God, Is That You? This event began as a regular Bible college chapel service and became a weeks-long worship event, drawing in thousands of believers. Not only did the event draw people; it elicited many, many opinions across the American nation. The awakening and renewal of hearts were challenged. False testimonies arose against one’s brothers and sisters in Christ. Slander was across social media. The potential work of God was heavily doubted and mocked. These were Christians’ harsh responses to an event called the Asbury Revival. I firmly believe that such responses to the Asbury Revival reveal an unhealthy form of skepticism—driven by the pride of self-righteousness—often disguised as “godly discernment.” Regarding the revival at Asbury, this blog post is not to elicit my opinion or yours. However, surrounding the event’s conversation, I want to discuss something deeper that was more rather apparent: a critical spirit . While believers are called to “test the spirits to see whether they are from God” and to have “powers of discernment… to distinguish good from evil,” believers are not called to cause others to feel inferior because of theological disagreements ( 1 John 4:1 ; Hebrews 5:14 ). Why is it that when God does a supernatural work in our lives, we don’t question Him, but when He does the same to others outside of our theological circle, we question Him and His work? Why is it that when Jesus chooses to reveal Himself in a dream to an ISIS Jihadist, we refuse to believe that the limitless God can do such a thing today? Why is it that when God heals someone suffering from an incurable disease, we call it craziness and foolishness, and even perhaps attribute it to the work of Satan? If God so chooses to work beyond our theological tradition, who are we to speak against Him? Have we forgotten that the Word of God is more authoritative than our theological tradition, friends? Have we limited God to our theological tradition, making the supernatural God a natural god? Woe to us. I say again, woe to us. We have become no greater than the scribes and the Pharisees. Even when we don’t think we are like them, we are them. Perhaps we’ve made our theological tradition (whether it be Reformed, Baptist, Presbyterian, Charismatic, Wesleyan, etc.) the biblical standard. Perhaps we’ve limited the unlimited God to what we can only finitely perceive in the mind. Friends, we need to repent from traditionalizing the faith with our human theological systems. If we don’t, we will have a low view of God and a critical spirit. (Note: I must clarify that I am not advocating for a complete voidance of theological tradition. I am rather asserting that we must let Scripture shape our theology rather than letting human theological traditions shape Scripture. For example, just because I might lean towards the Reformed tradition, I should not read Scripture through the lens of the Reformed tradition. Unlike Scripture, Reformed tradition is not inspired nor inerrant or infallible. I must let Scripture shape my theology rather than shaping Scripture with my presupposed theology.) Signs of a Critical Spirit When we have a critical spirit, we will often have the tendency to elevate ourselves on a self-righteous pedestal and put God in a box. There are four signs of a critical spirit that I want us to be aware of, and when I mention them, I must say to evaluate yourself—not others. 1. We question the authenticity of a work of God beyond measure. A critical spirit is quick to ascribe the works of God to the works of deceiving spirits when God performs a supernatural, divine work. A critical spirit mocks God just as the brothers of Jesus did when they said, “Leave here and go to Judea, where your followers can see your miracles! You can’t be famous if you hide like this! If you can do such wonderful things, show yourself to the world!” ( John 7:3-4 NLT ). A critical spirit will ask and say: If that is a work of God, why isn’t He doing that here? Surely, that is not God. Questioning the authenticity of God beyond measure only reveals we don’t really know who the supernatural and all-powerful God is. 2. We point out the sins of others without recognizing our very own. A critical spirit will see the sins and mistakes of others before their own, and is judgmental, seeing others as inferior to themselves. When we have a critical spirit, we will often believe we are morally and spiritually sufficient compared to others. Self-righteous comparison occurs when we assess the failures of others to our self-righteous successes. Scripture says, “For if anyone thinks he is something, when he is nothing, he deceives himself” ( Galatians 6:3 ). Not recognizing our own sins before God prevents us from rightly repenting. 3. We use Scripture to demean others. A critical spirit will often use the Word of God to attack others for their disagreeing beliefs, and will not recognize when they pervert the Word of God towards others. God’s Word is misused when we employ it without love. Using Scripture in such a way is a clear sign that we are those who “honor” Him with our lips while our hearts are far from Him ( Matthew 15:7-9 ). Demeaning others with Scripture shows that we haven’t truly grasped the Word’s purpose and Christ’s love at all—whether it be for us or others. 4. We always complain. A critical spirit will often complain, being unable to find any sense of gratitude at all. It is difficult for us to find gratitude in God when our hearts are consumed with indignation. When we complain, we are like the Israelites in the wilderness who grumbled, “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger” ( Exodus 16:3 ). The Israelites couldn’t find gratitude in the fact that God delivered them from Pharaoh’s enslavement and harsh treatment. Having a critical spirit prevents us from praising God for what He’s done, what He’s doing, and what He’ll do, especially when He chooses to work beyond our human theological tradition. Constant grumbling only reveals how worldly we still are and diminishes our gospel witness to the world when we do so to our own brothers and sisters in Christ. Resisting a Critical Spirit for Others Love like Jesus ( John 15:12-13 ; 1 Peter 3:9 ). Friends, we are commanded by Jesus to love our neighbors just as He loves us. When we are met with unexpected words, we must seek to display the love of Jesus. We cannot love others if we do not see others the way that Jesus sees them—that is, in the imago Dei . Encourage others ( Romans 14:19 ; 15:2 ). We are to pursue peace and edification with others. When we feel our theological differences prevent us from having peace with others, we must acknowledge commonality in the gospel. For the edification of our Christian friends, we must build them up with both truth and love. Extend grace and forgiveness ( Ephesians 4:32 ). We are to forgive others as we have been forgiven by God. We can only forgive one another by having a tenderhearted kindness. And if we ever forget what forgiveness looks and feels like, let us look to the forgiveness we have in Christ. Resisting a Critical Spirit for God What can we do to resist a critical spirit for God? For the believer, a critical spirit is often a product of a misaligned heart before God. Sometimes when our hearts are misaligned, we will be prone to experience what is known as “ spiritual dryness .” Being spiritually dry causes us to have no joy in God and no desire to fellowship with other believers. So, as believers, we must come before the Lord and be in His Word. We must pray. We must be restored to the joy of His salvation ( Psalm 51:12 ). Friends, we must get right with Jesus now . The bad news is: we’ve sinned and need to repent. The good news is: His love is for you; His promise is for you; His grace is for you; His forgiveness is for you. His arms are open wide for sinners like you and me. “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” ( Luke 6:45 ). Jesus is our good treasure. So let us be filled with the awe and wonder of Jesus. Let us be filled with the praise of Jesus. Worthy of Praise Souls are being saved at events with which we might have theological disagreements, but Jesus is worth the praise. God is being magnified in ways we don’t expect, but Jesus is worth the praise. God is choosing to work outside our human theological tradition, but Jesus is worth the praise. Is Jesus worthy of your praise?

Holier than thou? Pastors are no holier than their laypeople. Because pastors are in places of authority by God’s grace and calling, some have taken it as their identity, assuming superiority above their church members. Some have become puffed up with conceit in their dismissal of correction and conversation. Some have forgotten that all believers are one and indwelled by the same Holy Spirit. Some have gone even further and elevated themselves with the title “Pastor.” Pride deceives us, saying that we are something more when we are not. When a pastor allows pride to consume them, they will later realize that their pride kills opportunity, leadership, and relationship. Pastors are not perfect and we should not hold them to an impossible standard of perfection. However, that should not be an excuse for them (and myself, as an aspiring pastor) to not continue growing in Christlike humility—to be more like Jesus. Here are 3 sayings of a prideful pastor, with signs and remedies. 1. “If you don’t agree with my teaching, you don’t agree with God.” Sermon preparation is hard and time-consuming. For most, it takes a whopping 15-20 hours just to faithfully prepare a 30-minute sermon. But when a preached sermon is butchered, a lack of faithful and diligent preparation (e.g., examining the Word, interpretation, reliance on the Spirit, etc.) is almost always the main reason. This often stems from a sense of utmost self-confidence, leading to carelessness towards God’s Word. There is a lack of preparation for sermons. As God’s servant, a pastor should present themself “to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” ( 2 Tim 2:15 ). The remedy for such lack of preparation is to make time to faithfully prepare sound messages for the sake of winning souls for Christ, whether in season or out of season ( 2 Tim 4:2 ; Titus 2:1 ). When there is a lack of preparation for sermons, pastors are prone to preach questionably unbiblical sermons (e.g., Moralistic Therapeutic Deism ). If the Bereans tested Paul’s teaching by carefully examining the Word ( Acts 17:11 ), believers today should do the same with their pastors. In the case that questionable teaching is given, congregation members may pull the pastor aside to discuss the preached message, and correct the pastor with truth and love ( Gal 6:1-2 ). However, when the pastor is consumed with pride, there is often a rejection of accountability and correction . The pastor assumes he is in the right and others are in the wrong. The pastor believes he and his preparation are sufficient and need no sharpening. The remedy for rejecting accountability and correction is quite simple: accept correction from other believers and hold fast to sound teaching ( Prov 19:20 ; Prov 27:17 ; 2 Tim 1:13 ). But what if it’s a different scenario? What if the pastor preaches a biblically sound message and others disagree with him? In most cases, the prideful pastor tends to be dismissive of conversations with those who seek further understanding. The prideful pastor responds with words that destroy rather than words that edify. The remedy for such dismissiveness is to listen intentionally to the concerns of the people, walk through God’s word together, and build them up by speaking words that are seasoned with grace ( Jas 1:19-20 ; Eph 4:29 ; Col 4:6 ). 2. “My way is the highway.” Pastors attend meetings all the time. Such meetings discuss church events, church decisions, etc. Sometimes pastors will encounter clashing opinions when they discuss church decisions with their leaders. The pastor listens to different perspectives and opinions but does not necessarily hear what is being proposed. The pastor already formulates what he is going to say in response rather than hearing the perspectives and opinions of others first. He shuts down proposals, perspectives, and opinions in favor of his very own because he thinks that he is “biblically” correct (which may not be the case). There is a self-centered ambition . The pastor wants but does not have, so he fights for it until everyone is silenced ( Jas 4:1-3 ). He assumes power and authority even above other pastors and elders since he is the pastor. He assumes his perspectives and opinions are higher than those of others because he was the one who had formal Bible training in seminary. His pride blinds him from seeing different perspectives. The remedy for this self-centered ambition is to seek God’s glory to preserve unity by considering the values and needs of others above one’s own ( Eph 4:3 ; Col 3:17 ; Phil 2:3-4 ). Although pastors serve as shepherds in the local church, they are still sheep under the True Shepherd, Jesus. As sheep, pastors are prone to wander sometimes and can still be blinded by pride. Sometimes the pastor assumes that his way is the highway because he has lost sight of the value of what other believers have to say. That is, sometimes the pastor forgets that other people can also be led by the Spirit to give valuable input. There is a forgetfulness that other believers also have the Holy Spirit ( Rom 8:9 ; 14 ). Although pastors have a ministry degree that no one else in their leadership has, every single leader serving alongside him has the Holy Spirit. The remedy for this forgetfulness is to remember that not only the pastor can be led by the Spirit to make decisions for the church but also others ( Acts 11:12 ; 15:28 ). 3. “My name is Pastor ____.” I’ve saved this one for last because it is not as obvious compared to the previous ones; it is very subtle. The way pastors greet and introduce themselves to others apart from their local churches often shows where their identity lies. I’ve met men who’ve traveled across states—not for any ministerial purposes—and still introduced themselves with the title “Pastor” in front of their names. On the other hand, I’ve also met men who’ve traveled for ministry yet introduced themselves without the title “Pastor” in their name. Here is some food for thought: Are we, pastors and myself, merely pastors or do we serve as pastors? There’s a big difference. For the prideful pastor, there is a desire to be called Pastor by anyone virtually anywhere. Jesus states, “But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven. Nor are you to be called instructors, for you have one Instructor, the Messiah. The greatest among you will be your servant. For those who exalt themselves will be humbled, and those who humble themselves will be exalted ” ( Matt 23:8-12 ; emphasis added). Jesus was not literally forbidding the use of the words father , rabbi , or instructor but rather had warned His disciples against the practice of taking titles as a means of elevating oneself above others, as this was what the scribes and Pharisees had done. The scribes and Pharisees were driven by their pride, seeking status and respect from everyone above the glory of God. They coveted the title that came with their position and desired to be called “rabbi” by all. This (not so) subtle gesture indicates scorn, causing others to feel incapable and of lesser righteousness. The Lord is scornful towards the scorners but gives grace to the humble ( Prov 3:34 ). Let us not be scorners but humble. Jesus extends His grace to us. He does so even in His warning to not seek the high places, saying, “The greatest among you will be your servant.” Therefore, the remedy for the desire to be called Pastor is to be servant-hearted and carry no such title as your identity ( Matt 23:11 ). Strive for Christlike Humility Pride is a killer. Crucify it before it crucifies you. Let us exemplify the Christlike humility that Paul speaks of in Philippians 2:5-7 : “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.”

Charlie Kirk (Ross D. Franklin/AP) The Death of a Truth-Teller I don’t usually write articles tied to national headlines. Just last week, I wrote about the false apostle David E. Taylor and how hypocrisy can creep into the church. Yet today, I feel heavy-hearted and compelled to turn to a different story—the assassination of a man many recognized as a truth-teller: Charlie Kirk. Let me be clear from the start: this is not a political article. While it appears Charlie’s death was the result of political violence, that is not my focus here. Instead, I want to look at what many may overlook. I must also say that I didn’t fully agree with Charlie on everything he ever said or stood for. But that’s simply reality. We will never fully align with any one person, and that’s okay. He wasn’t perfect (none of us are), yet God still used him to speak and proclaim truth—and that matters . Like all of us, Charlie had moments he likely regretted—words spoken too sharply or statements that didn’t land well. But it would be a mistake to let those overshadow what he ultimately stood for. At his core, Charlie stood for the Gospel. He championed the truth of salvation in Christ and the authority of Scripture. He consistently pointed to a Christian identity rooted in grace and truth. He defended biblical morality: the reality of sin and grace, traditional marriage between one man and one woman, God’s order for family and society, and a pro-life stance on the sanctity of unborn life—all while standing firm amid cultural pressures, especially regarding the LGBTQ+ movement. That is the Charlie Kirk I want to reflect on here—not the quick soundbites circulating on TikTok, but the biblical convictions underlying his voice. What Is Truth? When Jesus stood accused before the crowd, the Roman governor Pontius Pilate brought Him into his headquarters and asked if He had done anything wrong to be accused. Jesus declared that He was born to be a King and that His mission was to “bear witness to the truth,” adding, “everyone who is of the truth listens to My voice” ( John 18:37 ). Pilate, much like many in our own generation, struggled to grasp the weight of those words. His response was the haunting question that still echoes throughout history: What is truth? Soon after, Pilate brought Jesus back out to the crowd. Convinced of His innocence, he asked whether they wanted him to release Jesus—the sinless God-Man who is Love —or Barabbas, the notorious murderer, robber, and rebel. Love  stood before them, yet the crowd demanded the release of a criminal, and Pilate washed his hands to free himself of the guilt. Moments later, Love  was crucified for humanity, while humanity rejoiced over His death. Love’s  confrontation with the world’s sin provoked anger, rejection, and hatred. His experience reveals the cost of bearing truth—a cost that Charlie Kirk, and all martyrs of Christ, faced in their own ways.  Love and Hate, According to the World We live in a world so confused it cannot even recognize truth. Humanity, at its best—or rather, at its worst—cannot bear truth because it strips away our pretenses and exposes the darkest parts of us. Truth reveals our desperate need for saving from sin and   ourselves .  Yet we’ve been deceived into believing we are enough and can accomplish everything apart from God. We’ve crowned ourselves as our own gods, clinging to the lie that “my truth is my truth” and “your truth is your truth.” But we should know that truth ceases to be truth the moment it becomes subjective . Truth is anchored not in opinion or experience, but in God’s Word ( John 17:17 ). And here is my outcry to my Christian brothers and sisters: love and truth are never enemies. The world desires to pit them against each other, but when we are washed and renewed by the Holy Spirit, we realize that love and truth have always  been one. This world redefines love as tolerance and affirmation, and hate as disagreement. But the God who is Love did something radically different. He confronted sin ( Matthew 5:21–26 ), exposed religious hypocrisy ( Matthew 23 ), and challenged cultural norms ( Luke 13:10–17 ). He spoke about the Kingdom of God ( Mark 1:15 ), warned about Hell more than He talked about heaven, and did not stop those who walked away from Him ( John 6:60–66 ). Love came to bear witness to absolute truth—the reality of God, the reality of sin, and the reality of salvation in Him. This truth confronts, exposes, and transforms. Those who embrace the truth of Love  find life; those who reject it remain in darkness ( John 8:12–32 ). Love  was hated for being a truth-teller, and He told His disciples: “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours” ( John 15:18–20 ). Affirmation is not the same as love, and disagreement is not the same as hate. Though many fail to grasp this, Charlie understood it as he engaged in some of the most contentious issues of our time. In doing so, he unashamedly proclaimed the message of Love . We must not let the world distort what God has established from the beginning. Truth and love are never rivals; they remain inseparable, no matter how much the world tries to convince us otherwise. The Message of Love The Devil rejoices when truth-tellers are silenced. The world martyred the prophets of old and the early believers for proclaiming God’s truth. But death never has the final word. We know this because Love  rose from the dead. The death of a messenger could never erase the message of Love . Charlie Kirk wasn’t perfect, but neither are we. Yet, God uses imperfect people to point to His perfect truth. Unlike Pilate, may we not wash our hands when the world pressures us, abandoning truth and compromising our convictions just to avoid conflict or discomfort. Instead, may we proclaim the message of Love , even when it costs us everything.

The Reality of Hypocrisy Hypocrisy is everywhere. Sadly, it even finds its way into the church. It’s easy to notice in others, yet far harder to see in ourselves. At its core, hypocrisy is a work of the flesh, and those who practice it habitually  only reveal they do not truly have the Spirit of God. As Warren Wiersbe notes, hypocrisy is a “shortsighted practice.” It often hides behind a mask of status or reputation—especially in ministry—seeking the approval of man rather than God. The word hypocrisy  derives from the secular Greek term hupokrités , which literally means “actor.” John MacArthur explains, “An actor attempts to play a convincing role on the stage, pretending to be someone that he is not.” That is the essence of hypocrisy: a performance . Jesus often used this word to describe those who appear religious but lack a genuine relationship with God. It is a façade —an outward act without heart transformation. But no mask lasts forever, and, in time, one’s true nature will be revealed. Jesus reminds us: “Nothing is covered up that will not be revealed, or hidden that will not be known. Therefore whatever you have said in the dark shall be heard in the light, and what you have whispered in private rooms shall be proclaimed on the housetops” ( Luke 12:2–3 ; cf. Psalm 7:9 ; 90:8 ; Ecclesiastes 12:14 ; Romans 2:6 ; 1 Corinthians 4:5 ; Revelation 2:23 ). When Hidden Deception Is Exposed The recent case of David E. Taylor —a self-proclaimed apostle and founder of Kingdom of God Global Church—illustrates this truth. He and his ministry claim to have healed countless individuals and even raised some from the dead . Yet, behind the scenes, a different reality was unfolding. According to a Department of Justice press release , Taylor was indicted on ten counts, including conspiracy to commit forced labor and conspiracy to commit money laundering. Victims, whom he referred to as his “armor bearers,” were allegedly coerced to transport women to him, carry out specific actions such as administering Plan B emergency contraceptives, and work at his ministry’s call center without pay. Reports also detail physical and psychological abuse when financial goals were not met. David E. Taylor is a ravenous wolf in sheep’s clothing. He would be, if Jesus described it, a hypocrite. His years of deception and abuse have finally been exposed, standing as a vivid reminder of the type of people Jesus warned us about ( Matthew 7:15 ). Seven Indicators of Hypocrisy False prophets and disciples may look and sound like Christians, but their fruit—that is, the way they live—reveals the truth ( Matthew 7:15–20 ). Jesus pronounced seven woes on the scribes and Pharisees, showing the indicators of a hypocrite ( Matthew 23 ): (1) Hypocrites shut people out of God’s kingdom and hinder them from Gospel truth,  (2) Hypocrites teach a religion of works but not true righteousness,  (3) Hypocrites lead others but are spiritually blind themselves,  (4) Hypocrites follow God’s Law strictly but miss its intent,  (5) Hypocrites perform religious observations without sincerity, (6) Hypocrites look righteous on the outside but are spiritually dead, and (7) Hypocrites despise true prophets of God and pretend to honor them. Hypocrites are not just a problem of the past; they exist today. They may lead ministries, post seemingly godly content online, or be involved in many church or denominational activities. Outwardly, they look and sound like believers, but the fruit of their lives reveal otherwise.  As Scripture warns: “For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds” ( 2 Corinthians 11:13-15 ). Such people are those “having the appearance of godliness, but denying its power… always learning and never able to arrive at a knowledge of the truth,” yet Paul reminds us that “they will not get very far, for their folly will be plain to all” ( 2 Timothy 3:5 , 7 , 9 ). Contend for the Faith Our generation is plagued with chasing charisma over truth. We elevate influential personalities above faithful ministers of God, craving comforting words instead of messages rooted in Scripture. We may embrace Christian virtues such as faith, love, and forgiveness, yet still neglect an active relationship with God. Too often, our grasp of the Gospel only stops at the death of Christ on the cross, when in reality it is meant to shape every aspect of our lives through what Pastor McYoung Yang calls “Gospel lens.” Without the foundation of Christ, we are not standing on solid rock, but, rather, on sinking sand. As Christians, we are commanded to “not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” ( 1 John 4:1 ). Discernment is not optional; it is a command . We must develop the courage to recognize deception, speak out against false teaching, and reject false teachers ( Ephesians 5:11 ; Romans 16:17-18 ).  We are also commanded to contend for the faith ( Jude 3 ; 1 Timothy 6:12 ). Our weapon is the Word of God, which is “living and active, sharper than any two-edged sword” ( Hebrews 4:12 ; cf. Ephesians 6:17 ). With Scripture in hand and Christ as our foundation, we stand firm, being able to resist falsehood and hold fast to the Gospel that saves. A Call to Self-Examination Many ministers preach accountability yet fail to hold themselves accountable. For them, accountability seems to apply only to others, while they protect their own reputation at all costs. We must be careful because preaching without practice is exactly what Jesus warned against—it is the beginning of hypocrisy. If we claim to follow Christ, we must honestly examine ourselves. Do our actions behind closed doors match what we proclaim in public? Do we depend on appearances and human approval? Do we judge others for their sins while overlooking our own? These questions reveal whether our faith is authentic or merely a performance. But even if we fall short, it doesn’t have to be the end. God’s grace is available to meet us where we are. He invites us to repent, turn to Him, and cherish Jesus for who He truly is. When we do, we can proclaim with joy, “Blessed is he who comes in the name of the Lord” ( Matthew 23:39 ), and know that His grace and mercy are able to fully cover our sins and offer true forgiveness. Closing Remarks Defend the faith. Contend for the faith. Pursue accountability. And repent. Only when Jesus is our greatest desire can we overcome hypocrisy, for God will bring all things to light, and what is hidden will be revealed.

Introduction Being young in ministry can feel like both a gift and a burden. Many have said my youthfulness brings a sense of energy, fresh perspective, and the chance to grow early in my calling. But I think it also comes with underlying and unspoken realities within the Hmong church. Young ministers are often measured first by age, rather than by faithfulness to God’s call. In stepping into ministry, we encounter quiet assumptions that are worth naming—not to shame, but to spark honest conversations about how we see leadership and discipleship. “You lack the experience.” Different perspectives and biblical convictions are sometimes dismissed simply because someone is young. The assumption is that youth equals inexperience—even when there is real experience. The concern here is not about undermining the wisdom of elders but about making sure we do not miss the bigger picture of God’s work in and through the whole church. Our mission of proclaiming the Gospel never changes. Yet, the ways ministry is carried out adapt with each generation. If we close our ears to younger voices too quickly, we risk confusing cultural preferences with biblical truth. “You’re just here to fill in.” At times, younger ministers are treated as “fillers”—leading youth, helping with worship, or stepping in when no one else is available. Those roles are valuable, but when they are seen as the extent of a young minister’s calling, discouragement can grow. The question isn’t whether older leaders should hand over the reins, but whether there is space to affirm and develop God’s calling in the younger generation rather than using them only as stopgaps. “You know the Bible, but not life.” This often feels like a backhanded compliment. Bible education and rigorous study are recognized, yet teaching is brushed aside simply because of “life experience”. Sure, life experience matters —there’s no denying that. It would seem odd for someone who’s never been married to counsel a married couple about marriage. But here’s something I think the Hmong church tends to forget: God has never limited His work only to those with many years behind them. Throughout Scripture, He has spoken through both the young and the old. The authority of Scripture does not depend on the speaker’s age, experience, or status; it rests entirely in the Word of God itself ( 2 Timothy 3:16–17 ). God Uses All Generations, Not Just the Old Scripture shows us time and time again that age does not disqualify. Both the young and the old have been used by God in pivotal ways.  Abraham was called to father a nation in his old age ( Genesis 12:1–4 ). Moses was chosen to lead Israel out of Egypt when he was past what many would consider his “prime” ( Exodus 3:1–10 ). Neither were called because of their “life experience”. What mattered most was their obedience and faithfulness to God, not the number of years behind them. At the same time, God has also entrusted the young with extraordinary responsibility. Timothy was given pastoral oversight while he was still young ( 1 Timothy 4:12 ; 2 Timothy 1:6–7 ). David was anointed king as a boy ( 1 Samuel 16 ). Jeremiah felt too young to proclaim God’s truth as a prophet ( Jeremiah 1:6–7 ). Jesus called uneducated teenage disciples to carry the gospel to the ends of the earth. If God could use both the young and the old in these ways, why would we assume He cannot use young ministers today? Why do we shut them out? From prophets and shepherd boys to fishermen and tax collectors, God has never limited His work to a person’s age. Questions the Church Needs to Ask It’s worth asking some honest (and uncomfortable) questions to foster Gospel-centered conversations in the Hmong church:  Do we value age more than spiritual maturity? Are we protecting Hmong tradition at the expense of the Gospel? When younger ministers speak from Scripture, do we truly listen—or quietly dismiss them because of age? Do we merely view younger ministers only as helpers? If God has used both young and old throughout Scripture, what gives us the right to sideline either today? A High Cost Ministry was never meant to be done alone. The church is strongest and most faithful to God’s mission when it embraces the Spirit’s work in both the young and the old. Each generation sharpens the other ( Proverbs 27:17 ), and together we reflect Christ more fully. Both young and old bring gifts, perspectives, and callings that God can use to advance His mission. When generations work together—listening and learning from one another in the riches of God's truth— the church becomes a Gospel-centered community, equipped to reach the lost in changing times. Times are changing, and cultures are shifting. The methods that reached the lost yesterday will not be enough today. The Hmong church needs to hear fresh voices and discern how the Spirit is leading, which will inevitably require utmost humility, trust, and change that is both Gospel-centered and Spirit-driven. Yet if our primary focus becomes preserving Hmong culture and heritage, we risk losing what matters most—the Gospel itself and Christ at the center. Without Him, we are not a church. And we would be nothing more than another clan-based organization. How tragic it is when our unity rests on "Hmongness" rather than on Christ. As for me, I will not let others despise me for my youth. I will press on to represent Jesus faithfully, because His calling is not bound by age. “Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity” ( 1 Timothy 4:12 ).

Was it out of love that Jesus rebuked the scribes and Pharisees when he pronounced seven woes to them? Was it out of a temper tantrum? Why was Jesus so harsh and critical? If Jesus publicly rebuked the scribes and Pharisees in contemporary culture, many of us would assume that it would be unloving because His rebuke is simply harsh and critical. Many would assume that the public rebuke of the scribes and Pharisees would not be wise because it was not first sought out in private conversation. Many would assume that Jesus is too quick to judge. What does Jesus–the God-man in His early thirties–know that the Pharisees do not? Although the scribes and Pharisees were supposed to lead God’s people by example, they had implemented their own traditions in equivalence to the Word of God and lived a life that was contrary to what they had preached when it came to God’s Word. Jesus was aware of how dangerous the teaching of the scribes and Pharisees was. Jesus was aware that it affected not only the scribes and the Pharisees but also the crowds that fell under their teachings. Jesus loved the scribes and Pharisees in such a way that he publicly rebukes them, proclaims the truth, and calls them (and others under their teaching) to know Him. Before I explain the love of Jesus for the scribes and Pharisees, I want to explore the seven woes that Jesus pronounced to them in Matthew 23:13-36. The seven woes were specifically stated for the ultimate purpose of saving souls. If Jesus had not made kingly pronouncements to the scribes and Pharisees (and crowds), we would not fully understand why the scribes and Pharisees were in the wrong. The Seven Woes The First Woe that Jesus pronounces is this: “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in” (Mt. 23:13). The Pharisees struggled with a kind of pride that sought to establish a righteousness of their own. Their system was ultimately rooted in legalism and self-righteousness, obscuring the narrow gate through which everyone must enter the kingdom. The Second Woe : “Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves” (v.15). The Pharisees had made Gentile converts but taught them the same hypocrisy that the Pharisees had practiced–a religion of works that was not based on true righteousness. Jesus states that the Pharisees had converted people to Judaism with their own hypocrisy that may eventually destine them and their converts to hell. The Third Woe : “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath’” (v. 16). The scribes and Pharisees had made this arbitrary distinction for lying with such impunity. Jesus called them “blind fools” for not recognizing that swearing by such things was virtually the same as swearing by God. Such oaths ought not to be taken lightly whether sworn by the objects of creation or God (vv.17-22; cf. 5:33-35). The Fourth Woe : “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others” (v.23). Jesus was not condemning the scribes and Pharisees for their practice of the Law in this matter, but rather, their neglect of the “weightier matters of the law” which are justice, mercy, and faithfulness. The Pharisees were merely focused on external matters of the Law rather than the spiritual. The Fifth Woe : “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence” (v.25). Jesus was addressing an issue where the scribes and Pharisees had lived as if external appearance was more important than internal reality. The Pharisees were rather indulged in this kind of living where their behavior was the heart of their hypocrisy, and we see that Jesus rebukes them repeatedly regarding this. The Sixth Woe : “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness” (vv.27-28). Jesus pronounced this woe to point out the defilement of sin. Because the scribes and Pharisees had relied on external works of the Law to appear righteous before others, Jesus points out that they were defiled on the inside. Looks can be deceiving! The Seventh Woe : “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets’” (vv.29-30; cf. vv.31-36). Jesus addressed the self-righteousness of the scribes and Pharisees. The Pharisees had professed that they would never partake in martyring prophets as their traditional fathers did but were so blinded by their own self-righteousness that they did not even recognize their own plotting of the Messiah’s murder. The Scribes and the Pharisees Now that we understand the seven woes that Jesus pronounced to the scribes and Pharisees, we get somewhat a glance at who the scribes and Pharisees were. They were well-known legal experts who were ascribed to the “traditions of the fathers” rather than the Bible. Although they had converted proselytes, they had led them to believe in their own hypocrisy. They had taught the Law of Moses but did not practice it and laid heavy burdens upon others by adding to the Law their own traditions (v.4; Mk. 7:6-9). They sought honor in high places and desired to be called rabbi (vv.6-7). The scribes and Pharisees relied on the external works of the Law and their lifestyle and behavior ultimately reflected hypocrisy to what they had taught. The scribes and Pharisees taught the Law of Moses to the crowds. This was to be commended. However, the only downfall was that their lifestyle and behavior had not reflected what they had taught from God’s Word. Jesus commanded His disciples (and the crowds that lingered) to respect the scribes and Pharisees due to their position of authority by observing and obeying what they had taught insofar as it accords with the Word of God (v.2). Out of Love for All Did Jesus pronounce the seven woes in love? How was it done in love? If Jesus were simply pronouncing these woes as an effort to ridicule them, humiliate them, or make himself look superior to them, he indeed would have been unloving. But this is not the case. The tonality and verbiage that Jesus used should be understood as a love-motivated attempt to bring them to the realization of their dire situation, like a parent who screams to get their child’s attention to keep them from danger. His words seem harsh because there was so much at stake. The scribes, Pharisees, and their followers were being kept from truly following God. Jesus had spoken boldly against Satan’s deception out of a desire for people to know the truth and find life in him. Jesus was driven by a deep, sincere passion for the people to know the truth of God and to live for the God of the truth. Following the seven woes, we see Jesus with such profound sorrow over the people of Jerusalem. His only desire had always been to gather His children and protect them like a hen does its chicks, yet, the scribes, Pharisees, and their followers were unwilling (vv.37-38). Despite their unwillingness, Jesus knew that the scribes and Pharisees needed to hear the truth, too. He shared God’s love with them by providing a glimmer of hope, saying, “For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord’” (v.39). Not only that, but He also freely offered up His life on the cross for all sinners— including the scribes and Pharisees, who are saved by putting their faith in him ultimately (Jn. 3:16; Rom. 3:24-25, 10:10-13, Eph. 2:8-9). Jesus loved the scribes and Pharisees by pointing out the dangers that they were living in and calling them to repentance. Just as a parent would to a child in harm’s way, Jesus had warned them of the dangers that were nearing. Jesus had let them (and His disciples) be aware of such dangerous doctrine and called for them to hear the truth that saves. Jesus has left us a mandate and a model to call out false teachers, as it honors God and saves listeners from falling into the deception of deadly doctrine. Follow the Example of Jesus Here is my challenge for believers today. If we are called to be like Christ, we are called to love (cf. Mt. 22:39; Lk. 6:27-31). Although Jesus corrected the scribes and Pharisees, it was out of pure love, not because he desired to be right or better, but because he loved them enough to tell them the liberating truth that frees them from Satan’s deception. Therefore, we must love God and His word enough to lovingly point others to the truth of the gospel rather than compromising it, for souls are at stake. Let me say that again: souls are at stake . And by doing so, let us not grow in pride, but rather, in humility with a spirit of gentleness. We must stand firm in the truth and speak against false doctrine as Jesus did (cf. Mk. 7:6-23; Mt. 9:9-13). Let us love others in the same way that God loves us: “But God shows his love for us in that while we were still sinners, Christ died for us” (Rom. 5:8). Let us, believers, walk in the truth in love (cf. Eph. 5:2). For those who feel like they have been living a pharisaical life, the invitation of the Gospel is open for you. There is still hope. I have been there. As we grow in the Word, let us not be puffed up with such conceit. Such knowledge of the Word is only good if it edifies the church and glorifies God. As we increase in our theology that is rooted (hopefully) in the Word, let our doxology also increase. This is how we can genuinely love God and others with the knowledge received from God’s Word. If there is pride or shame in us, may we recognize it and come to full repentance at the Lord’s feet. His forgiveness is open to you. Trust in the saving grace of God and let Him renew you. Keep in step with the Spirit and be restored to Christ. May the Holy Spirit sanctify you and draw you near to the Father. His love bears it all, as His yoke is easy. "For from his fullness we have all received, grace upon grace" (Jn. 1:16).

Abstract The Mosaic Law was never for one to attain their own righteousness or justification.[ 1 ] The Law had convicted God’s people of their sins, magnified the grace of God, and served as a testimony of faith.[ 2 ] Although it served such purposes, it ultimately brought sin and death, for it did not have the power to give life but rather increased one’s trespasses against the Holy God. The Law was widely misunderstood by first-century Jews as a way of attaining one’s own righteousness and justification.[ 3 ] This kind of approach to the Law would also breed faulty interpretations of Paul’s theology of the Law in Romans like that of the New Perspective on Paul, in which justification is based on works of the Law. With a right view of Paul’s theology of the Law in Romans, believers realize that their justification is not a means of their obedience to the Mosaic Law, but rather, their faith in Christ and His work for justification. Christians who have put their faith in Christ are released from the Law that brought sin and death and now uphold the Law, not in the old code of the letter, but in the new code of the Spirit-powered life of love for God and others.[ 4 ] Introduction Since the dawn of the Reformation, the doctrine of justification has been the major focus in the reading and interpretation of Romans. The Christian’s relationship to the Mosaic Law is in question. Or rather, the requirement of the Christian’s obedience to the Mosaic Law is in question. Has the Law passed away since Christ has come? Is the Law still authoritative today over Christians? Is justification by faith or works of the Law? Without a proper understanding of the Mosaic Law—that is, the Old Covenant—there can be no proper understanding of the new law in Christ—the New Covenant. Through my study of the Book of Romans in particular, I will (1) define the Mosaic Law and discuss its very purpose for the people of God, (2) discuss whether obedience to the Mosaic Law is a different way of salvation for believers today, and (3) explore the Christian’s relationship to the Mosaic Law in this two-part series. Before I define the Mosaic Law and its purpose, the context of Romans must be visited for proper understanding and reflection. The Letter to the Romans is no doubt of Pauline authorship since it was widely accepted in the historical church tradition. The Apostle Paul had written to the Christian church in Rome while he was in Corinth in the middle 50s to explain the spiritual failure of both the Jews and Gentiles, the meaning of life in Christ, the salvation of Israel in light of Christ, and the Christian’s moral conduct in the new manner of the Spirit.[ 5 ] The Law and its Purpose When Paul writes to the Christian church in Rome, his major concern is regarding the Law (Greek: nomos ; lit. law, divine law). Paul uses nomos several times in the letter to the Romans but more specifically regarding the Mosaic Law—the Torah. John Piper, a Reformed teacher and pastor, gives a proper definition of the Mosaic Law: “The Law, in its narrow, short-term design, demands perfectly doing the 613 commandments of the Pentateuch to have life (Gal. 3:10, 12; 5:3; 6:13; Rom. 4:2; 10:5). This is not a kind of legal arrangement that excludes reliance on God for enabling power. There is no thought in this arrangement of man being required to give to God what he has not first given to man (Rom. 11:35–36). This narrow, short-term design of the law holds up an absolute standard of childlike, humble, God-reliant, God-exalting perfection, and thus provides the moral backdrop without which the sin-atoning provisions of the Pentateuch and the work of Christ would make no sense.”[ 6 ] The Mosaic Law was never meant to be long-term. It demanded perfect obedience from the people of God for eternal life. Through the enabling of God’s very power, God’s people were able to achieve what the Law demanded through their obedience in faith, although not perfectly. The Law was also given by God to His people ( Romans 9:4 ; Exodus 19-24 ). Since the Law ultimately reflects the character of God, the Law is therefore holy, righteous, and good ( Romans 7:12 ). In other words, the Law is not sin ( Romans 7:7 ). Rather, it is the standard of righteousness that stems from God’s eternal and holy character ( Romans 3:19 ; Deut 4:8 ; Lev 19:2 ). The purpose of the Law had three main reasons given in Romans. Firstly, it was to mainly convict people of their inability to keep the Law and point them to their need for Jesus Christ as Savior ( Romans 3:19-20 ; 5:20 ; 7:7-9 ; 9:31-32 ; 10:1-4 , 16 ; Deut 31:26-27 ). Paul makes it clear that the Jews and Gentiles had fallen short of the glory of God whether they had the Law or not because of their sins ( Romans 3:23 ). Reverend David E. Holwerda, former New Testament professor at Calvin Theological Seminary, states: “The Law itself cannot release from sin; in fact, it can only increase sin and stand in judgment over the sinner.”[ 7 ] It is through the Law, then, that one comes to the knowledge of their sins and recognizes their need for a Savior. Secondly, the Law was to magnify the glory and grace of God ( Romans 9:22 ; 11:5 , 12 , 15 , 25 ). Because of mankind’s sin, a gracious atonement needed to be made. That atonement was prepared for us and made available through the Person and work of Jesus Christ. As Dr. Brad Eastman, former Greek lecturer, puts it, it is “through Christ’s righteous acts of obedience [that] believers will be made righteous, and so shall live.”[ 8 ] It is, therefore, not through our acts of obedience to the Law but Christ’s. Christ accomplishes what we cannot for ourselves: perfect, sinless obedience to the Law. Thirdly, the Law was to serve as a testimony of faith ( Romans 3:26 , 31 ; 7:9 ). The Law had testified that all are sinners who cannot make up for the glory of God. It had testified that God is truly the One who is righteous and just. It had testified that God’s righteous decrees must be upheld by His people to set them apart from the world. The Law Misunderstood: A Different Means of Justification? With this framework of the Law and its purpose, I will now discuss four common misunderstandings of the Mosaic Law. Firstly, the Mosaic Law was never a way of justification for Old Testament believers, namely, the Jews ( Romans 3:19 , 27-30 ; 4:3 , 11 ; 5:20 ; 7:7-8 ; 9:30-33 ; 10:3 ). Paul addresses the faith and obedience of Abraham in Romans 4:1-5 and explains that it was solely by his faith that he was justified. Since the topic of this article surrounds the Mosaic Law, it is worth noting that Abraham was in a time when the Mosaic Law had not yet existed. That is, Abraham came before Moses had given the Law to the people of God at Mount Sinai; Abraham was without the Mosaic Law. However, in his time, God made a covenant with Abraham which included the promise of a land if Abraham had obeyed and kept the rite of circumcision—the specific sign of the Abrahamic Covenant. This raises two questions: (1) Was it by circumcision that Abraham was justified, and (2) did obedience to God merely bring about spiritual redemption? Abraham did not just obey God’s command of circumcision because God told him to. He followed through in obedience because he had faith in God and His promises. Abraham’s obedience was a seal of the righteousness that he had by faith in God; His obedience was the product of the righteousness that he had received through faith in God. His faith in God had “counted to him as righteousness” (Romans 4:3). It was by faith in God that Abraham obeyed God for righteousness. That is, Abraham had faith in God prior to his obedience and not the other way around, as some would argue that his obedience had brought upon his faith and justification. “No works of Abram were involved; the gracious work of God was the sole basis.”[ 9 ] If this were not the case, Paul would have mentioned Abraham’s justifying cause of circumcision. Paul wanted to emphasize that the “promises given to Abraham… were of far greater importance than the requirements of the Law.”[ 10 ] I am careful to say, then, that such promises could only be received by faith in God, not in one’s keeping of the commandments. I will explain this thought further in the section where I discuss the Christian’s relationship to the Mosaic Law. If any obedience (or rather, requirement) truly mattered, it would be the obedience of faith. Israel struggled with one primary disobedience: lack of faith ( Romans 10:14-21 ). Mohr Siebeck argues that the Jews “cannot gain, or even maintain, righteousness through the law.”[ 11 ] Human disobedience—that is, man’s lack of faith—can never be solved with mere moral obedience to the commandments. It is not man’s imperfect moral obedience to the commandments of God that achieves righteousness, rather, it is through the perfect and sinless Person and work of Christ. “If justification comes through faith in Christ alone, there is no room for human boasting.”[ 12 ] In Christ alone, there is justification and righteousness for the one who puts their faith in God. First-century Jews struggled with trying to attain righteousness through their works of the Law, especially in Greek culture. “No doubt the Greek tradition of understanding righteousness as giving everyone his due… could create serious obstacles.”[ 13 ] Many struggled to understand Paul’s message of justification in Romans because they had been so used to the concept of working and earning. Rather than relying on the Law and the works of the Law for their righteousness and justification, the first-century Jews needed faith in God not just as Creator and Deliverer but also as Savior. Secondly, the Mosaic Law cannot give life, but rather, brings death ( Romans 4:4 ; 5:10 ; 7:7-12 ; Gal 2:16 ; 3:21 ). Sin had taken the opportunity through the Law to arouse sin. The people of God had sinned countless times in their attempt to keep the Law. Unfortunately, this resulted in spiritual death. Although the Law has a “disastrous effect” on the people of God because of sin, Douglas Moo, a New Testament scholar, argues that “the fault was not the Law’s. The fault… is sin, which uses God’s good law to bring death.”[ 14 ] Though God’s Law is good, it could not give or bring life. John Piper would explain: “[The Law] could only kill, because it shut people up to sin and multiplied transgressions.”[ 15 ] The Law had multiplied sin. Attempting to merely obey the Mosaic Law brings about death. First-century Jews believed in the grace of God, however, such grace, they believed, “[placed them] in the position of attaining righteousness and salvation by doing what the law requires.”[ 16 ] However, in all their striving to attain righteousness by the means of the Law, they had fallen short because it couldn’t “result in fruit-bearing for God” but rather “fruit unto death.”[ 17 ] First-century Jews had attempted to fulfill the Law for justification through their works but stumbled at many points, resulting in their condemnation. In their attempt to meet the full requirement of perfect obedience to the Law, they could not keep all of the Law, rendering such obedience imperfect and undesirable before God. Thirdly, the Mosaic Law cannot sanctify a believer spiritually ( Romans 7:10-14 ; 8:3 ). A believer cannot be set apart in righteousness by the Mosaic Law. Since the Law demands absolute perfection of our obedience to the commandments, it “cannot produce in human conduct the righteousness that it demands.”[ 18 ] Externally conforming to the commandments of the Mosaic Law cannot separate a believer spiritually from an unbeliever if the believer has even one blemish in their outworking of the Law. The perfect must be set apart from the imperfect. However, truth be told, none are perfect in their own accord without the working power of the blood of Christ. That is, none are righteous even if they attempt to keep a perfect life of obedience to the Mosaic Law, for all fail even at one point. This ought to point us to our dire need for Christ since Christ is the only Perfect One. Through faith in Christ, one can be credited with the righteousness of Christ, being set apart from the world as God’s child. Lastly, the Mosaic Law was meant to be a guidepost for believers to look forward to Christ ( Romans 3:21-24 ; Gal 3:24-26 ). When the Law is falsely understood, believers will breed a pursuit of the Law by works and attempt to establish their own righteousness just as the Pharisees did. One will encounter moral and spiritual failures repeatedly as one seeks to have their own righteousness from their observance of the Law. However, their faulty Law-keeping ought to have pointed them to God, who is perfectly blameless, because they should have recognized that they cannot attain righteousness in their own will and strength. When the Law is rightly understood, believers will breed a pursuit of the Law by faith and submit to God’s righteousness that is theirs by faith. One can encounter the lovingkindness of God through the provision of Christ—the One who is our Righteousness. This is the end of the first portion of this article. I would highly recommend that you continue reading on in the second portion here: The Christian's Relationship to the Mosaic Law (Part II) References [1] Romans 3:27-30 [2] Romans 5:20 [3] Romans 2:17-29 [4] Romans 6:14-15 ; 7:4-6 ; 10:4 ; 13:8-10 [5] Brad Eastman, The Significance of Grace in the Letters of Paul (New York: Peter Lang Publishing, Inc., 1999) 113-114. [6] John Piper, The Future of Justification: A Response to N. T. Wright (Wheaton: Crossway Books, 2007) 197. [7] David E. Holwerda, Jesus & Israel: One Covenant or Two? (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995) 161. [8] Eastman, Significance of Grace, 131. [9] Willem VanGemeren, et al., The Law, the Gospel, and the Modern Christian: Five Views (Grand Rapids: Zondervan, 1993) 233. [10] Klaus Haacker, The Theology of Paul’s Letter to the Romans (Cambridge: Cambridge University Press, 2003) 125. [11] Mohr Siebeck. Participation, Justification, and Conversion (Tübingen: Laupp & Göbel, 2017) 214. [12] Eastman, Significance of Grace, 137. [13] Haacker, The Theology, 123. [14] Douglas J. Moo, The NIV Application Commentary: Romans (Grand Rapids: Zondervan, 2000) 225. [15] Piper, The Future, 198. [16] Holwerda, Jesus, 159. [17] Jason C. Meyer, The End of the Law (Nashville: B&H Academic, 2009) 46. [18] Holwerda, Jesus, 160.

This is the second portion of the article. If you have not read the first portion yet, please do so here: The Christian's Relationship to the Mosaic Law (Part I) The Need for Freedom from the Law The curses of the Law are evident thus far. Although the Law is good, holy, and righteous, it cannot justify, give life, nor sanctify a believer spiritually. Jason C. Meyer puts it this way in his book The End of the Law: "The law under the sway of flesh can only incite humanity into further acts of sinful rebellion, the result of which is ‘fruit for death’… a dramatic shift has taken place in God’s economy of salvation that frees humanity from the grip of the law towards vice, with the result that they can serve in the newness that comes from the Spirit, as opposed to the oldness that proceeds from the letter.”[ 19 ] With this in mind, we are brought to see our need to be set free from our bondage to the Mosaic Law. To be released from the Law means that the believer, Meyer adds, “no longer serve[s] in the ‘oldness of the letter,’ but now in the ‘newness of the Spirit,’” and that believers are released from “sin and death.”[ 20 ] Our release from the Mosaic Law was accomplished through our death to the Law in the crucified body of Jesus Christ so that we might belong to Him ultimately ( Romans 7:4 ). The New Perspective on Paul This leads us to the question now: What is the Christian’s relationship to the Mosaic Law? This question is one that most cannot agree on because of the complexity of Paul’s usage of “law” in Romans. I will first discuss the New Perspective on Paul from two prominent advocates of the movement: James D. G. Dunn and N. T. Wright. Dunn argues that the works of the Law can be defined “more fully as what members of the covenant must do in order to attest their membership, to live their life as God’s people, to secure acquittal in the final judgment, and to ensure participation in the life of the age to come.”[ 21 ] Although this might sound theologically plausible, it is not the Gospel nor is it about the message of justification that the Apostle Paul explains in Romans. Dunn’s perspective of the Law in Romans is based on a concept that the advocates for the New Perspective on Paul call “covenant membership.”[ 22 ] This “covenant membership” is not, Dunn argues, where one “amass[es] merit for himself, but rather as that pattern of obedience by which ‘the righteous’ maintain their status.”[ 23 ] Dunn’s argument downplays Paul’s message of justification by faith and rather attributes such works of the Law as an obedience that marks one out as a member of the covenant. Also, Dunn admittedly argues that righteousness can be maintained by obedience to the Law. That is, one can lose their status of “righteousness” if they do not keep the Law. N. T. Wright, a New Testament scholar well-known for his contribution to the New Perspective on Paul, provides a similar feat to that of Dunn. Wright would add that the Mosaic Law is the “covenant boundary-marker” that was intended to give life. 24 He later expands on this thought and suggests that the “works of Torah were attempted not to earn salvation but to demonstrate one’s membership in the Sinaitic covenant.”[ 25 ] Wright would also argue that the gospel is not what most believers think it is. He argues that the gospel is not a message of justification by faith. “The gospel… reveals the righteousness, that is, the covenant faithfulness, of God.”[ 26 ] For Wright, “Faith… is never and in no way a qualification for getting into God’s family or for staying there once in.”[ 27 ] He would go on to assert, also, that Abraham’s faith was not what justified him because, instead, it was his “badge of covenant membership” that he had, and that “faith was not something Abraham ‘did’ in order to earn the right to be within the people of God.”[ 28 ] The tragedy within the New Perspective on Paul is that it undermines what Paul truly preached in Romans where he explains that Abraham was truly justified by faith in Romans 4:1-5 . New Perspective scholars and advocates tend to refer to the works of the Law as a “nationalistic pursuit… within the context of Jewish ethnic privileges… and dismisses the clear element of human striving and ‘works’ as generalized human activity, not the specific Jewish badges of identity.”[ 29 ] The New Perspective fails to recognize the very problem that the Apostle Paul had addressed, regarding works of the Law and righteousness by faith. The Mosaic Law: Are Christians Required to Obey? Contrary to the New Perspective on Paul, Christ is the ultimate end to the Mosaic Law. Since Christ is the culmination of the Mosaic law, “this fulfillment means that this Law is no longer a direct and immediate source of, or judge of, the conduct of God’s people.”[ 30 ] I would agree with this notion regarding Paul’s theology of the Law in Romans, as Christ truly is the end of the Law ( Romans 10:4 ). Historically, the Jews incorrectly sought a relationship with God by being more concerned with their works rather than faith. Each time they attempted to earn or establish righteousness, they fell short. “But in seeking to establish their own righteousness, they were also guilty of relying on their own works.”[ 31 ] However, there is no need to establish one’s own righteousness anymore, for Christ had reached the finish line (i.e., the demands of the Mosaic Law). Righteousness is made available through faith in the perfect and sinless Person and work of Jesus Christ ( Romans 3:21-26 ). Believers are set free from the “binding authority of the Mosaic Law” ( Rom a ns 6:14 ; 7:4-6 ).[ 32 ] I must also clarify that the Mosaic Law is not just limited to the Ten Commandments (which many Christians would assume). The Mosaic Law not only is about the Ten Commandments (also known as the moral laws) but also the ordinances and worship systems (commonly known as the civil and ceremonial laws). No mere commandment-keeping of any kind can make sinners more acceptable or approvable to God. If a Christian was required to obey the Mosaic Law, they must keep the whole Law and not falter even at one point, for if at one point they fail, they have failed to keep the Law as a whole ( Gal 5:3 ). “For whoever keeps the whole law but fails in one point has become guilty of all of it” ( Jas 2:10 ). A faulty view of the Torah—basing justification and righteousness on one’s merit or maintenance of the Mosaic Law—undermines the life and work of Christ. David E. Holwerda argues that “[Paul] cannot allow a view of Torah observance that has no place and no need of the crucified and resurrected Christ.”[ 33 ] Christian obedience to the law of faith (i.e., the New Covenant in Christ) excludes the boasting that comes from the works of the Mosaic Law. No one can boast in their works except the Person of Jesus Christ, for He is the only Perfect One. Author and professor Frank Thielman argues that some first-century Jews “believed that their own obedience to the law played a role in securing their salvation.”[ 34 ] The Jews had boasted in their own will and ability to keep the Law but failed to see that Christ’s obedience was better and was given as a free gift if they had believed ( Romans 10:10 , 17 ). The law of Christ is entirely gracious in character as opposed to the Mosaic Law which demanded total perfection. Believers in Christ are released from the Mosaic Law and its “temporary function of identifying, punishing, and increasing [of] sin.”[ 35 ] This would lead me to make my conclusion that Christians are not required to obey the Mosaic Law. Though Christians are not required to obey the Mosaic Law, it does not mean that the Mosaic Law is thrown out of the life of a believer. The commandments of the Mosaic Law are not done away with. I believe that Christians should continue to uphold the Mosaic Law in the new code—in the power of the Spirit through love ( Romans 3:31 ; 13:8 ; Lev 19:18 ). Believers are called to fulfill the Law through their love for their neighbors ( Romans 13:8-10 ). “When we love rightly, with the love that the Spirit inspires in us, we cannot help but obey whatever commandments God has given us.”[ 36 ] It is by the new code—the Spirit of Christ in us—that we can desire to fulfill the commands, not in our own strength but in His. The motivation for our observance of the Law is renewed and transformed in Christ. Obedience to the Law is based on the justification by faith in Christ, not a means to it. Obedience should not be seen as “any part of the basis of our justification, but strictly as the evidence and confirmation of our faith in Christ whose blood righteousness is the sole basis of our justification.”[ 37 ] Because of the perfect obedience of Christ, believers can have a righteousness—not one that can be attained, but rather, graciously given—that enables them for faithful obedience in the Spirit. All that the Mosaic Law had aimed for can be accomplished in its intended end by our faith in Christ as the Perfect Sin Offering and by our Spirit-powered love for God and others ( Romans 13:10 ; Matt 22:36-40 ; Heb 10:12 ). Conclusion The Law has come to an end. Or rather, the burden of the Law has. There is no more sin and death in the victories of Christ Jesus. There are no more curses. Christ is the ultimate culmination of the Mosaic Law and gives a better covenant—a law that is by the Spirit through love. Those who believe in Christ are justified and enabled by the Spirit to live a new life of love for God and others, fulfilling the Mosaic Law not as a requirement for justification or righteousness but as a response to the justification and righteousness received by faith in Christ. References [19] Meyer, The End, 47. [20] Meyer, The End, 49. [21] James D. G. Dunn, The New Perspective on Paul (revised edition; Grand Rapids: Wm. B. Eerdmans Publishing Co., 2005) 461-462. [22] N. T. Wright, What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity? (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997) 214. [23] Dunn, New Perspective, 150. [24] N. T. Wright, The Climax of the Covenant: Christ and the Law in Pauline Theology (Great Britain: T&T Clark Ltd, 1991) 214. [25] Wright, Climax, 214. [26] Wright, Saint Paul, 153. [27] Wright, Saint Paul, 192. [28] Wright, Saint Paul, 153-154. [29] Meyer, The End, 216. [30] VanGemeren, et al., The Law, 343. [31] Moo, Romans, 329. [32] Moo, Romans, 434. [33] Holwerda, Jesus, 163. [34] Frank Thielman, The Law and the New Testament (New York: The Crossroad Publishing Company, 1999) 23. [35] Thielman, The Law and NT, 23. [36] Moo, Romans, 437. [37] Piper, The Future, 110.

Bible college is not what you think it is. At least, that’s what I would say to myself when I was 17. Your faith gets shaken to the core. Your theology gets sharpened. Your friendships change. Your search for a church is difficult. Your daily devotion is challenged. What are the most important things I would do again or try to do if I could start Bible college all over again? What if I started over with all the same circumstances in place? Well, I would do five things. 1. I would find and go to a Bible-believing, Bible-preaching, Bible-structured, Bible-obedient church. I would go to and serve at Armitage Baptist Church. The pastors there—Drew, Jeremy, and Steve—have all been a blessing to me and the church. I have grown so much because of their faithful handling of the Word and servant-hearted leadership. I also remember when an older couple, Kurt and Janice, invited me and my friends to their house for dinner to get to know one another. This showed me that the Armitage church members were true examples of Christ’s love and acceptance. Unity in Christ was also evident in the fact that the congregation consisted of more than 10 different nationalities. For me, worshipping the same God with believers from different nations at Armitage was truly a glimpse of Heaven. 2. I would set aside time every day to be in the presence of God. I would remember that reading the Bible for homework should not be a substitute for my daily devotion. I often thought that reading the Bible for class or homework was enough for me, but I was wrong. Most of the Bible knowledge went into the head and not the heart. I would strive to be alone with God whenever I can to remind and refresh myself of who He is and who I am in Him. To yearn for His presence is to know and love Jesus, not just theology. If theology doesn’t lead me to love Jesus more, it is dead theology. 3. I would rely on God above others. I would always run to God first before running to others. I often ran to my college community first rather than God. I depended on human love, which wasn’t altogether wrong. If the love of others is where my sole dependence is, I would see that that kind of love is prone to fail. However, I am also most definitely not saying that depending on the community is bad. I am saying that, unlike our love, God’s love is unfailing. Therefore, I would primarily rest my full assurance on God before others. 4. I would remind myself every single day why I am there. I would remember why God has called me, firstly , to a new life in Christ and, secondly , to pastoral ministry because they drive me to do all for the glory of the Lord. It is easy for me to be distracted by the whims of college life. However, I must take seriously my studies and remember why God called me so that I don’t lose sight of my calling and purpose for His glory. I would be diligently trained and equipped for the ministry by remembering these things. 5. I would surround myself with a God-fearing, Jesus-loving, Bible-believing community that keeps me accountable. I would remember that my daily battle with sin and temptation is real. The daily battle to be more like Jesus is real. Living with God-fearing people who genuinely care about me is vital to my spiritual growth. Instead of having people try to figure out why I am not acting like myself, I need to be honest with them about where I am spiritually and seek accountability from them. I need to realize that I cannot do it on my own. I was blessed to have several loving and caring communities, and there is nothing I would do to change who they were. I would do it all over again with the same beloved friends—my very own brothers and sisters in Christ—specifically, Joe Waite, Genna Laesch, Hannah Kim, and Andrea Maxwell. Conclusion If I could go back to the beginning of my Bible college years, I would do those five things. My experience at Moody Bible Institute was a blessing, and it brought so many valuable lessons for friends, faith, and life. I could not have done anything without God and others. I could not have grown without the grace of God. Soli Deo Gloria.

“The Lord is near to the brokenhearted and saves the crushed in spirit” ( Psalm 34:18 ). Father, I depend on You. I wait on the renewal of strength that only You can provide. In You, I know I will run and not be weary. You set me on eagles’ wings to soar above every circumstance of heartache. I lift my eyes to where my help comes from. I set my gaze on the unseen where every wrong will be made right. I unfocus on my present trials of suffering to meditate on Your goodness to me. I remember that You will finish the work You started in me. I trust that You mean this for my good. My God—my true living hope—I hope in You. Remind me of these very things, Father. Remind me that You take my shame and set me free from past sins and mistakes. Remind me that You extend Your righteous right arm to me, providing unconditional grace and love. Remind me that You are near my broken heart and bring eternal comfort to my restless soul. Remind me that You are my peace when the voices of the Enemy surround me. Remind me that You are never out of reach. Nothing that I face can ever separate me from Your love, Jesus. Even when I may not understand the hurt or have the answers, I know that You are never far from me. Draw me close and teach me to abide. Amen.

Seven Unfiltered Thoughts On January 25th, 2023, I wrote seven things in my journal entry titled, “My Thoughts Unfiltered.” Here are the seven things: I know that salvation is not based on feelings, but I don’t feel saved. I pray and read the Word and I don’t feel anything. I tend to have doubts and unbelief. I’ve been stressed and anxious. I’ve been angry, impatient, and unsatisfied. I don’t have joy. I’m not growing spiritually. I felt like I was unredeemable. I felt like I wasn’t saved. The problem was not that I wasn’t saved. It was rather how I forgot that my salvation is based on three things: (1) the grace of Jesus, (2) the work of Jesus, and, ultimately, (3) the Person of Jesus. The Grace of Jesus Is Enough Oftentimes in life, I leaned on my own understanding in any given circumstance. There is a problem, though. A lot of my understanding stemmed from how I presently felt in my circumstances. If I feel like I am not saved, I'll eventually start thinking that I am not saved. We must trust in the Lord that He has us in His hands rather than leaning on our present feelings in difficult circumstances ( Proverbs 3:5 ). Our present feelings do not dictate our past salvation. Nothing that we feel now can affect what Christ already did on the cross. It may feel like we’ve sinned so much that we can’t be saved, but it is in those very moments that Jesus reminds us of His sufficient grace. When Peter first met the Lord in Luke 5 , he cried these words: “Depart from me, for I am a sinful man, O Lord.” Peter probably felt like he was unworthy to be in the presence of Jesus. Peter probably felt like he had made too many mistakes that he couldn’t be redeemed. But Jesus said to him, “Do not be afraid.” Even after the disciples denied Jesus and scattered, Jesus extended His grace to them. Several days after the resurrection in John 21 , Jesus made an appearance to His disciples and prepared breakfast. Yes, you read that right. The Lord Jesus prepared breakfast for the disciples even after they ran away from Him and denied Him. Despite our sins, mistakes, and failures—no matter how far we may have gone—Jesus still welcomes us to the table because of His grace. Accept the grace of Jesus, friends. You are saved by His grace through your faith ( Ephesians 2:8 ). His grace is sufficient for you even in your weakness ( 2 Corinthians 12:9-10 ). The Work of Jesus Is Enough Because I felt completely unredeemable, I wanted to do things that made me feel like I was redeemed. I read the Bible more. I prayed more. I spent time alone with God more. I preached in my ministry to the homeless more. I prayed for others more. I served others more. I contributed to conversations in my Bible study group more. But at the end of the day, these things didn’t assure me of my salvation. Rather, they gave me a false assurance, causing me to think I was saved by doing all sorts of good things. When we don’t feel like we are saved, we most likely resort to doing “good works” so that we can begin feeling like we are saved. However, our works do not contribute to our salvation ( Isaiah 64:6 ; Ephesians 2:8-9 ; Romans 3:20 ). Our “obedience” to the Law will do no good for us since we will still fall short, either at one point or another. God demands perfection for salvation. As hard as we try to strive for it, we will never attain it. But there is One who has attained it for us: Jesus. God has gifted us with the ability to have faith in Jesus so that we can still be saved. We must place our faith in the sufficient work of Jesus. Such righteousness of His is credited to us as our own because of our faith in Him. He took our place on the cross so that we can take His in right standing before the Father. His righteousness is ours ( 2 Corinthians 5:21 ). Jesus said, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” ( Matthew 11:28-30 ). Believe in the perfect and complete work of Jesus and be relieved from all burdens of striving ( John 5:36 ; 1 Corinthians 15:3-4 ; 2 Corinthians 5:21 ; Galatians 3:13 ). It is finished. The work is already finished! The Person of Jesus Is Enough One might seek to study and know God’s Word and still not (desire to) be saved. Consider Bart Ehrman , for example, who is an American New Testament scholar and an agnostic atheist . Ehrman knows Bible verses off the top of his head. Ehrman has an expert understanding of biblical culture. Yet, Ehrman does not believe in Jesus as Lord and Savior. A Western culture of Christianity often promotes the study and knowledge of God’s Word. Now, there is nothing wrong with that at all. However, it becomes dangerous when we begin to make Scripture the source of our eternal life. It becomes dangerous when we study the totality of Scripture without Christ in view. The Jewish religious leaders knew the Old Testament page to page. They probably believed what they thought was “sound doctrine” and “solid theology” since they memorized the Word of God so well. Perhaps, we can say that they studied and knew the Word of God better than anyone else. In John 5:39-40 , Jesus said to the Jewish religious leaders, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.” Although the Jewish religious leaders knew the Word of God so well, they could not even recognize that Jesus was the Messiah whom the Scriptures testified about. Eternal life cannot be found apart from the Person of Jesus. Jesus prayed these very words in the Garden of Gethsemane: “And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent ” ( John 17:3 ). Notice how Jesus does not say: “And this is eternal life, that they know Scripture in and out and have all the right doctrine and theology. ” Scripture does not give us eternal life. Our “sound doctrine” does not give us eternal life. Our “solid theology” does not give us eternal life. Our study and knowledge of God’s Word do not save us! Dare I say that it is easy to fall in love with the words of a person more than the person themself? Let that not be the case for us in our pursuit of loving Jesus. The Word of God testifies about Jesus. The Word of God points us to Jesus. Therefore, it is the Person of Jesus who saves us ultimately! Know Jesus more today than yesterday. Be reminded to love the Person of Jesus above everyone and everything, even Scripture and theology ( Mark 12:30 ). Be reminded that eternal life can only come from the Person of Jesus. Read Scripture and study theology with Christ in view ! Three Reminders of Salvation When I feel unworthy, I must remember that salvation is based on the grace of Jesus—not on my feelings. When I attempt to earn salvation, I must remember that salvation is already made available through the perfect work of Jesus—not in my strivings of “good works.” When I study God’s Word and theology, I must remember that salvation is found only in the Person of Jesus—not in my knowledge of Scripture. Accept His grace today. Believe that the work is finished on the cross. Know and experience Jesus. In Jesus, we can have eternal security. In Jesus, we can have full assurance of our salvation. In Jesus, we can have joy and satisfaction. Jesus is our salvation!

Certain things are worth losing to keep those that are worthy of keeping. As the end of my senior year at Moody Bible Institute was approaching, I dreaded what came in the post-grad life. That was because my life—for once, it seemed—had no roadmap. My long-thought plans fell through. I wasn’t going to become a pastoral resident anymore. I wasn’t going to move out of my hometown anymore. I wasn’t going to be a part of certain relationships anymore. I genuinely felt like I had suffered the worst of defeats in my life. With such a downhill moment in life, I knew I needed to be somewhere with someone. I knew I needed to be in a secret place with God. So, I went to the prayer rooms of Moody and got on my knees before the Lord. The thing was, though, I wasn’t going to pray. I was tired of praying. I was tired of waiting for the Lord when all I had received from Him was silence. This was probably my twentieth time consulting with the Lord in six weeks. I was always prone to leave feeling dry and empty. He wouldn’t speak to me. He wouldn’t answer my prayers. I was angry. I was upset. I was heartbroken. I was in total defeat. Just like Job, I brought my case to the Lord and argued my ways to His face. I mustered all my strength before Him and wrestled for days, nights, weeks, and months. I said to Him, “Why do You allow this to happen to me, God? Why do You take away everything that I’ve prayed for? Why do You let me suffer? Why do You sit in silence and not answer me? Why won’t You comfort me with Your voice? Why won’t You show me what You are doing in my life right now? Job was right! Although Your hands have fashioned me, You are destroying me altogether! If my head were even lifted up, You would hunt me like a lion and work wonders against me! I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.” Then, the Lord spoke to me. After a long drought of silence, He finally said to me, as He did to Job: “Dress for action like a man; I will question you, and you make it known to Me. Will you even put Me in the wrong? Will you condemn Me that you may be in the right? Who has first given to Me, that I should repay him?” I stood there speechless. God was right. Who am I? What am I doing? I am in no place to argue with Him. He has done nothing but good to me even though I didn’t even deserve the slightest bit of it. He owes me nothing! He wasn’t in the wrong; I was! I, like Job, had uttered what I did not understand. I had spoken of things far too wonderful for me to even comprehend. As I read the final verses in the book of Job, I was reminded that God restored Job’s fortunes, blessing him twofold. God made me realize that sometimes in life there are greater purposes for why we go through the things that we go through, and sometimes, we won’t get all the answers to our longing questions. I ceased my wrestle with the Lord. I laid myself down at His feet in total surrender. I stopped asking for clarity and submitted to His leading. I echoed the words of Job, saying, “I know that You can do all things and that no purpose of Yours can be thwarted.” Then, by the Spirit, I was led to pray day in and day out for His will in my life to be revealed according to His timing. First, for an opportunity to serve Jesus through a Christian nonprofit organization by loving those who have experienced the world’s greatest injustices. This organization is known globally, especially in Chicagoland. I wanted to be a part of something purposeful for God’s kingdom before I entered the pastoral ministry, and I leaned heavily on the Lord for this post-grad opportunity. Second, for ministry connections and partners. Friends, co-workers, and professors at Moody referred me to churches and pastors. Although pastoral ministry is not something I feel the Lord is leading me into right now (but in the near future), He had graced me with such connections to mentor, affirm, and encourage me through pastors and ministers who have gone through similar life experiences as me. Third, for new lifelong Jesus-loving friends. These friends I met three months ago in April unexpectedly at a Good Friday evangelism event for Muslims in Chicago’s Little India. Such friends have continued to display to me what it means to be loved, seen, and known to this very day. Fourth, for an opportunity to be directly mentored under solid, faithful pastors. I was recently at an event where I did not expect to see one of the pastors that I wanted to be mentored by. Without even bringing up my desire to be mentored and spiritually trained for the pastoral ministry, this pastor shared with me an opportunity to be mentored and equipped through the church he was currently pastoring at, sharing how he and the other pastors were looking to invest in the next generation of young pastors for further church-planting. All four of these prayers were answered… not in my timing but in His. God had graciously granted all of these things to me in His perfect timing. A friend recently said to me, “Our 11:59 is different from God’s 11:59.” As cliché as it might sound to a college student, it’s as close to the truth as it gets. I may have lost great opportunities and relationships, but I kept what mattered most: Jesus. Even when there was no roadmap, He was my roadmap. Even when my plans failed, His didn’t. God is putting me in what I directly prayed for in far and unimaginable ways, and I am glad I placed my trust in Him during the most confusing time of my life. I am living in what I prayed for because Jesus is a good and gracious King.