Category Archives: God

Will We Still be Married in Heaven?

Jesus made it clear that no one will be married in heaven: “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:30 NIV).

But this doesn’t mean that we won’t know each other or will cease cherishing our earthly relationship. The rich man recognized Lazarus in Abraham’s bosom, even though he was in a different place and separated by a “great gulf” (Luke 16:19-31 NKJV). The disciples recognized Moses and Elijah at the transfiguration, even though these two men had lived many centuries before (Matthew 17:1-5). Finally, we recall the striking promise made by our Lord to the repentant thief in Luke 23:43, “I tell you the truth, today you will be with Me in paradise” (NIV).

The apostle Paul said we will have more knowledge in heaven than we have now (1 Corinthians 13:12). This implies that we will know and recognize people more fully in heaven than here on earth. He also said it was “far better” to depart and to be with Christ than to remain in the body on earth (2 Corinthians 5:6-8; Philippians 1:22-23).

In all of these passages, heaven is depicted as a place of greater experience than we now know on earth and a place where we will have more knowledge and understanding. This would lead us to believe that we will recognize other members of our family, even though we will not live in family units. Instead, all believers in this age will be united in the bride of Christ and in fellowship with our Savior as the heavenly Bridegroom (Ephesians 5:22-33; Revelation 19:7,9).

Scripture leads us to believe that we will enjoy such a state of wonderful intimacy with our glorified brothers and sisters that there will no longer be a need for the exclusive relationships that protect us from loneliness and despair in a fallen world. This does not mean, of course, that we will not know and share a perfect love with those with whom we have been especially intimate in our earthly lives. However, all of the joys and ecstasy of marital and family love will be far surpassed by the joys of perfect intimacy and trust in heaven.

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Does Teaching the Doctrine of Eternal Security Encourage People to Believe They are Saved?

It’s true that some people are self-satisfied and insensitive about the sin in their lives. Such persons may misuse the doctrine of eternal security to justify a false sense of security. On the other hand, there are those who are oppressed by an overly active conscience, sincerely wondering whether sin in their lives reveals a lack of saving faith. These persons can be rightly comforted knowing that salvation depends entirely on our acceptance of what Christ has done for us, rather than on what we have done for him.

Many Bible passages underline the reality of our security as believers in Jesus Christ: John 10:28-30; Romans 8:29-39; 1 Corinthians 3:15; Ephesians 1:13; Ephesians 4:20; Jude 24.There must be a reason.

The doctrine of eternal security is taught in Scripture, but it should only comfort true Christians who are earnestly concerned with living faithfully for Jesus Christ. Professing Christians living sinfully without remorse shouldn’t assume that their profession of faith guarantees their salvation. Banking on a past “decision” can be dangerous. They need to be reminded that if their present lifestyle is out of keeping with their profession, they are either not true children of God or are living in a manner inconsistent with who they are and with what God has done for them. If they are genuinely saved and continue in sin, God will bring corrective influences into their lives (Proverbs 3:12; Hebrews 12:6; Revelation 3:19).

Professing Christians need to seriously consider the consequences of living in a manner that is inconsistent with their commitment. Even if they believe in eternal security, their continuing sin could be an indication that they never were truly converted. If they are children of God, continuing to sin will result in correction that according to the Scriptures can result in either physical death or a painful condition designed to lovingly bring them to their senses (Psalm 89:31-32; 1 Corinthians 11:29-30; Hebrews 12:5-11).

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Why do Christians Believe God is Triune?

Christianity isn’t founded in a philosophical perspective that evolved into a religion. Christian faith resulted from the revelation of God to the human race through Jesus Christ.

The Gospels make it clear that Jesus’ disciples misunderstood Him throughout His life. They thought that, as the promised Messiah, He would use supernatural power to set up an earthly kingdom. Consequently, when He was arrested and crucified, they lost hope (Matthew 26:56, 69-75). But at this point of despair and hopelessness, God revealed His redemptive plan. Jesus rose from death and physically appeared to His disciples in a glorious form (Luke 24:36-49; 1 Corinthians 15:1-8).

In the face of such a stupendous event, the disciples no longer had doubts regarding Jesus’ identity. Thomas, who was absent when Jesus first appeared, believed the testimony of His resurrection was too good to be true (John 20:24-26). But when he found himself face-to-face with Jesus, his response was simply: “My Lord and my God!” (John 20:28).

The apostles believed that Jesus is divine, along with the Father and the Holy Spirit (John 1:33-34; 14:16, 26; 16:13-15; 20:21-22). They believed in the divinity of the Father, Son, and Holy Spirit without ever questioning the foundational biblical truth that God is One (Exodus 20:2-3; Deuteronomy 6:4; Mark 12:29; 1 Corinthians 8:4, 6; Ephesians 4:3-6; James 2:19).

The starting-point of the Trinity is, naturally, not a speculative one, but the simple testimony of the New Testament. We are not concerned with the God of thought, but with the God who makes His Name known. But He makes His Name known as the Name of the Father; He makes this Name of the Father known through the Son; and He makes the Son known as the Son of the Father, and the Father as Father of the Son through the Holy Spirit. These three names constitute the actual content of the New Testament message. This is a fact which no one can deny (Emil Brunner, The Christian Doctrine of God, “Dogmatics,” vol. 1).

Although the biblical writers don’t use the terms Trinity or triune God, the Bible clearly teaches that God exists in three Persons: the Father, the Son, and the Holy Spirit (Matthew 3:16-17; 28:19; 2 Corinthians 13:14; Ephesians 2:18; 1 Peter 1:2). Each of these divine persons has His own personal characteristics and is clearly distinguished from the other persons (John 14:16-17, 26; 15:26; 16:7-15). Each divine person is equal in power, being, and glory, and each person is called God (John 6:27; Acts 5:3-4; Hebrews 1:8). Each has divine attributes (Hebrews 9:14; 13:8; James 1:17), and each performs divine works and receives divine honors (John 5:21-23; Romans 8:11; 2 Corinthians 13:14). In regard to His being or essence, God is one; but with respect to His personality, God is three.

This issue is basic to Christian faith. The doctrine of the Trinity (like the doctrine of the incarnation to which it is closely related) expresses some of the most profound and mysterious truths about God and His relationship to His creation. As the great church leader Athanasius pointed out, our salvation depends upon the incarnation. If Jesus were not both truly God and truly man, His death wouldn’t be sufficient to atone for our sin.

The Evangelical Dictionary of Theology, edited by Walter A. Elwell, gives the following concise definition of the Trinity:

Within the one essence of the Godhead we have to distinguish three “persons” who are neither three Gods on the one side, nor three parts or modes of God on the other, but co-equally and co-eternally God.

Although this theological definition is helpful, it is important to realize that none of us can have direct knowledge of God. His characteristics can only be described by analogy, and no analogy is perfect.

 

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How Can I Forgive Someone Who Sexually Abused Me?

You took the difficult and vital step of confronting your abuser, but far from bringing some resolution, his reaction made it clear that he still is remorseless and unrepentant. It isn’t surprising that you are upset.

You needn’t feel guilty about your strong feelings. God designed us to have an intense emotional response to evil. Your natural revulsion to unrepented sin isn’t wrong in itself, nor should it be considered contrary to forgiveness. Forgiveness never ignores the harm that someone has caused us. But even though your feelings of outrage are no reason for you to feel guilty, it’s good that you are aware of them. Your awareness of your feelings will make it possible for you to be instructed by them, rather than being consumed by them.

Ephesians 4:26 says, “In your anger do not sin.” Anger in itself isn’t wrong. What is wrong is being controlled by it in a way that leads to sin. Our anger may be partially driven by righteous outrage, but because of our fallen nature an element of our anger is always like the fury of a dangerous beast — rooted in a lust for power and vengeance. That’s why even though we can’t keep natural feelings from erupting,we need to take charge of our response to them.

It took courage for you to broach the subject with your abuser. Further, the fact that you are disappointed by his response implies that you would be ready to forgive him if he were remorseful. At this point the emotional distance that exists between you and your abuser is mostly the consequence of his attitude and behavior. You can’t bridge the distance alone.

Jesus told us to love our enemies. Loving means to seek the best interests of another. Through our relationship with Christ we can find the strength to seek the best interests of those who harm us. But seeking the best interests of others involves holding them accountable for their sin ( Matthew 18:15-17 ).

There is nothing loving about shielding an evildoer from the ugliness of his sin. Jesus didn’t serve as an “enabler” for evildoers seeking to conceal their deeds. Although Jesus was the personification of love,He truthfully characterized people who consciously resisted the truth as vipers ( Matthew 12:34 ), thieves ( Matthew 21:13 ), whitewashed tombs ( Matthew 23:27 ), liars ( Revelation 3:9 ), and murderers ( John 8:44 ).

The key issue is the attitude of your abuser. Jesus made it clear that forgiveness and reconciliation are linked with repentance ( Luke 17:1-4 ). Only when an offender confesses his willful sin can we rightfully forgive him for what he has done. This man will have to sincerely repent 1 to be a beneficiary of God’s grace ( Leviticus 26:40-42 ; Job 42:5-6 ; Psalm 32:5 ; Proverbs 28:13 ; Jonah 3:8-9 ; Luke 15:21 ; 2 Corinthians 7:9-10 ; 1 John 1:9 ). Although we can pray for an offender and take action to seek restoration, a relationship cannot be healed until he has done what is right in accepting the responsibility for his past wrongs.

Is it really loving to be so confrontational? Yes. It is sometimes the only truly caring course of action. Confrontation can be the first step in demonstrating that you believe in a person’s potential for godliness.It is likely that King David would not have repented of his wickedness in taking another man’s wife and arranging the death of her husband if the brave prophet Nathan had not told him a parable that portrayed his sin in all of its ugliness and then said, “You are the man!” (2 Samuel 12 ).

This pattern reflects the way God Himself deals with our sin. The Bible declares that God can forgive all sin — including the cruelest and most intentional. God Himself paid the price for the reconciliation of all sinners ( John 3:16 ; Romans 3:24-25 ; Ephesians 1:7 ; 1 John 4:9 . But though God provided the basis for forgiveness, He imposes forgiveness upon no one against his or her will. He also expects those who have harmed others to make restitution where possible, or to take whatever measures are necessary to minimize the chances of harming others (Isaiah 1:16 ; Luke 19:8-10 ; John 8:11 ; Hebrews 10:26 ).

Your angry feelings are an important factor in keeping you from offering a premature forgiveness that would let your abuser minimize and ignore his evil. Yet your actions shouldn’t be based on your anger, but on a willingness to honor and obey God ( Exodus 23:4 ; Proverbs 24:17; 25:21-22 ; Matthew 18:21-35 ; Ephesians 4:32 ; Colossians 3:13 ; 1 Thessalonians 5:15 ).

Each of us begins life hating God and the Son He sent to redeem us.In Christ, God provides the supreme example of forgiveness. His example makes it clear that we shouldn’t be nurturing hatred or desiring vengeance. Instead, we should be willing to forgive when our offender truly repents. Forgiveness and restoration, however,can’t take place until your abuser is truly sorry for what he has done.

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Why Doesn’t God Make His Existence Undeniable?

God may have designed the universe so that the motive for faith must be as much moral, relational and spiritual as it is logical. Consider what the author of the Epistle to the Hebrews writes:

Now faith is being sure of what we hope for and certain of what we do not see. This is what the ancients were commended for. By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible. By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead. By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God. And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him. (Hebrews 11:1-6 NIV, italics added).

In fact, the intrinsic nature of faith, hope, and love are such that they shouldn’t and can’t be reduced to mere logic. If God designed the universe so that His presence could be “proven” in the scientific, mathematical sense, faith wouldn’t have to be a decision of the heart. It would be mere acquiescence of the mind, motivated by necessity and fear but not by love. If faith, hope, and love were reduced to a logical decision, freedom would vanish. Who would dare stand against God if logic always seemed completely on the side of faith? If God’s existence and ultimate control were undeniable, people would obey out of fear and would struggle to conceal their resentment.

Rather than being a loving, heavenly Father who allows prodigals to make mistakes, repent, and come home to experience His love, He would be viewed as such an ominous authority that creatures would never dare become prodigals, who by returning to faith could discover freedom, individuality, calling, and love. Self-awareness would be overwhelmed by the obviousness of God’s presence. Creatures would be so engulfed by His power and glory that they couldn’t even begin to discover themselves. Love as we know it could never exist in such a world.

This may be why faith, hope, and love affirm logic but transcend it; why they must involve moral choice rather than mere logical deduction. This too may be why He employs randomness within the creative process, leaving profound evidence of His involvement and presence but doing nothing to coerce obedience.1

  1. “I believe that we Christians are warranted in seeing every potentially viable life form (or every viable variant of DNA) as something thoughtfully conceived in the mind of the Creator. As did Basil and Augustine, I believe that we may rightfully speak of God calling into being at the beginning, from nothing, all material substance and all creaturely forms (whether inanimate structures or animate life forms). And, still standing with Basil and Augustine, I believe that we may rightfully presume that the array of structures and life forms now present was not yet present at the beginning, but became actualized in the course of time as the created substances, employing the capacities thoughtfully given to them by God at the beginning, functioned in a gapless creational economy to bring about what the Creator called for and intended from the outset.
    “In the context of this traditional Christian vision of God’s creative work . . . , we might now wish to employ the vocabulary of twentieth-century science and speak about the full array of functionally viable forms of DNA (and the creatures thereby represented) as constituting a ‘possibility space’ of potential life forms—this possibility space itself, along with all connective pathways, being an integral component of the world brought into being at the beginning. Furthermore, in the language of this theistic paradigm of evolutionary creation, we would speak of DNA being enabled by the Creator to employ random genetic variation as a means to explore and discover (in contrast to create) viable pathways and novel life forms so that the Creator’s intentions for the formative history of the Creation might be actualized in the course of time.

    “See, then, what this evolutionary creation paradigm accomplishes: Do material processes have to create? No, the possibility space of viable and historically achievable life forms is an integral aspect of the world that God created at the beginning. Material systems need only employ their God-given functional capacities to discover some of the possibilities thoughtfully prepared for them. But, one might ask, how can such ‘mindless’ material processes function to bring about what appears to be the product of ‘intelligent design’? The point is that they are not really mindless at all. Rather, every one of these processes and every connective pathway in the possibility space of viable creatures is itself a mindfully designed provision from a Creator possessing unfathomable intelligence.

    “It seems to me that this theistic paradigm provides precisely what the naturalistic (broad) paradigm—the blind watchmaker hypothesis—could not. It provides the answer to the question, How is it possible that such a remarkable array of life forms is not only viable but historically realizable within the economy of the world at hand? Could anything less than the infinite creativity and faithful providence of God suffice?” (Howard Van Til, First Things, July/August 1993) Back To Article

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