When All Seems Lost

                                               by Dr. Warren Wiersbe

Read Psalm 79:1-13

There are days when we look around and it seems as though the Enemy has won. That's the way Asaph felt when he wrote Psalm 79.

He looked around and saw defilement. "Oh God, the nations have come into Your inheritance; Your holy temple they have defiled; they have laid Jerusalem in heaps" (v. 1). Asaph refers to the destruction of the temple and the city of Jerusalem. We, too, can look around today and see defilement in people's minds and hearts.

Then Asaph saw death. "The dead bodies of Your servants they have given as food for the birds of the heavens.... Their blood they have shed like water all around Jerusalem" (vv. 2,3). Our world is basically a cemetery. The wages of sin is death. We see it wherever we look.

Asaph also saw derision. "We have become a reproach to our neighbors, a scorn and derision to those who are around us" (v. 4). People today don't magnify the Lord; they laugh at Him. They laugh at the Church, at God's people. We are a derided people because so often it looks as though we are losing and they have won the battle.

Finally, Asaph saw the enemy devouring. "For they have devoured Jacob, and laid waste his dwelling place" (v. 7). Yes, the devouring, de

stroying hand of Satan was at work. But Asaph says, "Help us, O God of our salvation." Why? "For the glory of Your name; and deliver us" (v. 9). How? "And provide atonement for our sins, for Your name's sake!" Asaph isn't concerned so much about his own comfort as he is about God's glory. So he prays, "Help us."

God helps by purging us from our sins. In addition, verses 11 and 12 tell us that He will come and save us. How wonderful that day will be when Jesus Christ comes to deliver us! Meanwhile, in the world we see defilement, death, derision, destruction and devouring. Now is the time to cry and say, "O God, for the glory of Your name, help us do Your will."

Satan is at work in the world, but one day God will be glorified, and He will deliver His people from this world. God promises to be with you and to be your Salvation. Rest on that promise.

The Dangers of Pornography

                          The Dangers of Pornography

                             Scripture: Psalm 101:1-8, Philippians 2:13

Some people in our society believe that pornography is just a form of entertainment and doesn't hurt anything or anyone. After all, you're just looking at some pictures, right? But pornography is anything but harmless. Studies have shown that pornography tends to dehumanize people and give the user an unrealistic view of sex. But pornography can also become addictive and sometimes lead to violence. Does this sound like something that would make God happy?

What Does God Say?

Psalm 101:3 says, "I will set before my eyes no vile thing." The author of this Psalm resolved he would not look at, or put himself in the position where he would see vile and perverse things. We need such resolve. Today, without excusing ourselves or rationalizing, our culture complicates and undermines such resolve. As Christians, we believe that God will help us deal with anything in our lives that could destroy us.

Philippians 2:13 says, "For it is God who works in you to will and to act according to his good purpose." In this Scripture, we find the first step in dealing with pornography is to acknowledge that it displeases God, and we are to live to please Him.

My Thoughts

Take a few minutes to honestly answer these questions:

Do you think pornography is harmless?

Do you think there is ever a time when pornography would be pleasing to God?

Is pornography an activity that you would OK for your parents, your pastor, your child's daycare provider?

On a scale of 1 to 10, with 1 being harmless and 10 being devastating, rate your estimation of the potential harm of pornography.

On the same scale, rate your estimation of how God sees pornography.

Take a few minutes to read Psalm 101:1-8. How many times does the psalmist say "I will"?

The psalmist recognized that only he, no one else, was responsible for his choices in life.

What do verses 2-3 say about porn?

How do verses 2-3 apply to you?

What do verses 5-8 tell you about the company you keep?

My Part

Read the following categories and think about the areas where God has challenged you to make some changes.

What you see (movies, the Internet, theatres, TV, cable TV, MTV)

What you buy (posters, videos, DVDs, CDs)

Who you hang with (friends, family, gang, co-workers, acquaintances)

What you read (magazines, paperbacks, books, catalogs)

Your choices (a blameless heart, godly friends, praising God, a pure life)

Masihi Vandana a Division of    Back to the Bible

Sabbath

Q: What does God's Word say about the Christian keeping the Sabbath?

A: An article by our founder, Theodore H. Epp, investigates this volatile issue in the Church today:

The Sabbath or the Lord's Day-Which?

Some religious groups teach that it is necessary to keep the Sabbath in order to be saved. They insist that we are still under the Law. Yet, for reasons not divulged, they assume the right to remove some of the restrictions laid down in the Bible with regard to keeping the Sabbath as a day of rest. So while they contend that the keeping of the day is incumbent on the Christian, they change the nature of it by their own authority. This all adds to the confusion surrounding this annoying problem, for which the only satisfactory solution is found in the Bible.

The first reference to the Sabbath is found in Genesis 2:3: "Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made." The root meaning of the words "Sabbath" and "rest," as referred to in Genesis 2:3, is "to cease." After having spent six days in His creative work, God ceased from His labors. The words "evening" and "morning," however, are missing in the description of this Sabbath day. This would indicate that the first Sabbath was a continuous rest, or a continuous ceasing from labor, until the time when man fell into sin. Then God once again began His labors in creating new creatures in Christ Jesus.

It cannot be overemphasized, however, that this was God's rest. No obligation on man's part to keep the Sabbath is even implied in this passage.

2500 Years of Silence

After this first mention of the Sabbath, there is silence for 2500 years; not a word is given concerning it. God instituted the covenant of the Law 430 years after He had made the covenant of grace with Abraham.

The first mention of the Sabbath since the time when God ceased from His labors on the seventh day is found in Exodus 16:23: "Then he said to them, 'This is what the LORD has said: 'Tomorrow is a Sabbath rest, a holy Sabbath to the LORD. Bake what you will bake today, and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.''"

Reference is also made to this in Nehemiah: "You came down also on Mount Sinai, and spoke with them from heaven, and gave them just ordinances and true laws, good statutes and commandments. You made known to them Your holy Sabbath, and commanded them precepts, statutes and laws, by the hand of Moses Your servant" (9:13-14).

In Exodus 20:8-11 the Sabbath law is made a part of the Ten Commandments: "Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your manservant, nor your maidservant, nor your cattle, nor your stranger who is within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it."

Curiosity Aroused

Why did God not mention the Sabbath during those 2500 years? The answer is evident when the purpose for which the Sabbath was given is realized. Exodus 31:13-17 must be carefully considered: "Speak also to the children of Israel, saying: 'Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you. You shall keep the Sabbath, therefore, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people. Work shall be done for six days, but the seventh is the Sabbath of rest, holy to the LORD. Whoever does any work on the Sabbath day, he shall surely be put to death. Therefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations as a perpetual covenant. It is a sign between Me and the children of Israel forever; for in six days the LORD made the heavens and the earth, and on the seventh day He rested and was refreshed.'"

Ezekial 20:12 says, "Moreover I also gave them My Sabbaths, to be a sign between them and Me, that they might know that I am the LORD who sanctifies them." The Sabbath was especially instituted as a sign of separation for Israel. Any person of Israel not keeping the Sabbath was to be cut off from his people.

Since it was instituted as a special sign for Israel, it could be enforced only as long as Israel was in the land of Palestine as a nation and was on proper terms with God. According to the foreknowledge of God, the Israelites were to be scattered soon after the crucifixion of Christ, and the Book of Galatians teaches that the Law was given by Moses until Christ died: "What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator" (3:19). Even though Israel is back in the land now, she has not recognized her God; consequently, the sign-the Sabbath-is not yet enforced.

Christ and the Sabbath

Did Christ keep the Sabbath? Certainly He did. Some Scripture passages will show why Jesus kept the Sabbath on earth.

In the first place, John 1:11 says that "He came to His own"-that is, the Jews. He came for His own-the Jews. He was made under the Law and was part of the nation of Israel. The Law was not yet set aside.Galatians 4:4 tells that He came to His own: "But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law."

Jesus, being a Jew and living in the time when the Law was still in force, had to keep the Law, too, including the law of the Sabbath. He did not come to destroy the Law but to fulfill it: "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled" (Matt. 5:17-18). As far as any human being is concerned, Christ is the only One who ever kept the Law perfectly. This proves His sinlessness.

The four Gospels, which record the history of Christ's life on earth, mention the Sabbath at least 50 times. It was observed by all Jews because until the crucifixion, the disciples, as well as Christ, were still under the Law. Not until He cried, "It is finished" (John 19:30) was the Law completely fulfilled. But notice-and this is very important-Christ is not spoken of once as keeping the Sabbath after the crucifixion. Instead, He left us the example of the Lord's Day.

Paul and the Sabbath

What about Paul? He observed the Sabbath with the Jews until he turned completely to reaching the Gentiles. In Acts 18:4-6 Paul cleared himself of his responsibility toward his people, the Jews, and turned to the Gentiles: "And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks. When Silas and Timothy had come from Macedonia, Paul was constrained by the Spirit, and testified to the Jews that Jesus is the Christ. But when they opposed him and blasphemed, he shook his garments and said to them, 'Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.'"

Before chapter 18 the Sabbath is mentioned eight times in the Book of the Acts. The reason for this is that Paul visited the Jew first and, of course, that was most easily done on the Sabbath, for the Jews kept the Sabbath. But when he met with the church, he always did this on the first day of the week. After Acts 18 the Sabbath is not mentioned once in the Scriptures, with the exception of Colossians 2:16: "Therefore let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths." Here it is merely mentioned, showing that it has been abolished in view of the Dispensation of Grace.

It is also noted that the other apostles observed the Sabbath together with the Jews, but they did this only when they went to the places where the Jews were. After Acts 18 we do not find another mention of the Sabbath in all of Scripture, with the one exception mentioned above. Although the apostles met with the Jews on the Sabbath day to be as Paul said, "I have become all things to all men, that I might by all means save some" (1 Cor. 9:22), when they met with Christians, or the church, they met on the first day of the week (Luke 24:1; John 20:19; Acts 20:7; 1 Cor. 16:2; Rev. 1:10).

From the above statements it can be clearly seen that the apostles, including Paul, understood very well the place and purpose of the Sabbath. It was a sign for the Jews, beginning with Moses and ending with the crucifixion of Christ. It is interesting to note that once the Jews are regathered and recognize God as their King, the Sabbath will be observed again (Ezek. 36:16-38). Isaiah 56:2-3 also speaks of this time: "Blessed is the man who does this, and the son of man who lays hold on it; who keeps from defiling the Sabbath, and keeps his hand from doing any evil. Do not let the son of the foreigner who has joined himself to the LORD speak, saying, 'The LORD has utterly separated me from His people'; nor let the eunuch say, 'Here I am, a dry tree.'"

Since the members of His Body, the Church, are considered by Him to be neither Jew nor Gentile, the Sabbath is not for their observance. They are new creatures in Christ Jesus: "For He Himself is our peace, who has made both one, and has broken down the middle wall of division between us, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace." (Eph. 2:14-15).

As we have seen, the Sabbath in God's plan concerns only Israel. Note these truths: (1) the Sabbath law was given in Exodus 16-2500 years after creation; (2) it was given as a sign to Israel (Ex. 31:12-18); (3) since Israel is scattered, the Sabbath is not now observed; the Law was finished, according to Galatians 3:19, in Christ; (4) when the Jews are reestablished as God's earthly nation, the Sabbath will again be observed. Could there be a simpler explanation than this?

Special Restrictions of the Sabbath Law

There are certain facets of the Sabbath law that must be considered. First, a man was not allowed to leave his home. "See! For the LORD has given you the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day" (Ex. 16:29).

Second, a man was not even allowed to work or to build a fire: "Then Moses gathered all the congregation of the children of Israel together, and said to them, 'These are the words which the LORD has commanded you to do: Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does any work on it shall be put to death. You shall kindle no fire throughout your habitations on the Sabbath day" (35:1-3).

"Now while the children of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day. And those who found him gathering sticks brought him to Moses and Aaron, and to all the congregation. They put him under guard, because it had not been explained what should be done to him. Then the LORD said to Moses, 'The man must surely be put to death; all the congregation shall stone him with stones outside the camp.' So, as the LORD commanded Moses, all the congregation brought him outside the camp and stoned him with stones, and he died" (Num. 15:32-36).

Since God gave the commandment of the Sabbath to Israel in the land of Palestine, which has a warm climate, it was very practical. The law which prohibited building a fire on the Sabbath would not be practical for people living in certain climates, because they could not very easily go without heat in the winter.

But far more crucial is the fact that those who attempt to keep God's Sabbath, which was meant for Israel, immediately place themselves under the curse of the Law. Galatians 3:10 makes this clear: "For as many as are of the works of the law are under the curse; for it is written, 'Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.'"

James 2:10 states, "For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all." If a person fails to keep all of the Law, he is under that curse. Anyone in this category would do well to admit his sinfulness and to come under God's grace, for that is his only hope.

The keeping of the Law is an impossibility to man in the flesh; no one can be justified before God through it. "Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law" (Gal. 3:21). Only God's grace can save us (Eph. 2:8-9). Salvation is not the reward for a holy life but the gift of God to a sinner deserving judgment.

The Law was given to show the exceeding sinfulness of sin (Rom. 3:20; 7:13). To confess that salvation by Law is unattainable by man humbles him but exalts the holiness of the Law. On the other hand, to claim salvation by Law-keeping exalts man but lowers the righteousness of the Law.

God has provided only one way of salvation: "Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12).

The So-Called Christian Sabbath

This naturally brings up another question: Which day, then, is the Sabbath? Saturday, of course. There is no such thing as a "Christian Sabbath." No one has a right to call the Lord's Day the Christian Sabbath. Too many fellow believers are unconsciously and ignorantly referring to it in this way, and for this reason there is much confusion.

What day, then, should Christians set aside? There is no commandment given to Christians in this area. Every day of the week belongs to God. The idea of worshiping God one day in seven, whether it be the first or the seventh, and then living for self the rest of the week is a grievous evil existing today. People often think that they can go to church one day of the week, pray and sing a few hymns piously, and then live for the Devil the rest of the time. Every day is the Lord's, and Christians owe Him their worship and devotion as much on Monday as on Saturday or Sunday.

The Christian's Day of Worship

Is there a day which believers should set aside to worship the Lord? There is one day-the first day of the week. That is the day on which Jesus rose from the dead, and it is also the day He chose to meet with His disciples after His resurrection. This was not a Sabbath day, or a rest day, it was a day of ceaseless activity. The Lord Jesus was very busy on the resurrection day. The false conception of so many is that Sunday is the Christian Sabbath, and since the Sabbath is a day of rest, the Sabbath laws are applied to Sunday. This has resulted in untold harm.

The average Christian, instead of making the Lord's Day one of service, has made it one of rest and feasting. That is not the purpose of the Lord's Day. That is merely a perversion of the Jewish Sabbath day. Christians need to wake up and to grasp the meaning of this resurrection day. Souls need to be rescued from darkness, and only the gospel of Jesus Christ can accomplish this. "Therefore, to him who knows to do good and does not do it, to him it is sin" (James 4:17).

One might say, "But I don't dare mention that in my church; it would only stir up a lot of trouble." That is true. It is hard to stand against traditions, but I challenge each believer to yield himself to the Lord in this matter.

Thus, by the example of Christ Himself and later by the apostles, we see that the first day of the week, known as the Lord's Day, was especially set apart as a day of service for God.

Some seem to think that it is worse for one to sin on Sunday than on any other day of the week. I believe that this is wrong. The Bible teaches that it is displeasing to God for one to yield to the Devil on any day of the week. Christians must live so that their consciences will be void of offense before God every day. In addition, they can make Sunday a day of special worship and service

              Q: Is my child in heaven?

A: There's nothing quite so agonizing as the death of a child. As someone said, "The death of a child is like a period placed before the end of a sentence." It is ironic that every day of the week, many of us walk out our door and never look back, figuring everything is forever, including our children. Often we are too busy to realize that the most precious things we have also can be the most fleeting.

Those who experience the loss of a child are often filled with questions. At Back to the Bible we frequently get letters from grieving parents. The answers they receive from secular sources are often emotional, but rarely biblical. Sometimes Christians give answers that are biblical, but not very helpful. This pamphlet is designed to be both helpful and biblical in answering grieving parents' questions about what happened at the death of their little child. Here are some of the most commonly asked questions.

Are Babies Innocent of Sin?

In the hunt for answers at the loss of a child, many people say that babies simply cannot understand sin and therefore are innocent. But that's not what the Bible says. Understanding sin is not required for being under the penalty of sin. Two passages in Psalms tell us about the true nature of children. One says, "Behold, I was brought forth in iniquity" (Ps. 51:5). The other reads, "The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies" (Ps. 58:3). There are no exceptions. All of us are born with a sin nature; even though we have not yet done anything wrong, our nature is sinful. Every baby needs a Savior, just as every adult does.

The Bible addresses a baby's need through the blood of Christ. Jesus' blood was provided for the salvation of mankind--men, women and children. Until we reject the promise of God's salvation, the benefit of His death is still available to us. Even though babies are not innocent, they have not rejected God's salvation. The blood of Jesus Christ is there for them.

Does God Deal with Children the Way He Does with People who Have Never Heard the Gospel?

Not at all. God has given the heathen a revelation of Himself both in nature and in their own conscience. Psalm 19:1 says, "The heavens declare the glory of God; and the firmament shows His handiwork." Intelligent minds are not without knowl-edge of God's existence, even in people groups that have never heard the Gospel explained to them. Romans 1:18-21 says that God's wrath is against those who suppress the truth in unrighteousness, "because what may be known of God is manifest in them, for God has shown it to them" (v. 19). God has revealed Himself both in external creation and in man's internal conscience. But when the heathen suppress what they can know about God and choose to worship what they create with their own hands rather than their Creator, they are without excuse.

But this is not true of a child. Babies do not have minds that can comprehend nature around them or a conscience within them. We cannot treat the question, "Is my child in heaven?" the same way we treat the question, "Is the heathen in heaven?" Adult men and women have had the opportunity to consider and to reject the witnesses that God has given of Himself. Babies, on the other hand, are guilty of having a sin nature, but they have not weighed the evidence and rejected God. They have not been condemned by their own actions as the heathen have.

What About the Age of Accountability?

Some people say that there is an age when children become accountable for their actions. But the Bible does not mention an "age of accountability." Children are culpable for sin when they draw their first breath, but are they accountable at that moment as well? I don't think so. We must make a distinction between culpability (liability for their sin nature) and accountability (liability for their sinful actions). Isaiah said, "For before the Child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings" (Isa. 7:16). It's evident that little children do not have the ability to make moral decisions and to take responsibility for their sins. Still, they are sinners and need a Savior. Perhaps the "age of accountability" should be called "the age of moral awareness." Children come to a point where they become morally aware; that is, they understand what's right and what's wrong.

So what happens if your child dies before he is aware of what is morally right or wrong? He is still guilty of his sins and must pay the penalty for his sins. That's where the blood of Jesus Christ comes in. Young children have not rejected the blood of Jesus as the heathen have. It is there for them, covering their sins, washing them clean, even though they have not had the ability to exercise faith in Jesus, which is required for the salvation of men and women who understand the consequences of their sin. A child's lack of understanding doesn't deter the power of Jesus' blood. Only rejecting the blood deters its power, and babies haven't done that.

Has God Chosen My Child?

If your child dies and goes to heaven, is that evidence that God loves your child and has elected him to salvation? I think that is a valid conclusion. Ephesians 1:4 says that we are chosen "in Him before the foundation of the world." Babies as well as adult believers are chosen in Him before the world began. If they die before they can understand and reject the Gospel, that doesn't change God's choice. They are as much a part of God's family as adults drawn to faith by the Holy Spirit. The blood of Jesus Christ has covered them and washed away their sins, just as it has ours. Just because babies cannot make a decision for God does not prohibit Him from making a decision for them.

What Will My Little One Be Like in Heaven?

Will infants and young children be infants and young children for all of eternity? I don't think so. The Bible doesn't say for sure, but it does say that when we go to heaven we enjoy privileges that require adult minds, such as praising and glorifying God in meaningful service to Him. J. Vernon McGee said it this way: "I believe with all my heart that God will raise the little ones such that the mother's arms who have ached for them will have the opportunity of holding them. The father's hand which never held the little hand will be given the privilege. I believe that little ones will grow up in heaven in the care of their earthly parents if they are saved." There is no biblical proof for this one way or the other, but it seems logical that babies will not have to endure eternal infancy. If babies cannot fully enjoy this life, how could we expect them to fully enjoy eternal life with God?

Will I Join My Child Some Day?

Have you grieved the loss of a child? If so, take heart from the Bible. David grieved the loss of his newborn son. He pondered, "Can I bring him back again? I shall go to him, but he shall not return to me" (2 Sam. 12:23). Your child was not innocent, because no innocent child can be born from two sinful parents (Job 14:4). But I believe your child is in heaven--not because he or she was baptized, but because your child was washed clean by the blood of Jesus. Christ's death made it possible for the salvation of all mankind, even newborn babies. Your child is in heaven!

The more difficult question is, "Will you join your little one in heaven some day?" Your baby or child could not make a decision to trust Christ's death for the payment of his sin. But as a morally responsible adult, you must make a decision. The children of born-again parents do not automatically go to heaven; neither do the parents of children in heaven automatically join them there. If you want to see your child and enjoy a heavenly reunion, you must be born again! Acts 16:31 tells you how: "Believe on the Lord Jesus Christ, and you will be saved." Thank God He has made it possible for you to see your child again some day, if you have received Jesus Christ as your Savior.

Don't Say You'll Pray for Me

"A word aptly spoken is like apples of gold in settings of silver." Proverbs 25:11 (NIV 1984)

I've been convicted about empty statements. These are words I say to make a conversation a little more comfortable in the moment. But do I really mean what I say?

Empty statements can also be little promises that give a needed lift to someone. Yet without a plan to actually keep that promise, do I really intend to keep it?

It's not that these statements are wrong, bad or ill-intentioned. But they are empty at best and potentially hurtful at worst. People in my life deserve better than that.

I want to be a woman who exemplifies God's Word by keeping my word.

The Bible is clear that our words matter; our words carry weight. Proverbs 25:11 says, "A word aptly spoken is like apples of gold in settings of silver." Our words can be gifts.

But if we speak words with no follow-through, they can be hurtful. It's like holding out a gift but refusing to give it.

Here are three empty statements I want to stop saying if I don't have a plan for follow-through:

1. I'm praying for you.

Obviously, I do want to pray for people. And sometimes when I say this, I have great follow-through. But other times I forget.

A great intention doesn't make for a great prayer.

So, I need to pray for that person right then and there, or I need to keep a journal in my purse to write down prayer requests.

2. Let's get together sometime.

Either I need to pull out my calendar and schedule time with someone or be honest about my current time constraints. The people-pleaser in me struggles with this.

When people say this to me without any follow-through, it hurts. While I can't change what others say to me, I can make a heart policy to not do this to others.

3. I'm good, how are you?

Understandably, sometimes this is the right, polite statement to say when I'm quickly greeting someone. But I will also say this to others with whom I really should be more open and honest.

I'm reluctant sometimes to let even close friends know needs bubbling below my "I'm good" statements.

If I will be braver to open up, it will give my friends permission to do the same.

So, there they are. My three empty statements and my convictions to do a better job of saying what I mean and meaning what I say.

Let's commit to being women who keep our word. Right now. Today. Not only will it strengthen our friendships but it will make our relationship with the Lord more authentic as we live out His Word.

Dear Lord, thank You for convicting me about using empty statements. My words can be powerful tools and I want to use them for Your purposes. In Jesus' Name, Amen.

Reflect and Respond:
Which one of the three empty statements resonates with you the most? (Keep a prayer journal in your purse, schedule a specific time to get together with someone or open up with how you're honestly feeling.)

This week, make it a point to put action into place when using that statement.

 More References:
1 John 3:18a, "My dear children, let's not just talk about love; let's practice real love." (MSG)

James 1:23-25, "Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But whoever looks intently into the perfect law that gives freedom, and continues in it — not forgetting what they have heard, but doing it — they will be blessed in what they do." (NIV)

Q: Is water baptism necessary for salvation in Christ?

A: To answer this, let's look at an article by Robert Gromacki, entitled Repent and Be Baptized.
On the Day of Pentecost, Peter stood before a large crowd of Jews and declared: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit" (Acts 2:38). A reader has indicated that this verse has caused much confusion and seems to imply that water baptism is required for salvation.
There is a great difference between the real, intended meaning of a verse and its implied meaning. Implied understanding is based upon the first reading of a passage, but the correct interpretation can be gained only through a serious study of the verse itself, its context, and its relationship to the clear teaching of Scripture found elsewhere.
Several church groups believe in baptismal regeneration; teaching that both repentant faith and water baptism are essential prerequisites to personal salvation. To such groups, one must be baptized in water for the express purpose of gaining the remission of sins. A person thus expresses his faith in and through the necessary baptismal rite, not apart from it. These groups definitely point to Acts 2:38 as one of their supporting passages.
Our reader has asked for an answer to the claim of these groups. By following five steps, we can show that this verse does not teach that water baptism is essential to personal salvation.
Grammar
The grammar of the verse indicates that only repentance is required to receive the remission of sins. Here is my translation of the verse from the Greek, using some extra words to bring out some key differences not observable in the English text: "Repent [you, plural], and let each one [singular] of you be baptized [singular], upon the name of Jesus Christ into the remission of sins, and you will receive [you, plural] the gift of the Holy Spirit."
The command to repent and the promise to receive are both plural verbs. The command to be baptized is singular. The imperative ("let each one of you be baptized") is parenthetical. Peter's actual command was: "Repent . . . upon the name of Jesus Christ into the remission of sins, and ye shall receive the gift of the Holy Spirit." Peter gave the audience only one thing to do in order to receive the remission of sins. There was only one direct command: "Repent [you, plural]."
Some other commentators approach the verse in a different way. They focus on the word "for" in the phrase "for the remission of sins." This word is a preposition (eis in Greek), normally translated as "into." But it can also be translated as "because of" or "on the basis of." In Matthew 12:41, Christ stated that the men of Nineveh "repented at the preaching of Jonah." The word "at" is the preposition eis, translated as "for" in Acts 2:38. Obviously the men of Nineveh did not repent to get the preaching of Jonah. Rather, they repented because Jonah had preached. The preaching occurred before the repentance. Likewise, the remission of sins in Acts 2:38 happened before the practice of water baptism.
Both of these views present acceptable alternatives to the view of baptismal regeneration.
Immediate Context
Second, the immediate context of the verse shows that only repentant faith is needed to gain divine forgiveness. Earlier in his message, Peter quoted from Joel (Acts 2:16-20) and concluded with that Old Testament prophet's evangelistic appeal: "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved" (v. 21). In the Old Testament period, people became saved by calling upon Jehovah-God. They acknowledged their sinful need, believed that only God could deliver them, and placed their trust in Him. They did not submit to water baptism. If Peter meant that baptism was essential to salvation, then why did he quote from Joel? The reference would be irrelevant.
Later, Peter demonstrated that Jesus Christ was the One, the Lord-God, upon whom his audience should call in repentant faith. God the Father authenticated Christ through His miracles, death, resurrection and ascension into heaven (vv. 22-35). Peter then said: "Therefore let the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (v. 36).
The context later states: "Then they that gladly received his word were baptized" (v. 41). What was the word they received? It was the content of Peter's sermon in which he demonstrated the deity and messiahship of Jesus Christ and the necessity to call upon Him for salvation. When they called upon Christ, they repented. That act of faith brought the remission of sins. They were then individually baptized to show their new identification with Christ.
Greater Context
Third, the greater context of the Book of Acts reveals that only repentant faith is the basis of securing divine forgiveness. Later, in his sermon at Solomon's Porch within the Temple, Peter appealed to the crowd; "Repent ye therefore, and be converted, that your sins may be blotted out" (Acts 3:19). There is no mention of water baptism here as a requirement for the removal of sins.
When Peter stood before the unsaved religious leaders who had just imprisoned the apostles, he proclaimed: "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins" (5:30,31). Please note that repentance and forgiveness are joined. The human cause of salvation is repentance, and the divine effect is forgiveness.
When Peter explained the Gospel to the family of Cornelius, he stated: "To him [Christ] give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins" (10:43). That verse is extremely clear and simple. And the same person who spoke Acts 2:38 spoke Acts 10:43. Peter, thus, is his own best interpreter. When Cornelius' family heard those gracious words, they believed, received divine forgiveness, and were filled with the Holy Spirit (v. 44). These divine blessings came as a result of a faith-only experience. Although Cornelius and his house were baptized later, they were not baptized to receive the remission of sins. They already had that spiritual reality.
Later Peter explained to the Christians at Jerusalem the operation of God and the conversion of Cornelius and his family. They responded by glorifying God and saying: "Then hath God also to the Gentiles granted repentance unto life" (11:18).
Paul definitely indicated that water baptism plays no part in the securing of redemption. He exclaimed at Antioch in Pisidia: "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things" (13:38,39). Add to that declaration the truth that Paul wrote to the Corinthians: "For Christ sent me not to baptize, but to preach the gospel" (1 Cor. 1:17). Please note the juxtaposition between baptism and the Gospel message. Baptism is not an essential part of the Gospel. Submission to water baptism is a requirement for obedience after salvation (Matt. 28:18-20), but it is not a prerequisite to spiritual regeneration.
Ministry of John the Baptist
Fourth, Peter's statement in Acts 2:38 can be interpreted in the light of the ministry of John the Baptist. The forerunner of Christ preached: "Repent ye: for the kingdom of heaven is at hand" (Matt. 3:2). Mark wrote that John proclaimed "the baptism of repentance for the remission of sins" (Mark 1:4). Three features are common between this verse and Peter's appeal: baptism, repentance and remission of sins. But what actually secures the remission of sins? It is the repentance that produces the divine forgiveness. Water baptism is simply the outward sign or mode through which the believing sinner confesses the fact that he has already been forgiven through repentant faith in the saving Person and work of Christ.
Doctrine of Salvation
Fifth, the doctrine of salvation, taught throughout all of the Scriptures and evidenced in all dispensations and ages, stresses that only repentant faith is necessary to be justified and to receive divine forgiveness. Abraham "believed in the Lord; and [God] counted it to him for righteousness" (Gen. 15:6). From one age to another, the means of getting saved has remained the same. That is why New Testament writers often refer to Old Testament characters as examples of faith. To teach that water baptism is essential to salvation in this Church Age is to say that God has changed the method to gain justification.
Dear readers, rejoice in the truth: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God" (Eph. 2:8).

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