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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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The Souls of Unbelievers Go Immediately to Eternal Punishment

The Case for an Eternal Hell

First, I want to point out that salvation in Jesus Christ is for you (Romans 10:9–11 ): if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.

Simply believe this: Ephesians 3:18-19 NLT And may you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is. May you experience the love of Christ, though it is too great to understand fully. Then you will be made complete with all the fullness of life and power that comes from God.

We simply believe in Christ by faith, and we are freed from the condemnation due to all our unbelief in the very one who created us. Often, we may neglect the Word of God, where the facts regarding our eternal life are found: Hebrews 11:6: And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. (Ephesians 2:8, Hebrews 11:6, Acts 4:12, Titus 3:5)

Scripture never encourages us to think that people will have a second chance to trust in Christ after death. In fact, the situation is quite the contrary. Jesus’ story about the rich man and Lazarus gives no hope that people can cross from hell to heaven after they have died: though the rich man in hell called out, “Father Abraham, have mercy upon me, and send Lazarus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame,” Abraham replied to him, “Between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us” (Luke 16:24–26). 1

The book of Hebrews connects death with the consequence of judgment in close sequence: “just as it is appointed for men to die once, and after that comes judgment …” (Heb. 9:27). Moreover, Scripture never represents the final judgment as depending on anything done after we die, but only on what has happened in this life (Matt. 25:31–46; Rom. 2:5–10; cf. 2 Cor. 5:10).

Some have argued for a second chance to believe in the gospel on the basis of Christ’s preaching to the spirits in prison in 1 Peter 3:18–20 and the preaching of the gospel “even to the dead” in 1 Peter 4:6, but those are inadequate interpretations of the verses in question, and, on closer inspection, do not support such a view.

We should also realize that the idea that there will be a second chance to accept Christ after death is based on the assumption that everyone deserves a chance to accept Christ and that eternal punishment only comes to those who consciously decide to reject him.

But certainly that idea is not supported by Scripture: we all are sinners by nature and choice, and no one actually deserves any of God’s grace or deserves any opportunity to hear the gospel of Christ—those come only because of God’s unmerited favour. Condemnation comes not only because of a willful rejection of Christ, but also because of the sins that we have committed and the rebellion against God that those sins represent (see John 3:18). The idea that people have a second chance to accept Christ after death would also destroy most motivation for evangelism and missionary activity today, and is not consistent with the intense missionary zeal that was felt by the New Testament church as a whole, and that was especially exemplified in the missionary travels of the apostle Paul.

The fact that there is conscious punishment for unbelievers after they die and that this punishment goes on forever is certainly a difficult doctrine for us to contemplate. But the passages that teach it appear so clear that we must affirm it if we are to affirm what Scripture teaches. Jesus says that on the day of final judgment, he will say to those at his left hand, “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,” and he says that “they will go away into eternal punishment but the righteous into eternal life” (Matt. 25:41, 46).

The Doctrine of Annihilationism is Unsupported by Scripture

Let’s repeat the words of Christ Himself: Scripture teaches. Jesus says that on the day of final judgment, he will say to those at his left hand [the unbelievers] “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,” and he says that “they will go away into eternal punishment but the righteous into eternal life” (Matt. 25:41, 46).

These passages show that we cannot accept annihilationism as faithful to Scripture. This is a doctrine that says that unbelievers, either immediately upon death, or else after suffering for a period of time, will simply cease to exist—God will “annihilate” them, and they will no longer be. Although the idea initially sounds attractive to us, and it avoids the emotional difficulty connected with affirming eternal conscious punishment for the wicked, such an idea is not explicitly affirmed in any passages of Scripture, and seems so clearly to be contradicted by those passages that connect the eternal blessing of the righteous with the eternal punishment of the wicked (Matt. 25:46) and that talk about punishment extending to the wicked day and night forever (Rev. 14:11; 20:10).

Although unbelievers pass into a state of eternal punishment immediately upon death, their bodies will not be raised until the day of final judgment. On that day, their bodies will be raised and reunited with their souls, and they will stand before God’s throne for final judgment to be pronounced upon them in the body (see Matt. 25:31–46; John 5:28–29; Acts 24:15; and Rev. 20:12, 15).

Again, salvation in Jesus Christ is for you (Romans 10:9–11 ): if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.

Questions for personal application. 2

Read each of these and please share your thoughts with me at my email: glenjackman@GraceProclaimed.org

  1. Have you thought very much about the possibility of your own death or a loved one in your family? Has there been an element of fear connected with those thoughts? What, if anything, do you fear about death? Do you think that these fears have come from the influence of the world around you or from Scripture? How would the teachings of Scripture encourage you to deal with these fears?

  1. Has this article changed your feelings about your own death in any way? Can you honestly contemplate it now as something that will bring you nearer to Christ and increase your own trust in God and faithfulness to him? How would you express your hopes regarding your own death?

  1. Do you think you would have the courage to refuse to sin even if it meant being thrown to the lions in a Roman coliseum, or burned at the stake during the Reformation, or thrown in prison for years in some foreign country today? Do you think the Christian martyrs throughout history had thought that they would have enough courage when put to the test? What happened to them to equip them for this suffering (read 1 Cor. 10:13)? If you can obtain a copy, you may wish to read the account of the martyrdom of Polycarp, a stirring testimony of faith in God and of God’s faithfulness in the second century a.d. Have you settled in your own mind that obedience to Christ is more important than preserving your own life? What would make you hesitant to believe this or act on this conviction?

  1. If you have experienced the death of a believer who was close to you, do you think that your reaction to that death was one of sorrow mingled with joy? How has this chapter influenced the way you feel about that situation, if at all?

  2. Have you previously believed in the doctrine of purgatory? If you no longer believe in it now, can you describe the way the doctrine made you feel, and the way you now feel emotionally about the fact that that doctrine is not true and there is no such place as purgatory?

  3. If death itself is viewed as part of the process of sanctification, then how should we view the process of growing older and weaker in this world? Is that the way the world views aging? What about you?

  4. How do you feel about MAID (aka assisted suicide), offered by the Government of Canada?

 

1 Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 822–825.
2 Ibid
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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.

Uncategorized

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:

  1. From Putrefecation to Sanctification: John Wesley’s Understanding of Original Sin and Theology of Grace – CSB and SJU Digital Commons, accessed November 24, 2025, https://digitalcommons.csbsju.edu/cgi/viewcontent.cgi?article=1191&context=obsculta
  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
  3. Classical Arminianism: Imputed Sin and Total Inability – Founders Ministries, accessed November 24, 2025, https://founders.org/articles/classical-arminianism-imputed-sin-and-total-inability/
  4. Accessed November 24, 2025, https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace#:~:text=John%20Wesley%20defined%20grace%20as,all%20things%20under%20his%20feet.
  5. A Wesleyan understanding of grace | ResourceUMC, accessed November 24, 2025, https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace
  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
  7. Prevenient grace – Wikipedia, accessed November 24, 2025, https://en.wikipedia.org/wiki/Prevenient_grace
  8. Why Wesley, and Not Calvin – AFTE – A Foundation for Theological Education, accessed November 24, 2025, https://johnwesleyfellows.org/perspectives/why-wesley-and-not-calvin/
  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
  12. Roy Ingle, “Prevenient Grace Compared With Irresistible Grace”, accessed November 24, 2025, https://evangelicalarminians.org/roy-ingle-prevenient-grace-compared-with-irresistible-grace/
  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
  15. How the Arminian View Responds to Calvinist Beliefs About Salvation and Free Will by Pastor Rudolph P. Boshoff – Ad Lucem Ministries, accessed November 24, 2025, https://adlucem.co/arminianism-calvinism/responding-to-calvinist-objections-from-a-classical-arminian-viewpoint-by-pastor-rudolph-boshoff/
  16. Arminianism – Wikipedia, accessed November 24, 2025, https://en.wikipedia.org/wiki/Arminianism
  17. A Comparison of Wesleyanism and Classical Arminianism, accessed November 24, 2025, https://wesleyanarminian.wordpress.com/2009/12/08/a-comparison-of-wesleyanism-and-classical-arminianism/
Uncategorized

The choice of Two Paths

Catherine Jackman, my wife, has compiled a few texts to convey the seriousness of life’s paths, from which our choices have eternal consequences.

John 8:12 When Jesus spoke to the people, He said: “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” (NIV)

Two Paths of your eternal soul 

There are two paths—the path of darkness and the path of LIGHT.

You get to choose your path.

The path of darkness leads to eternal destruction.

The path of LIGHT leads to eternal life. — I have come as a light into the world, that whoever believes in Me should not abide in darkness. John 12:46

You are on the path of darkness; unless you choose the path of LIGHT.

 God is light; in Him there is no darkness at all. 1 John 1:5

Whoever does not love does not know God, for God is love. 1 John 4:8

“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. John 3:16

What has come into being in him (Jesus) was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. John 1:5

To choose the path of LIGHT, you need to: 

A: Accept Jesus as Lord and Saviour. “There is therefore now no condemnation for those who are in Christ Jesus” John 8:1

B: Believe in Him and acknowledge that He was born of a virgin, died and rose again.  “If the Spirit of him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will give life to your mortal bodies also through His Spirit that dwells in you.” John 8:11

C: Confess your sins, and you will find forgiveness and be saved.   “…and that repentance and forgiveness of sins is to be proclaimed in his name to all nations…” Luke 24:47

Remember, you are not ‘perfect until you get to heaven,’ so that any future sins or mistakes can be confessed and removed as you ask forgiveness in Jesus’ name.

D: Do God’s will and talk about Him and read the Bible to learn about (Suggest starting by reading the book of Luke): Jesus, God the Son; God the Father; and God the Holy Spirit, and share Jesus Christ with others. Allow the Holy Spirit to reveal where you need healing and deliverance from any past brokenness. This will allow God to prepare you to use the gifts and talents He has given you. Firstly, the great quest is — Luke 10:27 (Jesus) answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself.”

 I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life. 1 John 5:13

For my Father’s will is that everyone who looks to the Son and believes in Him shall have eternal life and I will raise him up at the last day. John 6:40

For God, who said, “Let light shine out of darkness,” made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. 2 Cor 4:6

There are consequences for not obeying the law of Love. — The Father loves the Son and has placed all things in his hands. Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath. John 3:35-36

**How do you accept Jesus as your Lord and Saviour?

“For with the heart (core being) man believes unto righteousness; and with the mouth confession is made unto salvation.” ( Romans 10:10)

Through prayer, invite Jesus into your heart to become your personal Lord and Saviour

Suggested prayer:  Lord Jesus, I confess my sins and ask for your forgiveness. Please come into my heart as my Lord and Saviour. Take complete control of my life and help me to walk in Your footsteps daily by the power of the Holy Spirit. Thank you, Lord, for saving me and for answering my prayer.

Just in case you are not a believer yet…you can call on the name of the Lord if you feel you might die and …

We only have one life to live. Salvation can be immediate if you call on the Lord, repent and accept him.

“For whosoever shall call upon the name of the Lord shall be saved.” (Romans 10:13)

Uncategorized

The Sufficiency of Christ

Paul, writing in Colossians 2:10, says, “And you are complete in Him.” This elucidates the spiritual viewpoint: the Sufficiency of Christ — you are complete in Him. The primary theme throughout the gospel is summed up in that text. Matthew to Revelation bear witness to the sufficiency of Jesus Christ.

Let’s examine the insights of the Apostle Paul. After all, Jesus met him on the road to Damascus and called him to be the articulator of the majesty of our Lord. Theologians and great preachers consider Paul to be the greatest mind, with the strongest will and purpose to magnify Jesus Christ as Lord, and to forgive humanity’s sins — you can confess Him as your Saviour as well.

“In Christ we have all wisdom and righteousness and sanctification and redemption.” 1 Corinthians 1:30

In 2 Corinthians 12:9, it says, “My grace” – that is the grace of God in Christ – “is sufficient for you.”

In Ephesians 1:3, it says that, “We have in Christ been blessed with all spiritual blessings in the heavenlies in Christ Jesus.”

And Hebrews 10:14 says, “By one offering He has perfected forever them that are His, sanctified forever them that are His.”

Reading these scriptures, we contemplate the total source of Jesus Christ, our creator and sustainer for every need, spiritually speaking, in today, tomorrow and for your eternity. Think about: Colossians 2:10, “You are complete in Him.”

Having the Lord Jesus Christ is to have everything needed for a wonderful spiritual life, both now and for eternity.  Not to have Him is to have absolutely nothing at all.

Every goodness flows from trusting Jesus as your saviour: Love, joy, peace, truest meaning, value, purpose, hope — and a fulfilling life now and forever — all is bound up in Christ. When we receive Jesus Christ as Lord and Saviour, we enter into an all-sufficient relationship with an all-sufficient Christ.

My confidence and my faith all rest in one person — Jesus Christ. And I believe with all my heart, not because of me, but because of His sovereign and infinite grace, My faith is complete in Him — I am complete in Him.

In Christ, you can find the source of all earth’s loving, the universe of peace and trust divine. You will be able to say:  I find the satisfaction borne of knowing forever I am His, and He is mine. In Christ I find a harbour from the tempest, a refuge safe to guard throughout the test. I find in Him a shelter from the darkness, as safely in His arms my soul does rest. In Christ I find the bread that leaves no hunger, the wine that leaves no thirst within the heart. I find the warmth of love that Jesus gives, the blessing of His riches to impart.

Moreover, in Christ, I find all love, all joy, all blessing; I find the peace that never shares with doubt — never. In Christ I find the gate to heaven’s glory, in Christ, the Christ who dwells within my heart.

You can rest, trusting, living, and even facing death in the confidence of the sufficiency of Christ! Christ is all and all to me. In simple childlike faith, embrace the living, dying, risen Christ as your Saviour. He brings complete salvation, complete forgiveness, complete victory, for you are complete in Him — in the spiritual unity with the Holy Spirit for time and eternity, He gives; and by faith, you receive.

Uncategorized

Was Jesus Really the Son of God?

Paul E. Little has outlined many studies on the Christian teachings presented clearly; Know What You Believe and Know Why You Believe, which I herein present an excerpt: Jesus Said He Was the Son of God: 1 
It soon became apparent in many ways that Jesus was making shocking and startling statements about himself. He began to identify himself as far more than a remarkable teacher or a prophet. He began to say clearly that he was deity. He made his identity the focal point of his teaching. The all-important question he put to those who followed him was, “Who do you say I am?” Peter answered his question with, “You are the Christ, the Son of the living God” (Matthew 16:15–16).
Jesus was not shocked, nor did he rebuke Peter. On the contrary, he commended him. Jesus made the claim to be the Son of God explicitly. His hearers got the full impact of his words. We are told, “The Jews tried all the harder to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (John 5:18). Christianity is not a path but a person, not rules but a relationship.
On another occasion, he said, “I and the Father are one” (John 10:30). Immediately, the Jews wanted to stone him. He asked them for which good work they wanted to kill him. They replied, “We are not stoning you for any of these, … but for blasphemy, because you, a mere man, claim to be God” (John 10:33).
Jesus claimed and demonstrated the attributes that only God has. When a paralytic was let down through a roof and placed at his feet, he said, “Son, your sins are forgiven” (Mark 2:5). This caused a great ruckus among the scribes, who said in their hearts, “Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone?” (Mark 2:7). Jesus, knowing their thoughts, said to them, “Which is easier: to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat and walk’?” (Mark 2:8–9). In effect he answered their question with: “That you may know that I, the Son of Man, have authority on earth to forgive sins [which you rightly say God alone can do], but since this cannot be seen, I’ll do something you can see” (Mark 2:10). Turning to the palsied man, he commanded him, “I tell you, get up, take your mat and go home” (Mark 2:11). The man got up and walked!
The title Son of Man is one Jesus used to refer to himself, but always with some assertion of deity. In his words concerning his coming, Jesus speaks of himself as the Son of Man come “to give his life a ransom for many.” This is not a disclaimer of deity, by any means. Rathe,r the title embraces both his deity and his coming as a part of the human race. His authority, miracles, teaching and character were traits true only of God. At the critical moment when his life was at stake because of these claims, the high priest put the question to him directly: Are you the Christ, the Son of the Blessed One?” “I am,” said Jesus calmly, “and you will see the Son of Man sitting at the right hand of the Mighty One [God] and coming on the clouds of heaven.” The high priest tore his clothes and asked, “Why do we need any more witnesses? You have heard the blasphemy.” (Mark 14:61–64)
So close was his identification with God that it was natural for him to equate a man’s attitude to himself with his attitude to God. Thus, to know him was to know God; to see him was to see God; to believe in him was to believe in God; to receive him was to receive God; to hate him was to hate God; to honour him was to honour God. 2
1 Paul E. Little, Know Why You Believe (Westmont, IL: IVP Books, 2008), 49–52.
2 John Stott