May 31, 2026

Ep.: How should we understand Hebrews 11:26–27—especially Moses ‘considering the reproach of Christ greater riches,’ ‘seeing Him who is invisible,’ and the apparent contradiction between Moses’ fear in Exodus 2:14 and his ‘not fearing’ in Hebrews 11:27?

Hebrews 11:26–27 gives us a rare window into the inner life of Moses—what he valued, what he saw, and how his faith matured over time. When the Apostle Paul writes Moses “considered the reproach of Christ greater riches than the treasures of Egypt,” he is not suggesting Moses knew Jesus personally, but that Moses chose to identify with the anointed people of God and the suffering that came with belonging to them.

Though raised as a prince in Pharaoh’s household, Moses deliberately aligned himself with the enslaved Israelites, who were mocked for their hope in a coming Deliverer. To the Egyptians, Israel’s expectation of a Messiah was foolishness; to Moses, it was a treasure. He saw more value in standing with God’s reproached people than in enjoying the temporary splendor of Egypt. Like Christ himself would later do, Moses willingly stepped away from privilege to embrace a path of sacrifice because he believed in the “recompense of the reward”—the future fulfillment of God’s promises.

This same faith explains the phrase “as seeing Him who is invisible.” Moses did not see God with physical eyes; he perceived Him with the “eyes of understanding.” Faith made the invisible God a present reality.

The Greek word for “seeing” here refers to mental perception—grasping, discerning and holding fast to something not physically visible. Moses endured hardship, rejection and long years in the wilderness because God’s presence was more real to him than the visible dangers around him. This is the essence of Hebrews 11: faith treats the unseen as certain and the future as present. Moses could walk away from royal honor and embrace suffering because he saw, by faith, the companionship and approval of the Almighty.

The question of fear—why Moses is afraid in Exodus 2:14 but described as “not fearing the wrath of the king” in Hebrews 11:27—is best understood as the story of a man growing in faith. In Exodus 2, Moses acts impulsively, kills an Egyptian, and then panics when he realizes the matter is known. His fear in that moment reflects human frailty and spiritual immaturity. He was not yet prepared for leadership; his confidence was in himself, not in God. Even years later at the burning bush, Moses still hesitated, overwhelmed by the task God set before him.

But Hebrews 11 is not describing that early moment of fear. It is describing the faith-decision behind Moses’ departure from Egypt—either his initial renunciation of royal privilege or, more likely, the Exodus itself. By the time Moses stood before Pharaoh as God’s appointed deliverer, he was no longer acting out of panic or self-preservation. He had been shaped by forty years in Midian—the “school of adversity”—where he learned meekness, dependence on God and distrust of his own strength. When he finally led Israel out, he did so with a settled conviction that the invisible God was greater than the visible wrath of the king. His fear had been transformed. Courage is not the absence of fear; it is obedience in spite of it.

In short, Hebrews 11 shows us Moses not as he began, but as he became. He chose the reproach of God’s people over the treasures of Egypt because he valued eternal things. He endured by seeing the invisible God with the eyes of faith. He grew from a frightened fugitive into a leader who no longer feared Pharaoh because his heart was anchored in the One who is greater than all earthly power.

Tags: deliverer, Moses

Ep.: Please explain Matthew 4:18-20 when Jesus said the apostles would be “fishers of men.”

Matthew 4:18–20 marks the moment Jesus begins gathering the small group of men who would become his closest disciples. As he walks along the Sea of Galilee, he calls Simon Peter and Andrew, inviting them into a relationship that will reshape their lives. Although Matthew presents the scene simply, this was not their first encounter with Jesus. It was actually the second step in a progressive, three-stage calling. Months earlier, shortly after Jesus’ baptism, he had first met Simon and identified what he could become, giving him the name Cephas. This moment in Matthew is the formal invitation to follow him, and the final, decisive call comes later in Luke 5, after the miraculous catch of fish, when the brothers leave everything permanently to join his work.

When Jesus tells them he will make them “fishers of men,” he uses a metaphor drawn from their daily labor to describe a far greater mission. Instead of gathering fish from the sea, they would gather people into the hope of the gospel, helping others become learners and followers of Christ. This calling also pointed forward to their future role in the “ministry of reconciliation” (2 Corinthians 5:11-21) when they would work with Jesus in the kingdom to help the world return to God. Jesus saw in them the capacity to grow into this responsibility, and in time he would equip them with the spiritual abilities needed to preach the message to all nations.

Their immediate response—leaving their nets behind—reveals the self-sacrifice at the heart of discipleship. Following Jesus requires a willingness to count the cost, to release familiar routines, earthly security, and former priorities. It means reordering one’s attachments so that service to God becomes the first loyalty. The very word “disciple” carries the idea of discipline; Peter and Andrew were not joining a casual movement but committing themselves as students who would learn to reflect Jesus’ character and sacrificial mindset.

This moment also highlights the divine initiative behind discipleship. The brothers did not stumble into this encounter by chance; God was drawing them to Christ. Scripture shows that God seeks those who are humble, contrite and teachable, and these qualities were present in Peter and Andrew. At the same time, they recognized something uniquely authoritative in Jesus—his presence, words and purpose—and responded because they sensed he held the “words of eternal life.”

Taken together, Matthew 4:18–20 shows that the call to follow Jesus is transformative. It is an invitation that requires a decisive break from what we once knew and a wholehearted commitment to a higher mission shaped by God’s plan.

Tags: fishers of men

Ep.: If Hebrews 9:4 says the Ark of the Covenant contained the golden jar of manna and Aaron’s rod, why does 1 Kings 8:9 say only the stone tablets were in it?

The discrepancy between Hebrews 9:4 and 1 Kings 8:9 is explained by the chronological timing of the two records and the history of the Ark of the Covenant throughout the various ages of biblical history.

1. The Original Contents (Tabernacle Period)
Hebrews 9:4 describes the Ark as it was originally designed and furnished during the Tabernacle period in the wilderness. At that time, the Ark served as a “Tabernacle of Witness,” containing three specific items that provided evidence of God’s presence and care for Israel:

The Two Tables of the Law: The stone tablets given to Moses.
The Golden Jar of Manna: A reminder of how God miraculously fed the nation in the desert.
Aaron’s Rod that Budded: A symbol of God’s authorization of the Levitical priesthood.

2. The History of the Ark (The Transition Period)
Between the time of Moses and the reign of Solomon, the Ark underwent a long and tumultuous history. Several events explain why items might have been removed or lost over the centuries:

During the time of Eli the High Priest, the Ark was captured by the Philistines and held for seven months. The Philistines moved the Ark between several pagan cities (Ashdod, Gath, and Ekron), during which time it brought plagues upon them.
When the Philistines returned the Ark to Israel, it was left uncovered at Beth-Shemesh. Because the people looked into the Ark—an act strictly forbidden by Law—70 men were struck dead.
The Ark was then kept in the house of Abinadab on a hill for twenty years, where it remained aloof and distant from the people, gathering dust. It was later moved to the house of Obed-Edom for three months before David finally brought it to Jerusalem.

3. Solomon’s Temple (The Temple Period)
1 Kings 8:9 records the state of the Ark hundreds of years after the wilderness wanderings, specifically when it was being installed in Solomon’s newly built Temple. The text explicitly states that “there was nothing in the ark except the two tablets of stone.”

While the Ark was a “shadow of heavenly things” used to teach the Israelites in the wilderness, the items like the manna and the rod were specific witnesses for that time of journeying. By the time Israel was established as a stable nation with a permanent Temple, the “witness” of the wilderness (the manna and the rod) was no longer present inside the Ark, leaving only the foundation of the Covenant—the Law.

The two accounts are not contradictory but are accurate reports of the Ark’s contents at different stages of history. Hebrews 9:4 looks back at the original “type” or blueprint established under Moses, while 1 Kings 8:9 records the physical reality centuries later after the Ark had been captured, handled by pagans and moved through various households.

Tags: ark of the covenant

Ep.: If angels are spirit beings who do not need physical food, how can manna be called ‘bread of angels’ in Psalm 78:25?

Psalm 78:25 calls manna the “bread of angels,” but this phrase does not mean angels literally eat physical food. It highlights the heavenly origin and supernatural character of the manna God provided in the wilderness. The psalmist is using elevated, poetic language to show that Israel was fed with something far beyond ordinary earthly bread—food that came directly from the realm where God’s will is carried out. In this sense, it is “angel bread” because it belongs to the sphere of God’s heavenly provision, not because angels consume it for nourishment.

As the deeper explanation, consider the nature of spirit beings. Angels possess a spirit nature, but they are not inherently immortal in the biblical sense of having life within themselves. Immortality—deathlessness and self-existent life—belongs only to God and, by His gift, to the risen Christ. Angels, though glorious, are created beings whose continued existence depends on God’s sustaining power. They do not require physical food, yet they do rely on God for the spiritual life-force that maintains their being. In this light, calling manna “bread of angels” can be understood as a poetic hint that all created beings, earthly or heavenly, live only because God continually supplies what they need.

Another way the phrase is understood is that manna is “bread of angels” because it was delivered to Israel through angelic agency. Scripture portrays angels as God’s ministers who carry out His commands, and the wilderness provision of manna is described as a direct act of heaven. The bread was “spiritual food” not because it was non-material, but because its origin was miraculous — supplied daily by God rather than produced by the natural processes of the earth.

Finally, manna served as a type pointing forward to Christ, the true “bread out of heaven.” Just as the physical manna sustained Israel’s life in the desert, Jesus provides the spiritual nourishment that leads to eternal life. The psalmist’s phrase therefore carries both historical and symbolic weight: manna was heavenly in origin, angelic in association, and ultimately a shadow of the greater provision God would give through His son.

Together, these ideas show that the expression “bread of angels” emphasizes the heavenly source, miraculous nature and spiritual significance of manna—not the dietary habits of spirit beings.

Tags: manna

Ep.: What are “tongues of men” in 1 Corinthians 13:1?

The phrase “tongues of men” appears in 1 Corinthians 13:1, where Paul writes, “If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal.” Paul is using an exaggerated comparison contrast to make a point. Even if he possessed the highest possible expression of the gift of tongues—whether speaking every human language flawlessly or even communicating in the lofty, hypothetical language of heavenly beings—it would all amount to empty noise without the foundation of love. His purpose is not to define two categories of tongues, but to show that love surpasses even the most impressive spiritual abilities.

This fits Paul’s broader message in 1 Corinthians 12–14. The gift of tongues was real, but it was also one of the lesser gifts, and it needed to be kept in perspective. The Corinthians were elevating outward displays of spirituality, while Paul was urging them toward “a more excellent way”—the development of Christlike love.

When the New Testament speaks of the “tongues of men” as a spiritual gift, it refers to a very practical and purposeful ability. God granted certain disciples the miraculous capacity to speak real, understandable human languages they had never learned. This gift enabled them to communicate the gospel instantly and effectively to people from many nations. At Pentecost, the crowd was astonished because they heard the disciples speaking in their own native languages, not in indecipherable sounds. The purpose of the gift was to be able to quickly spread the gospel message to unbelievers.

This New Testament phenomenon has deep roots in the Old Testament. Paul quotes Isaiah 28:11 to explain the purpose of tongues: “By men of strange tongues and by the lips of strangers I will speak to this people…” In Israel’s history, hearing foreign languages in their land was often a sign of judgment, a consequence of their disobedience that resulted in foreign domination or captivity. At Pentecost, that pattern was dramatically reversed. Instead of signaling disfavor, the sudden ability to overcome language barriers became a sign of God’s favor, marking the beginning of reconciliation and the worldwide spread of the gospel.

The miraculous gift of speaking in the “tongues of men” was also temporary. It served a crucial role during the early church’s infancy, when the gospel needed to spread quickly and the New Testament had not yet been written. Once the Scriptures were complete—the “perfect” or fully revealed Word of God—the need for such confirming signs diminished. As Paul foretold, these gifts would “cease” and “fade away” once their purpose had been fulfilled.

Tags: speaking in tongues

Ep.: What are the characteristics of God?

The Scriptures present God as a personal, self?existent spirit being whose entire character rests upon four perfectly balanced attributes: Justice, wisdom, love and power. These qualities are not competing forces within Him but operate in complete harmony.

Justice forms the unchanging foundation of His government, ensuring that everything He does is right, fair, and true. It requires full satisfaction and never bends for sentiment or convenience.

Wisdom surveys every possibility and chooses the best course for the highest good of all creation. It is the attribute that planned the ages, foresaw the entrance of sin, and designed the atonement so that evil would ultimately be overruled for blessing.

Love is the controlling motive of God’s character — a selfless, principled benevolence that seeks the eternal well?being of His creatures. It was love that gave His son as the Redeemer while humanity was still estranged.

Power is the effective energy by which His will is carried out: the force that created the universe through the Logos (Jesus in his pre-human existance), sustains all things, and will one day resurrect the dead and restore the earth.

Beyond these core attributes, the Bible describes God’s nature and personality in deeply personal terms. He is not an impersonal force but a real being — a spirit who dwells in unapproachable light and is naturally invisible to human eyes. He is self?existent, the great “I AM,” possessing life in Himself and depending on no one for His existence. He alone is immortal in the absolute sense, “from everlasting to everlasting,” unchanging in His character and purpose. God is supremely holy — utterly pure, morally perfect, and completely separate from sin. His holiness means He cannot look upon sin with approval and requires righteousness in all who would dwell with Him.

God’s character traits flow naturally from these foundational attributes. He is gracious and merciful, slow to anger, and abundant in lovingkindness and truth. His mercy does not cancel His justice but expresses the restorative side of it, providing a path for reconciliation without compromising righteousness. He is faithful and true — the “God of Amen” — whose word is absolutely reliable and whose promises never fail. He is immutable, without variation or shifting shadow, steady and dependable in all His ways. His holiness makes Him pure and undefiled, and His “jealousy” reflects His rightful claim to exclusive devotion, since He alone is the true source of life and deliverance.

The names of God in Scripture reveal additional dimensions of His character. Elohim emphasizes His creative power and authority. Adonai presents Him as the sovereign Lord. El Shaddai highlights His sufficiency and strength. Names like Jehovah?Rapha (the Lord who heals), Jehovah?Jireh (the Lord who provides), Jehovah?Shalom (the Lord our peace), and Jehovah?Sabaoth (the Lord of hosts) show how His care, provision, peace, and command extend into every aspect of life. Each name is a window into His heart and His dealings with His people.

Finally, God’s will reflects His character — perfect, committed, and unwavering. His purposes are not shaped by external pressures but by the principles of His own holiness. He permits evil for a time as a necessary lesson for humanity, yet His ultimate plan is to wipe away every tear and bring all things into harmony under Christ. Everything He does — from creation to redemption to restoration — flows from the flawless unity of His Justice, wisdom, love and power.

Additional Resource:
Christian Questions Podcast
3-part series “Who is God?”

For children, parents and Bible class teachers:
Animated video: “Who made God?”

Tags: justice, love, power, wisdom

Ep.: How is Jesus’ teaching in the Sermon on the Mount, similar to what James taught in James 2:12-13?

There is a direct parallel between the warning in Matthew 7:1-2 and the outcome described in James 2:13.

Jesus’ Teaching: Jesus warns that “in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.” He emphasizes that arbitrary or emotion-based judgment of others triggers a similar judgment back upon oneself from God.

James’ Instruction: James mirrors this “boomerang effect” by stating that “judgment will be merciless to one who has shown no mercy.”

Both passages establish a simple equation: the standard we set for others is the standard God will use to evaluate us.

Matthew 5:7 and James 2:13 both present mercy not just as a suggestion, but as a critical requirement for a believer’s standing before God.

Jesus’ Teaching: In the Beatitudes, Jesus declares, “Blessed are the merciful, for they shall receive mercy.” This mercy is undeserved compassion extended to someone who might otherwise deserve a negative consequence.

James’ Instruction: James adds that “mercy triumphs over judgment.” This parallel teaches that to receive God’s mercy and grace, one must first learn to apply that same compassion and mercy to others in daily life.

Both James and Jesus contrast the external requirements of the Old Testament Law with a higher, internal spiritual standard.

Jesus’ Higher Standard: Throughout the Sermon on the Mount, Jesus repeatedly uses the phrase “But I say to you…” to elevate the Law from external actions (like murder or adultery) to internal heart conditions (like anger or lust).

James’ Law of Liberty: James instructs believers to “so speak and so act as those who are to be judged by the law of liberty.” This “royal law” of love elevates the believer beyond mere legalism, requiring a heart-driven commitment to righteousness that is “pure, then peaceable, gentle… full of mercy and good fruits”

A final parallel exists between Jesus’ speck and log analogy and James’ mirror analogy, both of which emphasize self-correction over the judgment of others

The Log in the Eye (Matthew 7:3-5): Jesus uses hyperbole to show that we are “hypocrites” if we try to correct a small fault (a speck) in a brother while ignoring a massive fault (a log) in our own character.

The Mirror (James 1:22-25): James similarly warns against being a “hearer” of the word but not a “doer,” likening it to a man who looks in a mirror, sees his true condition, but immediately forgets what he saw and fails to change.

Both teach that before a Christian can appropriately judge or help others, they must “observe fully” and remove the obstacles of prejudice and sin from their own vision.

In summary, James and Jesus both teach that a Christian’s character should be defined by humility and mercy rather than a desire to sit in the seat of judgment. By showing mercy to others, the follower of Christ ensures they are walking in the same manner as their Master.

Tags: James, Sermon on the Mount

VIDEO: How Does The Order Of Creation Impact Women’s Role In The Church? Podcast Highlight

How do sin and the order of creation impact men and women in the roles that God has set them in? Watch this highlight from our podcast about whether women should serve as pastors or elders, then listen to the full episode #1438: Should Women Be Pastors? (Part I)

Tags: biblical headship, church leadership, creation order, Deborah, equality in Christ, Huldah, Junia, Phoebe, Priscilla and Aquila, should women be pastors, spiritual gifts, women in ministry

Ep.: Explain Zechariah 9:10-12 (Messiah’s first advent, triumphal entry, Israel’s double)

Zechariah 9:10–12 continues the prophecy that begins in verse 9, where the Messiah is pictured entering Jerusalem “lowly and riding upon a donkey.” Verse 9 points to Jesus’ first advent and his rejection by the nation of Israel at that time. Verses 10–12 then expand the picture to show both the consequences of that rejection and the ultimate hope of restoration under his future kingdom.

Verse 10 — God declares that He will “cut off the chariot from Ephraim and the horse from Jerusalem,” meaning that all instruments of war will be removed. Chariots, warhorses and bows represented human power and military strength; their removal symbolizes the end of human warfare altogether. Instead of conflict, the Messiah will “speak peace to the nations,” establishing a global government of righteousness, prosperity and stability. His dominion “from sea to sea, and from the river to the ends of the earth” describes the universal scope of Christ’s future kingdom—a world where nations no longer learn war and peace is enforced by divine authority.

Verse 11 — The prophecy then shifts to the basis of this future peace “because of the blood of My covenant with you.” This points to the sacrificial blood that seals the New Covenant, ultimately fulfilled in Jesus’ ransom sacrifice. God promises to “set your prisoners free from the waterless pit.” In ancient times, a dry cistern or pit was a place of death and hopelessness. Symbolically, it represents the grave. Through the blood of Christ, the prisoners of death will be released, a clear reference to the resurrection that will open the way for Israel and all humanity to return to life and learn righteousness.

Verse 12 — God then calls Israel, “Return to the stronghold, you prisoners of hope.” At Jesus’ first advent, Israel was under Roman rule and spiritually bound by sin, yet they still clung to the promises of deliverance. They were “prisoners of hope” held captive by their circumstances but also held by the hope of God’s covenant. The invitation to “return to the stronghold” is a call to return to Christ, their true refuge.

God adds, “Even today do I declare that I will restore double to you.” The Hebrew word mishneh means “a duplicate, a repetition, an equal portion.” This refers to the prophetic “double”—two equal periods in Israel’s national experience. The first was a long period of divine favor, ending with their rejection of the Messiah. The second was an equal period of disfavor and blindness, beginning at Jesus’ presentation as king in 33 AD and lasting 1,845 years until 1878.

First period of favor: from Jacob’s death to A.D.?33 (1,845?years).
Second period of disfavor: from A.D.?33?to?1878 (another 1,845?years).

With the “double” completed, the time for Israel’s restoration began, preparing them to eventually “look upon him whom they have pierced” and be reinstated to God’s favor.

In summary, Zechariah 9:10–12 moves from the Messiah’s rejection to His ultimate triumph. It foretells:

the end of human warfare under Christ’s worldwide kingdom
the release of humanity from death through the blood of the New Covenant
Israel’s return to favor after their long “double” of disfavor
the hope of full restoration when they finally recognize their Messiah

It is a prophecy of both judgment and hope, showing how God will transform Israel’s sorrow into blessing and extend peace to the entire world through the reign of the Prince of Peace.

Tags: Messiah

Ep.: How do I get God’s guidance?

Finding God’s guidance isn’t about hearing a mystical voice or waiting for a sudden sign. It’s a spiritual journey—a process that unfolds as your heart, mind and character come into harmony with His will. Guidance begins with a willing heart, grows through the study of His Word, is illuminated by the holy spirit, and is confirmed through prayer, sound judgment and God’s providential care.

The Heart God Can Guide

Psalm 25:9: “He leads the humble in justice, and He teaches the humble His way.”

God promises guidance to the meek—those who have surrendered their own will and sincerely desire to walk in His ways. It starts with full consecration: a deliberate choice to let His will become the rule of your life. A teachable, humble spirit is essential, because pride and self?confidence cloud spiritual perception. When our motives are honest and our hearts are open, God draws us toward His light and teaches us step by step.

The Holy Spirit—Our Inner Guide

John 16:13: “Howbeit when that one, the spirit of truth, is come, it shall guide you into all the truth: for it shall not speak from itself; but what things soever it shall hear, these shall it speak: and it shall declare unto you the things that are to come.”

Receiving God’s holy spirit is absolutely central to divine guidance. Jesus called it the “Spirit of Truth,” sent to guide Christians into all truth. The natural mind can’t grasp spiritual things, but the spirit enables us to discern the deep things of God. It transforms our thinking and helps us develop the “spirit of a sound mind.” Rather than being a sudden miracle, it’s a lifelong process of learning to set aside human reasoning and adopt the divine mind as our standard for every decision.

The spirit acts as a helper, bringing Scripture to life and recalling Christ’s teachings when we need them most. It’s the “oil” that makes the “lamp” of God’s Word shine, helping us walk by faith and not by sight. Sometimes the spirit works through quiet inner nudges—prompting us toward choices that align with God’s will. When words fail, it intercedes in prayer, expressing our heart’s true intentions before God.

The Lamp of the Word

1 Timothy 3:16-17: “Every scripture inspired of God is also profitable for teaching, for reproof, for
correction, for instruction which is in righteousness: that the man of God may be fully qualified and fully furnished unto every good work.”

God’s guidance in this age comes primarily through His written Word. The Bible is sufficient to make the man or woman of God “fully furnished unto every good work.” Guidance comes by rightly dividing the Word—understanding what applies to the past, what applies to faithful followers today, and what belongs to the future kingdom. Every scripture does not apply to all people at all times. God’s “voice” is behind us in the sense that it speaks through the testimony of the apostles and prophets recorded long ago. The holy spirit helps us handle Scripture accurately, so we don’t insert our own will into the text but instead discover the principles that lead to godly living.

Prayer and Meditation

James 1:5: “But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him.”

Prayer is how we seek wisdom and maintain fellowship with God. We’re invited to ask for wisdom from above—not for earthly things or miraculous signs, but for insight that aligns our hearts with His plan. Our prayers are most effective when we “abide in Christ,” letting God’s Word shape our desires. Meditation on Scripture allows its truths to sink deep into our thinking and guide our choices. Over time, God’s thoughts become the lens through which we see life.

Sound Judgment and Trust

Psalm 37:5: “Commit thy way unto Jehovah; trust also in him, and He will bring it to pass.”

God expects His children to use sound judgment, enlightened by His Word and spirit. The “spirit of a sound mind” helps us compare our thoughts and plans with the perfect standard of Scripture. Guidance doesn’t mean life will be free of uncertainty; it means we commit our way to the Lord, use our best judgment, and trust Him to overrule mistakes for good. In daily work or ministry, guidance means viewing every talent and opportunity as a stewardship for His glory, applying the Golden Rule in all dealings.

Providence—God’s Gentle Direction

Romans 8:28: “And we know that to them that love God all things work together for good, even to them that are called according to his purpose.”

God also guides through providence—His wise supervision over life’s circumstances. As we walk with Him through His son Jesus, we learn to watch for His leading in opportunities, closed doors and unexpected turns. Part of guidance is recognizing how allows experiences – especially the difficult ones – for our highest spiritual welfare. When His will isn’t yet clear, the right response is patient watching and waiting, continuing in faithfulness until the path opens.

In Summary

Receiving God’s guidance is a beautiful partnership between your surrendered heart and His active spirit. The holy spirit illuminates Scripture, transforms the mind and repairs human judgment. It doesn’t speak audibly but works quietly within, bringing understanding, remembrance and spiritual discernment. As you study the Word, pray sincerely, cultivate godly character and watch for His providence, your mind is renewed. You begin to “prove what the will of God is,” walking confidently in the light of His truth and trusting that He is directing every step for your highest spiritual good.

Tags: God's will

VIDEO: Is Our Social Status Removed When We Become A Christian? Podcast HIghlight

Why is having an order of command necessary? Watch this highlight from our podcast about whether women should serve as pastors or elders, then listen to the full episode #1438: Should Women Be Pastors? (Part I)

Tags: biblical headship, church leadership, creation order, Deborah, equality in Christ, Huldah, Junia, Phoebe, Priscilla and Aquila, should women be pastors, spiritual gifts, women in ministry

Ep.1438: Should Women Be Pastors? (Part I)

Examining if equality in Christ opens all doors for women to serve

Play Part II

CHAPTERS

[00:07:52]

Does equality in Christ mean all roles in the church are the same?

[00:15:58]

If God gives gifts to both men and women, why wouldn't all roles open to everyone?

[00:24:48]

How did the creation order - and the fall - shape the roles of men and women?

Theme Scripture: Galatians 3:27-29

The world has changed dramatically over the last 2,000 years. If you are accessing this podcast information, then the world you live in has gone from a very localized environment where the fastest news traveled was by horseback or boat, to a society of instant access for all news and information. Your world has transformed from a patriarchal society where men represented the vast majority of power and influence in life, to a society that continues to make all roles equally available for both men and women. So, has Christianity kept up with the times? Have we made all roles, specifically the role of pastor and teacher in the church equally available to both men and women? If your church has, should they have? If they have not, then why not? Should women be pastors? There is a clear scriptural answer to this!

Egalitarian and complementarian views

In Part I of this important two-part series, we take a careful, respectful look at one of the most debated questions in modern Christianity: Should women serve as pastors or elders in the church? Rather than beginning with our own conclusion that women should not serve in this way, we start by laying out the pro-woman pastor egalitarian viewpoint, exactly as its supporters understand it. We walk through the strongest egalitarian arguments, including equality in Christ, women in biblical leadership, the distribution of spiritual gifts and the practical reality that women already serve in many ministry roles today.

Once this perspective is clearly understood, the episode turns to Scripture to examine the foundation beneath the complementarian view we hold. What does "equality in Christ" actually mean? Does it erase distinctions God built into creation, or does it elevate men and women equally while preserving different roles? The conversation explores the Old Testament pattern of spiritual leadership, the significance of the priesthood, and the creation order established before sin entered the world. It also looks honestly at how sin distorted God’s design, leading to centuries of misuse, imbalance and cultural extremes Scripture never endorsed.

Throughout the discussion, the goal is not to diminish women’s value or gifting, but to understand how God arranged roles for the protection, order and flourishing of the church. This episode invites our listeners to consider the question not through the lens of culture or tradition, but through the lens of God’s revealed design.

Key Takeaways

• Equality in Christ elevates men and women without erasing God-given distinctions.
• Women in Scripture held significant leadership roles, yet not the highest spiritual offices.
• Spiritual gifts are given broadly, but spiritual offices are assigned purposefully.
• The creation order—not culture—forms the foundation for church structure.
• Sin distorted headship into domination, but Scripture restores balance and dignity.
• Clearly understanding both viewpoints clearly helps us approach this topic with grace and truth.

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Tags: biblical headship, church leadership, creation order, Deborah, equality in Christ, Huldah, Junia, Phoebe, Priscilla and Aquila, should women be pastors, spiritual gifts, women in ministry

Ep.: How should we understand Hebrews 11:26–27—especially Moses ‘considering the reproach of Christ greater riches,’ ‘seeing Him who is invisible,’ and the apparent contradiction between Moses’ fear in Exodus 2:14 and his ‘not fearing’ in Hebrews 11:27?

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