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

On Pentecost day following the crucifixion, burial, and resurrection of Jesus Christ, the Holy Spirit spoke by the apostles to Jews from many nations gathered in Jerusalem. Peter’s sermon is recorded in Acts 2. Regarding the resurrection of Christ, Peter quoted Psalm 16:8-11 in what the Spirit spoke by David. The words appear Acts 2:25-28 in this way:

“I foresaw the LORD always before my face,

            For He is at my right hand, that I may not be shaken.

            Therefore my heart rejoiced, and my tongue was glad;

            Moreover my flesh also will rest in hope.

            For You will not leave my soul in Hades,

            Nor will You allow Your Holy One to see corruption.

            You have made known to me the ways of life;

            You will make me full of joy in Your presence.”

Peter’s inspired argument is this: David is not writing of himself for he did indeed die and his body suffered corruption (Acts 2:29); however, he knew God would raise up one of his descendants on the throne because of the oath (Acts 2:30; cf. Psa. 89:3-4; 132:11-12; 2 Sam. 7:12-16). Acts 2:31 states David, as a prophet of God, spoke of the resurrection of Jesus Christ from the dead in Psalm 16. The body and the spirit separate at death (Jas. 2:26). The body of Jesus was not in the tomb long enough to decay. His spirit went into Paradise the same day He died (Lk. 23:43), but did not remain there in Hades (Greek for unseen realm of departed spirits). Jesus was raised from the dead. To be held prisoner by death was impossible for Jesus because of God’s promise.

More than merely proving the resurrection of Christ was prophesied centuries earlier, Peter used Psalm 16 and other statements of David to prove that Jesus is indeed the promised Messiah, concluding, “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36). Christ is equivalent to Messiah, the terms refer to the anointed one of God of whom so much was said in the Hebrew Scriptures.

As witnesses of the resurrection of Christ, the apostles not only testified that it in fact occurred, but also preached the response God desires people to have to this miracle. Peter did not hold back, but pointed out the guilt of his audience in crucifying Jesus. When asked what to do (Acts 2:37), the inspired apostle replied, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). How have you responded to the crucifixion, burial, and resurrection of Jesus?

The account of Joseph’s life from the young age of seventeen to his death at the age of 110 in the last several chapters of Genesis (37-50) is encouraging. Joseph clung to God in faith throughout all the ups and downs. When Joseph was betrayed, falsely accused, and forgotten by others, he still trusted God. When doing what was right seemed to bring about suffering, Joseph did not give up on God. When tempted by those around him with the fleeting pleasures of sin, he thought about God (Gen. 39:9). Sold into the land of Egypt, he did not realize until afterward how much his brothers hated him, why his father hadn’t come for him, how much Potiphar’s wife wanted him, or when things would get better. He also did not yet realize God was using him. God was able to use Joseph to save the lives of many, including the children of Israel (Gen. 50:20). What a tremendous account of God’s providence. What an example of faith.

It is no surprise, then, that Joseph is included in the examples of faith in Hebrews 11. But what is said about Joseph here is not any of the aforementioned particulars about his journey to becoming the highest-ranking official under Pharaoh in Egypt. Instead, Hebrews 11:22 says, “By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.” His faith is described in terms of what he did at the end of his life. When Joseph’s time on earth was nearing its end, his faith looked forward in assurance to that which was yet unseen (Heb. 11:1). He mentioned the future exodus of the Israelites, knowing God would fulfill the promise made to Abraham, Isaac, and Jacob (Gen. 50:24). Though Joseph spent the majority of his life in Egypt, getting married and having children there, his true home was elsewhere. He wanted his remains to be carried from Egypt when the Israelites departed (Gen. 50:25). His body was embalmed and placed in a coffin in Egypt (Gen. 50:26). Just as they had solemnly sworn, Israel, by the leadership of Moses, took Joseph’s bones out of Egypt (Ex. 13:19). They were later buried at Shechem after Joshua had led Israel to settle the promised land (Josh. 24:32).

Instead of only thinking about today, we should orient our lives by first considering our final destination and working our way back to today. Preparing to die and be with the Lord in the future, involves living by faith in the present. Just as Joseph had confidence that his remains would be taken to the promised land after his death, Christians can look forward in confidence that God will make good on the promise to give rest to our souls and give us entrance into heaven (Heb. 4:1-9; 12:23). Come and be with us this week as we learn to live by faith in a faithless age, to consider preparations we should make as our lives and the lives of our loved ones on this earth approach their end, and look with confidence to the future of an eternal home with God.