Rooted & Reckoned

Tag: god

  • Godly Friendships

    I don’t need a pocket full of gravel if I have a few gems.

    I wrote this as encouragement to a former coworker the other day while expressing gratitude for her friendship. Even I’m surprised that I can occasionally be poetic—as this just came from my fingers to my phone while texting.

    If we pause to think about this, we often find ourselves collecting something—anything—including “friends.” I use quotes because we have to realize that not everybody we are seemingly friendly with is actually a friend. Most of us probably think, “Yeah, that’s common sense,” even as we collect them as tokens via Facebook or other social platforms, still referring to them as friends. Probably much less rude than saying, “This guy I know, Joe,” but honestly, not terribly realistic.

    Humans are social creatures, to be sure, though we all need solitude as well—even the most outgoing of extroverts. I tend to be very outgoing, but I find myself becoming increasingly guarded. I’m not a cynic, I don’t think—but I’m finding that I resonate more with stoicism these days.

    Tracy Lawrence recorded a song called “Find Out Who Your Friends Are” (written by Casey Beathard and Ed Hill¹) in which he expresses a truth we all recognize:

    “Everybody wants to slap your back Wants to shake your hand When you’re up on top of that mountain But let one of those rocks give way Then you slide back down Look up and see who’s around then… This ain’t where the road comes to an end This ain’t where the bandwagon stops This is just one of those times when A lot of folks jump off.”

    We’ve all experienced it, and the number-one place it happens is often work. I’ve started to categorize these folks as “work friends.” Maybe this is obvious to everyone else and I’m just learning, but I’m pretty outgoing. I even joked with a friend (ironically, a true friend I met at work) that I’m about to be: “Wife, child, child, orange cat, cat with thumbs, clingy female cat, and to heck with everybody else.”

    Why?

    On November 3, 2025—just a couple of days before my birthday—I was called into an unexpected meeting and informed that my role was eliminated. I was about 90% surprised, given some of the reorganizations that had already been happening, but I had assumed my specialized licenses would protect me.

    I was wrong.

    I was simply told, “You’re done. Here’s HR, severance information, get off our network, goodbye.”

    I get it—corporations, even those that talk about being compassionate and caring, are cold-blooded. I have opinions on all of this, but I will keep them to myself for several reasons, as they are very uncharitable.

    I sat for a few moments to gather my thoughts, told my wife, and then texted a couple of people I thought were on my side. Then I sat on my couch in disbelief. I had believed I was at the company I was going to retire from, in a role I was good at, with solid support. This was not to be, and that’s fine—I won’t lie and say I hold no ill will, as I am puzzled why I was selected. Those who remained simply are not qualified—literally—to do my job.

    Please note: I was almost immediately offered three positions at three different places and was hired very quickly. I chose to stay away from work until December 1 to reset, to make sure I didn’t carry forward any bitterness. The only downside is that my body had become accustomed to, “I’ll get up whenever I darn well please, thank you,” so waking up for my first day at the new company was a bit of a struggle. While I actually took the lowest offer, which was a substantial cut from my previous role, I should end up earning more overall.

    I initially heard from nearly everybody I reached out to. Then reality slapped me in the face—they stopped. Not all, but the ones I thought were my closest allies, including one who claimed I was their best friend.

    I know the usual excuse: “It’s awkward.” I reached out and said, “I’m the same dope I was at 2 this afternoon (the meeting was at 2:15), no reason to be weird.” Several didn’t respond—somewhat surprising.

    Even worse, the majority of these folks claimed to be my biggest supporters… and worse still: “Christians.”

    I’ve long since realized that those who make it a point to talk “Jesus this” and “God that” in a work context are often disingenuous—especially when it’s clear that their faith is performative. The most verbal abuse I ever got from customers often came from emails like ILoveJesus@God.com or PastorJimmy@FirstChurchofKindleCounty.net. I wish I were kidding, but I am not.

    Look, I wasn’t the company pastor, and none of these folks were my congregation. If they’d said, “You suck, hail Cthulu,” it wouldn’t have bothered me. But sadly, performative faith is real. As Craig Groeschel said in The Christian Atheist, people love to talk about how spiritual they are when they find out they’re with clergy, yet give clear indications that they do not truly know Jesus.²

    In my case, it showed in attitude and behavior—only treating me kindly if they needed something, bragging about nightly inebriation, and so on.

    But the worst were the liars—and I’m not talking about spiritual things, but provable lies about others. All the while, they smiled in your face… meaning they were almost certainly bashing you behind your back.

    The “best friend” did this to me, and while I cannot prove it, I’m confident it was a primary reason I was selected for elimination. (Note: I am taking steps to ensure accountability. I have zero interest in returning to the company, but if there isn’t any accountability, who knows who else might be damaged?)

    I won’t go into too many details, other than to say a letter was received and it seems I was accused of being its sender—and I was called “irate” in a meeting when no such thing occurred. The problem is this is the epitome of “he said, she said,” and since no investigation was completed, their word was taken as truth. (Please note: I rarely lose my temper, and when I do, it’s likely because WVU is playing poorly because, you know, reasons.)

    I do have a point to all of this, and it may sound like a pitch for stoicism: when I was injured at the U.S. Air Force Academy, I learned that nobody has your best interests at heart except YOU. This isn’t strictly true—my wife, children, parents, in-laws, and our collective grandparents do—but work folks? Not a chance. And this shouldn’t surprise anyone.

    Want to know who knows this best? Yeah…Christ.

    I am not saying this is identical to my situation, but consider the track of Jesus’ relationships:

    1. Jesus fed thousands with a few loaves and fish . He had thousands wanting to see and hear Him.
    2. That number diminished to hundreds when things got difficult (see the aftermath of the Transfiguration and the hard teachings, e.g., John 6:60–66).
    3. Then there were twelve—His original apostles .
    4. Then three in the Garden of Gethsemane .
    5. And only one—John—at the foot of the cross .

    Top of the mountain? People will want to be with you. But when it gets hard? Not a chance.

    So, while I write this partly for catharsis, I caution you as a man of faith to protect yourself: yes, we serve, love (agape), teach, and reach out. Just don’t pretend that everyone you contact is your friend. And this is biblical—you must be willing to brush the dust off and leave .

    Remember:

    • Proverbs 13:20: “Walk with the wise and become wise, for a companion of fools suffers harm.”
    • 1 Thessalonians 5:11: “Therefore encourage one another and build each other up, just as in fact you are doing.”
    • Galatians 6:9: “And let us not grow weary of doing good, for in due season we will reap, if we do not give up.”

    Choose your companions wisely, guard your heart, and continue to walk in faith. True friends—those grounded in Christ—are gems worth holding onto.

    ¹ “Find Out Who Your Friends Are” – Words and music by Casey Beathard and Ed Hill, © 2006 (Sony/ATV Music Publishing). ² Craig Groeschel, The Christian Atheist: Believing in God but Living as If He Doesn’t Exist (Zondervan, 2010).

  • Revelation 5 – The Scroll and the Lamb

    Continuing my study of Revelation, chapter 5 builds on the throne room scene from chapter 4. There, I saw John draw from Roman imperial imagery to show who truly reigns over the universe—an effective rhetorical move, subverting the emperor’s court to proclaim God’s sovereignty (Friesen, 2001, Imperial Cults and the Apocalypse of John, p. 180). Those gathered around the throne, like courtiers in Rome, cast their crowns in worship, signaling submission to the true sovereign, with echoes of Ezekiel’s visions (Ezek 1:26–28; Beale, 1999, The Book of Revelation, p. 347). Revelation 5 shifts the focus to the Lamb, introducing a profound theological reversal that anchors the book’s message.

    The Text: Revelation 5:1–14

    Revelation 5:1–14
    Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, and I began to weep loudly because no one was found worthy to open the scroll or to look into it. And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”
    And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth. And he went and took the scroll from the right hand of him who was seated on the throne. And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying:
    “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.”
    Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice:
    “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!”
    And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying:
    “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!”
    And the four living creatures said, “Amen!” and the elders fell down and worshiped.

    The Scroll and Authority

    The vision opens with a scroll in the right hand of the One seated on the throne, sealed with seven seals (Rev 5:1). The “right hand” signifies divine authority and power in biblical and ancient Near Eastern contexts (Ps 110:1; Koester, 2014, Revelation, p. 352). Scrolls in antiquity, especially royal decrees, were sealed with wax and a signet to ensure authenticity and secrecy, opened only by an authorized figure like a kērux (herald; Aune, 1997, Revelation 1–5, p. 349). The scroll, written on both sides, recalls Ezekiel 2:9–10, symbolizing God’s complete decree for history—His plan of judgment and redemption (Beale, 1999, p. 348).

    The seven seals denote total secrecy and divine completeness, a recurring motif in Revelation (Bauckham, 1993, The Theology of the Book of Revelation, p. 76). While many interpret the scroll as strictly eschatological, I find it meaningful to see it as God’s unfolding work across history, revealed progressively as the seals are broken in chapter 6 (Koester, 2014, p. 354). These seals unleash preparatory events—like the four horsemen—rather than the scroll’s full content, which awaits the seventh seal (Rev 8:1). This resonates with Ephesians 1:13, where believers are “sealed” with the Holy Spirit, authenticating their belonging to God, much like a royal seal marks the scroll.

    John’s weeping (Rev 5:4) underscores the crisis: no one is worthy to open the scroll, threatening to leave God’s plan unrevealed. This sets the stage for the Lamb’s dramatic entrance.

    The Lion and the Lamb

    An elder declares that “the Lion of the tribe of Judah, the Root of David, has conquered” (Rev 5:5), evoking Messianic expectations of a royal conqueror (Gen 49:9; Isa 11:1, 10). Yet, when I turn with John to look, the Lion is a Lamb (arnion), “as though it had been slain” (Rev 5:6). This is the heart of Revelation’s theology: the expected warrior-Messiah is revealed as a sacrificial victim, redefining victory through self-giving love (Bauckham, 1993, p. 64).

    The Greek arnion, a diminutive, suggests tenderness and vulnerability, appearing twenty-nine times in Revelation but only once elsewhere in the New Testament, in John 21:15, where Jesus tells Peter, “Feed my lambs.” The connection moves me deeply: both passages portray Christ’s pastoral care, rooted in sacrifice, calling His followers to nurture others with the same love (Keener, 2019, Revelation, p. 183). The Lamb’s seven horns symbolize perfect strength (Deut 33:17), and its seven eyes, identified as the “seven spirits of God,” represent divine wisdom and presence across the earth (Zech 4:10; Beale, 1999, p. 357). This paradox—power through suffering, sovereignty through sacrifice—challenges Roman imperial ideals of domination, especially under Domitian, who demanded worship as dominus et deus (lord and god; Friesen, 2001, p. 185).

    Worship and the New Song

    When the Lamb takes the scroll, heaven erupts in worship (Rev 5:8–14). The four living creatures and twenty-four elders, holding harps and golden bowls of incense—“the prayers of the saints”—fall before the Lamb. Incense, a priestly symbol in the Old Testament (Ps 141:2; Mal 1:11), assures persecuted believers that their prayers rise to God’s presence (Koester, 2014, p. 360). The “new song” (Rev 5:9) echoes Psalm 40:3 and the exodus motif, celebrating a new act of redemption that forms a new people “from every tribe and language and people and nation” (Rev 5:9; cf. Exod 19:6). This universal kingdom of priests fulfills God’s promise to Abraham (Gen 12:3) and Paul’s vision of unity in Christ (Gal 3:28; Bauckham, 1993, p. 67).

    The worship escalates as myriads of angels and all creation join in, proclaiming the Lamb’s worthiness and ascribing blessing to both the One on the throne and the Lamb (Rev 5:11–13). This cosmic worship subverts Roman imperial ceremonies, where loyalty was sworn to the emperor, declaring that only God and the Lamb deserve ultimate allegiance (Friesen, 2001, p. 187).

    The Center of Revelation

    This throne room scene is the theological heart of Revelation—what scholars call its “hermeneutical center” (Bauckham, 1993, p. 63). Every vision before and after orbits this image of the Lamb enthroned, uniting heaven and earth in worship. The number seven—seals, horns, eyes—symbolizes divine completeness, but the Lamb’s slain appearance is scandalous, redefining power through sacrifice (Beale, 1999, p. 359). I’m struck by how this vision calls us to redirect worship from worldly powers—emperors, presidents, or idols of success—to the One who reigns through self-giving love.

    This isn’t just a prophetic tableau; it’s a worship event. Revelation invites readers to join heaven’s song, aligning our lives with the Lamb’s sacrificial victory. In a world that glorifies dominance, I’m challenged to embrace the Lamb’s way of love, even when it leads to the cross.

    Closing

    Revelation 5 anchors the book’s message: the Lamb’s sacrifice unlocks God’s redemptive plan, and all creation worships Him. This vision sustained first-century Christians facing persecution and speaks to us today, urging fidelity to the slain Lamb over earthly powers. Next week, I’ll explore Revelation 6 and the opening of the seals, where the scroll’s preparatory judgments begin to unfold.

    Sources

    • Aune, David E. Revelation 1–5. Word Biblical Commentary, 1997.
    • Bauckham, Richard. The Theology of the Book of Revelation. Cambridge University Press, 1993.
    • Beale, G.K. The Book of Revelation. New International Greek Testament Commentary, 1999.
    • Friesen, Steven J. Imperial Cults and the Apocalypse of John. Oxford University Press, 2001.
    • Keener, Craig S. Revelation. NIV Application Commentary, 2019.
    • Koester, Craig R. Revelation. Anchor Yale Bible, 2014.

  • Murder, Debate, and the Loss of Human Dignity

    A Note Before We Begin:
    I am aware this is a sensitive subject. I am not writing to endorse Charlie Kirk’s politics, nor to excuse every word he spoke. My intent is to respond, as a Christian and a pastor, to the disturbing way some have celebrated his murder. This post is about human dignity, biblical faithfulness, and how followers of Christ should respond when even those we disagree with are cut down.

    I realize I’m late on the Revelation Monday post. I intend to write and schedule my posts for the next three weeks in the coming days. Thankfully, they do not take long to write if you are intimately familiar with the details at hand. I can write very quickly about WVU football. Lacrosse? Not so much.

    I, like so many others, am bewildered by the state of our nation, particularly after the events on September 10, 2025, when Charlie Kirk was murdered in public, in front of thousands in person—including his family—and many more online.

    Romans 14:1–4, 10–13 reminds us not to “pass judgment on disputable matters,” and Colossians 3:12–13 tells us to clothe ourselves with humility, gentleness, and patience. I want to keep that frame in mind as I process what I’ve seen since Kirk’s death.

    Murder Is Not Debate

    I’m not a political person. While I was aware of Mr. Kirk and his organization, I paid no attention. I don’t even really watch the news, and only found out about this because a friend asked me: “Did you see what happened to Charlie Kirk?”

    When I looked it up, my first response was simple: “This does not surprise me.”

    Was that a comment on what Kirk said or did? Not at all. This was the ultimate form of ad hominem attack—when one cannot defeat an argument and so resorts to destroying the person. In this case, physically.

    Murdering any human being simply for having a difference of opinion is wrong. Always wrong (Exodus 20:13).

    False Comparisons

    What has angered me almost as much as the act itself has been the response. Some people are openly celebrating his death. One vendor terminated from Paycor Stadium said: *“Rest in ***! I swear some of y’all would mourn Hitler if he was shot!”

    Let’s stop right there. This is comparing an apple to a sperm whale—a false equivalency. To equate a polemicist with a genocidal dictator not only demeans debate, it trivializes the very real evil of genocide.

    I’ve done some light research into Kirk’s statements on race, DEI, and Affirmative Action. I won’t excuse or condone everything he said. Some of it was wrong, unhelpful, or inflammatory. Personally, I support my company’s DEI program because I believe it celebrates uniqueness rather than exacerbating differences.

    But let’s be clear: Charlie Kirk did not start a genocide. He didn’t order mass murder. He was a husband and father who said controversial things. That does not put him in the same category as Hitler or Bin Laden.

    Human Dignity and Imago Dei

    I grew up in rural West Virginia, where even our dialect (“hoopie”) could draw strange looks. In Columbus, Ohio, I experienced both confusion and outright insult for simply being from Almost Heaven. Words can wound deeply, and yes, Kirk’s words sometimes wounded.

    But Christians must remember: every human being bears the image of God. Even those we find deeply wrongheaded or offensive. To celebrate a man’s murder is to mock the Creator who gives life (Psalm 139:13–16).

    Tribalism and the Death of Discourse

    Our Founding Fathers warned against political parties for a reason. We’ve become so tribalized that differences of opinion are seen as hatred, and those across the aisle as enemies. That’s nonsense.

    I’ve seen nearly every logical fallacy weaponized this past week: false equivalency, Godwin’s Law, straw men, ad hominem, hypocrisy. People can’t defend their views without anger, and that’s sad.

    Even worse, I’ve seen this venom spill from the mouths of those who call themselves Christians. Faith isn’t just lip service. James 1:19 says we must be “quick to listen, slow to speak, and slow to anger.” Philippians 2:3–4 commands us to value others above ourselves. Proverbs 18:13 warns against answering before listening.

    If you claim to follow Christ, stop attacking people and stop celebrating murder.

    Conclusion

    Charlie Kirk said things I disagree with. Maybe you do too. That’s fine—we can debate ideas. But celebrating his death is an abandonment of both reason and faith.

    If your only argument is to call someone a derogatory name, you’ve already lost. And if your response to an opponent’s life is to cheer their death, then you’ve revealed your heart.

    As Jesus warned, on that day many will hear:

    “Away from me, I never knew you” (Matthew 7:23).

  • The Greek Says…Actually, No It Doesn’t

    To paraphrase Greek scholar Bill Mounce:

    “One of the most dangerous things a teacher or pastor can say is, ‘The Greek says…’”

    Why? Because many who say it don’t actually know what the Greek says—they’re just repeating something they’ve heard. And if they’re wrong, they can seriously distort the meaning of Scripture.

    So, what should we do? If you’re going to use Greek to teach others, either:

    1. Learn it for yourself, or
    2. Speak very carefully and humbly.

    ⚙️ My Background

    I studied introductory Koine Greek at Nazarene Theological Seminary under Professor Derek Davis. I also have occasional text access to Dr. Andy Johnson, a senior professor at NTS. I’ve worked through Bill Mounce’s Biblical Greek course, and I continue to learn and grow.

    I’m no scholar—but I know enough to see how Greek is sometimes misused to suppress others or to prop up a theology that doesn’t hold up when placed against the broader witness of Scripture.

    Let’s look at a few commonly misunderstood examples.

    1. John 1:1 — Is Jesus God or “a god”?

    Greek (with transliteration):

    Ἐν ἀρχῇ ἦν ὁ Λόγος,
    καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν,
    καὶ Θεὸς ἦν ὁ Λόγος
    En archē ēn ho Logos, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos

    English (ESV):

    “In the beginning was the Word, and the Word was with God, and the Word was God.”

    The issue:

    Some claim that because Theos (Θεὸς) lacks the article “ho” (ὁ, “the”) in the final phrase, it should be translated “the Word was a god”—suggesting Jesus is a lesser divine being.

    This is the view, for example, of Jehovah’s Witnesses, who deny the full deity of Christ.

    The response:

    In Greek, when a predicate noun (like God) comes before the verb, it often drops the article to emphasize quality or essence, not indefiniteness. So John is saying:

    “The Word was divine in nature.”

    Context confirms this:

    • John 20:28 – “My Lord and my God!”
    • Colossians 2:9 – “In Him all the fullness of deity dwells bodily.”

    💡 Greek grammar rules matter—and so does context.

    2. Romans 16:7 — Was Junia a Female Apostle?

    Greek:

    Ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν, τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις
    Aspasasthe Andronikon kai Iounian, tous suggeneis mou kai sunaichmalōtous mou, hoitines eisin episēmoi en tois apostolois

    English (ESV):

    “Greet Andronicus and Junia, my kinsmen and fellow prisoners. They are well known to the apostles, and they were in Christ before me.”

    The issue:

    Some translations change Iounian (Ἰουνίαν) to Junias (a male name), arguing that a female apostle would be too problematic. However, Junia is a well-attested female name in the Roman world, while Junias is not found in ancient sources.

    The grammar:

    The Greek phrase ἐπίσημοι ἐν τοῖς ἀποστόλοις is best translated:

    “Well known among the apostles,”
    not merely “known to the apostles.”

    Even early church fathers like Chrysostom recognized Junia as a female apostle.

    Why it matters:

    This verse is evidence of female leadership in the early church. Distorting her name or role minimizes the contributions of women and reshapes early Christian history.

    3. 1 Timothy 2:12 — A Ban on All Female Authority?

    Greek:

    διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ’ εἶναι ἐν ἡσυχίᾳ
    Didaskein de gynaiki ouk epitrepō, oude authentein andros, all’ einai en hēsuchia

    English (ESV):

    “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.”

    The issue:

    This verse is often used to forbid women from teaching or leading men. But the issue is the rare Greek verb αὐθεντεῖν (authentein).

    This word is used only here in the entire New Testament. It does not mean general or healthy authority—that would be ἐξουσία (exousia).

    Instead, authentein likely carried a negative connotation, such as:

    • “to dominate”
    • “to usurp authority”
    • “to act on one’s own authority”

    The context:

    Paul may have been addressing a local issue in Ephesus, where false teaching and goddess worship (Artemis) were major concerns. This is not a universal, timeless ban on female leadership.

    Why it matters:

    If we misread authentein as “any authority,” we can wrongly suppress women’s gifts and ignore clear examples of female leaders in the New Testament.

    4. Galatians 3:28 — Just About Salvation?

    Greek:

    οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ
    Ouk eni Ioudaios oude Hellēn, ouk eni doulos oude eleutheros, ouk eni arsen kai thēly; pantes gar hymeis heis este en Christō Iēsou

    English (ESV):

    “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”

    The issue:

    Some argue that Paul is speaking only of salvation status—not about ministry roles or social function. But the phrase ἄρσεν καὶ θῆλυ (male and female) echoes Genesis 1:27, the creation of humans as male and female.

    This suggests Paul is undoing divisions from creation and cultural hierarchy—not just offering a “spiritual” truth.

    Why it matters:

    Limiting this to salvation alone supports traditional hierarchies. But read in context, it affirms equal status, dignity, and calling for all people in Christ—across gender, race, and class lines.

    🧠 Final Thought

    I’ll explore each of these more deeply in future posts. But here’s the main point:

    ⚠️ It’s dangerous to act like an expert on Greek when you aren’t.
    And it’s even more dangerous to teach false doctrine built on half-truths or wishful thinking.

    We all bring assumptions to the Bible. But we must constantly test those assumptions—using sound tools, trusted scholarship, and the whole witness of Scripture.

    Sometimes, “The Greek says…” becomes a weapon. But when used well, it should be a key to understanding, not a tool for control.

  • The Bible Wasn’t Written To You (But It Was Written For You)

    Romans 15:4 – “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.”

    There’s a mistake many well-meaning Christians make—especially when they’re new to reading the Bible:

    They treat it like it was written to them—directly, personally, in modern English, with all the nuance of their own culture.

    But here’s the truth:

    The Bible wasn’t written to you.
    It was written for you.

    That’s not just a clever turn of phrase—it’s a critical distinction.

    The Bible Is a Library, Not a Letter

    The Bible isn’t a single book—it’s 66. Written over 1,500+ years, by dozens of authors, in three languages, across multiple genres, and addressed to real people in real historical contexts.

    • Genesis wasn’t written to Americans.
    • Leviticus wasn’t written to your youth group—so stop using it to condemn people.
    • Jeremiah 29:11 wasn’t written to your graduating class.
    • 1 Corinthians wasn’t written to you—it was written to a messy, chaotic first-century church trying to live for Christ in a culture that didn’t understand them.
    • Revelation doesn’t exist to make us the star of the show. It’s apocalyptic literature—symbolism written to comfort persecuted believers, not a codebook for modern politics or conspiracy theories.

    But even though these books weren’t written to you—they were written for you.

    They show how God works, what God values, how humans respond, and how we’re invited to live. But to apply them rightly, you must understand the context.

    Context Isn’t Optional—It’s Obedience

    2 Timothy 2:15 says to rightly divide the word of truth. That means we don’t get to twist Scripture to fit our preferences or reduce it to motivational soundbites. Doing the work isn’t legalism—it’s discipleship.

    A few common examples:

    • Jeremiah 29:11 isn’t a promise that God has “great plans” for your next job interview. It’s a message to exiles in Babylon, assuring them of restoration after 70 years. It’s about long-haul hope, not quick fixes.
    • Philippians 4:13 doesn’t mean you’ll win the big game. Paul wrote it from prison, saying he had learned to be content in every circumstance. It’s not about strength to achieve—it’s about strength to endure. And not minor inconveniences—Paul was in chains, literally in a Roman sewer.
    • Matthew 7:1 says, “Judge not, that you be not judged,” but the passage goes on to teach how to judge rightly. Jesus doesn’t ban discernment—He bans hypocrisy.

    When we ignore context, we don’t just misunderstand the Bible—we risk misrepresenting God.

    Why This Matters

    When we treat the Bible like a self-help book or a grab bag of quotes, we make it smaller than it really is. Worse, when we cherry-pick verses to prove our narrow points, we misuse Scripture to reinforce our image instead of being conformed to His.

    Context always matters.

    But when we ask, “What did this mean to them?” before “What does this mean to me?”, we unlock the power and beauty the Holy Spirit embedded in every passage.

    The Bible has authority—but we must handle it with humility.

    • We are not the center of Scripture—Jesus is.
    • We are not the heroes—we are the rescued.

    So What Do We Do?

    1. Study faithfully. Don’t just read devotionally—read intentionally. Ask who wrote it, to whom, why, and when.
    2. Use tools. A good study Bible, commentary, or Bible dictionary can help you go deeper.
    3. Ask better questions:
      • What does this teach me about God?
      • What does this reveal about human nature?
      • How does this point to Jesus?
    4. Live it. Scripture isn’t for winning arguments—it’s for shaping lives. Your life may be the clearest “translation” some people ever read.

    You are the living testimony. People see Jesus more clearly (or more distorted) through you.

    The Bible wasn’t written to you—but by God’s grace, it was absolutely written for you.

    Handle it well.
    Learn it deeply.
    Live it truthfully.

    And let it shape not just your answers—but your heart.

  • The Genuine Reveals The Counterfeit

    Titus 1:9

    He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.

    1 Timothy 4:13–16

    Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.

    2 Timothy 4:1–4

    I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead… preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching… they will turn away from listening to the truth and wander off into myths.

    There are times when I like to ask people, “What is the primary job of the Secret Service?” or “Why were they created in the first place?”

    Almost everyone answers: “To protect the president.”

    Yes, they do protect the president and other officials. That’s the job most people recognize—ironically, because it’s supposed to be invisible. But even that duty largely involves coordinating with other agencies: local police, National Guard, etc.

    So what is their original, primary function?

    Protecting the United States’ financial system.
    The Secret Service was founded shortly after the Civil War to combat the rampant counterfeiting that threatened to destabilize the economy.

    Here’s the key insight: to learn how to detect counterfeit money, agents don’t study the fakes—they study the genuine article. Fakes come in endless varieties, but there’s only one authentic. Know it intimately, and the phony versions become obvious.

    The same goes for Scripture.

    We’ve all heard people quote, “God won’t give you more than you can handle.”

    Can you find that verse?

    Take your time—I’ll wait.

    You won’t find it. It’s not there.

    Same with Matthew 7:1. People love to quote, “Don’t judge, or you will be judged,” but they often ignore the rest of the passage. While the command is indeed a caution about judging, Jesus adds a qualifier: You’ll be judged by the same standard you use on others.

    So if you’re hyper-focused on someone else’s sexual sin, maybe keep your own browsing history accountable. If you’re vocal about alcohol, take stock of your own intoxicants—whether that’s prescription meds, food, social media, or even your pride.

    This isn’t about being flippant, and it’s not an argument for moral relativism.
    But it is a reminder: these verses are directed first and foremost at believers.

    Let’s get real: if your way of expressing love to someone is by metaphorically beating them with a Bible-bat, don’t be surprised when they recoil. Many people who are far from Christ already know they’re off-track. Most don’t feel great about it. They don’t need help feeling worse.

    They need to see hope, mercy, and truth—and those only come from someone who has been changed by the Word.

    Before we go around correcting people, shouldn’t we first have a real encounter with Scripture ourselves?

    Being “ready in and out of season” isn’t just a catchy phrase—it’s a calling that takes work.
    Daily study. Daily surrender. Daily transformation.

    The beautiful part? When you immerse yourself in God’s Word, it changes you. You become spiritually saturated—“baptized” in the truest sense of the word (Greek: baptizó means “to submerge, to dip into”). You begin to carry His aroma, and that becomes attractive to others without you forcing it.

    And when error comes—and it will—you’ll be ready. You’ll recognize twisted truth, ear-tickling messages, and shallow clichés because they won’t sound like your Shepherd.

    That’s why I encourage people to ask others to show them chapter and verse when a “scripture” is quoted. You’d be amazed how many so-called “verses” simply don’t exist. What’s even more concerning is how often real Scripture is weaponized—used not to convict or correct in love, but to abuse, exclude, or control.

    If your use of Scripture is about keeping people down—women, LGBTQ individuals, alcoholics, whoever—you’re using it wrong.

    What’s the overarching message of Scripture?

    Love God. Love people.

    Immerse yourself in that truth, and the counterfeits won’t stand a chance.

  • When Jesus Says, ‘I Never Knew You’: A Wake-Up Call to the Church

    Luke 3:17 – “His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire.”
    Matthew 7:21-23 – “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven… Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’”
    Revelation 3:14-16 – “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth.”

    These verses aren’t aimed at atheists. They’re not for people who reject God outright. They’re for us—those who claim to know Him. Those who say, “Lord, Lord.”

    Jesus often reserved His harshest warnings for the religious. He called the Pharisees a brood of vipers. He chastised Nicodemus—a Sanhedrin member—for not understanding what it meant to be born again. So what makes us think His warnings don’t apply to our churches?

    Revelation 3 isn’t a “come to Jesus” altar call—it’s a “return to Jesus” cry aimed at a dead church. Hot water has value. Cold water refreshes. Lukewarm? It gets spit out. It’s not useful for anything.

    So yes—these warnings are for the church. For the people who say, “I know Jesus.” But do you really? The word Jesus uses in Matthew 7:23 is γινώσκω (ginōskō). It doesn’t mean, “I’ve heard of you.” It’s not about recognition or surface-level faith. It’s the word used to describe deep, personal, intimate knowledge. The same verb often used in Scripture to refer to the act of marital union—“Adam knew Eve.”

    That’s the kind of relationship Christ wants—not fans in the stands, but disciples in the field. Not people who checked a salvation box, but people who were transformed, discipled, and sent.

    There’s a well-worn truth in church life: 10% of the people do 90% of the work. And many in that 90% think they’re fine because they show up, said a prayer once, or avoid the “big sins.” But they remain unchanged. And true saving faith always changes you.

    Here’s the part that should really shake us: on judgment day, many will say, “But I sang on the worship team!” “I taught Sunday School!” “I gave to the poor!” And Jesus will respond—not “I forgot you,” but “I never γινώσκω’d you.” Never knew you at all.

    And that man or woman you silently judged—the one with the tattoos, or the one who struggles, or the one you thought was beneath you? They may walk into eternity to a “Well done, good and faithful servant,” while others are left stunned outside the gate.

    Let that sink in.