The Big Picture: faith

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How Can You Be Justified with God?

There is a question that rises above every other question you will ever ask in this brief and fragile life, a question that stands like a mountain above the plains of human curiosity, refusing to be ignored or postponed, because it reaches beyond the boundaries of time and presses into eternity itself. That question is simply this: How can you be justified with God? You may spend your days wondering where you came from, what your purpose is, how the universe works, or what lies beyond the veil of death, but all these inquiries, however noble or fascinating, eventually bend toward this one unavoidable point. If you cannot stand righteous before a holy God, then every other discovery, achievement, or insight becomes nothing more than a temporary distraction from an eternal problem. Job asked it plainly: “How should man be just with God?” (Job 9:2). Bildad echoed it: “How then can man be justified with God?” (Job 25:4). And whether you realize it or not, your own soul whispers the same question in the quiet hours when the noise of life fades and the weight of eternity presses in.

Yet the tragedy—and the irony—is that although this question is the greatest question ever placed before the human heart, you are utterly incapable of answering it by your own intellect, your own religion, or your own tradition. You may pride yourself on your intelligence, your education, your ability to reason and analyze and debate, but the moment you attempt to climb the heights of God’s righteousness with the ladder of your own understanding, you discover that your ladder is far too short, your footing far too weak, and your vision far too dim. God confronted Job with this reality when He asked, “Where wast thou when I laid the foundations of the earth?” (Job 38:4), reminding him—and reminding you—that the human mind, however brilliant, cannot reach into the counsels of God or grasp the depths of His righteousness. You may understand the mechanics of the world around you, but you cannot, by intellect alone, understand the holiness of the God who made it.

Godly living in Christ will always provoke opposition in a fallen world

Paul’s statement in 2 Timothy 3:12 is striking: “Yea, and all that will live godly in Christ Jesus shall suffer persecution.” The word shall is deliberate—it does not suggest possibility but certainty. The principle is that godly living in Christ will always provoke opposition in a fallen world. This is consistent with the words of the Lord Jesus Himself: “If they have persecuted me, they will also persecute you” (John 15:20). The world that rejected Christ will inevitably resist those who reflect His life and truth.

It is important to understand what persecution means in this context. Persecution is not limited to physical harm or martyrdom. It includes ridicule, rejection, slander, exclusion, and opposition in any form. Sometimes it is subtle—mockery, loss of opportunities, strained relationships. Other times it is severe—imprisonment, violence, or even death. The essence of persecution is that the world resists godliness because godliness exposes sin. As Jesus said, “Men loved darkness rather than light, because their deeds were evil” (John 3:19-20). Wherever light shines, darkness reacts.

The condition Paul sets is clear: persecution comes to those who will live godly in Christ Jesus. This is not about mere profession of faith, but about a life actively reflecting Christ’s truth and holiness. A believer who blends into the world may avoid persecution, but one who stands for truth will inevitably face resistance. The issue is not whether persecution is constant, but whether it is inevitable when godliness is consistently lived out. The world is at enmity with God, and those who walk in His ways will feel that enmity in some form.

Be ye not unequally yoked

When Paul writes in 2 Corinthians 6:14, “Be ye not unequally yoked together with unbelievers,” he uses an image drawn from farming. Two animals yoked together must be of the same kind and strength, or the work will be hindered. Spiritually, the lesson is that believers must not bind themselves in partnerships, alliances, or commitments that compromise their faith or obedience to Christ. The yoke speaks of shared direction and shared burden, and if one is walking in truth while the other is walking in darkness, the result is conflict and compromise.

It is important to see that this command does not mean believers must cut off all contact with unbelievers. Paul himself clarifies in 1 Corinthians 5:9-10 that to avoid unbelievers entirely would mean leaving the world altogether. The issue is not ordinary relationships but binding partnerships that demand shared spiritual commitments. When a believer enters into marriage, business, or ministry alliances with those who reject the truth, he is unequally yoked, and his walk with Christ is endangered. The warning is against compromise, not against contact.

This distinction is also applicable when considering family and friends who are unbelievers. Having unbelieving family members or friends is not a violation of this verse. In fact, Scripture calls us to love them, live peaceably with them, and be a witness of the gospel in their presence (Romans 12:18; 1 Corinthians 7:12-16). These relationships are part of the believer’s testimony in the world. They are not “yokes” in the biblical sense unless they demand shared spiritual commitments that pull the believer away from Christ. We are called to be salt and light, not to isolate ourselves from those who need the gospel.

The question also extends to those who profess Christianity but trust in a false gospel, particularly a gospel of works. Galatians 1:6-9 makes clear that trusting in works for salvation is “another gospel” and not saving faith at all. Though such individuals may claim the name of Christ, they are not resting in His finished work, and therefore they remain “unbelievers” in the sense Paul describes in 2 Corinthians 6:14. This means that believers must exercise caution. Outreach to them is right and necessary, but spiritual fellowship or ministry partnership that affirms their error is forbidden. To join hands in ministry with those who preach another gospel is to compromise the truth.

The balance, then, is clear. Believers are called to separate from partnerships that compromise truth, but they are also called to remain present in relationships where God has placed them, bearing witness to the gospel. We are not commanded to isolation, but to faithful testimony. The principle of being “not unequally yoked” is about guarding the purity of our walk and our witness, while still living in the world as ambassadors for Christ. Separation from error and compromise must be firm, but love and presence among unbelievers must remain, so that the light of the gospel shines clearly.

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Thank you, Dennis, for an excellent question.

If Paul sinned in ignorance yet he found mercy, how are we without excuse today?

Paul’s testimony in 1 Timothy 1:13 begins with a seemingly unforgivable predicament. He openly confesses that before his salvation he was “a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.” Under the kingdom program, blaspheming the Holy Spirit was an unpardonable sin (Matthew 12:31-32), which means that Paul could not have been redeemed in that dispensation. Yet God revealed a brand new program of grace, and Paul became the first convert under this administration. His salvation was not an exception to the rule but a demonstration of it—showing that even the worst offender could be utterly forgiven through the cross of Christ. In this way, Paul’s conversion sets the pattern for all who would follow, proving that ignorance and rebellion are fully covered by the riches of God’s grace.

It is important to see that Paul’s ignorance did not excuse his guilt. Romans 1:20 makes clear that man is “without excuse,” because creation and conscience testify to God’s reality. Ignorance may describe the condition of man, but it never removes accountability before God. Paul still needed mercy, and his salvation was entirely based on the sheer grace of God revealed in Christ. This is why he calls himself the “chief of sinners” (1 Timothy 1:15), not to glorify his past, but to magnify the mercy that reached him. His example teaches us that salvation is not earned by merit or diminished by ignorance, but rests solely on the finished work of Christ.

The age-old claim that Paul’s gospel of grace require baptism and works

Many have stumbled over the age‑old claim that Paul’s gospel in Ephesians 2:8-9 is incomplete without baptism or the works James describes, as though the two must be blended together to secure salvation. This confusion arises because people fail to rightly divide the Word of truth, mixing Israel’s kingdom doctrine with the mystery revealed to Paul for the Body of Christ. When doctrines are merged, clarity is lost, and the simplicity of the gospel of grace is buried under ritual and performance. The following post sets the record straight by laying out Paul’s teaching in its proper dispensation, showing why we must rightly divide in order to fully grasp the clarity of Scripture and rest in the finished work of Christ.

Claim:

Paul never actually used the word “alone” in Ephesians 2:8-9, yet some argue the reformers inserted it to stress faith without works. Instead, Paul is said to emphasise redemption through baptism, describing it as burial with Christ and rising to new life in Him. James is then understood to qualify Paul’s words by teaching that while we are justified by grace, sanctification requires our response in doing God’s will, so that faith is ultimately justified by good works (James 2:14-26).

Correction:

The Armour of God: Exposing Misconceptions and Revealing the True Spiritual Practice of Ephesians 6

The wrong interpretation of Ephesians 6

When approaching Paul’s teaching on the armour of God in Ephesians 6, many believers fall into serious misunderstanding by relying on imagination, ritual, or physical symbolism rather than rightly dividing the Word in its proper context. Instead of recognising the armour as spiritual realities in the new man and the renewed mind, they substitute practices that are unbiblical and misleading. Each of the following paragraphs will expose a particular form of misinformation and wrong practice, showing how these errors arise, why they are dangerous, and why they must be avoided if we are to walk in the truth of this passage.

Many believers approach Paul’s teaching on the armour of God in Ephesians 6 with imagination rather than sober study, and the result is a distortion that weakens rather than strengthens. One of the most common errors is to treat the armour as if it were literal clothing. People recite prayers in which they “put on the helmet” or “strap on the breastplate,” as though Paul were instructing them to dress in a soldier’s uniform. This ritual may feel comforting, but it empties the passage of its true meaning. The armour is not external garments but spiritual realities—truth, righteousness, faith, salvation, and the Word of God—applied in the renewed mind of the new man. To reduce it to costume-like prayers is to miss the point entirely.

Another widespread practice is the ritual of “pleading the blood” or “releasing angels.” Many believers imagine that they can summon angels to form protective barriers or command them to act on their behalf. Yet Scripture never instructs us to direct angels; they are ministering spirits sent forth by God, not subject to human command (Hebrews 1:14). Likewise, pleading the blood as a formula is nowhere taught in Ephesians 6. These imaginative additions come from tradition and charismatic excess, not from Paul’s doctrine, and they lead people away from the sufficiency of Christ’s finished work.

The measure of faith and gifts in the Body of Christ

A good friend of mine asked me the following excellent questions. These questions generate some great material which is too valuable to keep under wraps.

Questions:

Romans 12:3 speaks about God giving us a “measure of faith.” Can you expound on what this means? Is it addressed only to believers? How does this measure work—do some receive a greater ability than others? In verse 4, Paul explains that the Body of Christ has different gifts according to the grace given to us. Does this mean some receive more than others, and how do we know what our gifts are? The passage also mentions prophecy as a gift, exercised according to the proportion of faith given. How should we understand that today?

Answers:

The Measure of Faith Defined

The “measure of faith” in Romans 12:3 is not a feeling and it is not saving faith, for all believers receive the same salvation by believing the gospel (1 Corinthians 15:3-4). Rather, it is the portion of faith God assigns to each believer for their role in the Body of Christ. Think of it as God’s provision for service: just as the body has many members with different functions (Romans 12:4-5), each believer has a measure of faith that matches their function.

This measure is not primarily a feeling, since feelings can mislead, and it is not simply natural ability, though God may use your abilities. It is a God-given capacity to trust Him in service, exercised in proportion to the gift He has given you. You recognise it as you walk in obedience, renew your mind (Romans 12:2), and serve. Over time, you see where God’s grace works through you effectively. It channels your service into the area God has equipped you for—whether teaching, exhorting, giving, ruling, or showing mercy (Romans 12:6-8). You identify it by testing your service against Scripture—does it edify the Body and align with sound doctrine?—and by observing fruit, seeing where your service consistently builds up others in Christ.

Why Compare to the Talents?

Why we pray differently under grace

Prayer is not merely a request—it is a reflection of our doctrinal position. To understand why believers today are not instructed to ask for physical provision as Israel once did, we must rightly divide the Word of truth and examine the nature of God’s promises to each group.

Israel’s Covenant Basis for Physical Requests

Under the law, Israel was given a conditional covenant. God promised tangible blessings—land, health, prosperity, protection—in exchange for obedience to His statutes (Deuteronomy 28:1-14). Their prayers were covenantal appeals: if they obeyed, they could expect physical provision. This was not presumption—it was promise.

“And it shall come to pass, if thou shalt hearken diligently… the LORD thy God will set thee on high above all nations of the earth” (Deuteronomy 28:1). “Blessed shalt thou be in the city, and blessed shalt thou be in the field” (Deuteronomy 28:3).

Their relationship with God was national, visible, and earthly. Their prayers reflected that. They asked for rain, healing, deliverance, and victory—because those were the terms of their covenant.

This is the foundation of kingdom prayer: covenant-based, earthly, and circumstantial.

Grace-Based Prayer: A Spiritual Position, Not a Physical Covenant

The Turning of the Ages: From Kingdom to Grace

The Kingdom Still Offered (Acts 1-7)

The book of Acts opens with the risen Christ speaking to His apostles of the kingdom of God. Their question is simple, almost childlike in its hope: “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). The expectation is alive, the promises of the prophets still ringing in their ears. When Peter stands to preach at Pentecost, he does not announce a new programme but calls Israel to repentance so that “the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ” (Acts 3:19-20). The kingdom is still on offer, the prophetic hope still extended to the nation.

Yet the story takes a darker turn. In Acts 7, Stephen, full of the Holy Ghost, rehearses Israel’s long history of resisting God’s messengers. His words cut deep: “Ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51). The leaders, enraged, drag him outside the city and stone him. This is more than the silencing of a preacher; it is the nation’s climactic rejection of the Messiah and His witness. With Stephen’s death, the prophetic appeal to Israel as a nation reaches its close. The kingdom offer is refused, and the stage is set for God to reveal something entirely new.

The Damascus Road: A New Apostle (Acts 9)

Into this moment of rejection and scattering steps the most unlikely figure. Saul of Tarsus, breathing out threatenings and slaughter, sets out for Damascus to crush the followers of Jesus. But on that road, heaven breaks in. A light shines, a voice speaks, and the persecutor falls to the ground. “Saul, Saul, why persecutest thou me?” (Acts 9:4). In that instant, the enemy of Christ becomes His chosen vessel.

The Quiet Glory of Forbearing: A Lesson from Paul’s Example

In 1 Corinthians 9:4-18, Paul lays out a compelling doctrinal truth: those who labour in the gospel have a God-ordained right to receive material support. “Even so hath the Lord ordained that they which preach the gospel should live of the gospel” (v14). Yet Paul, though fully entitled to this provision, chooses to forbear it. Not out of pride. Not to prove a point. But to preserve the purity and power of the gospel’s witness.

This is not a command for all ministers to follow his exact path, but it is a lesson for every believer to consider the heart behind such a choice. Paul’s decision was not driven by fleshly effort or self-glory. He did not boast in his sacrifice, nor did he use it to elevate himself above others. “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me” (v16). His motive was love. His reward was the privilege of preaching Christ without charge, that no earthly entanglement might hinder the gospel’s reach (v18).

A lesson for laymen

While you may not be called to full-time ministry, you are called to the same spirit of voluntary restraint when it serves the gospel. Whether in finances, relationships, or personal liberties, there may be times when choosing not to exercise a right becomes a quiet act of faith. Not to be seen. Not to be praised. But to protect the testimony of Christ and to walk in love toward others.

The Labour Born of Faith and Formed by Truth

In the life of a believer, there is no higher calling than to walk in love—a love that serves, sacrifices, and reflects the very heart of Christ. Yet this love is not self-generated. It is not the product of religious tradition, emotional devotion, or fleshly effort. True charity, the kind that pleases God, is born of a pure heart, shaped by a good conscience, and sustained by faith unfeigned. As Paul wrote to Timothy, “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned” (1 Timothy 1:5, KJV). This is the goal of all divine instruction: love that flows from within, not manufactured from without.

This love is not passive—it is active. It is the labour of love that Paul commends in 1 Thessalonians 1:3, a love that works, gives, and serves. But it is also a love that is formed, not forced. It is developed in the believer through the work of faith—the ongoing process of studying the Word of God, yielding to its truth, and allowing the Spirit to shape the inner man. As the Word is received with meekness and obeyed with sincerity, the character of Christ begins to take root. And from that root springs the fruit of charity—not as a duty, but as a delight.

This is the essence of Christian liberty. As Paul writes in Galatians, “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another” (Galatians 5:13, KJV). Liberty in Christ is not freedom to indulge the flesh—it is freedom to walk in the Spirit. It is the freedom to serve, not because we are bound by law, but because we are bound by love. And this love is not superficial—it is the highest righteousness a man can attain. A free man, willingly serving others, bound only by the love of Christ formed within him.

Charity from a Pure Heart: The End of the Commandment

There is a clarity in Paul’s words to Timothy that settles the heart and sharpens the focus: “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned” (1 Timothy 1:5, KJV). This is not a peripheral truth—it is the very purpose of divine instruction. When all is said and done, when doctrine has been taught and principles laid down, this is what God desires: love that flows from purity, integrity, and genuine faith.

Charity, in its biblical sense, is not merely kindness or sentiment. It is the expression of Christ’s life formed within the believer. It is the labour that emerges from a heart shaped by truth, a conscience kept clean, and a faith that is sincere and rooted in Scripture. This kind of love does not originate in the flesh, nor is it sustained by religious habit. It is cultivated through the work of faith—the ongoing process of studying the Word of God, submitting to its authority, and yielding to its correction.

A pure heart is not assumed; it is examined. Before any action, before any judgement, the heart must be searched. Bitterness, envy, strife, and malice must be identified and removed. The believer must ensure that love is the sole motive—unmixed, unforced, and unpretentious. When the heart is pure, the conscience clear, and the faith genuine, the believer is equipped to approve things that are excellent and to walk in the charity that fulfils the commandment.

Self-Examination – The Grace of Testing Ourselves (Part 7)

We’ve walked a measured path through Scripture’s sobering portrayals of proving and reprobation—a journey that began at the Scale of the Mind, where we saw the internal tension between approval and rejection playing out in the believer’s thought life. We paused to explore the Greek foundations of these terms in dokimazō and adokimos, finding that our spiritual health hinges on whether we’re proven true or found wanting. We then entered the Season of Probation, that God-given window where we are weighed—not for condemnation, but for correction.

The study led us next into the vital nature of Love That Discerns—a love that shields against deception by rooting itself in truth. From there, we heard God’s call to Be Renewed and Be Disciplined, recognizing that both renewal and loving chastening are God’s tools to prevent spiritual collapse. Then came the chilling descent traced in The Downward Spiral, where unchecked drift leads from disinterest to depravity. All of it has led here—not to a checkpoint, but to a conclusion, a call to pause, reflect, and weigh ourselves. Self-examination, then, is not an optional devotional practice, but the very grace that helps us avoid becoming reprobate.

But what is self-examination, really? It’s not morbid introspection or an exercise in self-loathing. It is the Spirit-led act of looking into the Word—God’s mirror—and inviting it to shine into our affections, convictions, and conduct. It is where conscience meets revelation, where we test not only our beliefs but the spiritual fruit that results from them.

Faith That Doesn't Sink

I’ve been thinking about this verse from 1 Timothy 1:19: "Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck."

Paul is writing to Timothy, warning him about what happens when people walk away from both faith and a good conscience. Since I work visually, the image — shipwreck — caused me to stop and think. Shipwreck isn’t just stumbling or drifting. It’s a complete disaster. Something avoidable yet devastating when it happens.

Faith and a Good Conscience Go Together

Faith isn’t just doctrine or mental agreement. It’s more than knowing the right verses or affirming theological truths. Faith is a deep, personal trust in God — a confidence in His character, His promises, and His work through Christ. It’s what anchors us when life gets rough. It’s what keeps us from being tossed around by every new idea or emotion. Faith says, “I believe God is who He says He is, and I will live like that’s true.”

But faith doesn’t stand alone.

The Important Meaning of “Prove” and “Reprobate” (Part 2)

See Part 1 here.

“That ye may prove what is that good, and acceptable, and perfect, will of God.” — Romans 12:2 (KJV)

“God gave them over to a reprobate mind, to do those things which are not convenient.” — Romans 1:28 (KJV)

These two words—prove and reprobate—represent not only two ends of a spiritual scale, but two pathways diverging in the heart of every believer. To understand them is to understand what God is seeking in those who follow Him—and what He sorrowfully abandons in those who turn away. Each word, in its origin and its usage, carries weight, purpose, and warning.

“Prove” – dokimazō

The Greek word translated “prove” in Romans 12:2 is dokimazō, which means to test, to examine, and to recognize something as genuine after scrutiny. This is not casual affirmation—it’s rigorous discernment that leads to spiritual confidence. Paul uses this word often to describe the responsibility of the renewed mind: to be spiritually perceptive, careful in judgment, and eager to affirm that which is good, acceptable, and perfect in God’s eyes.

Approving What Is Excellent by Walking in Truth

Walking in the light is not merely about avoiding sin—it is about actively discerning truth, judging God's will, and making decisions that reflect a heart devoted to Him. This process of judgment is not cold or mechanical; it is deeply rooted in love for God and His Word. When you love God, you desire to walk in His ways, and that desire compels you to search the Scriptures, seeking what pleases Him. It is in this pursuit that true spiritual maturity is cultivated.

Paul speaks of this transformation in Romans 12:2, urging believers: "Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." The renewal of the mind is not a passive experience—it is an intentional, daily engagement with truth. To prove what is acceptable unto God means to test, discern, and judge rightly. This is the essence of walking in the Spirit: a life where every thought, every action, and every decision is weighed against the truth of God's Word.

This is not a burdensome task but a joyful pursuit. Philippians 1:9-10 reveals that our love for God should abound in knowledge and judgment, enabling us to approve things that are excellent. Love is not blind—it is discerning. A believer who truly loves God does not merely follow rules but seeks to understand His heart, to know His will, and to walk accordingly. This is the difference between legalism and a life led by the Spirit. The former obeys out of obligation; the latter obeys out of love and maturity.

Search Me, O Lord—A Spiritual Evaluation of Growth and Conformity

"Search me, O God, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting." Psalm 139:23-24

Self-examination is not merely an act of introspection—it is an act of surrender. We stand before the Lord, asking Him to search our hearts, to test our faith, to refine our walk. This is not a fleeting exercise but a continual process of proving ourselves in the faith, as 2 Corinthians 13:5 exhorts: "Examine yourselves, whether ye be in the faith; prove your own selves..."

The fruitfulness of our labour, our obedience to the Word, and our connection to God must be evaluated. Galatians 6:4 reminds us: "But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another." But let this evaluation not be grounded in external results—our works, our efforts—but rather in our growth and commitment to studying God’s Word.

The dispensation of God which is given to me for you

The Mystery Revealed

"Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints." (Colossians 1:25-26, KJV)

Throughout the ages, God has worked through distinct dispensations, each revealing His purpose at its appointed time. The passage above highlights an incredible truth—Paul was entrusted with a unique dispensation, one that had never before been revealed. It was a mystery, hidden from generations past, but now made manifest.

This means that the gospel and doctrine given to Paul were not simply a continuation of what had come before. They were not an extension of the kingdom promises given to Israel, nor were they a repackaging of the message preached by the twelve apostles. Paul received something entirely new—a gospel of grace that was distinct from Israel’s prophetic program.

A Brand-New Gospel and Doctrine

Many today fail to recognise the vital distinction between the earthly ministry of Jesus to Israel and the heavenly revelation of Christ to Paul. Jesus’ earthly ministry was directed to the Jews:

"I am not sent but unto the lost sheep of the house of Israel." (Matthew 15:24, KJV)

What Does It Mean to 'Not Be Under the Law?'

Paul’s teaching that believers are “not under the law, but under grace” (Romans 6:14) has often been misunderstood, sometimes leading people to believe they have no moral obligations or restrictions whatsoever. But the reality is far richer. To truly grasp this concept, we must explore four key aspects: freedom from the Mosaic Law as a means of justification, walking in the Spirit through the Word of God, avoiding legalism and condemnation, and understanding the common misconceptions about the law.

Righteousness by faith, not by law

First, being free from the law means grace believers are no longer required to follow the Mosaic Law to attain righteousness. Paul explains this beautifully in Galatians 3:24-25: “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.” Before Christ, the law served as a guide, teaching people about sin and their need for salvation. Its purpose was not to save, but to point them to Christ. However, now that Christ has come, believers now live under grace through faith in Him, not under a rigid law system for righteousness. Romans 6:14 clearly states: “For sin shall not have dominion over you: for ye are not under the law, but under grace.” This doesn’t mean that sin is now acceptable, but rather that righteousness is a result of faith, not legal adherence. Through His death and resurrection, Christ fulfilled the law so that believers could be declared righteous through His finished work, not through personal effort.

Paul’s Example in Faithfulness and Commitment to God

In times of uncertainty, fear, or opposition, our faith is tested. The Apostle Paul stands as a powerful example of unwavering commitment to the Lord, walking by faith and not by sight. As he prepared to journey to Jerusalem at the end of his third missionary trip, fellow believers warned him of the hardships he would face—persecution, imprisonment, and possibly death. Yet, his heart was set on fulfilling his calling, not deterred by fear but strengthened by his deep conviction in God’s purpose for his life.

Warnings Before Jerusalem

Paul was no stranger to suffering for the sake of the gospel. In Acts 20:22-23, he declares to the Ephesian elders that he is "bound in the spirit" to go to Jerusalem, fully aware that bonds and afflictions awaited him. Despite this knowledge, he remains steadfast, saying, "None of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus" (Acts 20:24). His determination was not reckless but rooted in a profound trust in God’s plan.

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