Like a chestnut tree

Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised; and if Christ has not been raised, then our preaching is in vain, your faith also is in vain. Moreover, we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised. For if the dead are not raised, then not even Christ has been raised; and if Christ has not been raised, your faith is worthless; you are still in your sins. Then also those who have fallen asleep in Christ have perished. If we have hoped in Christ only in this life, we are of all people most to be pitied. (vv. 12-19)

Theologians and ministers often insist that the cross is only for the forgiveness of sins. They argue that Christ needed to keep the law perfectly in order to give us eternal life, claiming that this theory is derived from Romans 5. However, we know this is not true. Their argument is flawed, and the proof can be found in 1 Corinthians 15.

We must understand that everything Christ did was for the kingdom of God and its people. Even before creation, God planned His kingdom and the church. We cannot separate Christ’s works. Christ died in order to resurrect.

As true Christians, we do not believe that we earn salvation by works. However, some believe that eternal life is earned through good deeds. They think this is possible because their sins have been forgiven. They believe Adam was holy and could earn eternal life by works, and that now, having returned to Adam’s original status through Christ’s death, we too can work to earn eternal life. This, in a nutshell, is Covenant Theology. Theologians and ministers present this theory in a polished way, but salvation by works is its true nature. It is no different from Arminianism.

Systematic theology has become the mainstream approach to theology, and I believe it has caused significant harm. We must have a bird’s-eye view of Scripture. Revelation was planned before creation, and the new covenant was planned before the old covenant.

When we speak about Adam, we should not speculate about his nature. Many insist that he was holy, but I do not believe this to be the case. He was sinless, yet he did not truly understand God; that is why he rebelled. Holiness belongs only to God, and all holy people both understand God and have faith in Him. Paul’s point is simple: through one man, all died, and through one man, we live.

For as in Adam all die, so also in Christ all will be made alive. (v 22)

We live by faith in Christ, which is given by God. We did nothing and do nothing to earn our salvation. The cross of Christ cannot be separated from His resurrection. No one can say that death dealt only with the problem of sin while the resurrection brought eternal life.

The old covenant was given so that we could understand the new covenant. The old came first, and the new came later, but the new lasts for eternity. You do not need to read theology books or the words of philosophers to understand the gospel. God did not choose the learned to be apostles. Read God’s Word with a simple and humble understanding. Do not follow those theologians and ministers who delight in philosophical arguments and speculative theories.

So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So also it is written: “The first man, Adam, became a living person.” The last Adam was a life-giving spirit. However, the spiritual is not first, but the natural; then the spiritual. The first man is from the earth, earthy; the second Man is from heaven. As is the earthy one, so also are those who are earthy; and as is the heavenly One, so also are those who are heavenly. Just as we have borne the image of the earthy, we will also bear the image of the heavenly. (vv. 42-29)

If anyone thinks that he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. But if anyone does not recognize this, he is not recognized. Therefore, my brothers and sisters, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things must be done properly and in an orderly way. (vv. 37-40)

In this chapter, Paul gives specific instructions that were necessary for the church in Corinth at that time. However, his instructions are still applicable to us today. The two main instructions concern when to speak in tongues in the church and that women should be silent in the churches.

God ordained that the gospel be preached rapidly, and as a result, the churches grew exponentially. Tongues were used for this growth. There is some debate about what tongues are; they were foreign languages. However, we no longer need tongues in the same way because the Bible has now been written and translated into numerous languages. In the early church era, tongues were spoken frequently in the churches, but they were not understood by many because they were foreign languages.

And they were all filled with the Holy Spirit and began to speak with different tongues, as the Spirit was giving them the ability to speak out. Now there were Jews residing in Jerusalem, devout men from every nation under heaven. And when this sound occurred, the crowd came together and they were bewildered, because each one of them was hearing them speak in his own language. (Acts 2: 4-6)

I have met a few people who said they could speak in tongues when praying. They said that they do not know what they are saying, but can vaguely feel what they are speaking about. They genuinely believe that tongues are angels’ languages and that this is proof that they have the Holy Spirit. However, speaking in tongues does not prove anything. God gave us the Bible for a reason. If tongues were truly the languages of heavenly beings, then we should all speak in tongues, understand what they mean (or at least have interpreters in every church), and we would not need to read the Bible.

Paul emphasized the importance of prophecy because prophecy is a form of teaching. Prophecy tells us what God has in mind and is directly related to the kingdom of God that is coming soon. Prophecies are written in the Bible, and no prophets spoke new things, but rather the same things.

Have two or three prophets speak, and have the others pass judgment. But if a revelation is made to another who is seated, then the first one is to keep silent. For you can all prophesy one by one, so that all may learn and all may be exhorted; and the spirits of prophets are subject to prophets; for God is not a God of confusion, but of peace. (vv. 29-33)

In Paul’s time, and even now, there are many false prophets. If two prophets deliver contradictory messages, one of them must be false. But how do we know which one is true? The Bible presents one overarching theme and one unified message. Those who do not understand this message will eventually follow false prophets. Throughout history, the Church has tested claims of prophecy and established doctrines so that believers can commonly agree on what God reveals and reject false teachings. Among the most important doctrines are those expressed in the Three Ecumenical Creeds.

Regarding the instruction that women should not speak in the churches, we must understand that there is no gender distinction in the kingdom of God. However, we still live in this world, where gender roles exist. In the early church, there was confusion and the presence of false believers. Rules had to be established to reduce conflict and disorder.

It is not strange that God appointed a man as the head of the household to teach us about the relationship between Christ and the Church. The Church is not superior to Christ and yet, Christ shares everything with His bride.

Then the man said, “At last this is bone of my bones, And flesh of my flesh; She shall be called ‘woman,’ Because she was taken out of man.” For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. (Genesis 2:23-24)

Whether men, women, or children, we are all prophets who must speak the truth. Truth cannot be silenced. Remember that God appointed Deborah as a prophetess for His purposes.

Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel went up to her for judgment. (Judges 4:4-5)

If I speak with the tongues of mankind and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. If I have the gift of prophecy and know all mysteries and all knowledge, and if I have all faith so as to remove mountains, but do not have love, I am nothing. And if I give away all my possessions to charity, and if I surrender my body so that I may glory, but do not have love, it does me no good. (vv. 1-3)

Agape means self-sacrificing, unconditional love. Agape does not originate in human beings; only God is love (1 John 4:8). We often hear stories of remarkable people who show love by sacrificing their bodies, time, effort, or money. Yet such love, though admirable, is limited. It is neither consistent nor eternal. We easily and quickly turn back to self-love.

Agape was not present in human nature from the beginning, as we see in Adam and Eve. True agape comes from God, and only those united with Him can love with the power of the Holy Spirit. Perfect love was revealed at the cross of Christ. Those whom Christ has redeemed live the life of Christ. Loving others is not something we merely decide to do or not do. If we are anointed by the Holy Spirit, we cannot choose not to love our fellow Christians.

Now when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My lambs.” (John 21:15)

In John 21, Christ asks Peter three times whether he loves Him. Twice, Christ uses the word agape, asking if Peter loves Him with sacrificial love. Peter, however, responds that he loves Him with philos, a brotherly love. There can be many interpretations, but it appears that Peter did not yet understand what Christ was asking of him. Philos is not agape. God desires that we have agape. The love mentioned in this chapter is agape, and the love discussed in this post is also agape. No human can truly possess this love on their own. Therefore, the church is a congregation of those who have been reborn.

Resurrection and rebirth are inseparable. Just as Christ died and was raised, the church also died and rose again as a completely new creation. It is therefore misguided to say that the cross concerns only atonement. People often interpret the cross with the law in view, but we must remember that the cross was ordained before the law was given. Thus, the law must be interpreted through the lens of the cross. The cross is not merely about atonement, but about rebirth. The Lord’s Supper was instituted before Christ’s death, showing that Christ and the church, united as one, died and rose together. Thus, through the cross we receive not only atonement, but rebirth and eternal life. As Christ lives forever, so the church lives forever. Christ, the only Son of God, became human for this very purpose—to die and rise together with His church as its head.

Love is also the essence of the law. Therefore, love before the law.

 “Teacher, which is the great commandment in the Law?” And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ Upon these two commandments hang the whole Law and the Prophets.” (Matthew 22:36-40)

When we think about love, we must not treat it as merely one attribute among many gifts given by God. In this chapter, Paul describes the supremacy of agape. Yet in truth, agape is not just superior to other gifts; it is the root of every gift. Whether prophecy, tongues, teaching, faith, or any other spiritual gift, love is the foundation. There is no true prophecy without love. There is no genuine faith without love. And so on.

Paul emphasizes agape because the church in Corinth was marked by factions and disharmony. They possessed various gifts from God, yet conflicts and even lawsuits arose among them. Although love is often mentioned in churches today, I think we have lost the true meaning of love. True love comes only from God, and we learn and understand love through what God has done for us.

Love is tied to the gospel. Love is tied to the Word of God, which is truth. Therefore, love is Christ. Speaking the truth is an act of love. And before this love, we remain humble because it does not originate from us. With this love, we proclaim the gospel, for it is God’s will. The end is the kingdom of God—the true Sabbath.

Jesus said to them, “The Sabbath was made for man, and not man for the Sabbath. So the Son of Man is Lord, even of the Sabbath.” (Mark 2:27)

Now there are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. There are varieties of effects, but the same God who works all things in all persons. But to each one is given the manifestation of the Spirit for the common good. For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; to another faith by the same Spirit, and to another gifts of healing by the one Spirit, and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually just as He wills. (vv. 4-11)

I once read an article about someone in a cult, explaining why he chose to join it. The cult was based on the Bible, with their leader claiming to be Jesus Christ. His argument was that he did not feel he belonged in a Christian church. However, he felt that he belonged in the cult because they taught him about unity. He said he felt important because he was part of the group, even though he did not feel he was good at anything. This made me think about how badly many churches are doing at present.

I felt that favouritism was strong in Christian churches even when I was only seven years old. Children whose parents held positions were treated better by church leaders. People who donated more money were given positions in the church. Even at that age, I thought it was strange and unfair. Many churches, in practice, are doing worse than cults.

Paul teaches clearly about the church and how it should be. From the beginning of his letters, he speaks about harmonious unity. We are all different—no one is the same, not even identical twins. God uses each of us for His own purpose. We all serve one another. And we follow one leader, Jesus Christ.

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If they were all one part, where would the body be? But now there are many parts, but one body. And the eye cannot say to the hand, “I have no need of you”; or again, the head to the feet, “I have no need of you.” On the contrary, it is much truer that the parts of the body which seem to be weaker are necessary; and those parts of the body which we consider less honorable, on these we bestow greater honor, and our less presentable parts become much more presentable, whereas our more presentable parts have no need of it. But God has so composed the body, giving more abundant honor to that part which lacked, so that there may be no division in the body, but that the parts may have the same care for one another. And if one part of the body suffers, all the parts suffer with it; if a part is honored, all the parts rejoice with it. (vv. 19-26)

We quickly judge people by their appearance. We judge others based on what we see and hear—how they talk, how they dress, and what they do. It is very easy to fool people. There was a Christian leader who was later found guilty of sexual crimes after his death. Multitudes followed him while he was still alive. When the accusations and lawsuits appeared, his followers accused the victims of lying. The leader had great wealth, dressed well, and delivered eloquent speeches. Yet he was a false Christian.

Do not follow people who lure others with sweet speeches. Read the true Word of God. Paul’s words are from the Holy Spirit. The Holy Spirit told him what the church in Corinth needed. In the Kingdom of God, no one is judged by status, wealth, or appearance. Then why do we still live and act like pagans?

Now you are Christ’s body, and individually parts of it. And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, and various kinds of tongues. All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they? All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they? But earnestly desire the greater gifts. (vv. 27-31)

Does even nature itself not teach you that if a man has long hair, it is a dishonor to him, but if a woman has long hair, it is a glory to her? For her hair is given to her as a covering. But if anyone is inclined to be contentious, we have no such practice, nor have the churches of God. Now in giving this next instruction I do not praise you, because you come together not for the better, but for the worse. For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part I believe it. For there also have to be factions among you, so that those who are approved may become evident among you. (vv. 14-19)

Some may interpret this chapter as a set of new church rules, but it is evident that Paul was primarily concerned with factions and divisions within the church. The early churches faced many challenges and confusions, including disagreements over how the Lord’s Supper should be observed and whether women should cover their heads. Paul’s instructions are grounded in Christian wisdom and pastoral common sense. He was offering guidance to the Corinthian church in order to reduce conflict and restore order. Today, hardly any women cover their heads, and this is not regarded as sinful or unlawful. However, in the early church context, the practice of head covering was necessary for the sake of order and propriety.

God created some as women and others as men, and different responsibilities and expectations are given according to our earthly distinctions. Yet in the end, before God, there is neither male nor female, for all are one in Christ.

For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. (Mark 12:25)

In the kingdom of God, we are given different tasks and work harmoniously. We taste the kingdom while on earth through the visible church. We are trained on earth for the coming kingdom. All hardships and sufferings are for our training.

Paul’s instructions are to help a church to grow to do the function of training Christians. A church needs rules and guidelines. And he still speaks to us. The most important thing is understanding God and His plan. All instructions and rules are not outside of Christian common sense.

Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy way, shall be guilty of the body and the blood of the Lord. But a person must examine himself, and in so doing he is to eat of the bread and drink of the cup. For the one who eats and drinks, eats and drinks judgment to himself if he does not properly recognize the body. For this reason many among you are weak and sick, and a number are asleep. But if we judged ourselves rightly, we would not be judged. But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world. So then, my brothers and sisters, when you come together to eat, wait for one another. If anyone is hungry, have him eat at home, so that you do not come together for judgment. As to the remaining matters, I will give instructions when I come. (vv. 27-34)

The visible church must focus on teaching God’s Word and His plan of salvation. Reading Scripture, teaching God’s Word, practicing it in daily life, and observing the church ordinances must all be grounded in the true knowledge of God. Everyone who has the Holy Spirit is given a Christian conscience that guards them against temptation. Therefore, all church rules should be applied with spiritual discernment, not merely by rigid, word-for-word enforcement.

For example, God does not permit adultery and does not delight in divorce. The only exception given in Scripture is when a spouse commits sexual immorality.

And I say to you, whoever divorces his wife, except for sexual immorality, and marries another woman commits adultery. (Matthew 19:9)

Yet I have seen churches create their own interpretations of God’s Word and establish their own rules. This is what the leaders of Israel did as well. They claimed to be keeping the law, but in reality they were hypocrites.

Therefore, Paul’s instructions are grounded in the true knowledge of God. Keeping or not keeping them does not bring condemnation as it did under the law in the Old Testament era. However, their proper interpretation requires the guidance of the Holy Spirit. If the issue of women not covering their heads causes division, the women in the church may be encouraged to cover their heads for the sake of peace. Yet it is better that church leaders teach clearly that covering or not covering the head is not against Christian morals. It is vital that we do not become like the scribes and Pharisees, who kept the law outwardly without truly knowing God.

“But woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven in front of people; for you do not enter it yourselves, nor do you allow those who are entering to go in. “Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves. “Woe to you, blind guides, who say, ‘Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.’ You fools and blind men! Which is more important, the gold or the temple that sanctified the gold? And you say, ‘Whoever swears by the altar, that is nothing; but whoever swears by the offering that is on it is obligated.’ You blind men, which is more important, the offering or the altar that sanctifies the offering? Therefore, the one who swears by the altar, swears both by the altar and by everything on it. And the one who swears by the temple, swears both by the temple and by Him who dwells in it. And the one who swears by heaven, swears both by the throne of God and by Him who sits upon it. “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier provisions of the Law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. You blind guides, who strain out a gnat and swallow a camel! “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may also become clean. “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. So you too, outwardly appear righteous to people, but inwardly you are full of hypocrisy and lawlessness. “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs for the prophets and decorate the monuments of the righteous, and you say, ‘If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’ So you testify against yourselves, that you are sons of those who murdered the prophets. Fill up, then, the measure of the guilt of your fathers. You snakes, you offspring of vipers, how will you escape the sentence of hell? (Matthew 23:13-33)

Now these things happened as examples for us, so that we would not crave evil things as they indeed craved them. Do not be idolaters, as some of them were; as it is written: “The people sat down to eat and to drink, and rose up to play.” Nor are we to commit sexual immorality, as some of them did, and twenty-three thousand fell in one day. Nor are we to put the Lord to the test, as some of them did, and were killed by the snakes. Nor grumble, as some of them did, and were killed by the destroyer. Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. Therefore let the one who thinks he stands watch out that he does not fall. No temptation has overtaken you except something common to mankind; and God is faithful, so He will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it. (vv. 6-13)

Many people who call themselves Christians do not read the whole Bible. I believe many of them read only the New Testament because they find Israel’s history boring. Some begin reading the Bible from the beginning but give up when they reach Leviticus, Numbers, or Deuteronomy. Yet the Old Testament provides essential insight into the New Testament. Without reading the OT, there can be no proper understanding of the NT. The old covenant exists for the sake of the new covenant. How can one understand the new covenant without first understanding the old?

The old covenant was based on the law and obedience. It required human effort. However, God never desired mere external obedience. The essence of the law is love—love for God and for our neighbours. There may be many forms of love, but the love the Bible speaks of is sacrificial love, ultimately revealed in the cross of Christ. Therefore, the law was not given simply for us to “keep,” but to show us that only God is love.

Beloved, let’s love one another; for love is from God, and everyone who loves has been born of God and knows God. The one who does not love does not know God, because God is love. By this the love of God was revealed in us, that God has sent His only Son into the world so that we may live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God remains in us, and His love is perfected in us. By this we know that we remain in Him and He in us, because He has given to us of His Spirit. We have seen and testify that the Father has sent the Son to be the Savior of the world. (1 John 4:7-14)

Paul mentions the rebellious acts of the Israelites in the wilderness. Through their history, we learn about God. God is above, and we are below. We can never satisfy God because our hearts are crooked. All were delivered from Egypt, yet most of them died without reaching the promised land. The law was given, but the stone tablets were broken. This shows that the law was not given for mere external obedience, but to help us understand God and His plan.

Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and began dining with Jesus and His disciples. And when the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. Now go and learn what this means: ‘I DESIRE COMPASSION, RATHER THAN SACRIFICE,’ for I did not come to call the righteous, but sinners.” (Matthew 9: 10-13)

Paul’s letters should be understood with these things in mind. His instructions are grounded in Christ’s sacrificial love, not in mere external obedience. Many Christians may believe they are doing what Paul teaches in his letters. Some even attempt to instruct others on how to live a Christian life. Yet we have seen many hypocrites, and we ourselves become hypocrites if we think we can please God through mere external obedience to the law.

Therefore, whether you eat or drink, or whatever you do, do all things for the glory of God. Do not offend Jews or Greeks, or the church of God; just as I also please everyone in all things, not seeking my own benefit but the benefit of the many, so that they may be saved. (1 Corinthians 10:31-33)

Many non-Christians find Christianity difficult to understand because they do not believe they are sinners. Some ministers have tried to make people feel guilty as a way of explaining the gospel, but this is not the right way to teach people about God. As we see in the Book of Job, living a moral life in itself means nothing to God. My moral righteousness does not benefit God, nor does He owe me thanks for it. Often, mere external obedience to the law can lead to pride and self-righteousness. That does not mean that we should live an immoral life. But we must remember righteousness is not about keeping the law but about knowing God. God is not a creature but the Creator. Only God is righteous, and He must make us one with Himself in order to make us righteous—and this was accomplished through the cross of Christ.

Because Christ demonstrated the ultimate sacrificial love, those who are united with Him display that same love. Paul reminds us in his letters what Christian love looks like. Therefore, one cannot truly understand Paul unless they know God through His Word. The Holy Spirit teaches and guides us.

No one is to seek his own advantage, but rather that of his neighbor. (v. 24)

Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. So they do it to obtain a perishable wreath, but we an imperishable. Therefore I run in such a way as not to run aimlessly; I box in such a way, as to avoid hitting air; but I strictly discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. (vv. 24-27)

Some theologians and ministers use this passage to argue that salvation ultimately depends on human effort. They claim that salvation is not secured when the Holy Spirit enters a person, but remains conditional—something one must continually earn and preserve until death.

Yet Paul’s own example shows something very different. God entrusted Paul with a specific task: to proclaim the gospel to the Gentiles. And God not only assigned the task—He also supplied the knowledge, the will, and the heart necessary to fulfill it. Paul’s deep reverence for God and his earnest desire to carry out this calling were gifts of grace, not signs that his salvation was uncertain. He took up the work with awe and trembling because he understood the weight of God’s commission. The same holy fear was given to Luther and Calvin. But this fear did not imply that salvation was conditional; rather, it revealed that God accomplishes His sovereign purposes through His servants. Those whom He appoints to the noble work of preaching the Gospel are granted this fear—not to crush them, but to admonish, strengthen, and encourage them.

By contrast, inducing fear is a common tool for human control. Politicians, kings, and queens have used it throughout history. Many churches—perhaps too many—still wield fear in a similar way to manipulate their members. Scripture does indeed teach that “the fear of the LORD is the beginning of wisdom,” but we must remember: it is only the beginning, not the end. True Christian maturity moves from fear to reverent confidence, from trembling to trust, as we rest in the finished work of Christ.

The fear of the LORD is the beginning of wisdom, And the knowledge of the Holy One is understanding. (Proverbs 9:10)

In our present age, churches enjoy legal protection in most countries. Though many claim to preach the Gospel and teach people about God, there is often little evidence of the fear of God among them. In Christian-influenced societies, God is openly mocked and ridiculed, and this irreverence is sometimes reflected even within the church. Certain “star ministers” gather vast followings and preside over enormous congregations where they themselves become the focus of admiration. Yet, in due time, their hidden deeds come to light—fraud, theft, exploitation, nepotism, and even sexual immorality. Do such individuals fear God? Clearly not. They fear exposure, not the Lord who searches the heart.

These leaders frequently rely on methods designed to stir quick and intense emotions. Their services are filled with loud, emotionally charged music. People sing, dance, and weep. Heightened emotions make people vulnerable, and leaders can easily manipulate them in those moments. Many mistake this emotional surge for a genuine spiritual experience and conclude that their leaders must be God-sent. Consequently, they follow them uncritically and without discernment.

This is not a new phenomenon. In Paul’s time, those truly sent by God endured hardship, hunger, and ridicule, while the so-called “super-apostles” were celebrated and admired by the crowds. The pattern persists: faithful servants suffer quietly, while self-exalting pretenders enjoy the praise of people.

I do not think I am in the least inferior to those “super-apostles.” (2 Coritnhaisn 11:5)

Although Paul had the rightful claim to receive financial assistance for his ministry, he deliberately chose not to exercise that right. He did this so that no one could accuse him of preaching for personal gain, and to show that the gospel is offered freely, without cost to those who hear it.

Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share from the altar? So also the Lord directed those who proclaim the gospel to get their living from the gospel. But I have used none of these things. And I have not written these things so that it will be done so in my case; for it would be better for me to die than that. No one shall make my boast an empty one! For if I preach the gospel, I have nothing to boast about, for I am under compulsion; for woe to me if I do not preach the gospel. For if I do this voluntarily, I have a reward; but if against my will, I have been entrusted with a commission nonetheless. What, then, is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel. (1 Corinthians 9:13-18)

This is only my personal view, but I don’t want to give even a single dollar to most churches today. Much of their energy and resources seem devoted to constructing impressive buildings as symbols of wealth and success. Enormous sums are raised for purchasing property or expanding facilities, while the remainder often supports ministers whose time is spent reading obscure theological writings or moving from house to house discussing personal issues. They insist on upholding the law, yet frequently fail to keep it themselves. Different standards are applied to different members. In the end, their focus shifts from God to people—not out of genuine care, but because they believe their survival depends on financial contributions from the congregation rather than on God’s provision.

Being a preacher is a difficult and insecure calling. Only a few are truly chosen for it. Too many people enter this path without careful thought, often stirred by a false spiritual experience they once had during a church service. How many of us can honestly say, “Here I am. Send me,” while understanding what the prophets of the past had to endure? Isaiah walked naked and barefoot for three years; Ezekiel lay bound for 430 days. Yet too many rush into the role of a preacher.

However, if you are truly chosen for the task, God will provide the means. And in a broader sense, we are all God’s chosen people—prophets and priests in His service.

But seek first His kingdom and His righteousness, and all these things will be provided to you. (Matthew 6:33)

But you are A CHOSEN PEOPLE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR GOD’S OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light. (1 Peter 2:9)

A voice came to him, “Get up, Peter, kill and eat!” But Peter said, “By no means, Lord, for I have never eaten anything unholy and unclean.” Again a voice came to him a second time, “What God has cleansed, no longer consider unholy.” This happened three times, and immediately the object was taken up into the sky. (Acts 10:13-16)

Therefore, it is my judgment that we do not cause trouble for those from the Gentiles who are turning to God, but that we write to them that they abstain from things contaminated by idols, from acts of sexual immorality, from what has been strangled, and from blood. For from ancient generations Moses has those who preach him in every city, since he is read in the synagogues every Sabbath. (Acts 15:19-21)

All things are permitted, but not all things are of benefit. All things are permitted, but not all things build people up. (1 Corinthians 10:23)

In the Old Testament, God gave the Israelites the Law, and their life and death depended on their obedience to it. The Old Covenant was founded upon this Law. But now a new era has come—the New Covenant established through Jesus Christ. This raises an important question: what, then, is the role of the Law?

This issue was a matter of great debate and confusion among both Jewish and Gentile Christians. Misunderstanding the relationship between the Law and the Gospel has led to many erroneous teachings, including the development of Covenant Theology and the doctrine of the Active Obedience of Christ.

Christ did not come to abolish the Law, but to fulfill it.

Do not presume that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. (Matthew 5:17)

Many theologians interpret the word “fulfill” as Christ’s perfect keeping of the Law. Yet Christ is not subject to or measured by the Law, even though He became man to free us from its bondage. Indeed, He was blameless under the Law and thus the perfect sacrifice. But the perfection of that sacrifice required more than a sinless human—it required that He also be God. For the ultimate purpose of His sacrifice was not merely atonement, but regeneration—the creation of a new being.

The Law was given to reveal the coming Savior. Therefore, when Christ came and completed all the work necessary to make us children of God, the Law assumed a new purpose. We now study it to understand God and His redemptive plan. Yet many resist the truth that we are freed from the Law. They wish to keep it so that their works might be recognized, seeking to earn salvation by their own efforts.

Therefore the Law has become our guardian to lead us to Christ, so that we may be justified by faith. (Galatians 3:24)

When the Holy Spirit grants us wisdom, a Christian conscience is formed within us. We begin to hate what God hates and strive to avoid what displeases Him. Yet, because of our sinful nature and frail bodies, we still fall into temptation. However, God continually delivers us. Even our encounters with temptation can deepen our understanding—though sin itself has no virtue, our failures teach us why God despises certain things and how we must depend on His grace.

Eating food sacrificed to idols, in itself, is not a sin. But it becomes sin depending on the condition of our conscience. God looks at the heart. If we knowingly do something that causes another believer to stumble, we displease God.

Churches must therefore instruct their members, for though we have freedom in Christ, we must exercise that freedom with wisdom. Sadly, many churches still cling to the shadows of the Old Testament era, bound by numerous written and unwritten rules. Members watch one another’s actions, measuring faith by outward conformity rather than inward conviction. Such an environment breeds hypocrisy.

In the new reformation, these old forms must pass away. The renewed church must center on how God has fulfilled His kingdom through Jesus Christ and made us His children. Ministers must return to the true labor of the gospel. They should not waste time on vain theological speculations or meaningless debates, nor act as mere social counsellors moving from house to house. Their sacred duty is to proclaim the Word of God without compromise.

Paul’s priority was to establish churches firmly upon the Rock—Christ Himself. All things in the body must work together harmoniously. Each believer has a task appointed by God, yet we are united under one banner: the kingdom of God.

Now food will not bring us close to God; we are neither the worse if we do not eat, nor the better if we do eat. But take care that this freedom of yours does not somehow become a stumbling block to the weak. (vv. 8-9)

The city shall be eighteen thousand cubits all around; and the name of the city from that day shall be, ‘The LORD is there.’ (Ezekiel 48:35)

Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God. Each person is to remain in that state in which he was called. Were you called as a slave? Do not let it concern you. But if you are also able to become free, take advantage of that. For the one who was called in the Lord as a slave, is the Lord’s freed person; likewise the one who was called as free, is Christ’s slave. You were bought for a price; do not become slaves of people. Brothers and sisters, each one is to remain with God in that condition in which he was called. (vv. 19-24)

This chapter addresses many matters, including marriage. Many Christians, especially within Reformed traditions, tend to regard Paul’s words as direct commandments from God — rules to be strictly observed. Yet we must remember that Paul is writing a letter to a church, not delivering a new law. The church on earth is but a shadow of the heavenly reality, and as such, we still wrestle with the frailties of our bodies and the challenges of earthly life.

Paul’s instructions, therefore, should be understood as pastoral guidance — practical wisdom for those who belong to Christ. To understand what Paul is trying to say here, one must understand the whole picture of God’s plan. Paul’s ultimate concern is not merely the management of earthly affairs, but the shaping of our lives as the children of God. We are not simply enduring this present age of turmoil and strife until the Kingdom arrives; rather, we are already living as citizens of that Kingdom, manifesting the life of God even now.

Marriage, then, is not only a human arrangement but a divine ordinance, given so that we might glimpse the sacred mystery of Christ and His Church. Through marriage, God teaches us covenantal love and faithfulness, and through the gift of children, He helps us understand His love for us.

God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.” (Genesis 1:28)

Sexual desire is an innate part of our human nature, woven into us by God’s design. In many ways, it is influenced by the physical aspects of our being, including our hormones. It is God’s will that, in due time, we marry and form families, reflecting His purpose for creation. Yet some struggle with desires that feel difficult to restrain. In such cases, Paul wisely counsels that it is better to marry than to be consumed by passion, for marriage provides a holy and God-ordained context for such desires to be rightly expressed.

And He answered and said, “Have you not read that He who created them from the beginning MADE THEM MALE AND FEMALE, and said, ‘FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND HIS MOTHER AND BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH’? So they are no longer two, but one flesh. Therefore, what God has joined together, no person is to separate.” (vv. 4-6)

However, not everyone is ordained to marry and form a family.

For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by people; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. The one who is able to accept this, let him accept it. (Matthew 19:12)

Then the question arises — should we marry or remain single? Every person is created purposefully by God, and each life carries its own divine calling. We must not regard marriage as a command from God, but as a gift and blessing for those to whom it is given. Likewise, singleness is also a blessing, for both the married and the unmarried have their part in the work of God within His Church.

In the end, Paul reminds us that this present world is passing away. Yet we often set our hearts too deeply on earthly matters and burden ourselves with needless anxieties. Many celebrate marriage as a great event, only to see it quickly fall apart, for the sacred meaning of marriage has been trampled by human selfishness. But all these things will fade away. Only the Word of God endures forever.

For the coming of the Son of Man will be just like the days of Noah. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. At that time there will be two men in the field; one will be taken and one will be left. Two women will be grinding at the mill; one will be taken and one will be left. (Matthew 24:37-41)

Heaven and earth will pass away, but My words will not pass away. (Matthew 24:35)

Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints? Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to form the smallest law courts? Do you not know that we will judge angels? How much more matters of this life? So if you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church? (vv. 1-4)

The passage does not suggest that churches should handle every issue their members face. It clearly shows that God has appointed civil governments to govern all people.

Every person is to be subject to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a servant of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a servant of God, an avenger who brings wrath on the one who practices evil. (Romans 13:1-4)

There are church denominations that insist on complete independence from civil government. However, such churches often fall into error, for deceitful and corrupt individuals frequently rise to positions of authority by deceiving others. We have heard countless reports of religious leaders exploiting their followers—financially, physically, and even sexually.

Romans 13:1–4 clearly teaches that the church is not meant to hold authority over the civil government. Rather, God has appointed civil rulers to maintain order among all people. The church, therefore, is to work alongside civil authorities in restraining evil and promoting what is good.

Because the civil government serves the whole population while the church ministers only to believers, their decisions may not always align. In such cases, the church must teach what is right according to Scripture and leave each member to act in good conscience before God. When church discipline becomes necessary, it must be exercised faithfully and in accordance with God’s words.

Indeed, Scripture stands above all human laws. Yet it is also true that some corrupt leaders misuse God’s words to exercise control and justify their wrongdoing. In such times of confusion, the church must earnestly seek divine guidance through prayer. If decisions are made contrary to one’s conscience, it is permissible for a believer to withdraw from that church community.

Sadly, many churches today fail to administer discipline properly. Those who ought to be corrected are often excused too easily. This happens because churches have become mere social communities, forgiving one another without upholding the authority of God’s Word. They build their own kingdoms and protect their own image, while the most rampant and unrestrained sin within the church—sexual immorality—continues unchecked.

People who grew up within a church community find it difficult to question the leaders’ decisions. They are often silenced or humiliated. This is because they have a wrong understanding of what the church is.

All things are permitted for me, but not all things are of benefit. All things are permitted for me, but I will not be mastered by anything. Food is for the stomach and the stomach is for food, however God will do away with both of them. But the body is not for sexual immorality, but for the Lord, and the Lord is for the body. Now God has not only raised the Lord, but will also raise us up through His power. Do you not know that your bodies are parts of Christ? Shall I then take away the parts of Christ and make them parts of a prostitute? Far from it! (vv. 12-15)

Many churches today fail to deal rightly with sexual immorality. They proclaim that the Lord loves all and forgives all sins, yet they use this truth as a covering for sin rather than a call to repentance. In doing so, they overlook the very evil that corrupts their own communities.

Outwardly, they appear devout and faithful—attending worship services, participating in Bible studies, singing praises to God, and performing charitable works. Yet, by permitting sexual immorality to spread unchecked, they mock the holiness of God. Church leaders often claim that discipline has been carried out according to church order, but their greater concern lies in preserving the unity and image of their community rather than upholding God’s words.

Flee sexual immorality. Every other sin that a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you have been bought for a price: therefore glorify God in your body. (vv. 18-20)

Therefore, church leaders will face a stricter judgment before God. Yet many regard positions of leadership as seats of power and prestige, and so they pursue them for self-exaltation rather than for service to God.

Do not become teachers in large numbers, my brothers, since you know that we who are teachers will incur a stricter judgment. (James 3:1)