The apostle Paul wrote, “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us” (2 Cor. 4:7). What is the treasure Paul refers to here? The gospel Paul preached was the treasure; he mentioned it in the third verse of this chapter. The gospel is so precious because it gives light to those in spiritual darkness: “the light of the glorious gospel of Christ” (v. 4). Paul spoke of one’s conversion to Christ as a heart being enlightened by the gospel resulting in, “the knowledge of the glory of God in the face of Jesus Christ” (v. 6). In Christ, all the treasures of wisdom and knowledge are hidden (Col. 2:3). Thus, the gospel Paul preached can be called unsearchable riches that bring light (Eph. 3:8-9).

Though he was a great apostle, Paul understood himself as merely a vessel that contained this precious treasure. Paul considered his earthly body as an earthen vessel, a clay pot. The body of man came from the earth to which it returns (Gen. 2:7; 3:19; 18:27; Job 10:9; Psa. 103:14; Ecc. 3:20; 12:7). Clay was common in Paul’s world. Clay pots were cheap to make, fragile, and expendable. Paul was contrasting his own weakness compared to the great, powerful treasure of the gospel he possessed. Paul went through hardships for the sake of the gospel that caused cracks to form in him as a clay pot, but instead of being destroyed, he remained intact by God’s power (2 Cor. 4:8-9). His outer physical body may perish, but his inner spiritual life was renewed daily (2 Cor. 4:16).

The knowledge of the truth in the gospel of Jesus Christ brings with it eternal life (1 Jn. 5:20). Paul was willing for his physical body to suffer death so that the knowledge of the gospel that brings eternal life might be made known. The Corinthians to whom Paul wrote were among those who benefited by this willingness. To them, Paul went on to write his daily experience of, “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are always delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you” (2 Cor. 4:10-12). Paul faced dangers every hour for the gospel to the point he could say, “I die daily” (1 Cor. 15:30-31). He was willing to do this as a servant of God. “As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter” (Rom. 8:36). By continually dying and continuing to live, Paul reenacted the crucifixion and resurrection of the Lord Jesus. The death and resurrection of Jesus were not merely the message he preached, but the model by which he lived.

All of us as Christians have been identified with Christ’s death and resurrection when we were baptized (Rom. 6:3-5). We must continue to do so by putting to death the desires of the flesh (Gal. 5:24), and by denying ourselves to take up our cross daily and serve Jesus (Lk. 9:23). An eternal soul is more valuable than all the world’s treasures (Mt. 16:26). If we must endure hardships in this short life so that souls may be saved for eternity, then it is worth it.

Jesus spoke of the need to be ready for the judgment when He comes (Lk. 12:43-48). In that context, Jesus said, “I came to send fire on the earth” (Lk. 12:49). In the Scriptures, fire often refers to the judgment of God. Early in the book of Luke, John the Baptist had introduced Jesus as the one who would come and baptize with fire (3:16). This baptism in fire is not a blessing, for Luke 3:17 explains, “His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.” John’s message was repentance based on impending judgment, as he said, “And even now the ax is laid to the root of the trees. Therefore, every tree which does not bear good fruit is cut down and thrown into the fire” (Lk. 3:9).

            Jesus is a very polarizing person. In Luke 12, He went on to say:

“Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division. For from now on five in one house will be divided: three against two, and two against three. Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law” (vv. 51-53.)

Just as the final judgment will separate the righteous from the wicked, division also occurs now in this life based on one’s response to Jesus. People in the same house often have very different responses to Jesus. Division occurs over whether to follow Him. My response to Jesus is critical to being in His kingdom now (the church) and in the future (heaven). Fire can also have a purifying influence, purging the precious metal from the dross (1 Cor. 3:13; 1 Pet. 1:7). Those who look for Jesus to come, purify themselves from the pollutions of the world; this drives a wedge between them and worldly people (1 Jn. 3:2-3; 1 Pet. 2:11; 4:1-5; 2 Pet. 2:20).

            All the wickedness of the world cries out for judgment (Rev. 6:10). Without final, ultimate judgment, there is no hope for the world. However, with final judgment, is there hope for you and me? None of us can perfectly live up to the standard of God (Rom. 3:10-23); all of us deserve death (Rom. 6:23). How terrifying to stand before God in judgment with no means of pardon. “Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him” (Nah. 1:6). Yet, the statement Jesus makes in Luke 12:50—in the midst of the comments already considered in this article—gives the solution. Jesus was under great strain for He had a baptism to be baptized with; this baptism was not in water for that had already occurred (Lk. 3:21). This baptism was the suffering of the cross, drinking the cup of the wrath of God, and giving His life as a ransom (Mk. 10:38-45). Jesus delivers those who have obeyed the Gospel from the fiery wrath to come (1 Thess. 1:10; 2 Thess. 1:8-10).

In January 1973, the Supreme Court of the United States ruled in favor of Norma McCorvey, known by the legal pseudonym “Jane Roe.” This ruling was regarding a woman’s right to terminate an unwanted pregnancy, effectively legalizing abortion in the United States. In 1992, another case was heard before the Supreme Court (Planned Parenthood v. Casey), in which Roe was upheld and modified to remove the strict scrutiny standard of review that was required for an abortion at that time. The new standard deemed unconstitutional any abortion restrictions that were deemed to be enacted for the purpose or effect of placing a substantial obstacle in the path of a woman seeking an abortion of a nonviable fetus. In the past decade, abortion has continued to be a topic of militant debate, and on May 2, 2022, Politico obtained a  leaked draft majority opinion of the Supreme Court that would effectively overturn Roe and Casey. There are many in our nation who are on the verge of rioting over such a possibility. “The rights of a woman’s body are being threatened,” they claim. The ever-present cry of “my body, my choice” can be heard far and wide. Generally speaking, those considered to be “conservative Christians” have historically opposed abortion. However, we must be reminded of the fact that sinful culture is constantly attempting to infiltrate the Body of Christ, and the issue of abortion is no exception.

The Christian must ask a few key questions in approaching the issue of abortion. We must analyze statements made by society and test them against the scriptures. Is abortion a God-approved practice, or is it sin? And why? To be able to answer these questions we must first be able to define what the issue is. Society uses terms such as “terminate” and “fetus,” and it all sounds very medical and scientific. However, we must be able to see through these euphemisms to the truth that the phrase “terminate a fetus” simply means “kill a preborn baby.” Using clear and plain language will help us reach the answer to the abortion question. Next, we must understand when human life begins based on God’s standard. The Bible is not ambiguous in this point. Zech. 12:1b says, “[The Lord] forms the spirit of man within him,” thus God is the giver of life and life is sacred due to that fact. But when does human life begin? Ecc. 11:5, Job 10:11-12, and Psalm 139:13-16 all indicate that pre-born activity and growth (fetal development) are works of God, and they are works performed by God on people. Jer. 1:4-5, Isa. 49:1, and Gal. 1:15 all describe God having called these writers to their purpose from the womb, showing God treating them as people. These writers made no distinction in language between a pre-born clump of cells and a human being after birth, thus they are one and the same thing. The list goes on, and I invite you to investigate further on your own. The Bible is quite clear.

Ultimately, the pro-abortion argument has shifted. The question is no longer “Is this a human life?” but rather, “Am I obligated to carry this human life?” This shift in argumentation shows a much more sinister and sinful worldview. Ultimately, the motive of the pro-choice/pro-abortion perspective is simple: sex without consequences. The façade of asking questions from a medical/scientific perspective has fallen. Uninhibited sexual activity is the goal. It doesn’t matter if the cost is the murder of the most defenseless of society because, to the abortionist, cheap sex is worth it. I know many reading this already oppose abortion, but there are a number among the Lord’s church who still choose to support it despite the fact that it is murder and murder is sin. Please stand strong in God’s word, defend the helpless, uphold justice, and seek to glorify our Creator in all.

The disciples of John the Baptist and those of the Pharisees often practiced fasting in connection with prayer (Lk. 5:33). First-century Pharisees lived a very rigid life of self-discipline; however, the disciples of Jesus ate and drank as they followed Him without following a strict schedule of prayers and fasting. Jesus was asked about this difference and gave three illustrations to answer why His disciples did not fast at that time. First, Jesus described Himself as the groom and the disciples as his friends (v. 34). As friends of the bridegroom, they were to enjoy being with Him. While the bridegroom was there with them, they needed to be learning from Him and enjoying His presence, rather than being isolated, weeping and mourning over sins. Soon enough the time would come when Jesus would be arrested, crucified, and raised to go into heaven. Then, when He was away from them, they would fast (v. 35). Second, Jesus refers to a piece of new cloth put into old clothing (v. 36). An unshrunk cloth sewn into an old garment would pull and make the tear worse (cf. Mt. 9:16; Mk. 2:21). The two did not match. Third, Jesus said new wine—unfermented grape juice—needed new wineskins (Lk. 5:37-39). Though the KJV has the term “bottles,” Jesus is not referring to modern glass bottles. Dehaired skins of small animals, such as goats, were sewn together in those days to hold beverages such as water (Gen 21:15), milk (Judges 4:19), and wine (Josh 9:4, 13). Old wineskins were already stretched from the aging process of the wine and had lost their elasticity. The new was not compatible with the old. Jesus was not going to push a strict fasting routine on the disciples for which they were not ready. They were still spiritual babes and needed time to grow. The Bible does not regulate the frequency of fasting, but builds upon the practice by highlighting proper motivations. Jesus taught that fasting should occur during especially appropriate situations.

According to the Scriptures there are different reasons for fasting. Some fasting is done out of necessity—not eating because there is no food. The reason Jesus multiplied food to feed the four thousand was because they had been following Him for three days and had no food; He did not want to send the multitude away fasting and for them to become faint on the return trip (Mt. 15:32). Jesus travelled often, which is not conducive to fasting. Sometimes fasting is a natural reaction to trauma. David had a child that was very sick to the point of death, and though he was encouraged to eat, he did not (2 Sam. 12:16-17). This was a time of tremendous grief for David. He was not inclined to eat. When Saul died, the valiant men buried him in Jabesh and fasted seven days (1 Chron. 10:12). Often when the death of a loved one occurs, you just don’t feel hungry. That kind of distress naturally causes you to not want to eat. Sometimes people fast when they are expressing sorrow for sin (Jonah 3:5). If we are upset over our transgressions and focusing on the guilt of our sins, then it isn’t the time to eat (Ecc. 3:4).

Fasting, in the sense of choosing to go without food for a period of time, may accompany major trials, challenges, and important works. Moses fasted when receiving the law (Ex. 34:28). Daniel fasted and prayed during his concern over the desolation of his homeland (Dan. 9-10). Jesus told his disciples that some demons would only be cast out through prayer and fasting (Mt. 17:21). Fasting and prayer accompanied sending out Paul and Barnabas to missionary work (Acts 13:2-3), and when they, in turn, ordained elders in the congregations they had planted (Acts 14:23). As an exception to regular intimacy in marriage, Paul said that husbands and wives can consent to abstain for a time to give themselves to fasting and prayer (1 Cor. 7:5). Thus, fasting is appropriate for Christians at times of special, spiritual meditation to get away from distractions and focus on the Lord.

-Mark Day