Often people see the drastic wars and changes taking place around the world and think these events portend the end of times. They may mistakenly apply passages about the destruction of the temple in Jerusalem in AD 70 that ended the Jewish system to the end of the world (Mt. 24:6; Mk. 13:7; Lk. 21:10-24). However, let us remember the final coming of Christ will be unannounced. Just after mentioning that heaven and earth will pass away (Mt. 24:35), Jesus went on to say, “But of that day and hour no one knows, not even the angels of heaven, but My Father only” (Mt. 24:36). There were signs leading up to the destruction of Jerusalem (Mt. 24:33), but not so with the end of the world.

The apostle Paul wrote, “For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they say, ‘Peace and safety!’ then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape” (1 Thess. 5:2-3). The unexpected timing of the event is compared to a thief in the night, the same way it is described in 2 Peter 3:10. Notice also, people will be saying, “Peace and safety!” not “doom and gloom!” as they often do presently regarding world events. Some will be eating and drinking and celebrating marriages when He comes (Mt. 24:38). The final coming of Christ will surprise people, and catch them off guard; thus, we always must stay ready (Mt. 24:42-44).

Jesus clearly taught there will be a “last day” (Jn. 6:39, 40, 44, 54; 12:48). In these statements, the Lord refers to resurrection and judgment occurring then. He is referring to the final “day of judgment,” a single event at the end in which all will be judged (Mt. 11:22, 24). All will stand before the judgment seat of Christ (2 Cor. 5:10; Acts 17:30-31).

While there will be a “last day” in the history of the world, let us not confuse it with the term “last days” in the Bible. Peter taught that the last days were inaugurated at Pentecost following the resurrection of Jesus when the fulfillment of Joel’s prophecy of God pouring out His Spirit began (Acts 2:14-17). The writer of Hebrews refers to “these last days” (Heb. 1:2). “These” instead of “the” indicates the writer was living in them. Similarly, Peter referred to “these last times” (1 Pet. 1:20). Thus, the “last days” is the last age of time, the Christian age in which we live, before the end. The “last days” does not mean the last few years, months, or days before the return of Christ, but an entire period of history. The last days have already nearly spanned two thousand years. We in the twenty-first century are living in the “last days” just as Peter was in the first century.

Instead of being glued to the never-ending news cycle, trying to figure out what it all might mean, let us take time to focus on God’s word and be ready whenever the final judgment may come. If we are children of the day, walking in the light, that final day will not overtake us as a thief (1 Thess. 5:4-8). We can have confidence that whenever the Lord comes, we are walking in His light and are ready to live with Him forever.

“I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (Rom. 12:1). In view of God’s mercies to all people, Paul urged Christians to present their bodies as living sacrifices to God. The sacrifice of Jesus in becoming human, dying on the cross, and being raised from the dead gives Christians the foundation to live their lives as sacrifices to God.

Earlier in the epistle to the Romans, Paul commanded, “And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God” (Rom. 6:13). If our lives are to be sacrifices well-pleasing to God, then we must live in holiness and righteousness. Romans 12:2 explains this two-fold endeavor by which we present our bodies as living sacrifices: “And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” Notice both the negative and positive of this verse. Negatively: do not be conformed to this world. Positively: be transformed by the renewing of your mind. If we have been born again to new life in Christ, then we must not conform ourselves to the former lusts that characterize worldly ignorance of spiritual truth, but instead be holy as our Father in heaven is holy (1 Pet. 1:14-16).

Our citizenship is in heaven (Phil. 3:20); thus, we should be heavenly-minded instead of earthly-minded (Col. 3:2). This present age is evil (Gal. 1:4). The lust of the flesh, lust of the eyes, and the pride of life are transient; whoever loves and pursues them does not love God (1 Jn. 2:15-17). Are we becoming conformed to the world in what we promote, in how we dress and speak, in our entertainment selections, and in how we operate in the church? Are you pursuing the lusts of this world or the will of God? The church is beset by members who think and live like the world. Let us be on guard against the pride of life, lest we become conceited and engage in political maneuvering in the church instead of humbly serving God (Rom. 12:3). We must be cautious of merely claiming to love others, but not genuinely, only hypocritically (Rom. 12:9). The worldly mindset is subtle enough to make all our apparent “goodness” actually rotten at its core if deep down we are selfish and proud.

Instead of allowing the world to squeeze us into its mold, our thinking must be transformed to the mindset of Christ. The New Testament reveals to us the glory of the Lord Jesus Christ, and looking intently into it can bring about transformation (2 Cor. 3:18). The revelation of Christ is the perfect law of liberty (Jas. 1:25); however, we must not merely look into it and forget, but rather reflect and make necessary changes (Jas. 1:21-24). Our lives can reflect the divine light to the world (Mt. 5:14; Jn. 8:12; 9:5).

We can find out and follow the will of God and thus show its genuineness. This is what is meant by “prove” in the last part of Romans 12:2, “that you may prove what is that good and acceptable and perfect will of God.” Notice God’s will is described as good, acceptable, and perfect. God’s will is beneficial when we put it into practice. Christianity is more than attending church service fairly often and doing a few good things for others from time to time. It is presenting oneself as a sacrifice to God every day with a serious devotion to holiness and righteousness in keeping God’s will.

Luke 18:35 refers to a blind man who sat begging by the road near Jericho. Evidently, this is Bartimaeus, the son of Timaeus, mentioned in Mark 10:46. This man heard a multitude passing by and asked what it was. They told him that Jesus of Nazareth was passing by (Lk. 18:37).

He called out to Jesus for mercy and referred to him as the “Son of David” (Mk. 10:47; Lk. 18:38). The significance of this reference is found in the exchange between Jesus and the Pharisees in Matthew 22:41-46. In first-century Jewish terms, “the Son of David” was equivalent to Christ, the Messiah (Mt. 22:42). Jesus was not merely a descendant of David, but rather the promised king of Israel.

Much like the disciples who tried to prevent children from being brought to Jesus (Mk. 10:13-16), many thought Jesus would have no time for a blind man; they rebuked Bartimaeus and warned him to be quiet (Mk. 10:48). But he cried out even more (Lk. 18:39). Jesus stopped and granted him sight (Mk. 10:49-52; Lk. 18:40-42). Jesus noted this man’s faith (Mk. 10:52; Lk. 18:42). Just because he was blind did not mean he was cut off from all knowledge. Likely he heard the scriptures read in the synagogue. He probably also heard about the miracles and teachings of Jesus. Despite his handicap, he was able to arrive at a knowledge of the truth about Jesus being the fulfillment of the Old Testament. This blind man saw something that others who had sight did not see. As the old saying goes, “none are so blind as those who will not see.”

On another occasion when Jesus healed a blind man, the Pharisees refused to believe (John 9). They had the erroneous conviction that the blind man was born in sins and could not teach them anything; thus, they cast him out of the synagogue (Jn. 9:34). Jesus said, “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind” (Jn. 9:39). No wonder when Jesus rebuked this sanctimonious sect, he used the term “blind Pharisee” (Mt. 23:26).

Many are blind to the truth today because of the same pitfalls of the Pharisees. Whereas Bartimaeus was in a lowly place, the Pharisees sought places of honor among men (Mt. 23:5-12). Maintaining a place of power blinds men to the clear signs God has given (Jn. 11:47-50). The Pharisees were covetous (Lk. 16:14). Pride, self-sufficiency, and earthly riches can make one blind to spiritual truth like the Laodiceans were (Rev. 3:17). The Pharisees followed man-made traditions over the word of God (Mk. 7:1-23). We are to be on guard against any human teaching that would take our hearts captive and prevent us from walking in Christ (Col. 2:8).

If a man desires to do God’s will, he can discover the truth and differentiate it from error (Jn. 7:17). The one with an honest and good heart receives the word of God and brings forth fruit (Lk. 8:15). Do we spend our energy tearing down others based on misguided judgments, or do we take time to examine ourselves (2 Cor. 13:5)? We all need to be honest with ourselves and with the word of God, lest our minds become blinded to the light of the glorious gospel of Christ (2 Cor. 4:4).

The apostle Paul gives God’s qualifications for deacons in 1 Timothy 3:8-13. The word that is translated “deacon” in English versions of the Bible has the basic meaning as “one who serves.” This same word is translated as “servant” or “minister” in other places in the New Testament that do not refer to the specific role of deacon in the church (Mt. 22:13; Jn. 2:5, 9; 1 Cor. 3:5). Just as with the term “elder”—which may be used generically to refer to an older person (1 Tim. 5:1; 1 Pet. 5:5), but in Titus 1:5 refers to a particular position—the term for deacon may be used generically. Generic uses refer to any kind of servant. However, in 1 Timothy 3, the context is specific offices/roles in the church fulfilled by men who meet the listed qualifications; thus, it is used in a technical sense. A deacon is a servant in the church who meets these qualifications.

Deacons are to be, as the KJV reads, “grave”—serious and dignified in their work (1 Tim. 3:8). They are not to be double-tongued—telling different tales insincerely to appease people—but rather should engage in straight-talk.

Deacons should not be given to much wine. Alcohol for recreational use is left behind when one becomes a Christian (1 Pet. 4:1-4). The “much wine” here is the Bible’s way of describing things that should not be taken as a license to participate in a little bit. Jesus warned us not to be weighed down with carousing, drunkenness, and cares of this life (Luke 21:34). He did not mean we could do a little carousing and drunkenness provided we are not weighed down by it. Later in 1 Timothy, Paul had to tell Timothy to stop drinking water and take a little wine for his stomach’s sake, seemingly for medicinal reasons (1 Tim. 5:23). Timothy conscientiously avoided wine as a rule, so should Christians including deacons today.

Deacons are not to be greedy of dishonest gain (1 Tim. 3:8). Like the previous point, this does not mean a little dishonest gain is all right as long as one is not greedy for it. Deacons often handle financial transactions of the church in their service. A deacon who desires wealth without regard to biblical ethics can cause great damage to the church.

Deacons are to hold the mystery of the faith in a pure conscience (1 Tim. 3:9). The faith is the gospel plan of salvation (Acts 6:7; Jude 3). It is called a mystery by Paul because it was unknown in former ages and had to be revealed by God (Eph. 3:1-6; 6:19; Col. 1:24-27). To hold it is to adhere steadfastly to it instead of drifting away from it into false systems of thought (1 Tim. 1:19; 2 Tim. 1:13). Deacons hold on to the truth of the gospel with a pure conscience—they firmly believe and live out the gospel. Sometimes the church may be tempted to downplay the importance of a deacon being sound in the doctrine of Christ, perhaps because it is thought that he will be involved merely in physical chores, but this is a mistake since the Bible highlights his firm grasp of the gospel.

Deacons demonstrate their proficiency at leading a work of the church by first showing their ability to govern their homes. A deacon must be the husband of one wife and manage his children and household well (1 Tim. 3:12). Deacons are first to display proven experience to the congregation before being installed (1 Tim. 3:10). They are installed if they are beyond reproach.

We need spiritually mature men who meet these qualifications to step up and make sure the church accomplishes the Lord’s work. Let us be appreciative and respectful of the men who serve well in these capacities.