7 Things That Make Us Weary In Well Doing (Article + Podcast)

Paul encourages us in Galatians 6:9 to not be weary in well-doing; I know, I know, easier said than done. I’ve identified seven culprits that can cause us to be weary of doing good, even in good times. Next week, I will follow up with a list of 9 Signs That You Might Be Weary In Well Doing. Indeed, these lists could be much longer, but they are a good starting point. So, here are seven things that make us weary in well-doing.

1. Discouragement 

I think it’s interesting that Elijah found himself in his darkest moment of depression immediately after witnessing fire fall from heaven (1 Kings 19:4).

2. Murmuring 

Time and time again, Moses had to deal with a murmuring congregation that would not trust God’s plan. It took a toll on Moses (Numbers 14:27). Be careful about spending too much time with murmurers and complainers because, eventually, it will impact your spirit.

3. Giants (Obstacles)

The entire Israelite army was reduced to hiding in fear because of one Goliath (1 Samuel 17). Scary obstacles still paralyze people today and will keep us from living victoriously if we aren’t careful.

4. Hypocrites 

We all know them! And they wear us out if we get too focused on them. They often come and go as if they are genuine, and just the weight of knowing who and what they really are causes frustration in the sincere Christian’s life. Don’t allow hypocrites to distract you from the genuine.

5. Slow Moving Miracles

When Jesus healed the ten lepers, he told them to go and show themselves to the priest, but their miracle was not yet apparent (Luke 17:11-19). As they walked in obedience, it became clear that a miracle had occurred in their bodies. Sometimes, miracles are slow-moving, and we must walk in obedience for a season without real proof of God’s power. This can be discouraging, but if we keep walking, we will see the miracle come to pass.

6. Strange Miracles

Jesus was often unorthodox in his methodology. It must have seemed strange when he spit in the mud and rubbed it on a blind man’s face (John 9:6). I mean, who wants to walk around city walls for seven days straight? But God sometimes does things in ways that seem odd to us. How many people have missed what God has for them because they faltered at His instructions?

7. Reoccurring Enemies & Familiar Battles 

The Philistines alone are mentioned 217 times in the Bible. Even after David killed Goliath and routed the Philistines, he had to fight them many times after that. Enemies and battles that seem to resurface repeatedly will wear us down over time. That temptation that you keep beating down only to face it again will cause discouragement. But remember, if God delivered you then, He can deliver you now.

The Extraordinary Significance of the Royal Priesthood of Believers

The apostle Peter makes a somewhat shocking declaration about the Christian life in the second chapter of his first epistle. Well, actually, he makes several fascinating declarations, but for now, we’ll mainly focus on one. With all its implications, contemporary Christians largely ignore this doctrine. The current religious atmosphere of flagrant biblical illiteracy probably explains why most Christians have barely noticed Peter’s inspired proclamations. Yet, the practical applications of this doctrine touch every area of daily Christian life. That little tirade aside, if you’re reading this, you aren’t the average person. Just knowing that you clicked on an article titled The Extraordinary Significance of the Royal Priesthood of Believers, which is like an anti-click-bait title, tells me that. So, thank you for reading and for caring about the things of God.

A Few Pertinent Introductions

Before plunging in, remember that the book of 1 Peter is a treatise on holiness. The apostle called Christians to “sanctify Christ as Lord” in their hearts so that believers might live and act as Jesus desires during their short time here on earth (1 Peter 3:14-18). Peter lived alongside Jesus for nearly three years, and during that time, he witnessed the perfect standard of holiness that we should aspire to achieve. But understanding the apostle’s inspired epistles takes a little studying, primarily because of his mixing and matching of metaphorical certitudes. Let’s take a closer look at that for a moment.

The Mixing of Metaphorical Certitudes

If I were to say, “You’re fast like a ninja.” That would be a simile. I don’t know any ninjas, and you’re probably not a ninja. I’m just comparing your hypothetical nimble footedness to that of an actual ninja. Technically, an accurate metaphor declares one thing to be another. It might not be literally accurate, but it is accurately literal. For example, you might describe someone as being “tender-hearted.” Their heart, hopefully, isn’t tender, but in a sense, their metaphorical heart is undoubtedly tender. You might think I’m just playing a bunch of word games, but understanding how the inspired authors used metaphors is vital for a serious student of Scripture. The Old and New Testaments are brimming with the mixing of metaphorical certitudes.

So, when the apostle declared Jesus to be the head of the royal priesthood (1 Peter 2:5), He did not mean that Jesus was like a High Priest but instead that He was the High Priest. Although Jesus was not a Levite nor an officer in the sacrificial altars at Jerusalem, He is literally our final High Priest. From Christ’s resurrection until now, there has never been another legitimate High Priest besides Jesus. Of course, many powerful revelations are attached to Jesus because He was simultaneously the sacrifice and the High Priest (1 Peter 1:18-20). How could that be? Well, He sacrificed Himself as the only unblemished human sacrifice that ever was or could be. He was the sacrificer (High Priest) and the sacrificee (unspotted lamb). The Creator became created so He could save us.

A Lot of Mixing & Matching

We’re almost ready to reveal Peter’s shocking revelation about the Christian life with all its various nuances and truths. But first, I’d like to acknowledge the significant metaphorical mixing and matching that Peter weaves throughout 1 Peter 2:4-9. He refers to Jesus as the “head cornerstone,” to us as “living stones,” and together we comprise the spiritual house of God or temple (1 Peter 2:8). If you’re counting those mixed metaphors, Jesus is High Priest, sacrifice, and the head cornerstone of the Church. You, I, and every other true Christian who was and is and is to come are living stones built upon and around Christ. That’s five mixed metaphors right there.

The revelation that Christians are living, breathing temples of the Holy Ghost is not unfamiliar in Apostolic circles. Remember, Peter emphasized holiness. Therefore, the implications of conducting ourselves as sacred temples, living vessels, or walking containers of the Shekinah glory of God are staggering. Historically, Pentecostals have instinctively understood that if we are God’s temples, we must carefully guard against defiling our bodies inwardly and outwardly. How hurtful it must be to God when we use our bodies, sanctified for His holy presence, in sinful ways. When sin overtakes a Spirit-filled believer, it is no less devastating to God than when the Babylonians desecrated the temple in Jerusalem centuries ago. However, Peter further stirred the pot by saying believers are “a holy priesthood” (1 Peter 2:5). Later, in 1 Peter 2:9, he called believers “a royal priesthood.” Therefore, Christians are metaphorically and absolutely a holy royal priesthood of believers.

A Royal Priesthood of Believers

By the way, that was the big shocking revelation! In a metaphorically literal sense, you and I are (assuming we’re saved) priests. If that doesn’t shock you, it’s probably because you don’t understand all the responsibilities of membership in a royal priesthood of believers. Peter was conveying the great privilege of our priestly duties while also suggesting the seriousness it entails. Jesus is the head cornerstone and the High Priest; we are temples and priests. Therefore, Jesus is below us as our foundation, and He is above us as our High Priest. He supports us from below, inspires us from above, and empowers us from within.

Similarities Between Old and New Testament Priests

It should go without saying that Peter was a Jew. Jesus, too, was a Jew. Their lives were immersed in the daily importance of the priesthood. One of the tremendous mental dilemmas facing modern Christianity is our slow divorce from our faith’s Jewish roots. Rather than conforming our understanding to the Jewish context of Scripture, we try to squeeze those Jewish contexts into our cultural comfort zones. Sometimes, this tendency causes only minor problems. But it often results in full-fledged gaping black holes of false doctrine. Or it leaves entire Scripture passages to be swept aside as irrelevant. Of course, there is an opposite error where people become obsessed with reverting to pre-Christ rituals and diluting the power of the cross. For example, and these topics can be explored deeply at another time, people who insist on keeping Old Testament dietary restrictions or demanding the Lord’s Day should be observed on Saturday rather than Sunday fall into that category. I’ve seen firsthand the devastating spiritual spirals resulting from those errors. However, I still maintain that our current Christian climate is in far more danger of completely divorcing itself from vitally important Jewish roots. Most people have almost no concept of what Peter meant when he called New Testament believers a “holy priesthood” (1 Peter 2:5) and a “royal priesthood” (1 Peter 2:9). We’re going to unpack exactly what that means moving forward. To do so, we will examine several astonishing characteristics shared between the Old Testament and New Testament priesthood. You’ll see that it’s virtually impossible to understand our duties as New Testament priests without an understanding of the Old Testament priesthood. Even though many of these truths might seem strange to our contemporary sensibilities, every early Jewish and Gentile saint understood these inferences instantaneously.

Must Be Born into Priestly Privilege

In the Old Testament, the priesthood had no licensing process. It wasn’t an open position that could be filled by anyone interested. God instituted the priesthood, giving Moses strict instructions that only Aaron and his ancestry could obtain the priestly office (Numbers 3:10). Because Aaron was a Levite, only the Levite lineage could participate in the privileged roles of the priesthood. God was serious about this rule. He said, “Anyone daring to assume priestly duties or privileges who is not of the house of Aaron and called of God who even comes near the holy things must be put to death” (Numbers 3:10). Old Testament priests were born into service. They were birthed into ministry and privilege. Like it or not. Fair or not. That was God’s command.

Likewise, Christians must be born into priestly privileges. There’s no shortcut around that requirement. Members of the royal priesthood of believers, which comprises the Church of God, are born into service. Otherwise, God considers you a stranger, an outsider, unworthy of handling holy things. Fortunately, your physical DNA has nothing to do with the birthing process. There isn’t a single human besides Jesus whose bloodline is pure enough to enter the New Testament priesthood. The new era of priests operates on a spiritual level unavailable to the ancient ones. The royal priesthood of believers requires a bloodline untainted by the fallen blood of Adam. Therefore, it would be humanly impossible for anyone to be accepted into the new order of priestly privilege. Unless, somehow, they could be born again.

That’s precisely what Jesus explained to Nicodemus in John 3:1-31. Interestingly, Nicodemus didn’t specifically ask Jesus about salvation. Instead, he expressed a willingness to believe that Jesus was sent from God (John 3:2). Jesus responded to that openness with a more profound revelation for Nicodemus to consider. Jesus affirmed that He was the “son of man” or the Messiah (John 3:13), and as the Messiah, He alone held the key to inheriting eternal life. The first fifteen verses of John 3 can be viewed as a series of questions and answers. Let me paraphrase the first question: “Are you here to bring in the kingdom?” Jesus’ first answer is, “You will never see the kingdom without being born again.”

Nicodemus serves as a warning to us that religious training without spiritual insight is useless. Jesus wasted no time getting to the heart of the problem. He told the teacher he must be born again or from above (anothen), a word which appears again in John 3:7 and John 3:31.[i] Today, even thoroughly secular people are familiar with the phrase “born again.” Pop icons like Rihanna sing the term born again as a stand-in for the idea of starting over. Sadly, when secular culture adopts, or some might say, hijacks, sacred religious terms, they effectively cheapen their intended meanings. The actual words describe a garment torn from top to bottom. Discussing the kingdom is useless unless God changes our hearts from the inside out. All devout Jews connected the Messiah with the kingdom; Jesus drove to the heart of the matter immediately. But for Nicodemus, born again was an unfamiliar, paradigm-shifting term. To belong to the heavenly kingdom, one must be born into it just as one is born into this earthly kingdom.[ii]

How to Be Born Again

While the people, timing, surroundings, and circumstances of a baby’s birth might be unique, indubitably, the birth process is the same for everyone. Correspondingly (and Jesus drove this point home several times), there’s only one spiritual birth process. Anyone can claim to be born again, but that doesn’t mean they’ve genuinely undergone a supernatural rebirth. In Matthew 7:21-23, Jesus described a category of believers who will not be saved even though they do incredible things in His name. They claim the family name but have not been born into it. And in a gut-wrenching crescendo, Jesus declared: I will profess unto them, I never knew you, depart from me, ye that work iniquity (Matthew 7:23).

So, the overwhelming, all-consuming, life-altering, eternity-defining question every human should obsess over is, “How can I be born again.” Finding the answer to that question is the most impactful thing you and I, or anyone else, will ever do. That’s why my brain can’t compute why so many people invest such small amounts of thought, time, and energy into this question. I mean, you need to be sure. Really, sure. But oddly, some folks spend more time studying Pinterest boards than the Bible. Ok. Alright. I digress.

Jesus was prophetically cryptic and intentionally vague with Nicodemus about the “how” aspect of being born again. He said, “Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). In this statement, Jesus echoed the ancient prophecies of Isaiah and Ezekiel (Isaiah 44:3-4, Ezekiel 36:25-27), reinforced the recent prophecy of John the Baptist (Matthew 3:11), and pointed forward to Peter’s seminal sermon on the Day of Pentecost (Acts 2:38). Keep in mind that Nicodemus was a religious leader, well versed in Scripture, and supposedly filled with spiritual insights. The text reads as if Jesus was mildly annoyed at Nicodemus’ lack of spiritual awareness. Because of that, Jesus spoke enigmatically to the doubting Pharisee. However, that doesn’t mean He wasn’t unmistakably clear to us, who benefit from hindsight.  

In John 3:8, Jesus said, “The wind blows where it wants to, and you hear the sound of it, but you don’t know where the wind comes from or where it is going. It’s the same with every person who is born from the Spirit.” The Greek word pneuma means “wind” and “spirit” interchangeably. I’ve read countless weak interpretations of what Jesus meant by that. Unsatisfying explanations that ignore the context of the New Birth. Clearly, Jesus was speaking precisely of the outpouring of the Spirit, which would occur on the Day of Pentecost in Acts 2. Not only is this evidenced by the “sound of a mighty rushing wind” (Acts 2:2) but also by the fact that they were all “filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance” (Acts 2:4).

I’ve written several times about how to be saved (here, here, and here). However, I’ve not addressed it meaningfully from the context of the New Birth. There’s a fair bit of bickering over how many “steps” are contained in the New Birth process or the plan of salvation. I usually describe the New Birth as a three-step process for illustration purposes mainly because that is in keeping with the Apostle Peter’s sermon in Acts 2:38: Repentance, water baptism in Jesus’ name, and the infilling of the Holy Ghost with the evidence of speaking in other tongues. Furthermore, it coincides spiritually with the death, burial, and resurrection of Jesus. Repentance is the death, baptism is the burial, and the infilling of the Spirit is the resurrection.

While all that is true, sometimes people are troubled that Jesus only mentioned two steps in John 3: Water and Spirit baptism. Let me tackle that briefly. First, the discourse with Nicodemus was intended to be understood after a period of time. The promise was still coming, and Jesus often used types and shadows in His teachings. Secondly, considering the New Birth in terms of steps is optional as long as the requirements are completed. For example, when Jesus spoke of water and Spirit baptism, He lumped repentance and water baptism into one category (water baptism). Technically speaking, you can’t have one of those things without the other. Just as the process of a physical birth might be categorized academically in a few different ways (labor, delivery, recovery, etc.), as long as the requirements are fulfilled and a baby is born, all is well.

Must Be Ordained into the Priesthood

Another fascinating shared characteristic between the Old Testament and our new priesthood is the role of ordination. God set apart the ancient priests and consecrated them for sacred service (Exodus 19:6, Exodus 28:1). In John 15:16, Jesus said, “I have chosen you, and ordained you, that ye should go forth and bring forth fruit.” I suspect most folks are a little hazy when defining what it means to be ordained. We know that preachers can be “ordained.” But even at that, most aren’t sure exactly what that means. Most modern Bibles translate the word ordained as “appointed.” Which is almost just as confusing. What does it mean that God ordains us?

To gain understanding, we have to dig into the origins and framework of the word ordained. The word translated “ordained” in John 15:16 is the Greek word tithēmi. Depending on the context, it has a wide range of possible meanings and applications. In its broadest application, tithēmi means literally and figuratively to place in a passive or horizontal posture, and thus different from others.[iii] That’s how we get various uses of tithēmi: Set apart, consecrated, appointed, established, fixed, ordained, or placed. Therefore, these gradients of the word ordained begin connecting the Old Testament idea of priestly appointment with our new believer-priesthood paradigm. Ordination is God setting us apart to be a holy people and sanctifying us so that we can be used in His service. God is making us holy and calling us to walk in that holiness. That was the hallmark of the Old Testament priesthood. It is ours today as well (Exodus 19:6, Exodus 28:38, Exodus 30:28-30, Leviticus 11:45, Leviticus 20:7, Leviticus 20:26, Romans 12:1, Romans 15:16, 1 Corinthians 9:13, Ephesians 5:27, 1 Peter 1:15-16, 1 Peter 2:5-9, 2 Peter 3:11). There’s a significant symbolism in the idea that by being laid prostrate before God we gain God’s approval. But it’s deeper than the physical act of lying prostrate before God. Although that is good and right, our complete inward submission to God’s will and authority over us pleases the Lord.

There is one more layer to the idea of being ordained by God. An ordained individual is someone sent forth as an authorized representative accountable to the sender. Therefore, New Testament believers are appointed and sent forth by Christ on a specified mission and with His authority.[iv] Similarly, the ancient priesthood was an authorized representative of God and was held strictly accountable to God. It should be intensely humbling to realize we represent the work of God to the surrounding world. Apostolic believers are authorized representatives of Jesus in this present world. With that extraordinary privilege comes the breathtaking reality that we are accountable to God and are specifically ordained to bring forth lasting fruit (John 15:16).

Must Be Anointed for the Priesthood

Old Testament priests were externally anointed for service with blood and oil (Leviticus 8:12-30). New Testament priest-believers are internally anointed with the blood of Jesus and the oil of the Holy Ghost (1 John 2:27). While the anointing was upon ancient priests, it dwells within the new priesthood. While ordination provides authorization, anointing provides empowerment that accompanies that God-given authority. To use an imperfect analogy, ordination is the badge, and anointing is the gun. To give authority without the power to use it would be silly and cruel. That’s why God has enabled and equipped His priests with Apostolic authority to operate in the realm of the Spirit. The oil of anointing covers our frailties, strengthens our weaknesses, enhances our abilities, and breaks yokes (Luke 4:18). Operating without anointing is like going to war without weapons, flying without wings, or singing without sound. It’s dangerous and ridiculous.

Must Be Cleansed for the Priesthood

There’s a reason the priestly anointing ceremony required oil and blood. As mentioned, the oil represented God’s empowering presence, but the blood represented the ceremonial cleansing of the priest’s sins. A bullock was sacrificed, its blood placed upon the altar’s horns and poured into the bottom of the altar for reconciliation between the priests and God (Leviticus 8:14-15). This should serve as a reminder that the closer a person gets to the presence of God, the more they are required to be cleansed of offending impurities. God did the cleansing. However, the priest was then required to walk worthy of that cleansing.

Contrary to most pop theology today, the New Testament requires the same cleansing and commitment from believer-priests. The blood of Jesus doesn’t give anyone a license to sin. You might say, “Well, grace covers my sin.” But consider what the Scripture says, “For the grace of God that brings salvation has appeared to all men” (Titus 2:11). So, in that sense, we are saved by grace because it was the grace of God that made salvation possible in the first place. But the passage doesn’t end there. It describes the role of grace in a believer’s life: Grace teaches us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world (Titus 2:12). Now it becomes apparent that the role of grace is that of a teacher or an instructor. It leads and guides us into righteousness and proper conduct before our savior. Titus 2:13 continues, “Looking for that blessed hope, and the glorious appearing of the great God and our savior Jesus Christ.” We should maintain a posture of anticipation as we wait for Jesus to return for His Church. Finally, Titus 2:14 brings all these thoughts together: Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. Do you see? God does the initial cleansing, the preliminary purification, pulling us out of this world and making us a peculiar priesthood, and we then must walk in that glorious privilege.

Must be Appropriately Clothed for the Priesthood

God’s ancient priests were given a very distinctive dress code (Exodus 28:1-43). They were carefully clothed for service. God commanded Moses to make “holy garments” for the priests (Exodus 28:2). Their unique clothing set them apart, made them easily distinguishable from non-priests, and had practical applications. It also kept them appropriately modest, contained typological spiritual meanings, and served as a physical reminder to the priesthood of the sacredness of their duties. God called those garments “glorious” and “beautiful” (Exodus 28:2). Unquestionably, the symbolic aspects of the priestly garments are no longer necessary now that Christ has fulfilled prophesy. However, a timeless moral part of their attire remains in effect today: Modesty.

Modesty matters to God, and therefore, it should matter to us. We see God’s emphasis on modesty due to sin way back in Edan (Genesis 3:21). Modesty permeates the Old Testament, deeply embedded itself into Israelite culture, and was inculcated into the priesthood. Contrary to popular opinion, the moral principles of modesty didn’t die out in the New Testament. Peter understood that perfectly when he, under the inspiration of the Holy Spirit, referred to believers as a “priesthood” (1 Peter 2:5-9). The nuances and implications of priestly modesty weren’t lost on the apostle. Consider this command to the priesthood in Exodus 28:42: And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach. For the priest, however, it was essential that his “nakedness” not be exposed, particularly when ministering before the people. Carelessness about how priests presented themselves to God would be tantamount to blasphemy.[v] For this reason, God insisted that priestly garments include “breeches” made of linen and covering the thighs for reasons of modesty.[vi]

God Defines Nakedness

To understand this better, let’s consider the biblical meaning of the word “nakedness.” In modern contexts, naked means to be completely undressed, totally exposed, and without any covering. Unlike contemporary English usage, nakedness in the Bible can refer to a range of undress from total nudity to being inadequately clothed (Job 22:6, Ezekiel 18:7, Matthew 25:36, 2 Corinthians 11:27). Even the more literal uses of the Hebrew and Greek terms for nakedness are loaded with figurative and symbolic meanings and allusions.[vii] The biblical images evoked by the word naked are many and varied. They include, among other things, original innocence, defenselessness and vulnerability, exposure and helplessness, humiliation and shame, guilt and judgment, and sexual impropriety and exploitation. Each of these nuances needs to be carefully identified in each scriptural context, although there may be some degrees of overlap.[viii]

So, for thousands of years, the Jews and most civilized Christian cultures, until recent decades, defined nudity as anything above the knee. Why? Mainly because that’s precisely how God explained it in Exodus 28:42. This modesty commandment was so vital that God threatened death as punishment if it were to be ignored (Exodus 28:43). Three more words from Exodus 28:42 need expounding on to understand God’s definition of modesty. First is the word “breeches,” from which the English word “britches” is derived. They were garments extending from the waist to or just below the knee or ankle, covering each leg separately. In many ways, they resembled modern trousers or pants.[ix] The word breeches itself contains a root word that means to “hide” or “cover-up.” [x] Second is the word “loins,” which would have already been covered by the priestly robe and tunic. It’s the Hebrew word moṯnayim, meaning waist or lower back.[xi] It refers to the area where you would comfortably wear a belt. And finally, the word “thighs” is crucial in this context. This is the specific area God commands to be covered or hidden from public view. It’s the Hebrew word yarekh, which refers to the portion of the leg from the knee to the hip.[xii]

The text makes the Hebraic assumption that the reader already realizes the necessity of keeping the hips covered for the sake of modesty. Therefore, the relevant lesson for the priesthood and us is that God considers showing anything above the knee to be nakedness and unholy. Furthermore, it should be noted that this standard of modesty was already understood and practiced in Israelite culture. God was dealing with exigent circumstances where nakedness might unintentionally or accidentally be displayed while performing a task, which adds even more gravitas to this standard of modesty because if God cares that much about accidental immodesty, imagine how He must feel about intentional immodesty. Of course, Exodus 28:42 isn’t the only place God defines the exposed thigh as shameful nakedness. God compared Babylon’s downfall to a woman’s shame in having her nakedness exposed when she bares her leg and uncovers her thigh (Isaiah 47:1–3).[xiii] The bottom line is that God gets to define what nakedness (or nudity) is and what it is not. Culture, especially sinful culture, has no authority to determine what is or isn’t modest for called-out believers.

The Morality and Righteousness of Modesty

Tucked away among the Songs of Ascent is Psalm 132:9: Let thy priests be clothed with righteousness; and let thy saints shout for joy. The priests who served in the presence of the Lord were His instruments for dispensing righteousness. Righteousness here signifies more than a relationship with God or some abstract figurative illusion of inward purity. It’s synonymous with salvation (2 Chronicles 6:41). The blessedness of God’s presence was represented by the priests “clothed” in their priestly garments, which resulted in great joy for the saints.[xiv] The outward garments of the priests were a visual representation of God’s moral character, royalty, and righteousness.[xv] To summarize, Old Testament priests were clothed for service in modesty and righteousness, with dignity and distinction, purpose and precision, and they were never to approach their sacred lifestyles casually. We, too, have a responsibility to represent righteousness in our clothing. Modesty is a moral imperative for the believer-priests.

Carnal Garments

Let’s approach this subject from another angle. Look at Jude 1:23: And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. First, notice that we are to “hate even the garment spotted (or stained) by the flesh.” That’s interesting, and we certainly need to know what that means. Jude 1 deals with false teachers and doctrines that “crept in unawares” (Jude 1:4). These ungodly men turned the grace of God into “lasciviousness” (Jude 1:4). Somehow, they made the grace of God sensual or lustful.[xvi] Jude 1:7 mentions the hedonistic sexual sins of Sodom and Gomorrah. In the next verse, Jude called these false teachers filthy dreamers who defile their bodies with debauchery and wicked imaginations (Jude 1:8). Two more times, Jude mentioned their ungodly lusts and sensuality (Jude 1:18-19). He gave various ways to deal with these backslidden evil teachers (Jude 1:20-23). While closing, he gave the admonition to “hate even the garment (of these teachers) spotted by the flesh (or carnality).” Loath as I am to quote John Calvin, he defines “garment spotted by the flesh” (Jude 1:23) as “anything that in any way savors of sin or temptation.” [xvii] The flesh-stained garments in Jude 1:23 are both literal and figurative. Carnal, immodest, flesh-displaying garments are defiling, and Christians should hate those garments.

Fascinatingly, much of the language in Jude 1:23 is direct quotations from Zechariah 3:2-4.[xviii] In that instance, a High Priest was snatched from the fire, and an angel of the Lord exchanged his filthy clothes for a change of clean clothes.[xix] Once again, the imagery evoked in both passages is figurative and literal. When people are saved, they will change how they dress, not because of legalism but because motives, agendas, and behaviors change when the heart and mind are purified. When God changes us, it is a comprehensive inward and outward transformation. It’s worth noting, although I’ve yet to find a commentary that makes the correlation, the imagery of outer clothing being changed by God in Jude 1:23 and Zechariah 3:2-4 also connects hermeneutically back to Genesis 3:21, where God clothed Adam and Eve.

Defiled Garments

In the middle of admonishing the church in Sardis, Jesus mentioned a remnant of believers that had not “defiled their garments” (Revelation 3:4). He said, “And they shall walk with me in white for they are worthy” (Revelation 3:4). The city of Sardis was famous for its textile industry yet most of the church had defiled garments.[xx] This is significant in John’s vision. In the Roman world, persons were identified by their clothing. Only the emperor and the patrician class could wear togas with purple. The equestrian class could wear red, and so on. A person’s clothing manifested the person’s nature to the world, and in many ways, it still does. John seems to play upon this feature of his world. A Christian’s “garment” was the outward witness of their faithful discipleship.[xxi] In the pagan religions, it was forbidden to approach the gods in garments that were soiled or stained. Soiling seems to be a symbol for mingling with pagan life.[xxii] The few people in Sardis who had not soiled their clothes were those who had resisted the temptation to accommodate their lives to the heathen customs of their neighbors, which most certainly included the way they dressed.[xxiii] Of course, inwardly, that remnant of believers in Sardis remained undefiled, but the obvious reference to clothing isn’t purely symbolic. Godly people wear clothing that differentiates them from surrounding worldly, carnal, defiled, pagan cultures.

Keep Your Clothes On

It’s overly simplistic, but I like how the Easy-to-Read-Version (ERV) renders Revelation 16:15:

Listen! Like a thief, I will come at a time you don’t expect. Great blessings belong to those who stay awake and keep their clothes with them. They will not have to go without clothes and be ashamed for people to see them.

The King James says, “Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame” (Revelation 16:15). Obviously, the primary notion here is that we are to always be ready for the Lord’s return. However, the subtext is that godly people must make modesty a priority.

Fundamentally, there are at least four essential elements of proper clothing for today’s priesthood of believers. One is modesty, as discussed above (1 Timothy 2:9). However, the remaining three are previously unmentioned concepts that deserve far more attention. Still, for now, they will receive only brief honorable mentions. The second essential element of godly clothing is the clear distinction of genders (Deuteronomy 22:5, Genesis 1:27). Men should dress like men and women like women. Thirdly, believers should avoid displays of vanity or pride in their adornment (1 Peter 3:3-5, 2 Kings 9:30). And fourthly, holiness demands a humility that rejects the wearing of gold and silver ornamentation, jewelry, piercings, and tattoos (1 Peter 33-5, Proverbs 7:10, Proverbs 33, 1 Timothy 2:9, Leviticus 19:28). These moral principles carry over from the Old Testament, find affirmation in the New Testament, and solidify the standard of holy attire for the new priesthood.

Priesthood is Held to Strict Standards of Obedience

Ancient priests were held to rigorous standards of obedience to God and the man of God (Moses, Joshua, etc.). They lived under the threat of death if they disobeyed the law intentionally or unintentionally (Leviticus 10:7). Of course, this was also true for people outside the priesthood. As the prophet Samuel rhetorically asked King Saul, “What is more pleasing to the Lord: Your burnt offerings and sacrifices or your obedience to His voice” (1 Samuel 15:22)? Without waiting for an answer, Samuel said, “Obedience is better than sacrifice, and submission is better than offering the fat of rams” (1 Samuel 15:22). New Testament priests are called to that same strict standard of obedience. Jesus affirmed this by saying, “If you continue in my word, then you are truly disciples of mine” (John 8:31). All the spiritual sacrifices in the world will never be an acceptable substitute for simple obedience to God’s Word.

Messengers Calling the Lost to Repentance

Yet another shared characteristic of Old Testament and New Testament believer-priests is their mandate to be righteous messengers calling the lost to repentance. Malachi 2:5-7, New Living Translation, describes the ancient priesthood’s mandate:

The purpose of my covenant with the Levites was to bring life and peace, and that is what I gave them. This required reverence from them, and they greatly revered me and stood in awe of my name. They passed on to the people the truth of the instructions they received from me. They did not lie or cheat; they walked with me, living good and righteous lives, and they turned many from lives of sin. The words of a priest’s lips should preserve the knowledge of God, and people should go to him for instruction, for the priest is the messenger of the Lord of Heaven’s Armies.

When you read that alongside the Great Commission, the similarities become striking: Go ye therefore, and teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you… (Matthew 28:19-20). I think many Christians have a default tendency to assume the Great Commission is mainly for pastors, missionaries, or evangelists. While it is undoubtedly for them, it is for all believers. Every member of the new priesthood of believers is mandated to be a messenger of the Gospel of Jesus Christ. We’re called to minister to faltering believers while keeping ourselves free from sin (Galatians 6:1). Teaching, sharing, and studying the Word of God with believers and unbelievers should be an intricate part of our identity and daily lives. Helping new disciples learn, understand, and obey the commands of Jesus is our great privilege and responsibility. Absconding from this obligation is a betrayal of God’s sacred trust.

Access to God Through the Offering of Sacrifices

The ancient Israelite priests are best remembered for their sacrificial duties. Every day, they sacrificed animals that could not take away sins (Hebrews 11:1). It was a repetitive, exhausting, bloody job. Thankfully, Jesus was the final sacrificial offering for sin (Hebrews 10:10). Therefore, we no longer must bring animal sacrifices to God. However, that doesn’t mean God doesn’t require spiritual sacrifices from His new royal priesthood of believers. This brings us back full circle to our original text, where Peter referred to us as a “holy priesthood” that should “offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5).

Spiritual sacrifices are acts of worship necessary for those who live in the Spirit—these spiritual sacrifices, as opposed to ritualistic sacrifices of old, transpose worship to a higher key. Whereas the Jewish sacrificial system required the worshiper to offer an animal or produce at the temple, life in the Spirit requires the worshiper to offer themselves. For those who bring something to an altar, the act of worship ends when the offering is consumed; for those who present themselves, the sacrificial act is just the beginning. The Christian is a “living sacrifice,” meaning worship is transferred out of the temple and into the streets. In short, the degree of personal responsibility is heightened for the one who walks in the Spirit instead of according to the law.[xxiv] Therefore, contrary to hyper-grace teachings, New Testament believers, in a certain sense, have more significant holiness requirements than the ancient priesthood.

The Body as a Spiritual Sacrifice

Romans 12:1 makes this distinctive command, “present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” The words “present” and “sacrifice” the Apostle Paul used here are purposefully reminiscent of Old Testament language. Before a priest in Israel could minister on behalf of others, he was obliged to present himself in a consecrated condition, and the sacrifices he offered were to be without blemish (Malachi 1:8-13).[xxv] The sacrificial language of Romans 12:1 also reinforces an earlier contrast made in Romans 6:13 between those who serve God and those who serve sin. The appeal to “offer your bodies” reminds the reader of the earlier injunction in Romans 6:13: “Do not offer the parts of your body to sin… but rather offer yourselves to God, as those who have been brought from death to life.” The heightened responsibility of the Christian not only involves a life of worship that extends beyond particular times and places of sacrifice but also entails a personal commitment to determine how such a life is to be lived. In contrast to Judaism, where the law prescribes righteous conduct, Christianity requires a greater degree of personal discernment.[xxvi]

God doesn’t compel and coerce a believer into presenting his body. He doesn’t corral him and bridle him like a horse and force him to obey. He implores him. He wants an unbridled sacrifice.[xxvii] Presenting our bodies as a living sacrifice represents a complete lifestyle change, involving both a negative and a positive aspect. Paul commanded, “Do not conform any longer to the pattern of this world” (Romans 12:2). Living according to the lifestyle of “the present evil Age” (Galatians 1:4, Ephesians 1:21) must now be put aside. Then Paul commanded, “But be transformed (literally, keep on being transformed) by the renewing of your mind” (Romans 12:2). The Greek verb translated “transformed” (μεταμορφοῦσθε) is seen in the English word “metamorphosis,” a total change from inside out (2 Corinthians 3:18). The key to this change is the “mind” (νοός), the control center of one’s attitudes, thoughts, feelings, and actions (Ephesians 4:22-23). As one’s mind keeps being made new by the spiritual input of God’s Word, prayer, preaching, and Christian fellowship, one’s lifestyle keeps transforming.[xxviii]

Alexander Maclaren astutely observed that Romans 12:1-2 provides “an all-inclusive directory for the outward life.” [xxix] The ancient sacrifices gave a sweet-smelling odor, which, by a strong metaphor, was declared fragrant in God’s nostrils. In like manner, the Christian sacrifice is “acceptable unto God” (Romans 12:1). The keyword for the life of a Christian is sacrifice. That includes two things—self-surrender and surrender to God. Just like a priest needed to be consecrated before he could offer sacrifices, we, too, must be inwardly consecrated before offering outward sacrifices to God. The Apostle Paul didn’t make the mistake of substituting external for internal surrender, but he presupposes that the latter has preceded. He described the sequence more understandably in Romans 6:13: Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. So, first of all, we must be priests by our inward consecration, and then, since a priest must have something to offer, we must bring the outward life and lay it upon His altar.[xxx]

Christian obedience means imitating God in holiness (1 Peter 1:15).[xxxi] Our holiness is made possible through Christ, who made us holy through His blood (Hebrews 13:12). The Holy Spirit sanctified us by separating us from evil and dedicating us to God when He gave us new life and placed us into the body of Christ (1 Corinthians 6:11). But that is only one aspect of our sanctification. Paul prayed that God would sanctify us “through and through” or “completely” (1 Thessalonians 5:23). There’s also a continuing aspect of sanctification in which we must cooperate. We must, as we’ve been discussing, present ourselves to God (Romans 12:1-2), and by the Spirit, pursue that holiness (dedication, consecration in right relationships to God and man) because, without holiness, no one will see the Lord (Hebrews 12:14). This is a holiness like the Lord’s, which the Holy Spirit helps us to achieve (1 Peter 1:15, 16).[xxxii] By the Spirit, we must keep putting to death the old life’s impulses and winning victories as we live for Jesus (Romans 8:1-14, Galatians 2:20, Philippians 2:12-13).

Recently, I read a quote from my friend, Reverend Coley Reese, “Learn to be a living sacrifice rather than an occasional offering.” [xxxiii] Doing that takes more than good intentions. It requires a complete lifestyle makeover. It’s often been quipped, “The problem with living sacrifices is that they keep crawling off the altar.” [xxxiv] That’s why holiness is a daily endeavor, a constant struggle, and incredibly vital. In his influential work What the Bible Says about the Holy Spirit, Stanley M. Horton makes this remarkable statement:

The whole work of sanctification is the work of the Spirit, which receives by far the greatest attention in the New Testament. It takes precedence over witnessing, evangelism, giving, and every other form of Christian service. God wants us to be something, not just to do something. For only as we become like Jesus can what we do be effective and bring glory to Him.[xxxv]

As I’ve read and pondered dozens of books and commentaries on the command to “present our bodies as living sacrifices, holy, acceptable unto God,” I’ve been struck by a collective inclination to gloss over the obvious meanings in the text (Romans 12:1). For example, it goes without saying that presenting one’s body to God includes the whole person, inward and outward. The body consists of the thoughts, intellect, soul, desires, etc. However, while presenting the body includes those somewhat intangible things, it does not exclude the outer elements of the body itself. The commentary by John Phillips, which I often find helpful, is typical of the omission I’m referring to. He mentions how when believers present their bodies as living sacrifices, they are changed morally, mentally, and motivationally.[xxxvi] Yet not once does Phillips mention a practical way the outward man is presented as holy to God. Sadly, Phillips is not unique in his handling of external sanctification.

Considering everything we’ve already examined concerning the priesthood of believers, hopefully, it’s becoming more evident that internal sanctification will produce outward fruits. We aren’t to be conformed to this world like playdough in the hands of a demonic creature (Romans 12:2). We are forbidden to allow ourselves to be fashioned (or patterned) by the fads, opinions, fashions, philosophies, and spiritual darkness of this world. A Spirit-filled believer’s life will not be molded from without but from within. That inward pressure from the Holy Spirit will change our outward fashions, expressions, conversations, operations, actions, inactions, and more. There will be a comprehensive external transformation in the life of a believer-priest. In other words, a consecrated holy lifestyle involves how a believer dresses, what they do and don’t ingest into the body, how they speak, what they watch and listen to, and where they do and don’t go. To suggest otherwise is a gross misrepresentation or misinterpretation of Scripture.

The Sacrifice of Praise

Hebrews 13:15 tells us to “continually offer the sacrifice of praise to God.” The writer goes on to identify the sacrifice of praise as the verbal praise of God’s name.[xxxvii] Hebrews 13:16 continues this theme of sacrifice, reminding us not to neglect giving, doing good, and sharing with others, for with “such sacrifices God is well pleased.” Included in this topic of sacrifice is the command to “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you” (Hebrews 13:17). The reference here is to religious teachers and not civil rulers.[xxxviii] So, Hebrews 13:15-17 lists three generalized areas of spiritual sacrifice for believer-priests: The uttered exaltation of Jesus’ name, the good work of giving, and obedience to spiritual authority. And while the three areas of spiritual sacrifice mentioned in this passage aren’t intended to be comprehensive, they are expounded on throughout the totality of Scripture.

The Selfless Sacrifice of Love

Ephesians 5:1 encourages us to work to be like Christ. Then we are told one of the ways to imitate Christ in Ephesians 5:2: Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor. We should imitate His sacrifice of love in our lives. The Apostle Paul pivoted from the self-sacrifice of Christ to the very opposite, the self-indulgence of the sinner (Ephesians 5:3–4), from agape love to its perversion, lust; he mentioned three manifestations of self-indulgence and love’s perversion. “Sexual immorality” and “impurity” comprehensively cover every kind of heterosexual (premarital and extramarital) and homosexual sin possible, all of which defile the conscience and destroy love. “Greed” describes the heart’s inner desire for one that is not rightfully theirs. It can also refer to sin in the sexual realm, such as coveting another man’s wife or someone else’s body for selfish gratification (Exodus 20:17, 1 Thessalonians 4:6). These three sins are not even to be mentioned or talked about among “God’s holy people,” so completely are they to be banished from the Christian community.[xxxix] The Bible is clear: Sexual immorality is contradictory to the selfless love of Christ-like people. Therefore, love encompasses more than what we do but also what we don’t do.

The Sacrifice of Evangelism

Evangelizing the lost is a spiritual sacrifice. The apostle Paul referred to his ministry to unbelieving Gentiles as a “priestly ministry” and “offering” (Romans 15:15-16). I believe that every action we take on behalf of evangelizing the lost is a pleasing sacrifice to the Lord. Everything, no matter how seemingly small, matters, whether it be giving for the sake of evangelism, inviting a stranger to church, teaching an impromptu Bible study, giving your testimony, tarrying with sinners in an altar service, or any number of other practical ways we participate in the sacrificial work of evangelism. For believer-priests, evangelism is a lifestyle and not just a liability.

The Sacrifice of Prayer

Acts 10:1 tells the story of a Roman army officer named Cornelius, a devout God-fearing man. He gave generously to the poor and prayed to God regularly. Acts 10:3-4, New International Version, details how an angel appeared to Cornelius, saying, “Your prayers and gifts to the poor have come up as a memorial offering before God.” In Revelation 8:3-4 an angel of the Lord is said to be “standing at the altar, holding a golden censor, that he might add incense to the prayers of the saints.” Using language reminiscent of Old Testament ceremonial, priestly duties, the New International Version says, “And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand” (Revelation 8:4). That fascinating terminology likens the prayers of believers to incense or memorial offerings that waft like a sweet-smelling aroma to the Lord. What beautiful timeless imagery of prayer that evokes in our minds. This helps us to remember that prayer is not only effective but also sacrificial.

The Perversion of the Priesthood & Invention of the Trinity

Time and attention spans don’t allow for a detailed dive into the historical perversion of the priesthood. However, it would be neglectful to cover the topic of believer-priests without addressing the elephant in the room – the Roman Catholic Church and its spinoffs. Arguably, one of the most tragic things that ever happened to Christianity was the supposed conversion of the Roman Emperor Constantine (306 A.D. – 337 A.D.). While we can be thankful the avid physical persecution of Christians ended under Constantine, the politically motivated doctrinal perversions he ushered in still plague us today. Christianity became the Roman Empire’s official religion during Constantine’s reign and continued with Theodosius (379 A.D. – 395 A.D.). As imperial largesse transformed Christianity in Rome, Constantinople, and Jerusalem, the view of the priesthood drew on Roman ideas of civic and pagan priesthoods and the pompous ceremonial aspects of the imperial court.[xl] Among the many foul doctrines concocted in the bowels of the ancient Roman Catholic Church, which remains firmly ensconced, is its insistence that an earthly priesthood of men is required to act as a mediator between God and humanity.

How could something so outrageous become so dominant? Simply put, the pressure of big government corrupted the official theologies of the Church through the usual suspects of compromise, power plays, intimidation, murder, and political marginalization. Once that powerful engine gained momentum, it just kept expanding until it reached a bloody culmination with the Crusades, governmental coups, serfdom, and religious persecution. Satan turned the so-called “Church” into the murderous regime it had endured in the Catacombs and Coliseums of Rome in the first two and a half centuries after Christ. A reformation was necessary and inevitable. But, the Protestant Reformation didn’t occur until the 16th century.[xli] The Protestant Reformation admirably emphasized and rallied around the biblical teachings of the “priesthood of believers.” Yet, while Lutherans would disagree, reforming all the perverted doctrines, traditions, and influences of the Catholic Church and its ilk took roughly another three centuries. It wasn’t until the emergence of Pentecostalism at the beginning of the 20th century that an authentic reformation began to take shape.

Another of many notable perversions that sprang like a poisonous tree from the soil of Roman Christianity is the doctrine of the Trinity. The dogma developed slowly over 200 years and continued to be refined in how it was explained for hundreds of years. Its development began with an attempt to understand the nature of God in terms of Greek philosophical concepts while rooted in Roman political soil.[xlii] As the lightening rod Presbyterian minister Robert Elliott Speer wrote at the turn of the 19th century: It is an unquestionable historical fact that the doctrine of the Trinity is a false doctrine foisted into the Church during the third and fourth centuries, which finally triumphed by the aid of persecuting emperors.[xliii] A tragic truism is that the same power brokers who conceived and mainstreamed Trinitarianism would have burned most modern Trinitarians at the stake for various perceived heresies. It’s sad to hear and read Trinitarians naively quote theologians (they reverentially refer to them as church fathers) who lived centuries after Christ as if they were just as inspired and inerrant as the Apostles and prophets. Trinitarians cannot legitimately be considered Apostolic, for the Apostles knew not of the nonsensical Trinitarian distinction of persons. Furthermore, the Apostles baptized exclusively in the name of Jesus and not with titles (Acts 2:38, Acts 4:12, Matthew 28:19).

Incredibly Amazing Priestly Privilege

People often ask what distinguishes Apostolic Pentecostals from other flavors of Christianity. And, of course, there’s no short answer to that question. However, an excellent explanation to begin with is the reality that the Apostolic Church is the result of continued Church Reformation. We genuinely believe in sola scriptura (Scripture alone). We’re unmoved by post-biblical historical doctrines or their bygone champions. Apostolics emphatically and passionately believe that all truth necessary for our salvation and spiritual life is taught explicitly or implicitly in the Bible. It’s been a hard fight, but the Apostolic Church miraculously reemerged from the ash heap of Church history while effectively, although often imperfectly, struggling to return to the Apostolic doctrines of the first Church founded by Jesus. Furthermore, Apostolic Pentecostals fully embrace their priestly privileges while acknowledging Christ as their final High Priest. With its Levitical priests and continual and inadequate offerings, the Mosaic Law was a shadow of Christ’s coming and once-for-all offering (Hebrews 10:1-4).[xliv]

Remember the thick temple veil that separated the most holy place (or holy of holies) from the holy place (2 Chronicles 3:14)? Only the High Priest was allowed to pass through that veil, and then only on the Day of Atonement (Leviticus 16:2). At Jesus’ death, the temple veil was ripped from top to bottom, illustrating that Jesus had obliterated the barrier separating humanity from the presence of God (Matthew 27:51, Mark 15:38, Luke 23:45).[xlv] A Levitical caste can no longer mediate between the sinner and his Judge. We may come boldly with loving confidence, not slavish fear, directly through Christ, the only mediating Priest. Of course, Jesus is a superior High Priest, or as Zechariah 6:13 prophesied, “a priestly King.” [xlvi] Because Jesus is superior in every way, believer-priests have incredible, unprecedented privileges. We can do something even the ancient High Priests only did once a year and even then, with great trepidation: Boldly enter into the holy of holies any time, day or night Hebrews 10:19-20). We have constant access, communion, and relationship to and with the presence of God. The blood of Jesus made these new priestly privileges possible once and for all.

In Conclusion

I’ve thoroughly enjoyed writing about the holy priesthood of believers. The beautifully intricate ways the Old and New Testaments complement and complete one another always astonish me. It’s so elegantly simple yet intensely profound. The perfection of it irrefutably proves the infallibility of the Bible. Each book, prophecy, revelation, precept, and illumination fit together like a hand into a custom-fitted glove. Of course, I know there is a danger of seeing correlations in Scripture where there are none. Still, we must fully integrate correlations into our daily Christian lives whenever they are well-defined. And the Bible is abundantly clear that believers today enter a holy royal priesthood via the New Birth. This new priesthood of believers gives us the ultimate privilege possible: The ability to step into the presence of God and have a personal relationship with Him. However, like all privileges, that privilege comes with significant expectations and responsibilities. Believer-priests must live holy lives separated from the defilements of this fallen world. They must reach, love, preach, and teach the lost. They must do the same for the saved. It’s a lifestyle of relationship with God, separation from the world, and daily spiritual sacrifice. It’s wild and exhilarating, all-consuming, transformative, and extraordinarily significant.


[i] Gangel, Kenneth O. John. B & H Publishing Group, 2000

[ii] Gangel, Kenneth O. John. B & H Publishing Group, 2000.

[iii] Strong, James. Strong’s Greek Dictionary of the New Testament. Accordance electronic edition, version 2.9. Altamonte Springs: OakTree Software, 1999.

[iv] NAS Topical Index. Accordance electronic edition, version 1.1. La Habra: The Lockman Foundation, 2000.

[v] Garrett, Duane A. A Commentary on Exodus. KEL. Accordance electronic edition, version 1.0. Grand Rapids: Kregel Publications, 2014.

[vi] Butler, Trent C., Chad Brand, Charles Draper, and Archie England, eds. Holman Illustrated Bible Dictionary. Accordance electronic edition, version 2.0. Nashville: B&H Publishing Group, 2003.

[vii] Cargal, Timothy B. Freedman, David Noel, Allen C. Myers, and Astrid B. Beck, eds. Eerdmans Dictionary of the Bible. Accordance electronic edition, version 3.8. Grand Rapids: Eerdmans, 2000.

[viii] Ryken, Leland, Jim Wilhoit, and Tremper Longman, eds. Dictionary of Biblical Imagery. Accordance electronic edition, version 2.2. Downers Grove: InterVarsity Press, 1998.

[ix] Wolf, H. J. Orr, James, ed. International Standard Bible Encyclopedia. Accordance electronic edition, version 2.5. Grand Rapids: Eerdmans, 1915.

[x] Wolf, H. J. Orr, James, ed. International Standard Bible Encyclopedia. Accordance electronic edition, version 2.5. Grand Rapids: Eerdmans, 1915.

[xi] Kohlenberger III, John R. and William D. Mounce. Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Accordance electronic edition, version 3.4. Altamonte Springs: OakTree Software, 2012.

[xii] Easton, Burton Scott. Orr, James, ed. International Standard Bible Encyclopedia. Accordance electronic edition, version 2.5. Grand Rapids: Eerdmans, 1915.

[xiii] Bernard, David K. Practical Holiness. Accordance electronic edition, version 1.2. Hazelwood, Missouri: Word Aflame Press, 1985.

[xiv] VanGemeren, Willem A. Psalms. EBC 5. Edited by Frank E. Gaebelein and J. D. Douglas. Accordance electronic edition, version 2.9. Grand Rapids: Zondervan, 1991.

[xv] NIV Biblical Theology Study Bible. Accordance electronic edition, version 1.2. Grand Rapids: Zondervan, 2015.

[xvi] Zodhiates, Spiros, ed. The Complete Word Study Dictionary: New Testament. Revised, Accordance electronic edition, version 1.3. Chattanooga: AMG Publishers, 1993.

[xvii] Macalister, Alex. Orr, James, ed. International Standard Bible Encyclopedia. Accordance electronic edition, version 2.5. Grand Rapids: Eerdmans, 1915.

[xviii] Keener, Craig S. The IVP Bible Background Commentary: New Testament. 2d; Accordance electronic edition, version 1.0. Downers Grove: InterVarsity Press, 2014.

[xix] Walton, John H. and Craig S. Keener, eds., NIV Cultural Backgrounds Study Bible. Accordance electronic edition, version 1.1. Grand Rapids: Zondervan, 2016.

[xx] NIV Biblical Theology Study Bible. Accordance electronic edition, version 1.2. Grand Rapids: Zondervan, 2015.

[xxi] Mulholland Jr., M. Robert. “Revelation.” Pages 399-606 in James 1–2 Peter Jude Revelation. Vol. 18 of Cornerstone Bible Commentary. Accordance electronic edition, version 2.1. Carol Stream: Tyndale House Publishers, 2011.

[xxii] Johnson, Alan F. Revelation. EBC 12. Edited by Frank E. Gaebelein and J. D. Douglas. Accordance electronic edition, version 2.9. Grand Rapids: Zondervan, 1981.

[xxiii] Beasley-Murray, George R. Revelation. New Bible Commentary: 21st Century Edition. Edited by D. A Carson, R. T France, J. A. Motyer, and Gordon J. Wenham. Accordance electronic edition, version 2.5. Downers Grove: InterVarsity Press, 1994.

[xxiv] Johnson, Van. Romans. Life in the Spirit New Testament Commentary. Edited by French L. Arrington and Roger Stronstad. Accordance electronic edition, version 1.5. Grand Rapids: Zondervan, 1999.

[xxv] Harrison, Everett F. Romans. EBC 10. Edited by Frank E. Gaebelein and J. D. Douglas. Accordance electronic edition, version 2.9. Grand Rapids: Zondervan, 1977.

[xxvi] Johnson, Van. Romans. Life in the Spirit New Testament Commentary. Edited by French L. Arrington and Roger Stronstad. Accordance electronic edition, version 1.5. Grand Rapids: Zondervan, 1999.

[xxvii] Phillips, John. Exploring Romans. John Phillips Commentary Series. Accordance electronic edition, version 1.6. Grand Rapids: Kregel Publications, 1969.

[xxviii] Witmer, John A. Romans. The Bible Knowledge Commentary. Edited by John F. Walvoord and Roy B. Zuck. Accordance electronic edition, version 2.7. 2 vols. Wheaton: Victor Books, 1983.

[xxix] Maclaren, Alexander. Expositions of Holy Scripture. Accordance electronic edition, version 1.3. Altamonte Springs: OakTree Software, 2006.

[xxx] Maclaren, Alexander. Expositions of Holy Scripture. Accordance electronic edition, version 1.3. Altamonte Springs: OakTree Software, 2006.

[xxxi] Packer, J.I. Wood, D. R. W., ed. New Bible Dictionary. 3d, Accordance electronic edition, version 2.5. Downers Grove: InterVarsity Press, 1996.

[xxxii] Horton, Stanley M. What the Bible Says about the Holy Spirit. Revised; Accordance electronic edition, version 1.2. Springfield: Gospel Publishing House, 2005.

[xxxiii] Reese, Coley (2023, November 6). This is a quotation of the entire post [Facebook status update]. Facebook. https://www.facebook.com/coley.reese/posts/pfbid02SUknCVgY5KA3KU2349S1wSCXp8uFEU7QtUhUCVm4xGLByUdyRJwyQ4X3w5f9kLaTl

[xxxiv] Harris, W. Hall, ed., The NET Bible Notes. 2nd edition, version 5.8. Nashville: Thomas Nelson, 2019.

[xxxv] Horton, Stanley M. What the Bible Says about the Holy Spirit. Revised; Accordance electronic edition, version 1.2. Springfield: Gospel Publishing House, 2005.

[xxxvi] Phillips, John. Exploring Romans. John Phillips Commentary Series. Accordance electronic edition, version 1.6. Grand Rapids: Kregel Publications, 1969.

[xxxvii] Dennis, Lane T. and Wayne Grudem, eds., The ESV Study Bible. Accordance electronic edition, version 2.0. Wheaton: Crossway Bibles, 2008.

[xxxviii] Barnes, Albert. Barnes’ Notes on the New Testament. Accordance electronic edition, version 2.2. Altamonte Springs: OakTree Software, 2006.

[xxxix] Adams, Wesley and Donald Stamps. Ephesians. Life in the Spirit New Testament Commentary. Edited by French L. Arrington and Roger Stronstad. Accordance electronic edition, version 1.5. Grand Rapids: Zondervan, 1999.

[xl] “Priesthood: Christian Priesthood.” Encyclopedia of Religion. Retrieved October 18, 2023, from Encyclopedia.com: https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/priesthood-christian-priesthood

[xli] Britannica, T. Editors of Encyclopedia (2023, October 29). priest. Encyclopedia Britannica. https://www.britannica.com/topic/priest-Christianity

[xlii] Berkhof, Louis. The History of Christian Doctrines. Grand Rapids: Baker, 1937

[xliii] Robert Spears, The Unitarian Handbook of Scriptural Illustrations & Expositions. London: British and Foreign Unitarian Association, 1883.

[xliv] Ryrie, Charles Caldwell, ed., The Ryrie Study Bible. Expanded, Accordance electronic edition, version 2.3. Chicago: Moody Press, 1995.

[xlv] Blum, Edwin A. and Jeremy Royal Howard, eds., HCSB Study Bible: Holman Christian Standard Bible. Accordance electronic edition, version 1.2. Nashville: Holman Bible Publishers, 2010.

[xlvi] Jamieson, Robert, A. R. Fausset, and David Brown. A Commentary, Critical and Explanatory on the Whole Bible. 1871, Accordance electronic edition, version 2.6. Altamonte Springs: OakTree Software, 1996.

Don’t Play Past the Bike

Recently my 4-year-old son was happily playing outside when I noticed that he had drifted down to the end of our driveway precariously close to the road. Hastily, I ran to him full of worry induced anger, and loudly reminded him that he is not allowed to play near the road. During my lecture, I noticed that his bike was conveniently located about halfway down the driveway between the house and the road.  In a moment of inspiration, I yelled, “Bubs, don’t play past the bike!” I repeated myself several times for emphasis and stepped away confident that he would stay on the right side of the bike, safely away from the dangers of the road. Not more than five minutes passed before I checked on him a second time and was shocked to see him standing at the edge of the driveway yet again. Frustrated that he had ignored my instructions and fearing for his safety I yelled, “Son, what do you think you are doing?  I said not to play past the bike.” He looked at me with big, innocent eyes and said defensively, “Daddy, I didn’t play past the bike!” It was then I noticed that technically, he had not played past the bike. Rather, he had cleverly moved it to the road keeping it in front of him the whole time.

My son had found what he thought to be an acceptable loophole in the system. In his mind, he had found a clever plan to get his way and keep me happy too. At the very least, he hoped to avoid getting in big trouble. I appeared to be the mean Daddy who didn’t want him to have any fun. But he forgot that there was a very important reason for the bike boundary; safety. My responsibility as a parent is to keep him safe first and happy second.

Like my son, we too try to cleverly move the boundaries that God has placed in our lives. We don’t want to be in direct defiance against God so we passively aggressively pick up the boundaries and carry them with us right into the very danger zone that God was trying to keep us from entering in the first place. It’s important to remember that God loves us. When God places boundaries in our lives He does it out of love. When God tells us to forgive our enemies (Matthew 5:44, Romans 12:17-21) it’s not meant to harm us; God knows that hatred and bitterness are cancers that will destroy our lives. When God commands us not to commit adultery (1 Corinthians 6:9, Matthew 5:27-28) and to maintain moral purity. He isn’t trying to keep us from happiness; He knows that immorality produces great heartache and faithfulness and commitment bring a lifetime of joy. Most of the time we know deep down that moving the landmark isn’t ok, but we do it anyway hoping that God won’t notice our disobedience. As we move into a new year let’s commit to obeying the voice of God rather than playing around with technicalities and looking for clever loopholes. Let’s remember the biblical admonition, “Remove not the ancient landmark, which thy fathers have set (Proverbs 22:28).”

The Difference Between Sheep & Goats

I gazed across a lush, green, undulating field that stretched as far as my eyes could see. This was somewhere in Wisconsin. I’d been driving for hours when I happened to notice farm signs peppering the little country roads. Growing up in a big city, I’d never seen large herds of… well, anything. So, I made a detour and found a farm. The sheep’s white contrasted sharply with the deep green of the fields. There were so many sheep that my untrained eye couldn’t count them. After a few minutes, a middle-aged farmer in stereotypical overalls and various layers of flannel called out to me with a thick Wisconsin brogue (they never pronounce the “g” at the end of a word). He was friendly and talkative in a quiet, hard-working midwestern way. Eventually, I asked him about raising sheep. “Sheep and goats,” he corrected. I didn’t see goats, so I asked, “Do you keep the goats somewhere else?” “Nah, they’re out there with the sheep,” he said. I squinted into the bright sunlight, still not seeing goats. Then, he added helpfully, “They’re hard to spot from a distance; they just blend in with the sheep.”

They Blend In

“When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. Then the King will say to those on his right, ‘Come, you whom my Father blesses; take your inheritance, the kingdom prepared for you since the creation of the world (Matthew 25:31-34).”

A common thread runs through the Old and New Testaments, which likens God to a shepherd and us as His sheep. Surveys show that Psalms 23:1, “the Lord is my Shepherd,” is the most well-known verse in the Bible. Jesus added several layers to this analogy, like ravenous wolves disguised as sheep (Matthew 7:15), people who try to sneak into Heaven without using the sheep’s gate (John 10:1) and introduced the concept of pastoral under-shepherds (John 21:16). All of these are just examples, of course. False prophets aren’t literally wolves, but they are cunning and dangerous like wolves. Nevertheless, the shepherding and animal comparisons Jesus used are remarkably relevant today.

I’ve found that, much like looking over that Wisconsin field and struggling to differentiate the sheep from the goats, from a distance, sheep and goats blend together in our churches too. Eventually, the goats act like goats, or you get close enough to tell, but they can coexist for a long time. Interestingly, Jesus doesn’t have trouble telling the difference, but rather than separating the herd right now, He’s waiting until judgment day. God is content to let the goats play like sheep until the final moment when hearts are revealed at the throne. Until then, our church communities have goats blending in with the sheep. Occasionally, goats paw the ground, show their horns, and reveal their true nature. That can be especially sad if, up to that moment, you believed they were sheep.

You Should Smell Like Sheep

If you can forgive a transparent moment, I want to share a story that dramatically impacted my thinking on this subject. Years ago, an individual began attending services regularly, our church was much smaller, and I was far more naïve. He was shy and troubled. It took a long time to get his background story. He already had the Holy Ghost, but his church background was impossible to follow. He’d just been to so many places of every denomination and creed. It’s no exaggeration to say I spent countless hours on the phone counseling, in-person fellowshipping, or teaching Bible studies with him. But, no matter how much time I gave him, it was never enough.

In the beginning, he was incredibly faithful. But a strange cycle eventually manifested of randomly disappearing for months at a time. He’d attend a random church for a few months and then show back up at our church with a story about how badly that other church had failed him. The first several times this happened, I chased him down (figuratively) to check on him and encourage him to get settled here. I called, texted, and even knocked on his door. I quit doing that, however. You see, I realized if he was going to be faithful, it would take a heart change, not just an encouraging word.

One day he showed back up at church and aggressively confronted me, shouting, “You should smell like sheep!” He said, “Jesus left the church to find the lost sheep, and you should too!” I was stunned and hurt. I let guilt wash all over me. Had I been wrong not to keep chasing and chasing and chasing? I mean, Jesus did talk about leaving the flock to find the one lost sheep. I stammered and told him all the sincere things I could think of to assure him I cared about his soul and did indeed want to be a good pastor. I agreed to meet him for coffee very soon. He never returned my calls, and I didn’t see him again for six months.

The evening after that verbal ambush, I spent a good deal of time in prayer about the situation. As pastors do, I replayed everything in my mind over and over again. Did I do enough? Was I approachable? Am I inadequate? How can I duplicate myself so I can give everyone all the time they need? Lord, help me be a better pastor. Lord, how can I meet the insatiable needs and overwhelming demands? Lord, I don’t want to be responsible for lost sheep. And God let me twist in the wind for a good while before gently saying, “your job is to feed sheep, not chase goats.”

Sheep Wander, Goats Run Away

Put aside the fact that the Parable of the Lost Sheep (Luke 15:1-7) is really a story about winning the lost and not about chasing stray saints. But regardless, good shepherds search for lost sheep and do their best to bring them safely back home. Tragically, sometimes the wolves, the goats, the elements, or all three have already taken their toll when a shepherd locates them. Here’s a little observation the Lord helped me unearth: Lost sheep may wander away and get hurt or lost, but goats run away and resist being brought back to the fold. When lost sheep see their shepherd, they are happy and relieved. Yes, they might be embarrassed or ashamed too. But mostly, they are thankful for the help. Goats, on the other hand, are defiant, angry, and defensive. A goat isn’t going to let you put him on your shoulders and take him home, as Jesus described in the parable.

Grazers & Browsers

Goats have a well-deserved reputation for eating anything in sight. Sometimes they chew it up and spew it out. There’s a classic episode of The Andy Griffith Show where Barney and Andy hilariously deal with a goat that had eaten a crate of dynamite. The last thing they needed was a goat with a belly full of dynamite, headbutting something and going kaboom in the middle of Mayberry. And while that may be ridiculous, it is believable because goats are browsers. They don’t feed on grass or low-growth vegetation like sheep. So, the green pastures mentioned in Psalm 23 aren’t all that exciting to goats. And that is a crucial difference between sheep and goats. Sheep are grazers. They are content with green grass and will follow shepherds who lead them beside “still waters.”

Goats don’t want a shepherd. They’re never full. They leave churches because they “aren’t being fed.” That’s rarely the case. They have an appetite for thorns and thistles. They like faux shepherds who promise something better, something more exciting, more relevant, than godly pastures and still waters. When that gets boring, or they realize how unsatisfying that diet is, they move on to another place. While that’s fine for actual goats, people with a goat nature Jesus described reject living water and the bread of life (yes, I know I’m mixing metaphors). This is partially because goats are discontented by nature. Sheep have learned, as the apostle Paul said:

…I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: everywhere and in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need (Philippians 4:11-12).

Interdependent & Independent

I get that being compared to sheep carries a stigma. We’ve all heard derogatory comments about “sheeple,” “herd mentalities,” and “lemmings.” In America, at least for most of its history, personal independence is sought after and celebrated. And Jesus certainly wasn’t suggesting that we’re all alike or that Christ’s followers are supposed to be robots, mindlessly going with the flow. On the contrary, the Gospel is intensely personal and intimate. Everyone must have a close relationship with the Great Shepherd, so much so that they recognize His voice (John 10:27). If anything, remaining with God’s flock in His pasture takes great individual intentionality, sincere thought, and an extraordinary understanding of the greater good. By the “greater good,” I mean that sheep willingly trade their independence for interdependence. Because, let’s face it, complete independence is a total fabrication. Everyone needs someone or something, and sheep have realized they want and need the Great Shepherd.

But here’s the thing, if you want the Great Shepherd, you must accept that you are also getting His undershepherds and His flock. So, gaining the Great Shepherd gives you exclusive access to His pastures but also excludes you from wandering back to old fields. There will be fences, parameters, and requirements. You may not always understand or even like them, but you trust the Great Shepherd sees dangers you cannot see. Sure, the flock might slow you down or cramp your style, and it might be tempting to wander off and do your own thing for a while. You might misconstrue Christian liberty as freedom from the responsibilities of the flock. The apostle Paul addressed this carnal propensity in his letter to the church in Galatia: For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love, serve one another (Galatians 5:13, ESV). The apostle Peter described our obligation to the flock this way: Have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind (1 Peter 3:8, ESV).

Goats are all about “my” and “me.” Sheep are focused on community, the “us” and “we.” Goats are constantly looking for advancement for themselves, while sheep look to enhance everyone. That’s why Jesus emphasized things like, “The last shall be first, and the first last (Matthew 20:16).” It’s counterintuitive, but putting others first is the best thing you can do for yourself. Let me show you something people miss who think they can accept Jesus while rejecting His undershepherds and flock. During Jesus’ most famous teaching, the Sermon on the Mount, He gave an example of how everyone should pray:

Our Father which art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation but deliver us from evil… (Matthew 6:9-13).

Did you catch it? Jesus didn’t say to pray, “My Father which art in heaven.” Instead, he said, “Our Father.” And don’t pray, “Give me this day.” Rather pray, “Give us this day.” Read the full prayer. Not once does Jesus use singular pronouns except when addressing the Father. Why? Because even in prayer, we must remember that we are part of a community more significant than ourselves. You can’t accept the Shepherd and reject your role in His flock. Sheep know this to be true.

Faithful & Playful

Even the flakiest, most undependable Christians take great comfort in knowing God is always faithful. I’m the first to raise my hand and say that what I probably love most about the Lord is that He will never leave or forsake me (Deuteronomy 31:8). In other words, God is never going to flake out on me. Yet, people who claim to be like Christ are often more playful than faithful.

It’s true that goats are more playful than sheep. This is because goats are more adventurous by nature. However, that doesn’t mean sheep aren’t playful. They are. They just don’t prioritize playfulness over faithfulness. Sheep know the ultimate goal is to hear the Great Shepherd say, “Well done my good and faithful servant (Matthew 25:23). Faithfulness always sounds boring until you need someone to be faithful to you. Likewise, loyalty seems mundane until you need loyalty.

Goats are not dependable. They’re terrible with follow-through. And they lack loyalty when the chips are down. But, oh, yes, they can be a lot of fun. Sometimes they’re a downright joy to have hanging around the sheep. But that playfulness quickly becomes annoying and occasionally destructive when faithfulness is required. Sheep, like having a good time. They need it and crave it. But they know when to take things seriously. They know how to listen for changes in their Shepherd’s tone. They’ve learned that fun at all costs isn’t worth the price.

Amiable & Onery

But, even with all that fun-loving independence, an orneriness lurks beneath the surface of a goat’s facade. The term “stubborn as a goat” exists for a good reason. Goats are indeed stubborn and hardheaded (literally). Goats are notoriously onery and rebellious. It’s their nature. Of course, some are more so than others. My grandfather would have called them cantankerous. Human goats are like that too. This puts them at odds with sheep, in opposition to undershepherds, and in trouble with the Great Shepherd.

While sheep are far from perfect, they have an amiable nature. They’ve learned to “strive for peace with everyone (Hebrews 12:14).” If it’s possible, and if they can do anything about it, they try to have peaceful relationships with everyone they encounter (Romans 12:18). This isn’t always easy. Still, it’s the will of the Great Shepherd, so they obey. After all, sheep don’t have to fight their own battles. Their Shepherd fights for them.

Shoats & Geeps

My daughter, our in-house animal expert, informed me that there are sheep-goat hybrids, usually referred to as “shoats” or “geeps.” I kid you not. The Bible never mentions these curious creatures. However, it does describe how every person has a war between two competing natures raging on the inside. You might say we’re all born with a goat nature, and the Holy Ghost gives us a new character. But even after receiving the Holy Ghost, we’re still a sheep-goat hybrid. That old goat nature desperately wants to take back control.

The apostle Paul lamented that the desires of the flesh are against the Spirit, and the wishes of the Spirit are against the flesh, for these are opposed to each other (Galatians 5:17). The apostle Peter called this inward struggle a war saying, “the passions of the flesh wage war against your soul (1 Peter 2:11).” Paul homed in on geeps that had transformed back into goats when he said: For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot (Romans 8:7, ESV). The transformation from sheep to goat and vice versa is always a possibility. Therefore, sheep must always be on guard, and goats have no choice but to repent or be lost.

Sturdy Stuff – A Poem

Faith is made of sturdy stuff
It doesn’t bend or break or rust
It dares walk on wind and waves
It shan’t forget to watch His face

Fear is made of evil stuff
It doesn’t love or laugh or trust
Never moving past the grave
Hiding joy beneath the dust

Hope is made of hearty stuff
It doesn’t run or stop or quit
Much too strong to just give up
Keeping flames of faith alit

Hate is made of filthy stuff
It doesn’t heal or help the hurt
Over time it just gets worse
Making pain grow in reverse

Love is made of potent stuff
Ever-changing hardened hearts
It’s tenacious, always tough
Holding on because it must

Lust is made of feeble stuff
Formed in muck of wicked minds
Etched on hands drenched in blood
Heartless, sinful, ugly, gruff

Joy is made of ardent stuff
It changes not with passing whims
Nor falls apart when skies grow dim
Always faithful, full of love

Should Christians & Pastors Be Involved in Politics with Superintendent David Tipton – Article + Podcast

Mississippi District United Pentecostal Church Superintendent David Tipton is passionate about Christians being involved in politics. So much so he’s written a great book called Faith, Freedom & Politics. It was an honor having him on the Apostolic Voice podcast (I’ve linked that episode below). You’ll enjoy that conversation. The topic is important enough to merit being condensed here. So, I’ve abbreviated the highlights of my conversation with Rev. Tipton for those who prefer to read.

In Christ, At Colosse

To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ (Colossians 1:2).

Tipton makes the case that, like the church at Colosse, saints are to be in Christ and involved in their region. That involvement should naturally include politics. My father used to say, “don’t complain about politics if you don’t vote.” That impacted me as a young man because our human nature does tend to complain about things we won’t work to fix. Biblically we have good precedents for involvement: Daniel was involved with the King at the highest level of political advisory, Joseph was elevated to the second most powerful political position in Egypt, and Nehemiah governed Judah while maintaining a positive influence with the king of Babylon who held them captive. Paul instructed us to “pray for those in government positions (1 Timothy 2:1-2).” And Jesus urged us to be good citizens and pay our taxes (Matthew 22:17-21). But of course, we have a higher citizenship in Heaven (Philippians 3:20), but that doesn’t excuse us from doing the right thing here on earth.

My Political Affiliation

I happily echo what Superintendent Tipton said in our interview, “my loyalties lie with Jesus Christ.” There will likely never be a politician who perfectly represents my biblical worldview. So, I strive to find the closest agreement possible. Like it or not, Christians are usually forced to vote for the lesser of two evils. Red or blue, elephant or donkey, I vote for candidates who are most likely to govern closest to my values. Therefore, my vote is not a full stamp of approval for their every action before or after they are elected. However, Tipton makes a valid point that shouldn’t be overlooked, “building a personal relationship with elected officials will help them remain more sympathetic to your values.”

All Politics Is Local

I’ve noticed that Christians will often become very animated about national politics. Yet, those same people are indifferent to their local elections and legislation. I’ll raise my hand and admit I’ve been that person. It’s easy to get swept into the electrifying current of national politics while simultaneously being lulled to sleep by local policymaking. However, Tipton reminded me that the average person is far more impacted by local policies than by federal ones. For example, COVID revealed much about how important it is for churches to have a good relationship with their mayor, sheriff, and county officials. As Tipton pointed out, “a local sheriff has tremendous power to help or harm.” It stands to reason that we should be active on the local level. If you’re like me, you might wonder, how can I cultivate relationships with local officials? Fortunately, Rev. Tipton gives some great advice on how to do just that.

Be A Friend

I’m abbreviating Rev. Tipton’s advice considerably, but this will give you a good overview of developing relationships with your local officials. First, if possible, begin relationships while officials are running for office. Tipton says, “If you only initiate contact after they are elected, you seem like an opportunist.” Look for local luncheons, speeches, prayer breakfasts, book signings, or gatherings where you can introduce yourself to candidates while they are seeking office. Be real. Be genuine. Be kind. Once a local politician has won office, make contact in person by visiting their office. Congratulate them and express your desire to help them wherever possible. Even if you don’t see eye to eye on most issues, try to find some common ground. Treat them like human beings in a frenzied media culture that dehumanizes politicians, and they will be grateful. Politicians are humans like you and me. As Tipton says, “they like to win and hate to lose. They don’t want to be embarrassed or mistreated.”

Once you’ve made that initial contact in person. Write them a letter expressing some kindness and a measure of support. Let them know you are praying for them and that you represent others who are doing the same. If you notice or hear about a situation a local official is dealing with, send them a note expressing concern. Remind them you are available if they need a safe person to talk with. In short, be a friend. It’s vital that you establish this relationship before asking for help, demanding change, or complaining about this or that. You are more likely to get results from someone who sees you as a friend than if they view you as an annoying stranger. Finally, be a person of integrity in that relationship. Please don’t use them for selfies or talk about your conversations with them to others. They need to know you are trustworthy and reliable. They need to know that they are talking only to you when they speak to you.

Issues of Great Concern

You may not care about or enjoy the American political process. And that’s ok. I get it. But you probably care deeply about the issues facing your family, church, and community. Those issues can only be resolved through the mechanism of politics. For example, the Mississippi District UPCI, under the direction of Rev. Tipton, played a crucial role in the legislation that overturned Roe vs. Wade and changed abortion laws for the better (you’ll want to listen to that testimony here). Religious liberty and freedom of speech are genuinely being threatened. Will we complain about it, or will we do something about it? I can tell you from personal experience that family law needs an overhaul, and public education needs total renovation. Mental health is tragically overlooked and underfunded in our communities. Crime and lawlessness are back on the rise in many sectors. Whether we realize it or not, business ethics and economics impact us all.

Christians care about these things. We detest racism. We’re not just against abortion. We’re for adoption (another area that needs deep reform). These issues and countless more should compel us to get involved as best we can, especially locally. Superintendent Tipton puts it this way:

If the church would be the redeeming force in the world, it must come to the realization that God’s love is for all men. A direct result of this is a deep-seated commitment to action in helping people, even if that means helping politically. It is vital for the church to move into the political process.

National Apostolic Christian Leadership Conference (NACLC)

Rev. Tipton is a founding leader and staunch advocate of the National Apostolic Christian Leadership Conference (NACLC). Their website is www.naclc.org. Individuals, churches, and districts can become members for $10.00 per month or $100.00 annually. Membership gives access to regular correspondence, initiatives, and materials relevant to Christian legislation and issues. Additionally, churches, districts, and ministries receive free membership in the Alliance Defending Freedom. The ADF team of nearly 100 attorneys can review documents, advise on related legal matters, and represent you if the case warrants. They focus primarily on protecting religious liberties from encroachment. The stated goal of NACLC is as follows, “to build a unified force of Apostolic Pentecostal organizations and believers that will influence local, state, and national policy.”

The Asbury Revival: A Word of Caution (Support Your Local Revival) with Timothy Hadden – Article + Podcast

I have to admit that the Asbury Revival hasn’t been majorly on my radar. I’m not super active on social media these days. By the way, cutting back on social media has been incredibly freeing for me. I have more clarity, fewer distractions, and more hope for humanity when not witnessing the daily media grime. Anyway, I’d seen a few clips here and there, but I didn’t start thinking seriously about Asbury until individuals began asking for my opinion. In that situation, I did what I often do: read what my friend Timothy Hadden had to say about it. In this case, he’s written two articles, Asbury Revival: A Cautionary Stance for the Church and Asbury Revival: A Follow-Up and Other Insights.

Apostolic Voice Episode 68

I was so impacted by those articles that I knew Tim needed to come and talk about it on the Apostolic Voice podcast (I’ve linked that episode below). We had a truly unscripted, from-the-heart, vulnerable discussion about a few concerns we share regarding some Apostolic verbiage surrounding the Asbury revival. I hope you enjoy it. If you’re enjoying Apostolic Voice, please leave us a five-star review on iTunes and give us a little encouragement. It means a lot. God bless.

Links Mentioned in Episode 68

    Praying in Tongues – Article + Podcast

    This article is an extension of a conversation between Dad and me on the Apostolic Voice podcast. I’ve included a link to that episode below. It’s a revelatory episode. Praying in tongues and praying in the Spirit is life-changing.

    Three Types of Tongues

    Much of the confusion surrounding talking in tongues comes from a failure to differentiate between the three types (or modes) of tongues described in Scripture. Most Pentecostals are so familiar with these types of tongues that they fail to realize it can confuse the uninitiated. Jesus prophesied about the first type of tongues, so there could be no doubt when it happened on the Day of Pentecost. He said signs would follow believers, and one of those signs is that “they shall speak with new tongues (Mark 16:17).” Of course, that happened in the Upper Room in Acts 2:4. But it happened on many other occasions, too, most notably in Acts 10:46 and Acts 19:6.

    This is often called the initial (or first) evidence that someone has received the Holy Ghost. It’s certainly not the only evidence that a person has received the Spirit. Many other confirmations follow (Galatians 5:22-23), but it is always the first indicator that a person has been filled with the Holy Spirit. The second type of tongues is a manifestation of the gifts of the Spirit (or spiritual gifts). The apostle Paul extensively deals with this mode of tongues in 1 Corinthians 12-14. This gifting is for the edification of the Church (1 Corinthians 14:5). It’s usually referred to as tongues and interpretation. When it happens, an individual under the inspiration of the Spirit will burst out loudly in tongues. When they have finished speaking in tongues, the Holy Ghost supernaturally gives another individual the interpretation of those tongues, and they say that interpretation out loud to the entire congregation. So, it’s a highly sacred moment to experience in person. The third type of tongues is sometimes called devotional tongues. But as we will see, it’s probably more accurate to call it praying in the Spirit. This third mode of tongues is the primary focus of this article.

    The Relationship Between Praying in the Spirit & Praying in Tongues

    Praying in tongues and praying in the Spirit go together like the shell, yoke, and egg. In other words, each element needs the other to be an egg. Prayer is designed to be done in the Spirit, and praying in the Spirit is inseparable from tongues. It all goes together. Indeed, praying in the Spirit plugs us into the power of God.

    Prayer is designed to be done in the Spirit, and praying in the Spirit is inseparable from tongues.

    Four Levels of Urgent Prayer

    I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men (1 Timothy 2:1).

    In 1 Timothy 2:1, Paul calls Timothy and us to four levels of urgent prayer, saying, “I exhort,” which is a serious word meaning to urge strongly. He continued, “therefore, that, first of all,” emphasizing that what he is about to say is the paramount urgency. Then he listed four levels of prayer: “Supplications, prayers, intercessions, and giving of thanks, be made for all men.” These four levels of prayer are meant to be interspersed throughout praying in the Spirit with tongues. Together they produce a depth that impacts “all” people – the whole world. Paul insisted that prayer has a supernatural impact on all the people and systems of the world.

    For clarity, let’s examine the four levels of prayer a little closer. First, supplication is probably the most familiar level of prayer to the average Christian. It’s our constant, unwavering, repetitive petitioning of God to answer requests or meet needs. This level of prayer is so familiar that our church services have specific times for prayer requests. Sadly, most people stay at this first level without ever moving to the next.

    Secondly, Paul mentions “prayers.” The Greek word he used is proseuchomani, a generic word for prayer that carries the connotation of an oratory.[i] Therefore, this kind of prayer includes a lifted voice. It’s also corporate and intended to be done with fellow believers. And while private prayer is undoubtedly biblical, communal prayer is too.

    “Intercessions” is the third level of prayer Paul mentions in 1 Timothy 2:1. Intercessory prayer is travail on behalf of another before God. The Greek word enteuxis, translated as “intercession,” means to access with familiarity and freedom, to interrupt with boldness.[ii] Intercessory prayer has the boldness to interrupt a process harming another individual. Those who enter the realm of intercession have liberty and familiarity with God, which produces results.

    Fourthly, Paul lists “thanksgivings” as a level of prayer. This can be thought of as praise breaks scattered throughout our interactions with God—prayer without praise profits very little. Praise will often take us to new levels in prayer. It’s good policy to praise God more than we petition God. Why would God answer new requests if we aren’t thankful for what He’s already done? As we give thanks, our faith increases, and we step into the supernatural with greater boldness.

    It’s good policy to praise God more than we petition God. Why would God answer new requests if we aren’t thankful for what He’s already done?

    Prayer & Supernatural Power to Defeat the Devil

    In prayer, we wrestle against “principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (Ephesians 6:12).” A few verses later, Paul describes the kind of prayer that is most effective against these forces of the devil. Not only does he reinforce the concept of prayer “levels,” but he also identifies the fifth level of prayer: Praying in the Spirit. Finally, he says, “Praying always (consistently) with all (using every kind of) prayer and supplication in the Spirit… (Ephesians 6:18).” Praying in the Spirit is powerful to defeat the enemy! Knowing this, we now need to understand what it means to pray in the Spirit.

    The Importance of Praying in Tongues

    For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful (1 Corinthians 14:14).

    Paul’s teaching is even more explicit here regarding praying in tongues. It is a supernatural depth of praying where the Spirit of God assists us as we pray. Praying in the Spirit ushers us into heavenly places (Ephesians 1:3). Your spirit intercedes in and through the Holy Ghost beyond your earthly ability to pray. Your own spirit prays supernaturally, without understanding, rather than your intellect. You might not know how or even what to pray, but when you are in the Spirit, there is a deep working of the Holy Ghost, empowerment, and a supernatural power between you and God in prayer. The Spirit isn’t controlling your speech but empowers your spirit to pray in the Spirit.

    Praying in Tongues for Personal Edification

    He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church (1 Corinthians 14:4).

    The New Living Translation accurately renders “…edifieth himself” as “…is strengthened personally.” Praying in tongues is personal, directed to God. Otherwise, it’s a Divine message to the church requiring interpretation (1 Corinthians 14:2). The “unknown tongue” in 1 Corinthians 14:4 is personal prayer. As with all tongues speech, such prayer is viewed as being “in the Spirit.” A personal strengthening (edification) comes exclusively from praying in the Spirit.

    Praying in tongues is personal, directed to God. Otherwise, it’s a Divine message to the church requiring interpretation (1 Corinthians 14:2).

    In the Spirit & Speaking in Tongues

    What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also (1 Corinthians 14:15).

    The King James Version’s rendering of “pray with the spirit” is awkward in two ways: First, “spirit” should be capitalized since it refers to the “Spirit” of God. Secondly, the word with isn’t even a possibility in Greek. Therefore, it should state, “I will pray in the Spirit.” With that understood, Paul again parallels being “in the Spirit” and “speaking in tongues.” Praying in tongues, like all speaking in tongues, is referred to as being “in the Spirit.”

    Interestingly, singing in tongues is revealed as a supernatural prayer level of joyous song unto God, not to men. This is precisely the same as the supernatural prayer levels mentioned by Paul in 1 Timothy 2:1 as distinct types of prayer. Paul meant for each of these levels to be intermixed – supplication, prayer, intercession, and thanksgiving with tongues (in the Spirit) and our native language (understanding).

    Praying in tongues, like all speaking in tongues, is referred to as being “in the Spirit.”

    Groanings: A Deep Level of Intercession

    26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God (Romans 8:26-27).

    Paul, in Romans 8:26-27, introduced a profound aspect of praying in the Spirit. He said, “the Spirit also helpeth (works with) our infirmities (frailties, weaknesses).” Then he gave the reason, “for we know not what we should pray for as we ought.” Perhaps nothing has ever been more accurate. How often do we pray with limited insight or knowledge? We can’t see the big picture. Many times, we don’t even know what the best outcome would be in a difficult situation. But the Spirit knows. Therefore, Paul said, “the Spirit maketh intercession for us (on behalf or in place of).” That intercession bellows from deep inside us as groanings. The English Standard Version says, “with groanings too deep for words.”

    Speaking in tongues is God giving the utterance. However, it’s your voice and tongue (Acts 2:4). So, it is with praying in tongues, the Spirit empowers your spirit to pray (1 Corinthians 14:14). The Spirit doesn’t do it alone, but helpeth, or jointly helps, that is, enables us to do what we can’t do! God intercedes for us through tongues and groanings. Not groanings alone, but tongues “with” groanings.

    Praying with the Help of the Spirit

    To be clear, it’s good to pray with understanding, which means to pray in your native language using your intellect to form meaningful words and sentences. However, a person’s intellect can only take them to a certain point in prayer. Our memories are flawed, our perceptions are skewed, and our comprehension is one-dimensional. We don’t even know exactly which demons have a stronghold in our region. We don’t know which specific powers need to be cast down. But the Spirit knows. We don’t know when an eighteen-wheeler is bearing down on our loved ones in real-time, but the Spirit knows. So, when we pray in the Spirit, the Spirit fills the gaps our weaknesses can’t close.

    When we pray in the Spirit, the Spirit fills the gaps our weaknesses can’t close.

    Final Thought

    The enemy desperately wants to eliminate praying in tongues from every believer’s life. And the reason is apparent. Praying in the Spirit brings a dimension of power into our lives that terrifies Hell. There are pressures from without and within the Church to pray in tongues less often. Resist that pressure with every fiber of your being. Be encouraged. Praying in tongues is not an inferior form of prayer. Rather, praying in tongues is a dimension of prayer that should be sought after and cultivated.

    Praying in tongues is not an inferior form of prayer. Rather, praying in tongues is a dimension of prayer that should be sought after and cultivated.


    [i] Mounce, William D. (Accordance electronic ed.). OakTree Software, 2011.

    [ii] (Revised, Accordance electronic ed.). AMG Publishers, 1993.

    What’s the Difference Between Godly Sorrow & Worldly Sorrow

    For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death (2 Corinthians 7:10).

    The Difference Makes the Difference

    In his second letter to the church at Corinth, the apostle Paul begins chapter seven by launching into a lengthy discussion about how to “perfect holiness” by “cleansing ourselves from all filthiness of the flesh and spirit (2 Corinthians 7:1)”. Inevitably, this dovetailed into a unique perspective on sorrow and repentance. Paul describes (and we’ll look closer at it in a moment) the difference between godly sorrow and worldly sorrow. It’s a vitally important distinction because one leads to spiritual death and the other to salvation. The difference makes the difference. We’ve all got to get this one right.

    Called to Stop Sinning

    The Bible teaches us that the Church is a called-out assembly. God has called us out of sin, and God has called us into holiness. We are supposed to be holy as He is holy (1 Peter 1:16). That standard is very high because God is supremely holy. You might be thinking that it is impossible to be sinless. And in a way, you’re right. However, the New Testament reminds us repeatedly that we are to be without sin (holiness). In fact, 1 John 2:1 pauses and says, “Stop sinning. Just stop it!”

    My little children, these things write I unto you, that ye sin not… (1 John 2:1).

    If you take the Bible and boil it down to its essence, the central theme is God’s grand plan to get humanity from sinfulness to sinlessness.

    Our Response to Sin is the Key

    It’s easy to start sinning, but it’s hard to stop. That’s basically been humanity’s problem from the beginning. For most people, defining what is and isn’t sin is problematic. Sin is so pervasive and normal that we don’t feel horrified by it. And if we don’t feel horrified by sin, we don’t think of it as all that bad. My struggles with sin have taught me that sin’s grip is hard to break. If you’re human, you have your own stories and struggles with sin too. I also know how enticing sin can be from the countless hours I’ve spent trying to help others find deliverance from every sin you can imagine. I’ve noticed through the years that the real issue isn’t that we have sinned (because we have) or if we will sin (because we will).

    The question that matters is, what will we do with our sin? How we respond to sin usually helps us stop or causes us to keep on sinning. Godly sorrow over sin produces genuine repentance, which allows the Holy Spirit to step in and empower us. Worldly sorrow leads to lackadaisical repentance, which only perpetuates sin in our lives. Worldly sorrow produces a self-sustaining cycle of sinfulness. Before highlighting the vital differences between godly and worldly sorrow, we must clear up an apparent contradiction in the Bible.

    Does God Cleanse Us, or Do We Cleanse Ourselves?

    Sin is a stain on our lives. God desires to present to Himself a glorious church, not having spot, or wrinkle, or any such thing (Ephesians 5:27). God is deadly serious about His church being holy and without blemish (Ephesians 5:27). That’s why we’re all in such desperate need of the blood of Jesus. Only His blood cleanses all the stains of sin. But do we cleanse ourselves, or does Jesus cleanse us? The passages below might be a little confusing at first glance.

    …let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2 Corinthians 7:1).

    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).

    To answer this question, we need to identify the context of these two verses. In the previous chapter, Paul clarifies his target audience, “for ye are the temple of the living God (2 Corinthians 6:16).” Clearly, Paul is talking about repentance to people who have already obeyed the Gospel and are in the Church. He’s referring to the ongoing process of sanctification (holiness), which requires continued repentance. We must skip forward to pinpoint John’s intended audience:

    These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life and that ye may believe on the name of the Son of God (1 John 5:13).

    So, it’s clear that John is writing about the initial salvation experience, when we first take ownership of our sinfulness, leading to repentance and obeying the Gospel. At that moment, God covers us with His blood.

    God’s Role & Our Responsibility

    At salvation, something compelling happens; when we repent, our sins are forgiven (1 John 1:9); at baptism, our sins are remitted (Acts 2:38); at the infilling of the Holy Ghost, we are empowered (Acts 1:8). God did the cleansing work at Calvary, and we stepped into that cleansing flow via obedience. However, regarding our continued walk with God, 2 Corinthians 7:1 clarifies that we must “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” In other words, God does the initial work. Then He expects us to put some effort into the process from that moment forward. To be sure, His Spirit comes inside to help lead, guide, comfort, correct, convict, strengthen, and encourage us along the way. But the infilling of the Spirit doesn’t remove our free will. After salvation, God expects us to exercise an often-overlooked fruit of the Spirit – self-control (Galatians 5:23).

    Sometimes I hear church folks say, “if only God would give me the power over this ____ sin.” But God has already given us His Spirit. He’s already cleansed us. So now we must cleanse ourselves daily. If we’re not careful, we’ll use God as an excuse for our continued sin. God cleanses us first, and then we are responsible for walking in that cleansing. That’s the process of sanctification or holiness. In answer to the original question: Does God cleanse us, or do we cleanse ourselves? The answer is that God does the major cleanse first, and then we step in and do minor cleansing as we continue our walk with the Lord.

    A Simple Illustration

    A simple, albeit imperfect illustration, may help clarify this concept. Roughly once a month, I take our family SUV to a full-service carwash. They detail our vehicle inside and out. I do that because they have the equipment, chemicals, and expertise that allow them to do a thorough cleaning that I’m not capable of doing. It’s almost like having a new vehicle when they get done. I didn’t do the cleansing. They did. But if I eat a bagel in the car and crumbs fall everywhere, I must clean that mess myself. Otherwise, I’ve wasted my time and money on that professional cleaning job. They cleaned it first in ways I can’t do alone. But I still have a responsibility to keep it clean. In much the same way, that’s how walking in holiness works.

    Problems in the Corinthian Church

    In Paul’s first letter to the Corinthian church, he is very forthright with them. The church was super messed up with big-time problems and significant sin issues. For example, a young man was having an affair with his father’s wife (1 Corinthians 5:1). Even more revolting, rather than the church being grieved. They laughed about the situation like it was a joke (1 Corinthians 5:2). Paul was so angry that he demanded that if the guy refused to repent, they should turn him over to Satan for the destruction of his flesh (1 Corinthians 5:5). That leaven of malice and wickedness would destroy the whole church if they didn’t deal with it correctly (1 Corinthians 5:7-8). All this background is essential because we can now understand 2 Corinthians 7:8-11 and answer the question: What’s the difference between godly and worldly sorrow?

    I’m Not Sorry That I Made You Repent

    8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. 9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance… (2 Corinthians 7:8-9).

    In the above verses, Paul was trying to let the church know that his first letter (1 Corinthians), with its strong rebuke, was not intended to make them feel sorry but was a call to repentance.

    …for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10 For godly sorrow worketh repentance to salvation not to be repented of… (2 Corinthians 7:9-10).

    In other words, when you have godly sorrow. It leads to godly repentance, and you don’t have to confess the same sin repeatedly.

    …but the sorrow of the world worketh death. 11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things, ye have approved yourselves to be clear in this matter (2 Corinthians 7:10-11).

    The Contrast

    In his unique way, Paul carefully contrasts these two types of sorrow. They both lead to outward repentance, but only one is genuine. The result of godly sorrow is a change in behavior and attitude. But worldly sorrow brings death. It certainly brings spiritual death, but in the immediate, it might mean the death of a marriage, a friendship, victory, blessings, spiritual power, or family relationships. Tragically, in extreme cases, it could culminate in an untimely physical death because of sin.

    For All That Is in the World

    Anything derived from the world is compromised, “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world (1 John 2:16).” Worldly sorrow is derived from either the lust of the flesh, the lust of the eyes, or the pride of life. So, for example, a person might feel sorrow for their sin because of the pain it produces. They feel that pain in their flesh, and that pain can be intense. It’s real! Emotional and physical pain caused by sin can become unbearable at times. And many people assume the remorse they feel because of their agony is genuine repentance. But if that remorse is a temporary emotion birthed from pain, it’s not godly sorrow.

    A second kind of worldly sorrow results from the lust of the eyes. People can be sorry because they see how sin has impacted their life; lost loved ones, broken relationships, wasted moments, embarrassments, and failures. Their kingdom might be crumbling before their eyes like a slow-motion nightmare. Consequences that used to seem so unlikely and distant come crashing into focus. They might think, “I’m going to lose my wife, kids, or job.” But ultimately, their focus is on their kingdom. Many people feel this kind of worldly sorrow and confuse it for genuine repentance. But true repentance is not self-centered. It’s God-centered.

    Thirdly, the pride of life produces another type of worldly sorrow. People may feel sorry because they are embarrassed that people can see their sins. They see their reputation going down the drain, their influence waning, or they feel disliked. Perhaps they want to be viewed in a more positive light. But the critical issue is their name. Again, the sorrow is selfishly motivated. Therefore, the resulting repentance is only skin deep.

    Me, Myself & I

    Worldly sorrow always brings the focus on me. It’s all about my feelings. My pain. My reputation. My happiness. But godly sorrow focuses on the fact that my sin has grieved God and others. Ephesians 4:30 warns us not to “grieve” the Holy Spirit. Godly sorrow is acutely aware that my sin has grieved the Holy Spirit. Godly sorrow isn’t just sorry because of sin’s consequences on my kingdom. It’s more concerned with God’s Kingdom. Godly sorrow isn’t worried about the reproach that I brought on my name but with the reproach that I brought on God’s name. As the prophet Nathan said to David after his horrific sin with Bathsheba, “You have brought great occasion to the enemies of the lord to blaspheme his name (2 Samuel 12:14).” Nathan was more concerned with how David’s sin would impact the world’s understanding of God than he was with king David’s reputation.

    Seven Characteristics of Godly Sorrow

    Paul doesn’t leave us with a nebulous definition of godly sorrow. 2 Corinthians 7:11 describes what godly repentance looks like in action. He lists seven things that accompany godly sorrow. Numbers are significant in the Bible, and the number seven represents completion and perfection. Therefore, it could be said that these seven things signify complete and perfect repentance.

    1. Carefulness

    Carelessness leads to sinfulness. A careful person is full of care, caution, and intentionality. Godly sorrow produces carefulness where casualness once reigned supreme. Decisions are weighed out and made thoughtfully. Every action is measured according to the Word of God. Godly sorrow refuses to blame sin on ignorance, incompetence, recklessness, or inattention to detail.

    2. Clearing of Yourself

    Godly sorrow doesn’t make excuses. It doesn’t blame other people or circumstances for sin. There’s no hiding, covering, manipulating, shifting, or maneuvering of responsibility. Worldly sorrow keeps things hidden and harbors secret sins and motives behind closed doors. Godly sorrow seeks to clear the air and clean the conscience. It thrives on transparency and always advocates for the truth to be displayed.

    3. Indignation

    Godly sorrow recoils at the thought of past sins. Old lifestyles aren’t viewed as the “good old days.” It doesn’t laugh at sin or find it entertaining. Carnal things that used to seem euphoric become repulsive. The thought of sin and evil produces anger, indignation, and disgust. Godly sorrow views sin as a vile thing to be detested. It doesn’t despise sinners, but it does hate sin. In much the same way as you would hate cancer while loving a cancer patient.

    4. Fear

    I’m always nervous when someone repents of a particular sin and says, “I know I’ll never do that again.” I’d much rather someone say, “I’m going to take every precaution possible to make sure I never fall into that sin again because I’m afraid of going back to that terrible thing.” You will take godly precautions when you have a healthy fear of a possibility. Furthermore, a little fear of the Lord is a good thing.

    5. Vehement Desire

    Godly sorrow is fueled by a fervent desire to serve God and avoid sin. Vehement means to show strong feelings. It’s forceful, passionate, urgent, and intense. It isn’t mellow, mild, or casual. Godly sorrow recognizes the seriousness of sin and its desperate dependence upon the Holy Spirit.

    6. Zeal

    The Greek word for zeal is spoudē, found twelve times in the New Testament. The primary meaning of zeal is “haste” or “diligence.” Meaning diligence in the sense of “earnest zeal.” It’s always used in the context of living out godly lives.[i] The idea is that godliness takes ongoing work and tenacious effort.  

    7. Revenge

    When godly sorrow is in play, everything in your being wishes you could return and fix the things sin has taken from you. So, in a certain sense, you are looking for revenge against the enemy of your soul. That’s why brand-new saints often get so on fire for God. They are avenging what the enemy stole from them when they were under the bondage of sin. Godly sorrow never looks longingly back toward Egyptian taskmasters.

    Final Thoughts

    It’s not hard to receive the Holy Ghost with the evidence of speaking in other tongues. But if you’ve been around an Apostolic church for a while, you’ve probably noticed that some people seek the Holy Ghost for weeks or even months without being filled. The apostle Peter didn’t say, “repent and be baptized, and you might receive the Holy Ghost (Acts 2:38).” He said, “you shall receive the gift of the Holy Ghost (Acts 2:38).” My experience has taught me that many people struggling to receive the Spirit are actually struggling with repentance. They might be sorrowful and going through the motions of repentance, but their sorrow is worldly and does not lead to life. Gently and lovingly, helping them to decipher the difference between godly and worldly sorrow can lead them to the breakthrough they need.


    [i] Renn, Stephen D., ed. Expository Dictionary of Bible Words. Peabody: Hendrickson, 2005.

    Divine Inspiration (What the Bible Has to Say for Itself)

    The Good Book

    The Bible is still the best-selling book of all time. It’s estimated that roughly a billion copies have been sold. That’s probably not entirely accurate. And it doesn’t consider the millions of free electronic editions available to the masses. Ironically, the Bible is more accessible thanks to the internet than ever. Yet, biblical illiteracy increases with each passing decade. Regardless, millions of people have a Bible on a shelf or hidden away in some forgotten drawer. Others treasure their Bible like gold and read it with sacred reverence. Grab ten people off the street, and you’ll get ten opinions about the Bible. However, if it’s not the whole Word of God, then it cannot be a good book.

    All or Nothing

    C.S. Lewis famously said that Jesus Christ was either “Lord, liar or lunatic.” Similarly, the Bible makes claims about itself incompatible with the idea of being just a good book of wisdom. The Bible is either the Divinely inspired Word of God or the silly ramblings of misguided delusional men. It’s either entirely true or the longest-running, best-coordinated con job in recorded history. Essentially, the Bible is an all-or-nothing proposition. If it’s genuinely from God, half-hearted attention will never suffice. And if it’s not, it’s the worst form of manipulative evil. No viewpoints in-between those two options are logical or possible.

    Divine Blessings

    Jesus said in Luke 11:28, “Blessed are they that hear the Word of God and keep it.” Regardless of race, denomination, or background, if you ask any Christian if they would like to have Divine blessings, they will answer, “yes.” And yet, you’d be hard-pressed to find large portions of them hearing and obeying the entirety of God’s Word. Most Christians have their candy stick verses or their preconceived dogmas. Sadly, most Christians ignore, overlook, or gloss over large portions of Scripture that seem extreme or inconveniently counter-cultural. Sometimes, they miss so many vital doctrines that their salvation is jeopardized. Others might slip into Heaven, but they miss tremendous blessings that otherwise would have been poured into their lives. Complete obedience to God’s Word is the key to accessing Divine blessings. There is no shortcut or substitute.

    What Does the Bible Have to Say for Itself?

    As I mentioned earlier, the Bible is either entirely true or a complete lie. But it’s impossible to remain intellectually honest without acknowledging the miraculous continuity of the Bible. Don’t forget that the Bible was written over a period of nearly 2,000 years by forty authors writing from three continents, and it maintains perfect uniformity of message. All sixty-six books comprising the Bible are united in perfect harmony and point exclusively to Jesus Christ, the true Author. Unlike the famed futurist Nostradamus, the Bible’s fulfilled prophecies are precise and uncanny. Scripture’s flawless internal consistency defies natural explanation. But rather than talking about the Bible, let’s take a close look at what the Bible has to say for itself.

    The Bible Lays Claim to Divine Origins

    20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2 Peter 1:20-21).

    Biblical authors were consistent in claiming that their words were not theirs. Holy men of old viewed themselves as vessels filled by God. They emptied themselves of the words poured into them by the Holy Ghost. If the Bible is not God’s divinely inspired Word, it is a fraudulent document filled with dribble. Of course, I believe the evidence proves (including my life interactions with it) that the Bible is true. However, the claims Scripture makes about itself are so radical that they demand complete acceptance or total rejection. Anything in between complete acceptance or total rejection is an intellectual cop-out. Partial approval or shallow half-hearted nods of respect aren’t compatible with the very nature of the Bible. In our culture plagued with near psychosomatic commitment issues, the biblical insistence upon total adherence is difficult to digest. However, it is the essence and the reality of what the Holy Writ requires.

    The Bible Lays Claim to Perfection

    The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple (Psalm 19:7).

    It could help to rephrase this claim in more understandable terms. The Bible lays claim to moral perfection. If Scripture is the divine Word of God, and if it is true that God is supremely just, then anything prescribed in His book is perfectly righteous. God’s Word sets the standard of right and wrong, good or bad, and so on. Therefore, even if our human sensibility is offended or confused, it does not make God’s Word imperfect. Humanity is corrupted by sin and does not easily comprehend genuine justice. We don’t perceive evil as precisely as we should. Meaning we are reliant upon the Bible to reveal moral Truths to us. Without the authoritative Word of God, humanity is left to its own misguided inward moral compass. Our understanding of good and evil has been tampered with by sin and by the sins of our fathers. We hide God’s Word in our hearts (Psalm 119:11) to replace our broken compass with God’s flawless GPS.

    The Bible Lays Claim to Sanctifying Truth

    Sanctify them through thy truth: thy word is truth (John 17:17).

    Without falling off a theological cliff, sanctification can be described as the process of being made holy. So how can one become holy? By living according to God’s Truth. And that Truth is contained in the Bible. Obedience to God’s Word is the only path to holiness. Anything less falls short of sanctification. All other versions of morality, although containing measures of truth, are not the Truth. Therefore, they fail to make one morally pure in the eyes of the Lord. It’s prudent to remember that God’s holiness is His most biblically acclaimed attribute. Our call to be sanctified through the Word is no insignificant thing. It isn’t just theological jargon or intellectual banter. It is a God-given imperative to be taken seriously.

    The Bible Lays Claim to Flawlessness

    Every word of God is pure: he is a shield unto them that put their trust in him (Proverbs 30:5).

    The word “pure” in the above Scripture comes from the Hebrew word yastsib, which means “true.”[i] However, in the more profound sense of the word here, it means “certain” or “reliable.”[ii] The distinction is important because God’s words aren’t just true at the moment they’re given. They are eternally reliable. This alludes to the prophetic surety of God’s Word. And to Its literal reliability in the past, present, and future. The Bible is eternally true. Its Truth doesn’t morph, degrade, or rescind. So, when the Bible speaks of the past, we can trust that it is true regardless of what current science might say. When the Bible tells of the future, we can believe it shall be so without reservation. When so-called modern “facts” contradict Scripture, rest assured that Scripture will stand vindicated.

    The Bible Lays Claim to Vitality

    For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Hebrews 4:12).

    Admittedly, despite the King James Version being the best English translation, it sometimes creates embarrassing moments for the modern reader. I can’t tell you how many years I took the word “quick” to mean that the Word of God is a fast-moving sword. And while it is true that the Word can and does often move quickly in a person’s life, “quick” is an Old English word for “alive.” The Holy Bible is living. As we interact with the Word, the Spirit of God moves in us and upon us. The Word doesn’t change but progressively reveals things to us as we interact. That’s why you can read the same verse a thousand times, and one day, you comprehend something that previously seemed mundane. As we humbly submit ourselves to the Word, it changes us from the inside out.

    The Bible Lays Claim to Salvific Exclusivity

    13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, thoroughly furnished unto all good works (2 Timothy 3:13-17).

    The Bible is crystal clear in the claim that it holds the exclusive plan of salvation for humankind. No other book, creed, faith, or culture has access to eternal salvation with God in Heaven. Universalism is the deceiver currently working to deceive the very elect. It might be tempting to buy the lie that many paths lead to God. For some, that sounds tolerant and exceedingly loving. However, it is not possible to believe the Bible and hold to universalism at the same time.

    Furthermore, for those who like to deny the relevance of the Old Testament in the New Testament era: When Paul declares that “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,” the New Testament was not yet completed or in circulation among the Church. The apostle was referring to the Old Testament. Indeed, the theological relevance of the Old Testament was affirmed by the teachings of Jesus and the apostles. All of whom referred back to the Old Testament in their preaching, teaching, and correspondence.

    The Bible Lays Claim to Unbridled Power

    Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound (2 Timothy 2:9).

    Undoubtedly the apostle Paul was a mighty man of God. He walked in power and authority. Yet, he was still just a man. He suffered unending trials and tribulations. Paul was aware that his multiple incarcerations might cause some to doubt the power of God’s Word. He quickly reminded fearful believers that while we might be bound, the Word of God is never bound. God’s Word bristles with unbridled power even in the darkest of times. It’s working even when we can’t see it. It’s moving even when we can’t feel it. There is no thwarting or diminishing the Word of the Lord. A particular comfort comes when we understand that our weaknesses and sufferings cannot bind the work of the Word.


    [i] “יציב,” Hebrew-Aramaic Dictionary of the New American Standard Exhaustive Concordance paragraph 3620.

    [ii] “י,” The Complete Word Study Dictionary: Old Testament 1613.