Pray for Us

It’s good for saints to pray for each other (Ja 5:16a), and effectual, fervent prayers of righteous souls can make a real difference. (16b) Paul asks his brothers to pray for himself and for those working alongside him (He 13:8), at times even begging in the strongest possible language. (Ro 15:30) So, is it reasonable to ask saints in Heaven to pray for us?

Though all saints are part of Christ’s body, the Church (Ep 5:25-27), including those in Heaven (He 12:23) there are some difficulties with this idea.

Firstly, it presumes the souls to whom we’re praying actually are in Heaven, that they’re true believers. However, unless scripture explicitly affirms this it’s presumption. There’s nothing stopping God from working through an unregenerate soul (Samson? King Saul? Jonah? Nebuchadnezzar?) to accomplish His purposes. We can therefore safely claim salvation for only very few, such as Abraham (Lk 16:23), the Twelve (except Judas: (Jn 17:12)), Paul (2Ti 4:7-8), etc. For example, scripture doesn’t explicitly tell us that Mary, Christ’s mother, ever came to true faith; she evidently lived many years after His birth without it. (Mt 12:47-50) She’s likely in Heaven, but there’s no way to be sure.

Secondly, praying to Heavenly saints presumes they can hear us across the immense expanse of the universe, which is, again, presumption; there is zero indication of this in Scripture.

Further, if it’s right to pray to saints at all, it’s right for a billion souls to pray regularly to a given saint (e.g. Mary), yet this is essentially attributing infinite capability to a finite soul, elevating them to godlike status. Distinguishing this from an affirmation of omnipresence and omniscience is semantics at best; the practice is therefore evidently unreasonable and problematic.

So, given such uncertainties, why would we spend any time at all asking saints in Heaven to pray for us? (Co 4:5) If it could be a waste of time (and it certainly could be), can it be excellent? (Php 1:10a) If we can’t prove it’s the will of God (Ro 12:2), why would anyone recommend it? On what authority?

If it’s good and right to ask saints in Heaven to intercede for us, and we’re unable to verify this from Scripture alone, Scripture must be incomplete as a lamp to our feet, and a light to our path. (Ps 119:105) We then require other (and necessarily fallibly human) sources of light. Yet this violates 2Ti 3:16-17; a fundamental claim that Scripture alone is sufficient to perfect us, to equip us to all good works. It’s one thing for teachers to show us how to rightly interpret Scripture, it’s another thing altogether to require secret, extra-biblical revelation or knowledge to live a godly life: this is Gnosticism.

Finally, since Christ Himself (He 7:25) and the Holy Spirit (Ro 8:26) are always praying for us, why would we need others in Heaven to intercede for us as well? They certainly aren’t any closer to God than God Himself.

God knows what we need before we ask (Mt 6:8); our prayers don’t inform God. Evidently, the purpose of prayer is primarily to engage us in pursuing and experiencing God’s will, which makes sense for believers on Earth. When we ask according to His will, we know He hears and answers us. (1Jn 5:14-15)

In presuming Christ came to start a new religion, which appears to be inherent in such ideas, we invariably find ourselves in error. He didn’t. (Mt 5:19) Ultimately, if what we’re saying and doing isn’t grounded in Torah itself, it’s darkness. (Is 8:20)

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My Infirmity

Lamentations is a small book full of grief, mourning and shame, on a level few of us can comprehend. (La 1:12) The first four of the five chapters are elaborate acrostic poems; chapters 1, 2 and 4 each have 22 verses, one for each Hebrew letter; the 3rd chapter, has 66 verses, three per letter.

Though the verse sequence in chapter 1 follows the Hebrew alphabet, the ע (ain, letter 16) and פ (pe, letter 17) are out of sequence for the rest of the poem. This is striking, and easily overlooked. God is evidently inviting us to pay attention and ponder, offering us a clue into the dynamics of evil and suffering. (Mt 7:7)

Perhaps this is an open invitation to tackle the most obvious and difficult question triggered by unjust suffering: Why? If God is Love (1Jn 4:8), why doesn’t He prevent evil?

Most of us think we already know the answer: How can a good God possibly allow so much cruelty and injustice in the world? Some conclude there is no God, or decide He isn’t good.

But Jeremiah doesn’t ask Why? at all, anywhere in the book, and this is also significant; instead, he freely admits Israel is being punished for her sins. (1:18) He is grounding his grief in the ultimate goodness and justice of God. (3:39)

This may be key to the misorientation of the letters ע (ain) and פ (pe) in chapters 2 through 4: ע (ain) comes from an ancient pictograph resembling an eye and is associated with seeing and understanding; פ (pe) comes from a symbol resembling a mouth and relates to speech, expression or communication. So, the correct order of the Hebrew alphabet places understanding before speaking: speaking without first understanding gets us into trouble. (Pr 18:13)

So, even though Jeremiah gets the alphabet right as he starts out, in the midst of his intense grief he evidently loses focus, putting speaking before understanding. Perhaps he’s saying it’s easier to start out in suffering without claiming injustice (Job 1:8, 2:10), but extended durations of unspeakable horror test what we think we know about God to the core; as we lose trust in God, as our earthly expectations of His protection and love are dashed, we begin to doubt God and put our complaining ahead of our understanding. (19:7) Yet, in the end, regardless what we’ve been through, what will God Himself have to say about it? (38:1-2)

In the midst of Lamentations, Jeremiah finally does remind us of God’s ultimate mercy and faithfulness. (3:23); he’s evidently refocusing on God in the midst of suffering, encouraging us to turn to God in our pain. (40) But he still gets the letter sequence incorrect in chapter 4; in chapter 5 he doesn’t even try poetry, it’s just words.

Similarly, in the midst of intense misery and pain, the Psalmist is troubled at the very thought of God: he’s absolutely overwhelmed (Ps 77:3), speechless. (4) Though he tries meditating on the works of God to reconcile them with his calamity (5-6), he just can’t shake the cruelty and injustice of it all. (7-9)

When he finds he is unable to make sense of his suffering on his own, he concludes it must be his own fault; his lack of understanding amounts to a personal infirmity – he just can’t see things from God’s perspective. (10a)

In faith, despite what he sees and feels, he continues meditating on how God reveals Himself and encourages himself in God. (10b-13) This doesn’t make his pain go away, but at least he can suffer in a little dignity and honor rather than in bitterness and despair. (Job 19:25)

Suffering can be bewilderingly debilitating, but defying God in the midst of it doesn’t improve our situation. (Ps 27:13) The key is to keep our eyes on God, trust He knows what He’s doing (14), and expect Him to keep His word (Ps 18:30) to the very end. (Job 13:15)

This is easier said than done; we can’t do this all on our own. Yet Jesus is able to suffer perfectly (He 12:3); He can suffer in and through us (2Co 4:10), giving us grace (He 4:16) to overcome. (Jn 16:33) He is able to keep us from falling, and to present us faultless before God with joy. (Ju 24)

In Heaven, we won’t be complaining about God allowing evil and suffering, even our own; we will have His perspective, that it’s all about Him, and worship Him in glory. (Re 4:11)

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The Beginning of Knowledge

Knowledge helps us orient ourselves in the world. As our brain stores information from our experiences our spirits and souls interpret it to help us avoid future pain and suffering and benefit ourselves and those around us.

Understanding facts about our world is certainly a type of knowledge, but there are simply too many facts to consider; in order to properly navigate complex circumstances, we must focus our attention and prioritize some facts above others. What we attend to depends on what we value, and this is driven by our moral frame of reference: our world view or story.

So, there’s a certain kind of knowledge which provides a foundation for all other knowledge; it forms the basis of our world view and dismisses facts which seem irrelevant or uninteresting. So, getting our world view wrong corrupts our minds and hearts, literally blinding us such that the facts we value don’t enable us to properly engage reality.

The fear of Jehovah is the beginning of knowledge (Pr 1:7); it is the first, foremost, chief or primary type of knowledge. Acknowledging and respecting Who God is, what He is like, and submitting to what He requires of us is the only point of view which makes sense of the world and rightly aligns us with reality. This is the essence of both wisdom and understanding. (Pr 9:10) Failing to choose the fear of God is equivalent to hating knowledge itself. (Pr 1:29)

The fear of Jehovah is to hate evil (Pr 8:13a), to despise the slightest tendency to turn away from God, to fail to love and obey Him with our whole heart. This is, of course, exceptionally rare (Ro 3:18); very few are able to find it. (Mt 7:14)

Consequently, we live in an age overwhelmed with information, and people filled with false hope in having instant access to whatever details they like. But without a suitable foundation we build on the sand (Mt 7:26), grounding our world view in our own pride and arrogance. (Pr 8:13b) It will not deliver in the time of trouble. (Mt 7:27)

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Cease From Anger

Anger is an emotional response that’s generally destructive; it aims to remove a threat to one’s well-being. But my anger is almost always rising up in me when I’m not in any danger: I’m not actually being threatened at all, yet I feel threatened.

This usually happens when I feel I am being disrespected; I feel disvalued when someone mocks, insults or wrongfully accuses me. Rather than simply acknowledging the offensive behavior for what it is (a broken sinner doing what comes naturally, whom God has chosen not to restrain), I act as if it meaningfully impacts my personal worth as an individual. This is, of course, a lie (1Co 4:3), but it’s one I tend to believe when I’m not grounded, focused and paying attention. (Pr 4:23)

The truth is, of course, God values me infinitely; He went to the Cross to rescue me, to redeem me from all iniquity and purify me unto Himself. (Ti 2:14) Nothing can ever separate me from His love and care. (Ro 8:38-39) All insults, mockings and accusations are irrelevant from a personal value perspective; they are altogether less than nothing. (Ps 62:9) Full stop.

The proper response to offensive behavior is to pay attention: listen and learn. (Ps 39:1) What is this person really saying about me? (Pr 18:17) What are they revealing about themselves? (Pr 20:11)

Are they exposing a belief or behavior in my life which I can adjust to become a better me? If so, this is a precious gift (Pr 15:32): God’s gracious answer to my daily waking prayer, that He would show me where I can improve. (Ps 139:23-24) Others can see our flaws much better than we can (Mt 7:3), so, regardless of the source or how it’s delivered, like finding a big gold nugget in the sewer — sift it out, clean it up (Pr 23:23) and be wealthier for it. (Pr 12:1)

But suppose in the offense there’s nothing evident for me to work on, what then? Again: listen and learn; rather than trying to even the score or holding a grudge (Le 19:11), try to understand my neighbor a little bit better. Why are they coming against me? (Php 2:4) Do they feel threatened? Are they acting out of a soul wound or a lie? Is there anything I can say or do to bless them, and point them in the right direction? (Mt 5:44) Show them some love and light? (Mt 5:16) How can I overcome evil with good? (Ro 12:21)

It’s hard for me to think of others when I feel vulnerable and threatened myself; my instinct is to protect and defend my own well-being by destroying those who threaten me. But this is sowing evil seed (Ga 6:7-8); it doesn’t help. (Pr 22:8) It’s letting pride get the best of me (Pr 29:28); it won’t work the righteousness of God (Ja 1:20) and I will soon regret lashing out. (Pr 11:2)

When I feel anger rising up in me, I need to slow down (Ja 1:19) and calm myself (Ec 7:9), check my real motives and not act on it right away.  (Pr 14:29); If delaying my anger won’t endanger me or others it can wait (Pr 19:11); righteous anger will be so tomorrow, and sleeping on it will help me sort out my motives. (Ep 4:26)

To cease from anger as an instinctive response to personal offenses (Ps 37:8), I must be grounded in the love of Christ (Ep 3:17-18); then, filled with the fullness of God (19), I’m free to consider others in the midst of conflict and focus on helping them find The Way.

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Casting All Your Care

What does it mean to give it to God? It might mean to stop trying to control a particular outcome (become passive), or to stop caring about it (become apathetic), resigning ourselves to the inevitable. But passivity and apathy aren’t virtues.

Identifying areas of personal responsibility, gaining clarity about who and what we are supposed to control, and learning how to control that, is evidently key. (1Co 9:27)

Wisdom teaches us we’re to control ourselves, (Pr 25:28) not others (1Pe 4:15), and to rest in God’s sovereign control of everything (including ourselves). (Ro 11:36)

It is also important to care, to be concerned for the welfare of others (1Co 12:26) even if we can’t control the circumstances. We may be able to influence an outcome by properly directing our own behavior (Ti 3:8), but the result is always in God’s hands. (Ja 4:15) However, we shouldn’t worry or be anxious (Php 4:6); in light of God’s sovereignty, worry is practicing the unfaithfulness of God: it’s a lack of trust in God’s goodness. (Is 26:3)

If we’re experiencing worry, fear or anxiety, we’re either not properly controlling ourselves to influence an outcome for which we’re responsible (Ro 12:11), or we aren’t resting in God to order the outcome for our good and for His glory. (Ro 8:28) In either case, God can help us with wisdom (Pr 13:23) and diligence to plan and work as we should (Pr 22:29), to discretely manage our affairs (Ps 112:5), and teach us how to cast all our remaining cares upon Him. (1Pe 5:7)

If we’re becoming frustrated in a given situation, we’re either trying to control something we shouldn’t, or we haven’t developed the necessary wisdom, maturity and discipline to control ourselves as we should. In either case, God can help us realign our expectations with reality and teach us how to walk in great peace and wisdom, not in frustration. (Ps 37:37)

If we’re being responsible and wise, seeking God’s kingdom and praying about everything, His peace will keep our hearts and minds through Christ. (Php 4:6-7)

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The Foundation of the Earth

The debate over the age of the earth is significant because it profoundly intersects both physical and spiritual reality. A literal reading of Scripture places the beginning about 6000 years ago, while almost all scientists claim the planet is several billion years old. Where we land on this key scientific question has tremendous spiritual implications. (1Ti 6:20-21)

As in most debates, our ideology, world view or general narrative determines how we interpret reality (Mt 6:22-23), and this particular debate appears to be no different. Young Earth Creationists use a consistent, well-established biblical hermeneutic, respecting the Creation narrative in Genesis at face value. Old Earth proponents tend to align with Philosophical Naturalism, that Earth and all life forms have arisen from random, purely natural causes over long periods of time.

While there is plenty of scientific data available to help us estimate the age of the earth (Ro 1:20), each world view finds ways to interpret the data according to its own general narrative. The consequences of allowing the data here to actually fundamentally change the way one perceives reality are indeed profound. (2Th 2:10-12)

The stakes are perhaps highest for the atheist: accepting a young earth eliminates Darwinian Evolution as a plausible explanation for our existence, leading us to wrestle with Divinity defining a moral standard and holding us all accountable for our actions. This is so offensive and unpalatable to hardened atheists it blinds their minds, literally rendering them incapable of rationally evaluating the facts. (2Co 4:4) So, when we discover soft tissue in dinosaur bones, for example, any explanation at all, even if it’s a wild stretch, satisfies sufficiently to dismiss the evidence. (2Pe 3:5)

Yet decades of extensive Origin of Life research now prove beyond any reasonable doubt that life could not possibly have evolved naturally, exposing Darwinian Evolution as an elaborate hoax and eliminating any rational basis for Philosophical Naturalism. (Ps 139:14) Consequently, an old-earth interpretation of the scientific data no longer supports any rational world view (Ps 102:25); we should all be free to consider faith-based, young-earth interpretations of the scientific data without being mocked and ridiculed.

Even so, many Christians depart from a biblical hermeneutic in Genesis to accommodate an old earth, hoping to be respected by the general scientific community. However, in doing so they unwittingly undermine the very foundations of the Christian faith: that God actually made Man in His own image from the dust of the earth; that He actually formed Woman from the rib of Man (1Ti 2:13); that God actually rested on seventh day of Creation and sanctified it (Ex 20:11); that Adam actually brought sin into the world by eating of the forbidden fruit (14), and death by sin, actually passing spiritual death on to all of us, who are all his descendants (Ro 5:12); that God actually cursed the ground for Man’s sake, and prophesied that the Seed of Woman will bruise His heal while bruising the head of the serpent who deceived them. Allegorizing the Creation story leads one to presume all of these foundational historical events didn’t actually happen as they are recorded, but that they merely evolved over millennia as pre-historic humanoids passed on oral traditions trying to make sense of their chaotic world.

This debate is surely not without consequence. Grounding ourselves in the facts and understanding how and why they are interpreted by each side, will help us be ready to give an answer to anyone who asks of us a reason for our hope with meekness and respect. (1Pe 3:15)

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All the Fullness

If we’re filled with all the fullness of God (Ep 3:19b), if Father God is strengthening us with might by His Spirit in our inner man (16), if we’re continually conscious of the indwelling Christ living in and through us (17a), if we’re firmly rooted and grounded in love (17b), comprehending the deep things of God (18), if Christ’s love for us energizes, motivates and overwhelms us (19a), then we’re rightly enjoying God’s salvation and redemption.

Otherwise, we’re leaving much wonder and glory on the table, not pursuing God’s kingdom and righteousness with our whole heart. (Ps 119:5)

Perhaps we’ve become lukewarm (Re 3:15-16); perhaps we don’t yet fathom what’s available to us and how to obtain it. (Ep 4:17-18)

We might start by asking God to begin deepening our hunger and thirst for righteousness (Mt 5:6), that He would begin inclining our heart towards Himself (Ps 119: 36), renewing our mind and helping us put on our new nature. (Ep 4:23-24) This would start stirring up our appetite for holiness (Ps 119:32) and awakening us to our need. (Re 3:17)

We could then start asking Him to help us become more aware of ourselves (Ja 1:23-24), to help us begin noticing how we’re feeling and thinking and reacting, to perceive what’s energizing and motivating us throughout each day (Ps 19:12), especially when we’re under stress. (Pr 20:27)

Then we could start asking Him to show us any areas He would like to cleanse and renew, any consistent patterns which are misaligned with Torah: His perfect standard of righteousness. (Ps 139:23-24) As the Author and Finisher our faith (He 12:2), He knows how to take us to the next phase of our particular journey, what areas we should be working on next.

Then we could prayerfully start considering any scriptures which come to mind (Ps 119:18), which expose any part of our lives as misaligned with God’s Way. (Ps 119:105)

Then we could start memorizing these verses (Ps 119:11) and meditating on them (15), comparing our beliefs, affections and desires with what He reveals. (9)

Then we could begin visualizing ourselves walking in more obedience to God in these specific areas, setting our minds on our destiny (Re 3:18): to be more Christlike, and begin aligning our behavior moment by moment with that holy vision, asking God to order our steps in His Word, to not let any iniquity have dominion over us (Ps 119:133), and to continue making us go in the path of His commandments. (35)

We may persist, asking in faith, knowing He will be within us and continually helping us, because that’s precisely why He gave Himself for us: to redeem us from all iniquity and purify us unto Himself. (Ti 2:14)

Yet, as we’re praying and looking to Him to deliver us, God expects us to strive to cleanse ourselves (2Co 7:1), even as we’re asking Him to cleanse and strengthen us. (Jn 15:5) If we’re earnestly seeking Him and His righteousness (Mt 6:33), we’ll do whatever we can to pursue holiness as a manner of life (1Jn 3:3), as we depend on Him to deliver us. (Php 2:12) In our striving He works in us both to will and to do as He pleases (13), ordering our steps according to His perfect plan. (Ps 37:23)

And all along the way, we can be praying for ourselves and others, and asking others to be praying for us (Ja 5:16), that we might be continually filled with the knowledge of God’s will in all wisdom and spiritual understanding; that we might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness. (Co 1:9-11)

In this way we can be adding to our faith virtue, knowledge, temperance, patience, godliness, brotherly kindness and agape love (2Pe 1:5-7), for if these are abounding in us, we’ll not be barren nor unfruitful in our knowledge of Christ. (8) Without them we’re blind and forgetful, wandering in the twilight, wanton and dissatisfied in God. (9)

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Give an Answer

As we share our faith, we should be mindful of our objectives and motives. Trying to convince others through logic and evidence may lead to frustration, anxious tension, defensiveness and other uncharitable emotions. We’re called to present the evidence which convinces us, not necessarily change anyone else’s mind; repentance is God’s work, not ours. (2Ti 2:24-25)

God tells us to always be prepared to give an answer to anyone who asks us for a reason we believe, why we have hope of eternal life (Ti 1:2), and to answer them with meekness and respect. (1Pe 3:15) What evidence do we have for our faith? Why do we believe what we do? Why are we so convinced? We should be able to articulate this clearly and rationally.

Some may claim our reasons for faith are grounded in ignorance or lies, and we should listen carefully and try to learn, checking out the truth for ourselves. Everyone knows something we don’t, and no part of reality should intimidate us; we should try to reconcile all of our experience and knowledge into a coherent worldview. This is how truth-seekers live; asking God to reconcile apparent contradictions and inconsistencies (Mt 7:7-8) so we may live according to knowledge and understanding. (Pr 4:7)

But we should not be surprised or concerned when others remain skeptical, especially when this is not grounded in objective reality; unbelief is the norm: it is expected. Those who are not seeking truth are already blinded by a love for darkness (Jn 3:19); they cling to lies regardless what evidence is presented. Blind people can’t see light, regardless how brightly it shines into their eyes. They need to be given sight, to be regenerated, quickened. (Ac 26:18)

Trying to determine whether someone else loves the truth as we converse with them may also be inappropriate. If they do love the truth, and if our answers have merit, they will likely continue asking questions. If they don’t like our reasons, and have rational grounds for skepticism, perhaps we need to keep digging and ask them some questions.

Yet our focus should not be debate, but living so others can sense our hope; our joy in Christ should be evident. Hope is attractive in ways scientific, logical arguments aren’t. People without hope may be looking for rescue from the madness of this world. (Ro 8:24)

The more we seek the more we find (Pr 2:3-5), and the better answers we’ll be able to give to the next one who asks. It is a journey, and we must be patient with ourselves and others along the way.

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In the Beginning

For life to begin to exist (an effect) it must be caused: either created supernaturally (by God) or arising spontaneously and randomly, by accident, out of non-living matter (i.e. random chemicals dissolved in water). By definition, these two explanations are our only reasonable choices to explain life on Earth.

For well over a century, scientists have desperately been trying to explain how life might have evolved on its own without a Creator; the entire evolutionary claim depends upon this.

Yet even the very simplest living things are so bewilderingly complex that the more we research the problem the farther away we find ourselves from discovering a naturalistic cause.

Every single-celled organism, as scientists imagine the first life forms to be, is like a tiny three-dimensional city, complete with streets, power plants, utilities, waste collection and removal services, factories, hospitals, food stores, repair shops, police, thousands of little robots automatically carrying out very specific functions all throughout the cell, and a governing center with little computers running it all, complete with extremely complex information encoded into unfathomably and irreducibly complex molecules capturing every detail and nuance of how the cell is constructed and operates.

It is not surprising that evolutionary scientists have a very difficult time admitting how vastly improbable it is for even one cell to ever come into being on its own; only Creation scientists appear willing to state the obvious.

For example, each cell contains all of these bewilderingly complex, interconnected and interdependent systems and components within a surrounding wall or membrane, keeping everything in place and protecting the inner workings of the cell from its external environment.

Just trying to explain a cell membrane, the little bubble surrounding the cell, is daunting all by itself. This membrane must keep the internal environment of the cell chemically stable while allowing nutrients to pass into the cell and waste to be expelled. It must keep all necessary cell components in their correct locations, so it must form around and enclose all of the internal, interdependent components only after they have all been co-located into positions which allow them all to interact seamlessly and consistently with one another.

This membrane, even in the simplest living organism, comprises over a million complex molecules, each having a distinct function and arranged very precisely such that each segment of the cell wall works together seamlessly with the rest of the cell to keep the cell alive.

The membrane comprises two distinct layers which maintain the stability of both the interior and exterior wall surfaces while allowing fluidity, or lateral movement of the structural molecules (phospholipids), within the wall itself, which is crucial for the wall to function properly.

Very complex protein molecules must be precisely configured and correctly positioned within the cell wall to facilitate movement of the correct types of molecules through special corridors both entering the cell (nutrients) and exiting the cell (waste and toxins).

Further, the cell membrane must permit external environmental factors to influence the internal components of the cell such that the cell can respond favorably to environmental stimuli, yet without allowing the environment to compromise the integrity and stability of the cell’s infrastructure.

And finally, this membrane must be designed to allow the cell to replicate without destroying the cell itself, to split apart and form two completely new cells with all of the necessary internal components in each new cell without destroying any of these internal components or the cell itself in the process.

No living cell can exist without a fully functioning cell membrane, so how did the first cell get a membrane? Did over a million very complex molecules accidently compose themselves out of a random environment of naturally occurring chemicals (most of which happen to be hazardous to the cell’s internal components) into a very precise design around a mass of other precisely designed components for no apparent reason, creating a safe and amazingly complex barrier precisely suitable to sustain life?

The likelihood of a single such membrane actually forming by chance, even if all of the required component atoms are floating around in perfect concentrations just waiting to be used up, is unspeakably small. It is more likely that we could randomly select a specially-marked atom from among all the atoms in the known universe in a single trial event, and then repeat this feat trillions of times in a row and never miss a beat. This is statistically impossible, for all practical purposes.

This doesn’t even begin to touch the problem of how all the rest of the extremely complex components within the membrane get there: the random formation of the genetic programs precisely configured to produce and repair the necessary proteins and enzymes needed to carry out basic life functions of the cell, such as metabolizing nutrients and converting them into usable energy, repairing damaged cell components, and replicating the cell itself. Each one of these processes is incredibly complex, all on its own.

For a living cell to function all of these systems must be precisely engineered and interconnected within the cell in precisely the correct locations and configurations at the same time for each of them to function properly. We call this irreducible complexity.

Finally, for such complexity to arise randomly in a primordial soup, the entire process must occur within a very short time span (a few hours); most of the components within the cell decay and break down rather quickly if not stabilized in a very special chemical environment which is not found outside the cell. Even if all of these internal components were to form somehow and come together on their own, without the cell membrane to shield them most of the components would only last a couple of hours before breaking down and decaying into useless molecules.

The more we discover about the complexity of the cell, the more improbable it is that life evolved. Those who refuse to admit this and incorporate it into their world view are not following the science; they are being irrational and dishonest – hoping for a veritably infinite sequence of statistical miracles while denying the very possibility of miracles.

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Love His Appearing

Am I loving the appearing of Jesus Christ? Does my spirit rejoice in God my Savior at the thought He will return to enforce Torah (Ze 14:16-17), as He rules the nations with a rod of iron? (Re 2:26-27)

Or is there unholy hesitation, ungodly fear simmering beneath the informed intellect? My renewed mind (Ro 7:25) knows better than to slink away, to run and hide from God, much less resist Him. (2Ti 3:8) But the Old Man ever lurks in shadows, peering out of darkness, offended by the light. (Ge 3:8)

Is there anything at all in me that recoils at the thought of Messiah’s return? (Re 1:7) That’s wrongfully afraid of Him and wishes to hide? (Re 6:15-17)

Many, mindful of earthly things, neglecting and despising Torah (Ro 8:6), seem unafraid of Jesus (Re 19:15-16), as if He’s only tolerance and love, unconcerned with their carnality. (Php 3:18-19) I know better (Ro 1:18-19); yet what troubles me? (1Jn 3:20) What is my complaint? (Ro 3:4)

Does an instinctive aversion yet abide within by my permission? Does my willingness to let it live amount to consent? Can I indeed rid myself of it entirely? or am I stuck?

A crown of righteousness awaits all who love His appearing with their entire being. (2Ti 4:8) Freedom awaits those who seek (Mt 7:7-11): this is mine for the taking. (Mt 11:12)

Cross-examine this body of lies, whatever remains inside; square off with it; interrogate it; root out all its doubletalk and irrationality. Boldly expose all deception without hesitation or fear: He has not given you a spirit fear, but of power and of love and of a sound mind. (2Ti 1:7) Hold each lie up to the lamp, one by one before the light of the Word. (Ps 119:105)

The carnal mind is enmity against God (Ro 8:7); he refuses believe in the goodness of God. There’s nothing sane about him: all lies, top to bottom, corrupt throughout. (Ep 4:22) Put him off; cleanse yourself from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2Co 7:1); leave no trace. (1Jn 3:3)

This is war, spiritual battle: take no prisoners. Co-labor with God to pull down your strongholds (2Co 10:4), entrenched patterns of corrupt emotions and desires, and see them vaporize before the light. (2Th 2:8) Take them down intentionally, strategically, and hold your ground once you take it back. (Ep 4:27)

Believe Yeshua gave Himself to redeem you from all iniquity and purify you unto Himself a peculiar soul, zealous of good works. (Ti 2:13-14) He can do this. (1Jn 4:4)

Believe and thank Him that He is delivering you from the body of this death. (Ro 7:24-25) Know that your old man is already crucified with Him, nailed to the cross that the body of sin might be destroyed; you don’t need to serve sin any longer, for we who are dead are freed from sin. (Ro 6:6-7) Reckon you yourself to be dead indeed unto sin, but alive unto God through Jesus Christ your Lord. (Ro 6:11)

Remember, and stir up the gift of God which is in you. (2Ti 1:6) He is able to keep you from falling and into present you faultless before the presence of His glory with exceeding joy. (Jud 24)

Walk in the light, as He is in the light, and fellowship with Him. (1Jn 1:7) Let us have grace to serve God acceptably, with reverence and godly fear. (He 12:28-29) We may have boldness in the day of Judgment (1Jn 4:17), knowing God is just and faithful. He Who walks with you is the One Who comes for you to receive you unto Himself to be with Him. (Jn 14:1-3)

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