In Mark 10:15, Jesus says that anyone “who does not receive the kingdom of God like a child shall not enter it.” This text has been misunderstood in different ways through the years since Jesus has said it. One listener who had grown up with the King James Version (which translates this verse, “whoever shall not receive the kingdom of God as a little child, he shall not enter therein.” The word “as” can mean “like”, but in this sentence it can also mean “when”; in other words, “whoever shall not receive the kingdom of God when a child…”. Within the context of the New Testament, this clearly different meaning makes no sense, because many adults come to faith in Jesus and enter God’s kingdom long after their childhood is over. But our listener remembers preachers and teachers in their church putting pressure on young children to make a declaration of faith for Christ before it was too late and they missed their childhood’s chance.

This sort of emotional pressure is, of course, unbiblical. But so is the misunderstanding of this verse’s theology. Jesus is teaching his disciples that the only way to come to him is the way a child does - with simple faith that one can receive a gift without doing anything to earn it, and an equally simple faith that Jesus meets our almost selfish need for his love and affection.

Hosts: Aaron Mueller and Chuck Rathert

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Justification is one of the most important words in the Bible because it’s one of the most important aspects of humanity. The quest to find a reason for one’s existence - in other words, “to justify” oneself - is irresistible.

In a culture which separates the “secular” from the “sacred”, Christians sometimes reduce justification to be a religious or moral issue: we can not do enough good works to make God happy with us, so if we want to be saved we can’t rely on our good works but on Jesus alone. This truth is plainly taught by Scripture, but this view narrows down the scope of justification to the “religious” part of our lives. In this way it becomes easy to go to church, trust in Jesus to get us to heaven when we die, and thus feel justified, while simultaneously going to work on Monday morning and finding our reason for existence in our career success, earnings, number and quality of our relationships.

If justification by faith in Jesus means anything, it must be broad enough to allow me to find my identity in Christ in every aspect of my life. I can never make enough money, or have enough relational success, or be respectable enough, to tell myself I am worthy of existing - only Jesus can love and accept me enough for me to be able to say “I have value because Jesus says my existence is justified since he died and rose from the dead for me.” This concept is what we call justification by faith in Jesus.

Hosts: Aaron Mueller and Chuck Rathert

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While the Bible acknowledges that anger can sometimes be righteous—specifically when its target is evil and injustice—hatred is generally forbidden. Jesus calls his people to do good to their enemies and love those who hate them.

However, this creates a tension: sometimes God himself is described as hating those who are opposed to him. How can hatred be wrong if God himself hates?

1. The Perspective of Judgment: One way to answer this is to understand human limitation. We are unable to pass final judgment on each other because we don't know if someone's evil is a temporary state that will be repented of, or if it is "damnably permanent." God, however, knows those who are reprobate and will never stop opposing him. These he hates.
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3. The Capacity for Complexity: Another possibility is to acknowledge the difference in capacity. While we humans struggle to love and hate the same person at the same time, God, in his infinite nature, is able to hate sin while simultaneously loving his creatures.
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5. The Semantic Range: The third, and possibly most accurate, approach is to recognize the semantic range of biblical words for "hate." In both the Old and New Testaments, hatred can mean to emotionally despise, but it can also mean "to be chosen over."

When we say "God hates sin," it falls into the category of emotional or moral distaste. However, when the Bible says, "Jacob have I loved but Esau have I hated," it falls into the second category. In that context, there is no sense of emotional malice toward Esau; rather, it is a way of stating that God chose Jacob and his descendants over Esau to be his covenant people.

Hosts: Aaron Mueller and Chuck Rathert

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Unbelievers sometimes critique Christian faith for being subjective—based on unprovable personal opinions. In response, some Christians have tried to argue that their beliefs are actually objective and based on provable evidence. However, both the accusation and the defense stem from a modernist perspective that incorrectly prioritizes "scientific" viewpoints over all others.

This distortion hides the reality that all viewpoints—not just religious ones—are inherently subjective. No one's ideas are based purely on provable evidence; instead, all concepts rest on unprovable foundational assumptions. For instance, both the belief that God exists and the belief that He does not are based not on "reason" alone, but on faith.

In the realm of Christian apologetics, attempting to prove that God exists or that Christianity is objectively true has largely been unfruitful. A more effective approach involves pointing materialists to their own unperceived biases while introducing them to the narrative of sacred scripture.

Hosts: Aaron Mueller and Chuck Rathert

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The level of damage a Christian leader’s moral failure causes is almost incalculable. Because much of a pastor’s ministry is explaining God’s Word to his congregation, his words necessarily begin to carry something of a divine weight, and as a result the Christian pastor represents God. The level of trust a congregation must have in its pastor means that the damage caused when a pastor betrays his congregation is exponentially greater than when a business, political, or entertainment leader commits the same sin.

With this in mind, churches and their pastors must care for each other in spiritually healthy ways. Churches must hold their pastors accountable to spiritual oversight, making sure they are confessing their sins regularly and have people in their lives who ask tough questions. And pastors must not use their authority to guard themselves from trusted Christians who would hold them to this accountability. But when Christian leaders fall, it’s important for all Christians to remember that only Jesus is without sin, only Jesus is a perfect leader, and only Jesus loves his people enough to never hurt them.

Hosts: Aaron Mueller and Chuck Rathert

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Finding it difficult to believe in a God who orders the destruction of human life is not a new phenomenon. Many have found it hard to square what the Bible says about God’s love with what it says about His violence.

But if we are intellectually honest, the question shouldn't be whether the God of the Bible conforms to our personal standards of right and wrong—but whether He is the real God. If He is true, the question of whether we "like" Him becomes secondary to the question of whether He is worthy of worship.

As it turns out, it is philosophically possible to believe in a God who is both loving and vengeful. Anger is often the only appropriate response when someone you love is hurt. In fact, we wouldn't want to worship a God who didn't respond to the injustices of this world with the determination to fix them.

The apex of this "two-sided" love and anger is the Cross. There, Jesus willingly absorbed the evil of a fallen world so that His Father’s wrath could lovingly cut it out forever.

Hosts: Aaron Mueller and Chuck Rathert

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Many biblical texts teach that Jesus gives his people “eternal life, and they will never perish, and no one will snatch them out of my hand.” But the Bible also warns Christians of the possibility of apostasy, encouraging followers of Jesus to stay on guard against an “evil, unbelieving heart, leading you to fall away from the living God.”

How can it be true that Christians cannot fall away and also true that they can fall away? The key is to understand the difference between the Christian’s condition as elected by God, and the lived-in experience of the Christian’s faith life. Those who are elected by God from before the foundation of the world can never finally fall away, but are assured by God that the faith which he has granted is secure. However, there are people who at one point genuinely believe that Jesus died for them, but who later in life turn away and abandon their Savior. These ultimately have no assurance of salvation, in spite of their previous baptism and confession. These do not apostasize because they “lost” their faith, as though they were faithfully following Jesus and one day realized they didn’t believe in him anymore. Instead, they sadly made a decision to abandon him and live for themselves, either implicitly or explicitly.

Hosts: Aaron Mueller and Chuck Rathert

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Some Christians worry that their Christianity is only theirs because they grew up in a Christian home. But is this a weakness, or a strength? We’re used to thinking that an idea must be individually chosen to be legitimately one’s own, and this taps into a valuable scriptural assertion–that the human individual either does or doesn’t have a relationship with the God of the universe, and that individual has an individual, personal responsibility to this relationship.

But on the other hand, the pursuit of a relationship with God as an isolated individual, as though one could know God without any insight or direction from any other human being, is a false dream. None of us can know anything without others guiding us–either personally, through writing, YouTube videos, or the like. And this reflects an even deeper biblical truth: God has created us for community, for the body of Christ. And as such, there is no way of getting around a relationship with God that is tied up inextricably with relationships with other Christians.

Hosts: Aaron Mueller and Chuck Rathert

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To comment on this episode, visit https://saintjamesglencarbon.org/cacg-ep137.