Chinese Year of the Rabbit?

🐰2023 Chinese Horoscope Year of the Rabbit?

Silly rabbit, tricks are for kids!

Fake Friends - Judas

**Beware of Judases: Identifying and Avoiding Fake Friends**

In the annals of history, one figure stands out as the epitome of betrayal: Judas Iscariot, the infamous traitor of Jesus Christ. His story serves as a cautionary tale, reminding us of the dangers of fake friends and the havoc they can wreak in our lives. As we examine Judas's treacherous actions, let us glean valuable lessons and discern how to identify and steer clear of similar individuals in our own lives.

### The Tale of Judas: A Betrayal Foretold

Judas Iscariot was not merely a casual acquaintance of Jesus; he was one of the twelve disciples, handpicked by Jesus Himself. He walked, talked, and ministered alongside the Son of God, witnessing firsthand His miracles and teachings. Yet, beneath the veneer of camaraderie lurked a sinister agenda.

Judas's betrayal was not a spur-of-the-moment decision; it was premeditated and calculated. He conspired with the religious authorities, agreeing to hand Jesus over to them in exchange for thirty pieces of silver (Matthew 26:14-16). This act of treachery culminated in the ultimate betrayal: identifying Jesus to his captors with a kiss, a symbol of friendship turned deceit (Matthew 26:47-49).

### Lessons from Judas's Betrayal

#### 1. **Deception Lurks Amongst Companions:**

   Just as Judas concealed his true intentions behind a facade of friendship, fake friends in our lives may masquerade as allies while harboring ulterior motives. It is essential to discern the authenticity of our relationships and be vigilant against deceit.

#### 2. **Greed Overrides Loyalty:**

   Judas's betrayal was fueled by greed, a lust for material gain that overshadowed his loyalty to Jesus. Similarly, fake friends may prioritize their self-interests over genuine friendship, willing to sacrifice trust and integrity for personal gain.

#### 3. **Actions Speak Louder than Words:**

   Despite professing loyalty to Jesus, Judas's actions spoke volumes. He betrayed Jesus with a kiss, a symbolic gesture of friendship twisted into treachery. Likewise, we must heed the warning signs of fake friends whose deeds contradict their words.

#### 4. **Betrayal Leaves Lasting Wounds:**

   The consequences of Judas's betrayal were profound, leading to Jesus's arrest, crucifixion, and death. Betrayal inflicts deep wounds, causing pain and disillusionment in its wake. It serves as a poignant reminder to guard our hearts and choose our friends wisely.

### Identifying and Avoiding Fake Friends

In navigating our relationships, it is imperative to discern genuine friendships from counterfeit ones. Here are some red flags to watch out for:

- **Lack of Genuine Care:** Fake friends may only be present when they need something from you, showing little genuine concern for your well-being.

  

- **Manipulative Behavior:** They may use flattery, manipulation, or deceit to achieve their objectives, disregarding the impact on your feelings or welfare.

  

- **Betrayal of Trust:** Consistently breaking promises, spreading rumors, or betraying confidences are telltale signs of a fake friend's disregard for trust and loyalty.

  

- **Self-Centeredness:** Fake friends often prioritize their needs above yours, expecting constant attention, favors, or validation without reciprocation.

The cautionary tale of Judas Iscariot serves as a stark reminder of the perils of fake friends and the devastation they can inflict. Just as Judas's betrayal had far-reaching consequences, fake friends in our lives can cause untold harm if left unchecked. By discerning the warning signs, prioritizing genuine relationships, and guarding our hearts, we can navigate our social circles with wisdom and discernment. Let us heed the lessons of Judas's betrayal and strive to cultivate authentic, trustworthy friendships built on mutual respect, loyalty, and genuine care.

In life, you will always meet a Judas (fake friend) who shows they care more about their worldy ambitions, business and money by throwing you under the bus even it means doing so for a measly hand out of 30 pieces of silver. 

The key in avoiding such betrayers in the first place, is to know the tell tale signs before they make you thier next victim.

1 They never stand for truth or loyalty to people if it means losing something important to them. They've sold thier soul.

2 They'll always choose profit over loyalty to you. 30 pieces of silver means more to them even if it means disguarding thier promises and loyalty to you by throwing you under the bus.

3 They make backroom deals behind your back with others just to get ahead in the world, business etc.

4 They pretentiously embrace you only to betray and spoil you of what is yours, to give it to someone else, leaving you vulnerable, deprived and without thier allegiance.

Know anyone like this? Judas could be your best fake friend.

Astrology Is Spiritual Suicide

☠️I never knew how spiritually dangerous the occult was until I read the following article...indeed, it is spiritual suicide.

Four Things God Wants You To Know

Four Things God Wants You To Know

1. You need to be saved from sin’s penalty
All we like sheep have gone astray; we have turned every one to his own way. Isaiah 53:6
There is a way that seems right to a man, but its end is the way to death. Proverbs 14:12
For all have sinned, and fall short of the glory of God. Romans 3:23
The wages of sin is death. Romans 6:23
Each of us will give an account of himself to God. Romans 14:12
It is appointed for man to die once, and after that comes judgment. Hebrews 9:27

2. You cannot save yourself
Unless one is born again he cannot see the kingdom of God. John 3:3
He saved us, not because of works done by us in righteousness, but according to his own mercy. Titus 3:5
For whoever keeps the whole law but fails in one point has become accountable for all of it. James 2:10
Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me” John 14:6

3. Jesus has provided for your salvation
For there is one God, and there is one mediator between God and men, the man Christ Jesus. 1 Timothy 2:5
For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God. 1 Peter 3:18
For our sake he [God] made him [Jesus] to be sin who knew no sin, so that in him we might become the righteousness of God. 2 Corinthians 5:21
God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. John 3:16

4. You can be saved today
Whoever hears my word and believes has passed from death to life. John 5:24
Behold, now is the… time; behold, now is the day of salvation. 2 Corinthians 6:2
Seek the Lord while he may be found, call upon him while he is near. Isaiah 55:6
Your part:

Believe: Believe in the Lord Jesus, and you will be saved. Acts 16:31

Repent (turn from your sins): Unless you repent, you will all likewise perish. Luke 13:3

Confess your sin to Jesus: For there is one God, and there is one mediator between God and men, the man Christ Jesus. I Timothy 2:5

Confess Jesus before others: If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. Romans 10:9

Trust Him to keep you: [He] is able to keep you from stumbling. Jude 24

That’s what God wants you to know!

Jesus is Not Michael the Archangel

Jesus is Not Michael the Archangel

(Witnessing to JW's)

It is clear from Scripture that Jesus is NOT and has never been an angel or an archangel! It would appear that the only support you have for such a belief is the literature of heretical cults and the false doctrinal writings Ellen White, and their Watchtower magazine.

The Watchtower theology deviates most dramatically from orthodox Christianity. In contrast to the Trinitarian concept of one God in three Persons--Father, Son, and Holy Spirit--the JW’s have been taught to believe that God the Father alone is “Jehovah,” the only true God; that Jesus Christ is Michael the archangel, the first angelic being created by God; and that the Holy Spirit is neither God nor a person, but rather God's impersonal “active force.” 

There are no Bible verses, which say, “Michael is Jesus Christ.” In fact, Scripture clearly teaches the opposite: namely, that the Son of God is superior to the angels. The entire first chapter of Hebrews is devoted to this theme. 

THE BIBLE SAYS:

"For to which of the angels did He ever say, 'Thou art My Son, today I have begotten thee?'"  Hebrews 1:5 (emphasis added). And again, when he brings the first-born into the world, he says, Let all Gods angels worship him" (vv. 5,6, Revised Standard Version).

"But of the Son He says, 'Thy throne, O God, is forever and ever...'"  Hebrews 1:8a

"But to which of the angels has He ever said, 'Sit at My right hand, until I make Thine enemies a footstool for Thy feet?' Are they [the angels] not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?"  Hebrews 1:13-14 (emphasis added).

JW’s use Scripture plus the erroneous non-canonical Watchtower to argue and to reach this conclusion. But Jesus is not merely “one of the foremost princes,” Jesus Christ is “Lord of lords and King of kings” (Rev. 17:14,) and is "far above every government and authority and power and lordship and every name named, not only in this system of things, but also in that to come" (Ephesians 1:21). And, unlike "Michael who did not dare condemn the Devil with insulting words, but said, The Lord rebuke you!" (Jude 9), Jesus Christ displayed His authority over the devil when He freely commanded him, "Go away, Satan!" (Matthew 4:10).

JW Misinterpreted Scriptures

JW’s misinterpret Bible verses while attempting to argue that Jesus is Michael the archangel.   For example "the Lord himself will descend from heaven with a commanding call, with an archangels voice and with God's trumpet…” (1 Thessalonians 4:16). However, the expression “with an archangels voice” simply means that the archangel, like God's trumpet, will herald the coming of the Lord, not that the Lord is an archangel. “The Lord himself” – not an angel, is descending from heaven. The sound of his voice is like that of an archangels voice and that of a trumpet, this refers to the character of his voice, not to him being an angel. The Lord Jehovah command the angels, not the other way around.   

John 14:28 Jesus said, "The Father is greater than I"

Question: "If Jesus was God, why did He say "The Father is greater than I" in John 14:28?" 

Answer: Jesus says repeatedly that He is doing the Father’s will, thereby implying that He is somehow subservient to the Father. The question then becomes how can Jesus be equal to God when by His own admission He is subservient to the will of God? The answer to this question lies within the nature of the incarnation. During the incarnation, Jesus was temporarily “made lower than the angels” (Hebrews 2:9), which refers to Jesus’ status. Jesus was fully human and “made lower than the angels.” However, Jesus is fully divine, too. By taking on human nature, Jesus did not relinquish His divine nature—God cannot stop being God.

Question: How do we reconcile the fact that the second Person of the Trinity is fully divine yet fully human and by definition “lower than the angels”?

Answer: Philippians 2:6-11 6  Who, being in the form of God, thought it not robbery to be equal with God: The word rendered "being" (ὑπάρχων) means, as R.V. in margin, being originally. It looks back to the time before the Incarnation, when the Word, the Λόγος ἄσαρκος, was with God (comp. John 8:58; John 17:5, 24).

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: (proves that the second Person of the Trinity took on human form, and that Christ “made himself of no reputation” means that Jesus voluntarily relinquished the prerogative of freely exercising His divine attributes and subjected Himself to the will of the Father while on earth). “Taking upon him the form of a servant” Jesus, being first in the form of God, took the form of a servant, meaning he possessed originally the essential attributes of Deity, and assumed in addition the essential attributes of humanity. He was perfect God; he became perfect as a sinless man, completely yielded in obedience to the will of God the Father, even the death of the cross (comp. Colossians 1:15; Hebrews 1:3; 2 Corinthians 4:4). 

Verse 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

9 Wherefore God (the Father) also hath highly exalted him (Jesus), and given him a name which is above every name: Jesus, which was given him at his circumcision, in accordance with the angel's message; but also the name Lord or Jehovah (comp. Ver. 11 Jesus Christ is Lord), which was indeed his before his incarnation, but was given (comp. Matthew 28:18, "All power is given unto me in heaven and in earth") to Jesus Christ, the incarnate Son, God and Man in one Person. The name "Jesus" (Phil 2:10), which is even now in glory His name of honor (Acts 9:5). "Above" not only men, but angels (Eph 1:21). The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage.  

10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, John 5:23. Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?

Another thing to consider is the fact that subservience in role does not equate to subservience in essence. For example, consider an employer/employee relationship. The employer has the right to make demands of the employee, and the employee has the obligation to serve the employer. The roles clearly define a subservient relationship. However, both people are still human beings and share in the same human nature. There is no difference between the two as to their essence; they stand as equals. Therefore, the fact that the Son took on a human nature and made Himself subservient to the Father in no way denies the deity of the Son, nor does it diminish His essential equality with the Father. The “greatness” spoken of in this verse, then, relates to role, not to essence.

Jesus Is The Firstborn

Col. 1:15, "firstborn of all creation"

Jesus is the Firstborn from the dead (Colossians 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.) The Lord Jesus Christ is the head of a new creation in him, he is not the first created for he is the creator himself.

"He is the image of the invisible God, the firstborn of all creation; because by means of him all [other] things were created in the heavens and upon the earth, the things visible and the things invisible, no matter whether they are thrones or lordships or governments or authorities. All [other] things have been created through him and for him. Also, he is before all [other] things and by means of him all [other] things were made to exists," (Col. 1:15-17, for context. The New World Translation--Emphasis added. Note the NWT's addition of 'other' into the text four times. This is discussed here).

The Jehovah's Witnesses interpret the word "firstborn" here to mean "first created" because it is consistent with their theological presupposition that Jesus is a created thing. Of course, Jesus, the Word become flesh (John 1:1, 14) is not a created thing but that hasn't stopped the Watchtower organization from claiming He is. Nevertheless, there is a Greek word for "first created," and it was in use at the time of Paul's writing to the Colossians. He did not use it here. The Greek for "firstborn" is proto with tikto which would give us "firstborn" and that is what we find here in Colossians 1:15. The Greek for "first created" would be proto with ktizo, and it is not used here.

Second, the Biblical use of the word "firstborn" is most interesting. It can mean the first born child in a family (Luke 2:7), but it can also mean "pre-eminence." In Psalm 89:20, 27 it says, "I have found David My servant; with My holy oil I have anointed him . . . I also shall make him My first-born," (NASB). As you can see, David, who was the last one born in his family, was called the firstborn by God. This is a title of preeminence.

Third, firstborn is also a title that is transferable:

Gen. 41:51-52, "And Joseph called the name of the first-born Manasseh: For, said he, God hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath made me fruitful in the land of my affliction."

Jer. 31:9 " . . . for I am a father to Israel, and Ephraim is My firstborn."

Scripture best interprets Scripture. Firstborn does not require a meaning of first created as the Jehovah's Witnesses say it means here. "Firstborn" can mean the first born person in a family, and it can also be a title of preeminence which is transferable. That is obvious since Jesus is God in flesh (John 1:1, 14) and is also the first born son of Mary. In addition, He is the pre-eminent one in all things. The Jehovah's Witnesses should consider this when they examine Col. 1:15. They should also abandon the Watchtower which guides them in their thinking and believing.

Jesus, Not Angels Are Worshipped

Angels consistently refuse worship ("Be careful! Do not do that! …Worship God," Revelation 22:8,9, NWT), but the Fathers command concerning the Son is, “Let all Gods angels worship him” (Hebrews 1:6). That is how the Watchtowers own New World Translation read for some 20 years until, in 1970, the Society changed it to read “do obeisance to him” instead of “worship him”--part of their consistent campaign to eliminate from their Bible all references to the deity of Christ. (See John 10:36 comment.) The teaching that Jesus is Michael the Archangel is an old, tired Arian argument. The early Adventist pioneers also taught the heresy called "Arianism" which teaches that Jesus is not God the Son, the second Person of the Trinity.

Jesus is Jehovah in the Book of Revelation

Using verse reference from the book of Revelation alone proves that Jesus is Jehovah God. I recommend that you use the KJV of the Bible when witnessesing, but in this case alone, you can even use the Jehovah’s Witnesses false version of the Bible, the New World Translation, to refute their false theology):

1) Begin by reading with the Jehovah’s Witness from Revelation 1:8.

“I am the Alpha and the Omega,” says the Lord God, “Who is, and who was, and who is to come, the Almighty.”

Question: “Who is the Alpha and the Omega?”

Answer: it says right there, the Alpha and the Omega is the Lord God (or Jehovah God in their translation).”

2) Next, read from Revelation 22:13.

“I am the Alpha and the Omega, the First and the Last, the Beginning and the End”

Question: “Now, who exactly is the Alpha and the Omega, the First and the Last?”

Answer: “We just saw who the Alpha and the Omega, the First and the Last is, he is the Lord God (or Jehovah God in their translation).

3) Lastly, read with them from Revelation 1:17-18.

When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last”

Question: (stop here and ask again, ‘who is the First and the Last?’).

Answer: “I am the Living One; I was dead, and behold I am alive for ever and ever!” Revelation 1:18

Final Question - Ask the JW, “So, when exactly did the Lord God (or Jehovah God in their translation) die?” And many Jehovah’s Witnesses will just curiously look at that passage, having never seen this connection before. The Bible is clear in identifying Jesus Christ as the Lord God (or Jehovah God). If you want to demonstrate this reality even further, read with them from Revelation 22:13 & 16, where the Alpha and the Omega says, “I, Jesus, have sent my angel to give you this testimony for the churches.”

The Divine Inspiration of the Bible

The Divine Inspiration of the Bible

We Believe... The KJV (King James Version) Bible is the canon of scripture, both old and new testaments are the word of God, the product of holy men who spoke and wrote being divinely inspired (divinely breathed) by (borne by the agency) of the Holy Spirit. (2 Tim. 3:16; 1 Thess. 2:13; 2 Pet. 1:21). It is my personal conviction that the KJV is the most accurate bible version to date, although I am not be legalistic regarding the rejection of other bible versions, so long as they do not contradict or leave out inspired scripture verses as found in the KJV. It is the Spirit of the Word of God that gives life, not being legalistic about the P’s and Q’s.


The doctrine of the inspiration of the Bible means that the Bible in the original documents is God-breathed, that it is a divine product, and, because it is divine, the original documents are inerrant.  The copies of those documents are not inspired.  We have copies of inspired documents.

2 Tim. 3:16-17 says, "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 that the man of God may be adequate, equipped for every good work." Paul who wrote this epistle was obviously referring to the entirety of the Old Testament as being inspired.  The word "inspired" is literally "God-breathed."  This is an interesting phrase, since it implies that the Scriptures are from the mouth of God. 

Likewise, Peter says in 2 Pet. 1:21, "for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God." Notice that Peter is stating that prophecy is not the product of human will.  Instead, prophecy occurs by those moved by the Holy Spirit.

Furthermore, we can easily see that the Old Testament Scriptures are full of statements and phrases claiming to be the Word of God.

"Thus says the Lord" occurs 418 times in the NASB, 413 in the KJV

Exodus 4:22, "Then you shall say to Pharaoh, Thus says the Lord, 'Israel is My son, My first-born.'"

1 Kings 11:31, "And he said to Jeroboam, 'Take for yourself ten pieces; for thus says the Lord, the God of Israel, Behold, I will tear the kingdom out of the hand of Solomon and give you ten tribes.'"

Isaiah 7:7, "thus says the Lord God, 'It shall not stand nor shall it come to pass.'"

"God said" occurs 46 times in both the NASB and the KJV

Genesis 1:3, "Then God said, 'Let there be light'; and there was light."

Exodus 3:14, "And God said to Moses, 'I AM WHO I AM'; and He said, "Thus you shall say to the sons of Israel, I AM has sent me to you."

Exodus 6:2-3, "God spoke further to Moses and said to him, 'I am the Lord; and I appeared to Abraham, Isaac, and Jacob, as God Almighty, but by My name, Lord, I did not make Myself known to them.'"

God spoke through prophets...

1 Kings 14:18, "And all Israel buried him and mourned for him, according to the word of the Lord which He spoke through His servant Ahijah the prophet."

2 Sam. 24:11-12, "When David arose in the morning, the word of the Lord came to the prophet Gad, David's seer, saying, 12 'Go and speak to David, Thus the Lord says, "I am offering you three things; choose for yourself one of them, which I may do to you."

Zech. 7:7, "Are not these the words which the Lord proclaimed by the former prophets, when Jerusalem was inhabited and prosperous with its cities around it, and the Negev and the foothills were inhabited?"

The Spirit of the Lord spoke through people...

2 Sam. 23:2, "The Spirit of the Lord spoke by me, and His word was on my tongue."

1 Kings 22:24, "Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, 'How did the Spirit of the Lord pass from me to speak to you?'"

2 Chron. 20:14-15, "Then in the midst of the assembly the Spirit of the Lord came upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite of the sons of Asaph; 15 and he said, 'Listen, all Judah and the inhabitants of Jerusalem and King Jehoshaphat: thus says the Lord to you, Do not fear or be dismayed because of this great multitude, for the battle is not yours but God's.'"

As you can see, the Old Testament Scriptures are clearly full of statements showing the inspiration of God through the writers.  The Old Testament assumes and speaks from the perspective of divine inspiration. Should we do any less?

What about the New Testament?

We see that the Old Testament is repeatedly spoken of as being inspired via the numerous references cited above, but what about the New Testament?  Are the New Testament books inspired as well?

The Christian church has always considered the New Testament documents to be inspired.  Though in the early church there were some debates on which New Testament books to include in the Bible, God worked through the Christian church to recognize those inspired works.  Therefore we now have 27 inspired books for the New Testament.

In 1 Cor. 14:37 Paul said, "If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment."

In 2 Pet. 3:16 Peter said, "as also in all [Paul's] letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction."

Also, Jesus said in John 14:26, "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you."
This means that the Lord has commissioned the apostles to accurately record what Jesus had said because the Holy Spirit would be working in them.

So, we can see that Jesus promised direction from the Holy Spirit, that Paul considered what he wrote to be the commands of God, and that Peter recognized Paul's writings as Scripture.  In addition, since the Christian Church recognizes the 27 books of the New Testament are inspired, and since we see internal claims of inspiration in the New Testament, we conclude that inspiration applies to the New Testament documents as well.

Objections?...

Does Inspiration Violate Free Will?

Inspiration does NOT violate free will.  What if the person through whom God is working has been regenerated by the Holy Spirit and desires to have the Lord speak through him?
Would this negate the ability of God to inerrantly speak through such a person?
Would it also mean that the person has no free will if he has voluntarily subjected his will to the will of God?
Certainly, God has the ability to work through individuals to bring them to a place where they can record inerrant statements.  Cannot God manifest himself to someone, deliver to him a verbal message, and have that person record it?
Would that statement not be inspired of God?

Prov. 21:1,"The king's heart is like channels of water in the hand of the Lord; he turns it wherever He wishes."  This verse clearly states that God is able to work through an individual's "free will" to bring about what God desires.


Free Download "The Divine Inspiration of the Bible
by Arthur W. Pink" http://www.ntslibrary.com/PDF%20Books/The%20Divinie%20Inspiration%20of%20the%20Bible.pdf

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My Apostle Trump - Political Prophecy

**Unraveling the Prophecy Surrounding President Donald Trump**

In the realm of politics, there are often whispers of prophecy, purported messages from divine sources foretelling the rise or fall of leaders. One such instance captivated the attention of many during the presidency of Donald J. Trump, a polarizing figure whose tenure in the Oval Office was marked by controversy, fervent support, and vehement opposition. The prophecy surrounding Trump is a complex narrative that has sparked debates about divine intervention, political destiny, and the power of belief.

**The Prophecy:**

The prophecy concerning Donald Trump emerged from various corners of the Christian community, with some claiming divine revelations predicting his rise to power and role in shaping the future of the United States. Among the most notable proponents of this prophecy was Mark Taylor, a former firefighter turned self-proclaimed prophet, who claimed to receive a message from God in 2011 foretelling Trump's presidency.

Taylor's prophecy, outlined in his book "The Trump Prophecies," described Trump as a "wrecking ball" against the establishment and a leader chosen by God to usher in a period of revival and prosperity for America. According to Taylor, Trump's presidency would expose corruption, restore righteousness, and protect Christian values.

**Interpretations and Reactions:**

The prophecy surrounding Trump elicited a range of reactions from believers and skeptics alike. Supporters of the prophecy saw Trump's electoral victory as validation of divine intervention, pointing to his unexpected rise to power and the fulfillment of specific predictions made by Taylor and others. They viewed Trump as a modern-day Cyrus, a reference to the Persian king mentioned in the Bible who liberated the Israelites and facilitated the rebuilding of the Temple in Jerusalem.

Conversely, critics dismissed the prophecy as wishful thinking or opportunistic manipulation, arguing that Trump's presidency was the result of political dynamics and human agency rather than divine decree. They pointed to Trump's controversial statements and actions, questioning how they aligned with the values espoused by the prophecy.

**Reflection and Lessons:**

Regardless of one's stance on the prophecy surrounding Donald Trump, its existence raises intriguing questions about the intersection of faith, politics, and prophecy. It underscores the complexity of interpreting divine messages and the role of belief in shaping perceptions of leadership and governance.

In retrospect, the prophecy surrounding Trump serves as a reminder of the power of narrative and the enduring quest for meaning in uncertain times. Whether viewed as a divine mandate or a product of human imagination, it highlights the profound impact of belief systems on our understanding of the world around us.

The prophecy surrounding President Donald Trump remains a subject of fascination and debate, with its implications extending far beyond the realm of politics. As we continue to navigate the complexities of our world, may we approach such prophecies with humility, discernment, and a commitment to seeking truth and understanding amidst the noise of conflicting narratives.

Does God Use Prophets To Speak Into Political Issues? In a word, Yes!

Prophecy in Israel: Israel's Historical Traditions tell us of the importance of prophets to her political life. Remember the story of the institution of the monarchy and the rise to power of Saul, where Samuel plays a major role in the decisions and actions. Samuel was also at the forefront in the appointment of David (1 Sam 8-12; 15-16). Gad is described as "David's seer" (in 2 Sam 24:11 cf. 1 Crone 21:19). However it is Nathan's relationship to his king which illustrates best the prophet's role: on building the temple (2 Sam 7); the Bathsheba affair (2 Sam 12) and during Adonijah's rebellion when David was old, Nathan's advice and criticism sway the king. Nathan is active too in the moves to anoint Solomon, while his father still lives (1 Kings 1).

These early prophets were consulted about the future. They were thus in conflict with other less personal ways of predicting, such as omens, necromancy and astrology (Dt 18:9-22; cf. 1 Sam 28:3-25, esp. 6). However they were by no means simply fortune tellers. They were powerful to bless or curse, as the story of the Moabite prophet Baalam illustrates (Num 22ff.).
The prophets whose names are attached to books in the Bible: Isaiah, Jeremiah, Ezekiel, Hosea, Amos, Micah and the like, stand apparently isolated. However, this may well reflect the scarcity of stories about them rather than suggesting that they were individualists. Even Jeremiah, who sometimes stresses his own isolation (e.g. Jer 20:10) had friends and supporters in Jerusalem e.g. the sons of Shaphan (Jer 26:24; 36:10, 25) and Baruch (Jer 36:4).
Certainly prophets were often found in groups in Israel. They lived together (2 Kings 4.38; 6.1ff.) and shared in activities which encouraged the ecstasy which most sought as a way of being more receptive to the word of God, cf. e.g. 1 Sam 10. Members of these groups were known as "sons of the prophets", a phrase which does not mean that the office of prophet was hereditary!
Prophets and Politics
Popular views of the Bible prophets see them as "religious" figures. This is wrong in two ways. Firstly it suggests a separation of religion and the rest of life which is modern and Western In Ancient Israel there was not a distinct private religious sphere. Secondly it suggests that they spoke about "religious" issues. They did, but they spoke more about what we call politics.
Even prophets who had a strong burden to correct false religious practice, like Hosea, addressed political issues strongly too (cf. Hos 5:11 with 5:13; 9:1 with 9:3).

The Two Roads and Two Destinies

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The Two Roads and Two Destinies is a chart based on Matthew 7:13-14 “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13,14).

These two roads are the avenues by which we flee through life to our eternal abode. Our Lord reveals these two ways in Matthew’s Gospel, chapter 7, verses 13,14. He mentions a broad and a narrow way. His exact words are quoted at the end of this tract. Let us now consider the broad way, for it is the main road.

THE BROAD WAY’S GATE

The broad way has a gate which marks its beginning. The gate is wide, simply because it must accommodate every soul born into this world. Over 201,000 humans enter this gate daily! Over 140 souls each minute, two each second! With every breath you draw, an average of eight souls begin their journey (by birth) on the broad way. “They go astray as soon as they be born” (Psalm 58:3).

Not only is the gate wide, but the road is broad. It accommodates the masses of humanity in their various walks of life, from the murderer to the moralist.

THE BROAD WAY’S END

“There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 16:25). Thus we see that the broad way appeals to folks as being the right way, even though it leads to death. Such deception reveals the blinding power of Satan! Our Lord says it leads to destruction. However, the devil has made it very sce-nic with various pursuits and pleasures which keep the traveler from thinking about death and meeting God, until at the end he plunges into the abode of the lost, to be doomed forever. The end of the broad way is hell fire — an eter-nal calamity indeed!

THE NARROW ROAD

Thank God, the broad way is not life’s only road! The Lord Jesus speaks of the narrow way which leadeth unto life. This road, like the broad way, has a beginning, too. Just as we begin on the broad way by a fleshly birth, so we begin on the narrow road by a spiritual birth which is a divine necessity! The Lord says; “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again” (John 3:6,7). Now baptism is not the new birth, neither is confirmation! Peter speaks of being born again by the Word of God (I Peter 1:23). In the Word of God (the Bible) we have the gospel, “how that Christ died for our sins . . . was buried, and that He rose again the third day” (I Corinthians 15:3,4). When the sinner sees that his sins are tak-ing him to hell — when he turns to Christ and trusts Him for salvation — he is immediately saved, he is born again! He enters the strait gate and begins his journey on the narrow way that leads to heaven. He becomes a new creature — his desires change! He no longer desires the vain amusements of life, but thirsts for the things of God (II Corin-thians 5:17). Many profess to be Christians who are not Christians at all. The true Christian is a “new creature” — born again, with new desires! Reader, when did you experience the new birth and start on the narrow way? The Lord Jesus says; “I am the door: by Me if any man enter in, he shall be saved.” “I am the way, the truth, and the life: no man cometh unto the Father, but by Me” (John 10:9; 14:6).

Is God’s salvation popular? The width of the road to heaven gives the answer. The Lord says it’s narrow and few there be that find it!

The world, by its actions, proves that most are on the broad way. The jukebox is geared to meet public demand. What kind of records do they play? Hymns? What draws the crowd — a humble gospel preacher, or a nearby fair, a professional football game or a prayer meeting? You know the answers. Friend, your desires betray the road you are on!

The broad way is smoothly paved to make it easy to go to hell, but there’s never been a steam roller on the road to heaven. This word “narrow” is also translated “suffer tribulation.” Thus the true Christian bears reproach and scorn for Christ. He is looked upon as a religious fanatic, and the world separates him from their company (Luke 6:22).

What madness to enter the narrow way if it weren’t for what is at the end. It leads to life eternal! It leads to heaven and the Father’s house, eternal comfort and joy with Christ forever! These future blessings make the journey worth-while!

Oh, dear soul, time is short. The end of the road is nearer than you think. Flee to Christ for salvation. Trust Him as your Saviour and enter the narrow road which “leadeth unto life.”

“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13,14).

We are truly living in the end times, and for us true Christians it is essential and crucial, when we obey the command, "Set the Trumpet to thy Mouth", that our "call" is crystal-clear - and avoid the 2 Thess. 2:2 -phenomenon again, "That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of THE LORD (not the Day of Christ!) is at hand." 

To give a helping hand in this, recently, believers around the world have taken on an effort to translate both the "Two Roads – Two Destinies" (34 different language versions existing today) and "Biblical Prophecy" charts (in 58 languages). Canadian Christians have been providing the "Two Roads - Two Destinies (Who is Wise) chart in banner form for many years. It is a pleasure now to provide them in digital form, making them more accessible for evangelism work around the world.

Gospel Words

Gospel Words

Salvation

Salvation is deliverance from danger or suffering. To save is to deliver or protect. The word carries the idea of victory, health, or preservation. Sometimes, the Bible uses the words saved or salvation to refer to temporal, physical deliverance, such as Paul’s deliverance from prison (Philippians 1:19).


More often, the word “salvation” concerns an eternal, spiritual deliverance. When Paul told the Philippian jailer what he must do to be saved, he was referring to the jailer’s eternal destiny (Acts 16:30-31). Jesus equated being saved with entering the kingdom of God (Matthew 19:24-25).

What are we saved from? In the Christian doctrine of salvation, we are saved from “wrath,” that is, from God’s judgment of sin (Romans 5:9; 1 Thessalonians 5:9). Our sin has separated us from God, and the consequence of sin is death (Romans 6:23). Biblical salvation refers to our deliverance from the consequence of sin and therefore involves the removal of sin.

Who does the saving? Only God can remove sin and deliver us from sin’s penalty (2 Timothy 1:9; Titus 3:5).

How does God save? In the Christian doctrine of salvation, God has rescued us through Christ (John 3:17). Specifically, it was Jesus’ death on the cross and subsequent resurrection that achieved our salvation (Romans 5:10; Ephesians 1:7). Scripture is clear that salvation is the gracious, undeserved gift of God (Ephesians 2:5, 8) and is only available through faith in Jesus Christ (Acts 4:12).

How do we receive salvation? We are saved by faith. First, we must hear the gospel—the good news of Jesus’ death and resurrection (Ephesians 1:13). Then, we must believe—fully trust the Lord Jesus (Romans 1:16). This involves repentance, a changing of mind about sin and Christ (Acts 3:19), and calling on the name of the Lord (Romans 10:9-10, 13).

A definition of the Christian doctrine of salvation would be “The deliverance, by the grace of God, from eternal punishment for sin which is granted to those who accept by faith God’s conditions of repentance and faith in the Lord Jesus.” Salvation is available in Jesus alone (John 14:6; Acts 4:12) and is dependent on God alone for provision, assurance, and security.

Propitiation

This means the turning away of wrath by an offering. It is similar to expiation but expiation does not carry the nuances involving wrath. For the Christian, the propitiation was the shed blood of Jesus on the cross. It turned away the wrath of God so that he could pass "over the sins previously committed," (Rom. 3:25). It was the Father who sent the Son to be the propitiation (1 John 4:10) for all (1 John 2:2).

Luke 18:13. In the parable of the "Pharisee and the Tax Collector", we also have an extraordinary use of the same word group. Note the Tax Collector cries out, "God, be merciful to me a sinner". Although our English translations do not bear it out in obvious fashion, this is a cognate verb, "be merciful" (hilaskomai). Note Colin Browns discussion: Vol. 3, 160

In Rom. 3:25 and Heb. 9:5 the Greek word hilasterion (KJV, "mercy-seat") is used. It is the word employed by the Septuagint (LXX). translators in Ex. 25:17 and elsewhere as the equivalent for the Hebrew kapporeth, which means "covering," and is used of the lid of the ark of the covenant (Ex. 25:21; 30:6). Hilasterion came to denote not only the mercy-seat or lid of the ark but also propitiation or reconciliation by blood. On the great day of atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the "mercy-seat," and so made propitiation.^[3]^

In 1 John 2:2; 4:10, Christ is called the "propitiation for our sins." Here a different Greek word is used, hilasmos. Christ is "the propitiation," because by his becoming our substitute and assuming our obligations he expiated our guilt, covering it by the vicarious punishment which he endured. (Compare Heb. 2:17, where the expression "make reconciliation" of the KJV is more correctly in the ASV "make

Propitiation in Romans 3:25  "Jesus' blood 'propitiated' or satisfied God’s wrath (1:18), so that his holiness was not compromised in forgiving sinners. Some scholars have argued that the word propitiation should be translated expiation (the wiping away of sin), but the word cannot be restricted to the wiping away of sins as it also refers to the satisfaction or appeasement of God’s wrath, turning it to favor (cf. note on John 18:11). God’s righteous anger needed to be appeased before sin could be forgiven, and God in his love sent his Son (who offered himself willingly) to satisfy God’s holy anger against sin. In this way God demonstrated his righteousness, which here refers particularly to his holiness and justice. God’s justice was called into question because in his patience he had overlooked former sins. In other words, how could God as the utterly Holy One tolerate human sin without inflicting full punishment on human beings immediately? Paul’s answer is that God looked forward to the cross of Christ where the full payment for the guilt of sin would be made, where Christ would die in the place of sinners. In the OT, propitiation (or the complete satisfaction of the wrath of God) is symbolically foreshadowed in several incidents: e.g., Ex. 32:11–14; Num. 25:8, 11; Josh. 7:25–26."

Justification

Justification is the doctrine that God pardons, accepts, and declares a sinner to be "just" on the basis of Christ's righteousness (Rom 3:24-26; 4:25; 5:15-21) which results in God's peace (Rom 5:1), His Spirit (Rom 8:4), and salvation. Justification is by grace through faith in Jesus Christ apart from all works and merit of the sinner (cf. Rom 1:18-3:28).

To be justified is to declared legally righteous. It is a divine act where God declares the sinner to be innocent of his sins. It is not that the sinner is now sinless, but that he is "declared" sinless.  The sinner is not made righteous in that his soul is changed or that his soul is infused with God's grace.  Instead, justification is a legal act of imputing the righteousness of Christ to the believer (Rom. 4:11; Phil. 3:9). This justification is based on the shed blood of Jesus, "...having now been justified by His blood..." (Rom. 5:9). When God sees the Christian, He sees him through the sacrifice of Jesus and "sees" him without sin. This declaration of innocence is not without cost for it required the satisfaction of God's Law, "...without shedding of blood there is no forgiveness," (Heb. 9:22). By the sacrifice of Jesus, in the "one act of righteousness there resulted in justification of life to all men," (Rom. 5:18, NASB). In justification, the justice of God fell upon Himself--Jesus. We receive mercy--we are not judged according to our sins. And grace is shed upon us--we receive eternal life. This justification is a gift of grace (Rom. 3:24), by faith (Rom. 3:28) because Jesus bore our guilt (Isaiah 53:12).

Psalm 103: 1-12
The LORD works righteousness and justice for all the oppressed. The LORD is compassionate and gracious, slow to anger, abounding in love. he does not treat us as our sins deserve or repay us according to our iniquities. as far as the east is from the west, so far has he removed our transgressions from us.

Why doesn't it say "as far as the north is from the south..."?
If you travel North you will eventually go over the North Pole and start walking South again, and come face to face with a continual reminder of the condemnation of sin which once was, but if you walk East you will never be walking West again unless you willfully turn back to where you came from. But you don't want to do that, remember Lots wife. Keep pressing forward knowing that as far as God is concerned He has chosen to remove and forget what sin has been done in the past. God has now made you justified before Him through faith in Christ, walk it out, live it out, just as though you have never sinned, out of sight and out of mind - as far as the east is from the west...

Atonement

Atonement theologically speaks of God's acting in human history to reestablish the original relationship between God and man by dealing with sin.  To atone means to make amends, to repair a wrong done.  Biblically, it means to remove the guilt of man.  The Old Testament atonements offered by the high priest were temporary and a foreshadow of the real and final atonement made by Jesus.  Jesus atoned for the sins of the world (1 John 2:2).  This atonement is received by faith (Rom. 5:1; Eph. 2:8-9).

Man is a sinner (Rom. 5:8) and cannot atone for himself.  Therefore, it was the love of the Father that sent Jesus (1 John 4:10) to die in our place (1 Pet. 3:18) for our sins (1 Pet. 2:24).  Because of the atonement, our fellowship with God is restored (Rom. 5:10).

Vicarious Atonement is the teaching that the atonement which states that Christ's death was "legal." It satisfied the legal justice of God. Jesus bore the penalty of sin when he died on the cross. His death was a substitution for the believers. In other words, he substituted himself for them upon the cross. Jesus hung in our place as he bore our sin in his body on the cross. See 1 Pet. 2:24.

Substitution

Substitution means to take the place of something. Christ's death on the cross was substitutionary in that he took our punishment. Isaiah 53:4-6 says,

"Surely our griefs He Himself bore, and our sorrows He carried. Yet we ourselves esteemed Him stricken, smitten of God, and afflicted. 5 But He was pierced through for our transgressions.  He was crushed for our iniquities; The chastening for our well-being fell upon Him, and by His scourging, we are healed. 6 All of us like sheep have gone astray. Each of us has turned to his own way. But the Lord has caused the iniquity of us all to fall on Him," (Isaiah 53:4-6).

Our sin was imputed to Christ. That is, it was reckoned to his account so that when he died on the cross, he fulfilled the requirement of the law that states that the wages of sin is death (Romans 6:23).

Also, consider the following verses.

    "And He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed," (1 Peter 2:24).

    "He made Him who knew no sin to be sin on our behalf so that we might become the righteousness of God in Him," (2 Cor. 5:21).

The Lord Jesus died for sinners and on behalf of sinners so that we might be redeemed through the complete and finished work of Christ.

"There are two Greek prepositions that emphasize the substitutionary nature of Jesus’ death. The preposition anti, translated “for,” means Christ died “instead of” sinners (Matt. 20:28; Mark 10:45). The preposition huper, also translated “for,” means Christ died “in behalf of” or “in place of” sinners (Gal. 3:13; 1 Tim. 2:6; 2 Cor. 5:21; 1 Pet. 3:18). Philemon 13 shows that huper must mean “in place of.”1

Finally, the death of Christ was a legal act. Sin is breaking the law of God and Christ's substitutionary atonement was a satisfaction of the law of God.

Reconciliation

Reconciliation is changing for the better a relationship between two or more persons. Theologically it refers to the change of the relationship between God and man. We are naturally children of wrath (Eph. 2:3), and are at enmity with God (Eph. 2:11-15); but, "...we were reconciled to God through the death of His Son..." (Rom. 5:10). Because of the death of Jesus, the Christian's relationship with God is changed for the better. We are now able to have fellowship with him (1 John 1:3) whereas before we could not. So, we are reconciled to Him (Rom. 5:10-11). The problem of sin that separates us from God (Isaiah 59:2) has been addressed and removed in the cross. It was accomplished by God in Christ (2 Cor. 5:18).

 Second Corinthians 5:18-19 declares, “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men's sins against them. And he has committed to us the message of reconciliation.”

The Bible says that Christ reconciled us to God (Romans 5:10; 2 Corinthians 5:18; Colossians 1:20-21). The fact that we needed reconciliation means that our relationship with God was broken. Since God is holy, we were the ones to blame. Our sin alienated us from Him. Romans 5:10 says that we were enemies of God: “For if, when we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!”

When Christ died on the cross, He satisfied God’s judgment and made it possible for God’s enemies, us, to find peace with Him. Our “reconciliation” to God, then, involves the exercise of His grace and the forgiveness of our sin. The result of Jesus’ sacrifice is that our relationship has changed from enmity to friendship. “I no longer call you servants… Instead, I have called you friends” (John 15:15). Christian reconciliation is a glorious truth! We were God’s enemies, but are now His friends. We were in a state of condemnation because of our sins, but we are now forgiven. We were at war with God, but now have the peace that transcends all understanding (Philippians 4:7).

Redemption

Redemption means to free someone from bondage. It often involves the paying of a ransom, a price that makes redemption possible. The Israelites were redeemed from Egypt. We were redeemed from the power of sin and the curse of the Law (Gal. 3:13) through Jesus (Rom. 3:24; Col. 1:14). We were bought with a price (1 Cor. 6:20; 7:23).

The English word "redemption" means 'repurchase' or 'buy back', and in the Old Testament referred to the ransom of slaves (Exodus 21:8). In the New Testament, the redemption word group is used to refer both to deliverance from sin and freedom from captivity.

 Everyone is in need of redemption. Our natural condition was characterized by guilt: “all have sinned and fall short of the glory of God” (Romans 3:23). Christ’s redemption has freed us from guilt, being “justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24).

The benefits of redemption include eternal life (Revelation 5:9-10), the forgiveness of sins (Ephesians 1:7), righteousness (Romans 5:17), freedom from the law’s curse (Galatians 3:13), adoption into God’s family (Galatians 4:5), deliverance from sin’s bondage (Titus 2:14; 1 Peter 1:14-18), peace with God (Colossians 1:18-20), and the indwelling of the Holy Spirit (1 Corinthians 6:19-20). To be redeemed, then, is to be forgiven, holy, justified, free, adopted, and reconciled. See also Psalm 130:7-8; Luke 2:38; and Acts 20:28.

The word “redeem” means “to buy out.” The term was used specifically in reference to the purchase of a slave’s freedom. The application of this term to Christ’s death on the cross is quite telling. If we are “redeemed,” then our prior condition was one of slavery. God has purchased our freedom, and we are no longer in bondage to sin or to the Old Testament law. This metaphorical use of “redemption” is the teaching of Galatians 3:13 and 4:5.

Related to the Christian concept of redemption is the word ransom. Jesus paid the price for our release from sin and its consequences (Matthew 20:28; 1 Timothy 2:6). His death was in exchange for our life. In fact, Scripture is quite clear that redemption is only possible “through His blood,” that is, by His death (Colossians 1:14).

The streets of heaven will be filled with former captives who, through no merit of their own, find themselves redeemed, forgiven, and free. Slaves to sin have become saints. No wonder we will sing a new song—a song of praise to the Redeemer who was slain (Revelation 5:9). We were slaves to sin, condemned to eternal separation from God. Jesus paid the price to redeem us, resulting in our freedom from slavery to sin and our rescue from the eternal consequences of that sin.

Repentance

 Many understand the term repentance (from the Greek word metanoia) to mean “turning from sin.” This is not the biblical definition of repentance. In the Bible, the word repent means “to change one’s mind.” The Bible also tells us that true repentance will result in a change of actions (Luke 3:8-14; Acts 3:19). Acts 26:20 declares, “I preached that they should repent and turn to God and prove their repentance by their deeds.” The full biblical definition of repentance is a change of mind that results in a change of action.

What, then, is the connection between repentance and salvation? The Book of Acts seems to especially focus on repentance in regards to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20). To repent, in relation to salvation, is to change your mind in regard to Jesus Christ. In Peter’s sermon on the day of Pentecost (Acts chapter 2), he concludes with a call for the people to repent (Acts 2:38). Repent from what? Peter is calling the people who rejected Jesus (Acts 2:36) to change their minds about Him, to recognize that He is indeed “Lord and Christ” (Acts 2:36). Peter is calling the people to change their minds from rejection of Christ as the Messiah to faith in Him as both Messiah and Savior.

Repentance and faith can be understood as “two sides of the same coin.” It is impossible to place your faith in Jesus Christ as the Savior without first changing your mind about who He is and what He has done. Whether it is repentance from willful rejection or repentance from ignorance or disinterest, it is a change of mind. Biblical repentance, in relation to salvation, is changing your mind from rejection of Christ to faith in Christ.

It is crucially important that we understand repentance is not a work we do to earn salvation. No one can repent and come to God unless God pulls that person to Himself (John 6:44). Acts 5:31 and 11:18 indicate that repentance is something God gives—it is only possible because of His grace. No one can repent unless God grants repentance. All of salvation, including repentance and faith, is a result of God drawing us, opening our eyes, and changing our hearts. God's longsuffering leads us to repentance (2 Peter 3:9), as does His kindness (Romans 2:4).

While repentance is not a work that earns salvation, repentance unto salvation does result in works. It is impossible to truly and fully change your mind without that causing a change in action. In the Bible, repentance results in a change in behavior. That is why John the Baptist called people to “produce fruit in keeping with repentance” (Matthew 3:8). A person who has truly repented from the rejection of Christ to faith in Christ will give evidence of a changed life (2 Corinthians 5:17; Galatians 5:19-23; James 2:14-26). Repentance, properly defined, is necessary for salvation. Biblical repentance is changing your mind about Jesus Christ and turning to God in faith for salvation (Acts 3:19). Turning from sin is not the definition of repentance, but it is one of the results of genuine, faith-based repentance towards the Lord Jesus Christ.

Sanctification

Sanctification is God’s will for us (1 Thessalonians 4:3). The word sanctification is related to the word saint; both words have to do with holiness. To “sanctify” something is to set it apart for special use; to “sanctify” a person is to make him holy.

Jesus had a lot to say about sanctification in John 17. In verse 16 the Lord says, “They are not of the world, even as I am not of it,” and this is before His request: “Sanctify them by the truth; your word is truth” (verse 17). In Christian theology, sanctification is a state of separation unto God; all believers enter into this state when they are born of God: “You are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption” (1 Corinthians 1:30, ESV). The sanctification mentioned in this verse is a once-for-ever separation of believers unto God. It is a work God performs, an intricate part of our salvation and our connection with Christ (Hebrews 10:10). Theologians sometimes refer to this state of holiness before God as “positional” sanctification; it is the same as justification.

While we are positionally holy (“set free from every sin” by the blood of Christ, Acts 13:39), we know that we still sin (1 John 1:10). That’s why the Bible also refers to sanctification as a practical experience of our separation unto God. “Progressive” or “experiential” sanctification, as it is sometimes called, is the effect of obedience to the Word of God in one’s life. It is the same as growing in the Lord (2 Peter 3:18) or spiritual maturity. God started the work of making us like Christ, and He is continuing it (Philippians 1:6). This type of sanctification is to be pursued by the believer earnestly (1 Peter 1:15; Hebrews 12:14) and is effected by the application of the Word (John 17:17). Progressive sanctification has in view the setting apart of believers for the purpose for which they are sent into the world: “As you sent me into the world, I have sent them into the world. For them, I sanctify myself, that they too may be truly sanctified” (John 17:18–19). That Jesus set Himself apart for God’s purpose is both the basis and the condition of our being set apart (see John 10:36). We are sanctified and sent because Jesus was. Our Lord’s sanctification is the pattern of and power for our own. The sending and the sanctifying are inseparable. On this account, we are called “saints” (hagioi in the Greek), or “sanctified ones.” Prior to salvation, our behavior bore witness to our standing in the world in separation from God, but now our behavior should bear witness to our standing before God in separation from the world. Little by little, every day, “those who are being sanctified” (Hebrews 10:14, ESV) are becoming more like Christ.

There is a third sense in which the word sanctification is used in Scripture—a “complete” or “ultimate” sanctification. This is the same as glorification. Paul prays in 1 Thessalonians 5:23, “May the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (ESV). Paul speaks of Christ as “the hope of glory” (Colossians 1:27) and links the glorious appearing of Christ to our personal glorification: “When Christ, who is your life, appears, then you also will appear with him in glory” (Colossians 3:4). This glorified state will be our ultimate separation from sin, a total sanctification in every regard. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2).

To summarize, “sanctification” is a translation of the Greek word hagiasmos, meaning “holiness” or “a separation.” In the past, God granted us justification, once-for-all, positional holiness in Christ. Now, God guides us to maturity, practical, progressive holiness. In the future, God will give us glorification, permanent, ultimate holiness. These three phases of sanctification separate the believer from the penalty of sin (justification), the power of sin (maturity), and the presence of sin (glorification).

Glorification

The short answer is that “glorification” is God's final removal of sin from the life of the saints (i.e., everyone who is saved) in the eternal state (Romans 8:18; 2 Corinthians 4:17). At Christ’s coming, the glory of God (Romans 5:2)—His honor, praise, majesty, and holiness—will be realized in us; instead of being mortals burdened with sin nature, we will be changed into holy immortals with direct and unhindered access to God’s presence, and we will enjoy holy communion with Him throughout eternity. In considering glorification, we should focus on Christ, for He is every Christian’s “blessed hope”; also, we may consider final glorification as the culmination of sanctification.

Final glorification must await the manifestation of the glory of our great God and Savior Jesus Christ (Titus 2:13; 1 Timothy 6:14). Until He returns, we are burdened with sin, and our spiritual vision is distorted because of the curse. “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Corinthians 13:12). Every day, we should be diligent by the Spirit to put to death what is “fleshly” (sinful) in us (Romans 8:13).

How and when will we be finally glorified? At the last trumpet, when Jesus comes, the saints will undergo a fundamental, instant transformation (“we shall all be changed, in a moment, in the twinkling of an eye” – 1 Corinthians 15:51); then the “perishable” will put on the “imperishable” (1 Corinthians 15:53). Yet 2 Corinthians 3:18 clearly indicates that, in a mysterious sense, “we all,” in the present, “with unveiled face” are “beholding the glory of the Lord” and are being transformed into His image “from one degree of glory to another” (2 Corinthians 3:18). Lest anyone imagine that this beholding and transformation (as part of sanctification) is the work of especially saintly people, the Scripture adds the following bit of information: “For this comes from the Lord who is the Spirit.” In other words, it is a blessing bestowed on every believer. This does not refer to our final glorification but to an aspect of sanctification by which the Spirit is transfiguring us right now. To Him be the praise for His work in sanctifying us in the Spirit and in truth (Jude 24-25; John 17:17; 4:23).

We should understand what Scripture teaches about the nature of glory—both God’s unsurpassed glory and our share in it at His coming. God’s glory refers not merely to the unapproachable light that the Lord inhabits (1 Timothy 6:15-16), but also to His honor (Luke 2:13) and holiness. The “You” referred to in Psalm 104:2 is the same God referenced in 1 Timothy 6:15-16; He is “clothed with splendor and majesty,” covering Himself “with light as with a garment” (Psalm 104:2; cf. 93:1; Job 37:22; 40:10). When the Lord Jesus returns in His great glory to execute judgment (Matthew 24:29-31; 25:31-35), He will do so as the only Sovereign, who alone has eternal dominion (1 Timothy 6:14-16).

Created beings dare not gaze upon God’s awesome glory; like Ezekiel (Ezekiel 1:4-29) and Simon Peter (Luke 5:8), Isaiah was devastated by self-loathing in the presence of the all-holy God. After the seraphim proclaimed, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” Isaiah said, “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:4). Even the seraphim showed that they were unworthy to gaze upon the divine glory, covering their faces with their wings.

God’s glory may be said to be “heavy” or “weighty”; the Hebrew word kabod literally means “heavy or burdensome”; Most often, the Scriptural usage of kabod is figurative (e.g., “heavy with sin”), from which we get the idea of the “weightiness” of a person who is honorable, impressive, or worthy of respect.

When the Lord Jesus became incarnate, He revealed both the “weighty” holiness of God and the fullness of His grace and truth (“and the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” [John 1:14; cf. 17:1–5]). The glory revealed by the incarnate Christ accompanies the ministry of the Spirit (2 Corinthians 3:7); it is unchanging and permanent (Isaiah 4:6-7; cf. Job 14:2; Psalm 102:11; 103:15; James 1:10). The previous manifestations of God’s glory were temporary, like the fading effluence of God’s glory from Moses’ face. Moses veiled his face so that the hard-hearted Israelites might not see that the glory was fading (1 Corinthians 3:12), but in our case the veil has been removed through Christ, and we reflect the glory of the Lord and seek by the Spirit to be like Him.

In His high priestly prayer, the Lord Jesus requested that God would sanctify us by His truth (i.e., make us holy; John 17:17); sanctification is necessary if we are to see Jesus’ glory and be with Him in eternal fellowship (John 17:21-24). “Father, I desire that they also, whom you have given me, maybe with me where I am, to see my glory that you have given me because you loved me before the foundation of the world (John 17:24). If the glorification of the saints follows the pattern revealed in Scripture, it must entail our sharing in the glory (i.e., the holiness) of God.

According to Philippians 3:20–21, our citizenship is in heaven, and when our Savior returns He will transform our lowly bodies “to be like His glorious body.” Although it has not yet been revealed what we shall be, we know that, when He returns in great glory, we shall be like Him, for we shall see Him as He is (1 John 3:2). We will be perfectly conformed to the image of our Lord Jesus and be like Him in that our humanity will be free from sin and its consequences. Our blessed hope should spur us on to holiness, the Spirit enables us. “Everyone who thus hopes in Him purifies himself as He is pure” (1 John 3:3).

Faith

Hebrews 11:1 tells us that faith is “being sure of what we hope for and certain of what we do not see.” Perhaps no other component of the Christian life is more important than faith. We cannot purchase it, sell it or give it to our friends. So what is faith and what role does faith play in the Christian life? The dictionary defines faith as “belief in, devotion to, or trust in somebody or something, especially without logical proof.” It also defines faith as “belief in and devotion to God.” The Bible has much more to say about faith and how important it is. In fact, it is so important that, without faith, we have no place with God, and it is impossible to please Him (Hebrews 11:6). According to the Bible, faith is the belief in the one, true God without actually seeing Him.

Where does faith come from? Faith is not something we conjure up on our own, nor is it something we are born with, nor is faith a result of diligence in study or pursuit of the spiritual. Ephesians 2:8-9 makes it clear that faith is a gift from God, not because we deserve it, have earned it, or are worthy to have it. It is not from ourselves; it is from God. It is not obtained by our power or our free will. Faith is simply given to us by God, along with His grace and mercy, according to His holy plan and purpose, and because of that, He gets all the glory.

Why have faith? God designed a way to distinguish between those who belong to Him and those who don’t, and it is called faith. Very simply, we need faith to please God. God tells us that it pleases Him that we believe in Him even though we cannot see Him. A key part of Hebrews 11:6 tells us that “he rewards those who earnestly seek him.” This is not to say that we have faith in God just to get something from Him. However, God loves to bless those who are obedient and faithful. We see a perfect example of this in Luke 7:50. Jesus is engaged in dialog with a sinful woman when He gives us a glimpse of why faith is so rewarding. “Your faith has saved you; go in peace.” The woman believed in Jesus Christ by faith, and He rewarded her for it. Finally, faith is what sustains us to the end, knowing that by faith we will be in heaven with God for all eternity. “Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls” (1 Peter 1:8-9).

Examples of faith. Hebrews chapter 11 is known as the “faith chapter” because in it great deeds of faith are described. By faith Abel offered a pleasing sacrifice to the Lord (v. 4); by faith Noah prepared the ark in a time when rain was unknown (v. 7); by faith Abraham left his home and obeyed God’s command to go he knew not where, then willingly offered up his only son (vv. 8-10, 17); by faith Moses led the children of Israel out of Egypt (vv. 23-29); by faith Rahab received the spies of Israel and saved her life (v. 31). Many more heroes of the faith are mentioned “who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies” (vv. 33-34). Clearly, the existence of faith is demonstrated by action.

According to the Bible, faith is essential to Christianity. Without demonstrating faith and trust in God, we have no place with Him. We believe in God’s existence by faith. Most people have a vague, disjointed notion of who God is but lack the reverence necessary for His exalted position in their lives. These people lack the true faith needed to have an eternal relationship with God who loves them. Our faith can falter at times, but because it is the gift of God, given to His children, He provides times of trial and testing in order to prove that our faith is real and to sharpen and strengthen it. This is why James tells us to consider it “pure joy” when we fall into trials, because the testing of our faith produces perseverance and matures us, providing the evidence that our faith is real (James 1:2-4).