THE GOD WHO WALKS IN HISTORY
Thesis: The God who reveals Himself in Scripture also reveals Himself in the soil, stones, and civilizations of history. Faith is not blind; it is anchored in time, space, culture, and material reality.
SECTION 1 THE GOD WHO STEPS INTO HISTORY
Texts: Luke 1:1–4; John 1:14; 2 Peter 1:16 Doctrines: Incarnation, Revelation
Luke writes with the meticulous care of a historian, John speaks as a firsthand witness, and Peter writes as a man who saw Christ's glory and majesty with his own eyes. Christianity is not built on myth, speculative theories, or symbolic folklore; it is firmly anchored in concrete moments, specific places, real people, and verifiable historical events. Biblical faith is rooted in time, space, culture, and material reality.
Archaeology amplifies and illuminates this truth. While archaeology cannot create faith or prove divine inspiration, it bridges faith and historical inquiry by excavating, deciphering, and evaluating ancient material records. It demonstrates that biblical narratives are historically reliable, connecting sacred Scripture to the real world of ancient civilizations and providing material evidence that grounds divine revelation.
The Tel Dan Stele stands as a stone‑carved testimony that King David was not a legend, myth, or literary invention. Discovered in 1993 in northern Israel, this basalt victory monument commissioned by Hazael of Aram-Damascus contains the Paleo-Hebrew inscription Beit David ("House of David"). Written by a pagan king and bitter enemy of Israel, it provides an unshakeable external confirmation of David's historical existence, dynasty, and lasting impact.
In similar fashion, the Dead Sea Scrolls, discovered between 1947 and 1956 in caves along the Dead Sea shore, testify that the Scriptures were preserved with astonishing accuracy across generations. Containing biblical manuscripts over 1,000 years older than any previously known Hebrew texts—most notably the complete Great Isaiah Scroll—the scrolls demonstrate the faithful transmission and historical trustworthiness of God's Word across centuries.
Illustration: A man once told me, “I don't believe anything I can't touch.” I handed him a pottery shard from Galilee and said, “Then touch the world Jesus walked in.” He broke.
This moment illustrates how material evidence grounds divine revelation. The shores of the Sea of Galilee served as the floorboards of Jesus' classroom, where He ministered in real fishing villages like Capernaum and Magdala. Excavations in these towns have uncovered first-century synagogues, black basalt foundations, ancient homes, and fishing tools that directly reflect the Gospel accounts. Such artifacts and pottery shards demonstrate that the Incarnation is not an abstract theory or myth; the Word became flesh, breathed the air of a fishing village, walked on specific floors, and occupied the same physical world we do. By bridging faith and historical inquiry, archaeology confirms that biblical faith is firmly anchored in time, space, culture, and material reality.
SECTION 2 — SCRIPTURE’S RELIABILITY THROUGH ARCHAEOLOGY
Texts: Isaiah 40:8; Matthew 5:18; Psalm 119:89 Doctrine: Biblical inspiration
Archaeology does not create faith it illuminates faith.
The Lachish Letters
Written during the critical moments of the Babylonian invasion described in the prophetic book of Jeremiah, these military ostraca capture the immense fear, pressing urgency, and real-time collapse of Judah.
One notable message vividly records the military outpost's dire situation: “We are watching for the signals of Lachish… but we cannot see Azekah.”
As Jeremiah describes a nation enduring a catastrophic siege, the physical soil and artifacts of Lachish tangibly preserve the frantic final communications and authentic voices of its ancient defenders.
Other confirmations
Numerous other archaeological discoveries provide historical grounding for biblical accounts. For example, the Pool of Bethesda was excavated and uncovered precisely as described in John 5. Similarly, the powerful Hittite Empire—a civilization once dismissed by critics as mere literary fiction—is now fully documented through extensive historical records and material evidence.
Illustration: Archaeology acts as a floodlight. It does not create faith out of nothing, but rather illuminates the historic reality that was present all along, allowing us to see the historical record clearly.
SECTION 3 — THE WORLD OF THE PATRIARCHS
Texts: Genesis 12; Genesis 15; Hebrews 11:8–12 Doctrine: Covenant theology
Abraham lived in a world of law, covenant, and custom, deeply embedded in the cultural and legal frameworks of the ancient Near East. Surrounding civilizations possessed sophisticated legal traditions—such as the Code of Ur-Nammu, the Code of Hammurabi, and Hittite laws—demonstrating that codified law and covenantal structures were widespread during the second millennium BC.
The 15th-century BC Nuzi Tablets provide abundant cultural confirmation of Genesis, revealing adoption practices identical to Abraham’s heir dilemma where childless couples could adopt a servant as an heir—precisely mirroring Abraham's arrangement with Eliezer (Genesis 15:3). Nuzi documents also detail surrogate motherhood provisions requiring barren wives to provide servant girls to their husbands (matching Sarah and Hagar in Genesis 16:2) and document negotiable birthright transactions similar to Jacob and Esau.
Similarly, the 19th-century BC Mari Letters—a collection of 20,000 tablets—describe nomadic migrations, tribal movements, and Northwest Semitic customs that directly mirror Genesis. These texts contain name patterns specifically current in Mesopotamia during this period, including names closely matching Serug, Nahor, Terah, Abraham, and Jacob. Additionally, the contemporary Alalakh Texts further illuminate the authentic family and legal practices reflected throughout the patriarchal narratives.
God’s covenant was not communicated in a cultural vacuum; it was spoken into a real society with real expectations, authentic legal customs, and verifiable historical settings.
Illustration: A footprint in clay proves someone walked there. Genesis is full of footprints.
SECTION 4 EXODUS: THE GOD WHO LIBERATES
Texts: Exodus 3; Exodus 12; Psalm 77:14 Doctrine: Redemption
The Exodus is not a fairy tale. It is God confronting the Egyptian empire.
Egyptian records confirm Semitic populations resided in the Delta. The Merneptah Stele declares “Israel is laid waste,” providing early extra-biblical confirmation of Israel’s presence in Canaan. Furthermore, satellite technology using infrared sensors has detected ancient trails and heat patterns left in desert sands made by large groups leaving the Nile Delta along the Suez coast, mirroring the biblical route.
Archaeological excavations at Tell el-Kharouba in northern Sinai revealed a massive Egyptian military fortress guarding "The Way of Horus". This heavily fortified coastal highway explains why God redirected Israel through the wilderness—as recorded in Exodus 13:17–18—sparing a newly liberated population from encountering seasoned Egyptian military garrisons.
In Canaan, Late Bronze Age cities show sudden collapses consistent with Joshua’s conquest. At Jericho, archaeological excavations revealed massive fortifications featuring 4.6-meter stone retaining walls topped by mud-brick walls 1.8 meters thick. The collapsed mud-brick walls fell outward to form natural ramps for attackers at the wall base, while a massive 9-meter ash layer attests to fierce, intense destruction by fire. Jars of stored grain further indicate a brief siege before the city fell, exactly matching the biblical account in Joshua.
At Ai, traditional identification with et-Tell presented problems because that site was not occupied during Joshua's time. However, candidate sites such as Khirbet el-Maqatir show evidence of a 15th-century BC fortress that fits all biblical requirements, offering a promising resolution to long-standing geographical and chronological debates.
At Hazor—explicitly described as the "head of all those kingdoms" in Joshua 11:10 and noted uniquely in the 14th-century Egyptian Amarna Letters with a ruler titled "king"—excavations uncovered city walls over 7 meters wide, a massive conflagration layer, and evidence of sudden, violent destruction by fire dated to approximately 1400 BC.
Illustration: A chain breaks only when something stronger pulls against it. God pulled. The physical collapse of ancient Canaanite fortifications bears silent witness to divine intervention in human history.
SECTION 5 — THE KINGDOM ERA: GOD’S RULE IN REAL TIME
Texts: 1 Samuel 8; 2 Samuel 7; Psalm 2 Doctrine: Kingship
Israel’s monarchy unfolded in the same geopolitical world we excavate today.
The Karnak relief records Shishak’s campaign. Samaria ostraca reveals taxation systems matching Scripture. The Babylonian Chronicles align with 2 Kings and Jeremiah.
In 701 BCE, facing the imminent threat of Assyrian invasion, King Hezekiah secured Jerusalem’s water supply by redirecting the Gihon Spring—Jerusalem’s only permanent water source—through a 1,750-foot tunnel carved through solid rock, directly confirming 2 Chronicles 32:30. When Assyrian king Sennacherib boasted of shutting up Hezekiah "like a bird in a cage," he underestimated a king who had secured the city's lifeblood so that invading armies would not find water.
Inside the tunnel, the Siloam Inscription documents this extraordinary engineering achievement, describing how two teams of stonecutters guided by the sound of their axes carved through rock from opposite directions until meeting in the middle. This discovery validates the strategic preparations detailed in Scripture, demonstrating that Hezekiah did not simply pray and wait, but prayed and prepared by taking decisive action in obedience.
Illustration: History is God’s canvas. Kings rise and fall — the Artist remains. Faith does not wait for crisis; faith prepares for victory. Hezekiah dug a tunnel before the enemy arrived.
SECTION 6 — JESUS IN THE FULLNESS OF TIME
Texts: Galatians 4:4; Luke 4:31–37; John 19:16 Doctrine: Christology
Jesus entered a world we can still touch. The Incarnation means the Word became flesh and dwelt in real geographical spaces, walking on physical stones and breathing the air of first-century Judea and Galilee.
At Capernaum—known as Jesus' "own city"—excavations uncovered the black basalt foundations of the very synagogue where He taught, along with an octagonal church built over a humble first-century home identified as the House of Peter. Nearby at Magdala, archaeologists discovered a first-century synagogue featuring the "Magdala Stone," which depicts the Second Temple and its Menorah, as well as fishing tools and home structures consistent with the Gospel accounts.
In addition, first-century burial practices and ornate limestone ossuaries confirm names common to Jesus' era, including the ossuary of High Priest Caiaphas inscribed "Yehosef bar Qayafa". In 1961 at Caesarea Maritima, archaeologists discovered the Pilate Stone—a limestone block explicitly inscribed "Pontius Pilate, Prefect of Judea"—verifying the exact historical title and identity of the Roman governor who presided over Jesus' trial. Excavations in Nazareth further confirm authentic first-century settlement patterns, establishing that the narrative of Christ is deeply anchored in real time, space, and history.
Illustration: Walk the streets of Capernaum today and you walk where Jesus walked. Faith becomes sight.
SECTION 7 — THE RESURRECTION: THEOLOGY MEETS TANGIBLE REALITY
Texts: 1 Corinthians 15; Matthew 28; Romans 6:4 Doctrine: Resurrection theology
The resurrection was proclaimed in a culture that understood death intimately. Second Temple Jewish burial customs involved precise two-stage practices, where bodies were laid in rock-cut tombs before bones were placed in limestone ossuaries. Excavations throughout Jerusalem reveal tombs featuring burial niches and rolling stone tracks that directly mirror the Gospel accounts. For example, the discovery of the ornate limestone ossuary inscribed "Yehosef bar Qayafa" (Joseph, son of Caiaphas) confirms the historical reality of the high priest who presided over Jesus' trial and demonstrates the authenticity of first-century Judean burial traditions.
Furthermore, physical evidence such as the heel bone of Yehohanan—pierced by a seven-inch iron nail—forensically confirms Roman crucifixion mechanics and subsequent proper burial in Jerusalem during this era. Excavations beneath the Church of the Holy Sepulchre complex have also uncovered a first-century limestone quarry transformed into a working garden outside the ancient city walls, containing a rock-cut tomb matching the exact geographical and architectural setting described in John's Gospel.
Ossuaries and funerary traditions reflect a deeply ingrained belief in bodily resurrection, while subterranean catacombs, sacred symbols, and early Christian inscriptions boldly proclaim, “He is risen”. While archaeology cannot measure the supernatural moment of resurrection, the physical record—from excavated gardens to empty tombs—demonstrates that the Gospel narrative is anchored in tangible historical reality.
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Illustration: A seed buried in the ground does not stay dead. Neither did the Son of God.
SECTION 8 — CLOSING MOVEMENT: “THE STONES CRY OUT”
Texts: Luke 19:40; Psalm 78:4; Hebrews 13:8
SECTION 8 — CLOSING MOVEMENT: “THE STONES CRY OUT”
Texts: Luke 19:40; Psalm 78:4; Hebrews 13:8 Doctrine: Faithfulness of God
Scripture is inherently trustworthy because God Himself is faithful. While archaeology is not the primary foundation of faith, it serves as a powerful, unbiased witness to the historical reality of divine revelation. The archaeological record does not invent spiritual truth; rather, it shines a floodlight on the physical setting of redemption, confirming that God acted directly within human history.
When Jesus declared in Luke 19:40 that the very stones would cry out, He testified to a reality that echoes through centuries of excavation. From the basalt of the Tel Dan Stele to the rock walls of Hezekiah’s Tunnel, physical artifacts continuously affirm the biblical narrative. As Psalm 78:4 urges believers to tell the glorious deeds of the Lord to the next generation, material discoveries serve as tangible evidence that can be passed down across ages.
The stones cry out from ancient city ruins. The scrolls cry out from the caves of Qumran. The inscriptions cry out from military ostraca, royal stelae, and Roman limestone. History itself cries out in unison.
And they all proclaim the exact same eternal truth: Jesus Christ is Lord. Yesterday, today, and forever. Just as Hebrews 13:8 affirms His unchanging character, the historical record testifies that the God who acted in centuries past remains the faithful Lord of today and eternity.
Final Illustration: Archaeologists brush away layers of dust and debris from ancient ruins to reveal the historical truth beneath. In the exact same way, God brushes away the guilt, darkness, and decay of sin to reveal the glorious, living presence of Christ in the human heart.

WHEN THE STONES CRY OUT:
ARCHAEOLOGY AND THE GOD WHO ACTS IN HISTORY
Dr. Xavier Cravenwolfe, ThD
Luke 19:40; Psalm 85:11
INTRODUCTION: THE GOD WHO LEAVES EVIDENCE
Saints, today we stand on holy ground not because of the carpet beneath our feet, but because of the truth beneath our faith. We live in a world that questions everything sacred, doubts everything divine, and dismisses everything biblical. But Jesus said something that echoes across time:
“If these should hold their peace, the stones would immediately cry out.”
He was not speaking metaphorically. He was speaking prophetically, and in our generations, the stones are crying out. Archaeology, the science of digging into the earth has become a witness to the truth of Scripture.
Psalm 85:11 declared it long ago:
“Truth shall spring out of the earth.”
Truth is rising from the soil. Truth is emerging from the dust. Truth is being uncovered from the ruins. And every discovery whispers the same message: The Bible is true. The God of the Bible is real. And the God who acted in history is still acting today.
Today, I want to take you on a journey not just through Scripture, but through the stones, the ruins, the inscriptions, the tombs, the cities, and the artifacts that confirm the Word of God. This is not a lecture. This is not a seminar. This is not an academic presentation. This is a sermon, a proclamation of truth, a declaration of faith, and a celebration of a God who leaves evidence.
I. THE TEL DAN STELE WHEN A PAGAN KING CONFIRMS GOD’S PROMISE
For decades, the "minimalist" school of biblical criticism argued that King David was nothing more than a pious fiction, a mythological figure akin to King Arthur, designed to give a fledgling post-exilic community a sense of grand heritage. They claimed there was no extra-biblical evidence for his existence. But in 1993, at the foot of Mount Hermon in northern Israel, archaeologist Gila Cook noticed a stone used in a secondary wall that looked different. It was a fragment of a victory monument, the Tel Dan Stele, commissioned by Hazael of Aram-Damascus. As the dust was brushed away from the basalt surface, three words in Paleo-Hebrew script silenced the skeptics and shook the foundations of academia.
"Beit David" – "The House of David."
This wasn't a biblical scribe writing with a theological agenda; this was a pagan king, a bitter enemy of Israel, boasting of his military triumph over a dynasty he recognized as the legitimate lineage of David. He didn't just carve a name; he carved a historical reality. The stones cried out across 2,800 years of silence.
This discovery confirmed:
David was real.
His dynasty was real.
His impact was real.
God’s promise to him was real.
Preaching Lift:
If God kept His promise to David, a promise carved into history He will keep His promise to you. Your faith is not built on fairy tales. Your faith is built on a God who leaves evidence. And sometimes, God will let your enemies confirm your calling.
II. THE HOLY SEPULCHRE GARDEN THE RESURRECTION IN REAL SPACE
For nearly two millennia, the Church of the Holy Sepulchre has stood as the epicenter of Christian pilgrimage, marking the traditional site of Golgotha and the Empty Tomb. While some sought more "scenic" locations like the Garden Tomb, recent scientific excavations and restorations within the Aedicule and the surrounding complex have unveiled a subterranean history that aligns perfectly with the Passion narratives.
But recent excavations beneath that church revealed:
A first‑century garden
Soil containing grains, grapes, and figs
A quarried limestone tomb matching Gospel descriptions
A landscape consistent with John’s words: “In the place where He was crucified there was a garden.”
Critically, archaeologists found that the site was originally an ancient limestone quarry that had been transformed into a garden in the first century. By analyzing the archaeological strata, they confirmed that the tomb was indeed carved into a rock face outside the city walls of that era, exactly as the New Testament records. Archaeology cannot peer into the supernatural moment of the resurrection, but it can and has verified the geographical theater of our salvation. The Gospel is not a "once upon a time" story; it is a "there in that garden" reality.
The discovery of the limestone quarry-turned-garden is not merely a geological curiosity; it is a profound chronological marker. For years, critics argued that the traditional site of the Holy Sepulchre was located inside the city walls of Jerusalem during the time of Christ, which would have invalidated it as a burial site according to Jewish law. However, archaeological probes have definitively shown that these walls were expanded by Herod Agrippa I only years after the crucifixion. The stones reveal that at the moment of our Lord’s sacrifice, this ground was indeed "outside the gate," preserving the legal and historical integrity of the Passion narrative.
Furthermore, the presence of agriculture remains, the soil containing grains, grapes, and figs paints a vivid picture of the "garden" mentioned in the Gospel of John. This was not a manicured park of leisure, but a working, living piece of Judean land. It underscores the profound humility of the Incarnation: that the King of Glory was laid to rest in the working soil of His own creation. The archaeology invites us to see the Resurrection not as a ghost story occurring in a vacuum, but as a cosmic event anchored in the very dirt and vegetation of the first century.
Finally, the specific architectural features of the tomb itself, uncovered during recent restorations of the Aedicule, provide a direct link to the burial customs of the wealthy in the Second Temple period. The presence of a "kokh" or burial niche and the rolling stone track found in similar tombs of that era validate the specific details provided by the Evangelists regarding Joseph of Arimathea’s "new tomb." Every measurement of the rock and every analysis of the mortar serves as a silent, physical witness that the story of the Empty Tomb is rooted in a specific, identifiable location that still speaks to us today.
Preaching Lift:
If the resurrection happened in real space, then redemption happens in real lives. Your salvation is not symbolic, it is historical. Your deliverance is not theoretical, it is factual. Your hope is not imaginary, it is anchored in reality.


III. CAPERNAUM AND MAGDALA JESUS WALKED WHERE WE WALK
The shores of the Sea of Galilee aren't just beautiful landscapes; they are the floorboards of the Master's classroom. At Capernaum, known as Jesus' "own city," excavators found in 1968 the black basalt foundations of the very synagogue where He taught, and just steps away, an octagonal church built over a humble first-century home identified by early Christian graffiti as the House of Peter. This is where the healing of the paralytic and the centurion's servant weren't just stories, they were events. The theology of the Incarnation is etched into this basalt and limestone. When we touch these stones, we are touching the reality that the Word did not just become "idea" or "philosophy" He became flesh. He dwelt in a specific house, walked on specific floors, and breathed the air of a fishing village. The House of Peter serves as a monument to a God who is comfortable in the messy, ordinary spaces of our lives.
A first‑century synagogue beneath a later structure
Homes arranged exactly as described in the Gospels
Fishing tools consistent with Peter’s profession
Even more striking is the recent discovery at Magdala. While building a retreat center, workers struck stone and found a perfectly preserved first-century synagogue, one of only seven in the world. They found the "Magdala Stone," a miniature representation of the Second Temple, likely seen and touched by Jesus Himself. These aren't just ruins; they are witnesses to the fact that Jesus occupied the same physical world we do. The Magdala Stone represents the bridge between the holiness of the Temple and the dust of the village. It tells us that Jesus brought the presence of God out of the distant sanctuary and into the marketplace. The Incarnation means that the "Holy of Holies" has entered the human experience, validating every square inch of our physical existence as a potential meeting place with the Divine.
A first‑century synagogue
A carved stone depicting the Menorah
A thriving Jewish fishing village Mary Magdalene’s hometown
These discoveries confirm that Jesus’ ministry unfolded in real towns with real people not imaginary settings.
Preaching Lift:
If Jesus walked into real towns, He can walk into your real situation. The archaeological record at Capernaum and Magdala proves that our Savior is not a distant, sanitized deity, but an Incarnate Lord who got His feet dusty in the same world where you struggle. He is not a mythical Redeemer or a symbolic figure; He is a present help in the real world for real people with real problems. Because He truly entered our history, He can truly transform your story.

IV. THE EXODUS AND THE FORTRESS OF TELL EL‑KHAROUBA: GOD GUIDES WITH STRATEGIC PURPOSE

In the blistering, arid expanse of the northern Sinai, at a strategic site known as Tell el-Kharouba, archaeologists have unearthed a massive Egyptian military installation that provides a startlingly clear window into the geopolitical landscape of the New Kingdom. This fortress was a critical link in the defensive chain guarding "The Way of Horus," the primary coastal international highway connecting Egypt to Canaan. The archaeological significance of this infrastructure cannot be overstated; excavations revealed thick mud-brick ramparts, sophisticated granaries, and residential quarters for a permanent garrison of elite Egyptian troops.
The presence of such advanced military infrastructure confirms that this "Way of the Philistines" was not merely a road, but a militarized zone. Tell el-Kharouba served as a logistics hub and early-warning system for Pharaoh’s chariot corps. For Israel, a newly liberated but militarily unproven assembly of former slaves, artisans, and families, to have attempted this route would have been a suicide mission. They were a non-combatant group laden with the elderly, children, and livestock totally unequipped to breach a fortified frontier guarded by the world's most advanced superpower.
This fortress confirms:
Egypt heavily fortified the northern coastal route
Israel could not have taken the “short way”
Exodus 13:17–18 is historically accurate: “God led them not by the way of the Philistines… but by the wilderness.”
The theology of the "detour" in Exodus 13:17–18 is revealed here as an act of divine tactical genius and fatherly preservation. God did not lead them into the wilderness because He was lost; He led them there because He knew the vulnerability of their hearts and the reality of the Egyptian swords at Kharouba. The text says, "Lest peradventure the people repent when they see war." God understood that while the spirit might be willing, the trauma of slavery had not yet been replaced by the courage of the covenant. By diverting them from the coastal route, God was not delaying their destiny; He was protecting their fragile, burgeoning freedom from the crushing military reality of the "Way of Horus."
Preaching Lift:
When God reroutes your life and sends you the "long way," it is not a sign of His absence, but of His strategic protection. The archaeology of the Sinai proves that His detours are often the only reason we survive the hidden fortresses of our enemies. The same God who saw the garrison at Tell el-Kharouba sees the obstacles in your future and is guiding you with a purpose that prioritizes your preservation over your speed.
V. NEBUCHADNEZZAR’S CYLINDERS THE KING WHO FULFILLED PROPHECY
For generations, the Book of Daniel was dismissed by critics as a late-date pious fiction, written long after the events it purports to describe. Skeptics argued that its intimate details of the Babylonian court were too accurate to be prophetic and too specific to be historical. However, the shovel of the archaeologist has once again silenced the seat of the scornful. The discovery of numerous primary sources including the clay cylinders found near Kish and the monumental East India House Inscription has provided an archival, first-person look into the reign of Nebuchadnezzar II. These are not biblical commentaries; they are the official state records of a superpower, preserving the voice of the king himself across the chasm of two and a half millennia.
The physical evidence etched into these cylinders is staggering. They describe a monarch of unparalleled ambition whose construction projects transformed Babylon into the envy of the ancient world. The inscriptions detail the building of the Etemenanki ziggurat, the massive Ishtar Gate, and the formidable defensive walls that made the city seemingly impregnable. These artifacts confirm that the biblical portrait of Nebuchadnezzar is not a caricature, but a precise historical reflection of the man who stood at the center of the world's stage.
His absolute military and political dominance across the Ancient Near East
His historical role in the siege of Jerusalem and the destruction of Solomon’s Temple
His exhaustive architectural campaigns that mirrored the "Great Babylon" of Scripture
The theology of the Babylonian exile is anchored in the reality of Nebuchadnezzar’s pride. In Daniel 4:30, the king walks upon his palace roof and boasts, “Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?” The East India House Inscription contains words that are eerily similar, recording his obsession with his own legacy and his "mighty work" for the glory of his name. This is more than a linguistic parallel; it is a spiritual revelation. It shows that God does not merely observe history; He manages it. He took a king who sought to immortalize himself in clay and stone and used him to fulfill the prophetic purposes of the Almighty, proving that the heart of the king is but a stream in the hand of the Lord.
Preaching Lift:
If God can take the most powerful monarch of the ancient world, a man who thought he was a god, a king who commanded empires with a whisper and turn him into a servant of His divine decree, then there is no authority on this earth that can overrule God’s plan for you. The archaeological record of Nebuchadnezzar proves that the "Great Babylon" of man’s ambition is merely a footstool for the King of Kings. You need not fear the "kings" and "cylinders" of this world; for the same God who held the heart of Babylon holds your future in His hands. His sovereignty is the final word, and His providence is the ultimate architecture of your life.
Part 2
WHEN THE STONES CRY OUT:
ARCHAEOLOGY AND THE GOD WHO ACTS IN HISTORY
Luke 19:40; Psalm 85:11
VI. THE DEAD SEA SCROLLS GOD PRESERVES HIS WORD IN THE WILDERNESS
In 1947, a young Bedouin shepherd threw a stone into a cave near Qumran and heard pottery shatter. That unexpected sound led to a monumental discovery that changed biblical scholarship forever: the Dead Sea Scrolls. Hidden away in those desert caves lay ancient jars holding priceless manuscripts that had remained preserved across two millennia.
Inside those caves were:
Over 900 manuscripts, representing a vast library of theological and community documents.
Copies of every Old Testament book except Esther, confirming the textual canon used in the Second Temple period.
A complete scroll of Isaiah dated to around 125 BCE, which is virtually identical to the texts used today.
Texts that match the Masoretic Hebrew Bible with astonishing accuracy, silencing those who claimed the Bible had evolved over time.
The Dead Sea Scrolls provide undeniable historical confirmation that the Scriptures we read today are not corrupted, altered, or distorted. Across centuries of copying and historical upheaval, the Word has been supernaturally preserved. This discovery serves as a bridge across time, linking our modern Bibles directly to the hands of ancient scribes who treated every letter as sacred.
Preaching Lift:
If God can preserve His Word in a cave for 2,000 years, He can preserve you in the wilderness of your life. No matter how isolated, dry, or challenging your surroundings may feel, your calling and destiny remain secure in His hands. Just as the scrolls were kept safe from the elements, God is keeping you safe from the fires of your trials. The scrolls cried out from the desert: “The Word of God endures forever.”
VII. HEZEKIAH’S TUNNEL WHEN FAITH BUILDS WHAT FEAR CANNOT STOP
In 701 BCE, King Hezekiah faced the threat of Assyrian invasion. Scripture says he built a tunnel to secure Jerusalem’s water supply (2 Chronicles 32:30) Archaeologists found that tunnel 1,750 feet long, carved through solid rock, meeting perfectly in the middle.
Inside the tunnel, they found an inscription describing:
The workers
The engineering
The breakthrough moment when the two teams met
The exact biblical event
The stones cried out.
The architectural feat of Hezekiah’s Tunnel is more than an engineering marvel; it is a physical manifestation of the synergy between human responsibility and divine sovereignty. When the Assyrian king Sennacherib boasted of shutting up Hezekiah "like a bird in a cage," he underestimated a king who had already secured his city's lifeblood. The Siloam Inscription, discovered on the tunnel wall, records that the two teams of stonecutters guided by the sound of their axes meeting in the middle, bridged a gap that should have been impossible to navigate with such precision. This "breakthrough" was not merely a victory of craftsmanship, but a victory of a people who refused to let the drought of fear dictate their destiny.
Archaeologically, the tunnel validates the specific strategic measures detailed in the biblical text, proving that Hezekiah did not simply pray and wait, he prayed and prepared. The Gihon Spring, Jerusalem’s only permanent water source, was redirected into the city to ensure that "the kings of Assyria should not come and find much water." The stones tell us that the "God who acts in history" often acts through the calloused hands of those who are willing to dig in the dark. The theology of the tunnel teaches us that when we move in obedience to secure the "living water" of God's presence, the obstacles of solid rock must eventually yield to the progress of the promise.

Preaching Lift:
Faith does not wait for crisis faith prepares for victory. Hezekiah dug a tunnel before the enemy arrived. Some of you need to start digging before the battle begins.
VIII. THE PONTIUS PILATE INSCRIPTION THE GOVERNOR WHO COULD NOT STOP GOD’S PLAN
For centuries, skeptical scholars and critics claimed that Pontius Pilate was nothing more than a fictional character or a literary invention. But in 1961, in the ancient seaside city of Caesarea Maritima, archaeologists turned over a limestone block and uncovered a monumental discovery. Carved directly into the stone was an authentic first-century inscription reading: “Pontius Pilate, Prefect of Judea.” The very Roman governor who presided over the trial of Christ and condemned Jesus to be crucified had his name and official title indelibly etched into physical history.
This limestone inscription confirms:
The historical existence and official role of Pontius Pilate as Prefect of Judea.
The historical reliability of the Gospel accounts detailing the trial and condemnation of Jesus.
That human rulers and political authorities cannot stop or erase God’s sovereign plan.
Pilate famously sought to wash his hands of Jesus and distance himself from the judgment, yet he could not wash his name out of human history. Though he held earthly power and sentenced the Savior, the physical stone at Caesarea Maritima remained hidden for generation

Brenda Walsh Ministries
No Need to Worry.

Have you ever wondered why Christians worry just like unbelievers do? There is so much heartache in this world and so many things that “could” go wrong that it’s human nature to worry and fret about things that are not under your control. Sometimes you may feel like it’s your job to worry or that worrying shows your love, even if you are powerless to help. But there IS someone who “can” help, and He is just a prayer away! When loved ones face an uncertain future, the rent is due, you lost your job, the doctor gave a grim diagnosis, and a million other things people worry about - it’s important to remember that your Best Friend Jesus has the cure for “worry weight.” Allow Him to be your personal trainer, and you’ll lose every pound of worry, for it will just melt away! No need to pace the floors or bite your nails - God’s got you covered! Psalm 55:22 says, “Give your burdens to the Lord, and He will take care of you. He will not permit the godly to slip and fall.” And that’s a promise you can claim for your own. The next time you find yourself putting on worry weight, reach out to Jesus and allow Him to relieve you of your burdens. Turn worry . . . into prayers! It’s not only 100% effective, but it is faith-building too! When you lean on Jesus, there is no need for worry, because you can be 100% sure that God always has your back! Text: 1 Peter 5:7, Philippians 4:5-7, Romans 8:28, Luke 12:22-31

You can love Jesus and still be healing.
You can have faith and still have hard days.
You can pray and still cry.
You can worship and still feel overwhelmed.
You can trust God and still be learning how to let go.

Having questions doesn’t mean your faith is weak.
Having struggles doesn’t mean God is disappointed in you.
Having a past doesn’t mean you’re disqualified.

Somewhere along the way, people made faith look like perfection.

Like you had to have the perfect words.
The perfect life.
The perfect story.

But Jesus never waited for people to be perfect before He loved them.

He met people in their brokenness.
In their shame.
In their pain.
In the places everyone else overlooked.

He isn’t afraid of the parts of you you’re still working through.

Bring Him the anxiety.
Bring Him the doubts.
Bring Him the tears.
Bring Him the version of yourself you think isn’t “good enough.”

Because some of the most honest prayers aren’t said with perfect words…

They’re whispered through tears.
In messy bedrooms.
In parked cars.
On bathroom floors.
In moments when all you can say is, “God, I need You.”

Your relationship with Jesus isn’t about pretending you have it all together.
It’s about knowing Who to run to when you don’t.

He sees past the mistakes.
Past the labels.
Past the version of yourself you wish you could erase.

He sees the child He created.
The child He loves.
The child He never stopped chasing.
So stop believing the lie that you need to fix yourself before you come to Him.

Come tired.
Come broken.
Come confused.
Come exactly as you are.

Because Jesus doesn’t just love the healed version of you…
He loves you through the healing.

The Bibles Sabbath # 5
Please, share these lessons with your family, friends, and Facebook groups. To enhance the Kingdom of GOD.

How To Celebrate the Sabbath Today

Seventh-day Adventists throughout the world celebrate the Sabbath every Saturday (the seventh day of the week).

In this post, you’ll learn how you, too, can celebrate the Sabbath following biblical principles. It can be so refreshing to set aside time to enjoy its blessings, even amid crazy schedules, family obligations, and hectic workweeks.

Here are 4 things you’ll learn:

Reasons for celebrating the Sabbath

How to plan for the Sabbath

How to prepare at home for the Sabbath

Different ways to enjoy the blessings of the Sabbath day

Let’s start with the reason we celebrate the Sabbath to begin with.

The rich benefits of keeping the Sabbath

Adventists celebrate the Sabbath because God Himself “blessed the seventh day and made it holy, because on it God rested from all His work that He had done in creation” (Genesis 2:3, ESV).

It’s a weekly reminder for us to rest from our work, to enjoy what our Creator made for us, and to worship and commune with Him.

Also, we keep it in obedience to God’s command to His people to “Remember the Sabbath day, to keep it holy” (Exodus 20:8, NKJV).

(Sometimes we have to be told to stop and rest…or we just won’t!)

As the fourth of the Ten Commandments, the Sabbath is a memorial of two things:

Creation, and the world God made for us to enjoy (Exodus 20:11).

Our redemption from sin and bondage (Deuteronomy 5:12-15).

It’s also a sign of our sanctification through God’s work to transform us to be like Him—pure and loving (Ezekiel 20:20).

It’s also a way we show our complete trust in God as our provider and sustainer. This is in part demonstrated by ceasing work for a full 24 hours. We stop what we always do to earn a living. We rest from our labors, trusting He’ll take care of us as we honor Him (Deuteronomy 7:9).

So celebrating the Sabbath is to show our trust in God and to acknowledge the wonderful world He made for us. We have faith in Him as our Creator, Redeemer, and Provider.

Looking at the Bible, you’ll find the seventh-day Sabbath was kept by our Lord Jesus Himself, the apostles, and even the early church. Not only by the Jews. It was also kept by early Christians.

Sabbath preparation

With all that demands our attention throughout the week, it helps to plan and prepare for the Sabbath so we can celebrate it to the fullest.

This preparation is usually done on Friday, the day before Sabbath. Even in the Bible, Friday was known as “preparation day.”

In Bible times, people ensured they completed all work before sundown on Friday evening (Mark 15:42; John 19:31,42; Luke 23:54).

But Friday preparation can be tricky sometimes. Like if you work and return home just before sundown—let’s say 5:00 pm.

In this case, you can prepare in advance throughout the week by doing something every evening.

Let’s look at some ideas to get all your secular work done before sundown on Friday so you can truly enjoy the blessing and benefits of the Sabbath.

How to plan for the Sabbath

How we prepare for the Sabbath today is based on principles found in the Bible. We can see how people learned from God’s instructions, and how they carried them out.

Here are areas that can be helpful to focus on during Sabbath preparation:

Plan to have Saturday as your day off from work

The Bible tells us to “do no work” on Sabbath (Deuteronomy 5:14, NKJV).

And the “work” that takes up most of our days is our daily employment.

So, it’s important to plan to have Sabbath as our off day, from sunset on Friday to sunset on Saturday (Leviticus 23:32).

This may be difficult for professionals like firefighters, or if you’re in the medical field. Even while keeping the Sabbath, you may need to be on call in case of emergencies.

But you can always set aside some time for meditation and private worship, even if you have to put in some time at a job like that.

The primary thing is to just do what you can to not end up treating the Sabbath like any other ordinary day. Keep it sacred, and have your thoughts turned toward God as much as possible. This is good for your mind and your body.

Encourage your family members and visitors to rest, too

The Sabbath Commandment to rest covers not only you, but also “your son… your daughter…or your resident who stays with you” (Deuteronomy 5:14, NASB).

If you are a parent, you can enjoy Sabbath with your children as well, teaching them the blessing God intended for us on this weekly day off. This may mean not going to work, school, or doing homework (which they will surely appreciate!).

And for visitors staying with you, you can help them prepare, too.

Without being overwhelming, you can talk to them about the benefits of Sabbath and why it’s important to you. You can explain how you want to share with them the mental, physical, and spiritual benefits as well.

What if you’re the only one in your household who believes in Sabbath observance?

If you’re the only Sabbath-keeper, or if you’re a visitor in a house that doesn’t keep the Sabbath, you don’t have to be worried. And you don’t have to try to get everyone to keep it with you.

Just explain yourself and prepare. Then go ahead and keep it in the most pleasant way possible, demonstrating how wonderful of a blessing it is.

Some people may not understand what Sabbath means for people today, but you can show them that it’s all about enjoying what God created for us and acknowledging His power and love.

Many people make it a point to go to church on Sabbath, just as Jesus and the apostles did. It’s the perfect opportunity to meet together, worship, pray, and study about God, our Creator.

When at home, many people take time to relax while reading the Bible, listening to Christian music, playing music, writing songs or poems, doing fun activities with the family, or taking a walk while praying.

Wherever you find yourself on Sabbath, you can honor God’s holy day.

Plan for your employees to have the Sabbath off, too

The fourth Commandment clearly states that the Sabbath rest is also for “your male servant [and] your female servant…that your male servant and your female servant may rest as well as you” (Deuteronomy 5:14, NKJV).

This applies if you have employees at your home or your place of business. Or if you’ve hired someone for a project.

These people also need the benefits of the Sabbath, so give them a day off, too.

Plan to avoid buying or selling on Sabbath

In Nehemiah 13:15-22, we see God’s people being asked not to sell their goods on Sabbath. And even if other people try to sell to them, they should not buy from them. This is because business transactions are part of the work that we should rest from.

The Sabbath is a day to take a break from the concerns of making money or getting ahead in the business world.

So in preparation for Sabbath, we can try to do many of these things in advance. Avoid any unnecessary transactions that can be done before or after Sabbath.

Prepare food ahead of time

In Exodus 16:23, the Israelites were advised to cook their Sabbath meals on Friday, before the Sabbath.

We can follow this example and make things ahead of time, so we don’t need to worry about it at Sabbath mealtimes. Then we just need to warm it up and set it out!

Even if it’s just an entree or two that we make the day before, the time saved can really make a difference.

And there’s more we can do to prepare for Sabbath than pre-cooking meals. Let’s look at some things we can do around the house.

Preparing the Home for Sabbath

Clutter in the home causes stress, even if we’re not fully aware of it. But think about how nice it feels when your house is in order, and there’s nothing else you need to do!

A clean and orderly home can certainly make the Sabbath feel more restful. Neat spaces help support a more focused, peaceful, and pleasant state of mind.

That’s why it’s a great idea to schedule some cleaning and tidying time before Sabbath each week.

These chores might include:

Cleaning the bathrooms

Tidying up the kitchen after preparing the Sabbath meals

Sweeping and mopping the floors

Clearing away clutter

Dusting shelves and tables

Changing the sheets on the beds

Extra ways to make your home feel more special on the Sabbath are:

Set up a place for prayer, reflection, and/or Bible study

Set the table in a special way

Light candles, or diffuse essential oils

Make a special Sabbath meal for the family, or to share with friends

Clear away things that can be distractions, or that make us think of weekly obligations or worries

With all these in place, we’ll be able to “call the Sabbath a delight and the holy day of the LORD honorable” (Isaiah 58:13, 14, NKJV).

Then we’ll be ready to welcome the Sabbath with anticipation.

Welcoming the Sabbath

It can be extra nice to pay attention to the time sunset happens on Friday night. You can breathe a sigh of relaxation as you acknowledge the beginning of the Sabbath day. It can make things more special, and it can help us be intentional about “turning off” our mental processes about work or other obligations, and direct our thoughts toward God and the blessings He wants to give us.

Friday Evening Vespers

Many find Friday evening the perfect time for a casual worship gathering to welcome the Sabbath. “Vespers” is the name often used to describe this evening service.

Sometimes it can be held at someone’s home, and many times families invite friends and other church members for fellowship that draws them together.

They pray, sing, and share a devotional from the Bible. Sometimes people share thoughts or testimonies.

Snacks like fruit and popcorn, or other favorites, can be a fun addition as well.

Sometimes, church members gather in churches for vespers. This is especially helpful for those who live alone or who are the only Sabbath keepers in their homes.

And you can still hold your own vespers wherever you find it easy to relax and focus on the joy of the Sabbath. Maybe it’s a cup of hot cider in a chair in your living room while you read or pray, or maybe it’s at a scenic place you like to drive to.

Sabbath Morning

After a good night’s sleep, and with no morning chores like the rest of the week, Sabbath mornings provide a fitting opportunity to spend with God. Your mind is free from so many of its usual burdens, and it can be exciting to learn more about who God is and what He has in store for us. You might even be surprised at how fun it can be to dig into some of the profound ideas and concepts expressed in God’s Word.

Personal Devotional time

Spending time each day in prayer and reading the Bible is important. But on Sabbath, you have more time to focus without distraction.

You get to dive deep into Scripture, which helps you grow closer to God and deepens your faith.

You can begin with soothing music that prepares your mind for worship. Then spend time reflecting, praying, and reading your Bible or devotional.

Family Worship

The Sabbath also provides dedicated time for family fellowship and worship.

Just like Friday evening vespers, a family can get together for prayer, singing, sharing, or reading the Holy Scriptures or a devotional.

There’s something sweet and special about coming together with those you love the most for a time of worship. It breeds a kind of closeness and unity that’s not found anywhere else.

It also provides a precious opportunity to teach children about God, fulfilling God’s words in Deuteronomy 6:6-7.

It can also be nice to share a special Sabbath breakfast with your family before heading to church.

Sabbath Worship in Church

On Sabbath morning, you’ll often find Adventists attending their local Seventh-day Adventist church.

Or once in a while, others can decide to meet outside in nature for a change.

Meeting together provides a unique and vital worship experience. In his letter to the Hebrews, Paul encourages us to meet often with fellow believers, and to encourage each other in love and faithfulness (Hebrews 10:24-25).

Here’s what to expect if you visit an Adventist Church:

First, there’s Sabbath School.

This is like a Bible study hour. Church members go to different Sabbath school class, usually categorized by age or stage of life.

In these classes you might experience singing, listening to mission stories, and more in-depth discussions about Scripture. Usually there is a lesson outline for each quarter, tackling different topics.

Then the main church service

The whole church meets together for a prepared worship program.

Typically, there is music, praying, giving of tithes and offerings, and then a preacher shares the sermon of the day.

Sometimes there may be special activities like the Lord’s supper.

And after church, you get to meet friends and head for lunch.

Sabbath Lunch

Sabbath lunch can be special because church members often get to share a meal. They can bring it over to the church and share everything, potluck-style.

In other cases, several families come together at a friend’s home for lunch. Or a family invites students who are away from their families to enjoy a family meal with them. Or different groups in church, like the youth group, young families, or retirees, etc., organize a meal for fellowship.

Then after the meal, they can stay for fun family activities, or just enjoy some quiet time with God.

Sabbath Afternoon

Just like the rest of the Sabbath, the afternoon can be a wonderful time to spend with God and the special people in your life.

Here are several ways to continue enjoying the Sabbath.

1. Sabbath afternoon programs at church

Some churches have afternoon programs on Sabbath, such as:

Bible studies

Music concerts or sing-alongs

Walks, hikes, or bike rides

Youth or children’s programs

Agape feast

Visiting sick or discouraged church members or neighbors

Other volunteer opportunities

2. Appreciating Nature

On the Sabbath, we’re reminded of God as our Creator, who is worthy of our worship (Revelation 4:11).

So, taking time to be outside and enjoy His creation in nature is a great way to spend the Sabbath.

And to make it different than any other day, take notice of things you usually pass by. Stop and listen to the breeze, notice the patterns on leaves and bark, think about the feel of grass under your feet, etc. We can awaken new levels of appreciation for our Creator.

This also teaches children to appreciate simplicity and beauty. And even adults find rest and healing in nature from the weariness of their everyday life.

Here are some simple ideas for enjoying nature next Sabbath:

Visit a park

Go on a picnic

Hike in the mountains

Visit a quiet beach

Sit by a lake or splash in the creek

Sit outside in the yard or on the porch with a hot or cold beverage

Lay a blanket out in the sunshine and soak up some good Vitamin D

Go on a nature walk and collect unique rocks, leaves, or acorns

Take a pair of binoculars and watch for birds

Listen to the sounds of nature – birds, frogs, and other animals

Encourage your children to explore the world around them.

Enjoy a weekend campout over the Sabbath

Watch a nature documentary

3. Play Bible games or trivia

Children of all ages love games.

Playing Bible-themed games is a fun way to learn more about the Bible and connect over fun and laughter.

4. Sermons or Bible-based documentaries

Sometimes on Sabbath afternoon, you’d rather stay home, like on rainy days. You can watch a sermon from a favorite preacher, or find a documentary about the Bible, history, animals, etc.

Kids will especially enjoy Bible stories and programming. They’ll learn Bible truths as well as important character lessons.

5. Bible-themed crafts

Children love making crafts, and this can be a fun way for siblings and friends to bond. They also benefit a lot when their parents or other significant adults join them.

From the time spent together, they can learn Bible lessons and get a sense of value and worth.

Some fun craft ideas might be:

Drawing or painting Bible stories

Building an ark out of popsicle sticks

Building the wall of Jericho with legos, blocks, or boxes (and then knocking it down!)

Decorate a prayer journal

Closing the Sabbath

And as the sun sets on Saturday evening, many believers gather to close the Sabbath. This can be at home, in church, or wherever they are.

They thank God for the blessing of Sabbath, and pray for grace and blessings for the new week ahead.

Before going on with the responsibilities that await them, they first commit themselves to God’s guidance (Amos 8:5).

And these prayers continue throughout the week.

We’ll always need God’s help as we get ready for each Sabbath, since there are plenty of things in this world that can distract us or cause us stress.

As we meet with challenges when trying to keep the Sabbath, we can pray for wisdom and guidance from the Holy Spirit.

We can be assured that God is faithful to answer our prayers (1 John 5:14).

The Sabbath is a special day, given to us by a loving Father. It’s a gift of immeasurable value and profound benefits that we can look forward to each week.

A Little Light Reading.
THE COMING ONE WORLD CHURCH.

Gary Gibbs

One Christmas, a rabbi from Russia vis-
ited an American family as part of a
cultural exchange program. His host family
wanted to treat him to a new culinary experi-
ence, so they took him out one evening to their
favorite Chinese restaurant. After the meal, the
Chinese waiter brought each of them a little
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Christmas gift. It was a small, brass Christmas
tree ornament that was stamped with the
words “Made in India.”
They all laughed at the irony of receiving
a “Made in India” gift from a Chinese restau-
rant. But suddenly, everyone stopped chuck-
ling when they noticed tears rolling down
the rabbi’s cheeks. Had they offended him in
some way?
“Nyet,” the rabbi replied. “I was shed-
ding tears of joy to be in a country in which a
Buddhist gives a Jew a Christmas gift made by
a Hindu.” 1
Such peaceful co-existence and affirma-
tion doesn’t happen often between religious
faiths. Even today, religious differences fre-
quently escalate into fierce war. It’s no wonder
that many people want to dismantle the reli-
gious “Berlin Wall” that exists between faiths.
In no other community is this truer than
within Christianity. Even though all Christian
churches profess faith in Jesus as the Son of
God, they have not been able to find a way
to form a single, united group. For near-
ly two thousand years, doctrinal differences
have splintered Christians into hundreds of
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independent denominations. But many within
Christianity desire to reverse this.
Foremost in the crusade for Christian
reunification is the pope. During the last few
years he has been doing all he can to pave
the way for a single world church. Vatican
spokesman Joaquin Navarro-Valls reports that
the pope “is pushing hard on the accelerator
toward unity.” 2
One of the road signs along the pope’s
autobahn to unity are his confessions to non-
Catholics. While conducting Mass in the Czech
Republic, Pope John Paul II said, “Today, I, the
pope of the church of Rome, in the name of
all Catholics, ask forgiveness for the wrongs
inflicted on non-Catholics during the turbu-
lent history of these peoples.” 3
And this isn’t the only confession. He
is also trying to bridge the gap between the
Catholic and Orthodox churches. He says,
“men of both sides were to blame” for the con-
flict that erupted between their churches in the
11th century. 4
The pope’s confessions have found a favor-
able response. Pennsylvania State University
professor William Petersen remarks: “He’s
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bringing the church into the 20th century.
You’ve had statements from the early popes
that the Roman Church can never err.” 5
Pope John Paul II is not only making ver-
bal overtures; he has also committed himself
in print in three highly publicized works. In
his letter “Orientale Lumen” (“The Light of the
East”) he writes: “The sin of our separation is
very serious. … How can we be fully credible
if we stand divided?” “These divisions must
give way to rapprochement and harmony. The
wounds on the path of Christian unity must
be healed.” 6
The twelfth encyclical of John Paul’s papacy
is dedicated to the subject of Christian reunifi-
cation and is appropriately entitled “Ut Unum
Sint” (“May They All Be One”). The pope calls
it his “contribution to this most noble goal,”
which is “to increase the unity of all Christians
until they reach full communion.” 7
And in his book Crossing the Threshold
of Hope, John Paul says it is his desire to see
Christian unity achieved within the next few
years—before we reach the new millennium.
“By the year 2000 we need to be more united,
more willing to advance along the path toward
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the unity for which Christ prayed on the eve of
His passion.” 8
Without question, a united Christian
church is a very worthy goal. It was Jesus’
great burden just before He died. He prayed,
“Neither pray I for these alone, but for them
also which shall believe on me through their
word; That they all may be one; as thou,
Father, art in me, and I in thee, that they also
may be one in us: that the world may believe
that thou hast sent me” (John 17:20, 21).
While none should fault the pope for seek-
ing unity, several questions must be carefully
considered. What is the true source of disunity
within the Christian church? One Vatican
insider suggests, “The main obstacle is not
doctrine, but history with all its prejudices.” 9
But is this an accurate evaluation? Do the
differences stem merely from prejudice, or
is it doctrinal? And, if it is doctrinal, which
doctrines are in question? Furthermore, where
Catholic, Protestant, and Orthodox doctrines
differ, which body will adjust their beliefs to
appease the others? And most important of
all, how does the Bible instruct God’s people to
achieve true unity?
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The pope is already anticipating some
of these questions. In “Ut Unum Sint,” he
identifies five key doctrines that need further
study before we “reach full communion”: the
relationship of Scripture and tradition, the
church’s authority, the ordination of priests,
the sacrament of the Eucharist, and the role of
the Virgin Mary. 10 While this is a good start,
there are numerous other areas that must also
be covered before unity of any degree can be
reached. But for now, let’s briefly look at each
of these five doctrines to see what the Catholic
Church teaches and what must transpire if a
united world church is ever to become more
than a dream in the night.
Scripture Versus Tradition
Admiral Byrd, the famous explorer, knows
death is only minutes away. He’s caught out-
side in an unforgiving blizzard at the South
Pole. Snow swirls around him like a dancing
sheet. The temperature, well below zero, chills
him to the bone. His limbs stiffen and threaten
to freeze. The cold is painful.
But all is not hopeless. He knows that he is
within 100 yards of the warmth and security of
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his hut. But how to find the hut is the problem.
Everywhere he looks there is the same snow
and ice. White. Everything is white. There
isn’t a single landmark. If only he could find
one to use as a central reference point, then
he could navigate to find the hut. But without
it, he might head in the wrong direction to
certain death. “A man can’t last long out here,”
he thinks.
Byrd knows there is no time for panic.
Calmly he assesses the situation. In his hand is
the 10-foot pole he always carries. It is his only
chance. He sticks the pole in the snow and
then ties his brightly colored scarf to it. Then
he strikes out to find his hut, first in one direc-
tion and then in another—but always keeping
the pole with the waving scarf in sight. Three
times he returns to the pole, and on the fourth
excursion he discovers his hut and stumbles
into its warmth.
Our world is like trackless Antarctica
in a blizzard. The devil blinds the minds of
humanity “lest the light of the glorious gos-
pel of Christ … should shine unto them”
(2Corinthians 4:4). We are lost in sin, but
there is a place of safety—heaven. It is out
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there. And it is not too far distant. That is, if a
person can find the straight and narrow path
that leads to it.
Just how do we find this path? We need
a reference point. We need an inerrant guide
that can lead us through all the twists and
turns and the ups and downs of life. But there
is one danger. If the thing we use as our refer-
ence point slips either to the left or to the right,
then we are sure to stray and die.
Catholic and Protestant churches have
disputed the identity of this reference point
for centuries. The Catholic Church teaches
that the guide to heaven consists of the Bible
and nearly two thousand years of church tra-
dition. “We find the truths revealed by God
in Sacred Scripture and Sacred Tradition. …
Both Sacred Scripture and Sacred Tradition
are the inspired word of God, and both are
forms of divine revelation.” 11
Protestants, however, believe the Bible
alone must form the basis for faith and practice.
In fact, this was a major issue in the Protestant
split from the Catholic Church in the 15th cen-
tury. John Wycliffe, John Huss, Jerome, Martin
Luther, and many other Protestants began as
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faithful Catholics. But while in pursuit of a
closer relationship with God they discovered
the practices of their church often contradict-
ed the clear teachings of the Bible.
The ensuing conflict was more than a
battle of ideologies. These men had tried to
live by the authority of tradition and person-
ally found it bankrupt. Luther had a tortured
conscience. Painful penances and fastings
threatened to rob him of life itself. He didn’t
find peace until he discovered the plan of sal-
vation clearly presented in the Bible as a gift to
all who believe. Somehow the traditions of the
church had obliterated this most vital truth.
For centuries it taught that salvation could
be had by penance, pilgrimage, and payment.
Salvation by faith as the free gift of God had
been completely forgotten. Clearly tradition
and Scripture were at odds—a fact that was not
lost on the Protestants. A fact for which Luther
was willing to die.
In Worms, Germany, Luther stood before
an august assembly of bishops, prelates, priests,
and noble men to answer for his strange “new”
doctrine of salvation as a free gift to those who
accept Christ as their Savior. When commanded
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to renounce his “heretical” teachings, he said,
at peril to his life, “Unless I am refuted and
convicted by testimonies of the Scriptures or
by clear arguments (since I believe neither the
pope nor the councils alone, it being evident
that they have often erred and contradicted
themselves), I am conquered by the Holy
Scriptures quoted by me, and my conscience is
bound in the Word of God. I can not and will
not recant anything, since it is unsafe and dan-
gerous to do anything against the conscience.
Here I stand. God help me.” 12 Tradition or
Scripture. Luther had drawn the Mason-Dixon
line for the Protestant Reformation.
In 1545, the Catholic Church finally con-
vened the Council of Trent in Austria to answer
the questions raised by the Protestants. What
will it be, tradition or Scripture? The answer
came near the conclusion of the meetings.
“Finally, at the last opening on the eighteenth
of January, 1562, all hesitancy was set aside.
The archbishop of Reggio made a speech in
which he openly declared that tradition stood
above Scripture. The authority of the church
could not therefore be bound to the authority
of the Scriptures.” 13
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Like a sledgehammer striking a wedge in
a block of dry wood, a split was created that
has never been mended. But now, nearly four
hundred and fifty years later, the pope is call-
ing for reunification. And he accurately states
that this issue of Scripture versus tradition
must be resolved.
So what is correct? Is it Scripture and tra-
dition, or Scripture alone? Certainly the best
source for an objective answer to this dilemma
is the Word of God itself. What does the Bible
say about tradition?
It teaches several things. First, traditions
that are in harmony with God’s Word are
to be respected. “Therefore, brethren, stand
fast, and hold the traditions which ye have
been taught, whether by word, or our epistle”
(2 Thessalonians 2:15).
Secondly, not all traditions are pleasing to
God. “Howbeit in vain do they worship me,
teaching for doctrines the commandments of
men. … Full well ye reject the commandment
of God, that ye may keep your own tradition”
(Mark 7:7–9). Traditions that replace God’s
commandments are vain worship. They reveal
contempt for God’s authority.
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Lastly, God has promised to rid His church
of unscriptural traditions. “Thus have ye made
the commandment of God of none effect by
your tradition.” “Every plant, which my heav-
enly Father hath not planted, shall be rooted
up” (Matthew 15:6, 13).
We cannot depend upon the traditions of
men. They are often an erring guide. And not
surprisingly so. Humans are erring. Even while
trying our best, we make mistakes of mam-
moth proportion.
For centuries Protestant churches have
claimed that Catholicism follows numerous
unscriptural traditions. Is this charge accurate?
If you are a Catholic, this question is doubly
important. You love God and desire to please
Him. But fellow believers say that many of
your church’s doctrines are not found in the
Bible. Your pope also acknowledges that this
is a serious issue that needs study. And he says
it must be resolved if we are to answer Jesus’
prayer for unity among Christians.
Therefore, you will want to ask your-
self this very important question. Does the
Catholic Church really have many unscriptur-
al traditions? Yes, unfortunately it does. This
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may be hard to accept, but it is true. Cardinal
John Henry Newman made this candid admis-
sion: “The use of temples, and these dedicated
to particular saints, and ornamented on occa-
sions with branches of trees; incense, lamps,
and candles; votive offerings on recovery from
illness; holy water; asylums; holy days and
seasons, use of calendars, processions, bless-
ings on the fields; sacerdotal vestments, the
tonsure, the ring in marriage, turning to the
east, images at a later date, perhaps the ecclesi-
astical chant, and the Kyrie Eleison … are all of
pagan origin, and sanctified by their adoption
into the Church” (emphasis mine). 14 Many
Catholic doctrines are of pagan origin and are
not found in the Bible.
But, wait. Catholics need not feel that this
is an unkind thrust against them. This is not
just a Catholic issue. Protestants also hold
many unscriptural traditions that contradict
clear teachings of the Bible. This fact has not
been missed by some Catholics.
Notice the following Catholic challenge
to Protestants to be consistent with their
“Scripture alone” maxim. “The Bible does
not contain all the teachings of the Christian
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religion, nor does it formulate all the duties of
its members. Take, for example, the matter of
Sunday observance, the attendance at divine
services and the abstention from unnecessary
servile work on that day, a matter upon which
our Protestant neighbors have for many years
laid great emphasis. Let me address myself to
my dear non-Catholic reader:
“You believe that the Bible alone is a
safe guide in religious matters. You also
believe that one of the fundamental duties
enjoined upon you by your Christian faith
is that of Sunday observance. But where
does the Bible speak of such an obligation?
I have read the Bible from the first verse
of Genesis to the last verse of Revelation,
and have found no reference to the duty
of sanctifying the Sunday. The day men-
tioned in the Bible is not the Sunday, the
first day of the week but the Saturday, the
last day of the week.
“It was the Apostolic Church [i.e. Catholic
Church] which … changed the observance
to the Sunday. … In observing the Sunday
as you do, is it not apparent that you are
really acknowledging the insufficiency of
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the Bible alone as a rule of faith and reli-
gious conduct, and proclaiming the need
of a divinely established teaching author-
ity which in theory you deny?” 15
John A. O’Brien’s logic is glaringly accu-
rate. If Protestants are going to insist that
Catholics return to the Bible, then they must
do the same. And back to the Bible we all must
go—Catholics and Protestants.
God’s Word is the only true founda-
tion for consensus of faith. Catholics must
stop defending their position that tradition
and Scripture are of equal authority. And
Protestants must surrender their unscriptural
traditions and truly live by “every word” of
God (Matthew 4:4). We should all keep the
Bible’s Saturday Sabbath along with every
other teaching of God’s Word. Only as we
Christians are honest with God’s truth can
we hope to positively impact an unbelieving
world for eternal good.
Church Authority
India has a problem. They worship rats.
And their worship is literally consuming them.
Tens of thousands of rats overrun certain
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cities. They race across floors; feasting on
anything they can sink their teeth into. Rats
are especially revered and worshipped at the
temple of Karni Mata. Here the furry critters
leap onto the platform where food is placed
for them. They eat while the priest serenades
them with hymns and plays cymbals. These
well-cared-for rats reproduce prolifically. And
few Indians will kill them, fearing that in so
doing they will kill their god’s companion.
But the rats have introduced something
worse than more rats. They’ve brought the
plague. Hundreds have died as a result. But
since the Indians won’t kill the varmints, the
plague continues to spread.
The issue of what we worship is crucial
in all cultures. This is why the Catholic posi-
tion on the authority of the Church and pope
is so sensitive with non-Catholics. Catholic
catechisms teach that church authority refers
to the infallibility of the pope. “When the pope
in his official capacity, with the fullness of his
authority, as successor of St. Peter and head of
the church on earth, proclaims a doctrine of
faith or morals binding on the whole Church,
he is preserved from error. It is to be noted that
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three conditions are required: (1) The pope
must speak ex cathedra, i.e., from the Chair
of Peter in his official capacity; (2) The deci-
sion must be binding on the whole Church;
(3) It must be on a matter of faith or morals”
(emphasis mine). 16 These infallible doctrines
of the pope are “certainly true and binding in
conscience on all the faithful.” 17
So what should we believe regarding the
pope’s authority? Catholics and Protestants
must turn to the Bible to form their opin-
ions. Here we’ll find that Scripture teaches no
human is infallible. “For all have sinned, and
come short of the glory of God” (Romans 3:23).
Even those who have been specially called to
holy service are fallible. History is an eloquent
witness to the foibles of church leaders, includ-
ing popes. The apostle Peter himself fell into
sin numerous times (see Matthew 16:21–23;
Luke 22:54–62; and Galatians 2:11–14).
Now, the church must have leaders. But
every thing they teach as truth must be tested
by Scripture. The Bible never teaches that spir-
itual leaders have periods where they speak ex
cathedra. There is no special chair or office
from which they can proclaim infallible truth.
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But the Bible does tell us to test our leaders by
the Word. The believers in Berea were com-
mended for being “more noble than those
in Thessalonica, in that they … searched the
scriptures daily” to see if Paul’s teachings were
in accord with God’s Word (Acts 17:10, 11).
The Bible also warns us against spiritual
leaders who are used by Satan to lead many
astray. “Of your own selves shall men arise,
speaking perverse things, to draw away dis-
ciples after them” (Acts 20:30). Infallibility is
a dangerous doctrine. If we ascribe it to any
man, we make ourselves very vulnerable to
deception. Therefore, “Beloved, believe not
every spirit, but try the spirits whether they are
of God: because many false prophets are gone
out into the world” (1 John 4:1).
How are we to “try the spirits?” Isaiah 8:20
says, “To the law and to the testimony: if they
speak not according to this word, it is because
there is no light in them.” They are to be tested
by the Bible. When Paul warned the church
to beware of leaders who introduce erroneous
teachings, he said to test them by the Word.
“And now, brethren, I commend you to God,
and to the word of his grace, which is able
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to build you up, and to give you an inheri-
tance among all them which are sanctified”
(Acts 20:32 emphasis mine). We can be safe
only as we test every declaration of truth by
God’s Word.
Now the pope may be a good man with
noble intentions. Nevertheless, all that he says
and advocates must be tested by the Holy
Bible. No human has carte blanche infallibility.
For centuries, popes have claimed infallibility
as direct successors of Peter, who they believe
was the first pope. But according to Scripture,
Peter was not established as a pope. He wasn’t
even the leader of the early church councils—
James was (see Acts 15:1–22).
Another problem with the papacy is that it
runs counter to God’s truth. Popes have great
power. People bow before them. They confess
their sins to them. Popes live amid great pomp,
splendor, and riches. They have been some of
the most powerful men who have ever lived.
But when one studies the Bible for examples of
men of God, we find a much humbler model.
Our Lord Himself taught that those who desire
rich robes and to sit in high places are not fol-
lowing Him (Matthew 23:1–12).
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Clearly, the Bible never claims for church
leaders what the papacy claims for itself. The
papacy, therefore, is an unbiblical position. If
consensus of faith is to be achieved, then all
Christians will need to get back to the Bible.
The claims made regarding the powers and
rights of the papacy will need to be officially
renounced. The pomp and splendor should
also be traded for Jesus’ example of humility.
The pope has indicated he is willing to
explore some change in the function of the
papacy. While not promising to surrender his
ultimate authority over the church, he has said
that he would seek “to find a way of exercising
the primacy which, while in no way renounc-
ing what is essential to its mission, is nonethe-
less open to a new situation.” 18
What possible new situation could the
Vatican be considering? The president of the
Vatican’s Pontifical Council for the Promotion of
Unity of Christians has suggested that the pope
may act as a mediator in religious disputes.
Unfortunately, it seems the pontiff is only
considering not insisting that Protestants
accept the doctrine of papal infallibility. What
he will settle for is to be the final mediator in
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doctrinal disputes between Christians. But this
is still unacceptable to those who desire to take
their faith from the Bible. No single human
can claim the power to be the final word on
doctrine and morals. Every believer must
study the Scriptures for himself to determine
what God would have him do.
When there is a controverted point of doc-
trine, the question can come to an assembly of
representatives of the church for their humble
study of God’s Word to see what Scripture
truly teaches. Many minds working together
to find God’s will is always a lot safer than one
man being in charge of determining truth.
But even in religious assemblies, we see
the weakness of man. Many Christian con-
vocations have made declarations that run
counter to Bible truth. What should believers
do in such cases? They should follow what
the Bible teaches. Many American Catholics
are already following their own convictions
to some degree. Catholicism officially teaches
that nearly all forms of birth control are
sin. But most American Catholics disagree.
Thereby they too deny the absolute, infallible
authority of the pope.
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The authority of the church is a crucial
question, and the pope is correct in tagging
it for discussion. But until he reverses the
supremacy and primacy of the papacy, apostol-
ic succession, and the authority of the church
to be the sole interpreter of Scripture, no unity
can be achieved with those believers who want
to remain true to the Bible. Christianity cannot
unite around a fallible human, no matter how
noble a person he may be. Only as we humbly
submit ourselves to God and His Word will we
be able to come together.
The Ordination of Priests
We now come to the third doctrine iden-
tified by Pope John Paul II. What does the
Catholic Church teach about the ordina-
tion of priests? Official Catholic teaching is
that priests are ordained to have the power
to forgive sins. 19 Some American Catholics
may disagree with this representation. They
may be honestly unaware of this doctrine.
Nevertheless, it is true. Here are a few excerpts
from official Catholic sources.
“An authorized priest … Gabriel Says the words ‘I
absolve you from your sins.’ … All bishops
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and priests have the power to forgive sins
or absolve sins.” 20
“Who has the power to forgive sin today?
All bishops and priests of the Catholic
Church can forgive sin. … What do you
have to do to have your sins forgiven? You
have to be truly sorry for them and confess
them to a Catholic priest.” 21
Sometimes American Catholics defend
the confessional by comparing it to going to
a counselor or psychologist. They claim the
priest does not actually forgive sins, but simply
plays the role of a counselor.
However, when the pope speaks about
priests, he refers to the official Catholic posi-
tion and not the “corrupted,” Americanized
version. The Church tries to make its official
teaching clear in its catechisms. “Does the
priest merely pray that your sins will be for-
given? No, acting as God’s instrument and
ordained minister, he truly forgives the sins.” 22
“This is not a mere ritual repetition or psy-
chological exercise.’’ 23 “Does the priest really
forgive your sins? … the priest really forgives
your sins. The priest does not merely ‘pray
away’ your sins.” 24
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This Catholic teaching is based on John
20:23: “Whosesoever sins ye remit, they are
remitted unto them; and whosesoever sins
ye retain, they are retained.” A correct under-
standing of this verse requires reading the
context. Before telling the disciples about the
remission of sins, Jesus said, “As my Father
hath sent me, even so send I you.” The dis-
ciples were to go to the world in a way similar
to which Jesus was sent to our world.
How did the Father send Jesus to our
world? Jesus said, “For I have not spoken of
myself; but the Father which sent me, he gave
me a commandment, what I should say, and
what I should speak” (John 12:49). “I do noth-
ing of myself; but as my Father hath taught
me, I speak these things” (John 8:28). “I came
down from heaven, not to do mine own will,
but the will of him that sent me” (John 6:38).
Jesus was sent not to speak His own words
or teach His own doctrine or to do His own
will. He came to speak the Father’s word and
will and sent His disciples to do the same.
Like an ambassador, the disciples were to tell
others about the will and word of the Person
they represented. “God … hath given to us
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the ministry of reconciliation; To wit, that
God was in Christ, reconciling the world unto
himself, not imputing their trespasses unto
them; and hath committed unto us the word of
reconciliation. Now then we are ambassadors
for Christ, as though God did beseech you by
us; we pray you in Christ’s stead, be ye recon-
ciled to God” (2Corinthians 5:18–20, empha-
sis mine). Notice that the power to actually
forgive sins was not given to the disciples as
priests, but only the word of reconciliation as
ambassadors. Ministers and believers can only
pass on the word of truth that Jesus has recon-
ciled the sinner to Himself if they will confess
and believe upon the Lord Jesus Christ. We
have the right to invite and urge people in
behalf of Jesus to come to Him. But the actual
ability to read the heart and to grant forgive-
ness is something only the Almighty can do.
So how is it that “whosesoever sins ye
retain, they are retained”? Whenever an unbe-
liever does not accept a believer’s call to repen-
tance, then we have caused them to retain their
sins. “To him that knoweth to do good, and
doeth it not, to him it is sin” (1 James 4:17). “If
ye were blind, ye should have no sin: but now
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ye say, We see; therefore your sin remaineth”
(John 9:41). Sin remains and is retained when
a sinner has encountered truth and has refused
to repent and accept it.
So when the disciples took truth to people
and they refused to accept it, their sins were
retained. “If I had not come and spoken
unto them, they had not had sin: but now
they have no cloak [margin: excuse] for their
sin” (John 15:22). “And whosoever shall not
receive you, nor hear your words, when ye
depart out of that house or city, shake off the
dust of your feet. Verily I say unto you, It shall
be more tolerable for the land of Sodom and
Gomorrha in the day of judgment, than for
that city” (Matthew 10:14, 15). On the other
hand, if people accept the good news of sal-
vation in Christ, then their sins are forgiven
by God.
Man is on dangerous ground when he tries
to usurp God’s prerogatives. No one should ever
say the words used by the priests in the Catholic
sacrament of penance: “I absolve you from your
sins.” Only God can forgive sin. “Who is this
which speaketh blasphemies? Who can forgive
sins, but God alone” (Luke 5:21)? “Blasphemy,”
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the Bible calls it. Strong language we would do
well to remember!
Sin requires the death penalty be paid.
Whenever we sin and confess to God, Jesus
applies the blood of His death on the cross to
our account. He alone can read the heart and
apply the blood accordingly. We do not have
this power. We don’t know if a person is truly
sincere and desirous of transformation. We
misjudge others all the time.
There is a danger in accepting humans
as our mediators with God. God regards only
one Mediator. “For there is one God, and one
mediator between God and men, the man
Christ Jesus” (1Timothy 2:5). For humans to
take the place of this Mediator is presumptu-
ous. This is trying to take the place of Jesus
and God. And no good Catholic or Protestant
Christian wants this to happen.
One cannot find any indication within the
biblical record that the apostles exercised the
authority supposedly conferred upon them to
forgive sins. They certainly would have done
it if they had understood Jesus’ words in the
manner the Catholic Church teaches. Neither
does the Bible refer to the Catholic Church’s
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confessional. There is no record of sinners
going to the apostles to confess their sins and
receive forgiveness. Yet, we do read numerous
instances of the disciples directing people to
God for forgiveness. “Repent therefore of this
thy wickedness, and pray God, if perhaps the
thought of thine heart may be forgiven thee”
(Acts 8:22, emphasis mine).
Associated with the ordination of the
priest is celibacy. According to the Catholic
catechism, “The basis for clerical celibacy is
the example of Christ and His apostles.” 25
Does the Bible really teach that priests are
to remain unmarried and celibate for life?
Admittedly, Jesus was celibate. But He did not
command this for all who should follow Him
in ministry. He called Peter to be an apostle,
and Peter was married. “[Peter’s] wife’s mother
lay sick of a fever” (Mark 1:30).
Although it is recommended for those
who choose it, celibacy is not a requirement
for ministry. Jesus says that there are those who
“have made themselves eunuchs for the king-
dom of heaven’s sake. He that is able to receive
it, let him receive it” (Matthew 19:12). The
apostle Paul highly recommended celibacy.
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He saw it as an opportunity to care only
for the things of God (1Corinthians 7:32).
But he also says this is his opinion and not
a direct command from God. “I speak this
by permission, and not of commandment”
(1Corinthians 7:6). Furthermore, Paul did
not forbid marriage. “If thou marry, thou hast
not sinned; and if a virgin marry, she hath not
sinned” (1Corinthians 7:28).
The Catholic position is not as flexible as
that of Paul. “By Church law a Catholic priest
in the western Church is obligated to live a life
of celibacy [no marriage].” 26 The dilemma the
pope finds himself in is that he forbids that
which God clearly permits. Many Catholics,
recognizing this, are trying to get their church
to change this teaching. But the pope has indi-
cated it will not change.
A church in Georgia once installed chimes
to play hymns over a loudspeaker for the
townspeople to hear during supper. Every
evening the chimes faithfully played their
sweet music. But a nearby turkey farmer was
not soothed by the sound. It seemed that the
chimes disturbed his turkeys during their
evening feeding. The birds just wouldn’t eat
ComingOneWorldChurch.indd 29 6/9/09 3:42:02 PM 30 Coming! One World Church
while the music played, and they were not get-
ting fat for the market. Discussions between
the farmer and church deteriorated. Pretty
soon things became quite ugly. The farmer
tried to silence the loudspeaker on the steeple
by shooting it. In retaliation church mem-
bers sneaked into the turkey pens at night,
spooking the birds and giving them one more
reason not to eat. Only after the birds had a
complete nervous breakdown and the church
steeple was peppered with bullet holes did
the two parties finally come to an agreement
that met both their needs. The church played
the chimes at a different hour and the farmer
called a cease-fire. 27
Resolving doctrinal differences does not
need to become a shouting match and cer-
tainly not a shooting match. Both the pope and
Protestants agree that the Catholic doctrine of
the ordination of priests must be resolved. And
it must be done in light of Bible truth. Teachings
regarding the priest’s ability to forgive sins,
apostolic succession, and celibacy will need to
be radically changed to come into harmony with
the Bible. This is the only wise thing to do if we
are to answer Jesus’ prayer for Christian unity.
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The Eucharist
Four children were born to a family in
Amman, Jordan. Each birth certificate said
the child was a girl. And for 13 years the fam-
ily believed this. But when the oldest child
reached puberty, “she” started revealing male
characteristics. The teenage “girl” grew facial
hair, her voice broke, and she developed a male
physique. Doctors examining Mohammed
diagnosed him with a rare genetic defect
that left him appearing to be female when in
reality he was male. Apparently, during his
development in the womb his male organs
never descended.
Mohammed’s three younger siblings
were also diagnosed with the same defect.
Fortunately, all the children were successfully
operated on and are now males. The day of
their transformation was one of great celebra-
tion. The girls, now turned boys, cut their
long hair, removed their jewelry, and wore
boys’ pajamas. And their jubilant grandmother
Fatima Netasha said, “I had six granddaugh-
ters and two grandsons, and now I have six
grandsons and two granddaughters. I thank
God and the doctor.” 28
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Sometimes things aren’t as they appear.
This is what is at the heart of the contro-
versy over the Eucharist, or the Lord’s Supper.
Protestants view the bread and grape juice as
symbols of Jesus’ body and blood. But accord-
ing to Catholic teaching the bread and wine
aren’t what they appear to be—mere bread and
wine. Instead, they are literally the real body,
blood, and person of Jesus.
Official Catholic teaching is unambigu-
ous. “The Eucharist is a sacrament which real-
ly, truly, and substantially contains the body
and blood, soul, and divinity of our Lord Jesus
Christ under the appearances of bread and
wine.” 29 “After consecration, this sign contains
the whole Christ, his body and blood, his
soul and divinity.” 30 “Christ is present in the
Eucharist … with all his physical properties,
hands and feet and head and human heart.
He is present with his human soul, with his
thoughts, desires, and human affections.” 31
Another difference between Catholic
and Protestant beliefs is that of relevance.
Protestants view the service as a holy ritu-
al in which people voluntarily participate.
However, the Catholic Church teaches that
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“The Eucharist is necessary for salvation.” 32
This is because of their view that the benefits
of the cross can be had only by partaking of
Jesus’ “literal” body as found in the bread.
Follow this to its logical conclusion. The
only bread that can be Jesus’ body is bread
that has had the special prayer and bless-
ing of the Catholic priest. No priest means
no changing of the bread into the body of
Christ. No body of Christ means no salva-
tion. A Protestant pastor cannot do what the
Catholic priest can with the bread. Only the
priest has the power conferred upon him to
command God to come down from heaven
and enter the bread. Therefore, if people are
going to be saved, they must go to a Catholic
Church to receive the Eucharist. Furthermore,
in order to receive the Eucharist they must
first become a Catholic. “The person who is
receiving instructions in preparation for full
membership in the Catholic Church should
participate in the Mass but may not receive
Holy Communion.” 33
What did Jesus mean when He said in
Matthew 26:26–28, “Take, eat; this is my body.
… Drink ye all of it; For this is my blood”?
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Did He really mean that His literal body and
blood were present in the bread and wine? The
disciples knew this wasn’t what He referred to.
They had heard Him speak like this before.
Jesus once said, “I am the living bread which
came down from heaven: if any man eat of this
bread, he shall live forever: and the bread that
I will give is my flesh, which I will give for the
life of the world. … Except ye eat the flesh of
the Son of man, and drink his blood, ye have
no life in you” (John 6:51–53).
On that day, many who listened inter-
preted Jesus’ words very literally. They thought
He advocated salvation by cannibalism. They
were shocked. Jesus knew their thoughts, so
He clarified what He meant. “It is the spirit
that quickeneth; the flesh profiteth nothing:
the words that I speak unto you, they are spirit,
and they are life” (John 6:63). Jesus says His
life is contained in His words. To eat His Word
means to read and meditate upon its meaning.
When we apply Jesus’ teachings to our life,
then we’ve truly eaten His Word. The Catholic
teaching of the Eucharist misses this point.
Instead, what Jesus intends to be spiritual is
taken literally.
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Another controverted point regarding the
Eucharist concerns the wine. In the Catholic
communion service, only the priests drink
it. This teaching came into the Church at the
Council of Constance, a.d. 1414–1418, and is
not taught in God’s Word. When Jesus took the
cup, He gave it to all those present, saying, “This
cup is the new testament in my blood: this do
ye, as oft as ye drink it, in remembrance of me”
(1Corinthians 11:25 emphasis mine; See also
Matthew 26:27,28). The blessing of this service
is for every believer, not just priests.
Yes, the pope is right again. The Eucharist
needs to be studied. Imagine what blessings
can come to Christianity if we all return to
Bible truth. United on the clear teachings of
God’s Word, we can be a powerful witness to
unbelievers. But before unity can be reached,
we must also resolve another doctrinal dif-
ference the pope said must be resolved—the
Virgin Mary.
The Virgin Mary
The Lawrence Welk Show had its televi-
sion premier in 1955 and launched Welk into
becoming what Life magazine called “the most
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popular musician in U.S. history.” But things
weren’t always so rosy for Lawrence Welk.
Once, after playing his accordion for a dance,
he overheard one of the band members remark,
“Did you get a load of that accordionist? If I
had to play every night with him, I’d go back to
jerking sodas.” 34 At the time, it appeared Welk
might be a failure, but he continued to play
and finally landed his television show. Though
many would rate him as an average musician,
40 million people tuned in to his program
faithfully every Saturday night. Quite a large
following for an ordinary musician!
To many Christians, Mary, though
extremely blessed to be the mother of Jesus, was
still just an ordinary human. In the Catholic
Church, however, she “is honored and loved
second only to God Himself.” 35 Because the
pope is well aware that this reverence for Mary
is a major block in the road to unity, he has put
it on the list for discussion. And Protestants
have some very good reasons to raise objec-
tions to this Catholic belief.
The Bible is very clear that Jesus is our
Savior. No other person can atone for our sins.
So to God alone should we pray. It is Jesus
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“who is even at the right hand of God, who also
maketh intercession for us” (Romans 8:34).
Yet, Catholic catechisms contain numerous
prayers to Mary pleading for her to make
intercession for our sins. The very popular
Hail Mary prayer says, “Holy Mary, Mother of
God, pray for us sinners, now and at the hour
of our death.” 36
The Hail Holy Queen prayer addresses
Mary as mankind’s advocate. “Hail Holy Queen,
Mother of Mercy, our life, our sweetness and
our hope! To thee do we cry, poor banished
children of Eve; to you do we send up our sighs,
mourning and weeping in this valley of tears!
Turn, then most gracious Advocate, your eyes
of mercy towards us, and after this, our exile,
show unto us the blessed fruit of thy womb,
Jesus. … O sweet Virgin Mary! Pray for us, o
holy Mother of God. That we may be made
worthy of the promises of Christ.”37 The Bible,
however, says that there is no advocate for man
other than Jesus. “We have an advocate with the
Father, Jesus Christ the righteous” (1John 2:1).
The second problem with the Catholic
doctrine of Mary is called the Immaculate
Conception. This teaches that Mary was
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“conceived without sin.” 38 “Not only was she
free from the slightest stain of actual sin, but by
a singular miracle of divine grace she was free
also from original sin, with which all the other
children of Adam are born into this world. It
was eminently fitting that she … should be
undefiled by even that slight shadow of Adam’s
fall. To her alone, among all the members of
the race, was granted this singular immunity
… the Immaculate Conception [refers] … to
the conception of Mary in the womb of her
mother without the stain of original sin.” 39
Unfortunately, this teaching finds no sup-
port in the Bible. It was only recently pro-
claimed as a dogma of the Catholic faith in
1854. 40 The Bible unequivocally declares that
“all have sinned, and come short of the glory
of God” (Romans 3:23). Only one person ever
lived a life of perfect sinlessness—Jesus. He
“was in all points tempted like as we are, yet
without sin” (Hebrews 4:15).
So why does the Catholic Church teach
that Mary never sinned? Simply because if
Jesus was sinless, then they feel that His
mother had to be sinless. But it is a mistake
to assume that just because Jesus’ mother was
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a sinner, He had to be born a sinner. You see,
Jesus received from His mother a body “in the
likeness of sinful flesh” (Romans 8:3). But He
received from His Father a divine spirit and
mind. Jesus’ body, degraded by the effects of
four thousand years of sin, did not control
His actions or sully His character. Though
His sinful flesh provided a launching pad for
temptation, His divine nature recoiled from
it. He chose not to heed temptation’s slightest
whisper. Therefore, He was without sin.
If Jesus had been born of a sinless mother,
then He couldn’t be the sympathizing Savior
that He is. It is because He did receive “the
likeness of sinful flesh” from Mary that He is
“touched with the feeling of our infirmities”
(Hebrews 4:15). He is our Mediator and heav-
enly Priest by virtue of this very fact. He under-
stands us because He was tempted from His
flesh. “Wherefore in all things it behooved him
to be made like unto his brethren, that he might
be a merciful and faithful high priest in things
pertaining to God, to make reconciliation for
the sins of the people. For in that he himself
suffered being tempted, he is able to succour
them that are tempted” (Hebrews 2:17,18).
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The Immaculate Conception veils the
compassion of Jesus. This is why Mary is
often prayed to as a mediator and interces-
sor. Catholic catechisms portray her as one
who understands our weaknesses better than
Christ. “She is our Mother, near and dear to
us, loving us with all the warmth of a mother’s
love. As the little child frightened by the
shadows of night finds safety in his mother’s
arms, so will we in time of temptation find a
safe refuge by fleeing to the outstretched arms
of Mary our Mother. If we will but clasp the
loving hand of our Mother, stretched out to
aid us in every danger, our uncertain foot-
steps will be guided safely to that golden lad-
der upon whose rungs we will climb step by
step, to the very throne of her Son and Savior,
Jesus Christ.” 41
The Catholic teaching of the Assumption
of Mary is another area of concern. This
declares that Mary was taken to heaven before
her body decomposed in the grave. “It was
eminently fitting that the body of the chaste
and Immaculate Mother of God was not per-
mitted to undergo disintegration and putrefac-
tion but was assumed into heaven.” 42
ComingOneWorldChurch.indd 40 6/9/09 3:42:03 PM Coming! One World Church 41
Given the burial process in Bible days, this
would have had to happen very soon after her
death. Four days after Lazarus’ death, his sis-
ters expected his dead body would be decom-
posed. “By this time he stinketh: for he hath
been dead four days” (John 11:39). Therefore,
according to Catholic teaching, for Mary not
to “undergo disintegration and putrefaction”
we must conclude she was taken to heaven
within four days.
Again the Bible does not teach this. It is
a new doctrine of the Catholic Church. “This
belief … was formally defined as a dogma
of the Universal Church by Pope Pius XII
on November 1, 1950.” 43 Instead, the Bible
declares that all who die go to the grave to
sleep in the dust until the return of Christ.
“And many of them that sleep in the dust of
the earth shall awake, some to everlasting life,
and some to shame and everlasting contempt”
(Daniel 12:2; see also Ecclesiastes 9:5,10;
Psalms 146:4; 13:3).
Catholics need to re-examine their doc-
trines c

A Little Light Reading.
BEYOND MERCY,
The unpardonable sin.

Doug Bachelor.

A man visiting Scotland for the first time went to
a place on the coast featuring a beautiful bay
beach. Up along the beach, soft, sandy hills rose
up sharply into a steep, rocky cliff that dropped down
right along the narrow shore. The man was enjoy-
ing his time, meditating and studying the shells. He
noticed the tide had gone out, exposing a lot of new
beautiful rocks and shells. So he continued to walk—
the ocean on one side, the beach beneath him, and
the sheer rock cliff wall that stretched for miles on the
other side.
As he traveled up the shore, he came to a rusted
steel post in the ground hoisting a metal sign that had
words painted in bold, clear letters:
“Warning!
Danger: If you go beyond this point, you will
not be able to escape the incoming tide.”
The man looked behind him and thought, “Well,
I might not be a marathon runner, but I can surely get
back to the safe zone before the tide overtakes me. I’d
like to go a little farther. These are some of the best shells
and tidal pools I’ve ever seen.” Besides, the tide was a
good way off.
He walked on, well past the sign—preoccupied
with the starfish, seashells, and curious little crabs
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that were now skittering from hole to hole. Along the
way, every so often, he would think: I’ll just keep an
eye on the surf and, when I see it start to change, I’ll
head back to the safe section of the beach.
But once he had gone beyond that sign, he had
already gone too far. He did not realize in that part
of Scotland, during certain seasons and moon phases,
the tidal cycle is often powerful and swift. So he kept
walking, meandering along the wet sand.
Not long after, he saw the tide had changed and
the waves were beginning to come in, so he turned
around. But the tide was surging very fast, charg-
ing in like a galloping horse. He’d never seen a tide
roll in so quickly! No sooner had he turned to make
a hasty retreat, than the waves were upon him like
miniature tsunamis. He began to run, but the rising
waves slapped against his legs, repeatedly knocking
him over. Soon the waves were dragging him right up
against the rocky cliffs!
People sightseeing above the cliffs saw him strug-
gling and watched helplessly as the man was pum-
meled time and time again against the unforgiving
sheer rock.
His lifeless body was found the next day.
What happened? He had gone beyond the warn-
ing sign.
Yes—he was alive and well for a while after he
passed the warning sign, but there actually was no
hope because he had reached the point of no return.
There is, in certain situations, a very clear point of
no return. The military even has a term for it: “PNR.”
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What Is the Unpardonable Sin?
And with good reason too. We hear about Navy he-
licopters that are sent on rescue missions. As they’re
flying out over the ocean from their aircraft carrier,
they have a special instrument labeled PNR*—the
point of no return. When they reach a certain point,
an alarm goes off. It tells them, basically, that it’s now
or never—they’ve reached the halfway point of their
fuel supply. It means that, even if they see the person
they’re trying to rescue just a little farther beyond, if
they continue to fly away from their vessel, as well-
intentioned as they might be, based on the laws of
physics, they are going to run out of fuel before they
can get back. They’ll be ditching in the ocean.
Like that man who died on the Scottish shore,
if they don’t turn around right then and there, they
might not make it home by air.
No Turning Back?
Along these same lines, the Bible teaches that there
is a point you can go to in sinning against God where
your life might still be active—your lungs are breath-
ing, your heart is beating—but you are doomed, just
as surely as if the gates of Hades had already closed
behind you. That is, it is possible for a person to have
gone so far away from God, from the promptings of
the Holy Spirit, that they have spiritually reached the
point of no return and, perhaps, even have gone well
past it.
It is called the “unpardonable sin,” and we’re deal-
ing with this because so many worried and confused
* Now also called “Point of Equal Time” (PET) or “Critical
Point” (CP).
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Christians are wondering, “Have I committed the un-
pardonable sin? What hope can you give me?”
No question, in our ministry, we frequently meet
those who have wondered if they have committed
this unforgivable sin. A man feels his prayers seem to
bounce back from the ceiling, or a woman feels there
is no hope of receiving God’s favor or forgiveness. Yet
they can’t identify any particular sinful act that severed
them from the hope of salvation. God just seems si-
lent. How can they tell if they have actually committed
the unpardonable sin? Can any person really know?
Why Does This Matter?
A few years ago the psychology department of
Duke University carried on an interesting experi-
ment. (It would never be allowed today.) They wanted
to see how long rats could swim based on hope. In
one container surrounded by sheer walls, they placed
a rat for whom there was no possibility of escape. He
swam in circles a few moments and then gave up, re-
signed to drown. In the other container, they made
the hope of escape possible for the rat. A little ladder
was placed just out of reach. The rat swam for sev-
eral hours before finally drowning. We usually say, “As
long as there is life, there is hope.” The Duke experi-
ment proved, “As long as there is hope, there is life.”
Some people believe they have committed the un-
forgivable sin and have lost hope and stopped living.
So before answering these troubling questions
about the unpardonable sin, a glorious truth first
needs to be recognized: We serve a God of infinite
love and compassion! It is not His will that anyone
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What Is the Unpardonable Sin?
be lost. He has made provision in His Word for every
soul to be forgiven and saved. The incredible promise
of 1 John 1:9 applies to every man, woman, and child
in the world today: “If we confess our sins, he is faith-
ful and just to forgive us our sins, and to cleanse us
from all unrighteousness.”
On the condition of a sincere confession, God
promises to forgive any sin, regardless of its nature.
“Come now, and let us reason together,” says
the Lord, “Though your sins are like scar-
let, they shall be as white as snow; though
they are red like crimson, they shall be as
wool” (Isaiah 1:18).
Here God is saying, “You have sinned. I know that.
But I still love you and want you to have salvation so
badly that I sent my Son to die on the cross for you, to
pay the penalty for your sins. Why, therefore, don’t you
accept what I have done for you?”
What a special assurance for those who have vio-
lated every law of God and man in their wild plunge
into degradation. God loves them still! There is no
guilt too great for Him to cleanse away. He waits with
outstretched arms to receive those who take the first
step toward His forgiveness and mercy. After all, look
at what happened at the cross! The ultimate price
was paid for our redemption from sin. The God who
would do that for us wants us to have the salvation He
offers, a salvation that cost Him so much.
At the same time, however, people can commit
the unpardonable sin, which will put them out of the
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reach of salvation and eternal life. What is this sin
which heaven regards with such abhorrence? Why,
too, will God deal so severely with those who are
guilty of it?
To the human mind, a great number of depraved
and cruel acts might fall into such a category, but
which one of them would God count so heinous that
it could never be forgiven? This is the crucial question
that we are going to explore in this short book.
A Fearsome Warning
Let’s first look at what the Bible specifically says
about this sin.
Indeed, the most fearful words ever spoken by
Jesus had to do with the fateful possibility of commit-
ting the unpardonable sin. He said,
“Therefore I say to you, every sin and blas-
phemy will be forgiven men, but the blas-
phemy against the Spirit will not be forgiven
men” (Matthew 12:31).
Here it is again:
“Assuredly, I say to you, all sins will be for-
given the sons of men, and whatever blasphe-
mies they may utter; but he who blasphemes
against the Holy Spirit never has forgive-
ness, but is subject to eternal condemnation”
(Mark 3:28, 29).
And again, in Luke 12:10:
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What Is the Unpardonable Sin?
“And anyone who speaks a word against the
Son of Man, it will be forgiven him; but to
him who blasphemes against the Holy Spirit,
it will not be forgiven.”
Let’s look at these texts closely. “I say to you,” Jesus
said, “every sin and blasphemy will be forgiven.” We
should be so thankful that the Lord is a God who
forgives “every sin and blasphemy.” After all, human
beings are capable of some pretty gruesome and de-
praved acts, are we not? And yet Jesus here is very
clear: All can be forgiven. That’s how powerful and ef-
fectual Christ’s death on the cross was. It was enough
to cover every sin and blasphemy.
But we would be remiss to end right here, because
Jesus doesn’t end right here.
He goes on to say something very grave. He says
that the “blasphemy against the Spirit will not be for-
given men.” Amazing! “Anyone who speaks a word
against the Son of Man, it will be forgiven him.” Yet
blasphemy against the Holy Spirit will not be forgiven!
Right after some religious leaders in Israel, in cahoots
with the Romans, crucified Jesus, He prayed, “Father, for-
give them.” Would Jesus have uttered that prayer if it was
not possible for them to be forgiven? Even something as
horrible as crucifying the Son of God was forgivable.
But what did Jesus say in another place? “But
whoever speaks against the Holy Spirit, it will not be
forgiven him, either in this age or in the age to come”
(Matthew 12:32).
That’s heavy! They could be forgiven for driv-
ing nails into Jesus’ hands and hoisting him up on a
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ragged cross but not for “speaking” against the Holy
Spirit. No forgiveness—not now, not in judgment day,
not in the resurrection…not ever!
Again, we see this same contrast in Mark: “All sins
will be forgiven the sons of men, and whatever blas-
phemies they may utter.” That’s encouraging; is it not?
God is so merciful that He can forgive us all sins and
blasphemy. But then we are given this warning: “But
he who blasphemes against the Holy Spirit never has
forgiveness, but is subject to eternal condemnation”
(Mark 3:28, 29).
How much clearer could Jesus be? We obviously
don’t want to blaspheme against the Holy Spirit be-
cause it will lead to “eternal condemnation.” Thus,
how important it is that we learn two things:
• First, what does it mean to “utter blasphemy”
against the Holy Spirit?
• Second, how can we make sure that we don’t do it?
What the Unpardonable Sin Is Not
Now, whenever people hear about the unpardon-
able sin, their first question is, “What is it?”
In search of the answer, they often go the book of
Exodus and look through the Ten Commandments,
where they try to conjure up what they think is the
worst possible sin; that sin is surely, they surmise, the
unpardonable one.
For instance, one might believe that innocent life
is certainly the most important thing, and if someone
were to take an innocent life—that is, commit mur-
der—that would have to be the unpardonable sin.
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What Is the Unpardonable Sin?
After all, once a person is dead, there’s nothing that
can be done to bring that person back.
That makes sense, of course. Murder is horren-
dous. However, we clearly find examples in the Bible of
those guilty of murder who we believe will be in heaven.
First, there’s Moses. Exodus 2:12 says the great
prophet “looked this way and that way, and when he
saw no one, he killed the Egyptian and hid him in the
sand.” That was the sin of murder. God didn’t want
Moses to commit it, but God did forgive the imperfect
prophet and even used Moses to do a great work in
leading the children of Israel out of Egypt.
How about David? In 2 Samuel 12:9, the prophet
Nathan said to David, “Why have you despised the
commandment of the Lord, to do evil in His sight?
You have killed Uriah the Hittite with the sword; you
have taken his wife to be your wife, and have killed
him with the sword of the people of Ammon.” So, be-
sides murder, we can add adultery to David’s grievous
sin. Neither murder nor adultery, bad as they are (and
they are bad), can be the unpardonable sin, because
we know from the Bible that God forgave David both
of these sins—though, of course, the king did have to
live with the terrible consequences of his sins, which
is another matter entirely.
In our culture, perhaps the worst crime is when
someone sexually abuses or otherwise harms or kills
an innocent child. Truly, how much lower can a per-
son stoop? Even Jesus says, “Whoever causes one of
these little ones who believe in Me to stumble, it would
be better for him if a millstone were hung around his
neck, and he were thrown into the sea” (Mark 9:42).
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If anything were the unpardonable sin, one would
think it would be harming an innocent child.
This crime is actually mentioned in the Bible too.
As a matter of fact, in some pagan nations, infanticide
was part of their worship. They would kill their chil-
dren and burn them on altars, all to supposedly ap-
pease their gods. In the Bible, it’s referred to as making
their children “pass through the fire.”
It’s referenced in Ezekiel 16:20–22 as one of the
things that was especially offensive to the Lord re-
garding the nations that surrounded Israel. But what
made matters worse was that some Israelites began
doing the same thing to their own children. Despite
all the light that they had been given, they had fall-
en into one of the most awful and degrading of all
pagan practices! “They even sacrificed their sons
and their daughters to demons” (Psalm 106:37).
Now what could be worse than that—especially for
a people who should have known better because of
all the special revelations given to them as God’s
chosen nation?
But there’s somebody in the Bible who did this,
yet, according to the biblical record, we can believe
that person is forgiven. Manasseh was a king in Israel
who was guilty of infanticide. A king! 2Kings 21:6
says: “He made his son pass through the fire, prac-
ticed soothsaying, used witchcraft, and consulted
spiritists and mediums. He did much evil in the sight
of the Lord, to provoke Him to anger.” It was child
sacrifice, pure and simple. But you read on and the
Bible tells us that this king fully repented, accepted the
Lord, and even implemented a reformation in Israel.
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What Is the Unpardonable Sin?
It’s unimaginable to us that someone, after they get
involved in child sacrifice, could be forgiven. God is,
obviously, more gracious and merciful than most of
us would be, that’s for sure!
(Maybe you’ve heard of Ted Bundy, a vicious se-
rial killer of young women. The murders were espe-
cially horrific. When he was finally caught and put in
prison on death row, he confessed and ostensibly went
through a conversion process and accepted Jesus. The
respected family counselor Dr. James Dobson went to
visit Bundy before his execution, and the Christian
leader came away believing that God can even forgive
someone who did the horrible things that Bundy did,
as unimaginable as that might seem to us.)
Thus, when Jesus says there’s a sin for which you
can’t be forgiven, it must be really bad! Worse than
adultery…worse than murder…even worse than
child sacrifice!
Could it be the act of denying Christ? Well, can
we think of somebody in the Bible who openly and
blatantly denied Christ yet was forgiven? The book
of Matthew records how Peter swore up and down
that he would be faithful to Jesus no matter what.
However, when accused of being a follower of Christ,
he openly denied it—three times, even! “Then he be-
gan to curse and to swear.” It was bad enough that he
denied Christ, but he did it with cursing and swearing
as well! (See Matthew 26:69–75.)
Publicly denying Christ, renouncing that you know
Him, and doing it with an oath and foul language…
that’s pretty bad, especially for someone who had been
as privileged as Peter, who had been part of Jesus’
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intimate inner circle for so long and who had seen so
many miracles! Could that sin be forgiven?
Obviously it can, because Peter was not only for-
given his sin, he also became a leader in the early New
Testament church. Here are the words of Jesus to him
after Jesus had been raised from the dead:
“So when they had eaten breakfast, Jesus said
to Simon Peter, ‘Simon, son of Jonah, do you
love Me more than these?’ He said to Him,
‘Yes, Lord; You know that I love You.’ He said
to him, ‘Feed My lambs.’ He said to him again a
second time, ‘Simon, son of Jonah, do you love
Me?’ He said to Him, ‘Yes, Lord; You know that
I love You.’ He said to him, ‘Tend My sheep.’
He said to him the third time, ‘Simon, son of
Jonah, do you love Me?’ Peter was grieved be-
cause He said to him the third time, ‘Do you
love Me?’ And he said to Him, ‘Lord, You know
all things; You know that I love You.’ Jesus said
to him, ‘Feed My sheep’” (John 21:15–17).
If that doesn’t sound like forgiveness, what does?
What About Suicide?
This is obviously a very emotionally charged sub-
ject. Indeed, who doesn’t know, either directly or in-
directly, someone who committed suicide? Sometimes
suicidal people call our radio program asking, “If I
commit suicide, can I still be saved?” What do you
think we tell them? We discourage them in every way
possible. We suggest to them that if the last act of a
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What Is the Unpardonable Sin?
person’s life is an act of utter hopelessness and faith-
lessness, and if the Bible tells us that without faith it’s
impossible to please God, what can we say? We do all
we can to dissuade them from the thought, reminding
them if the last act of their lives is self-murder, obvious-
ly, that wouldn’t bode very well for their eternal future.
At the same time, who doesn’t know someone
whose loved one, a child, perhaps, has taken his or
her own life? These dear people are so devastated by
the thought that a loved one’s next conscious thought
is that they are eternally lost, they do everything they
can in their reasoning to widen that gate. And, indeed,
we need to be careful not to be dogmatic about the
eternal destiny of anyone, including a suicide. Only
God knows the state of the heart and mind in those
last moments of life.
Besides, we have an example in the Bible of some-
one who committed suicide yet was still deemed faith-
ful: Samson. Judges 16:30 reads, “Then Samson said,
‘Let me die with the Philistines!’ And he pushed with
all his might, and the temple fell.” Yes, the temple fell
on the lords of the Philistines, killing them, but its walls
also fell on Samson. Some might argue, “Look, they were
getting ready to kill him anyway; he just thought to take
his enemy with him. Thus, Samson’s act of war was re-
ally a sacrifice and not a suicide. Nevertheless, Samson
knew that by knocking down the walls, he would kill
himself as well—and that is a form of suicide.
Will Samson be in heaven? In Hebrews 11, he’s
listed among the faithful. Suicide, though tragic in ev-
ery way, cannot be the unpardonable sin.
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The Horror of Hopelessness
On December 17, 1927, while surfacing, the US-
S-4 submarine was accidentally rammed and sunk by
the Coast Guard destroyer Paulding. The entire crew
was trapped in its prison house of death. Ships rushed
to the scene of disaster off the coast of Massachusetts,
where the doomed men clung to life as the oxygen
slowly gave out.
A diver placed his helmeted ear to the side of
the vessel and listened. He heard a tapping noise.
Someone was tapping out a question in the dots and
dashes of Morse code. The question came slowly:
“Is…there…any…hope?”
Sadly, despite their best efforts, there was no rea-
son for hope and all six men perished.
This seems to be the cry of humanity: “Is there
any hope?” Hope, indeed, is the basis of all human ex-
istence in Christ!
You have heard the expression, “Where there is
life there is hope.” This comes from the Bible, where
Solomon says, “But for him who is joined to all the liv-
ing there is hope, for a living dog is better than a dead
lion” (Ecclesiastes 9:4).
So far we have looked at some pretty heavy sins,
and yet we have reason to believe that, as bad as these
sins are, not one of them is the unpardonable sin that
Jesus spoke so strongly about.
What, then, is the sin that is so bad that it cannot
be forgiven, no matter what? What sin is so bad that
even the death of Jesus isn’t enough to save the guilty
one from condemnation? What sin leaves them with
no hope?
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What Is the Unpardonable Sin?
After all these years, who isn’t still disturbed by
the images from the 9/11 attacks on America? Some
are very graphic, like when photographers captured
images of those desperate and trapped workers in the
World Trade Center. They have photos of people on
the higher floors who found their way to the windows
in an effort to escape the flames. They couldn’t make
it down because the fires trapped them, but once
they got to the windows, then what? In some cases,
they were 40 stories above the ground, yet with no
other recourse, they jumped to their deaths rather
than be burned alive inside the building. Talk about
utter hopelessness!
Or what about this situation? He was a parachute
instructor who had spent so much time making sure
that his students were all suited up and cinched in
tight that one day he had forgotten, believe it or not,
to put on his own parachute. He then jumped out of
the airplane to his death! Can you imagine what he
must have felt like on the way down, knowing that
he was going to die? All that training for others…yet
he ended up doing something so careless. Again, talk
about an awful sense of hopelessness!
We use these two sad stories as an analogy for
what it must be like to have the Lord declare to a per-
son, a family, a nation, a city, or the world that there’s
no hope for them, that they are eternally lost. To still
be alive and know that your situation is hopeless is a
dreadful thought. It’s like that with the unpardonable
sin, the one sin that cannot be forgiven. So again we
ask, “What is it?”
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Blasphemy
As we saw above, in Luke 12:10, Jesus said, “Any-
one who speaks a word against the Son of Man, it will
be forgiven him; but to him who blasphemes against
the Holy Spirit, it will not be forgiven” (emphasis sup-
plied). It is someone who “blasphemes” who cannot
be forgiven. Thus, we need to decipher what blasphe-
my is, because, obviously, it is a crucial component to
understanding the unpardonable sin.
In the Greek, the word is blasphemos and, accord-
ing to one dictionary’s concise definition, it means “to
vilify, to speak impiously, to defame, to rail upon, to
revile, to speak evil, to hurt or blast the reputation,
nature or works of God.” So to speak evil of God—
to defame, to vilify, to undermine Him with your
words—is blasphemy. There are some other defini-
tions, but this one is principally the one that Jesus uses
in this warning.
In the American Heritage Dictionary, blasphemy
is defined as “a contemptuous or profane act, utter-
ance, or writing concerning God or a sacred entity.”
It also gives another definition: “the act of claiming
for oneself the attributes and rights of God.” We ac-
tually believe this last one is closer to the definition
we’re looking for when the Bible speaks of blasphemy
against the Holy Spirit. But if you aren’t sure about dic-
tionary definitions, then let’s let the Bible define itself.
In the Bible, we find some stories in which blas-
phemy is cited, such as in John 10:33. At one point,
some of the leaders in Israel were trying to find a
reason to stone Jesus. “The Jews answered Him, say-
ing, ‘For a good work we do not stone You, but for
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What Is the Unpardonable Sin?
blasphemy, and because You, being a Man, make
Yourself God.’ ” Thus, man putting himself in the place
of God is a Bible definition of blasphemy, just as it was
in the dictionary.
Now look at Luke 5:21. “And the scribes and the
Pharisees began to reason, saying, ‘Who is this who
speaks blasphemies? Who can forgive sins but God
alone?’ ” Now, Jesus had just said He could forgive the
sins of a paralytic. The religious leaders were angry,
because they realized that by forgiving the man’s sin,
Jesus was putting Himself in the place of God.
In other words, suggesting that what you think is
more important than what God says. Isn’t that put-
ting yourself in the place of God? Some people might
not have considered that they’re at risk of committing
the unpardonable sin because they are claiming the
prerogatives of God for themselves. They’re making
themselves their own god. They’re not listening to the
words of God; instead, they’re saying, “My reasons are
more important than the commandments of God.” A
man putting himself in the place of God. That’s pretty
heavy. If that’s not blasphemy, what is?
Of course, blasphemy itself is not the unpardon-
able sin. In fact, we all have probably committed vary-
ing degrees of blasphemy at some point or another.
After all, the apostle Paul had been a blasphemer,
and we can be assured that Paul will be in heaven. In
1Timothy 1:13, he writes: “Although I was formerly a
blasphemer, a persecutor, and an insolent man; but I
obtained mercy because I did it ignorantly in unbelief.”
God’s grace to us is exceedingly abundant; it for-
gives even blasphemy. Indeed, right in Matthew 12:31,
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Jesus says: “Every sin and blasphemy will be forgiv-
en men” (emphasis supplied). Again, God’s grace is
amazing! All kinds of blasphemy are forgiven…ex-
cept the blasphemy against the Holy Spirit.
Thus, in order to understand what blasphemy
against the Holy Spirit is, we also need to understand
what the Holy Spirit does. Once we grasp that, we can
then better understand what it means to blaspheme
the Holy Spirit and why it’s been deemed the unpar-
donable sin.
Three Functions
What does the Holy Spirit do? Why is His func-
tion so crucial that blasphemy against Him is so seri-
ous a sin that it cannot be forgiven?
Jesus said, “But the Helper, the Holy Spirit, whom
the Father will send in My name, He will teach you
all things, and bring to your remembrance all things
that I said to you” (John 14:26). First, the Holy Spirit
teaches us things—the things we need to know for
our salvation.
Next, besides teaching us all things, Jesus indi-
cated that the Spirit will also “guide you into all truth”
(John 16:13). Every searching student of the Word has
probably experienced this guiding influence of the
Holy Spirit. There can be no true insight into biblical
truth without the enlightenment of this Spirit of God.
Finally, the mission of the Holy Spirit is to con-
vict of sin. Jesus said, “It is to your advantage that I go
away; for if I do not go away, the Helper will not come
to you; but if I depart, I will send Him to you. And
when He has come, He will convict the world of sin,
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What Is the Unpardonable Sin?
and of righteousness, and of judgment” (John 16:7, 8).
It is the special work of the Holy Spirit to reprove us
and convict us of our sin. When wrongs are commit-
ted, the conscience is pricked with a sense of guilt—
that is the work of the Holy Spirit.
Thus, we see that the Holy Spirit 1) teaches us
what we need to know, 2) guides us into truth, and 3)
convicts of sin. This is His work. It is logical, therefore,
to conclude that as long as we allow the Holy Spirit
to teach us, to guide us, and to convict us, we could
never be guilty of committing the unpardonable sin.
But suppose we refuse to acknowledge these
three operations of the Spirit in our personal expe-
rience with God? That is exactly when people begin
to approach the deadly parameters of the worst sin
on record.
A Powerful Example
It is intriguing to study the actual examples of the
unpardonable sin in the Bible record. For instance,
at one time, practically everyone in the world passed
over that point of no return. Here is what the Bible
says about the state of the world before the global
flood: “And the Lord said, ‘My Spirit shall not strive
with man forever, for he is indeed flesh; yet his days
shall be one hundred and twenty years’” (Genesis 6:3,
emphasis added). That’s a scary declaration!
God is saying that at some point, enough is
enough. Look at what the pre-flood people were like:
“Then the Lord saw that the wickedness of man was
great in the earth, and that every intent of the thoughts
of his heart was only evil continually. And the Lord
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was sorry that He had made man on the earth, and
He was grieved in His heart” (Genesis 6:5, 6). If every
thought of their hearts was evil, imagine what their
words and deeds were like! They were so bad that God
was even sorry that He had created them.
These texts speak of the antediluvian world,
which perished in the global flood. For more than 100
years, the Holy Spirit pleaded with that wicked gen-
eration through the preaching of Noah. Although the
imagination of nearly every heart was evil continually,
a small remnant responded to the Spirit and entered
the ark. All the rest were swept away in the raging wa-
ters, which covered every inch of the earth’s surface.
After years of patient striving, the Spirit withdrew to
leave the stubborn sinners to their chosen fate.
Could the same thing happen again? There is an
amazing parallel between the days of Noah and today.
Jesus said, “As it was in the days of Noah, so it will be
also in the days of the Son of Man” (Luke 17:26). The
very same excesses of the pre-flood world are being
committed right now in the great cities of our world.
Perversions of the worst degree continue to mark the
carnal course of every nation under the sun as few
seek the safety of God’s hands.
It’s curious, of course. Why did the vast majority
of pre-flood people refuse to enter the ark of safety?
Many of them probably helped Noah construct that
huge vessel; they saw all the animals go aboard peace-
fully. Surely the Holy Spirit stirred them with convic-
tion, but they would not obey the message. Finally,
God said, “Let them alone. My Spirit will no longer
strive with them.”
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What Is the Unpardonable Sin?
Here we see a key issue that should help us un-
derstand the point of no return. God’s Holy Spirit
no longer strove among those people. That is, they
were so hardened in their rejection of the Spirit and
His pleadings with them that God finally had to say
enough is enough—no more.
We also see here at a corporate level what we’re
trying to find on an individual one: what it means to
spurn the Holy Spirit at such a level that nothing more
can be done for us because we have, indeed, reached
the PNR—the point of no return.
How crucial, then, it is for us as individuals to
make sure we don’t make the same mistake that these
people did and fall headlong into the same trap.
Conviction
The good news is that we don’t have to fall into that
trap, not as long as we cooperate with the Holy Spirit
in our lives. Remember, one of the things He does is
convict us of wrongdoing. “When He has come, He
will convict the world of sin” (John 16:8). To refuse,
to reject, and to harden yourself against the convict-
ing influence of the Spirit cannot be something good.
Indeed, as we just saw with those who lived before the
flood, it’s a big step toward crossing the PNR.
Think about it: Is it good to be convicted? If you
are standing in a house that’s caught on fire, your
nerves tell you to run. But if you ignore that pain from
the heat, you’re going to burn. Indeed, pain can be a
healthy thing if it helps you preserve your life, right?
Some unfortunate people have a disease that deadens
the pain nerves in their body. It might sound attractive
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to be unable to experience pain, but the problem is
that the people with this disease sustain all sorts of
injuries the rest of us don’t. For instance, if we were to
put our hand on a hot stove, we would instantly pull it
away. They wouldn’t pull away because they wouldn’t
feel the pain; hence, they would get badly burned in a
way we would not.
Thus pain—conviction—at the right time, in the
right place, is very important. And that’s especially
true when it comes to the work of the Holy Spirit
in bringing to us the conviction of sin. It was the
conviction of the Holy Spirit that led the men to ask
Peter, “What shall we do [to be saved]?” (Acts 2:37).
They were convicted; it was a healthy thing. Yet sup-
pose they were so hardened against the Spirit that
they ignored Peter and his powerful preaching.
One of the most important questions we can ask is,
“What must I do to be saved?” If you don’t ask it, if
you don’t care about being saved, what hope is there
for you?
Indeed, what if you had a son who was regularly
given to cursing, lying, and stealing without any feel-
ings of guilt? Would that not worry you? Wouldn’t
you want your kid’s conscience to bother him about
wrongdoing? You certainly wouldn’t want your son
to feel good, to boast in doing evil! You would want
him to be convicted and to act upon that convic-
tion of wrongdoing, right? It’s an encouraging thing
to see your child feel remorseful about doing wrong.
It’s a sign of growth. But if he’s morally calloused and
doesn’t have any conviction, that’s very dangerous and
any parent should be concerned.
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What Is the Unpardonable Sin?
Perhaps you remember the story in the book of
Exodus about the Pharaoh of Egypt. Talk about some-
one seeing evidence of the Spirit! What monarch saw
more miracles than he did? Moses would even come
and schedule out the miracles. He’d say there was
going to be a divine plague the next day, and it hap-
pened. Pharaoh personally witnessed the power of
God. How stubborn does one have to be to see a pillar
of fire, to see the Red Sea part, to see the Jews march-
ing through the sea, and yet be so bent on resisting
the evidence of God’s Spirit that he would still attack
His people?
Can you imagine how nervous those Egyptian
soldiers were as they saw the sea part and the chil-
dren of Israel pass through it on dry ground? They
could clearly see that God was with those people. “You
want us to do what? You still want us to attack them
after all these plagues to deliver them?” How stubborn
and ornery can someone be? It’s as if you’d have to
be possessed by another spirit, a dark spirit, to be
that obstinate.
Well, Pharaoh was that stubborn, and that is what
destroyed him in the end—along with his entire army.
He allowed his own heart to become hardened. He was
not able to acknowledge that he was wrong. Despite
all the incredible miracles he had seen, despite all the
evidence that he had witnessed, even the death of his
own first-born son, he refused to acknowledge the
power and sovereignty of the living God.
Take a moment to read these powerful words
from the writer E.G. White:
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“God had declared concerning Pharaoh, ‘I will
harden his heart, that he shall not let the peo-
ple go’ (Exodus 4:21). There was no exercise
of supernatural power to harden the heart of
the king. God gave to Pharaoh the most strik-
ing evidence of divine power, but the monarch
stubbornly refused to heed the light. Every
display of infinite power rejected by him,
rendered him the more determined in his re-
bellion. The seeds of rebellion that he sowed
when he rejected the first miracle produced
their harvest. As he continued to venture on
in his own course, going from one degree of
stubbornness to another, his heart became
more and more hardened, until he was called
to look upon the cold, dead faces of the first-
born” (Patriarchs and Prophets, p. 261).
We’re now seeing more clearly what this blasphe-
my against the Holy Spirit involves. We should also
start to discern that this lethal sin isn’t just one horri-
ble isolated deed, but a constant rejection of the work
that the Holy Spirit is seeking to do in a person’s heart.
John 16:13 says, “The Spirit of truth…will guide
you into all truth.” As we have seen, the Spirit guides
us, teaches us, and convicts us—but that’s just for
starters. For us to obtain forgiveness, what has to hap-
pen? “If we confess our sins, He is faithful and just to
forgive us our sins and to cleanse us from all unrigh-
teousness” (1 John 1:9).
To receive God’s forgiveness, we must first re-
pent and confess. If we refuse, then we begin to head
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What Is the Unpardonable Sin?
toward the point of no return. But if our hearts are,
like Pharaoh’s, hardened, if we see evidence of God’s
work in our lives but consistently and repeatedly stifle
the conviction that the evidence brings, it’s not likely
that we are going to confess or repent of anything.
How could we?
The Crucial Context
The topic of the unpardonable sin should start to
be clearer now—it’s like Christianity 101. We need to
repent, we need to be convicted, we need to be guided,
we need to know that we have done wrong, and we
need to confess that wrong.
What brings about all these things in our lives? It
is the work of the Holy Spirit alone. Thus, blasphemy
against the Holy Spirit is rejecting and refusing to re-
spond to the leading, the teaching, and the conviction
of the Holy Spirit. It is closing the only door through
which we obtain forgiveness. That’s why it’s the sin
that cannot be forgiven.
Blasphemy against the Holy Spirit is the sin for
which we will not repent and confess; hence, it is un-
pardonable, and that is why Jesus spoke so strongly
about it. Let’s look at the context in which Jesus ut-
tered one of His warnings about this sin.
Matthew 12:22 reads, “Then one was brought to
Him who was demon-possessed, blind and mute.”
This person was in bad shape: blind, unable to speak,
and demon-possessed. The verse continues: “And
He healed him, so that the blind and mute man both
spoke and he saw.” The demon was cast out, and the
multitudes were amazed; they asked, “Could this be
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the Son of David?”—in other words, “Could this be
the Messiah?”
Why would they ask that? The evidence was over-
whelming that Jesus had the power of God against the
devil. He liberated and healed the man’s sight and
speech as they all stood there and watched. Imagine
if you were to see a miracle like that right before your
own eyes. Someone blind suddenly being able to see;
someone voiceless suddenly able to speak!
What, though, was the reaction of the Pharisees
when they heard about this miracle? “This fellow does
not cast out demons except by Beelzebub, the ruler
of the demons.” That was a very dangerous attitude
to have in the presence of God’s Son: to disregard the
obvious evidence of the working of God’s Spirit and to
instead call it the working of the devil!
The Pharisees called the work of Jesus the work
of a pagan deity. Beelzebub was a Phoenician god,
about the lowest of the low when it came to gods.
Beelzebub was also known as the “Lord of the Flies,” a
god of filth, because when the Phoenicians saw some
filth, or scum, or even a corpse, they noticed that flies
would land on them and, soon, worms and maggots
would appear. Not knowing about modern science,
they came to the conclusion that the filth and scum
of corpses somehow had the power to give life. They
thought some god must have put that power in there;
thus, they came to worship the “Lord of the Flies,”
Beelzebub. And this was the being that the religious
leaders said gave Jesus His power.
Talk about pushing the envelope.
Talk about blasphemy against the Holy Spirit!
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What Is the Unpardonable Sin?
They were denying the influence and power
of the Holy Spirit. That’s why Jesus—knowing their
thoughts—said,
“Every kingdom divided against itself is
brought to desolation, and every city or house
divided against itself will not stand. If Satan
casts out Satan, he is divided against himself.
How then will his kingdom stand? And if I
cast out demons by Beelzebub, by whom do
your sons cast them out? Therefore they shall
be your judges. But if I cast out demons by the
Spirit of God, surely the kingdom of God has
come upon you” (Matthew 12:25–28).
In other words, “If what I’m doing is of God, then
what are you men really doing and saying? What po-
sition are you taking in regard to what God is doing
in this world? You are ascribing to the devil the work
of the very God you claim to worship and serve.” They
were refusing to acknowledge the obvious demonstra-
tion of God’s Spirit. Look again at His statement in
Matthew 12:28: “But if I cast out demons by the Spirit
of God, surely the kingdom of God has come upon
you.” He was pleading with them! “The kingdom of
God is come to you. Don’t reject it, don’t deny it, and
don’t mislabel it by calling the obvious signs of that
kingdom the work of the devil.”
But Jesus wasn’t finished. He continued,
“How can one enter a strong man’s house and
plunder his goods, unless he first binds the
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strong man? And then he will plunder his
house. He who is not with Me is against Me,
and he who does not gather with Me scatters
abroad” (Matthew 12:29, 30).
What was Jesus saying here? He was telling the
Pharisees, very clearly and unambiguously, that if they
weren’t recognizing His work as the power of God,
then they would eventually be filled with the power of
the devil. There’s no middle ground; we’re on one side
or the other. There is, indeed, a great controversy be-
tween good and evil, Christ and Satan, and we have to
make our choice about whose side we are going to join
in this conflict. And to be blunt: to not choose Christ
is to choose the other side—the devil’s side.
Now comes Jesus’ zinger:
“Therefore I say to you, every sin and blas-
phemy will be forgiven men, but the blas-
phemy against the Spirit will not be forgiven
men. Anyone who speaks a word against the
Son of Man, it will be forgiven him; but who-
ever speaks against the Holy Spirit, it will not
be forgiven him, either in this age or in the
age to come” (Matthew 12:31, 32).
So now we have the full context in which Jesus
makes His statement about the unpardonable sin.
The Pharisees refused to recognize the work of
the Holy Spirit; they rejected the clear work of the
Spirit of God. Don’t miss this point: If we refuse to
acknowledge and recognize the working of the Holy
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What Is the Unpardonable Sin?
Spirit in our lives, then we are at risk of committing the
unpardonable sin.
Remember back in 2010, when those 33 Chilean
miners were trapped 2,300 feet below the surface? A
narrow, deep hole was dug through the rocky earth to
rescue them. If those miners refused to heed the voice
of their helpers, to escape through that tiny tunnel,
they would have surely died. There was no other way
for them to be saved!
Likewise, as we have seen, if the work of the Holy
Spirit is to guide us into knowledge and lead us to
repentance and conviction, and we reject that very
work, we are in danger of committing the unpardon-
able sin because it’s only through that work we can
be brought to repentance, which ultimately leads
to pardon.
One of the best definitions of the unpardonable
sin that I’ve read comes from E.G. White. She writes,
“No one needs look upon the sin against the
Holy Ghost as something mysterious and
indefinable. The sin against the Holy Ghost
is the sin of persistent refusal to respond to
the invitation to repent” (That I Might Know
Him, pg. 243).
That’s it…pure and simple! “The persistent re-
fusal to repent of sin.” That is the unpardonable sin.
Three Wrong Paths
Now that we better understand what the unpar-
donable sin is, the next question arises: How does it
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happen that someone gets in danger of committing it?
It’s fine that we know what it is, but that’s only part of
the issue. What’s just as important is what we need to
do to make sure we don’t commit it!
What happens, then, that causes people to com-
mit the unpardonable sin—to place themselves in a
position where they can’t be saved, where they have
crossed the point of no return? It happens like this …
Almost imperceptibly, the conscience is seared
and the heart is hardened. In fact, this is why it is
counted as such a terrible sin. Sometimes people don’t
understand why God considers this the worst thing
that can be done, but it is because the Holy Spirit is
the only way God can reach an individual with the
message of salvation. That is the way we are led to
repentance. If we did not have the Holy Spirit, there
would be no hope for us, because we have to repent in
order to be forgiven. If we have no sense of our need
of repentance, we won’t do it and, therefore, we won’t
be forgiven.
Again, it’s like a deep-sea diver. His oxygen tank
has the air he needs to live. His dive computer is al-
ways working to let him know when he’s in danger of
running out of air. But if he ignores the computer and
continues to descend when he knows he should start
ascending, he’s going to run out of air and drown. If he
obeys the warnings of his dive computer and makes
his way to the surface, he will live. But he has no way
of knowing that it’s getting dangerous for him but by
his dive computer—so is it wise for him to ignore it?
In the same way, in this sin-darkened world, the only
way God can reach us is through the Holy Spirit.
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In our analogy, God is the air we need to live;
Jesus is the salvation at the surface. The Holy Spirit
is the dive computer—He warns us that our spiritual
tank is running out of God and we need to surface to
Jesus to be saved. But if we turn away from the Spirit,
if we refuse to listen and obey our spiritual dive com-
puter, God will have to let us go; thus, we will be lost.
And it was our choice!
This was why King David was so deeply con-
cerned in his great prayer of contrition. While pour-
ing out his heart to God in Psalm 51, David prayed,
“Do not cast me away from Your presence, and do not
take Your Holy Spirit from me” (verse 11). He realized
that if God removed the Holy Spirit from his life, he
was lost. He would be left alone with no way of being
saved. That’s why Jesus said this sin is the unpardon-
able sin. When you cut yourself off and refuse to listen
to the Holy Spirit, there is no hope for you.
Now, there are three specific ways in which peo-
ple can commit this hopeless sin.
1) The first way is for a person to simply admit
in his life, “I don’t want to be saved; I don’t want to
be bothered with God and the Bible.” Once in a while,
you’ll find a person like this—but not too often. Most
people really want to be saved, but now and then you’ll
find someone who just isn’t interested at all. He’s satis-
fied with his materialistic world even though he knows
it will ultimately lead to a complete dead end for him.
Proverbs 28:13 says: “He who covers his sins will
not prosper, but whoever confesses and forsakes them
will have

“Holes” – Scott Lewis
I had been in that hole for a very long time
In the dark and the damp, and the cold and the slime.
The shaft was above me, I could see it quite clear
But there's no way I could ever reach it from here.
Nor could I remember the world way up there
So I lost all my hope and gave into despair.
I knew nothing but darkness, the floors and the walls
Then off in the distance I heard someone call:
“Get up! Get ready! There’s nothing the matter
Take rocks and old sticks and build up a fine ladder.”
This had never occurred to me—had never crossed my mind,
But I started to stack all the stones I could find.
When I ran out of stones, then old sticks were my goal,
For one way or another I’d get out of that hole.
So I soon had a ladder that was sturdy and tall,
And I thought, “I’ll soon leave this place once and for all.”
I climbed up my ladder—it was no easy chore,
For from lifting those boulders, my shoulders were sore.
I climbed on up the ladder, but soon had to stop,
For my ladder stopped short—some ten feet from the top.
I climbed back down the ladder and started to cry,
“I’ve done all I could do. I gave my best try.”
And in spite of my work, in this hole I must die,
And all I could do was sit and think, “Why?”
Was my ladder too short? Or my hole much too deep?
Then from way upon high came a voice, “Do not weep.”
And then faith, hope, and love entered into my chest,
As the voice said to me that I’d done my very best.
He said, “You’ve worked very hard, and your labor’s been rough,
But the ladder you’ve built is at last tall enough.
Do not despair—you have reason to hope.
Just climb up your ladder—I’ll throw down my rope.”
I climbed up the ladder, then climbed up the cord,
When I got to the top, there stood the Lord.
I couldn’t be happier—my struggle was done,
I blinked in the brightness that came from the Son.
I fell to the ground, His feet did I kiss,
I cried, “What can I do to repay Thee for this?”
Then He looked all about Him—there were holes in the ground
They had people inside and were seen all around.
There were thousands of holes that were damp, dark and deep,
The Lord turned to me and He said, “Feed my sheep.”
Then He went on His way to help other lost souls,
And I got right to work, calling down to the holes:
“Get up! Get ready! There’s nothing the matter
Take rocks and old sticks and build up a fine ladder.”
It was now my turn to spread the good word,
The most glorious message that man ever heard:
That there’s One who’s willing to save one and all,
And we’ve got to be ready when He gives the call.
He’ll pull us all out of the hole that we’re in
And save all our souls from death and from sin.
So do not lose faith—there is reason to hope,
Just build up your ladder—He’ll throw down His rope. �

BIBLE QUESTIONS AND ANSWERS # 165
Section 15- Admonitions and Warnings.

CHAPTER 165, Covetousness.

1. What warning did Christ give concerning covetousness?

"And He said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth." Luke 12:15.

2. What commandment forbids this sin?

"Thou shalt not covet." Ex. 20:17. Covetous: "Inordinately desirous; excessively eager to obtain and possess (especially money); avaricious."- Webster.

3. What showed this principle to have been strong in the rich man who already had abundance?

"And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." Luke 12:18,19.

4. What did God say to him?

"But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?" Verse 20.

5. What application of this parable did the Saviour make?

"So is he that layeth up treasure for himself, and is not rich toward God." Verse 21.

6. What does Paul call covetousness?

"Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." Col. 3:5.

NOTE.- "Do not wade far out into the dangerous sea of this world's comfort. Take the good that God provides you, but say of it, 'It passeth away;' for indeed it is but a temporary supply for a temporary need. Never suffer your goods to become your god."- Spurgeon.

7. What do these sins bring upon mankind?

"For which things' sake the wrath of God cometh on the children of disobedience." Verse 6.

8. What double service did Christ say is impossible?

"Ye cannot serve God and mammon." Luke 16:13.

9. Of what sin were the Pharisees guilty?

"And the Pharisees also, who were covetous, heard all these things: and they derided Him." Verse 14.

10. What reply did Christ make?

"And He said unto them, Ye, are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." Verse 15.

11. How does the Lord regard the covetous?

"For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the Lord abhorreth." Ps. 10:3.

12. What did this sin lead Achan to do?

"When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold, . . . I coveted them, and took them." Joshua 7:21.

13. What did covetousness lead Judas to do?

"And Judas Iscariot, one of the twelve, went unto the chief priests, to betray Him unto them. And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray Him." Mark 14:10,11.

14. Why are the last days to be perilous?

"This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers." 2 Tim. 3:1,2.

15. What parable did Christ give to correct the false idea of the Pharisees that wealth was a sign of special favor with God?

The parable of the rich man and Lazarus. Luke 16: 19-31.

16. What did He point out as one of the dangers of the possession of wealth?

"And Jesus looked round about, and saith unto His disciples, How hardly shall they that have riches enter into the kingdom of God! . . . Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!" Mark 10:23,24.

NOTE.- And how hard it is for those who have riches not to trust in them!

17. As a rule, what class generally accept the gospel?

"Harken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which He hath promised to them that love Him?" James 2:5.

18. How difficult did Christ say it is for a rich man to enter the kingdom of God?

"It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Mark 10:25.

NOTE.- If Christ here referred to a small, low gate in the walls of Jerusalem, called "The Needle's Eye," as is thought by some, the force of the statement still remains; for, before a camel could pass through this gate, it was necessary that he should be relieved of his burden, and get down on his knees and creep through.

19. Why was the rich young man desiring salvation, unwilling to sell what he had and give alms, as Christ told him to do?

"But when the young man heard that saying, he went away sorrowful: for he had great possessions." Matt. 19:16.

20. What is the love of money declared to be?

"For the love of money is the root of all evil." 1 Tim. 6:10.

21. What evils befall those who are determined to be rich?

"But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." Verse 9.

22. Who gives man the power to get wealth?

"But thou shalt remember the Lord thy God: for it is He that giveth thee power to get wealth." Deut. 8:18.

23. How may all, rich and poor, honor God?

"Honor the Lord with thy substance, and with the first-fruits of all thine increase." Prov. 3:9.

24. What caution is given concerning riches?

"If riches increase, set not your heart upon them." Ps. 62:10.

25. Can riches be retained to men's hurt?

"There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt." Eccl. 5:13.

26. What charge is given to the rich?

"Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." 1 Tim. 6:17-19.

27. What makes rich without adding sorrow?

"The blessing of the Lord, it maketh rich, and He addeth no sorrow with it." Prov. 10:22.

28. How are true riches obtained?

"By humility and the fear of the Lord are riches, and honor, and life." Prov. 22:4

29. How did Moses esteem the reproach of Christ?

"Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward." Heb. 11:26.

30. What two classes of rich men are mentioned in the Bible?

"There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches." Prov. 13:7.

NOTE.- In Luke 12:16-20 is an example of the first class; in Acts 4:34-37 are examples of the second.

31. What solemn warning is addressed to the rich who, in the last days, have heaped up treasure, and oppressed the poor?

"Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter." James 5:1-5.

32. Will silver or gold be able to deliver in the day of wrath?

"Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath." Zeph. 1:18. See also Prov. 11:4.

33. What will the rich men do with their money then?

"They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord: they shall not satisfy their souls, neither fill their bowels: because it is the stumbling-block of their iniquity." Eze. 7:19.

NOTES.- When the steamer "Central America," with nearly six hundred passengers aboard, was wrecked off Cape Hatteras, Sept. 12, 1857, in a fearful storm, many of the passengers who were returning miners from the gold-mines of California, divested themselves of their treasure belts and scattered the gold upon the cabin floors, telling those to take it who would, lest its weight about their persons should carry them to their death. "Full purses, containing in some instances thousands of dollars, lay around untouched. Carpetbags were opened, and the shining metal was poured out on the floor with the prodigality of death's despair. One of the passengers opened a bag and dashed about the cabin twenty thousand dollars in gold-dust, and told him who wanted to gratify his greed for gold to take it. But it was passed by untouched, as the veriest dross."- "Our first Century," pages 642,643.

When the steamship "Arctic" was lost from a collision in mid-ocean, Sept. 20, 1854, one passenger offered thirty thousand pounds sterling, or one hundred and fifty thousand dollars, if the life-boats would put back to save him. They turned to do so, but he sank before they reached him.- Id., page 614.

34. As stewards of God's gifts, what are we told to do?

"And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations." Luke 16:9. "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God." 1 Peter 4:10.IS NOT the way to heavenly gain

Through earthly grief and loss? Rest must be won by toil and pain;

The crown repays the cross.

HENRY F. LYTE.

I would like to thank God for using the Bible Reading for the Home Circle to bless millions of souls. To the author and original producer, (though in truth and reality it's God's).