All posts by Glen Jackman

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Book Review: The Divine Conspiracy

Define the teachings of The Divine Conspiracy by Dallas Willard. 

Dallas Willard (1935-2013) was a rarity. A Southern Baptist minister, Willard’s work carefully navigated the oft-contentious space between church life and academic rigour. Most certainly, Willard’s philosophical career at one of America’s foremost research institutions brought him accolades and attention worldwide. There are many adherents to Dallas Willard’s teachings in The Divine Conspiracy.  He argues that Jesus’ central message is the present availability of the kingdom of God and that authentic Christianity is apprenticing ourselves to Jesus to live in that kingdom now, not merely securing post‑mortem forgiveness.[1][2][3]

Core Thesis and Big Idea

  • Willard defines God’s kingdom as “the range of his effective will, where what he wants done is done,” emphasizing that this kingdom is concretely available “among us” in ordinary life.[2][1]
  • Jesus’ gospel is not mainly “how to go to heaven when you die” but the announcement that life in God’s effective rule is now accessible to anyone who trusts and follows Jesus.[4][5][2]
  • Discipleship—actually learning to do what Jesus said from within his power—is presented as the heart of the gospel rather than an optional add‑on for advanced Christians.[6][3]

Problem: Truncated Gospels and “Sin Management”

Willard contends that the church commonly preaches what he calls “gospels of sin management,” which miss Jesus’ actual message.[3][4]

  • On the “right,” the gospel is reduced to guilt, forgiveness, and going to heaven, with little expectation that character or daily life will be transformed.[4][3]
  • On the “left,” the gospel becomes social or political action, with minimal emphasis on inner renovation through union with Christ.[5][1]
  • In both cases, people are told they can “trust Christ for forgiveness” while living essentially the same way as everyone else, leaving “the resources of God’s kingdom detached from human life.”[1][4]

Illustration: Willard likens this to being offered only a “sin management plan” instead of being invited into a new kind of life with Jesus as a real, present master of reality.[3][4]

The Kingdom of God as Present Reality

For Willard, Jesus’ talk about “the kingdom of the heavens” is realistic metaphysics, not religious poetry.[6][2][5]

  • A kingdom is any “range of effective will”; each person has a small kingdom (their body, decisions, sphere of influence), and God has his own limitless kingdom.[2]
  • The kingdom is not primarily a social program or just “in the heart,” but God’s active governance that can invade individual hearts and social structures where he is trusted and obeyed.[5]
  • Jesus does not so much “create” the kingdom as unveil that God’s rule is already at hand and invite people to step into it through confidence in him.[2][5]

In practice, this means that eternal life starts now as our small kingdom is re‑integrated into God’s larger one so that what God and we do together becomes part of God’s “eternal history.”[1][2]

Re‑reading the Sermon on the Mount

A large portion of the book reinterprets the Sermon on the Mount as a realistic description of kingdom life rather than an impossible ideal.[6][5][3]

The Beatitudes

  • The Beatitudes are read as Jesus’ shocking proclamation that the kingdom is now available even to those considered hopeless or cursed by the religious culture.[7][4][1]
  • “Blessed are the poor in spirit,” the persecuted, the marginalized, and the moral failures, not because their condition is good, but because they too can “flee into the arms of the Kingdom Among Us.”[1]
  • Willard stresses that Jesus is reversing the human “pecking order”; the Beatitudes are a concrete instance of the “two‑kingdom inversion” or “upside‑down kingdom.”[7][1]

Kingdom Righteousness

Willard distinguishes between external conformity and inner renovation.[5][6]

  • Jesus exposes anger, contempt, and lust as heart‑conditions that generate outward sins; kingdom life deals with these roots rather than managing visible behavior.[6]
  • Commands like loving enemies, turning the other cheek, and laying down anxiety are portrayals of what a person becomes as they are progressively formed in God’s love and power.[5][6]
  • The Sermon culminates in “hearing and doing” Jesus’ words, which Jesus describes as building one’s life on rock rather than sand.[3][1]

Discipleship as Apprenticeship to Jesus

Willard insists that discipleship is simply being an apprentice of Jesus in all of life.[8][3][6]

  • A disciple is someone who has decided to be constantly with Jesus to learn from him how to live their actual life (work, family, body, relationships) as he would live it.[8][6]
  • The “cost of discipleship” is set alongside the “cost of non‑discipleship”: failing to become a disciple often costs more in wasted lives, addictions, relational breakdown, and spiritual emptiness.[7][8]
  • Willard outlines “areas of discipleship” in which Jesus trains apprentices—such as understanding reality (ontology), re‑ordering desires, and participating in God’s work in the world.[8][7]

He argues the church must recover the expectation that every Christian is in a serious learning process under Jesus, not just passively consuming religious services.[3][1]

Spiritual Formation and Inner Transformation

The book moves from diagnosis and theology into a vision of concrete spiritual formation.[8][6]

  • Transformation is about becoming the kind of person who naturally does what Jesus says, so that commands like 1 Corinthians 13‑style love describe who we actually are, not what we strain to pretend.[1][8]
  • Practices such as solitude, prayer, Scripture meditation, fellowship, and service are portrayed as means of grace by which the Holy Spirit reshapes the heart, not as merit‑earning disciplines.[8]
  • Willard emphasizes that spirituality must be informed by a truthful view of reality (ontology); “belief is designed to integrate my action with reality,” so distorted pictures of God or the world sabotage formation.[7][5]

Over time, the effects of a person’s presence, words, and actions become “of a nature and extent that cannot be explained in human terms,” because their life participates in God’s ongoing action.[1]

Co‑laborers in the “Divine Conspiracy”

The “divine conspiracy” is Willard’s metaphor for God’s quiet, pervasive strategy to overcome evil with good through ordinary people living in his kingdom.[2][1]

  • God intends humans to exercise their small “rule” only in union with his, so that every domain of life (work, politics, family, culture) becomes a site of collaborative creativity with God.[2][1]
  • Christians are called to be “co‑conspirators,” embedded in the ordinary structures of the world as agents of the kingdom, rather than retreating into religious enclaves.[1]
  • Jesus’ church is portrayed as the ongoing “incarnation” of his life in a “motley but glorious crew of called‑out ones,” with Jesus as present Lord over history, matter, and the smallest particles of the universe.[1]

This makes vocation and daily life central to Christian mission: what we do in our jobs, neighbourhoods, and families is meant to become joint action with God inside his ongoing work.[2][1]

View of God, Christ, and Love

Willard anchors his program in a particular vision of God and Jesus.[5][2][1]

  • God’s universe is described as “a community of boundless and totally competent love,” in which God desires that we “live in him” and sends Jesus as the Way into that life.[1]
  • The cross is emphasized as the definitive disclosure of God’s heart, showing that God is willing to die to reach even those who hate him.[1]
  • Jesus is portrayed not just as saviour but as the smartest and most competent person in existence, Lord over “atoms, particles, quarks, ‘strings,’ and so forth.”[2][1]

In John 14–16 Jesus gives the “all‑inclusive commandment” to love one another as he loved us, including laying down our lives, and calls those who keep this command his friends; Willard sees this mutual love as the organizing principle of kingdom community.[1]

Takeaways

A summary of actionable implications:[6][3][8][1]

  • Redefine the mission: shift from “sin management” to forming disciples who actually live from the present kingdom of God in their real contexts.
  • Clarify message: present the gospel as “the availability of life in the kingdom with Jesus now,” with forgiveness, transformation, and vocation all integrated.
  • Reframe formation: treat spiritual disciplines as a structured training regimen under Jesus’ supervision, aimed at inner renovation that produces Sermon‑on‑the‑Mount character.
  • Recast leadership: see pastors and leaders as trainers of apprentices, not primarily event managers or religious service providers.
  • Reintegrate life spheres: help people view work, family, citizenship, and culture‑making as arenas where they co‑labor with God in the divine conspiracy.

A simple way to express the book’s teaching: learn to live your actual life, in Toronto or anywhere else, as Jesus would live it if he had your job, your body, and your relationships, because the kingdom of God is already available to you in all of those situations.[5][2]
⁂

  1. https://theimaginativeconservative.org/2023/05/the-divine-conspiracy-of-dallas-willard.html
  2. https://kylestrobel.substack.com/p/dallas-willard-and-the-kingdom-of
  3. https://thoughtsfrommyreformedself.wordpress.com/2012/01/13/the-divine-conspiracy-by-dallas-willard-a-chapter-by-chapter-review-introduction/
  4. https://meshachkanyion.substack.com/p/the-divine-conspiracy-by-dallas-willard-514
  5. https://mwerickson.com/2023/06/23/dallas-willard-on-the-kingdom-of-god-insights-on-what-it-is-and-how-god-rules-2/
  6. https://www.dlwebster.com/book-review-the-divine-conspiracy/
  7. https://www.youtube.com/watch?v=5OLbbceqUu8
  8. https://dwillard.org/resources/expanding-books/divine-conspiracy-study-guide
  9. https://www.jesuscollege.com/dallaswillard-thedivineconspiracy
  10. https://www.youtube.com/watch?v=NYQPF7_-lIQ
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Book Review: Offence – The Bait of Satan

Twenty-five years ago, I read John Bevere’s book, The Bait of Satan, after hearing him speak in St. Catherines, Ontario. Here, I analyze John’s teaching on how taking offence at another person can affect your spiritual life in Christ. As we delve into John’s teaching, we will cite scriptures to support his thesis. Note: When you come to a scripture, hover over it, and it will pop up for reading.

John Bevere is an American evangelist, international speaker, and bestselling author known for his bold and Scripture-centred approach to Christian ministry. He is the co-founder of Messenger International, a global discipleship organization established in 1990 alongside his wife, Lisa Bevere.

The central metaphor of his book is the Greek word skandalon, which refers to the part of a trap where the bait is placed. Bevere argues that offence is the “bait” the enemy uses to lure believers into a state of spiritual captivity. 1

Core Principles of the Teaching

Let’s examine the anatomy of offence through several key concepts:

  • The Trap of Offence: Offence is not just an emotional hurt; it is a calculated trap. When we harbour offence, we are the ones who end up in a cage, even if we feel our anger is “justified.”
  • Two Types of Offended People:
    1. Those who have been treated unjustly.
    2. Those who believe they have been treated unjustly (misunderstandings). Bevere notes that in both cases, the spiritual danger is the same.
  • The Wall of Protection: He teaches that offence creates a “wall” between the individual and God. It blocks spiritual growth, stifles prayer, and prevents the person from fulfilling their purpose.
  • The Fruit of Offence: Bevere identifies symptoms like bitterness, resentment, envy, and anger. If left unchecked, these “roots” produce toxic fruit that affects every area of life.

The Remedy: Forgiveness and Humility

  • Relinquishing Rights: True freedom comes when we give up the “right” to seek revenge or hold a grudge. Rather, we begin to see the importance of forgiveness as Jesus taught it in Matthew 6:14-15: For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.
  • The Power of Prayer: Instead of talking about those who hurt us, he encourages praying for them, which effectively “breaks the power” of the offence over our hearts.
  • The Role of Trials: God allows us to encounter offensive situations to expose what is hidden in our hearts, using the friction to refine our character.

“Offence is the tool of the devil to bring a believer into captivity… If you stay offended, you will never fulfill your purpose.” — John Bevere

Feature The Life of Offence The Life of Freedom
Perspective Focused on self and past hurts. Focused on God and future purpose.
Relationship Guarded, suspicious, and isolated. Open, trusting, and community-oriented.
Spiritual State Stagnant; prayer feels “blocked.” Growing in grace, characterized by peace.
End Result Bitterness and spiritual decay. Tranquillity, maturity and refinement.

 

In The Bait of Satan, John Bevere outlines a path to freedom that is less about “getting over it” and more about a deep spiritual surgery. He argues that since offence is a trap for your soul, you have to actively dismantle it to get out. 

Here are the specific steps he recommends for finding freedom:

1. Acknowledge the Bait

The first step is often the hardest: admitting you are actually offended. Bevere notes that many people disguise offence as “discernment” or “standing up for truth.”

  • Action: Be brutally honest with yourself and God. Stop justifying your anger based on how “wrong” the other person was.

2. Shift Your Perspective (God’s Sovereignty)

Bevere teaches that nothing can happen to a believer that God cannot use for their growth: And we know that in all things God works for the good of those who love him, who have been called according to his purpose. Romans 8:28

  • The Mindset: Instead of seeing the person who hurt you as an enemy, see the situation as a “refiner’s fire.” Ask: “What is this situation revealing about the pride or weakness in my own heart?”

3. Relinquish the “Right” to Revenge

True forgiveness, according to Bevere, isn’t a feeling; it’s a decision to release the debt.

  • The Debt Analogy: Imagine the person owes you a moral debt for what they took (your reputation, your time, your joy). You must “cancel the debt” entirely, meaning you no longer look to that person to make it right or apologize.

4. Pray for Your “Enemy.”

This is the practical “acid test” for whether you are truly free.

  • The Command: Based on Jesus’ teaching in Matthew 5:44, Bevere insists you must pray for the success, well-being, and spiritual growth of the person who offended you.
  • Why it works: It is nearly impossible to remain bitterly offended by someone while sincerely asking God to bless them.

5. Seek Reconciliation (Where Possible)

If the offence involved a personal breach, Bevere encourages taking the initiative to make peace, regardless of who was “more” wrong.

  • Humility First: Approach the person not to point out their sin, but to express your desire for a restored relationship.
  • Note: He acknowledges that while you should always offer forgiveness, reconciliation requires two people. You are only responsible for your side of the bridge.

6. Stay “Under Cover.”

Finally, stay in a position of humility and submission to God. Bevere argues that pride is the armour that offence clings to; if you remain humble, the “bait” has nothing to hook into.

Forgiveness is for your sake, not the other person’s. It releases you from the prison of your own making.” — John Bevere

To help you put these principles into practice, here is a breakdown of the specific scriptures John Bevere uses to anchor this teaching, followed by a prayer of release based on the book’s core message.

Biblical Foundations for Overcoming Offence

Bevere builds the entire “Bait of Satan” message on these key passages. Hover over the scriptures to see them pop up.

  • Matthew 24:10–12: Jesus warns that in the last days, “many will be offended, will betray one another, and will hate one another.” Bevere uses this to show that offence is the enemy’s primary strategy in the end times.
  • Proverbs 18:19: “A brother offended is harder to win than a strong city.” This illustrates how offence creates a “fortress” around a person’s heart, isolating them from others and God.
  • Proverbs 17:9 NAS: “One who conceals an offence seeks love, but one who repeats a matter separates close friends.”
  • 2 Timothy 2:24–26: This passage describes being “gentle to all” so that God may grant repentance to those who have been “taken captive by [the devil] to do his will.” Bevere links this directly to the “trap” (skandalon).
    • Skandalon (σκανδαλον) is a Koine Greek word primarily defined as the bait-trigger, or mechanism of a trap. In the New Testament, it is used metaphorically to describe a “stumbling block — taking an “offence” against any person or thing that causes the offended one to turn away from or miss the guidance of the Holy Spirit, fall into sin, or lose their own joy and peace.
  • Matthew 18:21–35: The Parable of the Unforgiving Servant. This is the scriptural “hammer” Bevere uses to show that if we do not forgive the small debts others owe us, we lose the benefit of the massive debt God has forgiven us.
  • Mark 6:1–4: Here we see how people in Jesus’ hometown became offended at his ministry: “He went away from there and came to his hometown, and his disciples followed him. And on the Sabbath he began to teach in the synagogue, and many who heard him were astonished, saying, “Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offence at him. And Jesus said to them, “A prophet is not without honour, except in his hometown and among his relatives and in his own household.”

A Prayer of Release (Based on The Bait of Satan)

If you are currently struggling with a specific hurt, you can use this prayer as a starting point to “drop the bait”:

“Father, I come to You in the name of Jesus. I admit that I have been harbouring offence against [Name]. I have allowed bitterness to take root, and I recognize today that this is a trap for my soul. I choose to stop justifying my anger right now. I release [Name] from the debt I feel they owe me. I cancel that debt completely.

Lord, I ask You to bless [Name]. Soften my heart toward them and replace my resentment with Your love. I thank You for forgiving my many sins, and I choose to extend that same grace today. I refuse to stay in the cage of offence. I am free, in Jesus’ name. Amen.”

The Goal: A “Great Escape”

The end goal of these steps isn’t just to feel better—it’s to regain your spiritual authority. Bevere teaches that when you are no longer “bait-able,” the enemy loses his primary hold over your life.

John Bevere applies these principles to specific areas, such as offence within a church or offence toward God Himself.  John Bevere often addresses two specific, high-stakes scenarios where offense is most “deadly”: offense toward God and offense within the Church (often called “Church Hurt”).

Here is how he applies the principles of The Bait of Satan to these areas:

1. Offense Toward God

This is perhaps the most dangerous trap because it causes a person to pull away from their only source of help.

  • The Root: This usually stems from unmet expectations. A prayer wasn’t answered the way we wanted, a tragedy occurred, or God didn’t “show up” when we felt He should have.
  • The Correction: Bevere teaches that we cannot judge God by our circumstances. Instead, we must judge our circumstances by God’s character.
  • The Shift: To be free, you must move from “Why did You let this happen?” to “I trust You even when I don’t understand.”

2. Offense Toward Leadership (Church Hurt)

Bevere is well-known for his teachings on Spiritual Authority. He argues that the enemy loves to use the flaws of leaders to offend believers and isolate them from the body of Christ.

  • The Trap: Focuses on the leader’s mistakes to justify leaving, rebelling, or gossiping.
  • The Perspective: Bevere points out that even if a leader is wrong, our response determines our future. He often uses the example of David and Saul—David refused to “stretch out his hand” against King Saul, despite Saul’s pursuit of him.
  • The Goal: Protect your heart so that you don’t become the very thing that offended you.

Understanding the “Skandalon” (The Trap)

To visualize how this works spiritually, it helps to look at the physical mechanism Bevere refers to. The “bait” is placed on a trigger stick; once the animal touches the bait, the trap snaps shut.

Element of the Trap Spiritual Application
The Bait The hurt, insult, or injustice you experienced.
The Trigger (Skandalon) Your decision to “take” the offense and hold onto it.
The Cage The resulting bitterness that isolates you from God and others.
The Key Humility and Forgiveness.

Summary Checklist for Staying “Un-Offendable”

According to Bevere’s teaching, staying free requires daily maintenance:

  • [ ] Check your pride: Are you easily insulted? Pride is the “hook” that offence grabs onto.
  • [ ] Filter your words: Are you sharing your “hurt” with others (gossip), or taking it to God?
  • [ ] Examine your fruit: Is there peace in your life, or are you constantly “at war” with someone in your mind?

 

1 Source of Book Report: John Bevere’s classic work: “Bait of Satan.”

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Soul-level Friendships with Believers

In Reformed and Evangelical theology, the question of “friendship” is often split between common grace (kindness toward all) and special grace (the spiritual union between believers).

While few theologians argue for total isolation from non-believers, many emphasize that “soul-level” friendship (man/man, woman/woman) should be reserved for those who are born again, and “intimate” friendships (man/woman) for married couples only.

1. John MacArthur: The Principle of Separation

John MacArthur’s view, while he was with us, was heavily rooted in the concept of sanctification and the warning against “unequally yoked” (2 Corinthians 6:14). Though this text primarily is applied to marriage, it can also be applied to all non-marital friendships. John was one of the most beloved and respected preachers who started the Master’s Academy.

  • Influence of Character: MacArthur frequently taught that since the goal of the Christian life is Christ-likeness, your closest associates must share that goal. He often cites 1 Corinthians 15:33: “Bad company corrupts good morals.”
  • Theological Value: For MacArthur, the value of born-again friendships lies in their protective role. John taught that a believer’s primary mission is holiness; worldly friendships are seen as a potential “drag” on one’s spiritual trajectory. He viewed friendship as an influence loop in which you either become like your friends or they become like you.

2. Joel Beeke: The Experiential Perspective

As a leading voice in Puritan and Reformed studies, Joel Beeke focuses on Experiential Christianity. This is the idea that theology isn’t just in the head, but felt in the heart.

  • Communion of Saints: Beeke emphasizes the Heidelberg Catechism’s view on the “communion of saints.” He argues that true friendship requires a shared “spiritual language.”
  • Theological Value: The value here is mutual edification. To Beeke, a friend who is not born again cannot “watch over your soul.” He advocates “holy fellowships” in which friends hold each other accountable for experimental godliness. Without a shared rebirth, the deepest part of your identity remains a mystery to your friend.

3. General Reformed Theology: Two Kingdoms and Covenant

Broader Reformed theology (from Calvin to modern thinkers) looks at this through the lens of Covenantal Life.

  • The Corporate Identity: In the Reformed tradition, the “born again” individual is part of the Body of Christ. Therefore, friendships within the church are seen as an extension of the family of God.
  • Common Grace vs. Special Grace: Reformed theologians often acknowledge “Common Grace” friendships—shared interests in work, art, or hobbies with non-believers. However, they distinguish these from “Special Grace” friendships, which are centred on the Gospel.

Comparative Table: Friendship Priorities

Theologian/Group Primary Focus View Friends
John MacArthur Sanctification & Purity Non-believers are evangelistic “mission fields” rather than intimate peers.
Joel Beeke Spiritual Fellowship Born-again friends are necessary for “soul-work” and mutual accountability.
Reformed Tradition Covenantal Unity Born-again friends are valued for building the “Kingdom of God” and the local church.

The Theological Core: “The Third Party”

The underlying theological value across these views is that a Christian friendship is not a duo, but a triangle with the inclusion of Christ and His Spirit mediating the relationship.

In this model, the “born again” status is valuable because it allows God to mediate the friendship. If one person does not know God, the triangle is broken, and the friendship is limited to the horizontal, temporal plane (interests, humour, history), which can introduce the dark side rather than the vertical, eternal plane (grace, conviction, sanctification, holiness, prayer).

Summary: The theological value is not about being “elitist,” but about spiritual synergy. If the Holy Spirit lives in both friends, the friendship becomes a means of grace that helps both parties reach heaven.

Part 2: Caution of Men and Women interacting outside of marriage

Further Study:

  • Baxter: Richard Baxter, A Christian Directory (London: Robert White, 1673), Part II, Chap. X, 563.
  • Beeke: Joel R. Beeke, Living for God’s Glory: An Introduction to the Reformed Faith (Lake Mary, FL: Reformation Trust Publishing, 2008), 324-326.
  • Owen: John Owen, The Works of John Owen, ed. William H. Goold, vol. 13 (Edinburgh: T&T Clark, 1850), 45-47.

 

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Caution of Men and Women interacting outside of marriage

In Reformed and Complementarian theology (the camp of MacArthur and Beeke), the view of men and women interacting outside of marriage is governed by two major principles: The Creation Order (ontology) and The Hedge of Protection (prudence).

The overarching goal is to prevent the “blurring of lines” that could lead to either sexual sin or the undermining of marriage.

1. John MacArthur: The Principle of “Fleeing Youthful Lusts.”

MacArthur’s view is highly protective and functional. He leans heavily on the idea that the “heart is deceitful” (Jeremiah 17:9) and that close friendship between a man and a woman is almost always a precursor to intimacy and romance.

  • The View on Friendship: MacArthur generally discourages “friend” style intimacy between unrelated men and women. The theological value here is the protection of the marriage bed (even for single people). He would argue that deep emotional intimacy is a “proprietary” component of marriage.

  • The View on Work: In the workplace, MacArthur advocates for “professional distance” between men and women. While he realizes that women do work with men, he strongly emphasizes that the woman’s primary calling is the home (Titus 2:5). If a workplace environment forces a woman into a position of subordinate “spiritual authority” under a man (excepting a husband), he views it as a violation of the created order, and is complacent to intimacy.

2. Joel Beeke: The “Sisterhood” Model

Beeke’s view is rooted in the Puritan concept of the “Family of God.” He looks at 1 Timothy 5:1-2, which instructs men to treat “older women as mothers” and “younger women as sisters, with all purity.”

  • The View on Friendship: For Beeke, a man and woman can be biblical church friends, but that friendship must be strictly “Fraternal” (sibling-like). The theological value is Purity. By recategorizing a female friend as a “Sister in Christ,” it removes her from the categories of “potential mate” or “object of desire” and places her under the church family’s protection. The downside is that the potential for carnal lust remains. The old adage is: “It’s just a platonic relationship,” yet friendships providing support, trust, and companionship often lead to a romantic relationship, which has been the downfall of many pastors. See 1 Peter 5:8-9: Be sober-minded and alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. Resist him, standing firm in your faith and in the knowledge that your brothers throughout the world are undergoing the same kinds of suffering.

  • The View on Work: Beeke emphasizes Modesty and Gravity. In a working church environment, a woman should be respected for her “godly industry,” but the author warns that both parties (man and woman) must maintain a “holy reserve” to ensure that the “sweetness of the saints” does not turn into the “bitterness of scandal.” He advocates that a woman working alongside a man outside the home or church adds the additional peril of the temptation of adultery, as evidenced in life. See Romans 13:14: But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

3. General Reformed View: The “Billy Graham Rule” (The Hedge)

Many Reformed theologians adhere to a practical “Hedge” (often called the Modesto Manifesto or the Billy Graham Rule). This is the theological practice of avoiding the “appearance of evil” (1 Thessalonians 5:22).

Setting The Theological Guideline The Goal
Social No one-on-one meals or private meetings. Transparency & Reputation.
Emotional No sharing of “deep soul-burdens” or marital complaints. Protecting the “Inner Circle” of marriage.
Employment Never private time with the opposite sex. Witnesses to avoid “Functional Intimacy.”

The “Third Party” Problem in Mixed Friendships

Just as we discussed, “born again” friendships forming a triangle with God, Reformed theology views male-female interactions as necessarily having a “Third Party” witnesses: the Church and the Spouse (present or betrothed spouse).

Theological Axiom: No man is an island. A friendship between a man and a woman is never just about those two people; it affects the santity and peace of the Church and the sanctity of future/current marriages.

Comparison Table: Friendship Boundaries

Viewpoint View on One-on-One Coffee? Underlying Theological Concern
John MacArthur Highly Discouraged. Sanctification and the “Stumbling Block.”
Joel Beeke Permissible only if “Sisterly” and in public. Maintaining the “Holy Family” of the Church.
Traditional Puritan Avoid at all costs. The danger of “Vain Affections.”

Biblical Archetypes for Understanding

Let’s look at these two “models” of mixed interaction:

  1. The Boaz & Ruth Model (Work): Boaz provides protection and “extra grain” for Ruth in the field, but maintains a public, honourable distance until the proper time (which culminated in her being single and working for him, who had the status to redeem her)

  2. The Paul & Phoebe Model (Ministry): Paul calls Phoebe a “servant” and a “succorer” (Romans 16:1). This shows a high-functioning working relationship built on shared mission rather than shared co-unified leisure.

The Puritans were deeply concerned with the “affections”—the leanings of the heart—and they believed that friendship with the opposite sex was a particularly “slippery slope.” They often used the term “Vain Affections” to describe emotional intimacy that lacked a covenantal (marriage) or sibling (church) foundation.

Here are the specific warnings and primary source quotes to strengthen your study:

1. Richard Baxter: The Warning of “Stealthy Entanglements.”

In his Christian Directory, Baxter warned that what begins as “spiritual talk” between a man and a woman can quickly transform into “fleshly love” because the heart is easily deceived.

“The devil’s door is often opened by a spiritual key. Take heed of that friendship which begins in the Spirit but ends in the flesh. When a man and woman are more than ordinary in their secrets, their heart-unburdenings, and their constant presence, they are lighting a fire that may burn their house down.”

Theological Value: Prudence (Proverbs 22:3). Baxter argues that a believer is not being “mean” by keeping distance; they are being “wise” by recognizing their own human frailty. The problem arises when one or both parties have little regard for spiritual risk, as the Bible warns.

2. John Bunyan: The “Pitfall of the Flatterer.”

In The Pilgrim’s Progress, Bunyan illustrates how “The Flatterer” leads pilgrims astray. Many Puritan commentators applied this to the danger of “soft conversations” between the sexes that distract from the “Celestial City.”

“Let your conversation be seasoned with salt, but let it not be the salt of a lover’s wit. A man should look upon every woman as his sister or his mother; any other look is a thief that steals his focus from Christ.”

3. Thomas Watson: The “Gravity of Presence.”

Watson argued that the way a man and woman interact should be characterized by gravity (seriousness) rather than levity (flirtatiousness).

“To be over-familiar with the opposite sex is to walk upon the battlements of a castle; it is a place of great height and great danger. Holy distance is the best preservative of a holy heart.”

Theological Value: The Glory of God. Watson’s point is that if a man and woman are too “close” in their interests or friendship, the world will speak ill of the Gospel. Therefore, the closeness of interest or friendship is “theologically expensive”—it costs the reputation of Christ.

Synthesis: Rules for “Mixed” Interactions

Based on these historical views and the modern applications by MacArthur and Beeke, you can summarize the theological “boundary lines” into these three pillars:

Pillar Theological Rationale Practical Application
The Rule of Publicity “God is Light; in Him is no darkness.” No private, unobserved meetings or “hidden” emotional bonds.
The Rule of Purpose “Do all to the glory of God.” Conversations must be task-oriented (work) or doctrine-oriented (church) and never private.
The Rule of Proximity “Flee youthful lusts.” Maintaining a “Holy Reserve” in physical and emotional space.

The “Except for Marriage” Clause

The reason these theologians make an exception for marriage is that Marriage is the only relationship designed by God to handle “One-Flesh” intimacy. In their view:

  • Marriage is about Face-to-Face communion (looking at one another).

Avoid Face-to-Face Time: When a man and woman who are “just friends” or are co-workers begin to have “Face-to-Face” time, which can evolve into emotional intimacy, they are stealing a spiritual “property” that belongs only to the marriage covenant.

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Bible Verses to Memorize

In the chaos of our world, there are only twenty-four hours in a day. Unless you prioritize God’s Word, it is easy to leave it on the list for another day. Truly, the only way to know God is to know His Word, and the only way to know His Word is to spend time in it and spend time growing in a deeper understanding.

King David, the ancestral forefather of Jesus Christ, wrote this scripture many years ago— Psalm 119:11: “I have treasured Your word in my heart so that I may not sin against You.”

Hover over each scripture to see the pop-up.

  • Matthew 11:28
  • Philippians 4:6
  • 1 Thessalonians 5:18
  • Hebrews 12:1
  • Psalm 37:4
  • Matthew 22:37
  • Isaiah 53:5
  • 1 John 3:16
  • Ephesians 4:32
  • Micah 6:8
  • Philippians 2:3
  • 1 Samuel 2:3
  • Ephesians 2:8–9
  • Deuteronomy 7:9
  • Romans 1:17
  • Daniel 3:18
  • Galatians 2:20
  • Romans 12:1
  • Ephesians 2:10
  • Joel 2:13
  • James 5:16
  • Proverbs 13:20
  • John 10:10
  • Joshua 1:9
  • Ephesians 6:12
  • Isaiah 26:3
  • 1 Peter 5:8
  • Deuteronomy 31:6
  • James 1:12
  • Lamentations 3:22–23
  • 2 Corinthians 4:16-18
  • Colossians 3:23
  • Luke 16:13
  • Genesis 1:27–28
  • Romans 12:2
  • 1 Samuel 16:7
  • 1 Thessalonians 5:21
  • Proverbs 3:5
  • Hebrews 4:12
  • Joshua 1:8
  • 1 Peter 3:15
  • Numbers 23:19
  • 2 Peter 3:9
  • Isaiah 55:8
  • Hebrews 4:1
  • Zephaniah 3:17
  • 1 Corinthians 10:13
  • Job 19:25
  • John 16:33
  • Ecclesiastes 12:13
  • Romans 8:31
  • Romans 8:38–39
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Seek the things above where Christ is seated.

Here is a biblical definition of sanctification: the process of being set apart for God’s special purpose and transformed into the likeness of Jesus Christ. It involves both an initial, instant setting apart at conversion and a progressive, lifelong work of the Holy Spirit to free believers from the power of sin and develop personal holiness.

The Fact of the Hidden Life Colossians 3:3 declares the fact: “For you have died, and your life is hidden with Christ in God.” Scripture makes it clear what our born-again spiritual state with regard to the world and sin is: “you have died.” It is obvious that we are alive as mortal beings — that we are alive physically. Thus, the reference to death refers to our spiritual death to the old way of life we lived in the world before accepting Christ.

This dual activity of sanctification links our new position in life to our new, empowered experience—Christ imparting a new way of thinking for actualization through our doing. Paul reveals that the gospel, through the Spirit, has transformative power to lead Christians on the path to eternal life. There is both death to the old life and an animating power of new life—a disciplined cessation of the old ways, conjoined with the Spirit energizing new life, transforming the heart and mind anew.

As we will see, this study of sanctification focuses on Paul’s letter to the Colossians, chapter 3. This reveals our experience of unity with Christ through his Spirit, as he imparts his holiness to us. Here, Paul makes it clear that the reality of death to sin is our decisive rejection of sin, empowered by the animating new spiritual life in the Lord’s Spirit.

Living the New Life. The following text emphasizes our contemplative thinking with our doing: “Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honour at God’s right hand. Think about the things of heaven, not the things of earth. For you died to this life, and your real life is hidden with Christ in God. And when Christ, who is your life, is revealed to the whole world, you will share in all his glory.” (Colossians 3: 3-4 NLT)

Dying to the Old Life. Here, our responsibility in this new life is seen in active unity with the Spirit: “So put to death the sinful, earthly things lurking within you. Have nothing to do with sexual immorality, impurity, lust, and evil desires. Don’t be greedy, for a greedy person is an idolater, worshiping the things of this world. Because of these sins, the anger of God is coming. You used to do these things when your life was still part of this world. But now is the time to get rid of anger, rage, malicious behaviour, slander, and dirty language. Don’t lie to each other, for you have stripped off your old sinful nature and all its wicked deeds.” (Colossians 3: 4-5 NLT)

You are a Representative Messenger of Christ. “It is important to allow Christ to do his mighty work of love in you as you are bought with a price: Let the message about Christ, in all its richness, fill your lives. Teach and counsel each other with all the wisdom he gives. Sing psalms and hymns and spiritual songs to God with thankful hearts. And whatever you do or say, do it as a representative of the Lord Jesus, giving thanks through him to God the Father.” (Colossians 3: 6-7 NLT)

Living the New Life Hidden with Christ. Here we see that our spiritual renewal is enabled by our agreement to “clothe yourselves with love” as Christ’s transformative love works within our hearts: “Put on your new nature, and be renewed as you learn to know your Creator and become like him. In this new life, it doesn’t matter if you are a Jew or a Gentile, circumcised or uncircumcised, barbaric, uncivilized, slave, or free. Christ is all that matters, and he lives in all of us. Since God chose you to be the holy people he loves, you must clothe yourselves with tenderhearted mercy, kindness, humility, gentleness, and patience. Make allowance for each other’s faults, and forgive anyone who offends you. Remember, the Lord forgave you, so you must forgive others. Above all, clothe yourselves with love, which binds us all together in perfect harmony. And let the peace that comes from Christ rule in your hearts. For as members of one body, you are called to live in peace. And always be thankful.” (Colossians 3: 10-15 NLT)

Our New Life is Hidden with Christ. Though we have died spiritually, our renewed life is hidden in the Spirit realm, protected by Christ when we remain dependent on Him. An abiding union with His death — crucifying the old man, so to speak, always includes a union with the powers of His resurrection and life. (John 15:4-5; Galatians 2.20)

The following is a quote from a book I cite below:

Christ Himself in His discourse on the Mount admonished each of us to lay up treasures in heaven and not on earth because ‘where your treasure is, there will your heart be also’ (Matt. 6:19–21). There is no treasure more valuable than Jesus, the pearl of great price. Nothing else approaches His infinite value and intrinsic worth. To regard Him so is to have our earthly heart fixed where He is and where we are in union with Him. 1

1 Beeke, Joel R., and Michael P. V. Barrett. 2021. A Radical, Comprehensive Call to Holiness. Christian Focus.

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The Importance of Bible Reading

Hover over each scripture in this article to have it pop up for reading.

God works with you to fight temptation. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide a way of escape, that you may be able to endure it. (1 Corinthians 10:13)

You may be a partaker of the Divine Nature. This scripture is an example of  God’s most important tool for sanctifying our lives and living in holiness. 2 Peter 1:3–4 (NAS): His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.

Spirit Power is ours. The Spirit of our Lord Jesus guides us in the reading of His Word. Jesus prayed that our scripture meditation and reading would sanctify our lives and transform us to be more like Jesus (see John 17:17-18 ESV). And Peter advised that our growth in Christ is achieved by meditating on the Word of God. (1 Peter 2:2 ESV). There are many scriptures that make it clear about the importance of transforming our hearts, minds, and souls. We must comprehend scripture and learn to hear the Lord speak to us. (see 2 Corinthians 3:18)

The Word of God transforms our lives. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. (Colossians 3:16–17, ESV)

Make time to read. I recommend daily reading in the morning before you begin your day.  Proverbs 2:1–6: will guide you to acquire the knowledge of our Lord’s Words and inspire you to learn to allow scripture to speak directly to your heart. You will see how God commands you to live. You will learn how to overcome the temptations of the forces of darkness and to develop perseverance in your faith. King David gave us this advice, which he followed: “I have stored up your word in my heart, that I might not sin against you.“ (Psalm 119:11)

Prioritize your personal growth as a Christian. Do not expect growth in holiness if you spend little time alone with God and do not take His Word seriously. Rather, ‘Let the word of Christ dwell in you richly’ (Colossians 3:16), for ‘we take hold of Christ as his words take hold of us.’ When plagued with a heart prone to be tempted away from holiness, let Scripture teach you how to live a holy life in an unholy world. Let Scripture be your compass to guide you in cultivating holiness, in making life’s decisions, and in encountering the high waves of personal affliction. 1

How do I overcome temptation? The wise decision is the opposite of what’s “twisted” and “crooked.” If it feels wrong, it is wrong. If our conscience is aligned with God’s, we will know what’s right. The rest will seem like an “abomination.” If we want Wisdom, she’s ours for the having—ours for the living (James 1:5–7, 8). 2

Sanctification is a lifelong process. We are all sinners. Only Christ is sinless. We will err at times. Even the apostle Paul didn’t feel he had entirely arrived spiritually, which he noted in his letter to the Philippian church. The apostle John wrote: If we sin, we have an advocate with the Father — our Lord Jesus Christ.  These texts are comforting. (Philippians 3:12, 1 John 2:1) And if we sin, it is advisable to repent in prayer. David sinned when he committed adultery with Bathsheba. This is a favourite scripture for those who acknowledge their sin and repent:

See King David’s prayer in Psalm 51: 1-15: Have mercy on me, O God, according to Your loving devotion; According to Your great compassion, blot out my transgressions. Wash me clean of my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is always before me. Against You, You only, have I sinned and done what is evil in Your sight, so that You may be proved right when You speak and blameless when You judge. Surely I was brought forth in iniquity; I was sinful when my mother conceived me. Surely You desire truth in the inmost being; You teach me wisdom in the inmost place. Purify me with hyssop, and I will be clean; wash me, and I will be whiter than snow. Let me hear joy and gladness…Hide Your face from my sins and blot out all my iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from Your presence; take not Your Holy Spirit from me. Restore to me the joy of Your salvation, and sustain me with a willing spirit. Then I will teach transgressors Your ways, and sinners will return to You.

It is noteworthy that John Wesley, one of the great evangelists who, from 1739, preached daily to tens of thousands of people in England and America, founded the Methodist church. Though he taught sanctification methodically, recognizing that we are all sinners, he believed in daily prayerful repentance. (Romans 6:22-23).  His primary purpose was to teach his church to read and discuss the Word systematically with one another, empowering transformation by the Word of God through Christ’s Spirit.

1 Beeke, Joel R., and Michael P. V. Barrett. 2021. A Radical, Comprehensive Call to Holiness. Christian Focus.

2 Barry, John D., and Rebecca Kruyswijk. 2012. Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press. 

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Amazing Grace: Born Again by Christ’s Spirit

If a man or woman desires to follow the Lord Jesus Christ, He made it clear, “You must be born again.”

Why does a new life require a new birth? As when we are born of our mother, our birth begins a new physical life that issues from previous nonexistence, so in the second birth, a formerly nonexistent spiritual life comes into being.

Without a physical birth, there is no physical life. Similarly, if there is no new spiritual birth, there is no transformation by the Holy Spirit. The new birth, therefore, is not optional for spiritual life; it is necessary. In the meeting with Nicodemus, Jesus made it clear that being ‘born again’ is the prerequisite to salvation unto eternal life. (John 3:3, 7)

It is clear that Christ demands another birth after natural birth—the emphasis on being born “again” makes this very clear. We were first born of the physical flesh; secondly, and more importantly, we need to be born of the Spirit of the Lord.

This guarantees the necessary qualifications for entrance into the kingdom of God. The new birth is necessary for salvation because the first birth does not produce the kind of life that is empowered to be spiritually transformed by the guiding indwelling Spirit and prepared for the new life in God’s kingdom.

Without the new birth, Christ’s statement in John 3:6 clarifies: ‘That which is born of the flesh is flesh.’ The flesh can give birth only to more flesh: Flesh propagates according to flesh as David confessed to the Lord:  Behold, I was brought forth in iniquity, and in sin did my mother conceive me. (Psalm 51:5).  ‘So then they that are in the flesh cannot please God’ (Romans 8:8) . Indeed, to live after the flesh leads inevitably to death (Romans 8:13).

Therefore, by Christ’s definition, being born again is not just a fresh start or a second chance at life. It must be a birth of a completely different sort from the first birth. It must be a birth that changes the fleshly nature that is so naturally corrupt and bent against God. It is more than simply being born again; it must be being born from above.‘That which is born of the Spirit is spirit’ (John 3:6).

What Christ empowers with the gift of His Spirit when you accept and believe His power to save you brings a change of nature that affects the whole man — we become sons and daughters of God, adopted into his family (John 1:9-10, 11-12, 13 NLT) In the meeting with Nicodemus, Jesus made it clear that being ‘born again’ is the prerequisite to salvation — to become a true son of God. (John 3:3, 7)

Romans 8:14–17 (ESV): For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

What Christ provides by his initiating Grace for you, he will work within you. The one who confesses that he or she believes in Jesus as his Saviour has begun the initial step toward spiritual transformation. This decision will begin a change of nature that affects the whole heart, mind and soul. The new birth proceeds in the Power of God and will manifest itself in moral reforms and character transformations of life flowing from a new nature that creates new desires, impulses, and inclinations.

The new birth is a change from the inside out that comes from above and enables holy living: living in righteousness, peace, and joy. (Romans 15:13)

It is my prayer that as you walk with Christ, you will share your new life with others you come into contact with by sharing this truth about God’s love for you and anyone who acknowledges Jesus as his Lord.  (John 3:16)

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Theology, Science and Geography of Water Scarcity

Part 1: The Science and Geography of Water Scarcity

Does Earth’s Water Disappear?

Scientifically, the total mass of water on Earth remains constant. Because Earth is a “closed system,” water is neither created nor destroyed; it simply changes form and location through the Hydrologic Cycle.

  • Conservation of Mass: The same water that existed in the time of the dinosaurs is still here today. It exists as liquid (oceans/rivers), solid (glaciers/ice caps), or gas (atmospheric vapour).

  • The Problem: While the amount of water doesn’t change, its usability and location do. If water moves from a freshwater lake to the salty ocean, or from a shallow aquifer to the deep atmosphere via evaporation, it becomes “scarce” for human use even though it hasn’t left the planet.

Areas of Most Serious Water Shortage

Water scarcity is generally ranked by “Water Stress”—the ratio of total water withdrawals to the available renewable supply.

Rank Region/Country Primary Cause of Scarcity
1 Middle East & North Africa (MENA) Natural Aridity & Population: Countries like Qatar, Israel, Lebanon, and Jordan have the world’s highest stress. They rely heavily on “fossil water” (ancient aquifers that don’t refill).
2 India & Pakistan Over-extraction: Massive agricultural demand (70-90% of water use) is draining the Indo-Gangetic aquifers faster than rain can replenish them.
3 Central Asia (Aral Sea Basin) Man-made Mismanagement: Diversion of rivers for cotton farming famously caused the Aral Sea—once the 4th largest lake—to nearly disappear.
4 Sub-Saharan Africa Economic Scarcity: Water is physically present in rivers/lakes, but there is a lack of infrastructure (pipes, treatment) to deliver it to people.
5 Western United States Climate Change & Overuse: The Colorado River and Lake Mead have hit record lows due to multi-decade “megadroughts” and the needs of growing cities like Las Vegas and Phoenix.

How Scarcity Happens (Human vs. Nature)

  1. Reservoirs & Lakes: Overuse for irrigation and evaporation from rising temperatures cause water levels to drop. When a reservoir falls below the “dead pool” level, it can no longer flow downstream to generate power or provide water.

  2. Rivers: Upstream damming (e.g., the Grand Ethiopian Renaissance Dam on the Nile) can cause scarcity for downstream nations like Egypt.

  3. Nature’s Changes: Climate change shifts “atmospheric rivers,” causing rain to fall over the ocean instead of the mountains where it would normally become snowpack (our natural water storage).

Potential Future Solutions

  • Desalination: Removing salt from seawater (used extensively in Saudi Arabia and Israel).

  • Wastewater Recycling: Often called “toilet to tap,” where cities like Singapore and Los Angeles treat sewage water into ultra-pure drinking water.

  • Regenerative Agriculture: Using drip irrigation instead of flooding fields to save up to 50% of agricultural water.

Part 2: Biblical Perspective on Water as Judgment

In the Bible, water is often presented as a “covenantal blessing.” Consequently, its removal is frequently used as a specific form of judgment against sin or to call a nation back to repentance.

1. The Principle of “Shutting the Heavens.”

The Bible describes a direct link between a nation’s spiritual health and its rainfall. In Deuteronomy 28:23-24, God warns that if the people turn away, “The sky over your head will be bronze, and the earth beneath you iron.” This means the sky will yield no rain, and the ground will become too hard to farm.

2. Elijah and the Judgment on Idolatry

The most famous example is the three-and-a-half-year drought in 1 Kings 17:1

  • The Sin: King Ahab and Queen Jezebel led Israel into the worship of Baal, the Canaanite god of storms and rain.

  • The Judgment: To prove Baal was powerless, the true God (Yahweh) stopped the rain entirely at Elijah’s word. The drought was a direct strike against the specific false god they were worshipping, showing that only the Creator controls the water cycle.

3. Rivers Drying Up as Divine Decree

The Bible also uses the drying of rivers to symbolize the downfall of proud empires:

  • Isaiah 19:5-6: Foretells a judgment on Egypt where the Nile—the lifeblood of their empire—would dry up and stink, symbols of economic and national collapse.

  • Revelation 16:12: Describes the “Great River Euphrates” drying up to prepare the way for the “kings from the East” during the end-times judgments.

4. Water as a “Call to Return.”

In Amos 4:7-8, God explains that He withheld rain from one city while giving it to another as a “warning shot.” The goal was not destruction, but to show the people their dependence on Him so they would return to the path of righteousness.

Summary: While science explains the mechanism (evaporation, over-extraction), the Bible focuses on the motivation (judgment or correction), viewing water as a gift that can be withheld when the relationship between the Creator and the people is broken.

Category Impact of Water Scarcity
Transboundary Disputes Countries upstream (e.g., Ethiopia, Turkey, China) build dams that reduce flow to downstream neighbours (e.g., Egypt, Iraq, India), leading to “sabre-rattling” and threats of military action.
Property Rights Laws regarding “riparian rights” (who owns the water under or next to their land) often collapse under stress, leading to a “first-come, first-served” free-for-all.
Human Rights As water is recognized as a human right, legal battles against corporations (such as beverage and mining companies) that consume vast amounts of local groundwater are on the rise.

In both the Sahel and the Central American Dry Corridor, water is no longer just an environmental issue—it has become the primary driver of social and political instability.

As of 2026, these regions serve as the world’s leading “test cases” for how climate-driven water scarcity dismantles the rule of law and forces mass migration.

1. The Sahel: A “Perfect Storm” of Scarcity and Terror

The Sahel (the belt stretching across Africa below the Sahara) is warming at 1$1.5 \times$ the global average.2 This has created a “security-climate nexus” where water scarcity feeds directly into lawlessness.

  • The Breakdown of Rule of Law: In Mali, Niger, and Burkina Faso, the drying up of the Senegal River basin and Lake Chad (which has shrunk by nearly 90%) has erased traditional boundaries.3 This leads to:

    • Pastoralist-Farmer Conflicts: Nomadic herders are moving south earlier and further into farming lands to find water, leading to violent “resource wars” that the state cannot police.

    • Extremist Recruitment: Groups like ISGS (Islamic State in the Greater Sahara) capitalize on this. When the government fails to provide water infrastructure, these groups step in to “regulate” local wells, gaining legitimacy while the state loses it.

  • Migration Trends: By early 2025, nearly 9.1 million people were forcibly displaced in the Sahel.4 Most move to overcrowded coastal cities like Dakar or Lagos, where the lack of jobs and sanitation creates new pockets of urban lawlessness and “water piracy.”

2. Central American “Dry Corridor”: The Migration Engine

The Dry Corridor—spanning Guatemala, El Salvador, Honduras, and Nicaragua—is defined by a “boom-bust” cycle of extreme drought and erratic flooding.5

  • The “Slow-Onset” Crisis: Unlike a hurricane, water scarcity is a “slow-onset” disaster.6 In 2026, it is estimated that 30% of Central American territory is under severe water stress.7

  • The Impact on Law and Order:

    • Agricultural Collapse: For the 1.5 million subsistence farmers, water scarcity isn’t just a thirst issue; it’s an economic death sentence. As crops like coffee fail due to blight (exacerbated by heat), youth are left with two options: join local gangs or migrate.

    • Informal Settlements: Urban migration has led to a massive rise in slums (now 29% to 39% of urban residents).8 These areas are often “off-grid,” meaning water is controlled by local gangs who “tax” residents for every gallon delivered by truck.

  • International Migration: This region is the primary source of migration to the U.S. border. Families often cite “violence” as their reason for leaving, but deep-dive surveys show that water insecurity was the original trigger that made their livelihoods untenable and pushed them into the path of gangs.

Comparative Snapshot: 2026

Feature The Sahel Central American Dry Corridor
Primary Scarcity Groundwater & River flow (Senegal/Niger) Seasonal Rainfall (for subsistence crops)
Lawlessness Type Armed Insurgency & Terrorism Gang-controlled urban water & Resource theft
Migration Path Internal to coastal cities; then toward Europe North toward Mexico and the United States
Key “Trigger” Herder-farmer resource clashes Multi-year crop failure & debt cycles

A Glimmer of Hope: Resilience Projects

In 2026, the Great Green Wall in the Sahel and the Ecosystem Restoration projects in Central America are attempting to “re-green” these corridors to keep people on their land. These are not just environmental projects; they are national security strategies designed to restore law and order by stabilizing the water supply.

Citations: Multiple online lookups to impart later.

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John Wesley’s Doctrine of Prevenient Grace

Here, we examine John Wesley’s Doctrine of Prevenient Grace in the context of an academic study of salvation (soteriology), focusing on what salvation means and how it is achieved doctrinally.

I. Wesley’s Teaching: God’s Intervention to Save

Our Salvation’s Necessity of Grace: Original Sin and Human Incapacity

The necessity for a doctrine such as prevenient grace arises directly from the profound theological problem inherent in existing after the Fall of Man: the condition of Original Sin, or Total Depravity. If, as Christian theology holds, humankind is utterly corrupted by the inheritance of Adam’s sin, the individual is rendered incapable of seeking God, believing the Gospel, or initiating any movement toward spiritual good. John Wesley began his defence of grace by affirming this absolute human wickedness, referencing Scripture to assert that man’s depravity was so complete that “the imagination of the thoughts of his heart was only evil continually” (Gen. 6:5).1 This profound inability established the indispensable requirement for an external, divine intervention to commence the path to salvation.

Historical Teachings of Prevenient Grace

Wesley’s theological method was rooted not only in Scripture but also in the teachings of the Church Fathers, whose proximity to the early church granted them significant authority in his estimation 2

His concept of prevenient, meaning preparatory grace, aligns with the theological ideas and writings of the early Church Fathers — Christian writers and theologians from approximately the late 1st to the 8th centuries AD. John Wesley wanted to respect the foundations of Christian doctrine and included interpreting scripture and defending orthodox Christianity against heresies.

Crucially, by affirming the absolute spiritual incapacity of fallen humanity, Wesley firmly rejected two earlier, condemned theological positions: Pelagianism, which claimed salvation was attainable through natural human moral ability, and Semi-Pelagianism, which posited that humanity could initiate goodwill toward God, requiring only subsequent divine assistance.3 Both Wesley and Classical Arminians agreed that, following the Fall, “fallen humanity has no ability or power to reach out to the grace of God on its own” 3, aligning their views against the notion that humans could possess initiative without divine assistance.

Overview of Wesley’s Tripartite System of Grace

For Wesley, Prevenient Grace (PG) is not an isolated concept but the essential first dynamic in a holistic, continuous process of God’s saving work. He defined grace broadly as God’s “bounty, or favour: his free, undeserved favour.” 4 This divine favour is expressed through three dynamic movements:

  1. Prevenient Grace, which prepares the individual for faith;
  2. Justifying Grace (or saving grace), which grants forgiveness and acceptance, and
  3. Sanctifying Grace, which facilitates transformation toward Christian living, holiness and perfection.5

Prevenient Grace functions as the crucial logical presupposition for Wesley’s entire system of “free grace, free for all”. 6 Because Wesley affirmed Total Depravity 1, he maintained that any movement toward God must be fully God-initiated, thus protecting the doctrine of sola gratia (salvation by grace alone).7 Simultaneously, to ensure God’s justice and universal love, this initial grace had to be applied to all mankind, thereby enabling everyone to respond genuinely and faithfully.8 Without a universal, enabling grace that overcomes inherited inability, the assertion of human responsibility for choosing faith would be impossible to justify.

II. Defining Prevenient Grace (PG)

Wesley’s Explicit Definitions and Analogies

Prevenient Grace is defined by Wesley as the grace that “goes before” the individual’s conscious decision to follow God.5 In his sermon “On Working Out Our Own Salvation,” Wesley provided a precise definition of its inward operation, detailing that PG is what “elicits the first wish to please God, the first dawn of light concerning His will, and the first slight transient conviction of having sinned against Him”.1 This initial action does not wait for any human effort or call.9

To explain its preparatory but non-salvific nature, Wesley frequently employed vivid analogies. He compared Prevenient Grace to a house’s porch, stressing that it is the place where one prepares before entering the main structure.5 Similarly, if salvation is viewed as a journey, PG constitutes the prerequisite gifts: the desire to travel, the road, the vehicle, and the map. These elements are “unmerited gifts—grace!”.5 These analogies illustrate that while PG provides the means and the ability, it demands the subsequent action of “entering the house or beginning the journey” — the active believing in Christ. (Justifying Grace).5

Addressing Total Depravity and Restoring Moral Agency

The central purpose of Prevenient Grace is to act as the initial remedy for Original Sin.1 It initiates a “deliverance from a blind, unfeeling heart” by Christ performing a “partial restoration of the polluted human faculties,” as we move along consciously with an opened heart to hear more of the Word of God. 1

Wesley connected this theological concept to the universal moral awareness observed in humanity. He identified PG with what is commonly called “natural conscience,” arguing that this awareness is not, in fact, natural, but is “more properly termed preventing grace”,9 not enabling grace. This universal endowment explains why the requirements of the law, regardless of an individual’s realized awareness, are inscribed on every heart (Rom. 2:15) and why God’s power is evident in creation (Rom. 1:20), providing a foundation for conviction and culpability in all people.9

This linkage of PG to moral awareness has significant practical implications for Wesleyan thought. The partial restoration of faculties 10 rules out a strict dichotomy between the secular and the religious life in achieving God’s purpose. Rather, it provides a theological basis, recognizing that moral effort, even among the unsaved, stems from God’s gracious provision and preparation of the conscience — which is Prevenient Grace. 10 

John Wesley, a preacher who preached to tens of thousands in his lifetime, was a trusted servant of Christ, to whom He revealed this amazing doctrine. As a first, an Armenian, then a devout Calvinist, I confess this doctrine of Prevenient Grace, attributing to God all Sovereign Guidance in the affairs of the saved (a major tweak of Calvin’s doctrine of election). Faith comes by hearing the Word (the Armenian’s activation of the Conscience to hear God’s call).

Universal Scope yet Resistible Dynamic of PG

Wesley insisted that Prevenient Grace is universally “imparted to all”. 7 The grace of God that brings salvation has “appeared to all persons” (Titus 2:11).9 This universality is non-negotiable within Wesleyan theology, as it affirms that God truly invites “all people, regardless of race, social status, economic class, or gender, to accept his salvation”. 10

The operational dynamic of PG is inherently one of resistibility. Unlike grace that coerces relative to Calvin’s view of election, PG works in an “influence-and-response fashion”.11 It is the Holy Spirit calling and convicting each person (John 16:8) and Jesus Christ knocking at the door of every heart (Rev. 3:20).9 However, individuals retain the power to “resist and reject the grace of God” (Acts 7:51).9

This resistible dynamic is crucial for upholding moral responsibility. While the initial act of restoring the ability to choose is a monergistic act of God, the subsequent choice to believe is voluntary.7 PG thus restores true moral agency, ensuring that if an individual ultimately rejects salvation, they are rejecting a genuine, enabling opportunity provided by God’s grace. It is not that the individual wasn’t of the “called elect,” which is the only possible viewpoint of a reformed Calvinist.

III. Wesley’s PG vs. Calvinism’s Irresistible Grace

The contrasting doctrines of Prevenient Grace and Irresistible Grace (Effectual Calling) mark the most significant theological divide between Wesleyan Arminianism and Calvinism, reflecting different primary theological commitments.

Contrasting Views: Initial Human Depravity and Divine Intervention

Calvinism posits that Total Depravity is so complete that the human will is entirely in “bondage to sin” and cannot be freed until it is monergistically “transformed” by God — who is the sole cause of a particular work, such as salvation or spiritual rebirth.13 Because of this profound inability, Calvinists hold that God must employ a grace that is both particular (directed only to the elect) and effectual (guaranteed to succeed). The difference between the saved and the lost is therefore attributed entirely to God’s choice and subsequent work in the human heart.14 This deep commitment to human inability is necessary to protect the doctrine of Unconditional Election. 14

  • Monergism is a theological concept in which one agent, typically God, is the sole cause of a particular work, such as salvation or spiritual rebirth. Derived from Greek roots meaning “one work,” this view holds that the Holy Spirit alone brings about spiritual regeneration, without any cooperation from the individual’s will. It is contrasted with the idea of synergism, which suggests that both divine and human effort are necessary for salvation. 

Wesleyan theology affirms the initial state of total inability 3, but Prevenient Grace functions to overcome the bondage of sin by restoring “freedom from necessity”.13 The effect of PG is to make the individual genuinely able to believe.11 God’s grace is sufficient for all people to respond faithfully.8

The Efficacy of Grace: Coercion vs. Enablement

The core difference lies in the efficacy of the divine call:

  • The Monergistic Model (Calvinism): Irresistible Grace is a work of God that is determined and certain in its outcome — a view of the doctrine of election.13 It does not merely offer salvation but guarantees regeneration, making belief an inevitable consequence for the elect.13 God draws for the purpose of forced regeneration. 11

  • The Synergistic Model (Wesleyanism): Prevenient Grace is preparatory; it only makes belief possible. It draws (John 6:44), convicts, and enables.11 Salvation results from a voluntary, enabled response (synergism) to the preceding monergistic grace.7

This conflict reflects a deeper disagreement over which divine attribute takes soteriological priority. Calvinism places priority on God’s sovereign prerogative (Unconditional Election), thus requiring irresistible means to ensure that election is honoured. Wesleyanism places priority on God’s universal love and justice, requiring a universally supplied, resistible grace to ensure that God’s invitation is genuinely accessible to all.

Implications for Free Will and Culpability

In Calvinism, human will is typically understood in terms of compatibilism: the person acts voluntarily, but the underlying disposition is determined by God’s decree.7 In this framework, the choice of faith is not a meritorious work, but a determined response of a transformed will of the elect individual.

In Wesleyanism, Prevenient Grace restores a true, libertarian moral freedom, meaning the choice to accept or reject grace is non-determined. The individual is morally responsible for his choice because PG has ensured he has the restored ability to choose.7 The Wesleyan argument against Calvinism emphasizes that if salvation is truly a choice for which man is held responsible, God cannot “draw for the purpose of forced regeneration.” 11

Furthermore, Wesley addressed the Calvinist concern that a voluntary choice of faith might constitute a “good work” and thus reject sola gratia.7 However, since the capacity (the ability to choose) is provided entirely by unmerited grace (PG), the subsequent voluntary act of faith is merely a response to the gift of the Holy Spirit’s active participation to activate the moral conscience with responsive conviction, not the creation of a meritorious work through inherent human ability.7

Election and Atonement

Wesley’s doctrine of PG is universally applied 12, affirming that God’s provision of grace and love is “free in all, and free for all.” 6 This necessitates the rejection of Limited Atonement, confirming that Christ’s death created the possibility of salvation for everyone.15

  • Limited atonement, also known as definite atonement, is a Christian theological doctrine that holds that Jesus’s death atoned for the sins of the elect (those chosen by God for salvation) alone, not for all of humanity. While the sacrifice of Christ is seen as sufficient to save everyone, its saving power is applied only to those God has chosen, making the atonement effective for them. This is one of the five points of Calvinism.

Consequently, the Wesleyan view posits Conditional Election, in which God’s choice is based on foreknowledge of who will exercise the enabling power of Prevenient Grace in faith.13

  • Conditional election is a theological belief that God chooses individuals for eternal salvation based on his foreknowledge of their future free response of faith and repentance. In this view, God’s election is “conditional” upon a person’s willingness to accept his offer of grace. 

IV. Analyzing the Arminian Lineage: Wesley’s Development of Prevenient Grace

Wesleyan Arminianism and Classical Arminianism (associated with Jacobus Arminius) form the two primary schools within the broader Arminian tradition.16 They share vital agreements but Wesley’s system presents a more formalized, progressive model of grace.

Shared Foundation and Defining Agreements

Both Arminius and Wesley recognized the extreme depth of Original Sin, agreeing that human beings are “imprisoned, destroyed and lost” in sin without the exciting power of grace.3 They agreed that human beings have no power to seek God unless they are radically affected by divine grace, distancing themselves definitively from Semi-Pelagianism.3 Both schools maintain the core principles that Prevenient Grace is necessary to prepare for regeneration, that this grace is universal, and that it is fully resistible.13 This common foundation emphasizes that the human response to God’s universal call (repentance and belief) determines election based on divine foreknowledge of an individual’s personal acceptance of the offered gift of salvation via faith in the declared word of God that Jesus is Lord. (Romans 10:17) 15 

Wesley’s Emphasis on the Progression of Grace (Sanctification)

Wesley’s unique contribution lies in systematically formalizing the continuum of grace, placing distinct emphasis on the phase that follows justification: Sanctifying Grace.16 While Classical Arminianism focuses heavily on the conditionality of faith and justification, Wesley established Prevenient Grace as merely the starting point, leading to Justifying Grace (the doorway) and continuing into Sanctifying Grace (the process of perfection).5

This structured view of grace underscores the non-negotiable expectation for practical holiness and moral growth—the essence of Wesleyan discipleship. Because PG provides a restored capacity for moral action, Sanctifying Grace mandates the disciplined use of that capacity.10 Wesley organized Methodists into small groups (“classes and bands”) to foster accountability in “growing in grace” through the active practice of “means of grace,” such as public worship, prayer, searching scriptures, and fasting.5 This system of discipleship is functionally enabled by the initial restoration achieved through Prevenient Grace.  (see 1 Peter 1:15-17)

Nuances and Later Divergence within Arminianism

Although fundamentally aligned, minor theological nuances exist. For instance, while Classical Arminians traditionally uphold the doctrine of God’s exhaustive classical foreknowledge of the future, some later Wesleyan circles have shown greater openness to the philosophical school of open theism.17 This difference suggests that within Wesleyan thought, the priority placed on radical, libertarian free will sometimes extends to philosophical considerations of how God interacts with an open future.

  • Open Theism is a theological view that holds that God’s relationship to the future is “open,” meaning the future is not fully settled but includes possibilities that depend on human free will. It contrasts with classical theism, which holds that God’s knowledge of the future is exhaustive and unchanging. Open theists believe that because humans have libertarian free will, God has made His knowledge of future free choices conditional on their actions, though He can predict with great accuracy what will happen. This means that while God knows all that is knowable, the future is partially open to what we will freely choose to do, and in this sense, God is affected by events as they unfold. 

V. Synthesis and Conclusion: The Mediating Role and Enduring Legacy

Prevenient Grace, as defined by John Wesley, is the cornerstone of his soteriology (how salvation is accomplished), serving as the essential theological concept that validates the consistency of God’s character. It is the mediating principle that permits Wesley to affirm the entirety of salvation as being initiated by unmerited grace (PG precedes and enables everything) while simultaneously demanding that the human response be a genuine, responsible sanctification, non-determined choice (PG is resistible).7

The Theological and Practical Functions of PG

The doctrine fulfills critical theological requirements:

  1. It ensures the universal provision of the ability to respond to the Gospel, thereby maintaining that God’s offer of salvation is “free for all”.6

  2. It resolves the logical conflict between Total Depravity and human culpability by establishing that the lost reject a divine enabling gift rather than an impossible command.7

  3. It serves as the foundation for the rigorous Wesleyan emphasis on Christian perfection, making intentional spiritual discipline and moral transformation necessary in the life of grace.5

Comparative Summary of Initial Grace and Will

The comprehensive comparison highlights the pivotal role of Prevenient Grace in defining Wesleyan theology against its counterparts:

Comparative Soteriology of Initial Grace and Will

Soteriological Element Wesleyan Arminianism (John Wesley) Classical Arminianism (Jacobus Arminius) Calvinism
Human State (Depravity)

Total Depravity (Incapacity until enabled by PG).3

Total Depravity (Incapacity until enabled by PG).3

Total Depravity (Will in bondage; transformed only by Monergistic grace). 13
Initial Grace Mechanism

Prevenient Grace (PG): Universal, enabling, preparatory (“porch”).5

Prevenient Grace (PG): Universal, necessary, enables faith.13

Irresistible Grace: Particular, compelling, effectual. 11
Efficacy/Resistibility

Resistible: Works in an “influence-and-response fashion”; can be denied.11

Resistible: Requires human choice and response.15

Irresistible: Monergistic; God alone secures the irresistible conversion of the elect.13
Initiation of Ability

Monergistic (PG is God’s gift).3

Monergistic (PG is God’s gift).3

Monergistic (Regeneration is God’s work).13
Basis of Election

Conditional, based on foreseen faith and perseverance. 15

Conditional, based on foreseen faith or unbelief.13

Unconditional, grounded solely in God’s mercy.13
Soteriological Focus

Justification, Responsible Sanctification, Perseverance unto Perfection. 5

Faith and Justification. 15

Unconditional Election and Perseverance.  13

Final Assessment

Wesley’s doctrine of Prevenient Grace is not a peripheral theological detail, but the central mechanism by which he constructs a coherent system of salvation. It secures the theological assertion that God’s grace is universally distributed and sufficient for all, restoring the capacity for faith that Original Sin had removed. It ensures that God’s justice is maintained and that those who accept salvation receive it entirely as an unmerited gift, while those who reject it are fully culpable for willingly resisting the divine light already offered to them. This synthesis remains the enduring hallmark of Wesleyan systematic theology.

Cited for this study:

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  2. John Wesley’s doctrine of prevenient grace and its significance for youth ministry – Asbury Theological Seminary, accessed November 24, 2025, https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=2463&context=ecommonsatsdissertations
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  6. Free Grace Or Forced Grace?. By Steve Witski, Fundamental Wesleyan… | by Michael R. Cariño | Medium, accessed November 24, 2025, https://medium.com/@michaelrcarino/free-grace-or-forced-grace-3048975e6dc5
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  9. Theology Corner, accessed November 24, 2025, https://christianapologetic.org/theology-corner/what-did-john-wesley-teach-about-prevenient-grace.aspx
  10. The Socio-Political Function of Grace in Wesleyan Theology and Praxis – ResearchGate, accessed November 24, 2025, https://www.researchgate.net/publication/369095134_The_Socio-olitical_Function_of_Grace_in_Wesleyan_Theology_and_Praxis
  11. Irresistible grace – Wikipedia, accessed November 24, 2025, https://en.wikipedia.org/wiki/Irresistible_grace
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  13. Five Points of Calvinism – Wikipedia, accessed November 24, 2025, https://en.wikipedia.org/wiki/Five_Points_of_Calvinism
  14. Total Depravity – Examining Calvinism, accessed November 24, 2025, http://www.examiningcalvinism.com/files/Articles/Total_Depravity.html
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