Common Grace

Common Grace in Christianity refers to the unmerited favor that God extends to all people, regardless of their faith or relationship with Him. It is distinct from saving grace, which is the grace that leads to salvation and is specifically given to those who believe in Christ. Common grace, by contrast, is God's general kindness and provision to all of humanity.

Some key aspects of common grace include:

General Provision: God provides for the basic needs of all people—such as food, water, and the natural beauty of the world—even for those who do not acknowledge Him. This is a form of grace that sustains life for everyone, regardless of their spiritual state.

Human Restraint from Evil: Through common grace, God restrains the full effects of evil in the world, preventing humanity from descending into complete chaos. It is through this grace that people are able to live together in relative peace and order, even in a fallen world.

Moral Conscience: God gives every person a moral sense, a conscience that helps guide them toward basic notions of right and wrong. This is a form of grace that enables individuals to act with compassion, justice, and fairness, even if they are not believers.

Cultural Blessings: Common grace also extends to the creative and productive abilities that humans have, such as the development of art, science, and technology. Even non-believers can contribute to the flourishing of human civilization, which ultimately reflects God's image in them.

Theologians often emphasize that common grace is a demonstration of God's goodness, mercy, and patience. It is not given because of any merit on the part of the recipients, but simply because of God’s character as a loving and just Creator. It allows people to experience a certain degree of peace, beauty, and prosperity, even in a world marred by sin.

While common grace does not lead to salvation, it serves as a reminder of God's goodness, drawing people toward recognizing their need for His saving grace through Jesus Christ. It also underscores God's impartiality and His desire for all people to experience His blessings, not just those who are in the family of faith.

What Is Neo-Calvinism?

Below are 16 theses we believe provide a healthy understanding of the core of neo-Calvinist theology. If these are compelling, you can find expansion, explanation, and application in fuller form in our book.

1. Neo-Calvinism is a critical reception of Reformed orthodoxy, contextualized to address the questions of modernity.
2. Christianity can challenge, subvert, and fulfill the cultures and philosophical systems of every age.
3. Neo-Calvinism rejects theological conservatism and progressivism. Instead, it applies historic creedal and confessional theology to the concerns of the contemporary world.
4. The triune God created the world and all creatures as a living unity in diversity, with a definite purpose and goal.
5. “Organism” and “organic unity” are fitting terms to describe creation’s many unities in diversities, as it analogically reflects the triune God.
6. The image of God is the pinnacle of creation’s organic shape, referring to humanity collectively, male and female, and the self as a unity.
7. The problem with the world is not ontological but ethical—sin has corrupted much (in fact, everything).
8. Out of the sinful mass of the organism of humanity under Adam, God elects to regenerate individuals into a new, sanctified organic humanity under Christ, thus asserting a covenantal antithesis between the seed of the woman and the seed of the serpent.
9. By the Spirit’s work in common grace, God restrains sin and gifts fallen humanity with moral, epistemic, and life-giving goods to enjoy, for the sake of redemption in Christ.
10. God has revealed himself to every person—both objectively and subjectively. This implanted affection and knowledge of God isn’t a human determination as the product of reason (or natu­ral theology) but God’s general revelation by the Holy Spirit.
11. The Bible is God’s revelation of himself, as the Spirit inspires a diversity of human authors to write all that God intends to communicate. The Bible serves as the ultimate norm and agent of unity, though not the sole source, for the fields of knowledge.
12. The triune God and his revelation matter for the entire human life because every person always stands before the face of God.
13. Wisdom points us to a Christian worldview: Christian the­ology should discipline the insights of both philosophy and the various sciences. Christians should conform their entire selves to the lordship of Christ.
14. Re-creation happens by divine agency alone and brings creation to its original goal: that God would make his dwell­ing place with humankind, in a consummated and sanctified cosmos.
15. Jesus Christ’s messianic dominion as King of God’s kingdom is the aim of God’s work in history and the purpose of creaturely redemption.
16. The visible church exists as an institute and an organism: as an institute to preach the gospel and administer the sacraments and as an organism of individuals bound together by the Spirit to witness to new creation.

These theses are helpful to address pressing questions like the following:

How might we continue to trans­mit and translate the older theologies of the past into the contemporary philosophical idioms of the day?

How might we continue to accommo­date the genuine findings of contemporary scientific scholarship without compromising the substance of our theological commitments?

How do we not merely tell but show that the Christian faith continues to be rel­evant for our age and for every age?

As Tim Keller has also suggested in a recent podcast episode, neo-Calvinism has resources to help us show the global and perennial relevance of the Christian faith. We hope these 16 theses and our book might help toward that end. 

https://www.thegospelcoalition.org/article/history-neo-calvinism-explained/

What is the Bible Presbyterian Church?

 

Challenges the Church Faces in the End Times

The Bible, particularly the Book of Revelation and other prophetic Scriptures, provides a framework for understanding the challenges the Church may face in the "end times" (eschatology), the role of believers, and the responsibilities of leaders. Below is a structured, biblically rooted explanation:

Challenges the Church Faces in the End Times

1. Persecution and Opposition

Revelation 13 describes the rise of a global, anti-Christian system (symbolized by the Beast) that demands worship and enforces loyalty through coercion (Rev. 13:7-8). The Church will face intense persecution for refusing to compromise faith. Jesus warned of tribulation (Matt. 24:9), and Paul wrote that "all who desire to live godly in Christ Jesus will suffer persecution" (2 Tim. 3:12).

2. Deception and False Teaching

False prophets, false christs, and the "spirit of the Antichrist" (1 John 4:3) will spread doctrinal confusion, miracles, and lies to lead many astray (Matt. 24:24; 2 Thess. 2:9-10). Compromise with worldly values (e.g., moral relativism, idolatry) will pressure believers to abandon biblical truth.

3. Apostasy and Spiritual Lukewarmness

Many may fall away from the faith (2 Thess. 2:3) due to fear, deception, or love of the world. Revelation 3:14-22 warns the Laodicean church against complacency and self-sufficiency. 

4. Moral and Cultural Decay

Society will grow increasingly hostile to God’s standards (2 Tim. 3:1-5), normalizing sin and marginalizing believers who uphold righteousness.

5. The Rise of the Antichrist

A final, satanically empowered ruler (the Antichrist) will emerge to oppose God, deceive nations, and persecute the Church (2 Thess. 2:3-4; Rev. 13:1-8). His system will promise peace but bring destruction.

How the Church Should Live According to Revelation

1. Remain Faithful and Watchful

Jesus repeatedly commands believers to "watch" (Rev. 16:15) and hold fast to their faith despite trials (Rev. 2:10; 3:11). Endurance is a hallmark of the saints (Rev. 14:12).

2. Reject Compromise

Refuse the "mark of the Beast" (Rev. 13:16-17) and any allegiance that replaces worship of Christ. Stay separate from sinful systems (Rev. 18:4).

3. Cling to Scripture and Discernment

Ground all teaching and practice in God’s Word to avoid deception (2 Tim. 3:16-17; 1 John 4:1). Test all spirits and teachings (1 John 4:1-3).

4. Proclaim the Gospel Boldly

Despite persecution, the Church must preach repentance and Christ’s salvation to all nations (Matt. 24:14; Rev. 14:6-7).

5. Live in Hope and Holiness

Fix your eyes on Christ’s return (Titus 2:13) and live as "lights in the world" (Phil. 2:15). Pursue holiness, knowing God will judge sin and reward faithfulness (Rev. 22:12).

Role of Pastors in the End Times

1. Guard the Flock from Error

Pastors must teach sound doctrine and refute false teachings (2 Tim. 4:2-4; Titus 1:9). Warn against apostasy and worldly compromise (1 Tim. 4:1).

2. Shepherd with Courage and Compassion

Model sacrificial love and steadfastness (1 Pet. 5:2-4). Prepare believers for suffering, offering hope through Christ’s victory (Rev. 12:11).

3. Equip the Saints for Spiritual Warfare

Teach believers to pray, resist the devil, and stand firm in spiritual armor (Eph. 6:10-18).

4. Lead in Worship and Mission

Keep the Church focused on worshiping Christ as King (Rev. 5:12-13) and advancing His Kingdom.

Responsibilities of Church Leaders

1. Prepare the Congregation Spiritually

Prioritize prayer, fasting, and dependence on the Holy Spirit (Acts 13:2-3). Foster unity and mutual encouragement (Heb. 10:24-25).

2. Cultivate Discernment

Train believers to recognize deception (1 John 2:18-23) and avoid entanglement with evil (Rom. 12:2).

3. Steward Resources Wisely

Ensure the Church remains a beacon of generosity, justice, and mercy (James 1:27; Rev. 2:19).

4. Proclaim Christ’s Imminent Return

Preach with urgency, calling people to repentance and readiness (Rev. 22:20).

Conclusion

The end times will test the Church’s faithfulness, but Revelation assures believers of Christ’s ultimate triumph (Rev. 19:11-16; 21:3-4). Pastors and leaders must lead with clarity, courage, and compassion, anchoring the Church in Scripture, prayer, and mission. The Church’s task is not to fear the Antichrist but to fix its eyes on the Lamb who was slain, yet reigns forever (Rev. 17:14). As Jesus said, "Behold, I am coming soon!" (Rev. 22:7).

Examining Roman Catholic Doctrine Through a Biblical Lens: Concerns Over Theological Faithfulness

The Roman Catholic Church (RCC) claims to be the one true church founded by Christ. However, many of its teachings and practices conflict with Scripture, raising questions about its alignment with biblical Christianity. This article evaluates key Catholic doctrines against the authority of the Bible, affirming that a church pleasing to God must uphold the sufficiency, clarity, and supremacy of Scripture alone (2 Timothy 3:16–17).

1. Authority of Tradition vs. Sola Scriptura

The RCC elevates sacred tradition and papal authority to the same level as Scripture, claiming both are “handed down… from the apostles” (Catechism of the Catholic Church [CCC] 80–82). However, the Bible warns against adding to God’s Word (Deuteronomy 4:2; Revelation 22:18–19) and declares Scripture sufficient to equip believers for “every good work” (2 Timothy 3:16–17). Jesus rebuked traditions that nullify God’s commands (Mark 7:8–9), yet Catholic doctrines like purgatory, indulgences, and the immaculate conception of Mary derive from tradition, not Scripture.

2. Justification by Faith vs. Works-Based Righteousness

The RCC teaches that justification involves both faith and “meritorious works” (CCC 2010, 2027). Conversely, Scripture declares salvation is “by grace through faith… not a result of works” (Ephesians 2:8–9). Paul emphatically states that no one is justified by “works of the law” but by faith in Christ (Romans 3:28; Galatians 2:16). The Council of Trent (1547) anathematized those who preach justification by faith alone—a direct contradiction of the gospel (Romans 5:1).

3. The Marian Doctrines: Unbiblical Elevation of Mary

Catholic dogma assigns Mary roles Scripture never affirms:

Perpetual Virginity: Matthew 13:55–56 mentions Jesus’ brothers, and no text claims Mary remained a virgin.

Immaculate Conception: The RCC claims Mary was born without original sin (CCC 491), yet Luke 1:47 quotes Mary calling God her “Savior”—unnecessary if she were sinless.

Assumption and Co-Redemptrix: The Bible nowhere states Mary was bodily assumed into heaven or shares in Christ’s redemptive work (John 14:6; Acts 4:12).

Such teachings risk idolatry by venerating Mary beyond biblical bounds (Exodus 20:3–5).

4. The Papacy: A Human Institution Without Biblical Foundation

The RCC asserts the Pope is the “Vicar of Christ” and infallible head of the church (CCC 882, 891). Yet Scripture designates Christ alone as Head (Colossians 1:18) and condemns hierarchical titles like “Father” (Matthew 23:9). Peter, claimed as the first Pope, never claimed supremacy and called himself a “fellow elder” (1 Peter 5:1). The papacy’s historical corruption (e.g., medieval indulgences, political power) further contradicts Christ’s call for servant leadership (Mark 10:42–45).

5. The Mass as a Re-Sacrifice of Christ

Catholic theology teaches the Eucharist is a literal “re-presentation” of Christ’s sacrifice (CCC 1367), necessitated for forgiveness. Hebrews 7:27 and 10:10–14 explicitly state Christ’s sacrifice was “once for all.” To claim His work is incomplete or repeatable undermines its sufficiency (John 19:30).

6. Sacramental Salvation vs. Grace Through Faith

The RCC teaches sacraments like baptism and confession are necessary for salvation (CCC 1129). Yet the thief on the cross was saved without sacraments (Luke 23:43), and Cornelius received the Holy Spirit before baptism (Acts 10:44–48). While baptism is a command, it is not a salvific work but an act of obedience to Christ (1 Peter 3:21).

7. Veneration of Saints and Icons

Prayers to saints and the use of icons (CCC 2677, 2132) violate the biblical prohibition of invoking the dead (Deuteronomy 18:11) and creating graven images (Exodus 20:4–5). Christ alone is the Mediator (1 Timothy 2:5), and prayer is to be directed to God (Matthew 6:9).

8. Purgatory: A Denial of Christ’s Finished Work

The RCC’s doctrine of purgatory (CCC 1030–1031)—a temporary state of purification for sins—implies Christ’s sacrifice was insufficient. Scripture declares believers are “perfected for all time” by His offering (Hebrews 10:14) and that “the blood of Jesus cleanses us from all sin” (1 John 1:7).

Conclusion: A Call to Biblical Fidelity

While many Catholics sincerely love Christ, the RCC’s extra-biblical doctrines and traditions obscure the gospel of grace. Jesus warned, “In vain do they worship Me, teaching as doctrines the commandments of men” (Matthew 15:9). A church pleasing to God must reject human inventions and return to the “faith once for all delivered to the saints” (Jude 1:3). True unity is found not in papal authority but in Scripture alone, Christ alone, grace alone, faith alone—for the glory of God alone.

Israel’s Pivotal Role in the End Times: Covenant, Conflict, and Redemption Against the Antichrist

Introduction

The Bible presents Israel as central to God’s eschatological plan, fulfilling covenantal promises amid intense conflict with the Antichrist. This thesis explores Israel’s unique role in the last days as a covenant people, their persecution under the Antichrist, their national repentance, and ultimate deliverance through Christ’s return.

---

I. Israel’s Covenantal Foundation

1. Abrahamic Covenant (Genesis 12:1–3; 15:18–21)
   God’s promise to Abraham establishes Israel’s eternal inheritance of land, descendants, and blessing. This covenant ensures Israel’s survival and centrality in end-time events.

2. Davidic Covenant (2 Samuel 7:12–16)
   The promise of an eternal throne through David’s line points to Messiah’s future reign, tying Israel’s destiny to Christ’s return (Luke 1:32–33).

---

II. Israel’s Regathering and Preparation for Tribulation

1. Prophetic Regathering (Ezekiel 36:24; 37:21–22)
   Israel’s restoration to their land (“dry bones” revived) prefigures their role in the last days, setting the stage for final spiritual renewal.

2. The Time of Jacob’s Trouble (Jeremiah 30:7; Daniel 12:1)
   The “great tribulation” centers on Israel, a period of unparalleled suffering preceding Messiah’s return.

---

III. The Antichrist’s Rise and Persecution of Israel

1. The Abomination of Desolation (Daniel 9:27; Matthew 24:15–16)
   The Antichrist breaches a covenant with Israel, desecrating a rebuilt temple, fulfilling Daniel’s prophecy and triggering intense persecution.

2. Global Oppression (Revelation 13:5–7; 2 Thessalonians 2:3–4)
   The Antichrist claims divine worship and wages war against Israel, embodying the “man of lawlessness” who opposes God’s people.

---

IV. Israel’s Repentance and Turning to Messiah

1. National Mourning (Zechariah 12:10)
   Amid siege, Israel recognizes Jesus as Messiah: “They will look on Me whom they have pierced, and they will mourn.”

2. Salvation of “All Israel” (Romans 11:25–27)
   After the “fullness of the Gentiles,” Israel collectively turns to Christ, fulfilling God’s irrevocable promises (cf. Isaiah 59:20–21).

---

V. Christ’s Return and Israel’s Deliverance

1. The Battle of Armageddon (Revelation 16:16; 19:11–16)
   Nations aligned with the Antichrist gather against Jerusalem (Zechariah 14:2), but Christ returns to destroy His enemies and rescue Israel.

2. Messiah’s Millennial Reign (Zechariah 14:3–4, 9; Revelation 20:4–6)
   Christ establishes His throne in Jerusalem, fulfilling the Davidic covenant and inaugurating a kingdom of peace with Israel as a priestly nation (Zechariah 8:20–23).

---

VI. Theological Implications

1. Covenant Faithfulness: God’s promises to Israel remain literal and unconditional (Romans 11:29), demonstrating His faithfulness.

2. The Church and Israel: Distinct yet complementary, the Church’s inclusion (Ephesians 2:11–13) does not negate Israel’s unique eschatological role.

---

Conclusion
Israel’s end-time journey—from regathering to redemption—underscores Scripture’s unified testimony. Persecuted by the Antichrist yet preserved by God, Israel’s repentance and Christ’s victory glorify God’s justice and mercy. This narrative affirms the precision of biblical prophecy and the hope of Messiah’s return, urging believers to “watch and pray” (Matthew 24:42) as history moves toward its climax.

A Biblical Perspective on Homosexuality: Understanding Scripture’s Teachings

Introduction

The Bible, as the inspired Word of God, provides clear moral guidance on human relationships. Among its teachings is the affirmation that sexual intimacy is designed for marriage between a man and a woman. This article examines Scripture’s stance on homosexual acts, emphasizing compassion and truth while addressing common questions.

---

Old Testament Foundations

1. Leviticus 18:22 (ESV): “You shall not lie with a male as with a woman; it is an abomination.”
   Similarly, Leviticus 20:13 prescribes consequences for such acts. Critics argue these laws are part of Israel’s Holiness Code, but the New Testament reaffirms their moral principles (e.g., Romans 1), distinguishing ceremonial from ethical mandates.

2. Sodom and Gomorrah (Genesis 19:1–29): The destruction of these cities is often linked to their sexual immorality, including attempted homosexual violence. Jude 1:7 clarifies: “They indulged in sexual immorality and pursued unnatural desire.” While hospitality was a factor, the narrative underscores broader moral corruption.

---

New Testament Condemnation

1. Romans 1:26–27 (ESV): Paul identifies homosexual acts as contrary to nature: “Women exchanged natural relations for those contrary to nature; and the men likewise gave up natural relations… committing shameless acts with men.” This passage highlights a departure from God’s created order.

2. 1 Corinthians 6:9–10 (ESV): Paul includes “men who practice homosexuality” (Greek: arsenokoitai) among those who “will not inherit the kingdom of God.” This term, derived from Leviticus, directly references same-sex behavior.

3. 1 Timothy 1:9–10 (ESV): The law is for the “sexually immoral, men who practice homosexuality” (again arsenokoitai), grouping such acts with other sins like lying and stealing.

---

Jesus and the Design of Marriage

While Jesus never explicitly addressed homosexuality, He affirmed marriage’s foundation: “Have you not read that He who created them from the beginning made them male and female… a man shall leave his father and mother and hold fast to his wife” (Matthew 19:4–5). This underscores the complementary union central to biblical marriage.

---

Addressing Common Counterarguments

1. “Old Testament laws don’t apply today.”
   While ceremonial laws (e.g., dietary restrictions) were fulfilled in Christ, moral laws (e.g., against adultery, idolatry) remain. The New Testament explicitly reiterates the prohibition of homosexual acts.

2. “Jesus never mentioned homosexuality.”
   Jesus upheld Genesis’ marital model and delegated moral instruction to His apostles, who condemned such acts under the Spirit’s guidance (John 16:13).

3. “Translation issues obscure meaning.”
   Scholarly consensus confirms arsenokoitai refers to male same-sex relations. Contextual analysis supports traditional interpretations.

---

Compassion and the Call to Repentance

Scripture calls believers to love all people (Matthew 22:39), including those struggling with same-sex attraction. However, love does not mean condoning sin. The Gospel offers transformation: “Such were some of you. But you were washed, you were sanctified…” (1 Corinthians 6:11). All are called to chastity—either in heterosexual marriage or celibacy.

---

Conclusion

The Bible consistently identifies homosexual acts as sinful, yet emphasizes grace for repentance. Christians are tasked with upholding truth gently, recognizing all fall short of God’s glory (Romans 3:23). By balancing conviction with compassion, we reflect Christ’s love while honoring His design for human flourishing.

Prosperity Gospel

Let me start by recalling what the prosperity gospel teaches. It's the idea that faith, positive speech, and donations to religious causes will increase one's material wealth and health. But this is problematic because it's a distortion of biblical teachings.

The Bible doesn't promise wealth; in fact, Jesus warned about the dangers of loving money. Then, it's important to note how the prosperity gospel twists Scripture. Preachers like Osteen and Prince often take verses out of context. 

It can lead to exploitation, where followers are pressured to give money, sometimes beyond their means, with the false promise of receiving more in return. This preys on vulnerable people. Also, it shifts focus from spiritual wealth to material gain, which contradicts teachings about storing treasures in heaven.

Joel Osteen is known for his "Your Best Life Now" message, which centers on earthly success. Joseph Prince emphasizes grace but sometimes in a way that downplays repentance and obedience. It's important to highlight how their teachings diverge from orthodox Christianity.

Verses like Matthew 6:19-21 remind us about treasures in heaven, and 1 Timothy 6:6-10 on the love of money being a root of evil. We should follow Jesus' own life of humility and sacrifice as a model.

We must test teachings against Scripture, be wary of emotional manipulation, and prioritize the gospel of Christ's sacrifice over material promises. Prosperity Gospel is dangerous, we must protect the flock from false teachings.

Joseph Prince's teachings on grace might have some elements that are biblically based, but the problem arises when it's taken to an extreme that neglects other aspects of Christian living.

Warning Against the Prosperity Gospel and Its Preachers

The prosperity gospel—a theology that equates faith with material wealth, health, and success—is a dangerous distortion of Scripture. While it appeals to human desires for comfort and abundance, it contradicts the Bible’s teachings on suffering, sacrifice, and eternal priorities. Below is a biblical critique and warning, particularly regarding prominent proponents like Joel Osteen and Joseph Prince:

1. The Core Errors of the Prosperity Gospel

Prosperity teachers reduce God to a cosmic vending machine, promising that faith and donations (“seed offerings”) guarantee earthly rewards. This ignores God’s sovereignty (Isaiah 55:8–9) and His call to “take up your cross” (Matthew 16:24). “Godliness is not a means of financial gain” (1 Timothy 6:5).

Passages like 3 John 1:2 (“prosper in all things and be in health”) are taken out of context to justify materialism. Jesus, however, warned: “Life does not consist in an abundance of possessions” (Luke 12:15).

Prosperity preachers often pressure followers to “sow seeds” (give money) for miracles, preying on the poor and desperate. This mirrors the “greed of Balaam” (Jude 1:11) and violates Jesus’ command to serve, not exploit (Matthew 23:25).

2. Specific Concerns About Joel Osteen and Joseph Prince

Joel Osteen:

Teaches a “Your Best Life Now” message focused on positivity, self-esteem, and earthly success. Rarely addresses sin, repentance, or the cost of discipleship. Jesus said, “In this world you will have trouble” (John 16:33), and Paul endured poverty, beatings, and imprisonment (2 Corinthians 11:23–27).

Joseph Prince:

Emphasizes “hyper-grace,” claiming believers need not repent or confess sins because God’s grace covers all. This risks antinomianism (license to sin) and ignores calls to holiness (1 Peter 1:15–16). “If we claim to be without sin, we deceive ourselves” (1 John 1:8). Grace empowers obedience (Titus 2:11–12), not complacency.

3. Dangers to Believers

1. Idolatry of Wealth: Prosperity theology shifts focus from Christ to cash, making material gain a false god (Colossians 3:5).
2. Spiritual Deception: Followers may equate financial struggles with “lack of faith,” leading to guilt, despair, or abandonment of God (Job 2:9–10).
3. Eternal Consequences: Jesus warned, “What good is it for someone to gain the whole world, yet forfeit their soul?” (Mark 8:36).

4. Biblical Counterpoints

God’s definition of prosperity includes peace, righteousness, and eternal treasure (Matthew 6:19–21). Paul learned contentment in “any and every situation” (Philippians 4:12). Many saints “were destitute, persecuted, mistreated” yet commended for their faith (Hebrews 11:36–38). We should give sacrificially, but “not reluctantly or under compulsion” (2 Corinthians 9:7).

Call to Discernment

1. Test Teachings Against Scripture (1 John 4:1): Does a message glorify Christ or material gain?
2. Beware Emotional Manipulation: True shepherds care for souls, not wallets (1 Peter 5:2).
3. Seek Accountability: Churches should uphold elders who “hold firmly to the trustworthy message” (Titus 1:9).

Conclusion

The gospel is not about earthly wealth but redemption through Christ’s sacrifice (1 Peter 1:18–19). Reject any teaching that replaces the cross with cash, and remember: “Keep your lives free from the love of money and be content with what you have” (Hebrews 13:5). Let us fix our eyes on Jesus, the “author and perfecter of our faith” (Hebrews 12:2), not the empty promises of prosperity.

VER-BAAL PLENARY PRESERVATION

VER-BAAL PLENARY PRESERVATION (VPP)

In the Old Testament, the Israelites’ relationship with Baal (a Canaanite storm and fertility deity) was marked by repeated cycles of idolatry, divine judgment, and repentance. Their treatment of Baal often reflected spiritual unfaithfulness to Yahweh, provoking God’s anger and corrective discipline. Below is a summary of their interactions with Baal, grounded in biblical accounts:

After settling in Canaan, the Israelites frequently adopted Baal worship, blending it with their devotion to Yahweh (Judges 2:11–13; 3:7). This syncretism violated the First Commandment (Exodus 20:3) and reflected spiritual adultery (Hosea 2:13).

Under King Ahab and Queen Jezebel (1 Kings 16:31–33), Baal worship became institutionalized, with temples, prophets, and Asherah poles established in Israel.

Baal was seen as a guarantor of agricultural prosperity (rain, crops, livestock). In times of drought or crisis, Israelites turned to Baal instead of trusting Yahweh (Jeremiah 2:23–25; Hosea 2:5).

The prophet Elijah directly challenged Baal worship on Mount Carmel, proving Yahweh’s supremacy over Baal through fire from heaven (1 Kings 18:16–40). This led to a temporary revival, but idolatry persisted.

Prophets like Hosea, Jeremiah, and Ezekiel rebuked Israel for “playing the harlot” with Baal (Hosea 2:8–13; Jeremiah 7:9; Ezekiel 16:15–19), warning that such idolatry would bring covenant curses (Deuteronomy 28:15–68).

Divine Judgment for Baal Worship came, exile as Consequence. The Northern Kingdom (Israel) fell to Assyria in 722 BC, and Judah later fell to Babylon (586 BC), largely due to idolatry, including Baal worship (2 Kings 17:7–18; Jeremiah 19:5). Kings like Ahab (1 Kings 22:38) and Athaliah (2 Kings 11:18–20) faced divine judgment for promoting Baal. Jehu’s purge of Baal worshipers (2 Kings 10:18–28) was a rare but incomplete reform.

There were some occasional reforms, Jehoiada destroyed Baal’s temple in Judah (2 Kings 11:18). Josiah eradicated Baal altars and Asherah poles during his reforms (2 Kings 23:4–5). These efforts were temporary, however, as idolatry often resurfaced.

The conflict between Yahweh and Baal underscored God’s exclusivity. Baal’s supposed control over rain and fertility was mocked by Yahweh’s sovereignty (1 Kings 17–18; Jeremiah 14:22).

Baal worship symbolized Israel’s broken covenant with God (Hosea 2:16–17). Yahweh demanded wholehearted loyalty: “You shall have no other gods before Me” (Exodus 20:3).

Lessons for Today

A Modern Baal, Ver-Baal Plenary Preservation is what we are battling. Some theologians are fusing and blending God-worship with Islamic customs and ideology. Muslims consider their Quran to be perfect, flawless and error-free. It appears that these theologians convey this concept to Bible College because they find it so appealing. To put it mildly, it is a grave sin to put your faith in "modern Baals" rather than God. When our spirituality wanes, we should turn back to Yahweh (Joel 2:12–13).

Proposal for Reconciliation and Unity in BPC Singapore

Below is a proposal to foster healing and refocus the church on its mission, grounded in Scripture and the urgency of Christ’s return:

1. Call for a Solemn Assembly of Prayer and Fasting

Organize a church-wide day of prayer and fasting, focusing on repentance, humility, and seeking God’s will (Joel 2:12–17). Encourage leaders and members to confess pride, ambition, or bitterness (James 5:16) and pray for the Spirit to soften hearts (Ezekiel 36:26).

2. Reconciliation Retreats with Neutral Mediators

Invite trusted, impartial Christian counselors or pastors from outside the conflict to facilitate dialogue between divided factions. Focus on: 

1. Listening without judgment (Proverbs 18:13).
2. Acknowledging shared beliefs (e.g., Christ’s Lordship, biblical inerrancy).
3. Identifying practical steps to coexist peacefully despite VPP disagreements (Romans 14:1–6).

3. Reaffirm Core Mission and Doctrine

Draft a joint statement affirming agreement on foundational truths (e.g., salvation through Christ, authority of Scripture) and recommitment to the Great Commission (Matthew 28:19–20). Temporarily set aside secondary doctrinal disputes (VPP) to prioritize love and witness (1 Corinthians 13:1–2; John 13:35).

4. Model Servant Leadership

Pastors and elders should publicly repent of any divisive behavior and commit to Philippians 2:3–4: “Do nothing out of selfish ambition… value others above yourselves.” Rotate preaching/leadership roles to emphasize shared ministry over individual influence.

5. Unified Worship Services

Host combined services with shared communion, hymns, and sermons on themes of unity (Psalm 133:1) and Christ’s return. Include testimonies of forgiveness to inspire healing.

6. Accountability Covenants

Leaders and members sign a covenant to:

1. Reject gossip/slander (Ephesians 4:29).
2. Address conflicts biblically (Matthew 18:15–17).
3. Submit to church discipline if fostering division (Titus 3:10–11).

7. Charitable Theological Dialogue

Organize moderated forums to discuss VPP, emphasizing understanding over persuasion. Frame differences as secondary to the gospel (1 Corinthians 15:3–4).

8. Pastoral Letter of Appeal

1. The senior leadership issues a heartfelt letter:
2. Urges forgiveness (Colossians 3:13).
3. Warns against Satan’s schemes to divide (Ephesians 6:11–12).
4. Highlights the urgency of unity in light of Christ’s return (Revelation 22:12).

9. Joint Outreach Initiatives

Redirect energy toward shared projects (e.g., evangelism, serving the poor) to rebuild trust and refocus on God’s kingdom (Matthew 6:33).

10. Eschatological Reminder

Regularly preach on the imminence of Christ’s return and the judgment seat of Christ (2 Corinthians 5:10), urging the church to live in readiness through love and holiness (1 Peter 4:7–8).

Conclusion

The unity of the church is a testimony to the power of the gospel (John 17:21). By prioritizing love over doctrinal disputes, humility over ambition, and mission over division, BPC Singapore can model Christ’s reconciling work to a watching world. As the Apostle Paul urges: “Make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:3). May the Lord heal His church and use it mightily as the day of His return draws near.