fire of God’s wrath in hell. Noah and his family did not deserve the ark. We do not deserve Christ either. We do not deserve heaven; we deserve hell. But God gives us the exact opposite of what we deserve. Amazing grace! 

2. Just as the ark was planned by God, so is salvation in Christ planned by God (Gen. 6:14-15).

Noah did not design the ark. God did. Noah did not plan for his deliverance. God did. In the same manner, God is the one who plans for our deliverance from the power and penalty of sin. God gives us his Son so that through faith in him we might be saved from sin. And God has planned this provision of salvation before the creation of the universe (Eph. 1:4). Imagine this: If you are a believer in Christ, God was already planning for your salvation even before you were born. He was already thinking of you before you were even able to think of him. You think of him because he first thought of you.

3. Just as the ark was a place of safety, so is Christ a place of safety (Gen. 6:17).

The ark was a place of safety for Noah and his family. It sheltered them from the flood of God’s judgment. Similarly, Jesus is our shelter against the storm of God’s wrath. Those who are in Christ are protected but those who are outside Christ are perishing. Indeed, those who are in Christ are saved forever. Those of you, however, who are struggling with assurance of salvation may say, “I believe in Jesus but I don’t feel like I am saved.” Let me respond to you with this story that I read:

A man once came to D. L. Moody and said he was worried because he didn’t feel saved. Moody asked, “Was Noah safe in the ark?” “Certainly he was,” the man replied. “Well, what made him safe, his feeling or the ark?” The inquirer got the point. “How foolish I’ve been!” he said. “It is not my feeling; it is Christ who saves!”

4. Just as Noah and his family must come into the ark for their safety, so must we come to Christ for our salvation (Gen. 6:18).

God says to Noah, “You shall come into the ark, you, your sons, your wife, and your sons’ wives with you” (v. 18). How shall they come into the ark?

First, they shall come into the ark in response to God’s command. In Genesis 7:1 God commands Noah, “Go into the ark, you and all your household.” To deliver them from the flood is God’s work but to enter the ark is their responsibility. If Noah and his family don’t come into the ark, they will perish. Jesus also commands us to come to him: “Come to me…and I will give you rest” (Matt. 11:28). To give you rest is Christ’s work but to come to him is your responsibility. You must come to Jesus by faith, or else your soul will forever be restless!

Second, they shall come by faith in God’s promise. God’s promise is two-fold: to destroy those who don’t believe in him and to deliver those who believe in him. Noah and his family believed God’s promise and so they entered the ark (Heb. 11:7). In the gospel Jesus promises never to cast out those who come to him (John 6:37). He promises to save those who believe in him. Do you believe his promise?

Third, they shall come into the ark individually. Noah must enter the ark and so must his family. Noah cannot come on their behalf. They must come by themselves. In the context of salvation, no one can come to Christ on your behalf. You yourself must come to Jesus by faith. Salvation is personal.

5. Just as the call to come into the ark was a limited-time offer, so is God’s call to come to His Son a limited-time offer (Gen. 7:16).

The door of the ark did not stay open all the time. God shut it in his appointed time. God shut the door for the protection of those inside and as a punishment for those outside.

Once the door has been shut, there is no more opportunity for people to come into the ark and be rescued from the flood of God’s punishment. Oh, imagine those who were outside the ark when the flood came! “Seek the LORD while he may be found; call upon him while he is near” (Isa. 55:6). Remember, the offer of the gospel is a limited-time offer. If you are still an unbeliever, I urge you to come to Jesus now for your salvation, while he may be found. Knock, while the door of heaven may be opened for you. Once the door is shut, there is no more hope for you. Oh, dear unbeliever, when will you repent of your sin and believe in the Lord Jesus Christ?

6. Just as the coming of the flood was unexpected, so is the second coming of Christ unexpected.

The flood came down suddenly upon the ungodly in Noah’s day. Although they were informed and warned, they did not know the exact time of the coming of the flood.

Jesus proclaims, ^“For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man” (Matt. 24:37-39).   

Jesus will come again and he will come unexpectedly! Do you prepare for his return? Are you prepared to meet him?

Concluding thoughts:

At Calvary God poured his wrath upon his only begotten Son. The flood of God’s wrath came upon his Son. God the Father shut the door of heaven, as it were, and Jesus was locked out. This inexpressible feeling of being shut out caused Jesus to cry out loudly, “My God, my God, why have you forsaken me?” (Matt. 27:46). Imagine the cries of the people who were locked out in Noah’s days. But here’s the gospel: At Calvary God locked his Son out, so that he could open the door of heaven for sinners who will believe in his Son. Through faith in Christ, sinners can now enter into the joy of heaven (Matt. 25:21). Do you believe in Jesus Christ? “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him” (John 3:36).

John Knox was born in Scotland about 1514. So he was only about three years old when the Protestant Reformation started in Germany in 1517. Converted to Protestantism from Roman Catholicism in 1543, Knox lived during a time when it was often very dangerous to be a follower of Christ. When the Roman Catholic Mary Tudor (also known as “Bloody Mary” because of her ruthless persecution of the Protestants) became queen in 1553, Knox, who was in England at this time, was forced to hide. He eventually landed in Geneva where he met John Calvin, who became his mentor. Knox returned to Scotland in 1559, the year after Queen “Bloody Mary” died and was succeeded by the Protestant Queen Elizabeth. He remained in Scotland, bringing reformation to the church until his death in 1572.

Today people remember Knox as the leader of the Protestant Reformation in Scotland and the founder of Scottish Presbyterianism. But what others don’t realize is that by the end of his ministry, he became more well-known for his prayer than for his other ministries.  The devout Catholic Mary, Queen of Scots, is reputed to have said, “I fear the prayers of John Knox more than all the assembled armies of Europe.” Why do you think the Queen said this? Well, because she saw the impact of Knox’s prayer. From a human point of view, it was the prayer of Knox that sparked the Reformation in Scotland. His prayer became the fuel of the ongoing reformation during his time. His prayer shook the land of Scotland, causing a revival among God’s people.

Perhaps of all the prayers of Knox, “Give me Scotland, or I die” is the most quoted one.  It was not an arrogant prayer but a passionate plea, showing his intense desire for the conversion of the people of Scotland. His prayer was an expression of his great confidence in God. One of Knox’s mottos was “one man with God is always in the majority.” His prayer also echoes the Apostle Paul’s prayer in Romans 10:1, “my heart’s desire and prayer to God for Israel is, that they might be saved.” I wonder if we have the same desire for our fellow countrymen. When was the last time you prayed for your country like Knox did for his? Do we sincerely pray for our fellow countrymen’s conversion?

Knox remained prayerful even to death. During his dying hours, “he was much engaged in meditation and prayer. These words were often in his mouth”: “Come, Lord Jesus. Sweet Jesus into Thy hand I commend my spirit. Be merciful, Lord, to Thy Church, which Thou hast redeemed. Give peace to this afflicted commonwealth. Raise up faithful pastors who will take charge of Thy Church. Grant us, Lord, the perfect hatred of sin, both by evidences of Thy wrath and mercy.”

“Grant us, Lord, the perfect hatred of sin.” What a godly prayer of Knox! Indeed, after he died on November 24, 1572 (at about age 58), Principal Smeaton, one of Knox’s contemporaries, said of him, “I know not if ever God placed a more godly and great spirit in a body so little and frail.” Knox was not perfect, but we can definitely learn from his prayer life.

To learn more about Knox’s theology, spirituality, and practice of prayer, see my book The Collected Prayers of John Knox (Reformation Heritage Books, 2019).

A Message Delivered by Rev. Brian G. Najapfour at the Grave-side Service for His Dear Mother-in-law Joan Jacoba Elshout

May 13, 2013

Introduction

Before I proceed to the reading of God’s Word, allow me to first commend my dear father-in-law for his forty years of faithful and patient love for his wife. Dad, thank you for the godly example that you have left to us your children. You kept the vow that you had made to mom on your wedding day: to love her in sickness and in health. I understand that without God’s grace, you would not have been able to love mom in this way. Therefore, I praise God for His grace upon you.

Let’s now read our text for this short meditation—John 20:24-28.

24 Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, “We have seen the Lord!” But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.” 26 A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” 27 Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” 28 Thomas said to him, “My Lord and my God!”

Sadly, we remember Thomas as “Doubting Thomas.” But as Joshua Harris asserted, “God didn’t give the name ‘Doubting Thomas’, we did. God never defines us by our failures. He defines us by the perfection of his Son.” In the gospel God defines us not according to our sin, but according to His Son’s righteousness. You might ask, “What is the gospel?” Interestingly, in Mark 1:15 Jesus says, “[R]epent and believe in the gospel” and you will be saved. Then when the Philippian Jailer asked Paul and Silas, “Sirs, what must I do to be saved?” they replied, “Believe in the Lord Jesus, and you will be saved…”(Acts 16:30-31). Notice that Paul and Silas did not say, “Believe in the gospel,” but instead “Believe in the Lord Jesus.” Observe also that Jesus says, “[B]elieve in the gospel,” and not “believe in me.” Here then we see that the gospel and Jesus Christ are essentially synonymous. The gospel is Jesus Christ. Jesus Christ is the good news. And here’s the good news: He “came to seek and to save the lost” (John 19:10).

This afternoon, upon my mother-in-law’s request, I would like to proclaim this gospel to you. And I can only preach the gospel if I preach Christ to you. My mother-in-law would have agreed with Charles Spurgeon who rebuked ministers that did not preach Christ: “Leave Christ out? O my brethren, better leave the pulpit out altogether. If a man can preach one sermon without mentioning Christ’s name in it, it ought to be his last, certainly the last that any Christian ought to go to hear him preach.”

What I will do in this brief message is present the gospel by looking at Thomas’s life under three headings: (1) his dedication, (2) his doubt, & (3) his declaration. Let’s consider our first point.

I. His Dedication

In John 11 Lazarus whom Jesus loves is sick. Actually, as the story progresses we discover that Lazarus eventually dies. Jesus wants to go to Judea to revive Lazarus, but listen to what His disciples tell Him:

7 Then after this he [Jesus] said to the disciples, “Let us go to Judea again.” 8 The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” 16 So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

Please note Thomas’s remarkable dedication to his Master here. He is courageously willing to die with Jesus. He is loyal to the Lord’s work. To some extent my mother-in-law was like Thomas. She was also committed to the service of the Lord. Her passion was to serve others. In fact, even when she was sick,she was still thinking of how she could minister to others. When she became severely ill, she was greatly disappointed that she could no longer help others, especially Mrs. Lyn Krul from British Columbia who became like a mother to her. Everyone who knew my mother-in-law would not question her dedication to the Lord’s work. She evidently loved the Lord Jesus Christ. Yet, like Thomas, although she had a strong commitment to Jesus, her faith in Him was weak. Like Thomas, she also struggled with doubt. This brings us to our second point.

II. His Doubt

In our passage the dedicated Thomas shows his doubt to the testimony of his fellow disciples concerning the resurrection of Jesus. Thomas tells them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe” (v. 25). Before Jesus died, He Himself had informed Thomas of His resurrection (Mark 8:31). Thus we learn that you can be dedicated to the Lord’s work and at the same time doubt His word. Are you like Thomas—dedicated and yet doubting? You actively serve God, but doubt His promises. You faithfully attend church services every Sunday, but you doubt the gospel promise that if you believe in Jesus you will be saved.

Nevertheless, despite his doubt, Thomas is an honest seeker of truth. He does not want to remain in his state of doubt. He eagerly looks for the truth. Do you recall his dialogue with Jesus in John 14:5-6? In this passage the confused Thomas asks Jesus about the way to His Father’s house—the way to heaven:

5 “Lord, we do not know where you are going. How can we know the way?” 6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

Thomas doubts, but he is not content to remain doubting. He wants to be certain, especially of matters pertaining to everlasting life. Sadly, some Christians seem to be content to stay in the place of doubt. They don’t seek the truth. Perhaps you are struggling with assurance of salvation. Well, seek the truth that will set you free from the bondage of doubt. Read books about assurance of salvation. Attend bible study where your faith can be strengthened. Learn more about the gospel promises. Attend a church where the gospel is preached faithfully. Charles Spurgeon once mentioned, “Many a believer lives in the cottage of doubt when he might live in the mansion of faith.” My friend, you do not need to live in the cottage of doubt. Leave that place and live in the mansion of faith. You might ask, “Can I really know if I am saved?” Oh, yes, my friend, you can! As John the Beloved articulates, “I write these things to you who believe in the name of the Son of God that you may know that you have eternal life” (1 John 5:13). Take note, the Bible has been written in order for believers to have absolute knowledge of their salvation in Christ. Can you honestly sing with Fanny J. Crosby?

Blessed assurance, Jesus is mine!
O what a foretaste of glory divine!
Heir of salvation, purchase of God,
born of his Spirit, washed in his blood.

Now I am not saying that once you become a Christian, you will never experience doubt. As Martyn Lloyd-Jones explains in his book Spiritual Depression, “Doubts are not incompatible with faith…. Some people seem to think that once you become a Christian you should never be assailed by doubts. But that is not so, Peter still had faith (as he panicked in the storm in Matthew 14)…. His faith was not gone, but because it was weak, doubt mastered him and overwhelmed him and he was shaken…. Doubts will attack us, but that does not mean that we are to allow them to master us.”

With love let me challenge then those of you who are like Thomas. Are you allowing your doubt to rob you of the joy of assurance of salvation? Are you allowing your doubt to keep you from growing in your faith in Jesus? Are you making an effort to stay away from the cottage of doubt? Again like Thomas, my mother-in-law struggled with doubt, but she strove for assurance. She wanted to be certain of her salvation. Thankfully, after a long struggle, she experienced full assurance of salvation and could echo Thomas’s declaration which we will consider in our final point.

III. His Declaration

Thomas doubted. But look what he declares in our text after he has been confronted by Jesus, “My Lord and my God” (John 20:28). This confession is the clearest confession on the deity of Christ. Of all the Twelve Disciples, only Thomas explicitly calls Jesus God. In this sense, Thomas has surpassed his fellow disciples.

Notice the personal and possessive pronoun “my” in Thomas’s declaration: “My Lord and my God.”What Thomas is saying here is this: “Jesus is my Lord and my God, and I am His. Jesus belongs to me, and I belong to Him.” There is no more doubt here but assurance. I remember two days before my mother-in-law died, my wife and I skyped with her and sang for her the famous hymn “Great Is Thy Faithfulness.” Despite her extreme fatigue, my mother-in-law still sang with us:

“Great is Thy faithfulness,” O God my Father,
There is no shadow of turning with Thee;
Thou changest not, Thy compassions, they fail not
As Thou hast been Thou forever wilt be.

For many years my mother-in-law had struggled to call God her Father. Now by God’s grace she could prayerfully sing with full confidence, “O God my Father!” What a confession! What an assurance! Can you say by God’s grace that God is your Father, too? John 1:12 says, “But to all who did receive him who believed in his name, he gave the right to become children of God.” Oh, I urge you, my dear friend, to receive Jesus by faith and you will be given the right to become a child of God. Are you His child, or the Devil’s? Remember what Jesus says to the proud and self-righteous Pharisees in John 8:44, “You belong to your father, the devil.” They belong to Satan because they have not received Jesus. Have you received Jesus Christ as your only Lord and Savior? Think of the verse that we have heard this morning—“Jesus receives sinners” (Luke 15:2), but you must receive Him, too.

On her death bed shortly before she died, my mother-in-law prayed with her hands lifted up toward heaven, “Lord Jesus…..please come quickly!” My aunt Beth (the only sister of my mother-in-law) and Mrs. Jackie Mol (best friend of my mother-in-law for over 40 years) personally heard these words. Unquestionably, my mother-in-law borrowed her prayer from John the Beloved who pleads in Revelation 22:20, “Come, Lord Jesus!” This is a prayer of a true believer who longs to be with Jesus Christ. This was my mother-in-law’s last prayer.

Amazingly, my mother-in-law had a calendar that provides her a daily verse. And the verse that she was supposed to read on the day she died was John 14:18, “I will not leave you as orphans [or comfortless]; I will come to you.” Indeed, Jesus heard my mother-in-law’s request. He came quickly and gently to take her home to be with Him. What a comfort and joy to know that she is now with her Lord and Saviour Jesus Christ! She is now free from sin and sickness. Also, it is a comfort to know that Christ bought not only her soul but also her body. As the Heidelberg Catechism so beautifully states in response to the question: “What is your only comfort in life and in death?”

That I am not my own, but belong body and soul, in life and in death to my faithful Savior Jesus Christ. He has fully paid for all my sins with his precious blood, and has set me free from the tyranny of the devil….Because I belong to him, Christ, by his Holy Spirit, assures me of eternal life and makes me wholeheartedly willing and ready from now on to live for him.

This body then in the coffin that we are about to bury is Christ’s. He purchased it and it will someday be changed into an immortal one (1 Cor. 15:51-54). On the great day of the resurrection of the saints, this mortal body will be raised from this cemetery to be with the Lord forever and ever and ever. It is with this glorious doctrine of the resurrection that the Apostle Paul exhorts us to comfort one another (1 Thess. 4:18). Hence, as we bury my mother-in-law’s body, we do not need to say goodbye but only good night to her, for we believers shall see her again in heaven. May the precious reality also that her soul is now in heaven sweeten our sorrow! She is now in a far better place than we can imagine (Phil. 1:23).

Conclusion

Let me close this message by simply asking you: Do you belong to Jesus? Does He belong to you? Is He your Lord and Savior? If not, I regret to tell you that if you die today you will go to hell and be there for eternity. Oh, once again I beg you to come to Jesus by faith and be saved. Jesus promises, “[W]hoevercomes to me I will never cast out” (John 6:37). Therefore, with the words of the hymn writer Joseph Hart, I plead with you:

Come, ye sinners, poor and wretched,
Weak and wounded, sick and sore;
Jesus ready waits to save you,
Full of pity, love and pow’r:
He is able, He is able,
He is willing, doubt no more.

Jesus says, “Stop doubting and believe” (v. 27).