Question: “Why is God going to send a strong delusion in the end times?”
Answer: The Bible makes it clear why God is sending a strong delusion in the end times: “They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness” (2 Thessalonians 2:10-12). Simply put, God sends a strong delusion to those who chose not to believe the gospel of Christ. Those who take delight in mocking and rejecting Him, He will condemn.
It is man’s choice whether to accept and believe the truth of Jesus Christ as presented in the Scriptures. To receive the truth and the love God offers is in keeping with its teachings, “This is love for God: to obey His commands” (1 John 5:3). Conversely, to know the truth and not obey it is to face the wrath of God: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness” (Romans 1:18). Frankly speaking, there is no more dangerous condition for man than to know the truth and refuse to obey it. To do so is to harden the heart and make God’s condemnation sure.
When one knows the truth and refuses to obey it, he is subject to any lie, any deception, any untruth that man can conjure up. “For although they knew God, they neither glorified Him nor gave thanks to Him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools” (Romans 1:21-22). Paul goes on in next few verses to describe the mindset and behaviors of those who disbelieve (see Romans 1:29-31). As a result of man’s foolishness and his arrogant disdain of the things of God, “God gave them over to a depraved mind, to do what ought not to be done” (Romans 1:28). And correspondingly, “Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things, but also approve of those who practice them” (Romans 1:32).
Isaiah puts it succinctly: “They have chosen their own ways, and their souls delight in their abominations; so I [God] also will choose harsh treatment for them and bring upon them what they dread. For when I called, no one answered, when I spoke, no one listened. They did evil in My sight and chose what displeases Me” (Isaiah 66:3-4).
When men know the truth and refuse to receive it, when they refuse to obey it and hold it in unrighteousness, “they will be condemned for enjoying evil rather than believing the truth” (2 Thessalonians 2:12 NLT).
“God is love” (1 John 4:16). He is not some cruel monster who deliberately and inwardly delights in preparing people for everlasting condemnation. But He earnestly and lovingly proclaims the gospel of Christ, “not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9).
Throughout the Scriptures, God urges people to accept the truth. But when people reject Him and spurn His message, then—and not until then—God hardens them and turns them over to a deluded mind to wallow in their wickedness to their eternal damnation. This is what the Lord says about those who choose to reject the truth: “They greatly love to wander; they do not restrain their feet. So the Lord does not accept them; He will now remember their wickedness and punish them for their sins” (Jeremiah 14:10).
No man will make a great leader who wants to do it all himself or get all the credit for doing it.
Becoming a leader was a great challenge for me. My first responsibility as a leader was as class president. My second was fatherhood, my third was team leader on several campaigns abroad while serving my country. I was blessed to have been raised by a leader in my home. LT. Cornell Johnny Pratt United States Army. Under his grooming I found excuses to rebel. It was uncomfortable learning how to follow not knowing in doing so I was being prepared for great responsibility.
“There’s an ego looking for a place to inflate,” my mom would whisper to me as my siblings entered the room, a prophecy that unfortunately soon proved itself to be true. “The long, dark corridor of life narrows at the end./ And those whose ego grow too tall will have to learn to bend.” I miss my mom who ultimately was the stronger vessel in our home due to all the humility she showed while ministering her faith in Christ to a Islamic domineered home.
I. A place of leadership is a place of honor
Imagine the honor of it. From what may have been two million people 12 men were chosen. One dozen, from two million. Surely, the crowd roared for each name called, the way sports fans cheer for their heroes, the way political rallies yell the name of their candidate. They had a cheering base of more than 150,000 to a man, and the sound must have thundered across the valley.
Moses called them, one by one. Shammua, Shaphat, Caleb, Igal, Hoshea (or Joshua), Palti, Gaddiel, Gaddi, Ammiel, Sethur, Nahbi, Geuel!
Their heads held high, these 12 men chosen as leaders for God’s people, were honored for a lifetime of work, a lifetime of integrity, and a lifetime of courage. The applause must have been sweet to many of them, if not every one of them.
We already know the rest of the story, how 10 out of the 12 would fail miserably in their leadership role. Only Caleb and Joshua would lead with courage and God-led conviction. Before we get to the failures of the 10, however, focus on the truth of the honor. It is a great honor to be chosen as a leader among God’s people.
When Paul briefed Timothy about the qualifications of deacons, he said – If a man serves well as a deacon, he earns an “excellent standing.” (1Timothy 3:13) The phrase for “excellent standing” means, “A step above.” The leader, who would be a deacon or a pastor in a church, is not exalted over the Christians he serves. Instead, he is simply pulled out of the group, like these 12 leaders in the wilderness, and placed in the spotlight. He is given a small step stool so all who are near can see his example. It is as if God says of this leader: “Here’s the example of what it means to be a Christian. Here’s one we will use as a model.”
There is great honor in being selected as a model for God’s people. The danger arrives when a leader wants all of the honor, without taking all of the responsibility.
II. A place of leadership is a place of great responsibility
This is the cost of leadership. This is where the great leaders earn their place in history.
For the generation of God’s people on the edge of the Promised Land, there was never a bigger crisis of leadership than when their 12 leaders were given the responsibility of spying out the land. They were to seek out the land, come back with the reports, and then issue the challenge of faith to all the people. Two would be up to the challenge, but 10 would wilt under the heavy load of responsibility.
Be careful to note this: All 12 of these leaders were courageous, and all 12 took courageous action in the beginning. They slipped into the land of the enemy, managed to live for some time in a dangerous place, and they even stole some prime produce from land owners who were surely protecting their crops. All 12 came home safely, and the entire dozen completed the first portion of the task given them. They had been good spies and had full reports of what they had seen.
However, the responsibility of this group was not simply to spy out the land. They were not chosen to be geologists, real estate agents, or agricultural surveyors. They were chosen to be leaders of God’s people, charged with giving God’s people God’s message. Whatever godly leaders are charged to do, eventually their responsibility is to be faith-driven leaders.
That’s where this group failed. Instead of reporting faith, ten of these leaders would eventually report of the fear they felt. Only two gave the challenge of moving forward in faith. When the people sided with fear instead of faith, their opportunity to live inside the Promised Land vanished.
A place of leadership is a place of tremendous responsibility, for a leader’s faith is on public display. The responsibility of a leader to live in that faith is a great weight.
III. An effective leader does not let problems stop the promise
When the people listened to the ten frightened spies who made a case for fear, instead of the two leaders calling them toward faith, God wanted to destroy them all. Had God done so, the entire exodus from Egypt would have been wasted. The promise of the Promised Land would be delayed by centuries. The nation of God’s people would be destroyed, and God’s reputation, therefore, would be greatly damaged. This was no small problem.
Moses made his best case before God, desperately trying to ward off a deadly, righteous anger.
Amazingly, God relented. Instead of destroying the nation, God only destroyed a generation. Forty years later, Joshua and Caleb would lead the children and grandchildren of this experience into the Promised Land. They would do so only because Moses did his best to not let a problem stop the promise.
If you’re going to lead, you’d better comprehend the truth. There will always be problems along the way. The problems come, and the problems go. Moses might put it this way: Today they complain about manna, tomorrow they’ll complain about quail. One day it’s a problem of thirst, the next it’s a problem of idolatry.
Leaders learn that problems look very large in the present, and very small from the distance. Effective leaders simply refuse to let something that looks so large block out the big picture. If Moses had forgotten the priceless value of God’s promise, his people would have died in the dessert. An effective leader simply cannot let a temporary problem – no matter how large – block the promise of the goal.
Colonel George Washington Goethals, the man responsible for the completion of the Panama Canal, had stifling problems with the climate and the geography of Central America. Driving rains, incredible heat, and deadly disease were problems that never left his task. But his biggest challenge was the growing criticism back home from those who predicted he’d never finish the project. The voices of the critics appeared to be the biggest problem of all.
Finally, a colleague asked him, “Aren’t you going to answer these critics?”
“In time,” answered Geothals.
“When?” his partner asked.
“When the canal is finished.”
IV. The most important quality a leader must have is faith
Moses was humble, he was compassionate, he was consistent. But most of all, he was a man of great faith. The writer of Hebrews said the greatest mark of Moses was that he believed God, and that he led God’s people by faith. History’s summary of this great leader’s life was that he was a man of faith. (see Hebrews 11:23-29)
Moses had been a consistent man of faith among a people who had been consistently faithless. When God listed his complaints about the people, He said they had tested him ten times (see Numbers 14:22). How could people who had escaped Egypt, walked safely across the dry floor of the Red Sea, and eaten miraculous food doubt that God was with them? Had they not seen the Tabernacle, and the fire that glowed over it at night? Could they not remember the plagues that struck Egypt at Moses’ command?
Don’t be too hard on the people surrounding Moses. The disciples of Jesus had trouble walking across the bridge of faith, even after the Resurrection!
The followers around Jesus who were about to see the Lord ascend into heaven had seen the healing of countless sick people, the restoring of sight to the blind, and the raising of the dead. They had seen the crucifixion and the resurrection, and had reflected on the prophecy concerning the Messiah for more than a month. They had been with their resurrected Lord on multiple occasions, and could see him at that very moment. But just before Jesus gave his last instructions, Matthew records these words:
“The 11 disciples traveled to Galilee, to the mountain where Jesus had directed them. When they saw Him, they worshiped, but some doubted.” Matt 28:16-17 (HCSB) It seems unbelievable. How could they see all that they had seen, and still doubt the power of God?
The end truth is that faith is a tough quality to have, and that if a person is going to lead God’s people, he or she simply cannot lead without faith. You must believe, without doubting. You must be able to believe, and then act confidently upon those beliefs. Perhaps that is why Jesus looked at those struggling, doubting disciples, and then simply said … “Now, go into all the world …” Jesus called his leaders to a faith-based action, just as he does today. You may still have some doubts, but the instruction still comes, loud and clear: “Go!”
What a gift God has given us in the stories of the Bible. While we might be squarely in the middle of a crisis, a problem, or a great challenge, the record of God’s people before us reminds us of the course of action we must take, and of the great reward for the leader who holds fast to the challenge of faith.
When God issued his judgment against the people, he also issued his rewards:
Joshua had the privilege of leading a new generation across the Jordan River, through the crumbling walls of Jericho, and into the Promised Land. Caleb lived a long, vibrant life, and saw the passion of his faith greatly rewarded. Both men outlived every grumbler, complainer, and naysayer around them. They became the only two names we remember from the original 12 leaders who spied out the land. The rewards of leadership are priceless.
All, too, will bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable; that the minority possess their equal rights, which equal law must protect, and to violate would be oppression.
THE PRESIDENT: For too long, we’ve been blind to the unique mayhem that gun violence inflicts upon this nation.
Removing the flag from this state’s capitol would not be an act of political correctness; it would not be an insult to the valor of Confederate soldiers. It would simply be an acknowledgment that the cause for which they fought — the cause of slavery — was wrong, the imposition of Jim Crow after the Civil War, the resistance to civil rights for all people was wrong. It would be one step in an honest accounting of America’s history; a modest but meaningful balm for so many unhealed wounds. It would be an expression of the amazing changes that have transformed this state and this country for the better, because of the work of so many people of goodwill, people of all races striving to form a more perfect union. By taking down that flag, we express God’s grace.
But I don’t think God wants us to stop there. For too long, we’ve been blind to the way past injustices continue to shape the present. Perhaps we see that now. Perhaps this tragedy causes us to ask some tough questions about how we can permit so many of our children to languish in poverty, or attend dilapidated schools, or grow up without prospects for a job or for a career. Perhaps it causes us to examine what we’re doing to cause some of our children to hate. Perhaps it softens hearts towards those lost young men, tens and tens of thousands caught up in the criminal justice system and leads us to make sure that that system is not infected with bias; that we embrace changes in how we train and equip our police so that the bonds of trust between law enforcement and the communities they serve make us all safer and more secure.
Maybe we now realize the way racial bias can infect us even when we don’t realize it, so that we’re guarding against not just racial slurs, but we’re also guarding against the subtle impulse to call Johnny back for a job interview but not Jamal. So that we search our hearts when we consider laws to make it harder for some of our fellow citizens to vote. By recognizing our common humanity by treating every child as important, regardless of the color of their skin or the station into which they were born, and to do what’s necessary to make opportunity real for every American — by doing that, we express God’s grace.
THE PRESIDENT: For too long, we’ve been blind to the unique mayhem that gun violence inflicts upon this nation.
Sporadically, our eyes are open: When eight of our brothers and sisters are cut down in a church basement, 12 in a movie theater, 26 in an elementary school. But I hope we also see the 30 precious lives cut short by gun violence in this country every single day; the countless more whose lives are forever changed — the survivors crippled, the children traumatized and fearful every day as they walk to school, the husband who will never feel his wife’s warm touch, the entire communities whose grief overflows every time they have to watch what happened to them happen to some other place.
The vast majority of Americans — the majority of gun owners — want to do something about this. We see that now. And I’m convinced that by acknowledging the pain and loss of others, even as we respect the traditions and ways of life that make up this beloved country — by making the moral choice to change, we express God’s grace.
We don’t earn grace. We’re all sinners. We don’t deserve it. But God gives it to us anyway and we choose how to receive it. It’s our decision how to honor it.
A Letter From Black America
Yes, we fear the police. Here’s why.
Last July 4, my family and I went to Long Island to celebrate the holiday with a friend and her family. After eating some barbecue, a group of us decided to take a walk along the ocean. The mood on the beach that day was festive. Music from a nearby party pulsed through the haze of sizzling meat. Lovers strolled hand in hand. Giggling children chased each other along the boardwalk.
Most of the foot traffic was heading in one direction, but then two teenage girls came toward us, moving stiffly against the flow, both of them looking nervously to their right. “He’s got a gun,” one of them said in a low voice.
I turned my gaze to follow theirs, and was clasping my 4-year-old daughter’s hand when a young man extended his arm and fired off multiple shots along the busy street running parallel to the boardwalk. Snatching my daughter up into my arms, I joined the throng of screaming revelers running away from the gunfire and toward the water.
The shots stopped as quickly as they had started. The man disappeared between some buildings. Chest heaving, hands shaking, I tried to calm my crying daughter, while my husband, friends and I all looked at one another in breathless disbelief. I turned to check on Hunter, a high school intern from Oregon who was staying with my family for a few weeks, but she was on the phone.
“Someone was just shooting on the beach,” she said, between gulps of air, to the person on the line.
Unable to imagine whom she would be calling at that moment, I asked her, somewhat indignantly, if she couldn’t have waited until we got to safety before calling her mom.
“No,” she said. “I am talking to the police.”
My friends and I locked eyes in stunned silence. Between the four adults, we hold six degrees. Three of us are journalists. And not one of us had thought to call the police. We had not even considered it.
We also are all black. And without realizing it, in that moment, each of us had made a set of calculations, an instantaneous weighing of the pros and cons.
As far as we could tell, no one had been hurt. The shooter was long gone, and we had seen the back of him for only a second or two. On the other hand, calling the police posed considerable risks. It carried the very real possibility of inviting disrespect, even physical harm. We had seen witnesses treated like suspects, and knew how quickly black people calling the police for help could wind up cuffed in the back of a squad car. Some of us knew of black professionals who’d had guns drawn on them for no reason.
This was before Michael Brown. Before police killed John Crawford III for carrying a BB gun in a Wal-Mart or shot down 12-year-old Tamir Rice in a Cleveland park. Before Akai Gurley was killed by an officer while walking in a dark staircase and before Eric Garner was choked to death upon suspicion of selling “loosies.” Without yet knowing those names, we all could go down a list of unarmed black people killed by law enforcement.
We feared what could happen if police came rushing into a group of people who, by virtue of our skin color, might be mistaken for suspects.
For those of you reading this who may not be black, or perhaps Latino, this is my chance to tell you that a substantial portion of your fellow citizens in the United States of America have little expectation of being treated fairly by the law or receiving justice. It’s possible this will come as a surprise to you. But to a very real extent, you have grown up in a different country than I have.
As Khalil Gibran Muhammad, author of The Condemnation of Blackness, puts it, “White people, by and large, do not know what it is like to be occupied by a police force. They don’t understand it because it is not the type of policing they experience. Because they are treated like individuals, they believe that if ‘I am not breaking the law, I will never be abused.’”We are not criminals because we are black. Nor are we somehow the only people in America who don’t want to live in safe neighborhoods. Yet many of us cannot fundamentally trust the people who are charged with keeping us and our communities safe.
As protest and revolt swept across the Missouri suburb of Ferguson and demonstrators staged die-ins and blocked highways and boulevards from Oakland to New York with chants of “Black lives matter,” many white Americans seemed shocked by the gaping divide between law enforcement and the black communities they are supposed to serve. It was no surprise to us. For black Americans, policing is “the most enduring aspect of the struggle for civil rights,” says Muhammad, a historian and director of the Schomburg Center for Research in Black Culture in New York. “It has always been the mechanism for racial surveillance and control.”
In the South, police once did the dirty work of enforcing the racial caste system. The Ku Klux Klan and law enforcement were often indistinguishable. Black-and-white photographs of the era memorialize the way Southern police sicced German shepherds on civil rights protesters and peeled the skin off black children with the force of water hoses. Lawmen were also involved or implicated in untold numbers of beatings, killings and disappearances of black Southerners who forgot their place.
In the North, police worked to protect white spaces by containing and controlling the rising black population that had been propelled into the industrial belt during the Great Migration. It was not unusual for Northern police to join white mobs as they attacked black homeowners attempting to move into white neighborhoods, or black workers trying to take jobs reserved for white laborers. And yet they strictly enforced vagrancy laws, catch-alls that gave them wide discretion to stop, question and arrest black citizens at will.
Much has changed since then. Much has not.
To a very real extent, you have grown up in a different country than I have.
Last Fourth of July, in a few short minutes as we adults watched the teenager among us talking to the police, we saw Hunter become a little more like us, her faith a little shaken, her place in the world a little less stable. Hunter, who is biracial and lives with her white mother in a heavily white area, had not been exposed to the policing many black Americans face. She was about to be.
n the phone, she could offer only the most generic of suspect descriptions, which apparently made the officer on the other end of the line suspicious. By way of explanation, Hunter told the officer she was just 16. The police called her back: once, twice, then three times, asking her for more information. The interactions began to feel menacing. “I’m not from here,” Hunter said. “I’ve told you everything I know.”
The fourth time the police called, she looked frightened. Her interrogator asked her, “Are you really trying to be helpful, or were you involved in this?” She turned to us, her voice aquiver. “Are they going to come get me?”
“See,” one of us said, trying to lighten the mood. “That’s why we don’t call them.”
We all laughed, but it was hollow.
My friend Carla Murphy and I have talked about that day several times since then. We’ve turned it over in our minds and wondered whether, with the benefit of hindsight, we should have called 911.
Carla wasn’t born in the United States. She came here when she was 9, and back in her native Barbados, she didn’t give police much thought. That changed when she moved into heavily black Jamaica, Queens.
Carla said she constantly saw police, often white, stopping and harassing passersby, almost always black. “You see the cops all the time, but they do not speak to you. You see them talking to each other, but the only time you ever see them interact with someone is if they are jacking them up,” she said. “They are making a choice, and it says they don’t care about you, it tells you they are not here for your people or people who look like you.”
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Do not love the world or the things in the world. If any one loves the world, love for the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world. And the world passes away, and the lust of it; but he who does the will of God abides for ever.
The text begins with a command—it’s the only command in the text and therefore probably the main point. Verse 15a: “Do not love the world or the things in the world.” Everything else in the text is an argument, or incentive, for why we should not love the world.
Love for the World Pushes Out Love for the Father
The first incentive John gives is that “if any one loves the world, love for the Father is not in him” (verse 15b). In other words the reason you shouldn’t love the world is that you can’t love the world and God at the same time. Love for the world pushes out love for God, and love for God pushes out love for the world.
As Jesus said, “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matthew 6:24). So don’t love the world, because that would put you in the class with the God-haters whether you think you are or not. “If any one loves the world, love for the Father is not in him.” That’s the first reason John gives not to love the world.
Then in verse 16 comes the support and explanation of that first argument. The reason love for the world pushes out love for God is that “all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world.” Leave out those three phrases in the middle of verse 16 and it would read like this: The reason love for the world excludes love for God is that all that is in the world is not of God. In other words it’s just empty talk to say that you love God if you love what is not of God.
John could have rested his case at the end of verse 16. Don’t love the world because love for the world can’t coexist with love for God. But he doesn’t rest his case here. He adds two more arguments—two more incentives not to love the world.
The World Is Passing Away and Its Lusts
First, in verse 17a he says, “And the world passes away, and the lust of it.” Nobody buys stock in a company that is sure to go bankrupt. Nobody sets up house in a sinking ship. No reasonable person would lay up treasure where moth and rust destroy and thieves break in and steal, would they? The world is passing away! To set your heart on it is only asking for heartache and misery in the end.
That’s not all: not only is the world passing away, but also the lusts of it. If you share the desires of the world, you will pass away. You will not only lose your treasure. You will lose your life. If you love the world, it will pass away and take you with it. “The world passes away and the lust of it.”
If You Do the Will of the Father, You Will Live Forever
Second, in verse 17b John says, “But he who does the will of God abides for ever.” The opposite of loving the world is not only loving the Father (verse 15), but also doing the will of the Father (verse 17). And that connection is not hard to understand. Jesus said, “If you love me you will keep my commandments” (John 14:15). John said in 1 John 5:3, “For this is the love of God, that we keep his commandments.” So loving the Father in verse 15 and doing the will of God in verse 17 are not really separate things.
If you love God, you will love what he wills. It is empty talk to say I love God but I don’t love what God loves. So John is saying in verse 17, “If you love the world, you will perish with the world, but if you don’t love the world but love God, you will do his will and live with him for ever.”
One Commandment and Three Arguments
In summary, then, the text contains one commandment and three arguments, or incentives. The commandment is, “Don’t love the world or the things in the world.” The first incentive is that if you love the world, you don’t love God. The second incentive is that if you love the world, you will perish with the world. And the third incentive is that if you love God instead of the world, you will live with God forever.
Let’s meditate for a few moments on these final two incentives and especially how they relate to saving faith.
Saving Faith and Love for God
We have been well taught that we are saved by FAITH! “BELIEVE on the Lord Jesus and you will be saved!” (Acts 16:31). But we have not been as well taught what saving faith is. For example, how often do we discuss the relationship between trusting Christ and loving Christ. Can you trust him savingly and not love him? Evidently John doesn’t think so, because the issue in this text is whether you love God or love the world, and the result is whether you die with the world or have eternal life with God. But John knows that eternal life comes through faith.
John says in 5:13, “I write this to you who BELIEVE in the name of the Son of God, that you may know that you have eternal life.” So eternal life does depend on believing in the Christ. But what is this “believing”? If we are courteous, and let John speak for himself, his letter fills out what he means. When he says that not loving the world but loving God so much that we do his will is what leads to eternal life, we learn that saving faith and love for God are inseparable. Both are the path to eternal life because they are the same path.
In John 5:42–44 Jesus confronts the Jewish leaders who do not believe on him with these words, “I know that you have not the love of God within you. I have come in my Father’s name and you do not receive me . . . How can you believe, who receive glory from one another and do not seek the glory that comes from the only God?” In other words the reason they do not receive or believe on Jesus is that they do not love God. They love the world—the glory of men—not the glory of God. So Jesus taught his apostles that where there is no love for God, there can be no saving faith. (See John 3:18–19.)
One Way of Salvation
That’s why John, when he comes to write his letter, can take “love for God” and “trust in Christ”, and treat them as one way of salvation. Look how he does this in 5:3–4. “For this is the love of God, that we keep his commandments. And his commandments are not burdensome.” In other words it is our love for God that overcomes the obstacles of disobedience and makes the commandments of God a joy rather than a burden. “Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her” (Genesis 29:20). Love for God makes his service a joy and overcomes the forces of disobedience.
But then look at verse 4. Here he says the same thing but speaks of faith instead of love. “For whatever is born of God overcomes the world; and this is the victory that overcomes the world, our faith.” It is FAITH that overcomes the world—it is faith that conquers disobedience and renders the commandments of God a joy rather than a burden.
What shall we say, then, concerning love for God and faith in Christ? The path of victory that overcomes the world and leads to eternal life is the one path of faith toward Christ and love for God. Saving faith is part of love for God and love for God is part of saving faith. There are not two ways to heaven. There is one narrow way—the way of faith which loves God and the way of love which trusts God.
Paul and James in Agreement
This is why not only John but also Paul and James hold out the promises of life only to those who love God:
- Romans 8:28, “All things work together for good for those who love God and are called according to his purpose.”
- 1 Corinthians 2:9, “What no eye has seen, nor ear heard, nor the heart of man conceived . . . God has prepared for those who love him.”
- 1 Corinthians 16:22, “If any one has no love for the Lord, let him be accursed!”
- James 2:5, “Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him?” (See 2 Timothy 4:8; James 1:12.)
So you can see what John is trying to do for us in verse 17 of our text. He is trying to show us that loving the Father and freeing ourselves from the love of the world is not optional. It is not icing on the cake of saving faith. It is a matter of eternal life and eternal death. It is number one on life’s agenda. Nothing in all the world is more important than experiencing love for God in your heart. This is the first and great commandment, Jesus said, “Love the Lord your God with all your heart and with all your soul and with all your might” (Matthew 22:36–40).
Two Possibilities If You Don’t Feel Much Love for God
Perhaps even as I say this, some of you are saying, “I don’t feel very much love for God right now.” There are two possible reasons for that.
1. You Are Not Born Again
One is the possibility that you are not born again. It is possible that you are a cultural Christian or a hereditary Christian. You may have developed patterns of religious talk and behavior because it is socially advantageous or because your parents or peers talked and acted this way. But you may never have experienced a deep change in your nature by the power of the Holy Spirit which gave birth to a stream of new love for God.
Henry Martyn, the brilliant missionary and translator of the last century, looked at his conversion four years afterward and said, “The work is real. I can no more doubt it than I can my own existence. The whole current of my desires is altered, I am walking quite another way, though I am incessantly stumbling in that way.”
So it could be that this has never happened to you and that your religion is all outward form and not inner experience of love for God. Paul said in 2 Timothy 3:1–5, “In the last days there will come times of stress. For men will be lovers of self, lovers of money . . . lovers of pleasure rather than lovers of God, holding the form of religion but denying the power of it.” In other words we may expect that there will be numerous religious church-goers who know nothing of the new birth and genuine heartfelt love for God.
If you are among that number you should direct your heart to Christ and seek him earnestly in his Word. Peter said that we are born again through the living and abiding Word of God. So if you want to be born again, you should pour over the Word of God. You should cry to Christ that he open your eyes to know the Father (Matthew 11:27). You should plead with God to take out your heart of stone and give you a heart of flesh that you might love God with all your heart and all your soul (Deuteronomy 30:6). You should forsake all known sins and give yourself to all the means of grace until the light dawns in your heart and Christ shines so bright in his power and love that he is irresistibly attractive and you fall in worship and love before him. And do not quit the pursuit until you have been born into new life. “You will seek me and find me; when you seek me with all your heart.”
2. Your Love Has Grown Cool and Weak
The other possibility is that you have indeed been born again, but that your love for God has simply grown cool and weak. You’ve tasted what it means to have a heart for God. You can recall how once you felt that to know him was better than anything the world could offer. But this morning the wick is smoldering and the reed is bruised.
The prescription for your ailment is not much different than the prescription for seeking new birth in the first place. The same Spirit that begets life, also nourishes life. The same Word that ignites the fire of love, also rekindles love. The same Christ who once brought you out of darkness into his marvelous light, can take away the long dark night of your soul. So yield yourself to the Holy Spirit. Immerse yourself in the Word of God. Cry out to Christ for a new vision of the glory of his grace. Don’t be content with lukewarmness. Pursue a new passion for Christ.
And whichever of these groups you are in—or if you are here full of love to God this morning—let the remaining admonitions of this text stir you up to count everything as rubbish compared to the surpassing value of knowing Christ.
Love for God and Love for the World Cannot Coexist
According to verse 15 in our text, if your love for God is cool this morning it’s because love for the world has begun to take over your heart and choke your love for God. The love of the world and the love of the Father cannot coexist. And every heart loves something. The very essence of our nature is desire. There is nobody in this room who doesn’t want something. At the center of our heart is a spring of longing. But that’s an awkward image isn’t it? A longing is a craving, a desire, a want, a need. But these aren’t very well described as a spring. A spring of needs is a contradiction in terms. Springs bubble up; needs suck in. A longing is more like a drain—or a vacuum. At the center of our heart is a sucking drain—like at the bottom of a swimming pool. We are endlessly thirsty. But we can’t suck water and air at the same time.
If you try to satisfy your longing by sucking in the air of the world, you will not be able to drink the water of heaven. And eventually your motor will burn up because you were made to pump the water of God not the air of the world.
The “World” We Are Not to Love
But now what is this “world” that we are not to love? Verse 16 says it is characterized by three things: “lust of the flesh, lust of the eyes, and the pride of life.” The word for “life” does not refer to the state of being alive but rather to the things in the world that make life possible. For example, in 3:17 it is translated “goods”—”Any one who has this world’s GOODS and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” Jesus uses the word in Mark 12:44 when he says that the poor widow in the temple “put in everything that she had, her whole LIVING.”
So the phrase “pride of life” means pride in what you possess—the things you have. Now we can see how the three descriptions of the world relate to each other. The first two—lust of the flesh and lust of the eyes—refer to desires for what we don’t have. And the third—the pride of life—refers to the pride in what we do have. The world is driven by these two things: passion for pleasure and pride in possessions.
And the passion for pleasure is described in two ways because there are two large classes of pleasure—physical and aesthetic. There is the lust of the flesh—bodily pleasures; and the lust of the eyes—aesthetic and intellectual pleasures. John is not naïve. He knows that the world is not limited to Hennepin Avenue.
There is the lust of the gutter and the lust of the gourmet. There is the lust for hard rock and the lust for high Rachmaninoff. There is the lust of Penthouse and the lust of Picasso. There is the lust of the Orpheum and the lust of the Ordway. This book ends with the ringing command: “Little children, KEEP YOURSELVES FROM IDOLS!”—whether they are crude or whether they are cultured.
Anything in this world that is not God can rob your heart of the love of God. Anything that is not God can draw your heart away from God. If you don’t have it, it can fill you with passion to get it. If you get it, it can fill you with pride that you’ve got it.
But against the pride of life the apostle says, “What do you have that you did not receive? And if you received it, why do you boast as though it were not a gift . . . Let him who boasts boast in the Lord” (1 Corinthians 4:7; 1:31). So let there be no boasting in possessions. They are all gods.
And against the lust of the flesh and the lust of the eyes the psalmist says, “Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee.” Therefore let us desire nothing but God. Possess nothing but God; pursue nothing but God.
What Shall We Do with Our Desires?
But someone will ask, “Should I not desire dinner? Should I not desire a job? Should I not desire a spouse? Should I not desire the child in my womb? Should I not desire a healthy body or a good night’s rest or the morning sun or a great book or an evening with friends?”
And the answer is no—unless it is a desire for GOD! Do you desire dinner because you desire God? Do you want a job because in it you will discover God and love God? Do you long for a spouse because you are hungry for God and hope to see him and love him in your partner? Do you desire the child and the healthy body and the good night’s rest and the morning sun and the great book and the evening with friends for God’s sake? Do you have an eye for God in everything you desire? (See Colossians 3:17; 1 Corinthians 10:31.)
St. Augustine captured the heart of our text when he prayed to the Father and said, “He loves thee too little who loves anything together with thee which he loves not for thy sake.”
Therefore, brothers and sisters, do not love the world or the things in the world. If any one love the world, the love of the Father is not in him. But if the love of the Father is in you, if you love God with all your heart, then every room you enter will be a temple of love to God, all your work will be a sacrifice of love to God, every meal will be a banquet of love with God, every song will be an overture of love to God.
And if there is any desire of the flesh or any desire of the eyes that is not also a desire for God, then we will put it out of our lives, so that we can say with John and with the psalmist,
Whom have I in heaven but thee,
and on earth there is nothing
that I desire besides thee.
in this culture, your children have three basic hungers: truth, identity, and meaning.
— Students are looking for truth, something that they can latch on to. The fact that sometimes truth is difficult to find at church shouldn’t surprise us. The Barna Group discovered that only half of today’s pastors express confidence in the truth of basic Christian doctrines. Untethered from these doctrines, Christianity stands mute in answer to life’s ultimate questions. In fact, less than 10 percent of born-again Christians possess a Christian worldview (also according to Barna).
While we’d never recommend using this logic to prove scripture’s accuracy or inspiration, we should acknowledge that Jesus declared the Word of God to be truth. The most stable foundation for any discussion about truth includes a healthy dose of scripture. But as a parent, you may likely hear questions like, “Does truth exist?”
— Most people define their identity in terms of success: income, possessions, and reputation. However, at a deeper level, as bearers of the Imago Dei, we find ourselves tempted by two idols that poison our sense of direction.
1. The first idol is persona. Today’s online world makes it possible — easy, really — to transcend our circumstances and project an image of our perfect selves. Is this projection an illusion or reality? Do we even know, and would we admit if we did?
2. Second, we are tempted by the idol of tribe. Wrapping our identities around hobbies, musical taste, athletic ability, or some other cultural preference we share with those we approve of or whose approval we hope to win. Ironically, we root ourselves in that which cannot last while uprooting that which can.
Through persona and tribe we come to believe that we are what we appear to be. But this train has only one destination: purposelessness, and it’s most acute among the young. Helping a young person find purpose is a process of cultivating rather than revealing. The best methodology we’ve discovered is asking questions.
— Layered over with strips of paper-mache optimism and the water glue of self-confidence, our outer forms become a way to hide the emptiness we feel inside. Sometimes our quest for meaning is one of the things preventing us from finding it. There is a reality we have to confront: The hunger for meaning will be met, either by truth and beauty or by their counterfeits, self-obsessions incapable of giving to others or receiving from God.
Our experience at Second Chance Alliance continues to prove out that meaning is defined through relationships. The only way to show rising generations that the Church is something you are, not something to go to, is to make it personal.
Truth, identity, and meaning aren’t fluffy subjects. When you speak from the position of biblical authority, you can speak to the heart of a young person who is seeking after truth.
Resources to guide the conversation with your child about identity in Christ.
As a matter of logic, the problem of pain is not a good rebuttal to theism in general nor to Christianity in particular. If somebody wants to say, “How can you believe in an all-powerful, all-loving God when there is so much evil and suffering in the world?” one possible answer for a theist is simply to say that your God is not all-loving nor all-powerful. After all, there are plenty of religions in the world that have their gods at war with each other, throwing, fighting, plotting, and scheming — not exactly portraits of all-loving gods. But for a Christian in particular, we simply have to acknowledge the rest of His attributes.
If we are going to say that the Christian God is all-loving and all-powerful, then we must also note that he is all-knowing. The omniscience of God dovetails with his omnibenevolence and omnipotence and says that not only does God love perfectly and work perfectly, he sees perfectly. That being the case, it is simply not reasonable to look at an all-knowing God and object to how he is running things. Rather, it is reasonable to say, “If I were as good as God is, if I were as powerful as God is, and if I knew as much as God knows, I would be doing exactly what he is doing.”
But the reality is quite different. The complication with the problem of pain is that it’s not about what’s reasonable; it’s about what’s painful. In other words, the question is not, “Why does God allow bad things to happen?” but rather, “Why does God allow bad things to happen to me? Or to people I care about? Or to people I see on the news?” Anyone who has spent any time with humans knows the depth of their sorrow and bondage of their pain. While it is important to know the apologetics and theology, it is important that we obey the command of Romans 12:15, “weep with those who weep,” while we wait to be “set free from [creation’s] slavery to corruption into the freedom of the glory of the children of God”(Romans 8:21).
Answering this question is not easy. Often the most theologically accurate answer feels least satisfying. This video will answer some of those tough questions.