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In recent years, the Hindu nationalist government in India made the establishment of Hinduism in India the central agenda for its electoral success. This is fine, except that it comes with the caveat that other religions should be suppressed and, if possible, banished from India. This is an interesting proposition, since Christianity has been in India since the 1st century AD, Islam since the 8th century AD, Buddhism since the 6th–5th century BC, Jainism since at least the middle of the 1st millennium BC, and Sikhism since the late 15th century AD, and all these faiths have long, deeply rooted histories on the subcontinent. From a Christian standpoint, what is a believer supposed to do? Obedience to government and commitment to God are both important in the Bible. It would be ideal if both could be done simultaneously. But what happens if there is a conflict between the two? The Bible provides some clarifying details. First, we will examine what the Bible says about obedience to government, then consider unfavorable governments, and then return to the Bible to see whether there are any examples of conflict with government. Finally, we will consider whether obedience to God and to government are mutually exclusive and, if not, how to choose between them when forced to choose. Outline 1.0 The Biblical Mandate to Obey the Government 2.0 When Secular Governments Oppose the Christian Faith 3.0 Biblical Precedents to Obeying God or the Government 4.0 Balancing Obedience to the Government and to God 1.0 The Biblical Mandate to Obey the Government The Bible is clear about a Christian’s duty toward civil authority. Rather than treating the government as a necessary evil, the Bible presents submission to governing authorities as an expression of obedience to God. This is stated in several scriptures, which we will examine. Romans 13:1–7 This passage, by the apostle Paul, is considered to be the foundational text on the topic of government authority "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment." (Romans 13:1–2, ESV) Paul's language is emphatic. The Greek word for “be subject” is a hierarchical term denoting voluntary submission to authority (1). The basis of his command is not merely practical but also theological, because all governing authority derives from God's sovereign will. God has appointed governments and entrusted them with maintaining societal order. They are "God's servant for your good" (v. 4) and, according to Paul, instruct believers to pay taxes, give respect, and render honor where it is due (vv. 6–7). Importantly, Paul wrote Romans between AD 55 and 58, during the early reign of Emperor Nero. Unlike the latter part of Nero’s reign, this period is known for relative justice, social reform, and tolerance of Christianity, which was then considered a sect of Judaism and thus a religio licita (a permitted religion).(3) This passage, "when properly interpreted in its historical context…is not a strict prohibition against disobeying the government, but that when possible it is desirable to maintain good relations with governmental authorities."(4) 1 Peter 2:13–17 "Be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good. For this is the will of God, that by doing good you should put to silence the ignorance of foolish people." (1 Peter 2:13–15, ESV) Peter reinforces Paul's teaching and intentionally emphasizes missionary witness. His rationale for missionaries highlights good civic behavior as a form of witness. When Christians live as law-abiding citizens, they silence false accusations and commend the gospel.(5) Submission to civil authorities in this passage, rather than trying to get God to influence every governmental decree, demonstrates that the Christian faith is not a threat to the social order.(6) Titus 3:1–2 Paul writes to Titus with a similar instruction: "Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people" (Titus 3:1–2, ESV). The tone here is both pastoral and practical. Christians should be model citizens whose good conduct opens doors for the gospel rather than closing them.(7) Matthew 22:21 Jesus Himself established the principle when Pharisees tried to trap Him with a question about paying Roman taxes. "Render to Caesar the things that are Caesar's, and to God the things that are God's" (Matthew 22:21, ESV). Jesus here distinguishes between two forms of governance, the church and the state. Neither should negate the other (8). There are legitimate obligations owed to the earthly government, and the faithful Christian honors them. The cumulative teaching of Romans 13, 1 Peter 2, Titus 3, and Jesus' own words forms a robust case that Christians are to be among the best citizens in any society. This is not blind nationalism but theological conviction. God has ordained governmental structures for human flourishing, and submission to them reflects trust in His sovereignty. 2.0 When Secular Governments Oppose the Christian Faith The Inevitability of Conflict As clear as the biblical mandate for civic obedience is, an equally clear pattern runs throughout Scripture and church history regarding secular governments. These governments will, sooner or later, come into conflict with the Christian faith. Jesus Himself warned His disciples, "If the world hates you, know that it has hated me before it hated you" (John 15:18, ESV). Paul told Timothy, "Indeed, all who desire to live a godly life in Christ Jesus will be persecuted" (2 Timothy 3:12, ESV). The apostle John wrote bluntly, "Do not be surprised, brothers, that the world hates you" (1 John 3:13, ESV). The problem is structural. Secular governments are grounded in humanism. They derive their legitimacy from human consensus, national identity, and human achievement. The Christian faith derives its authority from the living God and His revealed Word. When these two sources of authority align, the believer lives in peace. When they collide, as they inevitably do, the believer faces a dilemma no amount of civic virtue can resolve. Persecution by the Roman Empire The earliest example of state opposition to Christianity is the Roman Empire in the first century. Although Christianity initially benefited from Rome's toleration of Judaism, that protection was temporary.(9) According to Tacitus, the first organized persecution occurred under Nero (r. 54–68), who blamed Christians for the Great Fire of Rome in AD 64.(10) John Foxe records that Nero had Christians dipped in tar and set ablaze to serve as torches at his garden parties.(11) The persecution was not limited to Nero. Subsequent emperors, including Domitian, Marcus Aurelius, Decius, and Valerian, carried out increasingly systematic campaigns against the church. The Great Persecution under Diocletian (303–312) was the most severe. Churches were destroyed, books and writings were burned, and Christians who refused to sacrifice to the gods faced torture, exile, and execution.(12) The books of Acts, many of Paul’s letters, 1 Peter, Hebrews, and Revelation attest to numerous incidents of persecution across most provinces of the Roman Empire.(13) Yet Tertullian's famous observation proved true: "The blood of the martyrs is the seed of Christians."(14) The church did not merely survive Roman persecution; it thrived under it. Persecution under Nazi Germany, a “Christian” Nation In the twentieth century, the Nazi regime posed a distinct challenge. Adolf Hitler did not merely persecute Christians from outside; he co-opted the institutional church from within through the Deutsche Christen (German Christians) movement, which sought to align Christianity with Nazi racial ideology.(15) Dietrich Bonhoeffer recognized the danger early. In his 1933 essay "The Church and the Jewish Question," he argued that the church must (1) question the state's actions, (2) aid victims of state injustice, and (3) if necessary, "jam a spoke in the wheel" of the state itself.(16) Bonhoeffer went on to run an illegal seminary at Finkenwalde, was banned from public speaking, and ultimately joined the resistance against Hitler. He was arrested in 1943 and executed in April 1945 (17). Meanwhile, the ten Boom family in Holland hid Jews in their home, directly defying Nazi law. Corrie ten Boom's memoir, The Hiding Place , remains one of the most compelling accounts of Christian civil disobedience motivated by obedience to a higher law (18). Continued Persecution in Countries Today The pattern continues today. Open Doors ' 2026 World Watch List reports that over 380 million Christians worldwide face high levels of persecution or discrimination for their faith, and that 4,849 Christians were killed for their faith in 2025 alone, making it "the deadliest year" for Christians in modern history.(19) North Korea has ranked as the most dangerous country for Christians for twenty-four consecutive years; Christianity there is treated as a political crime punishable by labor camps, torture, and execution.(20) In China, despite the legal printing of Bibles by Amity Press, the government uses artificial intelligence surveillance, censorship, and economic restrictions to control Christian communities.(21) Underground churches continue to operate at significant personal risk, and those involved in unapproved Bible distribution face imprisonment.(22) Approximately 80 percent of the world's least evangelized people groups live in countries that do not grant missionary visas.(23) Harassment, interrogation, and persecution persist even in republics such as India and Pakistan. The lesson from history and the present day is sobering. The question is not whether a faithful Christian will encounter government opposition to the gospel, but when and how . 3.0 Biblical Precedents to Obeying God or the Government The Governing Principle: Acts 5:29 When the Sanhedrin ordered the apostles to stop preaching in the name of Jesus, Peter declared what has guided Christian conscience for two millennia: "We must obey God rather than men" (Acts 5:29, ESV). This was not an impulsive outburst but a reasoned theological conviction. As the narrative in Acts makes clear, the apostles had received a direct command from Christ Himself to "be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth" (Acts 1:8). When the Sanhedrin's order directly contradicted Christ's command, the apostles had no choice but to follow the higher authority (24). The principle that divine commands supersede human laws when they conflict is not limited to the New Testament. It runs through the entire biblical narrative. Let us look at some examples. The Hebrew Midwives (Exodus 1:15–21) When Pharaoh ordered the Hebrew midwives Shiphrah and Puah to kill all newborn Hebrew boys, "the midwives feared God and did not do as the king of Egypt commanded them but let the male children live" (Exodus 1:17, ESV). Their defiance was rewarded: "God dealt well with the midwives. And because the midwives feared God, he gave them families" (vv. 20–21). In this example, "the saving of innocent lives is a higher obligation than obedience to government. When the government commands us to murder innocent victims, we should not obey" (25). Rahab and the Spies (Joshua 2) The king of Jericho ordered Rahab to surrender the Israelite spies. Instead, she hid them and sent the king's men on a false trail (Joshua 2:1–7). Far from being condemned, Rahab is honored in the "hall of faith" in Hebrews 11. "By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies" (Hebrews 11:31, ESV). James likewise commends her: "Was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?" (James 2:25, ESV).(26) Shadrach, Meshach, and Abednego (Daniel 3) When Nebuchadnezzar ordered everyone to worship a golden image on pain of death, three Jewish exiles refused. "Be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up" (Daniel 3:18, ESV). Their defiance was absolute. It was not contingent on God's rescue. Shadrach, Meshach, and Abednego refused to participate in religious activities blasphemous to their faith and accepted the full consequences of their decision. (27) God delivered them, but their obedience was not dependent on deliverance. Daniel in the Lions' Den (Daniel 6) When King Darius issued a law forbidding prayer to any god or man except himself for thirty days, did Daniel stop worshipping Yahweh? No. Instead, Daniel "went to his house where he had windows in his upper chamber open toward Jerusalem. He got down on his knees three times a day and prayed and gave thanks before his God, as he had done previously" (Daniel 6:10, ESV). Daniel did not organize a protest. He did not hide his disobedience. He simply continued to do what God required, trusting in God's sovereignty and accepting the consequences (28). The Apostles Before the Sanhedrin (Acts 4:18–20) Before Peter's declaration in Acts 5, Peter and John had already been commanded "not to speak or teach at all in the name of Jesus." Their response: "Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard" (Acts 4:19–20, ESV). The apostles regarded gospel proclamation not as optional but as a divine compulsion that no human authority could override. Martin Luther King Jr. The tradition of theologically grounded civil disobedience did not end with the Bible. Martin Luther King Jr. explicitly drew on these biblical examples in his "Letter from Birmingham Jail" (1963): "Of course, there is nothing new about this kind of civil disobedience. It was seen sublimely in the refusal of Shadrach, Meshach, and Abednego to obey the laws of Nebuchadnezzar."(29) King articulated the principle that "an unjust law is no law at all," drawing on Augustine and Thomas Aquinas (30). His nonviolent resistance was rooted in the same suffering-servant theology that animated the early church. How Should A Christian Act When the Government Contradicts the Bible? In every biblical case of justified disobedience, several features are common: • The government’s command directly contradicted a clear command of God (to preserve life, to worship God alone, to pray, to preach the gospel). • The believers accepted the consequences of their disobedience rather than flee or revolt. • The disobedience was nonviolent and respectful in tone, even though it was absolute in substance. • God was glorified through the faithfulness of His people, often in extraordinary ways. Francis Schaeffer summarized the principle, "God has ordained the state as a delegated authority; it is not autonomous. The state is to be an agent of justice, to restrain evil by punishing the wrongdoer, and to protect the good in society. When it does the reverse, it has no proper authority."(31) 4.0 Balancing Obedience to the Government and to God The tension between civic obedience and gospel obedience is not a problem to be solved so much as a reality to be navigated. Samuel Waldron makes a critical distinction between subjection and obedience . Paul's command in Romans 13 is to hypotassō (be subordinate), not to hypakouō (obey in every particular).(32) A Christian can remain subordinate to the governing system by accepting its consequences, paying its taxes, and honoring its officials, while refusing to comply with specific commands that violate God's Word. The conscientious objector who accepts imprisonment rather than violating conscience is being subordinate even while disobeying. Wayne Grudem offers a clear pattern to follow. Christians should obey the government in all matters unless the government commands what God forbids or forbids what God commands. In those cases, Christians should "obey God rather than men" while accepting whatever consequences follow (33). “Accepting the consequences” is easier said than done, as the consequences can range from minor to severe, including death. For those involved in the biblical command to preach the gospel, how can this balance be achieved? There are several ways to pursue evangelism in a hostile culture. 4.1 Tentmaking and Bi-Vocational Ministry in Restricted Nations The apostle Paul himself modeled this approach, working as a tentmaker (Acts 18:3) while planting churches across the Roman Empire. Today, "tentmaking" refers to missionaries who enter restricted-access countries through legitimate employment. It is unfortunate that "approximately 80% of the world's 2,500 least evangelized people groups live in countries which do not grant missionary visas. Thus, many thousands of tentmakers who can get into creative access areas will also be needed in order to complete the evangelization of the world." (34) For example, a Christian software engineer, a doctor, or someone in any other profession who takes a position with a multinational company or a hospital in a Middle Eastern country that forbids proselytizing is presented with the opportunity to evangelize. She performs excellent work, builds genuine relationships with colleagues, and shares her faith in private conversations. She does not violate local laws on public evangelism and does not deny Christ when asked about her faith. She honors the government while honoring the Great Commission. 4.2 Business as Mission Business as Mission has emerged as one of the most significant mission strategies of the twenty-first century. C. Neal Johnson defines it as the use of for-profit business ventures to advance kingdom purposes in cross-cultural contexts, emphasizing a "fourfold bottom line" of economic, social, spiritual, and environmental impact (35). These companies build legitimate businesses that meet genuine community needs while creating natural relational contexts for gospel witness. For example, a Christian entrepreneur starts a fair-trade coffee cooperative in a Central Asian country with significant restrictions on religious activity. The business creates jobs, invests in community infrastructure, and provides a natural platform for sharing the motivation behind the work. The business is fully legal; the witness is organic and relational. I have several friends who are using business as a model in hostile countries. 4.3 Humanitarian Work and Development Jesus fed the hungry, healed the sick, and cared for the marginalized. Many restricted countries welcome humanitarian workers even as they reject missionaries. Organizations such as Samaritan's Purse, World Vision, and Mercy Ships demonstrate the love of Christ through tangible service. Creativity is essential to gain access to the 10/40 window, where the majority of the world's least evangelized population lives. (36) MAP of 10/40. For example, a Christian medical team provides free eye surgeries in a rural area of a North African country. They fully comply with government regulations, do not distribute literature in public, but pray with patients who ask and share their faith when opportunities arise. The work itself is a sermon. One of my colleagues is a surgeon who works on the Mercy Ships and is involved in several of these countries. When there is a surgical need, governments typically don’t consider a surgeon's religious faith. 4.4 Digital and Media Ministry Digital systems have created unprecedented opportunities for access to the gospel in restricted nations. Radio broadcasts, satellite television, social media, and encrypted messaging apps allow believers to access Scripture and teaching even where physical Bibles are banned or restricted. Nik Ripken documents how persecuted believers in Muslim-majority countries use technology creatively to grow in faith and share the gospel under severe restrictions (37). My YouTube channel has around 40k subscribers, many from countries in the East and the Middle East. My radio programming is transmitted via shortwave radio (which governments cannot block) to many countries in the 10/40 window. 4.5 Legal Advocacy and Diplomatic Engagement Christians can advocate for religious freedom through lawful channels without breaking the law. Organizations such as Open Doors, International Christian Concern, and the Becket Fund for Religious Liberty engage in legal advocacy, diplomatic pressure, and public awareness campaigns to protect persecuted believers. The case of Li Guangqiang, arrested in 2001 for transporting Bibles in China, illustrates how international diplomatic pressure, including personal interest from President George W. Bush, led to reduced charges and lighter sentences.(38) 4.6 When Obedience Requires Disobedience The most dramatic and controversial application of the balance is Bible smuggling and clandestine evangelism. Brother Andrew (Anne van der Bijl, 1928–2022), founder of Open Doors, spent decades smuggling Bibles behind the Iron Curtain and into China, including the legendary "Project Pearl" in 1981, which delivered one million Chinese Bibles to a beach near Shantou in a single night (39). For Brother Andrew, the matter was simple: God's command to spread His Word superseded any government's prohibition. This approach falls squarely within the biblical tradition of the Hebrew midwives, Rahab, and the apostles. It should, however, be undertaken with the same characteristics that mark every biblical case of justified disobedience: it must respond to a clear command of God, be carried out with a willingness to accept consequences, and be motivated by love for God and neighbor rather than by defiance for its own sake.(40) 4.7 Principles for balancing obedience to God and the government Drawing on biblical, historical, and contemporary evidence, the following principles can guide Christians seeking to balance civic and gospel obedience: 1. Default to submission. The normal Christian posture toward government is one of honor and obedience (Romans 13:1–7; 1 Peter 2:13–17). Do not seek conflict. 2. Know where the line is. When government commands what God forbids (e.g., idolatry, murder, silence about the gospel) or forbids what God commands (e.g., worship, prayer, evangelism), the Christian must obey God (41). 3. Be creative before being confrontational. Tentmaking, BAM, humanitarian work, and digital ministry enable significant gospel impact without breaking any laws. Use and exhaust legal and creative means first. 4. Accept consequences with grace. The biblical heroes who disobeyed the government did not resist punishment. Daniel went into the lions' den. The apostles accepted imprisonment. Bonhoeffer accepted execution. Willingness to suffer is part of the witness (42). As I said before, this is easier for anyone in a free country to say to those living in such hostile countries. 5. Maintain a posture of respect. Even when disobeying a specific law, Christians should speak respectfully of authorities (1 Peter 2:17; Jude 1:8–9). Paul invoked his Roman citizenship but never insulted Roman officials. 6. Act corporately when possible. The decision to disobey the government should ideally be made within the community, with the counsel of church leaders, not as an act of lone individualism (43). 7. Keep the gospel central. The purpose of disobedience is never political revolution but gospel advance. The moment civil disobedience focuses on political power rather than faithfulness to Christ, it loses its biblical warrant. The balance between obedience to government and obedience to the Great Commission is not a theoretical puzzle. It is the lived reality for millions of believers around the world today, from house church pastors in China to tentmakers in the Arabian Peninsula to Christian humanitarian workers in North Africa. They walk the same road as the Hebrew midwives, Daniel, Peter, Paul, Bonhoeffer, and Brother Andrew, sustained by the same promise: "In the world you will have tribulation. But take heart; I have overcome the world" (John 16:33, ESV).   Notes (1) Louis W. Hensler III, "Flexible Interpretations of 'The Powers that Be' from Constantine to Mandela and Beyond," cited in Carleton Hafer, "Where Does Obedience to Government End? Understanding Romans 13:1–7," Eleutheria 5, no. 2 (December 2021): 234–262. Hensler notes that hypotassomai is "a hierarchical term" that "is not synonymous with 'obey.'" (2) Douglas J. Moo, The Letter to the Romans, 2nd ed., New International Commentary on the New Testament (Grand Rapids: Eerdmans, 2018), 800–801. (3) Eva Maria Synek, "The Legal Context of the Findings of Limyra," Journal of Ancient Judaism 5, no. 2 (2014): 245. Cited in Hafer, "Where Does Obedience to Government End?," 239. (4) Hafer, "Where Does Obedience to Government End?," 234. (5) John H. Elliott, 1 Peter: A New Translation with Introduction and Commentary, Anchor Yale Bible 37B (New York: Doubleday, 2000), 489–491. (6) Elliott, 1 Peter, 489. (7) William D. Mounce, Pastoral Epistles, Word Biblical Commentary 46 (Nashville: Thomas Nelson, 2000), 437–438. (8) Wayne Grudem, Politics—According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture (Grand Rapids: Zondervan, 2010), 79. (9) Frederick Fyvie Bruce, Romans: Tyndale New Testament Commentaries, rev. ed. (Grand Rapids: Eerdmans, 1986), 231. (10) Eckhard J. Schnabel, "The Persecution of Christians in the First Century," Journal of the Evangelical Theological Society 61, no. 3 (2018): 525–547. (11) John Foxe, Foxe's Book of Martyrs, reissue ed. (New Kensington, PA: Whitaker House, 1981), 5. (12) Wolfram Kinzig, Christian Persecution in Antiquity (Waco, TX: Baylor University Press, 2021), 1–15. See also Paul Allard, Christianity and the Roman Empire: From Nero to Theodosius (Yonkers, NY: St. Vladimir's Seminary Press, 2014). (13) Schnabel, "The Persecution of Christians in the First Century," 525. (14) Tertullian, Apologeticum 50.13. Translated in Allard, Christianity and the Roman Empire. (15) Eric Metaxas, Bonhoeffer: Pastor, Martyr, Prophet, Spy (Nashville: Thomas Nelson, 2010), 153–175. (16) Dietrich Bonhoeffer, "The Church and the Jewish Question" (1933), in Dietrich Bonhoeffer Works, vol. 12, Berlin: 1932–1933, ed. Larry Rasmussen, trans. Isabel Best and David Higgins (Minneapolis: Fortress Press, 2009), 361–370. (17) Metaxas, Bonhoeffer, 528–532. (18) Corrie ten Boom, with John and Elizabeth Sherrill, The Hiding Place (Grand Rapids: Chosen Books, 1971). (19) Open Doors, World Watch List 2026 Report (Santa Ana, CA: Open Doors USA, 2026). See also "Open Doors Releases New Christian Persecution Report," CatholicVote, January 25, 2026. (20) Open Doors, World Watch List 2026 Report. North Korea has ranked first for twenty-four consecutive years. (21) Open Doors, World Watch List 2025 Parliamentary Report (2025), 5. The report notes that "new technology is allowing authoritarian governments (especially China) to restrict Christian communities through surveillance and censorship." (22) "U.S. Pressure on China Called Key to Bible Smuggler's Reduced Sentence," Baptist Press, January 28, 2002. (23) Abner P. Dizon, "Towards a Theology of Bi-vocational Mission with Missiological Applications to Creative Access Cities," Journal of Adventist Mission Studies 15, no. 1 (2019): 237–238. Dizon cites Adams and Lewis, who report that "80% of the least evangelized people groups in the world live in countries where the government prohibits proselytizing." (24) Hafer, "Where Does Obedience to Government End?," 248–250. (25) Norman L. Geisler and Thomas Howe, When Critics Ask: A Popular Handbook on Bible Difficulties (Wheaton, IL: Victor Books, 1992), commentary on Exodus 1:15–21. (26) Geisler and Howe, When Critics Ask, commentary on Joshua 2:4–5. (27) "The Politics of Rupture: Daniel 3:27–30," Political Theology (May 3, 2018). (28) John C. Lennox, Against the Flow: The Inspiration of Daniel in an Age of Relativism (Oxford: Monarch Books, 2015), 215–230. (29) Martin Luther King Jr., "Letter from Birmingham Jail" (April 16, 1963), in Why We Can't Wait (New York: Harper & Row, 1964), 77–100. (30) Jonathan C. Augustine, "The Fiery Furnace, Civil Disobedience, and the Civil Rights Movement: A Biblical Exegesis on Daniel 3 and Letter from Birmingham Jail," University of Richmond Public Interest Law Review 21, no. 2 (2018): 255–290. (31) Francis A. Schaeffer, A Christian Manifesto, 4th printing (Westchester, IL: Crossway Books, 1982), 91. (32) Samuel Waldron, "When to Disobey the Government" (panel discussion, 2020), cited in Hafer, "Where Does Obedience to Government End?," 234–235. (33) Grudem, Politics—According to the Bible, 86–89. (34) J. C. Wilson Jr., "Successful Tentmaking Depends on Mission Agencies," International Journal of Frontier Missions 14, no. 3 (1997): 131–134. (35) C. Neal Johnson, Business as Mission: A Comprehensive Guide to Theory and Practice (Downers Grove, IL: IVP Academic, 2011), 23–45. (36) Dizon, "Towards a Theology of Bi-vocational Mission," 237–240. (37) Nik Ripken, with Gregg Lewis, The Insanity of God: A True Story of Faith Resurrected (Nashville: B&H Publishing Group, 2013), 245–268. (38) "U.S. Pressure on China Called Key to Bible Smuggler's Reduced Sentence," Baptist Press, January 28, 2002. (39) Brother Andrew, with John and Elizabeth Sherrill, God's Smuggler (Grand Rapids: Chosen Books, 1967). See also "Anne van der Bijl (Brother Andrew)," Open Doors biography; and the account of "Project Pearl" in which one million Bibles were delivered to a Chinese beach on June 18, 1981. (40) Hafer, "Where Does Obedience to Government End?," 250–255. (41) Grudem, Politics—According to the Bible, 86–89. See also Schaeffer, A Christian Manifesto, 91–93. (42) Bonhoeffer, The Cost of Discipleship, trans. R. H. Fuller (New York: Macmillan, 1959), 89: "When Christ calls a man, he bids him come and die." (43) Patrick Johnstone, The Future of the Global Church: History, Trends and Possibilities (Downers Grove, IL: IVP Academic, 2011), 186–192. Johnstone emphasizes the importance of community discernment in mission strategy.

Christianity is a worldview rooted in love, a feature that sets it apart from other worldviews. Therefore, the sting is real when an accusation is made that the Bible endorses slavery. In several conversations with atheists, I have heard this issue raised. The underlying idea is that the cultural morality of the 21st century is superior to the morality of the Bible, and that the issue of slavery proves it. Critics from both secular academia and popular culture argue that Scripture not only tolerates the ownership of human beings but also provides a divine stamp of approval for one of history's greatest moral atrocities. Sam Harris, in The End of Faith , writes that the Old Testament regards slaves as "farm equipment," calling this "patently evil." Internet skeptics routinely cite passages such as Exodus 21, Leviticus 25, and Ephesians 6:5 as proof that the Bible is morally inferior to current thinking. The accusation takes several forms. Some argue that because the Mosaic Law permitted Israelites to acquire servants, God must have approved of human bondage. Others point out that Jesus never explicitly condemned slavery and that Paul told slaves to obey their masters (Colossians 3:22), suggesting that the New Testament authors were complicit in perpetuating oppression. Perhaps most damaging is the historical fact that slaveholders in the American South cited Scripture to defend and justify their brutal system, claiming divine permission to treat African Americans as property. Yet these accusations rest on a fundamental question:
Is the word "slavery" used in the same sense across all time and cultures? Old Testament scholar Christopher Wright writes, "slavery in relatively small societies like Israel was qualitatively vastly different from slavery in large imperial civilizations." If slavery differs simply by the size of the civilization, then could there be a significant difference in what "slavery" means across multiple cultures and ages? To evaluate Scripture fairly, we will examine what the Bible actually says, how ancient servitude differed from modern slavery, and whether biblical principles ultimately support or condemn the enslavement of human beings. Outline 1.0 Slavery in Old Testament Culture 2.0 Slavery in New Testament Culture 3.0 Slavery in the Last Two to Three Hundred Years 4.0 How the Bible Opposes Contemporary Slavery 1.0 Slavery in Old Testament Culture The Nature of Israelite Servitude When modern readers encounter the word "slave" in English translations of the Old Testament, they typically envision the brutal chattel slavery of the American South. This is a grave misunderstanding. Old Testament scholar J. A. Motyer notes that "Hebrew has no vocabulary of slavery, only of servanthood."(1) The Hebrew term ebed encompasses a range of relationships, from royal officials to household servants to debt laborers. In most cases, what English Bibles call "slavery" in ancient Israel was closer to indentured servitude. It was a voluntary, contractual arrangement in which poor individuals worked to repay debts. Paul Copan compares it to "apprentice-like positions to pay off debts---much like the indentured servitude during America's founding when people worked for approximately seven years to pay off the debt for their passage to the New World."(2) One could voluntarily "sell" oneself to work in another household: "your brother ... becomes poor and sells himself" (Leviticus 25:47 ESV). This served as a survival mechanism for families facing economic catastrophe, not a form of forced bondage imposed by outsiders. Crucially, in Old Testament Israel, "outsiders did not impose servanthood---as in the antebellum South."(3) The system was designed to help the poor survive, not to exploit them. God explicitly stated His intention: "But there will be no poor among you" (Deuteronomy 15:4 ESV). Servanthood existed precisely because poverty did; the goal was to eliminate both. If the goal was to protect the poor, and therefore those who were forced to become servants, weren't they vulnerable to abuse? They definitely were. As a result, several laws were enacted to protect servants, so that they would not be mistreated by their masters during the (hopefully temporary) period of indenture. Old Testament Laws Protecting Servants The Mosaic Law afforded remarkable protections to servants, protections unprecedented in the ancient Near East. These laws indicate that God did not endorse an ideal system but rather regulated a fallen institution to protect the vulnerable. 1. Limited Term of Service Hebrew servants were to serve only six years and then go free in the seventh year (Exodus 21:2; Deuteronomy 15:12). This applied equally to men and women: "If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year you shall let him go free from you" (Deuteronomy 15:12, ESV). Unlike perpetual chattel slavery, Israelite servitude had a built-in expiration date. 2. Generous Discharge At the end of their term, masters were not merely to release servants empty-handed. They were commanded to provide generously for their new start. "You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the Lord your God has blessed you, you shall give to him." (Deuteronomy 15:14, ESV). The Lord intentionally reminded them that they were in the same boat and should therefore be sympathetic. But there, they had been slaves by force. "You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this today." (Deuteronomy 15:15 ESV). 3. Intentional Full Restoration Leviticus 25 established that impoverished Israelites who had entered service were to be released in the Year of Jubilee (every fiftieth year), along with their children, and restored to their ancestral property (Leviticus 25:39--41). This prevented the permanent loss of family identity and inheritance that later forms of slavery entailed. 4. Protection Against Physical Abuse The Mosaic Law contained extraordinary protections against mistreatment. If a master injured a servant, even knocking out a tooth or damaging an eye, the servant was to be freed immediately as compensation (Exodus 21:26--27). Wright notes that "no other ancient Near Eastern law has been found that holds a master to account for the treatment of his own slaves" (Old Testament Ethics, 292). The Code of Hammurabi is an ancient Babylonian collection of laws issued by King Hammurabi of Babylon around the mid-18th century BCE. It consists of 282 laws. The final law reads, "If a slave says to his master, 'You are not my master,' and he is proven to be his master's slave, his master shall cut off his ear." There is a significant contrast between the two sets of laws. In the Biblical law, if a master struck a servant and caused immediate death, the master faced capital punishment: "He must be avenged" (Exodus 21:20). The verb naqam, used here, consistently refers to the death penalty throughout Scripture. (4) 5. The Anti-Kidnapping Law Perhaps most significantly, the Mosaic Law condemned kidnapping a person for sale as a capital offense. Kidnapping someone to sell them as slaves, and anyone who bought them, faced the same punishment as a murderer and would be subject to the death penalty! "Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death" (Exodus 21:16, ESV; cf. Deuteronomy 24:7). Copan observes that "kidnapping, of course, is how slavery in the antebellum South could get off the ground." If this law had been enforced, the transatlantic slave trade could never have existed. 6. Safe Harbor for Runaway Slaves What happens to those slaves who run away? Wright emphasizes that "the otherwise universal law regarding runaway slaves was that they must be sent back, with severe penalties for those who failed to comply" (Old Testament Ethics, 292). This was consistent with both ancient Near Eastern extradition treaties and the American Fugitive Slave Law. The American Fugitive Slave Law (usually referring to the Fugitive Slave Act of 1850) was a federal law that required enslaved people who escaped to free states to be captured and returned to their enslavers, and it forced officials and private citizens in free states to help in this process. It greatly expanded federal enforcement power in favor of slaveholders and became one of the most hated pro‑slavery laws in the North. In stark contrast to the "norm" is the biblical standard. Deuteronomy 23:15--16 commanded the Israelites to give refuge to escaped slaves and forbade returning them to their masters. "You shall not give up to his master a slave who has escaped from his master to you. He shall dwell with you, in your midst, in the place that he shall choose within one of your towns, wherever it suits him. You shall not wrong him." (ESV). The laws favoured the slaves rather than the masters. The Theological Foundation How could the biblical laws be so different from those of its neighbors and from those of modern cultures? The laws were not arbitrary regulations but flowed from Israel's foundational beliefs. First, all human beings are created in the image of God (Genesis 1:26--27), which confers inherent dignity on every person, regardless of social status. Job affirmed this regarding his servants: "Did not he who made me in the womb make him? And did not one fashion us in the womb?" (Job 31:15 ESV). Second, Israel's identity was rooted in its liberation from Egyptian bondage. The repeated command to "remember that you were slaves in Egypt" (Deuteronomy 5:15; 15:15; 24:18) ensured that Israelites would not repeat the oppression they had endured. Muhammad A. Dandamayev, writing in the Anchor Bible Dictionary, concludes: "We have in the Bible the first appeals in world literature to treat slaves as human beings for their own sake and not just in the interests of their masters."(5) 2.0 Slavery in New Testament Culture The Greco-Roman Context The world of the New Testament was markedly different from that of ancient Israel and from chattel slavery. In the Greco-Roman world, slavery was a deeply embedded institution that shaped the economy, household life, and social hierarchy. Enslaved people were legally treated as property, not persons, and could be bought, sold, punished, or even killed at an owner's discretion. Slavery was not based primarily on race; instead, most enslaved people were war captives, foreigners, or those born to enslaved mothers, though some were enslaved for debt or exposure as infants. They performed a wide range of work, from brutal agricultural and mining labor to skilled crafts, household service, accounting, and teaching, so daily experience varied from extreme cruelty to relatively privileged but still unfree conditions. Manumission (being freed) was possible, especially in urban settings, and freed slaves could sometimes become citizens, but social stigma and obligations to former owners often persisted, ensuring that slavery continued to support the overall structure of Greco-Roman society. A Roman slave is "someone whose person and service belong wholly to another." Roman slaves could be beaten, branded, sexually exploited, and treated as property, with minimal legal recourse. Yet Roman slavery, unlike its later American counterpart, was not race-based; slaves came from all ethnicities, and many could eventually earn or purchase their freedom. New Testament Teachings Protecting Slaves The New Testament did not provide a new civil law code to replace Roman law. Instead, it addressed Christians living within existing structures, planting seeds that would eventually transform those structures from within. 1. Spiritual Equality in Christ The most revolutionary New Testament statement on slavery appears in Galatians 3:28 (ESV): There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. This declaration transformed all social distinctions by grounding human identity in union with Christ. Stephen B. Clark explains that this was "socially radical because it placed slave and master on the same spiritual footing."(6) The same principle appears in Colossians 3:11 and 1 Corinthians 12:13. 2. Mutual Obligations in Household Codes The so-called "household codes" in Ephesians 5--6 and Colossians 3--4 are often cited as evidence that Paul endorsed slavery. However, these passages are notable for what they require of masters. While slaves are told to obey their masters, masters are commanded to "treat your slaves in the same way." What is that same way? With the attitude of service! Masters are also told to stop threatening their slaves, "since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him" (Ephesians 6:9, NIV). The master and slave are supposed to treat each other similarly. Paul's command here is outrageous in that era. (7) Colossians 4:1 commands masters to "provide your slaves with what is right and fair, because you know that you also have a Master in heaven" (NIV). In a legal system where slaves had virtually no rights, such moral requirements for masters were unthinkable. 3. Slaves as Brothers and Sisters Paul treated Christian slaves as morally responsible persons and full members of the body of Christ. In 1 Timothy 6:2, he instructs slaves with Christian masters to serve them well "because those who benefit from their service are dear to them as fellow believers" (NIV). The New Testament greeting lists in Romans 16 include people with common slave names (such as Andronicus and Urbanus), whom Paul calls "kinsman," "fellow prisoner," and "fellow worker" (Romans 16:7, 9). Slaves even held leadership positions in early churches. This stands in stark contrast to Aristotle's claim that certain humans were "slaves by nature" (Politics I.13). 4. Condemnation of Slave Trading In 1 Timothy 1:9--10, Paul lists "slave traders" among those who oppose "sound doctrine." The Greek term refers specifically to those who kidnap or traffic in human beings.(8) This condemnation echoes the Old Testament prohibition against kidnapping and selling people.(9) By the same standard, the entire transatlantic slave trade would be condemned. 5. The Letter to Philemon The Epistle to Philemon is often cited as evidence that Paul returned a runaway slave without condemning slavery. However, the text is more complex. Paul urges Philemon to receive Onesimus "no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a fellow man and as a brother in the Lord" (Philemon 16, NIV). Some scholars suggest that Onesimus was not a runaway but an estranged brother seeking Paul's mediation. (10) James Tunstead Burtchaell summarizes Paul's strategy as "instead of forbidding slavery, impose fellowship."(11) By making slaves and masters into a family, Paul undermined the very logic of slavery. How Ancient Slavery Differed from Modern Slavery Several critical differences distinguish biblical-era servitude from modern chattel slavery: Characteristic Biblical-Era Servitude Modern Chattel Slavery Basis Economic (debt, poverty, war) Racial (skin color, ethnicity) Duration Often time-limited (6 years) Permanent and hereditary Legal Status Some legal protections Slaves were legal non-persons Path to Freedom Release provisions, Jubilee, manumission Rare and legally restricted Kidnapping Capital offense Foundation of the system Family Families could remain together Deliberate family separation Table 1: Comparison of Biblical-Era Servitude and Modern Chattel Slavery While ancient and modern slavery shared some essential characteristics, the addition of racial prejudice in the early modern period "made it even easier for whites to dehumanize enslaved African or Native American people and ultimately to treat enslaved African Americans as 'chattel,' or transferable pieces of property."(12) 3.0 Slavery in the Last Two to Three Hundred Years The Transatlantic Slave Trade The slavery that emerged in the Americas from the sixteenth to the nineteenth centuries was qualitatively different from ancient servitude. The transatlantic slave trade forcibly transported approximately 12.5 million Africans across the Atlantic, with an estimated two million dying during the Middle Passage alone, a mortality rate of approximately 14 percent. Conditions were deplorable, and enslaved people were transported in horrific conditions. Men and women were separated during the Middle Passage, and disease, dehydration, and hopelessness claimed numerous lives. The Brutality of American Slavery American chattel slavery became one of history's most oppressive systems. Its defining characteristics stood in stark contrast to biblical principles: 1. Race-Based and Hereditary Unlike ancient servitude, American slavery was defined by race. A person born to an enslaved mother was automatically enslaved for life, regardless of the father's status. This created a permanent underclass based solely on skin color, a concept foreign to both the Old and New Testaments. Race was the defining difference between American slavery and the slavery of biblical times. (13) 2. No Path to Freedom American slaves had no sabbatical release, no Jubilee restoration, and no legal right to buy their freedom. The system was designed to be perpetual. Harriet Beecher Stowe described it accurately: "The legal power of the master amounts to an absolute despotism over body and soul, and there is no protection for the slave's life."(14) 3. Built on Kidnapping The entire transatlantic slave trade rested on the systematic kidnapping of African men, women, and children, exactly what Exodus 21:16 condemned as a capital offense (as we saw earlier). An estimated 18 million Africans were captured, and one-third died before even reaching the coast. If the kidnapper of a slave had received the death sentence as the Old Testament commanded, the transatlantic slave trade would never have existed. 4. Deliberate Family Destruction American slavery routinely separated families as a mechanism of control and profit. Family members were separated from each other, Husbands, wives, children, and even infants, and then sold.(15) This mental and emotional torture compounded the physical suffering and stands in direct violation of biblical principles protecting family integrity. 5. Systematic Dehumanization American slaves, like the Roman ones, were legally classified as property. They were chattel that could be bought, sold, mortgaged, and bequeathed like livestock. They could not legally marry, testify in court, own property, or learn to read. Slavery was permanent and hereditary, with no hope of any kind, and it was characterized by the subordination of Black people. (16) How Scripture Was Twisted Pro-slavery advocates in the antebellum South twisted Scripture to justify their brutal system. They cited Old Testament passages that permit servitude, New Testament instructions for slaves to obey their masters, and, in particular, the so-called "Curse of Ham" (Genesis 9:25--27). This last text, which actually cursed Canaan (not Ham), was reinterpreted to claim that Africans were destined for perpetual servitude, an interpretation with no biblical basis that was falsely used to justify slavery. (17) The Caucasian Christians in the South, rather than viewing slavery as a moral evil and a sin, generally concluded that God established slavery in the Bible. They challenged abolitionists to produce a Bible verse in which Jesus condemned slavery. But this horrible approach to biblical interpretation undermines everything the Bible teaches while giving them a false basis to oppress a fellow human being. 4.0 How the Bible Opposes Contemporary Slavery When we examine the full testimony of Scripture, we find that the Bible not only fails to endorse modern slavery but actively opposes its foundational assumptions. The Image of God The Bible's most fundamental teaching about humanity is that every person is created in God's image: "So God created mankind in his own image, in the image of God he created them; male and female he created them" (Genesis 1:27, NIV). This doctrine affirms universal human dignity that transcends race, ethnicity, or social status. Proverbs 14:31 states: "Whoever oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God" (NIV). The imago Dei doctrine directly contradicts race-based slavery, which rests on viewing certain groups as inherently inferior or less than fully human. For the first time in the ancient Near East, the biblical mandate that servants be treated as persons rather than property would have been shocking.(18) The Exodus Paradigm If there is one event that is key and foundational to the Old Testament, it is the liberation of Israel from Egyptian slavery by God. This event was so critical that they were constantly reminded of who they were until God rescued them and revealed the extravagance of God's grace. A recurring verse in the Old Testament is: "Remember that you were slaves in Egypt and that the LORD your God brought you out of there with a mighty hand and an outstretched arm" (Deuteronomy 5:15, NIV). The God of the Exodus is a defender of the oppressed and the enslaved and an enemy of unjust systems. African Americans who were enslaved in America connected deeply with the Exeter story. Like the people of Israel, they were slaves in a foreign land, and they held onto Hope that their time would come, just as they held onto God.(19) The biblical narrative of liberation became their anthem of hope. Direct Condemnation of Slave Trading The Bible explicitly and unequivocally condemns the practices that made modern slavery possible: • Kidnapping for sale is a capital offense (Exodus 21:16; Deuteronomy 24:7) • Slave traders are listed among the lawless (1 Timothy 1:9--10) • Treating humans as "cargo" is condemned (Revelation 18:11--13, which lists "slaves---that is, human beings" among doomed Babylon's merchandise) Although the Israelites could own servants, these laws prevented them from engaging in the trade of enslaved people as captors and vendors. The God of the Israelite masters was also the God of the slaves, and the masters knew it. Christianity and the Abolition of Slavery The same biblical principles twisted to defend slavery ultimately fueled its abolition. Repeated, fervent appeals grounded in Christian morality to the powers that be played a key role in governments' efforts to end slavery completely. William Wilberforce, the British parliamentarian who led the decades-long fight against the slave trade, was explicitly motivated by his Christian faith. In 1787, he wrote in his diary: "God Almighty has set before me two great objects, the suppression of the Slave Trade and the Reformation of Manners." His tireless efforts, counseled by former slave trader turned pastor John Newton, resulted in the abolition of the British slave trade in 1807 and slavery itself in 1833. Slavery could not coexist with an accurate interpretation of biblical principles, including human dignity, spiritual equality, and divine justice. Does the Bible endorse slavery? Absolutely not, not in the way the modern world has known it. The Old Testament had a regulated system of debt servitude, with significant protections for those unfortunate enough to be subject to it. The New Testament proclaimed spiritual equality in Christ, commanded masters to treat servants justly, condemned slave trading, and planted seeds that would eventually destroy the institution entirely. The brutal, race-based, hereditary chattel slavery of the last few centuries violated every biblical principle meant to protect the vulnerable. Those who used Scripture to defend such a system did so by ignoring its context, its commands, and its overarching theological vision. When Christians have faithfully followed the Bible's deepest teachings on the imago dei, the liberation of the oppressed, and the truth that in Christ there is neither slave nor free, slavery is ultimately dismantled. Notes (1) J. A. Motyer, The Message of Exodus (Downers Grove, IL: InterVarsity Press, 2005), 239. (2) Paul Copan, Is God a Moral Monster? (Grand Rapids, MI: Baker Books, 2011), 124. (3) Copan, Is God a Moral Monster?, 125. (4) Gregory C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East, Journal for the Study of the Old Testament Supplement Series 141 (Sheffield: JSOT Press, 1993), 155--63. (5) Muhammad A. Dandamayev, "Slavery (Old Testament)," in Anchor Bible Dictionary, vol. 6, ed. David Noel Freedman (New York: Doubleday, 1992). (6) Stephen B. Clark, Man and Woman in Christ (Ann Arbor, MI: Servant Books, 1980), 170--75. (7) Peter T. O'Brien, The Letter to the Ephesians, Pillar New Testament Commentary (Grand Rapids, MI: Eerdmans, 1999), 454. (8) "Andrapodistēs," in Strong's Greek Concordance, Bible Hub, accessed February 5, 2026. (9) Gordon D. Fee, 1 and 2 Timothy, Titus, New International Biblical Commentary 13 (Peabody, MA: Hendrickson, 1988), 45--46. (10) Allen Dwight Callahan, "Paul's Epistle to Philemon: Toward an Alternative Argumentum," Harvard Theological Review 86, no. 4 (October 1993): 357--76. (11) James Tunstead Burtchaell, Philemon's Problem: A Theology of Grace (Grand Rapids, MI: Eerdmans, 1998), 21. (12) Murray J. Harris, Slave of Christ: A New Testament Metaphor for Total Devotion to Christ (Downers Grove, IL: InterVarsity Press, 1999), 44. (13) Mark A. Noll, The Civil War as a Theological Crisis (Chapel Hill: University of North Carolina Press, 2006), 68--70. (14) Harriet Beecher Stowe, A Key to Uncle Tom's Cabin (Boston: John P. Jewett, 1853), 139. (15) Miller Center, "U.S. Presidents and Slavery," Miller Center of Public Affairs, University of Virginia, accessed February 5, 2026. (16) Jemar Tisby, The Color of Compromise: The Truth about the American Church's Complicity in Racism (Grand Rapids, MI: Zondervan, 2019), 35. (17) Noel Rae, The Great Stain: Witnessing American Slavery (New York: Overlook Press, 2018), 25--28. (18) Copan, Is God a Moral Monster?, 126. (19) Allen Dwight Callahan, "Sacred and Undesirable: Examining the Theological Import of Hiding Places in Exodus," Priscilla Papers 29, no. 3 (Summer 2015).

1.0 What Is Baptism Baptism is one of the two sacraments that Jesus gave to his disciples (and to the church) when he left. It signifies repentance from sin, faith in Christ, and union with His death and resurrection (Romans 6:3–4; Colossians 2:12) .​ It symbolizes the incorporation of believers into the body of Christ through participation in His death and resurrection. Baptism is one of the first things a believer needs to do to show their position as a member of the body, the church. Matthew 28:19; Acts 2:38-41. Over the millennia, there have been two main views on the sacrament of baptism – baptism as an infant (Paedobaptism) and baptism as a believer (Credobaptism). Respected theologians and various church denominations fall on either side of this divide. What is the biblical basis for these two lines of thinking? 2.0 Paedobaptism Arguments in favor of paedobaptism (infant baptism) are drawn from the Bible, covenant theology, church tradition, and theological reasoning within both Catholic and Reformed frameworks. Those who advocate this practice believe that baptism should be administered to the children of believers as a sign of inclusion in God’s covenant community. These are the different arguments that have been mentioned.   2.1 Covenant Continuity Paedobaptists argue that God’s covenant with His people has always included believers and their children. In the Old Testament, the covenant with Abraham included both adults and infants through circumcision (Genesis 17:7–12). Since baptism has replaced circumcision as the covenant sign (Colossians 2:11–12), the same pattern of inclusion applies under the New Covenant. Thus, just as children of believers were marked by the Old Covenant sign of circumcision, they should now be baptized under the New Covenant.   Difference between Covenant Continuity and New Covenant Renewal There is continuity between the Old and New Covenants but there is a discontinuity in membership requirements.  Inclusion in the New Covenant is through personal faith, not physical birth. Therefore, baptism cannot correspond exactly to circumcision, since the New Covenant is made only with those who are forgiven and regenerated (Jeremiah 31:31–34; Hebrews 8:6–13). To baptize unbelieving infants would confuse natural descent (Abraham’s lineage) with spiritual rebirth (John 3:3–6). Logical Inconsistency There are logical inconsistencies in Paedobaptism. If baptism replaces circumcision and applies to all members of the covenant household, then paedobaptists should also baptize unbelieving spouses, servants, and adult children—as circumcision applied to all in Abraham’s house. Since they do not, their argument based on “household continuity” fails. Paedobaptism thus inconsistently applies its own covenant premise.​     2.2 Household Principle Several New Testament passages describe entire households being baptized when the head of the family believed (Acts 16:15, 33; 1 Corinthians 1:16). Paedobaptists claim that households in the Greco-Roman world naturally included infants and children. This continues the biblical pattern of corporate, familial faith rather than individualized religion.​ Belief and Household Baptisms Even though entire households were baptized in the New Testament, in every one of these examples (Acts 16:15, 33; 1 Corinthians 1:16), the households are explicitly said to have believed the gospel or rejoiced in faith. Thus, there is no clear case of an unbelieving or infant household member being baptized. Each baptism follows preaching, belief, and repentance. Regulative Principle of Worship Under the Reformed regulative principle, only what Scripture commands in worship is permitted. Baptism of infants is not instituted in the New Testament. Since no command or explicit example exists, it cannot be introduced as an element of worship. The only people that have been explicitly commanded to be baptized are disciples who believe and repent (Matthew 28:19; Acts 8:12) .​   2.3 The Promise to Believers and Their Children In Acts 2:39, Peter says, “The promise is for you and your children and for all who are far off.” Paedobaptists view this statement as proof that God’s covenant blessings—including baptism as the covenant sign—extend to believers’ children. Without explicit New Testament negation of the household covenant principle, there is no reason to exclude children.​ The Future Believers Who Are Called The verse that is used (Acts 2:39) does not end there. It continues, “and for all who are far off, everyone whom the Lord our God calls to himself.” This means that although the promise extends to future generations, it is still restricted to those who are called and believe. The phrase “for your children” parallels “those who are far off” — meaning future believers, not unbelieving infants.   2.4 Children as Covenant Members 1 Corinthians 7:14 describes the children of a believing parent as “holy,” meaning set apart in a covenantal sense. While not automatically saved, such children belong visibly to the Church community and should receive its identifying sign—baptism. This holiness reflects their membership in the visible Church, just as circumcised infants were visibly included in Israel.​   Relational Sanctity 1 Corinthians 7:14 refers to relational sanctity, not spiritual regeneration. The child is “holy” in the sense of being set apart within the believing household—not because of personal salvation or covenant membership. Since it does not imply personal salvation, the verse does not necessitate the administration of baptism.   2.5 Infants Can Be Recipients of Grace Scripture presents examples of spiritual life within the unborn (John the Baptist leaping in Elizabeth’s womb, Luke 1:41) and of infants receiving promises (Psalm 22:9–10). These are seen as evidence that God’s Spirit can work faith in infants, allowing them to be legitimate subjects of baptism. While infants cannot profess faith, they can still receive God’s covenant grace, with faith expected to mature as they grow.​   Christ’s Mediation in Regeneration However, confusing Old Covenant membership with New Covenant salvation undermines the atonement. If infants are “in the covenant” without faith, then Christ would be their mediator without regenerating them, which diminishes His saving efficacy. The covenant of grace, which brings salvation, includes only the elect who are effectually called and redeemed through faith.​ Connection Between Salvation and Baptism While paedobaptists emphasize baptism’s connection to regeneration (John 3:5; Titus 3:5), regeneration is a work of the Spirit preceding and enabling true faith, not the result of baptism. Any teaching implying baptismal regeneration risks turning baptism into a “work of righteousness” contrary to grace (Ephesians 2:8–9). 3.0 Credobaptism Credobaptism, or believer’s baptism, is the conviction that baptism should only be administered to those who have personally repented and believed the gospel. The explicit testimony of Scripture supports this position. 1. Baptism Follows Personal Faith and Repentance In the New Testament, baptism is only administered to those who have first repented and believed: Acts 2:38 — “Repent and be baptized every one of you…” Acts 8:12 — “When they believed…they were baptized, both men and women.” Acts 8:36–38 — The Ethiopian eunuch professes belief before baptism. Acts 16:31–33 — The Philippian jailer believes, then is baptized. Additional examples: Acts 9:18; 10:47–48; 18:8. This pattern suggests that baptism is a response to faith, rather than a precursor to it. No examples exist of baptism without explicit personal belief.   2. Baptism Symbolizes Union with Christ Baptism signifies the believer’s union with Christ in His death and resurrection: Romans 6:3–4 — “We were buried therefore with him by baptism into death…” Colossians 2:12 — “…having been buried with him in baptism, in which you were also raised with him through faith…” Only true believers, those united to Christ, receive this sign.   3. The Pattern of the Great Commission Jesus commands the church: Matthew 28:19–20 — “Go therefore and make disciples of all nations, baptizing them…” Disciples are first made through preaching and faith, then baptized as a sign of their commitment.   4. New Covenant Membership Is for Believers The New Covenant community described in the New Testament consists exclusively of those who “know the Lord” and who are regenerated. Hebrews 8:10–12 — “…they shall all know me, from the least of them to the greatest.” Jeremiah 31:31–34 — “…I will put my law within them…they shall all know me…” Membership is based on personal faith, not family lineage or birth, as it was under the Old Covenant in the Old Testament.   5. Distinction Between Baptism and Salvation Salvation is by grace through faith and not from work, including baptism. Justification is by faith and not by works. Romans 5:8–9; Galatians 2:16. The path to salvation is simple, based on faith, and does not include baptism. Romans 10:9–10 — “If you confess with your mouth that Jesus is Lord…you will be saved.” A great example is the thief on the cross who was saved without being baptized. Luke 23:43 Baptism does not cause salvation, but rather is a response to it and outwardly demonstrates the inner reality. 6. Baptism is a Public Testimony and Obedience Baptism represents a public confession of allegiance to Christ. Romans 6:3–5 and Colossians 2:12 portray baptism as dying and rising with Christ. This is not a symbol that anyone other than a believer can show. Many times, people ask, 'Why should I get baptized if baptism is not salvation?' Well, the simple answer is that we do it to obey God. Jesus established two sacraments, baptism and communion. Neither of them causes salvation. But both are for those who have already received salvation. Both in their own way symbolize and remind us of the death, burial, and resurrection of Jesus. A question that may come up is, "What if I was already baptised as a child, should I be baptised as a believer"? Since the baptism you received as an infant did not follow faith and belief, you should get baptised again as a believer, in obedience to the commands of Scripture.

There is a common misconception that the Old Testament condones or even commands rape. In a recent discussion with several atheists, this was a common accusation made against the Bible. Does a careful examination of the biblical text show the claims of the atheist to be true? First, we will look at what the Bible says about rape. Several verses in the Bible clearly show that rape is condemned in the Law of Moses and in biblical narratives. “But if a man finds a betrothed woman in the field, and the man forces her and lies with her, then only the man who lay with her shall die. But you shall do nothing to the woman; there is no sin in the woman worthy of death, for just as a man rises against his neighbor and murders him, so is this case. When he found her in the field, the engaged woman cried out, but there was no one to save her.” Deuteronomy 22:25-27 Here, rape is clearly identified by the use of the word "forces" and is punished by death for the perpetrator, while the woman is deemed blameless. Genesis 34:1-7 (Dinah’s Case): Shechem rapes Dinah and is subsequently punished by her brothers. The narrative shows their outrage and direct action against Shechem and his family. 2 Samuel 13 (Tamar’s Case): Tamar is raped by Amnon, who is then killed by Absalom in retribution. The passage depicts the act as shameful and deserving of punishment. Judges 19:25-30 (The Levite’s Concubine): The rape and murder of the Levite’s concubine leads to war between Israel and the tribe of Benjamin, demonstrating Israel’s abhorrence of the crime. Second, let’s look at the main accusation. The key verses that atheists often cite are found in Deuteronomy 22:28-29. What is this verse talking about? The claim is made that these verses command a rape victim to marry her assailant. This interpretation is based on faulty readings and translation confusion. 25 “But if the man finds the girl who is betrothed in the field, and the man seizes her and rapes her, then only the man who raped her shall die.
28 “If a man finds a girl who is a virgin, who is not betrothed, and he seizes her and has sexual relations with her, and they are discovered, 29 then the man who had sexual relations with her shall give the girl’s father fifty shekels of silver, and she shall become his wife, because he has violated her; he is not allowed to divorce her all his days.
Deuteronomy 22:25, 28-29 NASB 25 “But if in the open country a man meets a young woman who is betrothed, and the man seizes her and lies with her, then only the man who lay with her shall die.
28 “If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, 29 then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her. He may not divorce her all his days.
Deuteronomy 22:25, 28-29 ESV 25 But if out in the country a man happens to meet a young woman pledged to be married and rapes her, only the man who has done this shall die.
28 If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, 29 he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.
Deuteronomy 22:25, 28-29 NIV The Hebrew word used for "seizes" in verses 28-29 is not the same as the term for "force" found in verse 25, which unambiguously describes rape. Scholars note that the context and linguistic difference mean verses 28-29 are describing an act of seduction—sex outside marriage discovered after the fact—rather than sexual assault. In Deuteronomy 22:25 , the Hebrew words used are: • chazaq (חָזַק): meaning "to force" or "to overpower" • shakab (שָׁכַב): meaning "to lie with" (often used in the context of sexual intercourse) In Deuteronomy 22:28-29 , the Hebrew words used are: • taphas (תָּפַשׂ): meaning "to seize" or "to lay hold of" • shakab (שָׁכַב): again, meaning "to lie with" The key distinction is that 22:25 uses chazaq , a word specifically indicating force or violence (commonly translated as "rape"), while 22:28-29 uses taphas , which does not inherently imply violent force in the context. Both verses use shakab for "lie with her", but the preceding verb changes the implication of consent or coercion. Consequences Additionally, there is a difference in the consequences in the two verse sections, showing that they are different scenarios and not rape in both settings. The penalty (payment and mandatory marriage) is focused on the man's responsibility for the social and economic consequences of his act, rather than as punishment for a crime. In cases of rape, the punishment is far stricter: execution for the rapist, and no blame for the victim (as shown in verses 25-27). Protection When this passage is viewed in the context of the ancient Near East and ancient patriarchal Israel, one can understand the reason behind this particular punishment. In that context, loss of virginity outside of marriage could leave a woman vulnerable. The law in Deuteronomy 22:28-29 aims to prevent men from abandoning women after consensual sex by obligating the man to compensate the woman's family and marry her, if the father permits. The parallel law in Exodus 22:16-17 also deals with consensual sex, supporting that Deuteronomy 22:28-29 is not about rape but about protecting economic and social rights after premarital relations. The claim that God commands or condones rape in the Old Testament is inconsistent with the text and with scholarly interpretations. The Bible contains explicit condemnations of rape, always describing it as a crime deserving punishment. Deuteronomy 22:28-29 describes the consequences of consensual premarital sex, not rape, and the surrounding context and language make this clear. Ancient Israelite law aimed to protect vulnerable women and uphold justice, not perpetuate abuse. In contrast, thirdly, what do atheism and evolutionary theories say about rape? Evolutionary psychology has sometimes hypothesized that sexual aggression, including rape, may have biological roots as a conditional reproductive strategy observed in certain animal species when normal mating is unavailable. Several researchers have argued that males may have evolved psychological or anatomical mechanisms that facilitate rape under certain conditions. For example: Randy Thornhill and Craig T. Palmer, A Natural History of Rape: Biological Bases of Sexual Coercion (Cambridge, MA: MIT Press, 2000). Randy Thornhill and Nancy Thornhill, Human Rape: An Evolutionary Analysis , Ethology and Sociobiology 4, no. 3 (1983): 137–173. Vernon L. Quinsey, Martin L. Lalumière, and Gordon T. Harris, Evolutionary Perspectives on Sexual Coercion in Human and Nonhuman Animals , in Sexual Coercion in Primates and Humans: An Evolutionary Perspective on Male Aggression Against Females, eds. Martin N. Muller and Richard W. Wrangham (Cambridge, MA: Harvard University Press, 2009). Robin Baker and Mark A. Bellis, Human Sperm Competition: Copulation, Masturbation and Infidelity (London: Chapman & Hall, 1995). Of course, no (reasonable) atheist would agree ethically that rape is acceptable. However, rape seems to fit better into an atheistic, evolutionary world that evolved from matter and progresses via the survival of the fittest, than in a theistic Christian world where humans were created in the image of God and therefore have worth and value.

Arguments for the Immaterial Mind I recently had a conversation with an atheist who wondered if only the material world exists. Materialism — the view that only physical matter exists — is not a new idea. It has its origins around 600 BCE (India) and continued in the 5th century BCE (Greece). It has shaped science and modern philosophy for centuries. It reemerged in Europe during the 17th and 18th centuries and influenced Karl Marx's concept of "historical materialism" in the 19th century. But can everything about the human experience be reduced to brain chemistry and quantum interactions? A variety of diverse philosophical thoughts say no. Here are several arguments showing that there may be more to reality — and to us — than matter alone. 1. The Argument from Phenomenal Consciousness In  The Conscious Mind , philosopher David Chalmers distinguishes between the “easy problems” of explaining brain function and the “hard problem” of explaining  why  we have inner experiences at all (Chalmers 1996, 4–6). Measuring brain waves tells us  how  neurons fire, but not  why  it feels like something to be you. As Thomas Nagel famously put it, science can describe what a bat’s brain does, but not what it is  like  to be a bat (Nagel 1974, 439). This subjective quality of awareness — called  qualia  — seems irreducible to physical explanation. 2. The Argument from Intentionality Philosopher John Searle has shown that thoughts possess  intentionality : they are always  about  something — an object, concept, or truth (Searle 1983, 27–30). No purely physical process is “about” anything; a neuron doesn’t mean or represent the Eiffel Tower, yet our thoughts clearly do. This suggests that mental content has a different ontological status from matter. 3. The Argument from Rational Insight C. S. Lewis, in  Miracles , provides an epistemological critique of naturalism, noting that reasoning depends on logical relations—not on mere physical causation (Lewis 1947, 19–21). If all our thoughts were the result of atoms colliding, there would be no guarantee that those collisions produced true beliefs rather than random associations. Alvin Plantinga later reinforced this in  Warrant and Proper Function , arguing that materialism is self-defeating since it undermines confidence in human rationality (Plantinga 1993, 217–220). 4. The Argument from Doubt and Indivisibility Rene Descartes’ famous  Meditations on First Philosophy  concluded that while one can doubt the body, one cannot doubt the reality of one’s own thought:  cogito, ergo sum  — “I think, therefore I am” (Descartes 1641, 17). The mind, then, exists as a distinct reality — a “thinking substance” capable of existing without matter. The mind, an unextended thinking substance, possesses properties (unity, indivisibility, incorrigibility) that are absent in matter. For Descartes, this was proof of the soul’s immaterial nature. 5. The Argument from the Unity of Consciousness Long before Descartes, the Islamic philosopher Mulla Sadra argued that the human soul must be immaterial because consciousness unites diverse experiences into a unified, self-aware whole. A single thought can integrate vision, memory, emotion, and language — a feat no divisible material entity can claim (Nasr,  History of Islamic Philosophy , 114–116). 6. The Argument from the Simplicity of Consciousness Another Islamic philosopher, Avicenna, argued along this vein. Avicenna’s  floating man  thought experiment posits that self-awareness persists even in sensory deprivation, thus revealing the soul’s independence from bodily mediation (Nasr,  History of Islamic Philosophy , 114–116). 7. The Mystery of Free Will If neurochemical laws determined every human choice, freedom would be an illusion. In  Four Views on Free Will , Robert Kane argues that our lived experience of genuine responsibility points toward a form of agency that cannot be fully explained by deterministic physics (Kane 2011, 43–45). Free will, like consciousness (mentioned earlier), suggests there is more to the person than atoms.   None of these arguments rejects science; instead, they  extend  one’s inquiry beyond the physical. Science describes the  what and how  of the brain; philosophy probes the  why  of consciousness, thought, and freedom. To claim that there may be an immaterial component to reality is not to deny material existence, but to ask what it cannot explain. Ironically, in rejecting the fact that the immaterial exists, a materialist is rationalizing, intentional about his belief, and freely choosing it – all the components that point one in the direction of there being an immaterial reality and not just a material one. If the immaterial exists, as argued above, theories that are based on evolution is then faced with an acute difficulty. How can evolution explain the existence of the immaterial when the universe began with only the material? Atheistic philosopher, JL Mackie, said that any theory claiming that evolution or physical processes can explain how “objective” immaterial moral values affect behavior faces a deep metaphysical problem: how the immaterial could causally interact with the material. “The hypothesis that there are objective values or obligations involves entities or relations of a very strange sort, utterly different from anything else in the universe. The claim that these moral qualities can somehow ‘supervene’ upon natural facts, or that evolution has equipped us to apprehend them, leaves us with the difficulty of how such immaterial entities could have any influence on the physical world.”
— J. L. Mackie, Ethics: Inventing Right and Wrong (London: Penguin Books, 1977), 38–42. Christian theism answers both the existence of the immaterial and explains how it came to be. It states that the material world was created by God, who is outside of time, space, and matter, and that the immaterial aspect of humans was placed there by God Himself. Bibliography Chalmers, David J.  The Conscious Mind: In Search of a Fundamental Theory.  New York: Oxford University Press, 1996. Descartes, René.  Meditations on First Philosophy.  2nd ed. Translated by Donald A. Cress. Indianapolis: Hackett Publishing, 1993. Kane, Robert.  Four Views on Free Will.  2nd ed. Oxford: Blackwell, 2011. Lewis, C. S.  Miracles.  London: Geoffrey Bles, 1947. Mackie, J. L.  Ethics: Inventing Right and Wrong. London: Penguin Books, 1977, 38–42. Nagel, Thomas. “What Is It Like to Be a Bat?”  The Philosophical Review  83, no. 4 (1974): 435–450. Nasr, Seyyed Hossein, ed.  History of Islamic Philosophy.  Vol. 2. London: Routledge, 2020. Plantinga, Alvin.  Warrant and Proper Function.  New York: Oxford University Press, 1993. Searle, John R.  Intentionality: An Essay in the Philosophy of Mind.  Cambridge: Cambridge University Press, 1983.

Chiang Mai, Thailand October 2025 1.0 Spiritual Gifts 1.1 Background: Num 11:29 But Moses said to him, “Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his Spirit on them!” ESV Joel 2:28-29 “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my Spirit. ESV Matt 10:20 For it is not you who speak, but the Spirit of your Father speaking through you. Jesus told them to wait for it. Acts 1:5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” A spiritual gift is any ability that is empowered by the Holy Spirit and used in any ministry of the church. (Wayne Grudem) Broad definition, includes natural abilities and miraculous abilities. Empowered by the spirit for the building up of the church until Jesus returns. 1 Cor. 12:7; 14:12, 26; Eph. 4:12; 1 Cor. 1:7; 1 Cor. 13:10; Acts 1:8 1.2 Classification of Gifts Level Prophet Role Priest Role King Role Examples / Notes 1. Messianic Christ as final Prophet Heb. 1:1–3; John 1:1; 20:28 Christ as perfect High Priest Heb. 1:3; 4:14–16 Christ as ultimate King Eph. 5:24; Rev. 19:16 Jesus Christ alone—fullness of the Spirit, unrepeatable, inspired authority 2. Apostolic / Foundational Apostles as inspired witnesses Acts 1:21–22; 1 Cor. 14:37; 1 Thess. 2:13 Apostles as founders/shepherds Acts 6:1–7; 8:14–17 Apostles as foundational rulers Acts 15:6–21; 20:17–38 Apostles, apostolic men (Mark, Luke, Jude), their witness closes canon 3. Special Office (Repeatable) Elders/deacons lead mercy Phil. 1:1; 1 Tim. 3:8–13 Elders/deacons lead mercy Phil. 1:1; 1 Tim. 3:8–13 Elders/teachers govern 1 Tim. 3:1–7; 1 Tim. 5:17 Recognized church leaders: pastors, teachers, elders, deacons 4. Every Believer All proclaim truth/exhort Col. 4:6; Heb. 3:13 All pray, serve, intercede 1 Pet. 2:5; Gal. 6:10 All exercise stewardship, leadership Rev. 1:6; 1 Pet. 2:9 All Christians are prophets/priests/kings in a broad sense; fallible, checked by Scripture 1. Christ: Heb 1:1-3 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high. 2. Apostles Acts 1:21–22 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection.” 4. Believer: Colossians 3:16 "Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom… priests who serve one another 1 John 3:16 "By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers." Ephesians 2:6 "And raised us up with him and seated us with him in the heavenly places in Christ Jesus." Ephesians 4:11 "And he gave the apostles, the prophets, the evangelists, the shepherds and teachers." Acts 2:33 "Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing." Ephesians 4:7 "But grace was given to each one of us according to the measure of Christ's gift." 3. Leaders+those with spiritual gifts 1.3 Using Spiritual Gifts Find your spiritual gift 1.3.1 Non Gifted Use 1.3.2 Gifts for Growth and Spiritual Maturity 1 Cor. 14 1 Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. ESV 12 So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. 1.3.3 Grow the Gift Divine component: 1 Cor. 12:11 ESV All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. Rom 12:6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith ESV Human component: Ephesians 5:18 And do not get drunk with wine, for that is debauchery, but be filled with the Spirit. Acts 4:31. they were all filled with the Holy Spirit and continued to speak the word of God with boldness. ESV 1 Tim. 4:14 Do not neglect the gift you have…. 2 Tim. 1:6 For this reason I remind you to fan into flame the gift of God, which is in you … 1.3.4 Have Gifts Ceased? 1 Cor 13:8-10 Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when the perfect comes, the partial will pass away. 1.3.5 Context of Using Spiritual Gifts 2.0 Metaphors for the Church 3.0 The Church As A Body 3.1 Members as Parts of the Body (Body of Christ) 1 Corinthians 12:12–27 Everyone needs to use their spiritual gifts or natural abilities Every member of a church is important and interdependent, needs care and deserves respect 3.2 Christ as Head (Body of Christ) Ephesians 1:22–23; 4:15–16; Colossians 2:19 Ephesians 4:15-16 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. Phil 2:5-11 Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Isaiah 45:23 By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear allegiance.’

Chiang Mai, Thailand October 2025 1.0 What is the Authority of Scripture 2.0 Basis for the Authority of Scripture 2.1 Self-Attestation of Scripture a. Repeated biblical formulas: “Thus says the Lord,” “The word of the Lord came…” b. God is seen as a King: a king’s word is binding; c. OT: Scripture is called both “law” and “prophecy.” d. NT: Apostles recognized their writings as God’s Word and Jesus promised the Spirit would inspire their teaching and writings (John 14–16). 2.2 Confirmation by the Holy Spirit John 10:27 ESV "My sheep hear my voice, and I know them, and they follow me." 2.3 The Divine Origin of Scripture Heb 4:12: For the word of God is living and active ESV ‘I have to believe that Jesus was (and is) God. And it seems plain as a matter of history that He taught His followers that the new life was communicated in this way. In other words, I believe it on His authority. Do not be scared by the word authority. Believing things on authority only means believing them because you have been told them by someone you think trustworthy. Ninety-nine per cent of the things you believe are believed on authority. I believe there is such a place as New York. I have not seen it myself. I could not prove by abstract reasoning that there must be such a place. I believe it because reliable people have told me so. The ordinary man believes in the Solar System, atoms … and the circulation of the blood on authority—because the scientists say so. Every historical statement in the world is believed on authority. None of us has seen the Norman Conquest or the defeat of the Armada. None of us could prove them by pure logic as you prove a thing in mathematics. We believe them simply because people who did see them have left writings that tell us about them: in fact, on authority. A man who jibbed at authority in other things as some people do in religion would have to be content to know nothing all his life.
CS Lewis, Mere Christianity 2.4 Inspiration Of Scripture 2 Peter 1:21 For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. ESV Scripture Divine Claim Mode of Transmission Source of Authority Buddhist Texts Teachings of Buddha Oral then written, centuries of transmission Buddha’s enlightenment (not a deity) Quran Direct word of God Dictated to Prophet Muhammed Personal, direct dictation Bible Inspired by God Written by prophets/apostles Personal guidance, inspiration Hindu Vedas (Shruti) Heard divine truth Received by rishis, oral tradition Impersonal, cosmic revelation 2 Tim 3:16: All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness ESV 2.5 Inerrancy of Scripture Authority vs Inerrancy Authority answers the question: Does the Bible have the right to tell us what to believe and how to live? Inerrancy answers the question: Is the Bible true in everything it teaches? Inerrancy vs infallibility: A text is inerrant if it has no errors. A text is infallible if it can have no errors in it. Inerrancy and Truth (1) metaphysical truth John 17:3 the only true God ESV (2) propositional truth Malachi 3:6 (ESV): "For I the Lord do not change (3) ethical truth Involves statements about what is morally right, good, or obligatory 1 John 1:6 "If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth." ESV Inerrancy and Precision The Bible is true but not necessarily precise. The Bible does not need to be precise to be true. Inerrancy means that the Bible is true, not that is it completely precise. It is precise enough to be true. The inerrancy of Scripture means that Scripture in the original manuscripts does not affirm anything that is contrary to fact. Bible Difficulty Categories 2.6 The Unity (Content) Of Scripture Biblical Section Covenantal Relationship Books of Law Show what God expects of his covenant people. Books of History Indicate man’s actual response. Psalms Contain the praise, laments, questionings, blessings, and cursings that should be on the lips of a covenant people. Wisdom Books Contain applications of the covenant law to human problems. Prophets Bring God’s covenant lawsuit against the covenant-breakers while also promising covenant renewal. Gospels and Acts Present the history of the new covenant. Epistles and Revelation Apply the new covenant to believers and to world history. 2.7 Credibility Of Scripture 2.7.1 Historicity. 2.7.2 Truthful. Is the Christian Faith Relevant Today? Dallas, TX, October 2022 2.7.3 Prophecy Can I Trust the Bible? Timonium, MD, January 2023 2.7.4 Archaeology Archaeological Credibility of the Bible , Bangalore, India, August 2024 Matthew 26:14-16 14 Then one of the twelve, whose name was Judas Iscariot, went to the chief priests and said, “What will you give me if I deliver him over to you?” And they paid him thirty pieces of silver. And from that moment he sought an opportunity to betray him. 1. The Last King of Babylon Daniel 5:1 ff King Belshazzar made a great feast for a thousand of his lords and drank wine in front of the thousand. 5 Immediately the fingers of a human hand appeared and wrote on the plaster of the wall of the king's palace, opposite the lampstand. And the king saw the hand as it wrote. 29 Then Belshazzar gave the command, and Daniel was clothed with purple, a chain of gold was put around his neck, and a proclamation was made about him, that he should be the third ruler in the kingdom. 30 That very night Belshazzar the Chaldean king was killed. 31 And Darius the Mede received the kingdom, being about sixty-two years old. 2. Pool of Bethesda John 5:2 Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. 3. Fractured legs John 19:32-34: So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 4. Widow at Nain Luke 7:11-15: Soon afterward he went to a town called Nain, and his disciples and a great crowd went with him. As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. And when the Lord saw her, he had compassion on her and said to her, “Do not weep.” Then he came up and touched the [casket], and the bearers stood still. And he said, “Young man, I say to you, arise.” And the dead man sat up and began to speak, and Jesus gave him to his mother. 5. Cost of a Slave Gen 37:28: Then Midianite traders passed by. And they drew Joseph up and lifted him out of the pit and sold him to the Ishmaelites for twenty shekels of silver. They took Joseph to Egypt. Exod 21:32: If the ox gores a slave, … the owner shall give to their master thirty shekels of silver, and the ox shall be stoned. Matthew 26:14-15 14 Then one of the twelve, whose name was Judas Iscariot, went to the chief priests 15 and said, “What will you give me if I deliver him over to you?” And they paid him thirty pieces of silver. L&G, Judas sold his master for 1/4th the cost of a common slave. 3.0 Responses to The Authority Of Scripture 3.1 ________ - Hinduism 3.2 ________ - Buddhism 3.3 ________ - Atheism 3.4 ________ - Islam 4.0 Ramifications Of The Authority Of Scripture

Chiang Mai, Thailand October 2025 1.0 What is Spiritual Maturity Spiritual maturity is when a person becomes like Jesus Christ. Spiritual growth is a movement from spiritual infancy to spiritual maturity. Philippians 3:12–14 12 Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. 13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 2.0 Prerequisites to Spiritual Maturity 2.1 ________ 2 Peter 1:3 His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence ESV 2 Peter 1:5–8 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 2.2 Filling of the Spirit Galatians 5:16: But I say, walk by the Spirit, and you will not gratify the desires of the flesh. ESV 3.0 Characteristics of Spiritual Maturity 3.1 Christlike Character and the Fruit of the Spirit Galatians 5:22–23 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control… 3.2 ________ James 1:2–4 2 Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. ESV 1 Peter 2:23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. ESV 3.3 ________ Hebrews 5:14 But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. ESV 3.4 Humility and Meekness Colossians 3:10-12 and have put on the new self, which is being renewed in knowledge after the image of its creator. 12 Put on then… compassionate hearts, kindness, humility, meekness, and patience, ESV 3.5 Increasing Love and Service Love for God Mark 12:30: And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ ESV Love for Others Ephesians 3:16-17 Paul prays, 16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love… ESV 4.0 Tools for Spiritual Maturity 4.1 Bible Reading and Meditation 2 Timothy 3:16–17 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work. 4.2 Prayer and Worship Acts 2:42 (ESV) "And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. 4.3 Active Fellowship Acts 2:42 (ESV) "And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. Hebrews 10:24-25 (ESV) "And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near." 4.4 Stewardship and Service Ephesians 4:13–16 (ESV): 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, …15 we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. 4.5 Abstinence 5.0 Evaluation of Progress

Chiang Mai, Thailand October 2025 1 Timothy 3:1–7 ESV The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. 2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own household well, with all dignity keeping his children submissive, 5 for if someone does not know how to manage his own household, how will he care for God's church? 6 He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. ESV 8-13 ESV Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. 9 They must hold the mystery of the faith with a clear conscience. 10 And let them also be tested first; then let them serve as deacons if they prove themselves blameless. 11 Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. 12 Let deacons each be the husband of one wife, managing their children and their own households well. 13 For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus. ESV Titus 1:5–9 ESV This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— 6 if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. 7 For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, 8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. 9 He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. 1.0 Exclusion of Recent Converts 1 Tim 3:6 He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Acts 14:23: And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed. ESV 1.1 ________ of the Believer 1.2 ________ of the Body Deuteronomy 1:28: Where are we going up? Our brothers have made our hearts melt, saying, “The people are greater and taller than we. The cities are great and fortified up to heaven. And besides, we have seen the sons of the Anakim there.”’ ESV 2.0 Reputation with Outsiders 1 Tim 3:7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. 2.1 Accusation 1 Timothy 5:19–20 “Do not admit a charge against an elder except on the evidence of two or three witnesses. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.” 2.2 False Accusation 1 Timothy 5:19–20: “Do not admit a charge against an elder except on the evidence of two or three witnesses. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.” 2.3 Accusation of the Faith 1 Peter 3:15: but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect. ESV 3.0 Specific Character Traits 4.0 Ability to Teach and Defend Doctrine 1 Timothy 3:2 (ESV) “Therefore an overseer must be … able to teach.” 4.1 Teaching Doctrine - Theology How to Study the Bible 4.2 Defending the Faith - Apologetics Titus 1:9: “He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.” ESV 1 Peter 3:15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect ESV [See the section on Apologetics ] 5.0 Management of the Household (as a Leadership Test) 5.1 Steward at Home 1 Timothy 3:4–5: He must manage his own household well, with all dignity keeping his children submissive, 5 for if someone does not know how to manage his own household, how will he care for God's church? ESV 5.2 Parenting Titus 1:6 if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. ESV Characteristics Current Rating 1-5 Concrete Steps to Improve Overcoming Pride Reputation with Outsiders Developing Positive Character Traits Controlling Negative Character Traits Teaching Scripture Defending Scripture Management of the Home

The SHAPE assessment is a Christian tool designed to help individuals discover their unique spiritual gifts and how they can serve in their faith communities. SHAPE stands for: Spiritual Gifts: Special abilities given by God to believers. Heart: Your passions and what you care deeply about. Abilities: Your natural talents and skills. Personality: The unique way you interact with the world. Experiences: Life events that shape your perspective and growth. The assessment usually includes multiple-choice and rating scale questions to help you reflect on each of these areas and gain insight into where you might best serve others. Many churches and Christian organizations use SHAPE as a framework for personal growth and finding purposeful involvement in ministry. This was initially designed by Rick Warren, Saddleback Church, California. https://www.freeshapetest.com/ Below is a list of sample questions to consider. Spiritual Gifts Rate each statement from 1 "Never" to 5 "Always": I feel called to lead people to where God wants them to go. I love helping others when they have problems. I enjoy sharing with others what God has done in my life. I believe anything is possible and encourage others to believe this too. I consider everything I own a gift from God. I love learning from discussions in church or small group. I step up to organize when things seem unorganized. I enjoy spending time with those who are sick or in need. I prefer doing “behind-the-scenes” tasks. I excel at making plans and making things happen. I feel fulfilled by helping others through hardships. Others grow interested when I talk about my faith. I trust God can do the impossible even when others doubt. I am cheerful about giving to support good causes. People turn to me for help understanding the Bible. Others seem to naturally follow my lead. I help others without seeking anything in return. I step in when something needs to be done. I sense God may be calling me to missionary work. I see the positive in bad situations. I feel deeply for those who don’t know Jesus. I am typically more optimistic than those around me. I give even when it requires sacrifice because I trust God will provide. I perform well academically or in relevant areas. I enjoy leading in certain situations. I cheer up people going through tough times. I prefer serving in quiet ways. Heart (Passion) Reflect and answer: What three activities bring you the most joy or fulfillment? What type of people do you enjoy spending time with or serving? What kinds of roles or volunteer jobs excite you? What is a pressing social or human issue you want to change, and how would you address it? Abilities Multiple choice and reflection: What is your best or favorite subject in school or life? What’s something you excel at? What activities or hobbies do you most enjoy? (Select from: sports, music, cooking, tech, leadership, reading, photography, drama, teaching, decorating, etc.) Rate your confidence and enjoyment in each area from 1 "Not at all" to 5 "Very much". Personality (Temperament) On each line, rank the four words as follows: 4 = Best describes me, 3 = Next best, 2 = Next, 1 = Least. Enthusiastic Likes authority Sensitive Likes instruction Takes risks Takes charge Loyal Accurate Visionary Determined Calm Consistent Talkative Takes initiative Enjoys routine Predictable Promoter Competitive Dislikes change Practical Experiences Reflect and briefly describe: How did you come to faith in Jesus? Which three positive life moments most shaped who you are today? Which three challenges or negative experiences made a lasting impact? Where have you volunteered or served in the past? What family or cultural background influences your views and how? Using all this information, think of the top 3 things that you would like to do. Then, find a church that will enable you to do them and persevere in using your gifts.

Annapolis, Maryland, USA September 2025 1 Tim 2:1-6
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge of the truth. 5 For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time. ESV 1. Pray For Leaders Rom 13:1-2 Let every person be subject to the governing authorities. … whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. ESV Prov 21:1 "The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will" (ESV). 2. Pray For All People Mark 8:36 (ESV): "For what does it profit a man to gain the whole world and forfeit his soul?" 3. Why Do We Need To Pray For People? 3.1 God ________ it 1 Samuel 12:23: “Far be it from me that I should sin against the Lord by failing to pray for you… 3.2 God ________ It Hebrews 7:25 says: Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. ESV. 3.3 Builds ________ James 5:16: Therefore, confess your sins to one another and pray for one another, that you may be healed. ESV 3.4 People Need the Gospel Luke 10:2: "And he said to them, 'The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.'" ESV. 3.5 The Price Has Already Been Paid Galatians 2:20: I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. ESV

Bangalore, India August 2025 Genesis 6-9 1.0 His Character Gen 6:8-9 But Noah found favor in the eyes of the Lord. 9 ….. Noah was a righteous man, blameless in his generation. Noah walked with God. The He was righteous in the sight of God. First time in the bible the word “righteous” is used. Genesis 6:5-8 5 The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. 6 And the Lord regretted that he had made man on the earth, and it grieved him to his heart. 7 So the Lord said, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.” 8 But Noah found favor in the eyes of the Lord. Genesis 6:18: But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons' wives with you. 2.0 His Ministry 2 Peter 2:5: if he did not spare the ancient world, but preserved Noah, a herald of righteousness, … Gen 6:3 Then the Lord said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” 3.0 His Obedience Gen 6:14: Make yourself an ark of gopher wood. Make rooms in the ark, and cover it inside and out with pitch. 15 This is how you are to make it: the length of the ark 300 cubits, its breadth 50 cubits, and its height 30 cubits. Hebrews 11:7: By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith. 4.0 His Rescue Gen 7:11: In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened. 4.1 Cultural Evidence 4.2 Geological Evidence Gen 8:4: and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat. 1 Peter 3:20: because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.