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Is It Right for Christians to Wear Angel Jewellery?

Question: Karen asks, “Is wearing an angel around your neck, because you believe in angels from God protecting you, the same as idolatry, and wearing of a cross to represent Jesus?”

Answer: An interesting question! I’m not sure I can give you a definite answer, yes or no, but let me try to suggest some things to consider.

What I will deal with here are the holy angels, the angels of God. In contrast, we know that in ages past Satan was a good angel called Lucifer (Isa. 14:12-15), but he rebelled against God, and was cast out of heaven, taking some other angels with him (Rev. 12:9). These are now what the Bible speaks of as the devil and demons. They are evil, and are doing all they can to hinder or destroy the works of God. In the end, they face eternal punishment in hell (Matt. 25:41).

A discussion of these wicked beings will have to wait for another time. What we’ll deal with now are the angels of heaven, the loyal servants of God.

1) The Creation of God

God created the angels (Ps. 148:2, 5; Col. 1:16). They are spirit beings, with great supernatural powers. Though, as spirit beings, they are invisible, they have the ability to appear to human beings in various forms. Most often, they have appeared as men. The Bible, referring to Abraham’s meeting with the Lord and two angels in human form (Gen. 18:1-22), says “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels (Heb. 13:1).

As I say, when they find it necessary to appear, it is usually in human form. But they have taken other visible forms too: as flying creatures with six wings (Isa. 6:2-3), or as creatures with four faces and four wings (Ezek. 1:4-14). Uncertainty about their appearance is a problem.

Since we can’t see them, and since they are spirit beings, it’s logically impossible to make an image of an angel. We can only produce an imaginery likeness. The typical Christmas card picture of a glowing figure with wings appearing to the shepherds is based on someone’s imagination, not the Bible. (It’s interesting that the angel there is usually pictured floating in the sky, whereas the Bible says simply that he “stood before them,” Lk. 2:9.)

2) The Servants of God

The angels are God’s helpers, assigned the task of protecting and helping believers (Heb. 1:14). An angel protected Daniel when he was cast into a den of hungry lions (Dan. 6:22). The Lord also used a great host of angels to protect the prophet Elisha (II Kgs. 6:8-17).

Angels told Mary, and later some shepherds outside Bethlehem, of the birth of the Saviour (Lk. 1:26-33; 2:8-14) And there is some reason to believe that the Lord has assigned guardian angels to protect us each individually (Matt. 18:10).

3) Committed to Glorifying God

Even though they have great power, and are constantly at work on our behalf, the angels prefer to stay in the background, doing their work behind the scenes. They are ever conscious of the need to glorify God, and do not want us to glorify them.

On one occasion, the Apostle John was confronted by an angel. He was so awed by this experience that he bowed in worship. The angel’s immediate response was: “See that you do not do that. For I am your fellow servant, and [the servant] of your brethren the prophets, and of those who keep the words of this book. Worship God” (Rev. 22:8-9).

4) The Purpose of All That God Has Created

The desire of the angels to honour God should be ours too. This is to be a key factor in all we do and say–including the jewelry we wear. “That in all things He [Christ] may the preeminence” (Col. 1:18). “He who glories, let him glory in the Lord” (I Cor. 1:31). “Glorify God in your body and in your spirit, which are God’s” (I Cor. 6:20). “For of Him and through Him and to Him are all things, to whom be glory forever” (Rom. 11:36).

Now, having laid that groundwork, let me make a few observations–personal opinions in some cases, but ones that I believe are based on principles in the Word of God.

5) Wearing Jewellery

It is important to ask yourself: What is the reason I want to wear this piece of jewellery, be it a cross or an angel, or anything else?

I would hope the wearing of an angel decoration is not intended to glorify angels. As we have seen from Scripture, they would be horrified at the thought. They want all the glory to go to the Lord.

And I trust an angel image is not worn as a good luck charm. There is no basis in Scripture for expecting good fortune from a rabbit’s foot, a four-leaf clover, or an angel decoration. We are getting very close to idolatry there, trusting in the power of an image.

Is it simply intended as a decoration, with no particular thought about its meaning? That is a possible motivation, but it is a dangerous one, for a couple of reasons.

First, we need to ask what it will mean to others. Will they see it as sending a message that we would not want to send? Or is the person wearing it hypocritical in using a Christian symbol, when he or she is not actually a believer? There are many wicked people who wear crosses. To them it means little or nothing. It’s just decorative.

There is nothing wrong with a woman dressing attractively, provided what she wears is modest and tasteful. But we also need to consider the Bible’s reminder that women’s adornment should not be merely outward, but be the beauty of a godly character (I Pet. 3:3-4).

Another reason an individual might wear an angel decoration is as a personal witness. You allude to this in your question (a part not quoted above). Yes, it is a possibility. And if that is the reason, there is probably nothing specifically wrong with doing so. However, what will it suggest to people who see it? Will they get the message we intend to convey? Or will they see it as a good luck charm, or something else?

Based on Christ receiving the preeminence, I think a cross would provide a much better testimony. But perhaps not a crucifix (a cross with the Lord Jesus still hanging on it). Christ died, and was buried. Then He rose again from the dead. “It is finished!” Jesus cried (Jn. 19:30). Our debt of sin was paid in full.

The cross is empty now. “Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him” (Rom. 6:9). A cross can testify to the finished work of Christ, and our faith in Him. That is why this decoration often adorns our churches, Bibles, hymn books, and so on.

As I say, it’s a possibility to use a decoration to honour the Lord–an angel, a cross, or something else. But we do need to be aware of our own motivation and of the message it sends. If that is kept in mind, I see no problem with the practice.

I respect those who differ with me on this–and who, perhaps, do not even feel right about wearing a cross. “Let each be fully convinced in his own mind….Each of us shall give account of himself to God” (Rom. 14:5, 12).

Does Hebrews chapter 6 indicate we can lose our salvation?

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Question: Hebrews chapter 6 seems to suggest that we can lose our salvation, and then never be able to get it back again. What are your thoughts on this passage?

Answer: This is one of the more difficult passages in the book of Hebrews. There have been a number of interpretations of it offered over the years.

Interpretations Suggested

  1. Some say these are born again Christians in danger of losing their salvation. But if we fully understand the radical nature of the work of salvation, the meaning of “eternal” life, and the doctrines of grace, and justification, this is impossible. Born again believers are eternally secure in Christ.
  2. Some say the author is only describing a theoretical case, not a real one, in order to emphasize the finality of Christ’s work. To my mind, this is a weaker argument, but possible.
  3. Some say these are true believers who have backslidden to the degree they are disqualified from eternal rewards. Again, possible, but I don’t think it’s the correct view. This does not seem to be a passage about rewards.
  4. Some say these are Jews who became followers of Christ, but who stopped short of true saving faith. This is fully in keeping with the context, and the time when the book was written. The timing is, I believe, the key to understanding the passage.

The Transition Period

The unique period between Pentecost (in AD 30) and the destruction of the temple in AD 70, involved a forty-year transition from Judaism to Christianity, and between Law and Grace. Think of it, there were genuine believers in the Old Testament sense who had not yet become Christians. This possibility does not exist today, since Judaism is a dead system, it’s day has passed.

Some of the people the author addresses were likely old enough to have witnessed the earthly ministry of Christ. And Hebrews 10:11 indicates that, at the time when the book was written, the temple was still standing, and the animal sacrifices were still being offered. Would the readers, who had professed a belief in Christ, turn back to the sacrifices of the Law, or would they “go on to perfection [i.e. the maturity of the Christian faith],” building on what had come before (vs. 1)?

The Author’s Concern

There are three descriptions of the people the author is writing about (vs. 1-2, 4-5, and 7-8). Do these refer to an Old Testament experience, or a New Testament experience? The very uncertainty of the answer suggests they belong to the transition in between, or perhaps to the time of Christ’s earthly ministry. Verses 7-8 seem somewhat similar to some of the content of Christ’s parable of the sower (Lk. 8:4-8, 11-15).

Whether the original readers of Hebrews were truly born again Christians is not the focus of the passage. In fact, the author may be purposely vague about that, since he does not know the heart of each individual reader. Rather, his concern is whether they are willing to “go on” (vs. 1–literally, be carried forward, meaning by the Holy Spirit), or whether they will try to go back to Judaism. To do that would be to “fall away” (vs. 5, the Greek word parapipto, meaning to fall by the wayside, as in Jesus’ parable).

“A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it” (Lk. 8:5). “Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved” (vs. 11-12).

To turn back to Judaism, they would “crucify again [i.e. go on crucifying] for themselves the Son of God” (vs. 6). How? By returning to the animal sacrifices, the symbol and foreshadowing of His death. That would belittle the cross. Repentance and a reliance on these dead symbols for cleansing from sin would no longer work. It is “impossible” that way (vs. 4), because the work of salvation is now founded on the finished work of Christ.

The Limitations of Merely “Tasting”

Is there a difference between “tasting” (vs. 4) and actually drinking? It seems so. The Lord Jesus, on the cross, “tasted” the vinegar and gall, but “would not drink” it (Matt. 27:34). Also, it should be noted that there are operations of the Holy Spirit that fall short of regeneration (Jn. 16:7-11; I Cor. 7:14).

Those people described could be some who witnessed the earthly ministry of Christ and responded to it–to a point. There were many Jews who became for awhile enthusiastic followers of Christ, and then deserted Him (Jn. 6:1-2, 15, 66).

They were “enlightened” by Christ’s teaching, thus “tasting” the good Word of God (as Judas Iscariot did, without salvation). They also “tasted” the power of the age to come (the Millennium) in the form of seeing the Lord’s thrilling miracles (vs. 5). They “tasted” the blessings of heaven, and the path and pattern of discipleship. They were convicted by the Spirit, partaking of His ministry to that extent, but not all were born again.

Wonderful as the things listed in vs. 4-5 were, there are “better things…things that accompany [true] salvation” (vs. 9-10). Surely it’s significant that no mention is made, in vs. 4-5 of faith in the shed blood of Christ (cf. Eph. 1:7; I Pet. 1:18-19). But the author is confident that those who are truly saved will go beyond the experience he describes, and demonstrate this in their daily lives.

He names two basic qualities that are an evidence of salvation–though, of course, there are others he could have included. Born again Christians will show both a love for the Lord, and a love for His people, demonstrated by an ongoing ministry to the saints (vs. 10).

As noted earlier, this is not an easy passage to understand. I will not be dogmatic that mine is the only interpretation, but I believe it could well be a valid one. The approach suggested seems to me to harmonize both with the time period and the needs of the people addressed in the book, and harmonize with the rest of Scripture too.

Purpose of Faith: Getting Things from God?

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Question: How can I use my faith to obtain blessings from God?

The purpose of faith?

Answer: An interesting question! Another way to consider it is to ask: what is the purpose of faith? And for some reason I find your troubling–at least, in the way it’s worded. Though you may not have intended it so, it sounds very self-centred and utilitarian. Like God is simply a celestial vending machine, and faith is the coinage we stick in the slot to get the goodies we want!

We ought to bow the knee to God, and put our full trust in Him, simply because of who He is, not for what we can get out of it. However, the Bible clearly reveals that God, in abundant grace, blesses the saints beyond measure. Consider a few Scriptures on the subject:

“Blessed be the God and Father of our Lord Jesus Christ, who has [already] blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3). “His divine power has given to us all things that pertain to life and godliness” (I Pet. 1:3). “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Rom. 8:32). “Bless the Lord, O my soul, and forget not all His benefits” (Ps. 103:2).

We are called upon to “walk by faith” (II Cor. 5:7), not “use” our faith to get more from God–who has already assured us we have “all things” in Christ. The old gospel song makes a point: “Count your blessings, name them one by one; and it will surprise you what the Lord has done!” The New Testament describes something like three or four dozen things the Lord does for a sinner the moment he/she trusts in Christ as Saviour. In Him we have all we need, and we are “complete in Him” (Col. 2:10).

Now, am I saying we should never ask the Lord for things? No, of course not. We are invited to do so (Phil. 4:6; Heb. 4:15-16). But it’s also clear that a carnal, selfish attitude can sometimes infect our prayers. (“You ask amiss, that you may spend it on your pleasures,” Jas. 4:3).

What is the purpose of faith, and the purpose of prayer? Not self interest, but service, to the glory of God. A good prayer would be, “Lord, make me more and more aware of the blessings I have.” And a better question than the one you pose would be: “How can I grow in faith, so that I can serve the Lord more effectively?”

The answers there are commonly known–if not consistently practised! Things such as:

☼ Regular study and meditation upon the Word of God (II Tim. 2:15; 3:16-17; cf. Acts 17:11)
☼ Regular times of prayer (Phil. 4:6; I Thess. 5:17; I Tim. 2:1-2; Heb. 4:15-16)
☼ Christian fellowship in a good Bible-believing church (Heb. 10:23-25)
☼ Confession of sin (I Jn. 1:9)
☼ A commitment to get involved in serving the Lord, according to whatever gifts and opportunities He gives us (Rom. 12:1; I Pet. 4:10).

When we do these things, we can be sure that testing times will come–which, if we respond to them in a godly way, will result in the growth of our faith. Perhaps we can compare faith to a muscle in our bodies. As it is exercised against resistance, in the power of the Holy Spirit, it grows stronger.

The Bible assures us, “This is the confidence that we have in Him, that if we ask anything according to His will, He hears us” (I Jn. 5:14). And what is His will for each of us, as believers?

☼ To His own glory, God is working in all things, in our lives, to make us more like Christ (Rom. 8:28-29; II Cor. 3:18).
☼ We are also called to be “ambassadors for Christ” (II Cor. 5:20; cf. Mk. 16:15). “Always be ready to give a defence to everyone who asks you a reason for the hope that is in you, with meekness and fear” (I Pet. 3:15).

Committed to cooperating with the Lord in fulfilling these goals, we can be assured that He will strengthen our faith to trust Him for all we need to accomplish them.

Christian Armour: God’s Protection for the Saints

Question: What is the meaning and use of the Christian armour Paul describes in Ephesians 6:10-17?

Christian armour diagram

Answer: The spiritual armour of the Christian is important to our welfare. Therefore, the meaning and application of the Ephesians passage is worthy of careful thought and study. There is certainly some room for differing conclusions, especially since Paul does not give us a thorough explanation, and the Bible elsewhere uses the imagery in slightly different ways (cf. Isa. 59:17; II Cor. 6:7; I Thess. 5:8).

It should also be noted that Roman armour varied over time, and not all were exactly outfitted as described. But herewith a brief explanation of each piece of armour, and my own conclusions about it.

1) The Belt of Truth (Integrity of Character)

The Armour: As the Roman soldier prepared for battle, a wide, strong belt was put on first. It gathered in his loose tunic, giving greater freedom of movement. It also gave support to the abdominal muscles, and sometimes included a scabbard for the sword.

The Meaning: Some suggest the belt represents the objective truth of Scripture. However, that is amply covered by other pieces of armour. It more likely refers to honesty, integrity, sincerity, and truthfulness in the life. The sword of truth is to be drawn out of the belt of personal truthfulness. Compare the example of Ezra, “[He] prepared his heart to seek the Law of the Lord, and to do it [this came first], and to teach statutes and ordinances in Israel [after he had applied it to himself]” (Ezra 7:10).

Our service for Christ ought not to be rooted in hypocrisy. God’s objective truth can only be an effective weapon as it is sincerely applied and reflected in the Christian’s own life. “Behold, You [Lord] desire truth in the inward parts” (Ps. 51:6). We are to “wage a good warfare, having faith and a good conscience” (I Tim. 1:18-19), and “be sincere and without offence (Phil. 1:10; cf. II Cor. 4:2; 11:13-15; I Thess. 2:3-4).

2) The Breastplate of Righteousness (Godly Affections and Desires)

The Armour: The breastplate covered the soldier’s heart and other vital organs. Sometimes it was moulded of one solid piece of metal, sometimes it was hinged to allow for freer movement.

The Meaning: This piece of armour, by its position, alerts us to the need to guard our heart’s affections, values, priorities and desires. We are to base our life choices on a love for God and His Word. “Keep your heart with all diligence, for out of it spring the issues of life” (Prov. 4:23). “Do not love the world or the things of the world. If anyone loves the world, the love of the Father is not in him” (I Jn. 2:15; cf. Heb. 11:24-26). “For where your treasure is, there your heart will be also” (Matt. 6:21).

3) Shoes of Peace (Assurance in Daily Walk)

The Armour: The sandals worn by Roman soldiers were often hobnailed (i.e. having cleats like some athletic shoes of today). This gave greater stability and surefootedness, on long marches and in combat.

The Meaning: Some say this indicates we are to be prepared to share the gospel. True enough, we are. But a picture of that duty is covered by wielding the sword. The Bible calls these shoes “the preparation of the gospel,” not a preparation for sharing the gospel. This more accurately portrays the stability we gain through personal assurance of salvation.

Confidence in God as to the good news of our eternal safety in Christ helps us to keep our balance, instead of succumbing to needless worry and fear. Jesus said, “Peace I leave with you, My peace I give to you….Let not your heart be troubled, neither let it be afraid” (Jn. 14:27). “You [Lord] will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isa. 26:3).”Let the peace of God rule in your hearts, to which also you were called” (Col. 3:15). “Be anxious for nothing, but…let your requests be made known to God; and the peace of God…will guard your hearts and minds through Christ Jesus” (Phil. 4:6-7; cf. Rom. 15:13).

4) The Shield of the Faith (God’s Word Used Defensively)

The Armour: The Roman shield could be quite large–3 or 4 feet high, and about 2½ feet wide. It was commonly known as a door shield. A soldier could crouch behind it and be hidden. Or a line of men could overlap their shields and present a solid wall of protection to the enemy. The shield consisted of a wooden frame covered by a thick layer of leather. When this was soaked in water, it was also fireproof.

The Meaning: Many miss the point of this piece of armour that is “above all,” providing an overall defense. Some claim that our defense against the devil is our personal faith. However, if we are protected only by our own poor, weak faith, we are in trouble!

The true meaning of the shield rests on a peculiarity of Greek grammar that is not always translated into English. There is actually a “the” before the word faith. More literally, it is “the shield of the faith.” In the New Testament this refers not to our own faith, but to the body of truth in which we are to place our confidence. It stands for sound doctrine, the truths of God’s Word.

The word “the” is translated in a number of passages to convey this meaning. For example, it was said of Paul, “He who formerly persecuted us now preaches the faith which he once tried to destroy” (Gal. 1:23). And at the end of his life, the apostle himself testified, “I have kept the faith” (II Tim. 4:7). We are to “contend earnestly for the faith which was once for all delivered to the saints” (Jude 1:3), because “in latter times some will depart from the faith” (I Tim. 4:1).

Satan is called “the accuser of the brethren” (Rev. 12:10). And when he hurls at us fiery darts of accusation and blame, or lies intended to bring doubt and fear, we are to raise up the shield of The Faith, God’s Word used defensively, to protect us.

That is precisely what Jesus did in His temptation in the wilderness. When the devil tempted Him, His response each time was to declare, “It is written…” (Matt. 4:4, 7, 10). Of course, subjective faith is involved in this, since we believe God’s Word, or we would not defend ourselves with it. But the point being made is that what stands between us and the attacks of the devil is not our own weak faith but the truth of the inspired, infallible Word of God.

5) The Helmet of Salvation (Understanding God’s Great Salvation)

The Armour: The Roman helmet could be a leather cap with metal plates sewn to it. Or it could be cast of one solid piece of metal in the shape of the head. To this were added either metal flaps at the sides, or a visor that could be put in place to protect the eyes.

In one fierce battle, a Roman soldier named Brutus Maximus wore a full shield shaped like a face. It was not an image of his own face, but of his emperor, Caesar Augustus. Wearing it not only protected his face and eyes, but it said to those he fought, “I see you through my emperor’s eyes and I am representing him in this battle. I fight for his glory.” We can see an application of this to the Christian soldier.

The Meaning: The helmet represents a knowledge of God’s Word. However, it is in particular an understanding of the doctrine of God’s great salvation that Paul seems to have in mind. Salvation is a kind of umbrella word that encompasses some three or four dozen things God does for a person the moment He saves him. Ephesians 1:3–2:10 lists some of these, calling them “the riches of His grace,” and “the exceeding riches of His grace” (Eph. 1:7; 2:7).

For the Christian, in summary (cf. Eph. 5:25-27; Rom. 8:30, 32), there is: Salvation in the past tense from sin’s penalty (Jn. 5:24; Eph. 2:8); salvation in the present tense from sin’s power (Phil. 2:12-13; Gal. 5:16; I Jn. 4:4); and salvation in the future tense from sin’s very presence (Rom. 8:21; II Pet. 3:21; Rev. 21:27). The believer should be armed with a thorough understanding of these truths and, in effect, he should view all of life through Christ’s eyes, and, as it were, through a cross-shaped visor.

6) The Sword of the Spirit (God’s Word Used Offensively)

The Armour: The Roman short sword is in view (as opposed to a larger two-handed broadsword). It was actually an 18-inch-long knife, razor sharp on both edges, and it was used in hand-to-hand combat.

The Meaning: This represents God’s truth used as an offensive weapon. Thus the Word of God is included twice in the Christian’s armoury–for defence on the one hand, and offence on the other.

Note: It is helpful to consider these two functions separately. But in practice, offence and defence are mixed. The sword can parry defensively, and the metal protrusion in the centre of the shield (called a boss) was used to strike. Compare a hockey team on which defensive players sometimes score goals, and wingers sometimes block shots.

Wielding the sword, we are to advance into Satan’s territory (the world) proclaiming the truth, with a view to the salvation of the lost and the edification of the people of God. “For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerning of the thoughts and intents of the heart” (Heb. 4:12; cf. Acts 2:37). “Preach the Word” (II Tim. 4:2). “Him [Christ] we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus” (Col. 1:28).

Generational Sins and Curses: Are They Biblical?

Question: Recently I was asked to discuss the Bible’s teaching on the subject of generational sins, and generational curses. This is the view that the sins of past generations, and God’s punishment of them, can extend down the years, and directly affect our welfare today. That a curse pronounced by God (or even by some individual invoking demon powers), can continue to affect generation after generation.

The idea is said to be based on certain statements in the Bible. For example: “I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations” (Exod. 20:5, italics mine; cf. 34:6-7; Num. 14:18; Deut. 5:9).

So, is it possible that the problems we’re having in our lives today may be traced back to sins committed by, or curses put on, our parents, or grandparents, or even our great-grandparents?

Generations

Answer: This concept is prevalent in a lot of self-described spiritual warfare and deliverance ministries. It’s also present, in a secularized form, in some theories of psychology and psychotherapy. And it’s a tantalizing idea. To some extent, it fuels the inborn desire we have to find someone else to blame for our troubles. When the Lord faced Adam and Eve with their disobedience in Eden (Gen. 3:1-13), Adam tried to blame Eve (and God, as well!), and Eve tried to pass the buck to the serpent (Satan). And that’s been going on ever since!

Influence versus Direct Causation

It’s not difficult to see that what we do as parents has an influence on our children Our conduct brings certain consequences that touch their lives. Racial prejudice provides an example. If children hear parents speaking hatefully of people with a different ethnic heritage or different skin colour, the children can pick up on that. And they in turn may pass the same way of thinking on to their children. With a boost from our sin nature–wrong-headedness and bad habits can certainly show up in one generation after another.

That is likely what’s behind Stephen’s accusation against the Jewish leaders of his day: “You stiffnecked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you [you’re perpetuating the attitudes of your forefathers]” (Acts 7:51, italics mine).

It also seems close to what’s in view in First Peter 1:18-19: “You were not redeemed with corruptible things, like silver or gold, from your aimless [fruitless, empty] conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot” (italics mine). The phrase “received by tradition from your fathers,” in Young’s Literal Translation, is simply: “delivered by fathers.” The Greek word is patroparadotos, indicating something handed down from one’s forefathers. It refers to teachings and practices that are passed on from one generation to the next.

But that’s not what is at issue with reference to the generational sins/curses teaching. Influence is not the same as direct causation.

So is it possible that sinful patterns in our lives have been directly transferred from a previous generation by some kind of spiritual osmosis? Or that we are under a curse, and suffering for something done in our grandparents’ day? Spiritual warfare proponents such as Benny Hinn, Joyce Meyer, and Neil Anderson (Freedom in Christ Ministries) think so. Believers are taught to pray for freedom from the bondage of generational sins or curses, in order to gain the victory that’s theirs in Christ. But is that helpful? Or even legitimate?

Misapplied Scriptures

Since there is nothing said in the Bible about the practice just described, where does it come from? It’s based on imagination, speculation, pop psychology, and the alleged experiences of some. As well, there’s a misinterpretation and misapplication of God’s Word (often lifting verses out of their legitimate context).

Not only does the abuse of Scripture do great harm in the specific instance of theorizing about generational sins and curses, it does even more widespread damage. It trains the untaught and unsuspecting to believe that’s how God’s Word is to be handled, thus robbing them of the help God has provided in other areas.

Instead of producing “freedom in Christ,” the teaching often seems to generate anything but! For some it leads to an unhealthy obsession with the past. Or worry about whether they’ve been able to identify all the relevant sins and curses of past generations. Or uncertainty as to whether they’ve managed to deal fully and finally with them. For others it’s led to a fatalistic philosophy (e.g. “I can’t help being this way, because grandpa was the same.”) The teaching, by providing an excuse for sinfulness, may actually result in yielding to the domination of the flesh (the sin nature), instead of bringing victory over it.

Even supposing the generational sins/curses teaching to be true (though I don’t believe it is), there are practical problems with taking the steps proponents require. We may be unaware of the sins of our ancestors, or any curses placed upon them. We may even be unable to discover who our ancestors are (as in the case of adopted children). This unbiblical notion places those who believe it at the mercy of a lot of subjective guesswork! Thank the Lord we have no need to go through this strange process!

Guilt is Personal

Guilt for sin is a personal thing. Yes, we’ve all been affected by what happened in Eden, because of being “in Adam” when he sinned. And God placed a curse on creation to remind us of the terrible effects of the fall (Gen. 3:17-19). But over and over the Bible’s emphasis is on the individual’s responsibility before God.

When David sinned with Bathsheba, Nathan the prophet pointed a rhetorical finger and said, “You are the man!” (II Sam. 12:7). And David in his confession declared, “I acknowledge my transgressions, and my sin is always before me” (Ps. 51:3, italics mine). He got the point! We need not concern ourselves with the myth of bondage to what grandpa and grandma did. “Each of us shall give account of himself [or herself] to God” (Rom. 14:12, italics mine).

Passages such as Exodus 20:5 must not be made to say that the judgment of God is inherited by succeeding generations. They simply warn of a proneness to learn from and copy the beliefs and behaviour of those who’ve come before. And if the pattern of sin continues, so will the judgment of God.

Notice two key things about the above text. First, the Lord does not say to Israel that He will “visit the iniquity of the fathers upon the children to the third and fourth generations [period].” It is “to the third and fourth generations of those who hate [who defiantly reject] Me” (italics mine). That is an important qualification. The judgment does not automatically encompass four generations. It is incurred by those in each generation who “hate” God–which means it warns of an individual, not a generational condemnation.

Second, ask yourself why it is that the third and fourth generation are specified and no more. Why not “to the sixth and seventh generation”? (And each of the cross references mentioned at the beginning is exactly the same in this.) Think about it. With normal lifespans, four generations are about the limit of those who can be alive at the same time. That is, it is possible for great grandparents to live to see their great grandchildren. But that’s about it. Thus we have great grandparents living to have some direct influence upon the fourth generation, and to witness the effects of their sins upon their great grandchildren.

The generational folks are wrong. Rather than focusing on what happened in the past, many Scripture passages refer to our personal and present culpability for our own sins. “Fathers shall not be put to death for their children, nor shall the children be put to death for their fathers; a person shall be put to death for his own sin” (Deut. 24:16; cf. Jer. 31:29-30; Ezek. 18:20).

When the Lord Jesus forgave a man’s sins, He said to him, “Your sins are forgiven you” (Matt. 9:2). It was not, “Your sins and the sins of your great grandparents…” It was a personal and individual forgiveness. Similarly we, as Christians, are told to confess our sins (our own sins) to God, in order to enjoy full cleansing and forgiveness (I Jn. 1:9). We are never commanded to confess the sins of our fathers. Nor are we ever told to deal with curses put on our ancestors.

And consider John 9:1-3. “As Jesus passed by, He saw a man who was blind from birth. And His disciples asked Him, saying, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered, ‘Neither this man nor his parents sinned.'” Now, the Lord was not saying the three people were sinlessly perfect. He is stating that the sins of the man and his parents were irrelevant, as far as his physical condition was concerned.

But the deliverance people insist that we must research our family skeletons, and cast off these sins and curses, exorcising them by some kind of ritualistic prayer. Frankly, this is nonsense. As someone has put it, these notions “stem from pop psychology with a veneer of misapplied Bible verses.”

Can You Be Cursed?

What does the Bible say about what happens when a believer is cursed by another person? Several things are made clear about that.

First, a curse that is undeserved will have no effect. “An unfair curse will not land on its intended victim” (Prov. 26:2, NLT). And second, no one can curse another who does not have the authority to do so (specifically, authority from God, Num. 23:8, 20). And though it is an argument from silence, it us surely significant that the Bible never tells us to ask God to cancel or reverse curses made against us. We are told instead: “Bless those who curse you, and pray for those who spitefully use you” (Lk. 6:28, italics mine).

And incidentally, the passages supposedly proof-texting generational curses have nothing to do with individuals invoking demons or the devil to curse others. They’re usually about God’s dealings with Israel, and His warnings of coming judgment if they disobey.

Nor does Satan need to be “bound” for people today to be set free from sin or the effects of some demonic curse. Christ provided for victory over Satan at the cross (Col. 2:15; cf. Jn. 16:11; Heb. 2:14). Now we are exhorted to put on the spiritual armour the Lord has supplied to be protected from him (Eph. 6:10-18). Wielding the sword of the Spirit (God’s truth) we are to “resist [Satan’s lies] steadfast in the faith” (I Pet. 5:8-9). “He who is in you [the Spirit of God] is greater than he who is in the world [Satan]” (I Jn. 4:4).

Israel and the Church

Have you noticed that most of the passages used by the “generational” folks come from the Old Testament, and relate to the nation of Israel? Note the verses about “visiting the iniquity of the fathers upon the children to the third and fourth generation” referenced at the beginning. All the texts are part of the Mosaic Law (Exod. 20:5; 34:6-7; Num. 14:18; Deut. 5:9).

These warnings are based on the unique covenant relationship God had (and has) with Israel as a nation. No such statements are made in the New Testament. Even supposing the notion to have validity, if we, on this side of the cross, understand the full scope of salvation in Christ, it will leave no room for generational sins or curses. “[We] are not under law but under grace” (Rom. 6:14). And “Christ has redeemed us from the curse of the law, having become a curse for us” (Gal. 3:13).

Those who teach the false generational concepts fail to recognize the distinction between Old Testament and New, and between Israel and the church. They take warnings and promises specifically given to Israel, and apply them to the church of Jesus Christ. But the two are quite different. Israel is God’s earthly people, a nation, with a God-given earthly land, and an earthly throne. The church, on the other hand, is a heavenly people (Phil. 3:20), made up of all nations, a spiritual body, with no geographical territory of its own, and under the headship of Christ in heaven (Eph. 1:22-23).

The people of Israel descended from Abraham. But for the Christian, such a blood relationship is irrelevant. “For by one Spirit we were all baptized into one body––whether Jews or Greeks, whether slaves or free” (I Cor. 12:13). Today, we are children of God through the regenerating work of the Spirit of God, and have been made a part of Christ’s spiritual body by that same Spirit.

Because Israel is an earthly nation, the Old Testament promises and judgments related to them tended to be earthly and temporal in nature. They were often associated with the enjoyment of the blessings of the Promised Land. That is, if the people served the Lord faithfully, He would bless them with good crops, long life, and material prosperity in the land. If they disobeyed, the opposite would occur (Deut. 28:1-68).

But it is a fallacy to take such things and apply them to the church. I’m not saying that the chastisements of God cannot affect Christians in a material and physical way. Sometimes they do (cf. I Cor. 11:27-30). But our relationship with the Lord is quite different, and God’s promises to us focus more on the spiritual and the eternal (Eph. 1:3; Col. 3:1-2; II Pet. 1:2-3).

God’s Great Salvation

One assumes we’re speaking of Christians with regard to these issues, born again children of God. The theory that believers carry the crippling burden of past generations fails to comprehend the power of the grace of God, and the scope of that great umbrella word, salvation. (The Bible describes about three dozen blessings that are instantly ours, the moment we’re saved.)

First Peter 1:18-19, quoted above, reminds us we are redeemed and set free from the follies that plagued previous generations, redeemed by the blood of the Lamb.

“He [God] has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love” (Col. 1:13). The Saviour fully satisfied the just demands of a righteous God on the cross (I Jn. 2:1-2). When we trust in the efficacy of His shed blood, the slate is wiped clean. God has reckoned all our sins to Christ’s account, and applied His righteousness to our account (II Cor. 5:21; cf. Eph. 1:7; Col. 2:13-15; I Jn. 1:7, 9). That settles it!

When we’re saved, we become new creations in Christ (II Cor. 5:17). “Those who become Christians become new persons. They are not the same anymore, for the old life is gone. A new life has begun!” (NLT). “[We] have put off the old man with his deeds, and have put on the new man who is renewed in knowledge according to the image of Him who created him” (Col. 3:9-10). And listen to Paul: “Forgetting those things which are behind, and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus” (Phil. 3:13-14, italics mine).

The Bottom Line

Christians have no need to fear the past. “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk [characteristically] according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made us free from the law of sin and death” (Rom. 8:1-2). We are delivered from the past, in Christ. Why turn back to it? “Reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord….Present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God” (Rom. 6:11, 13).

Yes, children can be impacted in some ways by the sins of their parents. Our parents and others can have an influence on our lives by their example, or the ideas they communicate to us. But again, influence is not the same as being the direct cause of something. Believers are not slaves to their past in this way. “The Lord is faithful, who will establish [us] and guard [us] from the evil one” (II Thess. 3:3). “The Lord will deliver [us] from every evil work and preserve [us] for His heavenly kingdom” (II Tim. 4:18).

“Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ” (Col. 2:8). “Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge–by professing it some have strayed concerning the faith” (I Tim. 6:20-21).

The power of the indwelling Holy Spirit is far greater than any influence or error passed down from grandpa! Christians should steer clear of those who talk about generational sins and curses, and other psychological or occult notions that are contrary to the inspired Word of God.

“Resist the Spirit”: Is it Possible to Do So?

Question: Can we resist the Holy Spirit (Acts 7:51)?

Answer: Yes, apparently we can. The example you cite comes in Stephen’s stinging condemnation of the Jewish leaders of his day. He says:

“You stiffnecked [stubborn] and uncircumcised [acting like the heathen] in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers” (Acts 7:51-52).

The Bible in Basic English has, “You whose hearts are hard and whose ears are shut to me; you are ever working against the Holy Spirit; as your fathers did, so do you.” The word “resist” (antipipto, in Greek) means to oppose, or strive against. In particular, in the context, Stephen seems to be referring to their habitual and continuing rejection of the Spirit-inspired Word of God (notice the reference to ears, and the prophets).

The stubborn disobedience of the Israelites to God’s commands is seen many times in the Old Testament (Exod. 33:3; Deut. 9:13; Isa. 63:9-10; Jer. 6:10, etc.). Now, the Jewish leaders are guilty of rejecting Christ, and rejecting God’s message about Him. The old pattern is repeating itself (cf. Matt. 23:34).

Commentator Albert Barnes (1798-1870) puts it this way: “You [i.e. those to whom Stephen spoke] oppose the message which is brought to you by the authority of God, and the inspiration of His Spirit. The message brought by Moses, by the prophets, by the Saviour, and by the apostles–all by the infallible direction of the Holy Ghost” (Barnes’ Notes, p. 427).

Warren Wiersbe says, “Their ears did not hear the truth, their hearts did not receive the truth, and their necks did not bow [in submission] to the truth” (The Bible Exposition Commentary, Vol. I, p. 432).

I’m not entirely clear on what you’re asking. Are you wondering whether God can be resisted at all, since He’s omnipotent and sovereign? Yes, “He does according to His will in the army of heaven, and among the inhabitants of the earth no one can restrain His hand” (Dan. 4:35). It’s quite true that nothing can alter the sovereign will of God. It will be fulfilled certainly and completely. However, that’s not the only aspect of God’s will to be considered.

God also has a moral will (a standard expressed in His Word) that is violated again and again. And He has heart desires that aren’t always fulfilled. “The Lord…is not willing that any should perish but that all should come to repentance” (II Pet. 3:9). Yet we know that many will be lost, because they’ve rejected Christ. Somehow, within God’s sovereign will, He leaves room for personal choices and decisions. Otherwise, human beings would be mere puppets, or robots, unable to have a real, personal and loving relationship with Him.

So, yes, it is possible to “resist” the ministry of the Spirit of God, as He speaks through the Word of God. And the Bible uses two other terms that are related.

It’s possible to “grieve” the Spirit (Eph. 4:30), and “quench” the Spirit (I Thess. 5:19). We grieve the Holy Spirit when we sin, when we disobey God’s Word. The imagery behind “quenching” Him has to do with putting out a fire. In spiritual terms, we do that when we stifle the Spirit’s promptings, coming to us through the Word. To put it simply: we grieve the Spirit by doing what we shouldn’t be doing, and quench the Spirit by not doing what we should be doing!

Instead of these things, we should be daily walking in the Spirit (Gal. 5:16, 25). “Walking” refers to a life of consistent faith and obedience, faith and obedience, step by step, day by day. The Amplified Bible puts it this way: “Walk and live habitually in the (Holy) Spirit–responsive to and controlled and guided by the Spirit; then you will certainly not gratify the cravings and desires of the flesh–of human nature without God” (Gal. 5:16).

That is the path of blessing. And when we fail, as we sometimes do, we’re to confess our sins (I Jn. 1:9), thanking God for His forgiveness and cleansing, then take up our walk in the Spirit once again.

Do Christians Need the Old Testament?

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Question: I have heard many in my church say that the Old Testament does not apply to us today. Is this the case, or does it apply to our lives as Christians?

The Old Testament

Answer: Thanks for your question Tim. It’s an important one. I realize there are churches today where the Old Testament is rarely preached on, or studied. How sad!

Perhaps they feel that since Pentecost, and the birth of the church, we’re in a new era (or dispensation). True enough, I agree. But then a conclusion is drawn from that which is not valid. That as New Testament Christians we should stick to the New Testament, because the Old is past and done.

It’s true that the Bible makes a distinction between Israel and the church, as well as between the Old Covenant (the Law) and the New Covenant. It’s true that not everything after the cross is the same as it was before. It’s also true that the New Testament (particularly the epistles) provides teaching that is especially relevant for the church.

However, we need to ask ourselves: Has human nature changed since Pentecost? (No.) Has God changed? (Certainly not.) Has God’s basic moral standard altered? (No again.)

Think of how much we’d miss if we had no Old Testament! Think of the dozens and dozens of times the Lord Jesus or the apostles quoted from the Old Testament, or alluded to the truths found there. The Old Testament was their Bible. How can we presume to abandon it?

When Paul wrote, “All Scripture is given by inspiration of God and is profitable” (II Tim. 3:16), what “Scripture” was he talking about? The New Testament had not all been written by that time, let alone assembled. Paul was referring to the Old Testament. He also said, “Whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope” (Rom. 15:4).

The Old Testament provides necessary background for a proper understanding of the New. Years ago New Tribes Mission realized they were short-changing those they ministered to by starting with the New Testament’s gospel message. With that, they developed a chronological study of the Bible that began in Genesis, working its way through the Scriptures. They have found that the tribes respond with greater understanding to this teaching. We need the Old Testament!

Because human nature is the same in any age, we can draw helpful life principles from the Old Testament. Adam blaming Eve for his troubles, and Eve blaming the serpent, or Jacob’s wheeling and dealing to cheat his brother Esau, or David’s succumbing to temptation to commit adultery and murder–these are real people with whose weaknesses and failings we can identify. And God’s dealings with them are instructive.

Further, we have what are called types and anti-types. An Old Testament type is a person, a thing, or an event that God has designed to be a helpful illustration of New Testament truth (the antitype)–particularly truth about His Son and the work of redemption. The ark of Noah’s day is a wonderful type of Christ (the antitype), as is godly Joseph, and the furnishings of the tabernacle, and there are many more. These are God-given illustrations that shouldn’t be ignored.

Then we have the devotional material found in the Psalms (and elsewhere in the Old Testament). How can we say there is no value in the Psalms today? It was not only the hymn book of Israel, but the hymn book of the early church. Every emotion and condition of the heart is found there–joy and sorrow, pride and humility, and so on, as well as inspiring expressions of praise and worship. The psalms should be read and studied by every Christian.

In addition, we have the many prophecies in the Old Testament. There are approximately a thousand prophecies in the Bible. And half of those have already been fulfilled, as many of them relate to Old Testament events, or to Christ’s first coming. But another five hundred of them have to do with Christ’s return. If we are to properly understand the future, we need to study Old Testament prophecy.

Currently, I’ve been filling in as the interim pastor of our church. And for the last two years I’ve done most of the preaching and teaching. In our mid-week Bible study, we’ve covered a variety of topics and Bible books (Old and New Testaments).

But Sunday mornings, for the past year, we’ve stayed pretty much in the Old Testament, except when there are special events such as Christmas and Easter. I announced a series called “Great Texts of the Bible” and, starting with Genesis 1:1, I’ve preached key texts from Genesis and on into Exodus.

I feel this has great benefit, and the congregation seems to agree. No key New Testament truth is being missed, because I relate each message to the present day, and show how it connects, and how it relates to us.

For example, when we studied how Moses struck the rock at God’s command to provide water for the people in the wilderness (Exod. 17:1-6), I drew a parallel to Christ (the Rock) being smitten by the judgment of God on the cross, so that the water of life could flow out to all who would receive it (type and antitype). There is ample evidence that this is a valid comparison.

Bottom line: We must not abandon the Old Testament, which is three quarters of God’s holy Word, and it is “profitable” (II Tim. 3:16-17).

Do Old Testament promises apply today?

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Question: Can Christians biblically use Jeremiah 29:11 today?  I think the verse is overused. Was not this verse given to God’s people for a specific time? I believe God is a good God, but pleasant things do not always happen to us. I like to think, “Yes, God is good, and what happens, good or bad, is for my good and God’s glory.”  Your thoughts?

Jeremiah 29:11

Answer: Thanks for your good question. You point out a common error that some believers make. It reminds me of a little chorus we used to sing in Sunday School when I was a boy. It begins,  “Every promise in the Book is mine, / Every chapter, every verse, every line.” But that is simply not true–or it needs to be qualified carefully.

Proper hermeneutics (the interpretation of the Scriptures) requires that we consider the historical context of each passage. All the Bible was written for us, in the sense that it all has things to teach us from which we can “profit” (II Tim. 3:16-17). But not all of it was written directly to us. Did the Lord command us to build an ark? Or fight some Midianites? To fail to consider who a passage was written to, for what reason, and under what circumstances, is to make a muddle of Bible study.

One of the important distinctions we need to keep in mind is the one between Israel and the church. Israel is an earthly nation, with a land promised them forever, by God, and an earthly throne. The church is a spiritual body made up of all nations, with the ascended Christ as its Head. As Christians, our citizenship is in heaven (Phil. 3:20), not on earth. Israel is God’s earthly people, the church is God’s heavenly people.

Some today espouse what’s called “Replacement Theology,” that denies that Israel has any future in the program of God (which it does, Rom. 11:28-29). They believe instead that the church has replaced Israel and has taken over her promised blessings in a figurative sense.

This then opens the door to a subjective spiritualizing of the Old Testament promises to Israel. So, for example, when the Bible tells us to “Pray for the peace of Jerusalem” (Ps. 122:6), it means we are to pray for the church. In spite of the fact that the next verse talks about city walls (vs. 7), we are to make this a prayer for spiritual blessing on the body of Christ!

I’ll get to Jeremiah 29:11 in a moment. But you speak of the verse as being overused. Another verse that has been definitely overused and blatantly misapplied by Christians is Second Chronicles 7:14, which says: “If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.”

Yes, we need to humble ourselves before God (I Pet. 5:6-7); and yes, many individuals need spiritual renewal (Rom. 12:2). But this wonderful verse in Second Chronicles often is appropriated wholesale by Christians today, some even going so far as to apply it to their own nation (whether the United States, Canada, or some other). The thought is that, if only we would pray earnestly and humbly, the Lord would not only restore us spiritually, but cause our nation to prosper materially as well.

But it is Israel that is “called by God’s name,” the “el” portion of their God-given name being short for Elohim. And the promise concerns the conditions under which they can enjoy the blessings of the land God has given them. If the Jews refused to obey God, He warned, “Then I will uproot them from My land which I have given them” (II Chron. 7:20).

No other nation on earth can fully apply these words, because no other has been designed to be a theocratic state with a divinely appointed territory which is theirs in perpetuity. While it is true that humble prayer and repentance will bring God’s blessing to God’s people today, we mustn’t wrench the text from its moorings and rob it of its primary application.

However, having said this, I go back to what I said earlier. All Scripture was not written directly to us, but it has been preserved for our profit. There are examples to learn from, and universal life-principles illustrated on every page. For example, the command to build an ark was given to Noah, not to us. But the blessing of obedience to God that he experienced can be ours too, if we  do what He wants us to do.

With that in mind, let’s look at Jeremiah 29:11, first in its context. “Thus says the LORD: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope” (Jer. 29:10-11).

The historical context is the captivity of the Jews in Babylon. It was to last for seventy years (which it did). Then the Jews were to be allowed to return to the Holy Land (which they were). That is the primary application of the text. However, there is nothing in verse 11 itself that applies to Israel exclusively, or applies only to that time on the other side of the cross. It is given a direct application to Israel in the context, but its principles can be applied generally without doing violence to the meaning.

The NET Bible renders verse 11, “I know what I have planned for you,’ says the Lord. ‘I have plans to prosper you, not to harm you. I have plans to give you a future filled with hope.'” And is that not true for every child of God today? Ronald Knox paraphrases, “‘I have not lost sight of My plan for you,’ the Lord says, ‘and it is your welfare I have in mind, not your undoing; for you, too, I have a destiny and a hope.'”

As you note in your question, we Christians definitely go through some trying times in our lives, and face many different challenges. But you’re correct in stating that whatever happens is for our good as His children (Rom. 8:28), and for God’s own glory (Rom. 11:36). Even so, given our weakness, it’s possible to get down and discouraged sometimes. I think Jeremiah 29:11 helps us to keep the bigger picture in view, just as Romans 8:28 does. In a way, the verse in Jeremiah is an Old Testament version of the Romans text.

Answered Prayer: Does God answer the prayers of the unsaved?

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Question: What is your view on whether God answers prayer by believers for those who are not yet believers, about things other than their salvation (such as illness, or difficulty of some kind).  And does God answer the prayers of unbelievers?

Answer: These are good questions. Prayer is both the responsibility and the great privilege of believers (Lk. 18:1; Col. 4:2; I Thess. 5:17). Christians are on what we might call “praying ground,” because of our standing in Christ. Through faith in Christ we are born again of the Spirit, become part of the family of God (Jn. 1:12-13), and are even heirs of the King, through Christ (Gal. 4:7).

Because of this standing, we have the right to “come boldly” (with cheerful confidence) before the throne of God, and not only worship and praise Him, but make our petitions to Him (Phil. 4:6-7; Heb. 4:15-16). “The eyes of the LORD are on the righteous, and His ears are open to their cry” (Ps. 34:15). We do need to keep in mind, however, that sometimes the answer of an all-wise God is “No” (II Cor. 12:7-10). That is an answer too, as is, “Wait. Not yet.”

1) Among those petitions will be our prayers for the salvation of those who are still outside of Christ (Rom. 10:1). The Lord will not answer such prayers by saving them against their will. As William MacDonald put it, “He is not going to populate heaven with people who don’t want to be there.”

However, the Spirit of God may deal specifically with the individual in answer to prayer, perhaps by bringing new conviction of sin, or by sending someone into their lives who will witness to them, or by leading them to watch a Christian television program. The decision to trust in the Saviour or reject Him is theirs. But I believe the Lord will work in their lives in answer to prayer.

2) Now, what about us praying for unsaved people for things other than salvation? Yes, of course we can. We, who are on praying ground, can pray for the blessing of God on the lives of others. We are simply praying that the Lord will act in their lives in such a way as to bring glory to Himself, and bring whatever help is needed for them. God blessed heathen Potiphar for godly Joseph’s sake (Gen. 39:5).

The Lord is a merciful and compassionate God. “He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matt. 5:45). And if He can, within His sovereign will (I Jn. 5:14), lift the burdens or ease the pain of that unsaved person in answer to our prayers, He will do it.

As Paul puts it, “I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men [a generic term including all women]” (I Tim. 2:1). When a person tells me their troubles (whether saved or unsaved) I offer to pray for them–sometimes on the spot. I have never been turned down yet–though my wife was, once. It can actually be a means of witnessing.

A personal illustration. In a town near us is a wonderful Chinese restaurant. When the waitress was expecting their second child, I said I’d like to pray for the safe delivery of the baby, there at our table. She looked terrified, as though I had threatened to shoot her! But she stood there as I prayed, and God answered prayer.

There is also the providence of God to factor in (His pro-video, His before-seeing). God works in all the circumstances of our lives for our future good and blessing (Rom. 8:28), and one of the instruments He uses in that process is believing prayer.

In the passage in First Timothy, Paul goes on to give a specific example: we are to prayer for our leaders (“for kings and all who are in authority,” vs. 2). Are all our politicians Christians? Hardly! But we are to pray for them, because wise decisions in their leadership will do good for our country and our community, and it can maintain our freedom to worship God and share the gospel (vs. 3-4).

3) Finally, does God answer the prayers offered by unbelievers themselves. This is a different matter. “We know that God does not hear sinners; but if anyone is a worshipper of God and does His will, He hears him” (Jn. 9:31). This is emphasized again and again, in the Bible, especially in the Old Testament (cf. Job 27:8-9; Ps. 18:41; Prov. 15:29; 28:9; Mic. 3:4; Zech. 7:13).

Unbelievers are not on praying ground. Even as believers, if we harbour unconfessed sin in our hearts, we have no right to expect God to answer (Ps. 66:18; Isa. 59:2). It would be like holding out one hand to receive a blessing, while waving a fist in God’s face with the other! We need to deal with our sin (I Jn. 1:9).

I would not go so far as to say, though, that the Lord never, under any circumstances, will answer the prayers of the unsaved (other than a Spirit-empowered prayer for salvation). God would be perfectly within His rights to ignore such prayers. But He is a gracious, loving God. He loves the unsaved and is concerned about them.

Even an unbelieving murderer named Cain got a gracious response to his whining complaint against God (Gen. 4:13-15). And God, through Elijah predicted the doom of a wicked, Baal-worshipping king named Ahab (I Kgs. 21:17-26). But when the king humbly appealed for mercy, God withheld judgment for a time (vs. 27-29).

We know, concerning the natural man, there is not in him an understanding of God, or a desire to seek Him (Rom. 3:11; I Cor. 2:14). Therefore, even a weak and superstition-laden prayer for help by the unregenerate would, I believe, be an evidence of the working of the Holy Spirit in their lives.

There may be, in God’s answer to that prayer, what theologians would call a salvific intent–that He seeks to get the individual’s attention, to the end that he or she will turn to Him for salvation. It’s as though He said to the sinner, “See, I have helped you with this. Now, won’t you trust me with the destiny of your eternal soul?”

Or, it may be that the Lord will answer such prayers providentially, because of their positive effects on others connected with the situation. Let’s say an unsaved father prays, in desperation, for the healing of his critically ill son. Perhaps the Lord will answer that prayer, and the witness of that believing son, years later, will lead to the salvation of his father. Such things have happened.

Guilt Feelings

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What should Christians do about guilt feelings for sin already forgiven?

Christian's standing and state

Question: A Christian writes, “I have repeatedly gone back to my old ways of living two lives, and I have been a terrible hypocrite. I love Jesus, and God my Father, and I believe I am indwelt by the Holy Spirit.

As I enter my later years I have made a decision to avoid sinning in every way, but I live with the guilt of the years since Jesus opened my eyes to His truth. How do I handle this guilt?”

Answer: Thank you for your frank description of what’s happening in your life. It’s not easy to give a short answer to your question, but let me cover a few things.

1. Standing and State

It’s important to distinguish between these two great realities. (See diagram.) When a person trusts in Christ for salvation, he is said to be “in Christ” as far as his legal standing is concerned (I Cor. 1:30). God sees him as participating in Christ’s death and resurrection, “in Him.”

He is clothed in the righteousness of Christ (Gal. 3:26-27), and has an eternally perfect standing before God (Heb. 10:14), because that standing is based on Christ’s unchanging righteousness, not his own.

But the Bible also speaks of another reality, that Christ is dwelling within us, by His Holy Spirit. Paul says, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me” (Gal. 2:20).  That has to do, not with our standing, but with our spiritual state.

We are to live out the life of Christ implanted within us. While our standing can never change, because Christ never changes, our state is quite different. It’s to be hoped that we will continue to grow in our Christian lives. But we do stumble from time to time. Even as children disobey their parents, we disobey our heavenly Father.

We look forward to the day when what we are as to our legal standing will also be true of us eternally as to our state. He is “Christ in [us], the hope of glory” (Col. 1:27). But meanwhile we have to deal with sin in our lives, when it rears its ugly head.

2. Dealing with Sin

We are assured that, “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (I Cor. 10:13).

The Lord can strengthen us against temptation as we regularly study His Word (Ps. 119:9, 11), and pray for His help (Matt. 6:13). He has also provided spiritual armour to help us (Eph. 6:10-18, see http://www.wordwise-bible-studies.com/christian-armour.html).

We also need to avoid, as much as possible, those situations that we know are particularly tempting to us, and choose friends that will not pull us back into those situations. Sometimes, the best thing to do when we are confronted with temptation is to run away. That is not cowardice, it’s godly wisdom. Joseph did it (Gen. 39:7-12), and Paul urged Timothy to do so too (II Tim. 2:22).

It’s to be hoped that we will grow stronger and more able to keep to the right path, over time, but we are weak and fallible creatures, after all. “If we say that we have no sin [no sinful nature], we deceive ourselves, and the truth is not in us….If we say that we have not sinned [committed sinful acts], we make Him a liar, and His word is not in us” (I Jn. 1:8, 10).

Dealing with our tendency to sin, because of our fallen nature, has to do with recognizing the fact, and daily depending on the Spirit of God to do right.

We are to deal with the second problem by confessing our sins to God (I Jn. 1:9). To “confess” means to agree. We are to agree with God about our sin. This will include or imply several things: the admission that it is wrong, and that we have offended a holy God, plus the desire to forsake our sin and not repeat it.

We ought to keep what are sometimes called “short accounts” with God. That is, we need to confess our sins as the Spirit of God convicts us, and not put it off. Sometimes we need to seek the forgiveness of another person as well, and make restitution, depending on the particular sin. When we “confess” our sin, God’s promise is that “He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (vs. 9).

3. Remembering Our Sin

God promises “their sins and their lawless deeds I will remember no more” (Heb. 8:12). But how can an omniscient God actually forget? In one way, He can’t. But it means the Lord is pledging never again to bring them up, never again to allow them to affect our fellowship with Him.

After we have sincerely confessed it, if we were to say, “Lord, I need to talk to you about that sin I committed,” His response would be, “What sin?” We can move on with the assurance that our sin is gone, completely wiped off the record.

However, we likely remember it! What we have done in the past may continue to come to mind. That was true of Paul. He told the Galatian Christians, “I persecuted the church of God beyond measure and tried to destroy it” (Gal. 1:13). He told the Corinthian believers the same thing (I Cor. 15:9), so it obviously bothered him.

In a way, this is not a bad thing. It helps to keep us humble! To realize how we have offended God, who loves us so much He sent His beloved Son to die for us, will also help us to think twice before we do so again.

In Psalm 51, where David confesses his great sin involving Bathsheba and her husband, He says “My sin is always before me” (vs. 3). Painful memories can have a positive effect. But, having said that, we do need to move on.

4. Recalling God’s Promises

Paul talks about “forgetting those things which are behind and reaching forward to those things which are ahead” (Phil. 3:13). Again, this “forgetting” is like God’s, mentioned previously. It’s not that we get some kind of amnesia. We know what we did! But we purposely do not allow it to dog our steps, and interfere with our lives.

It’s the devil’s work to cause us to do that. He’s the “accuser” (Rev. 12:9-10), trying to cripple us with guilt. At such times we may feel guilty, but we’re not, in any legal sense. God doesn’t see us that way, and it’s His view of us that counts.

What did the Lord promise to those who confessed their sin to Him? That “He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (vs. 9). Another verse says, “You [God] will cast all our sins into the depths of the sea” (Mic. 7:19).

It is worthwhile for us to mark such verses in our Bibles, and commit them to memory. Then, when guilty feelings assail us from the accuser, we can remind ourselves of what God has said. “If our heart condemns us, God is greater than our heart, and knows all things” (I Jn. 3:20).

“As far as the east is from the west, so far has He removed our transgressions from us” (Ps. 103:12). That’s an interesting one. What if the Bible had said, “As far as the north is from the south.” That wouldn’t be very reassuring. If we travel north, we’ll eventually come to the pole and begin travelling south. North meets south, at the poles. But you can travel east forever, and never come to the point where you are going west.

The One who said, “It is finished” (Jn. 19:30) meant it! “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7). “The blood of Jesus Christ His Son cleanses [purifies] us from all [from every] sin” (I Jn. 1:7).

And we have an Advocate (a counsel for the defence) seated at the right hand of the Father (I Jn. 2:1). The wounds He bears are sufficient testimony that our sin has been dealt with, and will never be brought up against us again. Amen!…

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