SHOULD A CHRISTIAN HAVE SWAG/SWAGGER?

To swagger is to walk, strut, or behave in an overly confident and usually aggressive manner. To have swagger is to have an air of arrogance or selfish pride . The Bible often speaks of arrogance, haughtiness, and pride and presents them as negative characteristics. Mark 7:20–23 lists pride right alongside adultery and murder. An arrogant attitude has no concern for the will of God because all actions and thoughts are self-focused (2 Timothy 3:2).
Proverbs 6:16–19 lists seven things that the Lord hates. The first one is “haughty eyes” or “a proud look” (KJV). Having a proud look is what we might call swaggering, and it is “detestable” to the Lord. Haughty eyes (or swagger) are said to be sin in Proverbs 21:4, along with a proud heart. To swagger is to scorn or “look down on” others, and God forbids it.
God’s Word promises that the arrogant will be punished (Proverbs 16:5; Isaiah 13:11). Indeed, one can imagine Lucifer swaggering before God in heaven, claiming his own greatness before his fall. Lucifer’s pride led to eternal punishment: the fall from his exalted heavenly position (Isaiah 14:12–15) and his consignment to the lake of fire (Revelation 20:10). The behavior of the evil one is not to be imitated by a believer in Christ (John 8:39–47).
Instead of displaying an arrogant swagger, believers should look to Jesus Christ’s humility as an example for their own lives (Hebrews 4:15). If anyone in history could rightfully have claimed personal importance, it was Jesus, yet Philippians 2:6–8 tells us that Jesus Christ, though “being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” We are to “have the same mindset” (verse 5).
A follower of Christ does not swagger with prideful arrogance in his step or boast in self-worth based on his own accomplishments, heritage, or skills. Speaking of Gentiles being “grafted” into the church, Romans 11:18 says, “Do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you.”
Rather than selfishly swaggering, Christians may boast in the One who grants us salvation (1 Corinthians ; 2 Corinthians 10:17; cf. Psalm 34:2; Jeremiah 9:24). It is the Lord who gives grace (James 4:6), the ability to accomplish God’s will (Philippians 4:13), placement in a spiritual family (John 1:12–13), and all good gifts (James 1:17). Christians may have pride and confidence that is rooted in God’s Word, His power, and His character—in the One who created us, saved us, and guides us daily.
The Christian life should not be characterized by acting superior to others or having an arrogant swagger. Instead, a Christian should be known for emulating Jesus Christ with a humble, compassionate, and merciful spirit. Believers are new creations (2 Corinthians 5:17), and after salvation (Acts 16:30–31) comes the process of sanctification (John 17), which involves the slow death of self (1 Corinthians 1:30). With the indwelling of the Holy Spirit (Romans 8:9), we can choose humility over arrogance, selflessness over selfishness, and meekness over swagger.

Why did God give us four Gospels?

Here are some reasons why God gave four Gospels instead of just one:

1) To give a more complete picture of Christ. While the entire Bible is inspired by God (2 Timothy 3:16), He used human authors with different backgrounds and personalities to accomplish His purposes through their writing. Each of the gospel authors had a distinct purpose behind his gospel and in carrying out those purposes, each emphasized different aspects of the person and ministry of Jesus Christ.

Matthew was writing to a Hebrew audience, and one of his purposes was to show from Jesus' genealogy and fulfillment of Old Testament prophecies that He was the long-expected Messiah, and thus should be believed in. Matthew's emphasis is that Jesus is the promised King, the “Son of David,” who would forever sit upon the throne of Israel (Matthew 9:27; 21:9).

Mark, a cousin of Barnabas (Colossians 4:10), was an eyewitness to the events in the life of Christ as well as being a friend of the apostle Peter. Mark wrote for a Gentile audience, as is brought out by his not including things important to Jewish readers (genealogies, Christ's controversies with Jewish leaders of His day, frequent references to the Old Testament, etc.). Mark emphasizes Christ as the suffering Servant, the One who came not to be served, but to serve and give His life a ransom for many (Mark 10:45).

Luke, the “beloved physician” (Colossians 4:14 KJV), evangelist, and companion of the apostle Paul, wrote both the gospel of Luke and the Acts of the apostles. Luke is the only Gentile author of the New Testament. He has long been accepted as a diligent master historian by those who have used his writings in genealogical and historical studies. As a historian, he states that it is his intent to write down an orderly account of the life of Christ based on the reports of those who were eyewitnesses (Luke 1:1-4). Because he specifically wrote for the benefit of Theophilus, apparently a Gentile of some stature, his gospel was composed with a Gentile audience in mind, and his intent is to show that a Christian's faith is based upon historically reliable and verifiable events. Luke often refers to Christ as the “Son of Man,” emphasizing His humanity, and he shares many details that are not found in the other gospel accounts.

The gospel of John, written by John the apostle, is distinct from the other three Gospels and contains much theological content in regard to the person of Christ and the meaning of faith. Matthew, Mark, and Luke are referred to as the “Synoptic Gospels” because of their similar styles and content and because they give a synopsis of the life of Christ. The gospel of John begins not with Jesus' birth or earthly ministry but with the activity and characteristics of the Son of God before He became man (John 1:14). The gospel of John emphasizes the deity of Christ, as is seen in his use of such phrases as “the Word was God” (John 1:1), “the Savior of the World” (John 4:42), the “Son of God” (used repeatedly), and “Lord and...God” (John 20:28). In John's gospel, Jesus also affirms His deity with several “I Am” statements; most notable among them is John 8:58, in which He states that “...before Abraham was, I Am” (compare to Exodus 3:13-14). But John also emphasizes the fact of Jesus' humanity, desiring to show the error of a religious sect of his day, the Gnostics, who did not believe in Christ’s humanity. John's gospel spells out his overall purpose for writing: “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30-31).

Thus, in having four distinct and yet equally accurate accounts of Christ, different aspects of His person and ministry are revealed. Each account becomes like a different-colored thread in a tapestry woven together to form a more complete picture of this One who is beyond description. And while we will never fully understand everything about Jesus Christ (John 20:30), through the four Gospels we can know enough of Him to appreciate who He is and what He has done for us so that we may have life through faith in Him.

2) To enable us to objectively verify the truthfulness of their accounts. The Bible, from earliest times, states that judgment in a court of law was not to be made against a person based on the testimony of a single eyewitness but that two or three as a minimum number were required (Deuteronomy 19:15). Even so, having different accounts of the person and earthly ministry of Jesus Christ enables us to assess the accuracy of the information we have concerning Him.

Simon Greenleaf, a well-known and accepted authority on what constitutes reliable evidence in a court of law, examined the four Gospels from a legal perspective. He noted that the type of eyewitness accounts given in the four Gospels—accounts which agree, but with each writer choosing to omit or add details different from the others—is typical of reliable, independent sources that would be accepted in a court of law as strong evidence. Had the Gospels contained exactly the same information with the same details written from the same perspective, it would indicate collusion, i.e., of there having been a time when the writers got together beforehand to “get their stories straight” in order to make their writings seem credible. The differences between the Gospels, even the apparent contradictions of details upon first examination, speak to the independent nature of the writings. Thus, the independent nature of the four Gospel accounts, agreeing in their information but differing in perspective, amount of detail, and which events were recorded, indicate that the record that we have of Christ's life and ministry as presented in the Gospels is factual and reliable.

3) To reward those who are diligent seekers. Much can be gained by an individual study of each of the Gospels. But still more can be gained by comparing and contrasting the different accounts of specific events of Jesus' ministry. For instance, in Matthew 14 we are given the account of the feeding of the 5000 and Jesus walking on the water. In Matthew 14:22 we are told that “Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd.” One may ask, why did He do this? There is no apparent reason given in Matthew's account. But when we combine it with the account in Mark 6, we see that the disciples had come back from casting out demons and healing people through the authority He had given them when He sent them out two-by-two. But they returned with “big heads,” forgetting their place and ready now to instruct Him (Matthew 14:15). So, in sending them off in the evening to go to the other side of the Sea of Galilee, Jesus reveals two things to them. As they struggle against the wind and waves in their own self-reliance until the early hours of the morning (Mark 6:48-50), they begin to see that 1) they can achieve nothing for God in their own ability and 2) nothing is impossible if they call upon Him and live in dependence upon His power. There are many passages containing similar “jewels” to be found by the diligent student of the Word of God who takes the time to compare Scripture with Scripture.

Should the church accept money if it is obtained in an ungodly manner?

Answer: The short answer is, no, a church should not accept money knowing it was obtained in an ungodly manner. However, it is important to define what ungodly means in this context.
For example, a church certainly should not accept money obtained through theft. Doing so condones or accepts an action that is both immoral and illegal. A church or ministry that knowingly accepts illegally obtained funds jeopardizes its character and places itself in a position of legal liability.
An example of a “ministry” refusing funds is found in Matthew 27. When Judas Iscariot attempted to return the 30 pieces of silver he had received to betray Jesus, the chief priests said, “It is against the law to put this into the treasury, since it is blood money” (Matthew 27:6). They knew it was not lawful to accept income knowingly used for illegal purposes. The irony, of course, is that the chief priests themselves had paid Judas in the first place (Matthew 26:14–16). Theirs was a selective scrupulousness.
Some situations involve a level of ambiguity. For example, we would define
ungodly as “sinful” or “against God.” But many people work in industries or in ways that at times could be considered sinful. If churches were to investigate every gift to determine whether it was earned in a “godly” manner, it would place an unjust burden on the church, as well as create many complicated situations regarding what is defined as godly or ungodly.
Churches in the New Testament encouraged believers to work hard to earn their money in responsible ways and then to give generously to the work of their local church and other missionary activity. Paul wrote in Acts 20:35, “In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’” In 1 Corinthians 4:12 he added, “We work hard with our own hands” (see also 1 Thessalonians 2:9).
It is likely many of the early believers worked in trades that were secular and involved activities that could have at times been considered ungodly. However, the emphasis was on honoring God with one’s work (Colossians 3:16–17) and generosity.
Each local church has the opportunity to create its own policies and to distinguish acceptable gifts from unacceptable gifts. A church might draft a policy forbidding financial gifts that are overtly political or directly tied to the sale of alcohol, for example.
In summary, there are certain gifts a church should decline. Some of these are clearly identifiable, while others are less clear. Each congregation should define what gifts would be unacceptable and then help promote a godly work ethic and generosity within the church.

What are the lost books of the bible?

Answer: There are no “lost books” of the Bible, or books that were taken out of the Bible, or books missing from the Bible. Every book that God intended to be in the Bible is in the Bible. There are many legends and rumors of lost books of the Bible, but the books were not, in fact, lost. Rather, they were rejected. There are literally hundreds of religious books that were written in the same time period as the books of the Bible. Some of these books contain true accounts of things that actually occurred (1 Maccabees, for example). Others contain some good spiritual teaching (the Wisdom of Solomon, for example). However, these books are not inspired by God. If we read any of these books, such as the Apocryphal ones mentioned above, we have to treat them as fallible religious/historical books, not as the inspired, inerrant Word of God (2 Timothy 3:16-17).

The gospel of Thomas, for example, was a forgery written in the 3rd or 4th century A.D., claiming to have been written by the apostle Thomas. It was not written by Thomas. The early Christians almost universally rejected the gospel of Thomas as heretical. It contains many false and heretical things that Jesus supposedly said and did. None of it (or at best very little of it) is true. The gospel of Barnabas was not written by the biblical Barnabas, but by an imposter. The same can be said of the gospel of Philip, the apocalypse of Peter, etc. All of these books, and the many others like them, are known as the pseudepigrapha, essentially meaning “falsely ascribed to an author.”

There is one God. The Bible has one Creator. It is one book. It has one plan of grace, recorded from initiation, through execution, to consummation. From predestination to glorification, the Bible is the story of God redeeming His chosen people for the praise of His glory. As God’s redemptive purposes and plan unfold in Scripture, the recurring themes constantly emphasized are the character of God, the judgment for sin and disobedience, the blessing for faith and obedience, the Lord and Savior and His sacrifice for sin, and the coming kingdom and glory. It is God’s intention that we know and understand these themes because our lives and eternal destinies depend upon them. It is therefore unthinkable that God would allow some of this vital information to be “lost” in any way. The Bible is complete, in order that we who read and understand it might also be “complete, and equipped for every good work” (2 Timothy 3:16-17).

IS GOD IN CONTROL?

Answer: Before we can learn to trust that God is in control of all of life’s circumstances, we have to answer four questions: Is God really in control? How much control does He have? If He is not in complete control, then who/what is? How can I learn to trust that He is in control and rest in that?

Is God really in control? The concept of the control of God over everything is called the “sovereignty” of God. Nothing gives us strength and confidence like an understanding of the sovereignty of God in our lives. God’s sovereignty is defined as His complete and total independent control over every creature, event, and circumstance at every moment in history. Subject to none, influenced by none, absolutely independent, God does what He pleases, only as He pleases, always as He pleases. God is in complete control of every molecule in the universe at every moment, and everything that happens is either caused or allowed by Him for His own perfect purposes.

“The LORD of hosts has sworn, saying, ‘Surely, as I have thought, so it shall come to pass, And as I have purposed, so it shall stand’” (Isaiah 14:24). Nothing is random or comes by chance, especially not in the lives of believers. He “purposed” it. That means to deliberately resolve to do something. God has resolved to do what He will do, and nothing and no one stands in His way. “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please” (Isaiah 46:10). This is our powerful, purposeful God who is in control of everything. That should bring us great comfort and help to alleviate our fears.

But exactly how much control does God have? God’s total sovereignty over all creation directly contradicts the philosophy of open theism, which states that God doesn’t know what’s going to happen in the future any more than we do, so He has to constantly be changing His plans and reacting to what the sinful creatures do as they exercise their free will. God isn’t finding out what’s going to happen as events unfold. He is continuously, actively running things—ALL things —here and now. But to think He needs our cooperation, our help, or the exercise of our free will to bring His plans to pass puts us in control over Him, which makes us God. Where have we heard that lie before? It’s a rehash of Satan’s same old lie from the Garden—you shall be like God (Genesis 3:5). Our wills are only free to the extent that God allows us that freedom and no farther. “All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’” (Daniel 4:35). No one’s free will trumps the sovereignty of God.

Some people find it appealing to think that Satan has control over a certain amount of life, that God is constantly revising His plans to accommodate Satan’s tricks. The book of Job is a clear illustration of just who has the sovereign power and who doesn’t. Satan came to God and, in effect, said, “Job only serves you because you protect him.” So God gave Satan permission to do certain things to Job but no more (Job 1:6–22). Could Satan do more than that? No. God is in control over Satan and his demons who try to thwart God’s plans at every step.

Satan knew from the Old Testament that God’s plan was for Jesus to come to the earth, be betrayed, crucified and resurrected, and provide salvation for millions, and if there was any way to keep that from happening, Satan would have done it. If just one of the hundreds of prophecies about the Messiah could have been caused by Satan to fail to come to pass, the whole thing would have collapsed. But the numbers of independent, “free will” decisions made by thousands of people were designed by God to bring His plan to pass in exactly the way He had planned it from the beginning, and Satan couldn’t do a thing about it.

Jesus was “delivered by the determined purpose and foreknowledge of God” (Acts 2:23). No action by the Romans, the Pharisees, Judas, or anyone else kept God’s plan from unfolding exactly the way He purposed it from before the foundation of the world. Ephesians 1 says we were chosen in Him before the world was even created. We were in the mind of God to be saved by faith in Christ. That means God knit together Satan’s rebellion, Adam and Eve’s sin, the fall of the human race, and the death and crucifixion of Christ—all seemingly terrible events—to save us before He created us. Here is a perfect example of God working all things together for good (Romans 8:28).

Unlimited in power, unrivalled in majesty, and not thwarted by anything outside Himself, our God is in complete control of all circumstances, causing or allowing them for His own good purposes and plans to be fulfilled exactly as He has foreordained.

Finally, the only way to trust in God’s sovereign control and rest in it is to know God. Know His attributes, know what He has done in the past, and this builds confidence in Him. Daniel 11:32b says, “The people who know their God shall be strong, and carry out great exploits.” Imagine that kind of power in the hands of an evil, unjust god. Or a god that really doesn’t care about us. But we can rejoice in our God’s sovereignty, because it is overshadowed by His goodness, His love, His mercy, His compassion, His faithfulness, and His holiness.

But we can’t trust someone we don’t know, and there is only one way to know God—through His Word. There is no magic formula to make us spiritual giants overnight, no mystical prayer to pray three times a day to mature us, build our faith, and make us towers of strength and confidence. There is only the Bible, the single source of power that will change our lives from the inside out. But it takes effort, diligent, everyday effort, to know the God who controls everything. If we drink deeply of His Word and let it fill our minds and hearts, the sovereignty of God will become clear to us, and we will rejoice in it because we will know intimately and trust completely the God who controls all things for His perfect purpose.

DOES EVERYTHING HAPPEN FOR A REASON?

Answer: Does everything happen for a reason? The short answer is “yes”; because God is sovereign, there are no random, out-of-control happenings. God’s purposes may be hidden from us, but we can be assured that every event has a reason behind it.

There was a reason for the blindness of the man in John 9, although the disciples misidentified the reason (John 9:1–3). There was a reason for Joseph’s mistreatment, although his brothers’ purpose in what they did to him was very different from God’s purpose in allowing it (Genesis 50:20). There was a reason for Jesus’ death—the authorities in Jerusalem had their reasons, based on evil intent, and God had His, based on righteousness. God’s sovereignty extends even to the lowliest of creatures: “Not one [sparrow] falls to the ground apart from your Father’s will” (Matthew 10:29, NET).

Several factors help us know that everything happens for a reason: the law of cause and effect, the doctrine of original sin, and the providence of God. All these demonstrate that everything does happen for a reason, not just by happenstance or by random chance.

First, there is the natural law of cause and effect, also known as the law of sowing and reaping. Paul says, “Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life” (Galatians 6:7–8). This means that in every action we take or word we utter, whether good or evil, there are certain inevitable results that follow (Colossians 3:23–25). Someone may ask, “Why am I in jail? Is there a reason for this?” and the answer may be, “Because you robbed your neighbor’s house and got caught.” That’s cause and effect.

All that we do is either an investment in the flesh or an investment in the Spirit. We shall reap whatever we have sown, and we shall reap in proportion to how we have sown. “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6). The believer who walks in the Spirit and “sows” in the Spirit is going to reap a spiritual harvest. If his sowing has been generous, the harvest will be bountiful, if not in this life, certainly in the life to come. Conversely, those who “sow” to the flesh are going to reap a life without the full blessings of God, both in this life and the life to come (Jeremiah 18:10; 2 Peter 2:10–12).

The reason some things happen can often be traced back to original sin in the Garden of Eden. The Bible is clear that the world is under a curse (Genesis 3:17), which has resulted in infirmities, diseases, natural disasters, and death. All these things, although under God’s ultimate control, are sometimes used by Satan to inflict misery upon people (see Job 1–2; Luke 9:37–42; 13:16). Someone may ask, “Why did I contract this illness? Is there a reason for it?” and the answer may be one or more of the following: 1) “Because you live in a fallen world, and we are all subject to illness”; 2) “Because God is testing you and strengthening your faith”; or 3) “Because, in love, God is disciplining you according to Hebrews 12:7–13 and 1 Corinthians 11:29–30.”

Then we have what is called the providence of God. The doctrine of providence holds that God quietly and invisibly works through the natural world to manage events. God, in His providence, works out His purposes through natural processes in the physical and social universe. Every effect can be traced back to a natural cause, and there is no hint of the miraculous. The best that man can do to explain the reason why things happen in the course of natural events is to point to “coincidence.”

Believers proclaim that God arranges the coincidences. The unbeliever derides such ideas because he believes natural causes can fully explain each event without reference to God. Yet followers of Christ are wholly assured of this profound truth: “We know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).

The book of Esther shows divine providence at work. The banishment of Vashti, the selection of Esther, the plot of the assassins, the pride of Haman, the courage of Mordecai, the insomnia of the king, the bloodlust of Zeresh, and the reading of the scroll—everything in the book happens, like cogs in a well-oiled machine, to bring about the deliverance of God’s people., Although God is never mentioned in Esther, His providence, working through “coincidence,” is plain to see.

God is always at work in the lives of His people, and in His goodness will bring them to a good end (see Philippians 1:6). The events that define our lives are not simply products of natural causes or random chance. They are ordained by God and are intended for our good. We often fail to sense God’s hidden guidance or protection as events in our lives unfold. But, when we look back at past events, we are able to see His hand more clearly, even in times of tragedy.

Can people in heaven look down and see us?

Answer: Some see in Hebrews 12:1 the idea that people in heaven might be able to look down and see us: “Therefore, since we are surrounded by such a great cloud of witnesses. . . .” The “witnesses” are the heroes of faith listed in Hebrews 11, and the fact that we are “surrounded” by them leads some commentators to understand those heroes (and possibly other people) are looking down on us from heaven.
The idea that people are looking down from heaven to see what we’re doing is common in popular culture. But, as much as we might like the notion that we’re being watched by our departed loved ones, that’s not what Hebrews 12:1 is teaching. Building on Hebrews 11, the author begins drawing up some practical lessons (that’s why chapter 12 begins with “Therefore”). The “witnesses” are the people whom God commends for their faith in chapter 11, and there is a large crowd of them in heaven. The question is, in what way are they “witnesses”?
The proper interpretation of Hebrews 12:1 is that the men and women forming the “great cloud of witnesses” are witness to the value of living life by
faith. Their Old Testament stories give testimony to the blessings of choosing faith over fear. To paraphrase the start of Hebrews 12:1, “Since we have so many tried-and-true examples of proven faith . . . .” So, it’s not that people are in heaven watching us (as if our lives on earth are so interesting or they have nothing better to do!), but that those who have gone before us have set a lasting example for us. The record of their lives bears witness to faith and God and truth.
Hebrews 12:1 continues, “Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.” Because of the faith and endurance of believers who went before us, we are inspired to stay the course in our own race of faith. We follow the examples of Abraham and Moses and Rahab and Gideon and etc.
Some people point to the rich man’s mention of his brothers in Luke 16:28 as proof that departed souls (in Hades , at least) can see events on earth. However, the passage never says that the rich man could see his brothers; he knew he had brothers, and he knew they were unbelievers. Also, some people use Revelation 6:10 as a proof text: the tribulation martyrs call for God to avenge their deaths. Again, this passage says nothing about the martyrs seeing people on earth; it simply says that they knew they deserved justice and desired the Lord to take action.
The Bible doesn’t specifically say that people in heaven cannot look down on us, so we can’t be dogmatic. However, it is unlikely that they can. People in heaven are likely preoccupied with other things such as worshipping God and enjoying the glories of heaven.
Whether or not people in heaven can look down and see us, we are not running our race for them. We are not hoping for their approval or listening for their applause. Hebrews 12:2 keeps our focus where it belongs: “Fixing our eyes on Jesus, the pioneer and perfecter of faith.” Jesus is our blessed hope, no other (Titus 2:13).