Earlier in the epistle, Paul speaks of the

“good conscience”

as opposed to the seared conscience.
​

“Advancing God’s work,”

he says, comes by faith,
and love “comes from a pure heart
and a good conscience and a sincere faith”
​
(1 Timothy 1:4–5).

A good conscience has the capability

to tell right from wrong


and is free from guilt.
​
A person with a good conscience maintains his integrity.


He enjoys fellowship with those who

"walk in the light, as [Jesus] is in the light”

(1 John 1:7).


The lies of the devil are anathema to
the one with a good conscience.

Rather than follow the lies of apostates,
he will “fight the battle well, holding on to faith and a good conscience”
(1 Timothy 1:18–19).

The New Testament concept of conscience
is more individual in nature and involves three major truths.


First, conscience is a God-given capacity for human

beings to exercise self-evaluation.


Paul refers several times to his own conscience being “good” or “clear”
(Acts 23:1; 24:16; 1 Corinthians 4:4).

Paul examined his own words and deeds and found them

to be in accordance with his morals and value system,

which were, of course, based on God’s standards.



His conscience verified

the integrity of his heart. 


Second, the New Testament
portrays the conscience as a witness to something.

Paul says the Gentiles have consciences that bear witness to the presence of the law of God written on their hearts,

even though they did not have the Mosaic Law (Romans 2:14-15).

He also appeals to his own conscience as a witness that
​
he speaks the truth

(Romans 9:1)
and that he has conducted himself in holiness
and sincerity in his dealings with men
(2 Corinthians 1:12).

He also says that his conscience tells him his actions are apparent to both God and the witness of other men’s consciences (2 Corinthians 5:11). 

Third, the conscience is a servant

of the individual’s value system.

An immature or weak value system
produces a weak conscience, while

a fully informed value system produces

a strong sense of right and wrong.


In the Christian life,

one’s conscience can be driven by an
inadequate understanding of scriptural truths
and can produce feelings of guilt and shame
disproportionate to the

​issues at hand.


Maturing in the faith strengthens the conscience. 

This last function of the conscience is what Paul addresses in his instructions regarding eating food sacrificed to idols.
He makes the case that,

since idols are not real gods,

it makes no difference if food has been sacrificed to them or not.

But some in the Corinthian church were weak in their understanding and believed that such gods really existed.

These immature believers were horrified at the thought of eating food sacrificed to the gods,
because their consciences were informed
by erroneous prejudices and superstitious views.

Therefore, Paul encourages those more mature
in their understanding
not to exercise their freedom to eat
if it would cause the consciences of
their weaker brothers to condemn their actions.
The lesson here is that, if our consciences are clear
because of mature faith and understanding,
we are not to cause those with weaker consciences
to stumble by exercising

the freedom

​that comes with a stronger conscience.


The word of God tells us that the

Holy Spirit

will convict the world of sin
(John 16:8).

To help us understand what the conviction of sin is,
we can look at what it is not.
First, it is not simply a guilty conscience or even shame over sin.

Such feelings are naturally experienced by almost everyone.
But this is not true conviction of sin.


Second, conviction of sin is not a sense of trepidation
or a foreboding of divine punishment.
These feelings, too, are commonly experienced
in the hearts and minds of sinners.

But, again, true conviction of sin is something different.


Third, conviction of sin is not merely knowledge of right and wrong;
it is not an assent to Scripture’s teaching about sin.
Many people read the Bible and are fully aware that the wages of sin is death (Romans 6:23). They may know that “no immoral, impure or greedy person . . . has any inheritance in the kingdom of Christ and of God” (Ephesians 5:5). They may even agree that “the wicked shall be turned into hell, and all the nations that forget God” (Psalm 9:17).

Yet, for all their knowledge, they continue to live in sin. They understand the consequences, but they’re far from being convicted of their sins.

The truth is,
if we experience nothing more than a pang of conscience, anxiety at the thought of judgment, or an academic awareness of hell, then we have never truly known the conviction of sin.


So, what is real conviction, the kind the Bible speaks of?



The word convict is a translation

of the Greek word elencho,

which means “to convince someone of the truth;

to reprove; to accuse, refute,

or cross-examine a witness.”



The Holy Spirit acts as a prosecuting attorney
who exposes evil,
reproves evildoers,
and convinces people that they need a Savior.

To be convicted is to feel the sheer loathsomeness of sin.

This happens when we’ve seen God’s beauty, His purity and holiness, and when we recognize that sin cannot dwell with Him
(Psalm 5:4).

When Isaiah stood in the presence of God, he was

immediately overwhelmed by his own sinfulness:

"Woe to me! . . . I am ruined!
For I am a man of unclean lips . . .
and my eyes have seen the King, the LORD Almighty”
(Isaiah 6:5).

To be convicted is to experience an utter dreadfulness of sin. Our attitude toward sin becomes that of Joseph who fled temptation, crying out, “How could I do this great evil and sin against God?”
(Genesis 39:9).

We are convicted when we become
mindful of how much our sin dishonors God.

When David was convicted by the Holy Spirit, he cried out, “Against you, you only, have I sinned and done what is evil in your sight” (Psalm 51:4). David saw his sin primarily as
an affront to a holy God.

We are convicted when we become intensely aware
of the wrath it exposes to our souls
(Romans 1:18; Romans 2:5).
When the Philippian jailer fell at the apostles’ feet and cried, “Sirs, what must I do to be saved?” he was under conviction
(Acts 16:30).
He was certain that, without a Savior, he would die.


When the Holy Spirit convicts people of their sin,

He represents the righteous judgment of God
(Hebrews 4:12).


There is no appeal of this verdict.

The Holy Spirit not only convicts people of sin,
but He also brings them to repentance
(Acts 17:30; Luke 13:5).

The Holy Spirit brings to

light our relationship to God.

The convicting power of the Holy Spirit

opens our eyes to our sin and

opens our hearts to receive His grace
(Ephesians 2:8).

We praise the Lord for the conviction of sin.
Without it, there could be no salvation.

No one is saved apart from the Spirit’s convicting and regenerating work in the heart.

The Bible teaches that all people are by nature rebels against God
and hostile to Jesus Christ.

They are “dead in trespasses and sins” (Ephesians 2:1). Jesus said, “No one can come to Me unless the Father who sent Me draws him” (John 6:44).

Part of that “draw” to Jesus is the conviction of sin.

Psalm 89:5–7 says, “The heavens praise your wonders, LORD, your faithfulness too, in the assembly of the holy ones. For who in the skies above can compare with the LORD? Who is like the LORD among the heavenly beings? In the council of the holy ones God is greatly feared; he is more awesome than all who surround him.” These verses present a divine council: heavenly beings referred to as “the council of the holy ones.” 

Psalm 82:1 also indicates that
“God has taken his place in the divine council”
(Psalm 82:1, ESV)

The “divine council” is also called the “great assembly”
(NIV),
“heaven’s court” (NLT),

and “His own congregation” (NASB).

This divine council could also be referenced in Nehemiah 9:6,
which says,

“You alone are the LORD; You have made heaven, The heaven of heavens, with all their host, The earth and everything on it, The seas and all that is in them, And You preserve them all. The host of heaven worships You”
(NKJV).

The “host” of the “heaven of heavens” are most likely angelic beings.
God is the Lord of hosts (Psalm 24:10; Isaiah 44:6). The God who presides in the heavenly council is sovereign over all,

including the spiritual beings
in His divine council.

Other passages of Scripture describe scenes that could be interpreted as a meeting of the divine council. In Job 1:6, a conclave is held in heaven: “One day the angels came to present themselves before the Lord.” In 1 Kings 22:19, the prophet Micaiah relates a vision: “I saw the Lord sitting on his throne with all the multitudes of heaven standing around him on his right and on his left.” Micaiah goes on to describe how the spiritual beings there suggested various means of accomplishing God’s will, and God chose one spirit to carry out the task.

In Daniel 4:17,
the angels present a decision made by the divine council:
“This decision is by the decree of the watchers, and the sentence by the word of the holy ones, in order that the living may know that the Most High rules in the kingdom of men, gives it to whomever He will, and sets over it the lowest of men” (NKJV).

The divine council was in God’s presence
and was given the task of deciding Nebuchadnezzar’s judgment
and communicating the verdict to Daniel in a dream.
l
God does not need a divine council to give Him ideas or to approve His decisions.

He is the omniscient God Almighty.
In His wisdom, God has created a divine council
to stand in His presence and graciously allows them
to participate in various judgments and decrees.

It is a wonder that God allows created beings to be privy to His ways and even have input in His plan.

The divine council is privileged to participate in God’s plans, and, to an extent, so are we:

“The prayer of a righteous person is powerful and effective” (James 5:16). And God chooses to use us as ministers of reconciliation in the sharing of the gospel: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”
(Matthew 28:18–19; cf. 2 Corinthians 5:18).

Revelation 19:10 


"The testimony of Jesus is the

spirit of prophecy”


' book of Revelation is a book of prophecy given by Jesus Christ 

The term revelation refers to a revealing
or the making known of something
that was previously unknown.

Revelation is like pulling back a veil
to show what’s behind it or
unwrapping a present to see what’s inside.

What is prophecy, then?
Simply put, prophecy is communication
from God to mankind.

Some prophecy can be speaking of future events,
and other prophecy might not be.

Prophets were utilized as a mouthpiece for God--
they listened to God and then conveyed God’s message to the masses.
Some examples of prophets are Elijah, Isaiah, Moses, and Jonah.

In the context of Revelation 19:10, John has seen the fall of the evil world system called Babylon the Great (Revelation 18). A great multitude in heaven is celebrating and singing praise to God because of that judgment
(Revelation 19:1–3)
and because it is now time for the wedding supper of the Lamb
 (verses 6–8).

An angel says to John,

"Blessed are those who are
invited to the wedding supper of the Lamb!”
(Revelation 19:9).

At this proclamation, John falls to worship
at the feet of the angel who is communicating this prophecy,
but the angel insists John rise to his feet,
for he is but “a fellow servant”
(Revelation 19:10; cf. Colossians 2:18).

In response to John’s wrongful worship, the angel says, “See that you do not do that! . . . Worship God!

For the testimony of Jesus is the spirit of prophecy” (Revelation 19:10, NKJV). It is critical to understand that this statement is a response to John’s intention to worship the angel. Because of the construction of the clause in the original language (Greek), there are three common understandings of the testimony of Jesus is the spirit of prophecy:


Following the angel’s command to John,
we ought to worship God alone.
We are to worship not the purveyor of the message

but the Source of the message.

 (cf. John 17:3; 1 Timothy 1:17; 6:15; 1 Samuel 7:4).

The name Faithful and True 
expresses the total trustworthiness, reliability,
and constancy of Jesus Christ.

The title reveals His character and
makes known His words and works.

In Revelation 19:11, John sees a vision of Jesus as the exalted King of kings leaving heaven to return to earth: “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war.”

This picture of Christ’s second coming at the end of the age
shows Jesus no longer as the peaceful,
humble servant riding on a lowly donkey
(John 12:12–15).
Now He is the victorious King,
charging forth like a conquering war general,
leading His troops into battle
(Revelation 19:14).

In this vivid portrayal, John identifies Jesus by four different titles, beginning with Faithful and True. It is the first and only time this name of Jesus appears in Scripture. The second title is unknown to us (Revelation 19:12); the third is the Word of God (verse 13); the fourth is King of kings and Lord of lords (verse 16).

The word for “Faithful” in the original language means “characterized by steadfast affection or allegiance,” and the word translated “True” means “truthful or characterized by expressing the truth.” The nature of Jesus Christ—His whole being—exudes faithfulness and truth. Earlier, in Revelation 3:14, Jesus called Himself the “faithful and true witness” in His letter to the church in Laodicea. Faithful and True is who Jesus Christ is.

In His first coming to earth,
Jesus proved Himself to be faithful to the mission
and will of God His Father: “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4; see also John 5:30; Hebrews 3:6; Luke 4:43). Never once did the Lord give in to the temptation to sin (Hebrews 4:15–16), from the time Satan tempted Him in the wilderness (Matthew 4:1–11; Mark 1:12–13; Luke 4:1–13) until His death on the cross (Matthew 16:21–23; 26:36–44; Mark 8:31–33; 14:32–42; Luke 22:40–46).


From the day Isaiah foretold His coming,

Christ’s faithfulness was known
(Isaiah 11:5; 42:3).


As a young man (Luke 2:49) and throughout His ministry, Jesus was a faithful and obedient servant to His Father God (John 4:34; 6:38; 8:29; 12:27; 14:31). Jesus is consistently the same “yesterday and today and forever” (Hebrews 13:8). Others will wear out, change, or perish, but Jesus Christ remains the same for all eternity (Hebrews 1:11–12).

Jesus, who said, “I am the way and the truth and the life,”

is the very embodiment of truth
(John 14:6).

He came from His Father “full of grace and truth”
(John 1:14).

And His promise of eternal life is true:

“Truly, truly, I say to you,

whoever hears my word and believes him who sent
me has eternal life.
He does not come into judgment,
but has passed from death to life”

(John 5:24, ESV; see also John 6:47).

Because of the fidelity inherent in His character,
Jesus is faithful toward His followers in every circumstance.

“If we are faithless, he remains faithful, for he cannot disown himself,”
declares 2 Timothy 2:13 
see also Matthew 28:20; 2 Thessalonians 3:3; Hebrews 10:23


Faithful and True 
is a fitting title for Jesus Christ our King,
and He calls His followers to
​emulate His faithfulness and truth

(Revelation 14:12; Hebrews 10:23).
The entire book of Revelation conveys a message to the church of Jesus Christ to be faithful and true,
just as He is Faithful and True.

In Revelation 19:11,
when John sees the gates of heaven open,
the One who has been Faithful and True from ages past
appears at the end of time to wage His final battle.

Jesus Christ comes with justice to judge and wage war, and
He will triumph over the enemies of God!
The outcome is sure because He is Faithful and True.
He will do what He has promised to do.
He shall defeat the devil once and for all.
He will destroy the power of death,

wiping away every sorrow,

tear, and pain from the hearts

of His devoted followers

(Isaiah 25:8; 1 Corinthians 15:54; Hebrews 2:14; Revelation 20:14).

​https://youtu.be/YPWHJC7PyYY

​https://youtu.be/R_GPAl_q2QQ

We are definitely living in the last days.
And yet the last day has not come.

That’s how we talk if we use the vocabulary of the New Testament.
The last day refers to the future—the culminating day of God’s final salvation and wrath being revealed for all to see (see 1 Thess. 5:1–11). We are told in Scripture that though we know this day is coming, we cannot know the day or the hour of the last day itself (cf. Matt. 24:36).

The last days refers to the period of time we are now in—between Christ’s death/resurrection/ascension and his second appearing or return. This is also called “the last time/s” (Jude 1:18; 1 Pet. 1:20) or “the last hour” (1 John 2:18) or “the end of the ages” (1 Cor. 10:11).

It is helpful to think of the Old Testament as the age of promise, where God promised his people a Messiah who would establish and rule over his Kingdom.

With the advent of Jesus as the Christ, or the Messiah, we have the age of fulfillment. The promises of God are being fulfilled in these last days, even if they will not being ultimately or finally consummated or fulfilled until the last day. Theologians call this the “already” (it has already dawned, the fulfillment has begun) and the “not yet” (it is not yet finalized or complete). The illustration at the top of this page illustrated how both the inbreaking blessings, along with suffering and tribulation, continue in this overlap of the ages. For a helpful summary of this paradigm, see Ben Gladd’s piece here “The Two Ages.”
​
If you want to check out the biblical references for yourself on the last day vs. last days/last time/last hour/end of the ages distinction, see below:
“Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour.” (1 John 2:18)

“He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you. . . .” (1 Pet. 1:20)
“Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.” (1 Cor. 10:11)
“But in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.” (Heb. 1:2)
“But understand this, that in the last days there will come times of difficulty.” (2 Tim. 3:1)
“In the last time there will be scoffers, following their own ungodly passions.” (Jude 1:18)
“. . . scoffers will come in the last days with scoffing, following their own sinful desires.” (2 Pet. 3:3)
“Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days.” (James 5:3)
“And in the last days it shall be, God declares,
that I will pour out my Spirit on all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams.” (Acts 2:17)

Biblical history is divided up into two distinct ages: the age of promise, when God promised to make all things right by establishing his kingdom and rule through his Messiah, and the age of fulfillment, when God’s promises are fulfilled. The Old Testament prophets talked about the age of fulfillment as the “latter days”. While they expected these latter days to come with the Messiah at the end of much tribulation and suffering, the New Testament authors tell us that these days have intruded into history earlier than that with the coming of Jesus Christ. Now, we live in the overlap of these ages, in the “already-not yet”—the age of fulfillment, the latter days, having come “already” with the kingdom of God through Jesus Christ, and the age of promise, with its accompanying suffering and tribulation, still remaining until the second coming of Messiah Jesus.

A Better EdenThe phrase “two ages” refers to two distinct epochs of biblical history. The first epoch could be considered the period of “promises”—God promises to dwell with his people, bring about the arrival of the messiah, establish the kingdom, offer forgiveness of sin, raise the saints from the dead, and so forth. The second epoch is the age of fulfillmentand takes place during the period known as the “latter days” or the “end times.” There is where eschatology comes to the fore. Our English term “eschatology” comes from two Greek words: eschatos (“last”) and logos (“word”). So, eschatology is the “study of the last things.” We should consider the final phase of redemption to be “eschatological,” as it takes place at the very end of history. The Old Testament uses the phrase “latter days” or the “last days” to refer to this final period of Israel’s history (e.g., Gen. 49:1; Num. 24:14; Dan. 2:28–29, 45). All the events that take place within this period, whether acts of judgment or restoration, are “eschatological.”

Though some believe that these two ages can only be discerned in the latter portion of the Old Testament, we can find evidence of eschatology in Genesis 1–3. While creation is deemed “good” (Gen. 1:3, 10, 18, 21, 25) and Adam and Eve “very good” (Gen. 1:31), there remains an element of incompleteness. For example, Adam and Eve, while perfectly fashioned in God’s image, can still sin. Sin can still invade the created order, too. Lastly, God created the cosmos to be a gigantic, cosmic temple so he can move in and dwell intimately with it. If Adam and Eve obey God’s commission in 1:28 and his law in 2:16–17 by producing godly descendants, expanding the boundaries of Eden and filling the earth with God’s glory, keeping his commands, and subduing evil, then the earth would be transformed into an incorruptible creation, evil would be abolished, and humanity would inherit incorruptible bodies. God would descend to earth to rule and dwell with humanity for all of eternity. Those are future realities contingent upon perfect obedience. That is the expectation of Genesis 1–2.

Those expectations are very much related to what will transpire in the “latter days.” Like a seed germinating, sprouting, and eventually growing into a tree, the Old Testament writings begin with an eschatological seed in Genesis 1–3 and then develop into a vast tree by the close of the canon. The period of the “latter days” is not unrelated or disconnected to the rest of the Old Testament. It is the climax of Israel’s story.


A Better Promised Land

The Old Testament writers and prophets foresaw a time when the final redemption of God’s people and creation would emerge. This second epoch or age in Israel’s career was to take place at the end of history. This period is an irreversible break with the events that preceding. The Old Testament does not give us a line-by-line account of how the events will unfold. The Old Testament prophets tend to leave out elements depending upon the aim of their oracles. Nevertheless, a broad outline of what will transpire in the “latter days” is clear enough:

1. Israel will endure a period of intense suffering and affliction instigated by an end-time opponent. This antagonist will deceive many within Israel and persecute those who do not succumb to his false teaching (Dan. 11:31–35).
2. God will vanquish Israel’s enemies through a descendant of David, the messiah (Gen. 3:15; 2 Sam. 7:13; Ps. 2:8–9).
3. Those persecuted and martyred because of their faithfulness to God’s law will be resurrected with incorruptible bodies and will rule with the messiah in his eternal kingdom (Isa. 25:8; Ezek. 37:12–13; Dan 12:1-3) and in his new temple (Ezek. 40–48).
4. God will transform the present cosmos into an incorruptible one, the new heavens and earth, that will house God and redeemed humanity (Isa. 65:17; 66:22).
5. God will cut a new covenant with restored Israel and the nations and pour out his Spirit on them (Jer. 31:33–34; Ezek. 36:26–27; Joel 2:28–29).

Thus, the “latter days” entail positive and negative elements with the negative elements generally preceding the positive. We can graphically depict the Old Testament’s expectation of the end of history:

God first judges then restores. At that point, God will descend from heaven and dwell with redeemed humanity in the new creation for all of eternity.
The Overlap of the Ages in the New TestamentOne of the most striking dimensions of the New Testament is the apostles’s insistence that the “latter days” have broken into history. Each New Testament book, in some way, claims that the last epoch in Israel’s history has begun through the person of Christ. All that the Old Testament foresaw would occur in the end times has begun to be fulfilled in the first coming of Christ and continues until the second coming of Christ. The Old Testament end-time expectations of the great tribulation, God’s subjugation of the Gentiles, deliverance of Israel from oppressors, Israel’s restoration and resurrection, the new covenant, the promised Spirit, the new creation, the new temple, a messianic king, and the establishment of God’s kingdom have all been set in motion through Christ’s death and resurrection.

The expression “already-not yet” refers to two stages of the fulfillment of the latter days. It is “already” because the latter days have dawned in Christ, but it is “not yet” since the latter days have not consummately arrived. Scholars often use the phrase “inaugurated eschatology”  or overlap of the ages to describe this phenomenon. The New Testament outlines the following schema of fulfillment:

We will briefly examine two dimensions of the already-not yet—the kingdom of God and the presence of the antichrist.

The Inauguration of the End-Time KingdomMuch of what Jesus says in the Gospels is centered upon the establishment of the end-time kingdom, an event that, according to the Old Testament, was to take place at the very end of history. Jesus argues that the kingdom has indeed arrived, but his followers and the crowds struggled to believe Jesus’s staggering claims. Central to this discussion is Jesus’s claim that the disciples have received the “mysteries of the kingdom” (Matt. 13:11; Mark 4:11; Luke 8:10). The term “mystery” originates in the book of Daniel, especially chapters 2 and 4, where it concerns judgment upon pagan nations and the establishment of God’s end-time kingdom. Nebuchadnezzar dreamed about a colossus with four parts, and each part represented four pagan kingdoms (Babylon, Medo-Persia, Greece, and Rome). A “stone” then smashed the statue and eventually filled the entire earth, illustrating that the whole earth was filled with God’s kingdom (Dan. 2:29–35). The prophet Daniel interpreted the meaning of Nebuchadnezzar’s symbolic dream (Dan. 2:36–45). Nebuchadnezzar’s dream and Daniel’s interpretation of it constitute the “mystery.” The divine revelation is thus “hidden” (Nebuchadnezzar) but later “revealed” (Daniel). “Mystery” then becomes a framework for understanding revelation that generally refers to a teaching or doctrine that entails new or surprising elements.

What does Jesus mean by the “mystery of the kingdom of God”? In the immediate context of Matthew 13, the “mystery” is related to the parable of the sower and the following parables concerning the kingdom. The Old Testament prophecies expected the establishment of the end-time kingdom to be a decisive overthrow of God’s enemies at one consummate point at the very end of world history (e. g., Gen. 49:9–10; Num. 24:14–19; Dan. 2:35, 44–45).

What makes Jesus’s teaching about the kingdom a “mystery” is the contrast with the Old Testament expectation of the kingdom. One of the main tenets of the prophesied latter-day kingdom is the consummate establishment of God’s kingdom directly preceded by the ultimate destruction of unrighteousness and foreign oppression. The advent of the Messiah would signal the death knell of evil empires. Pagan kings and their kingdoms were to be destroyed or “crushed” (Dan. 2:44). Such a defeat and judgment would be decisive and happen all at once at the end point of history. But Jesus claims that the advent of the Messiah and the latter-day kingdom does not happen all at once. Paradoxically, two realms coexist simultaneously—those who belong to the kingdom and those who belong to the “evil one.” The kingdom has been inaugurated but remains to be consummately fulfilled. The two ages mysteriously overlap.
​
The Mysterious Presence of the AntichristThe two ages are very much on Paul’s mind in 2 Thessalonians 2:5–8: “Don’t you remember that when I was still with you I told you about this? And you know what currently restrains him [the man of lawlessness], so that he will be revealed in his time. For the mystery of lawlessness is already at work, but the one now restraining will do so until he is out of the way, and then the lawless one will be revealed” (HCSB). Paul’s understanding of the end-time opponent here is largely indebted to the book of Daniel, where a ghastly figure will oppress and deceive the covenant community in the “latter days.”

According to Daniel 11, an end-time attack upon Israel will manifest itself in two ways. An opponent will persecute righteous Israelites. Daniel 11:31 says, “His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation” (cf. Dan. 2:8, 11, 25; 8:9–12; Isa. 14:12–14). Here the enemy will wage war against the temple precinct and defile it by “setting up the abomination that causes desolation.”  Daniel 11:33–35 further describe the attack against the “wise” within the covenant community: “Those who are wise will instruct many, though for a time they will fall by the sword or be burned or captured or plundered” (Dan. 11:33). The righteous, nevertheless, will persevere under pressure, though they will “fall” and be “refined” and “purified” (Dan. 11:32, 36; cf. 12:10). According to Daniel, Israel’s latter-day enemy will also deceive some within the Israelite community by enticing speech. His deception results in some within the covenant community “forsaking the holy covenant” (Dan. 11:30). His influence through “flattery” also extends to those “who violate the covenant” to become even more godless (Dan. 11:32), to compromise, and to foster deception and further compromise among others.

At the Olivet Discourse, Jesus, too, discusses end-time opponents of Israel using language from the book of Daniel: “Many will come in my name, claiming, ‘I am the Messiah,’ and will deceive many…and many false prophets will appear and deceive many people.” (Matt. 24:5, 11; cf. 24:23–26). Jesus envisions an antichrist figure(s) that will deceive Israel preceding the destruction of the temple in A.D. 70. In Matthew 24:5, the oppressor will be characterized by deception, claiming to be “the Messiah,” and, therefore, upsetting the faith of “many.”

In light of our brief analysis, we can now understand Paul’s admonitions to the Thessalonian community. Paul corrects the church’s confusion over the second coming of Christ. He makes it clear that Christ’s second coming has not yet occurred, since that day will be preceded by two events—“apostasy” and the unveiling of the “man of lawlessness” (2:3, NASB). Paul claims in 2:3 that Daniel’s “man of lawlessness” has not yet arrived on the scene, but, alarmingly, there is a sense in which the end-time oppressor is already on the scene (see 1 John 2:18–19). This suggestion explains the language in 2:7: “The mystery of lawlessness is already at work.” Paul is not teaching a general form of wickedness and persecution but a specific end-time deception and persecution that ought to be attributed to the church’s end-time antagonist. Paul employs “mystery” here in 2 Thessalonians 2:7 to describe a unique situation with startling ramifications: according to Daniel, the end-time persecutor will appear to the covenant community in his full bodily presence in the future, yet Paul argues that the antagonist is nevertheless “already at work” in the community. The church is to be on high alert for false teaching, so it must embrace the apostolic message of the gospel and its implications for daily living.

Christian Ethics in the Already-Not YetEschatology, when properly understood, is not simply an exercise in theological speculation but fuel for Christian living. If believers are genuinely a “new creation” and part of the new heavens and earth (2 Cor. 5:17), then we possess the ability to overcome sin and temptation. Conversely, if a corporate antichrist is in our midst, then believers must devote themselves to the Bible to stave off false teaching and bear up under intense persecution.

​

​The military is struggling

mightily to meet their recruitment goals. In August, reports came in that the Army had only "recruited about 52% of its goal for fiscal year 2022 and is likely to wind up short by as many as 15,000 recruits." Significant shortages in personnel are also being reported by the Air Force and Navy.
Meanwhile, this presidential administration's
military leaders continue to flounder in
woke ideologies that are being pushed on service-members.

What cannot be ignored are the woke policies being forced onto our servicemembers by the current administration
which damage morale,
increase the number of troops voluntarily leaving,
and scare away potential recruits.

"Young Americans are observing what's happening
in our military services and
they don't like what they see,"
Lt. Gen. (Ret.) Jerry Boykin 

"They see a military that spends
far more time on being woke than on national security.
Furthermore, they see how the chain of command
treats people who have religious objections
to taking a vaccine that they do not want
and therefore should not be required to take."

This administration indeed continues to
refuse to back off of
their onerous requirements for all servicemembers
to receive the COVID-19 shot,
despite declaring on Sunday that
"the pandemic is over,"
and despite multiple court losses
after the mandate was challenged by troops. 

Still, even with massive recruiting shortfalls and a military that is being increasingly stretched thin across the U.S. and the globe,
this administration is on the verge of dismissing upwards of 60,000 troops (the actual number of unvaccinated troops
could be as high as 500,000, or a quarter of the military)

and seemingly not caring.

To make matters worse,
This administration's military leaders are also

failing

at taking care of
their service-members' most basic needs.

The Post Millennial reported on September 10 that the Army
is now advising military families to apply for food stamps
in the midst of rising inflation.

As the report pointed out, "Somehow, the $175 billion that the Army received in funding from taxpayers in the 2022 fiscal year
does not cover the costs of even feeding soldiers' families."

Yet- what about that student debt we are all paying for? The only reason why so many soldiers don't have student debt- is for this very reason, they sacrifice their own lives for all of us

With unprecedented shortfalls in recruiting numbers,
with servicemembers' families struggling to put food on the table,
with Russia mobilizing an additional 300,000 troops to Ukraine,
and with China breathing down the neck of Taiwan,

what is the Left's
biggest military concern?

Apparently, it's that 128 military bases around the country
are not sufficiently
"close enough to abortion facilities,"
as Rep. Jackie Speier (D-Calif.) helpfully pointed out on the
​House floor Tuesday.

Other top military concerns on the Left include
"diversity and inclusion" training,
which, as reported Thursday, includes the U.S. Air Force Academy
"instructing cadets to use words that 'include all genders' and
to refrain from saying things like ​ 'mom' and 'dad.'"

This was a bridge too far for Rep. Doug Lamborn (R-Colo.), Ranking Member of the House Armed Service's Strategic Forces Subcommittee, who sent a letter to the superintendent of the Air Force Academy on Tuesday,
echoing the sentiments of millions of Americans greatly troubled by the downward trajectory of the world's
​most powerful and important security force.

"The purpose of your institution is to make our future
Airmen and Guardians more lethal,
​
not more politically correct,"

Lamborn underscored.

"This is exactly the kind of woke virtue signaling that has undermined public confidence by
millions of Americans in our Armed Forces.


Military effectiveness depends on cohesion --

not division.

I ask that you seriously reconsider the military education
you are conferring onto our future service-members and vigilantly protect those under your watch from being

subjected to exaggerated diversity indoctrination

and woke political agendas."

​As if to drive home Lamborn's point, the Pentagon issued a 200-page report Thursday celebrating the repeal of the "Don't Ask, Don't Tell" policy, which is yet another example of the kinds of activities that the military
​is spending its time and tax dollars on instead of
​training for, fighting, and winning wars for the greater good. 

The United States Air Force Academy also recently circulated promotional information among its cadets for the Brooke Owens Fellowship,

which specifically bans 'cisgender men' from applying.

The email sent on September 14, encourages cadets to apply to the program, which states: 'If you are a cisgender woman, a transgender woman, non-binary, agender, bigender, two-spirit, demigender, genderfluid, genderqueer, or another form of gender minority, this program is for you.

'If you are a cisgender man, this program isn't for you...

A concerned Air Force cadet shared the email because, 'It's a little worrying that we have more briefs about D&I than

briefs about foreign adversaries,
emerging technologies or
current events across the world.'

We must pray for the conversion of the This administration,
for our military leaders, and for fortitude for our fighting men and women


​who must endure such


misguided and reckless

​leadership.

Raising kids in today's World is not a cake walk,
especially in the internet age..
But we can help guide our children be prepared...

several years ago when the children were still toddlers I saw screensavers in the theater,  now that they are in grade school the unknowns of the internet world combined in today's society and pressures seems like an uphill battle. In these times, We as Christian's should increasingly have spaces and resources, growing our communities to provide safe and wholesome environments for our children- becoming less dependent on the government, mainstream media and societal influences. 


​SCREENAGERS:
GROWING UP IN THE DIGITAL AGE &
SCREENAGERS NEXT CHAPTER RESOURCES​:
​
https://www.screenagersmovie.com/blog


Raising godly kids in an ungodly world is not impossible.
You and your kids were born for such a time as this,
and understanding God’s heart.
​
Trying to raise godly kids can feel impossible. Everywhere we turn in our culture, on television, in movies, and now through sexual education in elementary schools, our kids are being told to embrace moral relativism and accept the abnormal and unbiblical as simply a matter of personal choice.
My wife and I were sitting in a theater watching a sci-fi movie. She had her lightly salted popcorn, and I had my Butterfingers box (yes, box). Date nights are awesome. Until they’re not.

Sitting directly in front of us was a young teenage couple making out. They were passionate and utterly oblivious to everything and everyone else. I’m not a prude. Really, I’m not. However, it crosses a line when a couple ignores common decency in public. I was there to watch a movie, not teens fondling each other.
​
Later, in the same movie (did I mention it was a PG-13 sci-fi and not a romance movie?), there were multiple moments on the ninety-by-thirty-foot screen of inappropriate sexual behavior and sexual innuendos. What truly frustrated me was the number of young kids sitting in the same theater. I remember thinking, When did this all become so “normal” in our culture?
Let’s face it, sexual sin isn’t new. People have crossed the line sexually for thousands of years. However, what is new is how we have an entire generation being indoctrinated to believe that no one—let alone God—gets to define the moral boundaries.

https://rootedministry.com/blog/category/parents/?gclid=EAIaIQobChMIwP6Lz47d-QIVvBbUAR3WHQ-DEAMYASAAEgKRjvD_BwE
​

What Do Godly Kids Need? 

​1. Godly Kids Need to Understand Moral Relativism vs Godly Behavior.
​
Moral relativism is the standard of the day. What’s right or wrong for you is up to you, not me, and certainly not God. The prevailing view regarding moral judgments says something is true or false, right or wrong, only relative to what an individual or culture determines. Sometimes called ethical relativism, it is the theory that actions are only right or wrong depending on the moral norms (i.e., standards) of a society.

The problem with moral relativism is it is immoral. Throughout history, every society that abandons the concept of a moral standard decays into depravity and eventual destruction. No honest student of history can deny this reality.
So, how do you raise kids with a biblical moral compass in a culture that has normalized the abnormal? How do we teach our children that the words of Jesus are the standard for living, not the attitudes of our culture?

2. Godly Kids Need to Learn to Use Jesus’ Words as the Godly Standard
First, talk about the teachings of Jesus regularly. There’s nothing wrong with family devotions, but I have found it far more effective to look for unplanned opportunities to bring up the words and practices of Jesus as a part of everyday life. Use the method of Jesus, who taught, “You have heard it said, but I say to you…” when pointing out how our culture is often in direct contrast with the ways of Jesus

Being the son of a preacher and a pastor myself, I can assure you that preaching to your kids doesn’t work. Trust me. However, blending the practices of the kingdom into everyday life does. Remember, it is the parents’ responsibility to train their children (see Deuteronomy 6:1-9 and Ephesians 6:4), so I encourage you to take your God-given role seriously.
The Importance of ConversationsConversations create a bridge of understanding ungodly vs godly.

Second, talk about cultural issues with your children. Of course, your conversation with a six- year-old will be different than a chat with your teenager. But you must develop a bridge of conversation within your family. The bridge is built over time, and it is created by having intentional discussions about what your kids are seeing and hearing in our broken world.
Again, don’t preach at them, but do ask a lot of good questions.

​

• What did you think about that scene in the movie?

• How did you feel when that man said                to that woman? What do you think Jesus would want you to do in a similar situation?

• Ask clarifying questions such as, So, what did you mean when you said…?

• Furthermore, don’t shame them with a negative reaction either. What? How could you think that?!

Learning the art of asking heart-revealing questions is a skill that takes time and forethought. Keep in mind, it’s always important to genuinely listen to your kids when you ask a question. Please don’t leap from their answers to your doctrinal thesis on the issue.

Communication Builds Trust

Practice the effective communication tool of mirroring back what you think you heard. So, are you saying? Is that what you mean? If your child feels heard, it will go a long way toward building the open relationship you want.

By the way, when you ask a question, your kid may often respond with the classic, I don’t know. That’s fairly common, so give it a moment and restate your question in a non-threatening way. Until this communication bridge is fully developed, and your child feels safe to engage you in conversation, they may often retreat rather than respond. Please don’t push it. Don’t force it. And no matter what they say, don’t react with shock or anger. Every bridge takes time and trust to build.

Years ago, while walking through a mall in Portland, one of my sons giggled at two men holding hands in front of us. I gave him a look that said, snickering is not kind, and he stopped. Then, on the way home, I asked him, “Why did you react to those men? What were you thinking when you giggled?” We ended up having a very open conversation. Thankfully, both of my boys knew they could talk to me about anything, but that aspect of our relationship took time to create and care to maintain.

Here’s one more thing to consider. Please don’t react harshly or unkindly about anyone or anything. Ever. Jesus didn’t.

Of course, teach the truth in love. I am not suggesting you compromise or hold back. You don’t need to worry about political correctness either.

Be clear about biblical standards and impress God’s truth on the hearts of your children without fear.

However, conservative Christian parents are sometimes quick to harshly condemn the ungodly (i.e., we react rather than respond).
Remember…Godly Kids are not Perfect KidsIt’s not helpful to tell your kids with an angry tone. You don’t teach grace and truth when you use derogatory labels in a cruel or hateful way.

Sadly, your children are already exposed to all sorts of sexual sins on a regular basis.

They see it at school, in the mall, on billboards, in movies, and on television. It’s everywhere.

But remember Jesus, who was a friend of sinners. He loved the wrecked without reservation. Teach your children the way of mercy toward others (i.e., show and tell) while helping them to learn how to be unbending in their convictions.

Bear in mind, your goal is not to raise a modern-day Pharisee.

Becoming like Jesus is always the objective. So, help your child learn how to hold on to truth without shunning or shaming.

Final Thoughts on Raising Godly Kids
​One last thought to consider . . .

It would be easy, I suppose, to throw up your hands in despair over the brokenness in our world and want to retreat with your family to a Christian commune high in the Rockies. However, we live at a great time in history. We have the incredible opportunity to proclaim the Good News to people desperate for hope.

You and your kids were born for such a time as this. So, raise godly kids, world-changers, who bear His image and bring His light everywhere.
​

God created the family. His design was for a man and a woman to marry for life and raise children to know and honor Him (Mark 10:9; Malachi 2:15). Adoption is also God’s idea, and He models this in His adoption of us as His children (Romans 8:15, 23; Ephesians 1:5). Regardless of the means by which they enter a family, children are a gift from God and He cares about how they are raised (Psalm 127:3; Psalm 34:11; Proverbs 23:13–14). When God gives us gifts, He also gives clear instructions about their use.

When God led the Israelites out of bondage, He commanded them to teach their children all He had done for them (Deuteronomy 6:6–7; 11:19). He desired that the generations to come would continue to uphold all His commands. When one generation fails to instill God’s laws in the next, a society quickly declines. Parents have not only a responsibility to their children, but an assignment from God to impart His values and truth into their lives.

Several places in Scripture give specific instructions to parents about how to raise their children. Ephesians 6:4 says, “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.” There are several ways parents might provoke their children to anger. Some parents set impossible standards so that a child despairs of ever achieving them. Some parents tease, ridicule, or humiliate their children as a means of punishment, which does nothing but provoke them to anger. Inconsistency can also provoke to anger as a child is never sure about the consequences of his actions. Hypocrisy provokes children to anger when parents require behavior from children that the parents are not choosing for themselves.

To “bring them up in the discipline and instruction of the Lord” means that parents should train their children the way God trains us. As a Father, God is “slow to anger” (Numbers 14:18; Psalm 145:8), patient (Psalm 86:15), and forgiving (Daniel 9:9). His discipline is designed to bring us to repentance (Hebrews 12:6–11). His instruction is found in His Word (John 17:17; Psalm 119:97), and He desires that parents fill their homes with His truth (Deuteronomy 6:6-7).

He also disciplines His children (Proverbs 3:11; Hebrews 12:5) and expects earthly parents to do the same (Proverbs 23:13). Psalm 94:12 says, “Blessed is the one you discipline, LORD, the one you teach from your law.” The word discipline comes from the root word disciple. To discipline someone means to make a disciple of him. God’s discipline is designed to “conform us to the image of Christ” (Romans 8:29). Parents can make disciples of their children by instilling values and life lessons they have learned. As parents practice godly living and make Spirit-controlled decisions (Galatians 5:16, 25), they can encourage their children to follow their example. Proper, consistent discipline brings a “harvest of righteousness” (Hebrews 12:11). Failure to discipline results in dishonor for both parent and child (Proverbs 10:1). Proverbs 15:32 says that the one who ignores discipline “despises himself.” The Lord brought judgment upon Eli the priest because he allowed his sons to dishonor the Lord and “failed to restrain them” (1 Samuel 3:13).

Children are a “heritage from the Lord” (Psalm 127:3). He places them in families and gives parents guidance in how they are to be raised. The goal of good parenting is to produce wise children who know and honor God with their lives. Proverbs 23:24 shows the end result of raising children according to God’s plan: “The father of godly children has cause for joy. What a pleasure to have children who are wise” (NLT).

​