Welcome to our blog! We are living in a day and age where most churches are dimming their lights, to accommodate the darkness of this world.

Skewed, half and false Gospels are being preached from the pulpits and carnal Christianity has created their own god – A god who does not have any commandments, holiness, justice or wrath, but only love. Biblical teachings on truth and the reality of judgement and hell have also become “hate speech.”

As the elect of God, let’s separate ourselves from all the half-baked teachings and learn from each other, about the things the remnant in these latter days needs to know.

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Assurance of God’s Daily Provision


When we trust in Jesus Christ as our personal Savior, we become a child of God, one who is both born and adopted into the family of God. As such, we become the recipients of God’s personal care as a loving heavenly Father.

John 1:12-13 But to all who have received him—those who believe in his name—he has given the right to become God’s children 13 —children not born by human parents or by human desire or a husband’s decision, but by God.

Romans 8:15-16 For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.” 16 The Spirit himself bears witness to our spirit that we are God’s children.null

Galatians 3:26 For in Christ Jesus you are all sons of God through faith.

Matthew 7:7-11 “Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. 8 For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 9 Is there anyone among you who, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 11 If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! 12 In everything, treat others as you would want them to treat you, for this fulfills the law and the prophets.

As God is perfect, so His care must also be perfect and complete. The following overview covers some of the key areas of God’s personal care for believers in Christ as His beloved children. These are truths that are of special importance to new believers.

The Promise That God Cares

As children of God, all believers become the personal responsibility of an all wise, sovereign, and all powerful God, who, as a heavenly Father, cares in an infinite way for each one of His children. The promise of 1 Peter 5:7 flows out of the exhortation of verse 6 and should be understood and applied in this context. Let’s focus on three aspects of this promise: the responsibility, the root, and the reason.

1 Peter 5:6-7 And God will exalt you in due time, if you humble yourselves under his mighty hand 7 by casting all your cares on him because he cares for you.


The promise of God’s care comes out of the preceding verse and the command, “Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time.” This is a call for a willing subjection or submission under God’s sovereign authority and omnipotence. In the Greek, the verb is a command and is in the passive voice. Rather than “humble yourselves,” it means “be humbled,” or “allow yourself to be humbled.” The context in 1 Peter is that of persecution and suffering for the name of Christ during our sojourn on this earth. Suffering is a training tool that God uses, like the blast furnace used by a refiner of fine metals, to purify and develop our faith. This is a humbling process in that it causes us to live more and more in dependence on God. For the refining concept, note 1 Peter 1:6-9.

6 This brings you great joy, although you may have to suffer for a short time in various trials. 7 Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed. 8 You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, 9 because you are attaining the goal of your faith—the salvation of your souls.

The pride of man is best seen in his determination to live by his own solutions in independence of God. As an illustration, when under persecution, man’s tendency is to strike back or in some way to take matters into his own hands rather than rest his life under the mighty hand of God. Peter points us to the Lord Jesus as the perfect example of submission and humility in 1 Peter 2:21-25. By the command of verse 6, he is exhorting us to allow God to humble us through the sufferings of this life.

1 Peter 2:21-25 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He committed no sin nor was deceit found in his mouth. 23 When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly. 24 He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. Byhis wounds you were healed. 25 For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls.


The root for true submission under God’s might hand is seen in the words, “casting all your anxiety upon Him.” We might paraphrase the text, “Be humbled … by casting all your anxiety upon the Lord.” This is more evident from the construction of the Greek text than the English, but this is the meaning. Casting our care on the Lord becomes the foundation and the means for the humbling process that needs to take place.

Furthermore, in the Greek text, “all your anxiety” is really, “the whole of your anxiety or care.” The idea is not that we are to cast each of our worries on the Lord, but that we need to come to the place where we have placed our lives, with all its burdens, concerns, and fears, into His loving and capable hands. Rather than take matters into our own hands, rather than try to manipulate and control others and our circumstances, we are to resolve to rest our lives in God’s care, purposes, and timing. When we truly do this, we are able to submit ourselves under God’s mighty hand to work out His sovereign purpose. When this is not the case, we will invariably exalt ourselves by trying to manipulate the circumstances of life, especially when under suffering and persecution.

In 1 Samuel, God appointed David to be king in place of Saul because of Saul’s disobedience (cf. 1 Sam. 15-16). Saul was a man who, rather than trust his life under the mighty hand of God, consistently sought to take matters into his own hands. He was a manipulator and a controller, and there is a lot of this Saul-like character in each of us. God did not want David to be like a Saul, so He used Saul and his persecution of David to take the Saul-like character out of David. On two different occasions, Saul threw a spear at David to kill him. What was Saul attempting to do? He was seeking to manipulate and control his own destiny. He was refusing to submit to God’s will. And what did David do? Did he pick up the spear and throw it back at Saul? No. Casting the whole of his care on God, he submitted his life under the mighty hand of God. He ducked and slipped away (see 1 Samuel 18:10-20).


The reason we are to submit and cast our cares on the Lord is seen in the words, “for He cares for you.” Literally, the Greek text reads, “because to Him it is a care concerning you.” This means you and I are His personal concern. We matter greatly to God. Why worry then if we are God’s personal concern? To fail to trust in God’s care is in essence an act of self exaltation. It is to act as though we care more than God and can do what God cannot do. Or it is to say, we are afraid of what God will do; we don’t want to trust Him with our life. He may take something away that we think we need. If God did the maximum for us in that He spared not His own Son, how much more will He not care for us as His redeemed children?

Romans 8:32 Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things?

Romans 5:8-11 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 9 Much more then, because we have now been declared righteous by his blood, we will be saved through him from God’s wrath. 10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 11 Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

The Promise of Provision for All Our Needs

Since God is concerned for each of us as His redeemed children, the Apostle Paul assures us this concern certainly extends to our basic daily needs (but not our greed). The Apostle wrote, “And my God shall supply all your needs according to His riches in glory in Christ Jesus” (Phil. 4:19). This promise was made in connection with the financial support the Philippians had sent to Paul for his missionary ministry. He was assuring them that their giving would never be their lack. God would supply their needs, and the reason for His supply, was nothing less than “His riches in glory by Christ Jesus.” Governing God’s provision is nothing short of the wealth of what God has done for us in Christ. Again, Romans 8:32 comes to mind.

The Lord Jesus gave an exhortation against anxiety regarding our daily needs. He focused on the fact of God’s personal care for our basic needs in Matthew 6:25-34. Three times He tells us “do not be anxious” (6:25, 31 and 34). Five times questions are asked that are designed to show the foolishness of anxiety.

Matthew 6:25-34 “Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 26 Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are? 27 And which of you by worrying can add even one hour to his life? 28 Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. 29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 30 And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith? 31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 32 For the unconverted pursue these things, and your heavenly Father knows that you need them. 33 But above all pursue his kingdom and righteousness, and all these things will be given to you as well. 34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.

Why is anxiety foolish? It is foolish because it is futile in view of the Father’s loving care and knowledge of our needs (cf. 6:25, 26, 27, 28, 30). He teaches us such worry is the product of being people of “little faith.” Worry is the product of failing to reflect on the fatherly care God must have for us as His people since He shows such wonderful care for the birds of the air and the lilies of the field. Finally, He shows that due to God’s loving care and the temporary and evil nature of this world, our greatest priority and concern must be the spiritual (6:33-34).

The Promise of Provision Through Prayer

As members of God’s family, all believers have direct access to God as their heavenly Father through their Great High Priest, the Lord Jesus Christ. While God knows our needs before we ask (Matt. 6:32), and is intimately concerned, we are, nevertheless, to take our needs and those of others to God’s throne of grace in prayer.

Hebrews 4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help.

1 Peter 5:7 by casting all your cares on him because he cares for you.

Matthew 7:7-11 “Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. 8 For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 9 Is there anyone among you who, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 11 If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

1 John 5:14-15 And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. 15 And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.

Philippians 4:6-8 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 7 And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus. 8 Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.

Since God knows and cares, why pray? Because God has chosen to work in our lives through prayer. James 5:16 tells us the fervent prayer of a righteous person accomplishes much.

  • · Prayer is a vehicle of fellowship.
  • · Prayer is an evidence of faith or a spirit of dependence.
  • · Prayer is also a means of focusing our hearts on the Lord, His purposes, and His care.

Many of the Psalms are lament or petition Psalms. In them, we often find they begin highlighting a condition of trouble, sometimes even in a spirit of despair or frustration over the problems the author was facing. In the process of the Psalmist’s prayer to God, however, as he takes his burdens to the Lord, he also gets his eyes on God’s person, God’s principles, and God’s promises. As he does this, he gains a new outlook. The Psalms then finish in a spirit of confident expectation and joy in the Lord. God had not changed, but the Psalmist had been changed through the process of prayer (cf. Psa. 3:1-8; 5:1-12; 6:1-10; 7:10, 13). When our hearts are truly seeking God, prayer becomes a place where God is able to change us and mold us to His will.

Prayer is where we confess sin, give thanks and praise to God, and make our needs known in specific requests. But our greatest need is to be conformed into the image of God’s Son, the Lord Jesus. The Lord promises that God, as a father kind of God, will not give us a stone if we ask for bread, nor a snake if we ask for a fish. In His perfect love and wisdom, He only knows how to give what is best to us. But we must understand that what we think of as bread or a fish, may in reality be a stone or a snake. This is why God often does not answer our requests with a yes, and why our prayer needs to be conformed to His will. Matthew 7:9-11.

James 4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.

This requires time and is perhaps why the Lord gives the three pictures of asking, seeking, and knocking in Matthew 7:7-8.

Prayer is not just a matter of asking, but of seeking God’s direction and will, and waiting on Him just as one knocks and waits at the door for someone to hear and open the door. Keep asking, be patient, and be sure to ask what God’s will is in the matter. Is what I am asking really what is best according to God’s purposes and wisdom?

Hindrances to Prayer

The following is a list of some things that hinder our prayer life:

(1) Maladjustment to the Holy Spirit.

John 4:22-23 You people worship what you do not know. We worship what we know, because salvation is from the Jews. 23 But a time is coming—and now is here—when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers.

Jude 20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit,

Ephesians 6:18 With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and requests for all the saints.

Psalm 66:18 If I had harbored sin in my heart, the sovereign Master would not have listened.

Ephesians 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

1 John 1:9 But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.

(2) Maladjustment to the Word of God (cf. also Ps. 119)

Proverbs 28:9 The one who turns away his ear from hearing the law, even his prayer is an abomination.

John 15:7 If you remain in me and my words remain in you, ask whatever you want, and it will be done for you.

(3) Failure to pray in faith.

Matthew 21:22 And whatever you ask in prayer, if you believe, you will receive.”

1 John 5:14-15 And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. 15 And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.

James 1:5-7 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 7 For that person must not suppose that he will receive anything from the Lord,

Hebrews 11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

(4) Failure to ask because of a spirit of self-dependence.

James 4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;

(5) Failure to ask from the right motives, without concern for God’s will.

James 4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.

James 4:15 You ought to say instead, “If the Lord is willing, then we will live and do this or that.”

1 Corinthians 4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power.

Matthew 6:10 may your kingdom come, may your will be done on earth as it is in heaven.

Matthew 26:42 He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.”

(6) Failure to endure, fainting under pressure.

Luke 18:1 Then Jesus told them a parable to show them they should always pray and not lose heart.

1 Samuel 27:1-3 David thought to himself, “One of these days I’m going to be swept away by the hand of Saul. There is nothing better for me than to escape to the land of the Philistines. Then Saul will despair of searching for me through all the territory of Israel and I will escape from his hand.” 2 So David left and crossed over to King Achish son of Maoch of Gath accompanied by six hundred men. 3 David settled with Achish in Gath, along with his men and their families. David had with him his two wives, Ahinoam the Jezreelite and Abigail the Carmelite, Nabal’s widow.

Isaiah 40:31 But those who wait for the Lord’s help find renewed strength; they rise up as if they had eagles’ wings, they run without getting weary, they walk without getting tired.

(7) Wrong relations with people, an unforgiving spirit.

Mark 11:25-26 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will also forgive you your sins.”

(8) Pretentious praying, praying to impress people.

Matthew 6:5-8 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues and on street corners so that people can see them. Truly I say to you, they have their reward. 6 But whenever you pray, go into your room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 7 When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 8 Do not be like them, for your Father knows what you need before you ask him.

(9) Religious zeal in the form of vain repetitions and cultic ritual.

Matthew 6:7 When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

1 Kings 18:26-29 So they took a bull, as he had suggested, and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped around on the altar they had made. 27 At noon Elijah mocked them, “Yell louder. After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.” 28 So they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood. 29 Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response.

Romans 10:2-3 For I can testify that they are zealous for God, but their zeal is not in line with the truth. 3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

(10) Domestic breakdown in the home.

1 Peter 3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.


In the final decades of the life of George McCluskey he became extremely burdened for his children and each day spent the hour from 11 to 12 praying for them. He prayed not only for them, but also for his grandchildren and great grandchildren, as yet unborn. He asked that they would come to know the true God through His Son, and dedicate their lives to His service. Of the following four generations, every child has either become a minister or married a minister, with one exception. That exception is a name familiar to most of us today, Dr. James Dobson. Few will ever hear of George McCluskey, but because of him lives of future generations were undeniably blessed.


Question: “What is sanctification? What is the definition of Christian sanctification?”

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

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

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

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

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


Answer: The short answer is that “glorification” is God’s final removal of sin from the life of the saints (i.e., everyone who is saved) in the eternal state (Romans 8:182 Corinthians 4:17). At Christ’s coming, the glory of God (Romans 5:2)—His honor, praise, majesty, and holiness—will be realized in us; instead of being mortals burdened with sin nature, we will be changed into holy immortals with direct and unhindered access to God’s presence, and we will enjoy holy communion with Him throughout eternity. In considering glorification, we should focus on Christ, for He is every Christian’s “blessed hope”; also, we may consider final glorification as the culmination of sanctification.

Final glorification must await the manifestation of the glory of our great God and Savior Jesus Christ (Titus 2:131 Timothy 6:14). Until He returns, we are burdened with sin, and our spiritual vision is distorted because of the curse. “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Corinthians 13:12). Every day, we should be diligent by the Spirit to put to death what is “fleshly” (sinful) in us (Romans 8:13).

How and when will we be finally glorified? At the last trumpet, when Jesus comes, the saints will undergo a fundamental, instant transformation (“we shall all be changed, in a moment, in the twinkling of an eye” – 1 Corinthians 15:51); then the “perishable” will put on the “imperishable” (1 Corinthians 15:53). Yet 2 Corinthians 3:18 clearly indicates that, in a mysterious sense, “we all,” in the present, “with unveiled face” are “beholding the glory of the Lord” and are being transformed into His image “from one degree of glory to another” (2 Corinthians 3:18). Lest anyone imagine that this beholding and transformation (as part of sanctification) is the work of especially saintly people, the Scripture adds the following bit of information: “For this comes from the Lord who is the Spirit.” In other words, it is a blessing bestowed on every believer. This does not refer to our final glorification but to an aspect of sanctification by which the Spirit is transfiguring us right now. To Him be the praise for His work in sanctifying us in the Spirit and in truth (Jude 24-25John 17:174:23).

We should understand what Scripture teaches about the nature of glory—both God’s unsurpassed glory and our share in it at His coming. God’s glory refers not merely to the unapproachable light that the Lord inhabits (1 Timothy 6:15-16), but also to His honor (Luke 2:13) and holiness. The “You” referred to in Psalm 104:2 is the same God referenced in 1 Timothy 6:15-16; He is “clothed with splendor and majesty,” covering Himself “with light as with a garment” (Psalm 104:2; cf. 93:1Job 37:2240:10). When the Lord Jesus returns in His great glory to execute judgment (Matthew 24:29-3125:31-35), He will do so as the only Sovereign, who alone has eternal dominion (1 Timothy 6:14-16).

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

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

When the Lord Jesus became incarnate, He revealed both the “weighty” holiness of God and the fullness of His grace and truth (“and the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” [John 1:14; cf. 17:1–5]). The glory revealed by the incarnate Christ accompanies the ministry of the Spirit (2 Corinthians 3:7); it is unchanging and permanent (Isaiah 4:6-7; cf. Job 14:2Psalm 102:11103:15James 1:10). The previous manifestations of God’s glory were temporary, like the fading effluence of God’s glory from Moses’ face. Moses veiled his face so that the hard-hearted Israelites might not see that the glory was fading (1 Corinthians 3:12), but in our case the veil has been removed through Christ, and we reflect the glory of the Lord and seek by the Spirit to be like Him.

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

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


Question: “What is justification? What does it mean to be justified?”

Simply put, to justify is to declare righteous, to make one right with God. Justification is God’s declaring those who receive Christ to be righteous, based on Christ’s righteousness being imputed to the accounts of those who receive Christ (2 Corinthians 5:21). Though justification as a principle is found throughout Scripture, the main passage describing justification in relation to believers is Romans 3:21-26: “But now a righteousness from God, apart from law, has been made known, to which the Law and the prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished—he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.”

We are justified, declared righteous, at the moment of our salvation. Justification does not make us righteous, but rather pronounces us righteous. Our righteousness comes from placing our faith in the finished work of Jesus Christ. His sacrifice covers our sin, allowing God to see us as perfect and unblemished. Because as believers we are in Christ, God sees Christ’s own righteousness when He looks at us. This meets God’s demands for perfection; thus, He declares us righteous—He justifies us.

Romans 5:18-19 sums it up well: “Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” It is because of justification that the peace of God can rule in our lives. It is because of justification that believers can have assurance of salvation. It is the fact of justification that enables God to begin the process of sanctification—the process by which God makes us in reality what we already are positionally. “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

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

is the rapture for real? (Answer: yes.) Will the rapture be followed by a time of divine judgment on earth? (Answer: yes.) Will I be left behind in the rapture? (Answer: that depends.)
The rapture is what we call the event in which Jesus comes again to take believers out of this world. The Bible calls it a “catching away” (1 Thessalonians 4:17) and describes it as an instantaneous “change” of the body that bypasses death (1 Corinthians 15:51–52). Those raptured “will be with the Lord forever” (1 Thessalonians 4:17). Believers in Jesus Christ are taken in the rapture; unbelievers will be left behind when the rapture occurs.
Those left behind in the rapture will face a quickly changing world—and the change will not be for the better. Second Thessalonians 2:11 says that the “power of lawlessness” is currently being held in check by the Holy Spirit. At the rapture, the true church is removed from the earth, and the Holy Spirit’s restraint will be “taken out of the way.” At that moment, the world will have no born-again believers anywhere. All the Christian workers in hospitals, nursing homes, orphanages, rescue missions, relief agencies—gone. Every Christian in law enforcement, social work, and health care—gone. And of course many churches will sit empty. In addition to the great void in the service community will be the commencement of God’s judgment on a rebellious world, detailed in Revelation 6—16.
Don’t be left behind. Make sure you are ready for the rapture. Since the rapture is for believers, it is vital that you place your faith in the Lord Jesus Christ as your Savior (Acts 16:31). Repent of your sin and fully trust in Jesus alone as the payment for your sin. Believe in Him, and you will not perish (John 3:16). The Lord knows who are His, and He will leave none of them behind (John 10:14).
Those who are saved by faith in Christ will not be left behind in the rapture. The saved are like the five wise virgins in Jesus’ parable who are ready for the coming of the bridegroom; they have their lamps trimmed and burning and full of oil—a symbol of the Holy Spirit (Matthew 25:1–13). To make sure that you are not left behind, trust Christ. Today is the day of salvation (2 Corinthians 6:2). Do not delay another moment. The matter is urgent. Trust Christ now.




R. C. Sproul (RCS) describes the four major theological systems that deal with prophetic Scripture (eschatology = doctrine of “last things”) (pp. 193 – 202). He himself he is a postmillennialist. There are two types of postmillennialists, namely full preterist and partial preterists. He identifies himself as a partial preterist.

James T. Bartsch attempted to identify certain features that are critical to the success of Sproul’s theological system and to demonstrate their weaknesses in light of Scripture.

It is his (and our) conclusion that the proponents of Preterism, or Post-Millennialism, though genuine Christians and sincere in their beliefs, hold to interpretations in the area of eschatology that are simply implausible. They can only maintain their views through an inconsistent hermeneutic (method of interpreting Scripture) that refuses to take prophetic passages of Scripture at face value. Then, to support their views, they are forced to take exegetical leaps (interpretational decisions) that simply do not square with the rest of Scripture.

The PDF document, “A Critique of R. C. Sproul’s “The Last Days According to Jesus” written by James T. Bartsch, below, can either be read online or downloaded for free:

A Critique of R. C. Sproul’s “The Last Days According to Jesus”









One of the natural questions facing believers, and especially those of the United States of America, is the place of the United States in the unfulfilled prophetic program. In the last number of decades, the United States of America has become one of the most powerful and influential nations of all history, it not the strongest. What does the Bible contribute to the question of the future of the United States?

In keeping with the principle that prophecy is primarily concerned with the Holy Land of Israel and its immediate neighbours, it is not surprising that geographic areas remote from this centre do not specifically future in prophecy and may not even be mentioned at all. No specific mention of the United States or any other country in North America or South America can be found in the Bible. None of the rather obscure references to distant lands can be taken specifically as a reference to the United States. Any final answer to the question is therefore an impossibility, but nevertheless some conclusions of a general character can be reached.

The World Situation At The End Time

The Scriptures provide an outline of major events in the period beginning with the rapture of the church and ending with the second coming of Christ to establish His kingdom. Immediately after the rapture there will be a period of preparation in which the ten-nation confederacy in the Mediterranean will emerge and the little horn of Daniel 7 will be revealed as its eventual dictator. At the same time there will be the emergence of a world church as suggested in Revelation 17.

At the conclusion of this period of preparation the head of the Mediterranean confederacy, who will be the Roman “prince that shall come,” will make a covenant with Israel (Daniel 9:27) which will introduce the second phase of the period, namely, a period of protection and peace for Israel. After enduring for three and a half years or one half of the projected seven-year period contemplated in the covenant, the Roman ruler will take the role of world dictator, assume the prerogatives of deity, and begin the great tribulation with its corresponding period of persecution for Israel and the emergence of a world religion with the world ruler as its deity. This third period will be climaxed by the second coming of Christ to the earth and its attending judgments.

The Relation Of The United States To These World Events

Although the Scriptures do not give any clear word concerning the role of the United States in relationship to the revived Roman Empire and the later development of the world empire, it is probable that the United States will be in some form of alliance with the Roman ruler. Most citizens of the United States of America have come from Europe and their sympathies would be more naturally with a European alliance than with Russia or countries in Eastern Asia. It may even be that the United States will provide large support for the Mediterranean confederacy as it seems to be in opposition to Russia, Eastern Asia, and Africa. Actually, a balance of power in the world may exist at that time not too dissimilar to the present world situation, namely, that Europe and the Mediterranean area will be in alliance with America in opposition to Russia, Eastern Asia, and Africa. Based on geographic, religious and economic factors such an alliance of powers seems a natural sequence of present situations in the world.

If the end-time events include a destruction of Russia and her allies prior to the final period of great tribulation, this may trigger an unbalance in the world situation that will permit the Roman ruler to become a world ruler. In this event, it should be clear that the United States will be in a subordinate role and no longer the great international power that it is today.

It has been suggested by some that the total absence of Scriptural comment on the United States of America in the end time is evidence that the United States previously has been destroyed by an atomic war or some other catastrophic means and therefore no longer is a voice in international affairs. Such a solution, however, overlooks the fact that not only the United States but all of the Americas are omitted from prophecy, and the same is true of countries such as Australia and New Zealand. The fact is there are few references to any country at some distance from the Holy Land. The view, therefore, would be preferable that while the United States is in existence and possibly a power to be reckoned with in the rapidly moving events which characterize the end of the age, world political power will be centered in the Mediterranean area and necessarily the United States will play a subordinate role.

History has many records of great nations which have risen to unusual power and influence only to decline because of internal corruption or international complications. It may well be that the United States of America is today at the zenith of its power much as Babylon was in the sixth century b.c. prior to its sudden downfall at the hands of the Medes and the Persians (Daniel 5). Any realistic survey of moral conditions in the world today would justify a judgment of God on any nation, including that of the United States. The longsuffering God has offered unusual benefits to the United States both in a material and religious way, but they have been used with such profligacy that ultimate divine judgment may be expected.

The question no longer is whether America deserves judgment, but rather why divine judgment has been so long withheld from a nation which has enjoyed so much of God’s bounty.

A partial answer may be found in the fact that the United States of America in spite of its failures has nevertheless been a source of major Christian testimony in the world and has done more to promote the missionary cause in terms of money and men than any other nation. Although the United States numbers only five per cent of the total world population, probably more than fifty per cent of the missionaries and money spent has come from America. In view of the fact that it is God’s major purpose in this present age to call out Jew and Gentile to faith in Christ and to have the Gospel preached in all nations, the prosperity which has been true of America has made possible this end and may have been permitted by God to accomplish His holy purposes.

Another important reason for delay in divine judgment upon America is the Abrahamic promise concerning his seed, “I will bless them that bless thee, and curse him that curseth thee” (Genesis 12:3). The United States for the most part has been kind to the Jew. Here the seed of Abraham has had religious freedom and opportunity to make wealth. Judgment on other nations has frequently been preceded by persecution of the Jew. The Obama era brought a dark cloud over America’s relationship with Israel, but a new height in the relationship has been reached since President Trump took office..

It is evident, however, that if Christ came for His church and all true Christians were caught out of this world, America then would be reduced to the same situation as other countries. The true church will be gone, and Israel may be persecuted. The drastically changed situation would no longer call for material or political blessing upon the United States. It would therefore follow that with the removal of the principal cause for withholding judgment, namely, the promotion of the missionary cause and befriending the wandering Jew, reason would no longer exist for maintaining America in its present standard of power politically and economically. It may well be that the United States, like Babylon of old, will lose its place of leadership in the world, and this will be a major cause in the shift of power to the Mediterranean scene.

(Main Source: The Nations In Prophecy – John F Walvoord)