Gospel Today

Finding Joy in Suffering: What James Teaches the Modern ChurchConsider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. - James 1:2-3Few passages of Scripture challenge modern Christians as much as these opening words from James. The idea of finding joy in suffering seems almost impossible in a culture that spends enormous amounts of time and energy trying to avoid pain. We naturally seek comfort, security, and relief. Yet James begins his letter by confronting believers with a truth that feels uncomfortable but deeply necessary: trials are not outside of God’s purposes.James does not write to people who are experiencing an easy season of life. He writes to believers who have been scattered and pressured because of their faith. Their circumstances were difficult, uncertain, and painful. But instead of offering them a message of escape, James gives them a new way of seeing their suffering.The Christian life is not a promise that hardship will disappear. It is a promise that God is present in the middle of hardship and is able to use it for our growth.A Culture That Runs from PainOne of the defining characteristics of modern society is the pursuit of comfort. From entertainment and technology to self-improvement and convenience, much of life is built around reducing discomfort and avoiding suffering.While there is nothing wrong with seeking relief from pain, this mindset can shape the way we view God and the Christian life. Many believers have unknowingly adopted the idea that following Jesus should result in a smoother, easier life. When suffering comes, they are left confused, discouraged, or questioning whether God is truly good.But Scripture presents a very different picture. Throughout the Bible, suffering is not portrayed as evidence of God’s absence. Often, it becomes the very place where God reveals His presence most clearly. The Lord does not waste the trials His people endure. He uses them to deepen faith, produce endurance, and make believers more like Christ.Without a biblical understanding of suffering, the church becomes vulnerable to shallow faith. A faith built only around comfort will struggle when life becomes difficult. But a faith rooted in the character of God can remain steady even in seasons of uncertainty.Two Ways of Understanding the Christian LifeThroughout church history, faithful believers have understood that suffering plays an important role in spiritual maturity.Jonathan Edwards, the influential 18th-century pastor and theologian, intentionally prepared himself for hardship. In his personal resolutions, he reflected often on eternity, God’s sovereignty, and the purpose of trials. He determined that when difficulties came, he would seek to understand what God was teaching him and how those moments could produce greater faithfulness.Edwards understood that the goal of Christianity was not simply a comfortable life, but a transformed life. This perspective stands in contrast to messages that present Christianity primarily as a path to earthly success, prosperity, or personal fulfillment. Such teachings are attractive because they appeal to our natural desire to avoid suffering. But they leave believers unprepared for the realities that Scripture repeatedly describes.Jesus never promised His followers a life without difficulty. Instead, He promised to remain with them through every difficulty.James’s Message to Suffering BelieversJames wrote to believers who knew suffering firsthand. The early Christians had experienced persecution and displacement. They were not facing temporary inconveniences but genuine hardship because of their commitment to Christ.Yet James does not begin by explaining how they can escape their circumstances. He begins by showing them how to understand them.Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds. - James 1:2James is not saying that pain itself is enjoyable. He is not asking believers to pretend that suffering does not hurt. Instead, he points them toward the greater reality behind their circumstances. Trials have a purpose; they test faith, expose dependence on God, produce endurance, and through that endurance God matures His people.Joy That Exists in the Middle of SufferingThe joy James describes is not based on changing circumstances. It is rooted in knowing that God is working even when life feels uncertain.Peter describes this same reality:In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. - 1 Peter 1:6Notice the connection between grief and rejoicing. Scripture does not deny the reality of suffering. Christians can experience deep sorrow while still having confidence in God’s goodness. This is possible because Christian joy is not simply an emotion produced by favorable circumstances. It is a confidence that comes from seeing Christ as greater than our circumstances.Jesus Himself demonstrated this perfectly.Fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. - Hebrews 12:2Jesus endured the suffering of the cross because He looked beyond the pain to the joy that awaited Him. Because Christ endured suffering and overcame it, believers can face their own trials with hope.The Refining Work of TrialsJames reminds believers that trials are not meaningless. God uses them to strengthen and refine our faith, producing perseverance and spiritual maturity (James 1:3-4).Suffering is not merely something to survive until it passes. Through hardship, God exposes our weaknesses, removes false securities, and teaches us to depend more fully on His grace. Although trials may leave us with unanswered questions, Scripture assures us that God is still working, even when His purposes are not immediately clear.Perseverance requires patience. Spiritual growth rarely happens instantly, but like gold refined through fire, our faith becomes stronger as we learn to trust God in the midst of difficulty.A Hope That EnduresThe church today does not need a message that promises a life without suffering. It needs the truth that God remains faithful through suffering.A faith that has never been tested may remain shallow, but a faith refined through trials becomes steadfast. As believers learn to trust Christ through hardship, they discover that their hope is not built on changing circumstances but on the unchanging character of God.Paul reminds us that suffering produces perseverance, perseverance produces character, and character produces hope (Romans 5:3-5). This hope does not disappoint because it rests in God’s love.James’s message remains just as relevant for the church today. May we see trials not as evidence of God’s absence, but as opportunities to experience His faithfulness—and may our suffering ultimately point others to Christ, the One who endured the cross and gives His people lasting hope.

Should We Give a Little Gospel to Thousands—or the Whole Gospel to a Few?Contemporary evangelical movements have often focused on giving a little gospel to as many people as possible. The goal is to reduce the message down to a few memorable phrases that can be shared quickly with large numbers of people. But is that the pattern we find in Scripture?This question is addressed thoughtfully in Chapter 2 of Will Metzger's Tell the Truth, titled The Gospel Reduced. As I recently revisited this chapter, I was reminded how relevant its message is for the church today. Metzger challenges us to consider whether biblical evangelism is about communicating the least amount of truth to the greatest number of people, or faithfully teaching the whole gospel so that people truly understand the message they are responding to.Does 1 Corinthians 15 Define Evangelism?Those who favor a highly condensed gospel presentation often point to Paul's summary in 1 Corinthians 15.For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.—1 Corinthians 15:3–4 This is undoubtedly a beautiful summary of the gospel. Paul himself says these truths are "of first importance." The question, however, is whether this passage is intended to show us how to evangelize or whether it simply summarizes the gospel Paul had already preached.The surrounding context suggests the latter. Just two verses earlier Paul writes:Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.—1 Corinthians 15:1–2 Paul is reminding the Corinthians of the gospel they had already received through his ministry. These verses come after his lengthy ministry in Corinth and after fourteen chapters of instruction in the letter itself. They are not presented as a formula for evangelism but as a concise reminder of a message that had already been carefully taught.How Did Paul Share the Gospel?When we look at Paul's ministry in Corinth, we find a very different picture from a brief, simplified presentation.Luke records:Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks. When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Messiah.—Acts 18:4–5 Paul remained in Corinth for eighteen months, reasoning from the Scriptures, persuading his hearers, and teaching them. His ministry was not built around reducing the gospel to its smallest possible form but around patiently explaining God's truth.That is why Metzger writes:For Paul the only right method of evangelism was the teaching method. Therefore scriptural evangelism has extensive not minimal instruction as its goal.That simple statement deserves careful reflection. The goal of biblical evangelism is not minimal instruction, but extensive instruction.More Than a Few PhrasesThere is certainly a place for summarizing biblical truth. Paul himself summarized the gospel in 1 Corinthians 15. But summaries are not substitutes for teaching.When someone has little or no understanding of the Bible, can we reasonably expect them to understand the gospel well enough to place their faith in Christ after hearing only a handful of phrases? Scripture seems to point us toward a deeper approach.Someone might immediately think of the thief on the cross. Certainly, God can save a person who has only a simple understanding of the gospel. Yet we do not know that man's background or everything he had heard before his crucifixion. It is dangerous to build our normal practice on an exceptional situation.The overwhelming pattern throughout the New Testament is patient, biblical instruction that leads people to genuine understanding and saving faith.The Danger of Reducing the GospelMetzger argues that oversimplifying the gospel often reveals a deeper problem.What caused this oversimplifying of the gospel message? He suggests that a “me-centered” approach to the gospel has caused this dumbing down of the gospel.Me-centered evangelism also shortens the message. It so focuses on relationships and its attractiveness that it reduces God. Is so Fears further doctrinal division among trueChristians that it allows the most imprecise gospel message to become commoncurrency.One of the helpful features of Chapter 2 is Metzger's comparison between a me-centered gospel and a God-centered gospel. In a me-centered approach, the point of contact is often, "God loves you." In a God-centered approach, the starting point is creation. God made us, owns us, and has authority over every aspect of our lives. Likewise, rather than presenting God's love in isolation, Scripture presents both His love and His justice together.The gospel becomes distorted whenever one aspect of God's character is emphasized at the expense of another.Three Questions to Evaluate Our Gospel MessageNear the end of the chapter, Metzger offers three questions that help evaluate whether our gospel presentation is both biblical and balanced.The first question is:Were the truths of the gospel elaborated clearly so that a meaningful response was possible?A genuine response requires genuine understanding.The second question asks:Did appropriate Scripture probe the conscience or only reinforce sinful desires?This is an important distinction. Sometimes gospel presentations appeal primarily to what people want—a happier life, greater fulfillment, or personal peace—without confronting the reality of sin, repentance, and our accountability before God.Finally, Metzger asks:Was the impression given that they can decide for Christ by their own abilities whenever convenient?The gospel calls for an immediate response because it is God's truth, not because it offers personal benefits on our timetable.Keeping God at the CenterThere is nothing wrong with communicating clearly or speaking concisely. But clarity should never come at the expense of biblical depth.The pattern we see throughout the New Testament is one of teaching, reasoning, explaining, and persuading. The apostles were not simply trying to produce decisions; they were proclaiming God's truth so that people could understand the gospel and respond in repentance and faith.As we think about our own evangelism, it is worth asking whether our goal is merely to communicate the least amount of information possible or to faithfully proclaim the whole counsel of God.May our desire always be that God, not man, remains at the center of our gospel message.

Just a couple hundred meters from our church office, a missile struck an apartment building.It happened around 7:00 in the morning. Thankfully, I was still at home drinking my coffee when I heard the explosion. A few hours later, as I drove to church, I was met with a large traffic jam because the missile had hit the very road I travel every day.When I arrived at the office, I walked down the street toward the scene. I could see the top of the apartment building where the missile had struck. Three people had been killed.The top of the building that was hitLiving in Ukraine, these things affect us.We've now lived through more than four years of war. Missile strikes, drones, air raid sirens, and destruction have become part of everyday life. As I reflected on that morning, one thought kept weighing on my mind: the danger of a hardened heart.The Danger of a Hardened HeartOne of the effects of living in a war-torn country is that prolonged exposure to war, death, pain, and violence slowly hardens the heart. I've experienced this myself. The reality is that you cannot live through years of destruction and become emotionally overwhelmed every time another missile strikes. We develop ways to cope. But as Christians, we must be careful that those coping mechanisms do not become callousness. That's exactly what the enemy wants.The same thing happens spiritually. When sin surrounds us every day, we gradually become accustomed to it. What once grieved us no longer does. Suffering can have the same effect.I still remember the first morning of the full-scale invasion in February 2022. The explosions. The fear. The uncertainty. But then came the second day, the third day, the first month—and eventually the years. The temptation is to become numb. In fact, after this most recent missile strike, I found myself almost more frustrated by the traffic jam than by the explosion itself. I'm not saying that's a good thing. I'm saying that's the temptation.So how do we guard our hearts?Jesus Didn't Shy Away from Pain and SorrowThe answer begins by looking at Jesus. Isaiah describes the coming Messiah this way:He was despised and rejected by mankind, a man of suffering, and familiar with pain.Like one from whom people hide their faces he was despised, and we held him in low esteem. - Isaiah 53:3One of the great encouragements of the gospel is that Jesus never kept His distance from a broken world. He didn't avoid suffering. He walked straight into it. When we look at a world filled with war, sickness, injustice, and death, we realize we cannot fix it all. But Jesus entered into humanity's suffering and understands it better than anyone.Jesus Never Dismissed the Pain of OthersOne of the clearest examples is found in John 11. When Jesus came to the tomb of Lazarus, He found Mary, Martha, and the others weeping.When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. - John 11:33Jesus knew He was about to raise Lazarus from the dead. Yet He didn't rush past their sorrow. He entered into it. He never dismissed their grief simply because He knew how the story would end.Jesus Had Deep Compassion for PeopleThroughout the Gospels, compassion is one of the defining marks of Jesus' ministry. He never treated people's pain as an interruption or inconvenience. He entered into their sorrow and walked alongside them. That's a great comfort for every believer. Whatever grief we carry, Jesus understands. He has experienced suffering Himself, and our Savior is never distant from the pain of His people.Jesus Was Indignant at InjusticeJesus' response to suffering was not only compassion. When a man with leprosy came begging to be healed, Mark writes:Jesus was indignant. He reached out his hand and touched the man... - Mark 1:41Jesus was angered by the effects of sin and the suffering it had brought into the world.bLiving through this war, I've felt that myself. Watching innocent Ukrainians suffer naturally stirs anger toward the evil that caused it. There is a place for righteous indignation—but we must be careful what we do with it.Jesus Did Not Stay Dwelling in GriefOne of the things I love about the Gospels is that Jesus never remained in sorrow. He entered fully into the suffering of others, yet He didn't allow Himself to marinate in grief. Again and again, we see Him entrusting Himself to His Father. Jesus understood that grief had its proper place, but it was never meant to become His dwelling place. That's an example we desperately need to follow.Jesus Made Time to Be with the FatherThroughout the Gospels we repeatedly find Jesus withdrawing to lonely places to pray. Again and again, He stepped away from the crowds to spend time with His Father.When we live in the middle of continual trauma, we need those same rhythms.Personally, I've found the book of Psalms to be one of the greatest helps. More than any trauma manual, the Psalms give voice to our grief while continually directing our hearts back to God.Jesus Carried Joy in the Midst of SufferingJesus was a man of sorrows, but He was also a man of joy. On the night before the cross, He prayed:I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. - John 17:13Think about that. Jesus spoke of joy as He walked toward the cross. That is one of the beautiful tensions of the Christian life. We experience grief, pain, and loss, yet at the same time we possess a joy that suffering cannot take away because it is rooted in Christ.Following Jesus in a World of SufferingOne of the unique realities of ministry in Ukraine is that suffering can produce two very different responses. God often uses pain to soften hearts and draw people to Himself. But prolonged suffering can also harden hearts.As followers of Christ, our calling is not to offer shallow answers. It is to follow the example of Jesus—to enter into the pain of others with compassion, to grieve over injustice, to remain close to the Father, and to hold fast to the joy that only He can give.May God guard our hearts from becoming hardened. And may He help us reflect the heart of Christ in a world that desperately needs the hope of the gospel.

The "sinner's prayer" has become a familiar part of evangelism in many churches. After a gospel message, people are often invited to bow their heads, repeat a prayer, and are then told that if they sincerely meant those words, they have been saved.Many Christians have seen this approach used in youth events, church services, and evangelistic outreaches. But is this the pattern we find in Scripture? Should leading someone in a sinner's prayer be part of our evangelism?The prayer itself is not necessarily the problem. The concern is how it is often used. While there is nothing inherently wrong with expressing faith through prayer, there are several dangers that can arise when the sinner's prayer becomes the focus of evangelism.1. Jesus and the Apostles Never Used ItThe first thing to notice is that neither Jesus nor the apostles used the sinner's prayer as a method of evangelism.Think about Jesus' conversations with Nicodemus, Zacchaeus, and the Samaritan woman. There is no example of Jesus inviting someone to repeat a prayer after Him in order to be saved. Instead, Jesus often challenged people in unexpected ways. He told Nicodemus that he "must be born again," (John 3:3) a statement that left him confused and asking questions. He told the rich young ruler to sell his possessions and give to the poor (Mark 10:21). To the Samaritan woman, He said, "Go, call your husband." (John 4:16).These were not easy responses. Rather, they exposed the condition of each person's heart and showed the impossibility of saving themselves through their own efforts.The same pattern continues in the book of Acts. After Peter preached on the Day of Pentecost, the people asked, "What shall we do?" Peter did not respond by leading them in a prayer. Instead, he called them to "Repent and be baptized...for the forgiveness of your sins" (Acts 2:38). Baptism was the outward expression of repentance and faith. Likewise, the criminal on the cross never prayed a sinner's prayer. He simply said, “Jesus, remember me when you come into your kingdom.” Jesus answered him, “Truly I tell you, today you will be with me in paradise.” - Luke 23:42-43Throughout the New Testament, there is no example of Jesus or the apostles asking someone to repeat a specific prayer in order to receive salvation.2. It Can Become a Ritual Instead of FaithAnother danger is that the sinner's prayer can easily become a ritual. In cultures with strong religious traditions, many people are accustomed to thinking that performing the right ritual brings them closer to God. It is easy for the sinner's prayer to become just another religious act. Instead of trusting Christ, people may begin trusting that they said the correct words. Many believers can remember wondering, "Did I pray it correctly?" or "Did I say the right thing?" Those questions reveal that the focus has shifted from faith in Christ to confidence in an action.Our goal in evangelism should always be to lead people to faith, not to confidence in a religious ritual.3. It Can Minimize Repentance and FaithWhen Jesus began His ministry, His message was clear: Repent and believe - Mark 1:15These two responses appear repeatedly throughout the New Testament. Repentance is more than simply acknowledging that we are sinners or repeating a prayer. It is a change of heart that turns from unbelief to faith in Christ. It is recognizing who God is, understanding our sinful condition, and turning to Christ in faith.As J.D. Greear writes in Stop Asking Jesus into Your Heart:Repentance is not simply praying a prayer that acknowledges our sinfulness and asks for forgiveness. Nor is it walking an aisle, signing a card, or giving a public testimony. Repentance is not fundamentally a motion of the hands, mouth or feet. It is a motion of the heart in which we abandon our posture of rebellion and adopt one of submission toward Christ.Charles Spurgeon also described repentance as a true change of mind that includes the Holy Spirit's work of exposing sin and producing hatred for it. When evangelism centers primarily on getting someone to pray, repentance can easily become an outward action instead of an inward change of heart.4. It Can Oversimplify the GospelAnother concern is that the sinner's prayer can reduce the gospel to a few memorized phrases.The message of Christ is rich and deep. Throughout the Gospels, Jesus taught the same gospel, but He approached different people from different angles, applying God's truth to their specific circumstances. Good evangelism does the same.Rather than rushing someone to repeat a prayer, we should help them understand who God is, who they are before Him, and how the gospel speaks directly to the deepest problems of life. The better we know the gospel ourselves, the better equipped we will be to explain its richness and apply it to the people we are speaking with.5. It Can Give False AssurancePerhaps the greatest danger is giving someone assurance of salvation before there is genuine faith.Many people remember raising a hand, walking forward at a meeting, or praying a prayer years ago. Yet when asked about the gospel, they show little understanding of who Christ is or what He has done. Their confidence rests in an event rather than in Christ Himself.One example came during an outreach to disabled refugees in Odesa. Many of those attending had backgrounds in New Age beliefs or spiritism and did not yet have a clear understanding of the gospel. At the end of the meeting, a guest speaker asked everyone who wanted to go to heaven to raise their hand. Most of the room responded, and they were immediately assured that they were saved.Experiences like this demonstrate why we should be careful. The gospel often takes time for people to understand. Rather than giving quick assurance based on an outward response, we should patiently teach the gospel and encourage people to place their faith in Christ alone.Is the Sinner's Prayer Wrong?None of this means the sinner's prayer itself is wrong. A prayer that includes confession, repentance, and faith can be a perfectly appropriate response to the gospel. The problem is not the prayer itself, but believing that the prayer is what saves.Salvation comes through faith in Jesus Christ—not through repeating certain words.When someone demonstrates genuine faith and a clear understanding of the gospel, praying together can be a wonderful way for that person to confess their faith to God. But the prayer should express the faith that already exists; it should never become a substitute for it.As we share the gospel, may our focus remain where Scripture places it: calling people to genuine repentance and faith in Jesus Christ, while carefully avoiding anything that could lead them to trust in a ritual rather than in the Savior.

When Culture, Protest, and the Gospel CollideIn recent news from Ukraine, a Pride march in Kyiv has once again drawn attention —not only from the public, but also from Christians wrestling with a deeper question: How should believers respond?Pride parade held in Kyiv this past weekThis isn’t entirely new. Pride events in Ukraine have existed for years, growing steadily after 2016. But the full-scale invasion in 2022 disrupted much of public life, including social movements. In recent years, as parts of Ukraine have regained a measure of stability, public demonstrations, including Pride events and counter-protests, have reemerged. For Christians watching this unfold, especially in places where cultural shifts are happening rapidly, the question becomes urgent: should the Church respond with protest, with political action, or with something else entirely?The temptation to fight on the wrong battlefieldIt’s easy for believers to assume that the most faithful response to cultural change is confrontation. If a public movement promotes values that conflict with Scripture, the instinct can be to organize counter-marches, raise banners, and enter the public square as political opponents. But Scripture repeatedly calls Christians to something more careful and more radical. When Jesus stood before Pilate, He made a striking declaration:My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place. - John 18:36That single statement reframes everything. The mission of Christ was never centered on political dominance or cultural enforcement. His kingdom does not advance through pressure, protest, or coercion but through transformed hearts. This does not mean Christians stay silent about truth. It means they must be clear about what kind of battle they are actually in.1. What kingdom are we building?The first question every believer must ask is simple: Am I investing more energy into an earthly cultural victory or into the eternal kingdom of Christ? Political and cultural movements may shift laws, influence societies, and reshape norms. But they cannot regenerate the human heart like the Gospel.Even if a society aligns externally with biblical ethics, it does not guarantee spiritual transformation. The kingdom of God is not built through legislation but rather through redemption.2. What gospel are we preaching?Paul writes:But we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles. - 1 Corinthians 1:23The message of the cross has always been offensive to human systems of power and ideology. It disrupts every political alignment, because it calls every person, not one side or the other, to repentance.If the gospel we preach comfortably fits into one political framework while alienating none, we may have quietly replaced Christ with ideology. The gospel is not primarily a call to cultural reform. It is a call to surrender, repentance, and new life in Christ.3. What example are we showing?Jesus was famously criticized for His relationships:Here is a glutton and a drunkard, a friend of tax collectors and sinners. - Matthew 11:19He did not avoid people considered morally distant from God by society’s standards. But neither did He affirm sin. Instead, He brought truth wrapped in presence, compassion, and invitation. This creates a tension modern believers must learn to hold: truth without hostility, and love without compromise.The most effective witness is rarely a shouted message across a protest line. More often, it is a conversation across a table, a relationship built over time, and a life that reflects hope.A better way forwardThe real question isn’t whether Christians should care about moral issues—Scripture is clear that truth matters. The question is what that concern is aimed at: winning cultural battles or seeing lives transformed by Christ. Only one produces lasting change.In times of tension, the Church is pulled toward silence or confrontation, but the way of Christ is neither. It is faithful witness—speak truth clearly, live with conviction, and keep the goal in view: not winning arguments, but seeing lives changed by Jesus Christ.

Understanding the Imprecatory PsalmsAppoint someone evil to oppose my enemy. Let an accuser stand at his right hand. When he is tried, let him be found guilty...May his days be few... May his children be wandering beggars... - Psalm 109Those words are in the Bible. For many Christians, reading Psalm 109 for the first time is shocking. It sounds more like a cry of vengeance than a prayer of faith. How can these words exist alongside Jesus' command to "love your enemies and pray for those who persecute you" (Matthew 5:44)?These prayers have a name: imprecatory prayers.Imprecatory prayers are prayers that call upon God to judge evil, stop the wicked, and bring justice. They are not rare exceptions hidden in obscure parts of Scripture. The Psalms contain many of them, including Psalms 5, 10, 17, 35, 58, 69, 70, 79, 83, and 109.But what are we supposed to do with them? Here are a few things to consider.They Are Inspired ScriptureOne temptation is to dismiss these psalms as emotional outbursts. Perhaps David lost his temper. Maybe the psalmists were simply expressing raw human emotion. But Scripture itself will not allow us to take that approach. The Psalms are inspired by God and accepted as such by both Jews and Christians. Even more significantly, Jesus treated them as authoritative Scripture. The New Testament quotes from imprecatory psalms without apology or correction. Jesus referenced them, and both Peter and Paul drew from them in their teaching.What About "Love Your Enemies"?The greatest tension comes when we compare these psalms with Jesus' teaching in the Sermon on the Mount.Jesus said:Love your enemies and pray for those who persecute you. - Matthew 5:44How do we reconcile that command with prayers asking God to bring judgment?Context matters.The imprecatory psalms are often written from a kingdom context. David was not merely a private individual nursing personal grudges. He was God's appointed king, responsible for protecting a nation from those who sought its destruction. Jesus, however, was addressing personal relationships. He taught His followers how to respond when insulted, mistreated, or persecuted in everyday life. Turning the other cheek addresses personal retaliation, pride, and revenge. It does not erase the reality that evil exists and sometimes threatens innocent lives. The two teachings are simply addressing different situations.These Prayers Are Not About Personal RevengeThe imprecatory psalms should never become weapons for settling personal scores. They are not prayers against the coworker who gossiped about you nor tools for getting even with someone who hurt your feelings.God says:It is mine to avenge; I will repay. - Deuteronomy 32:35Personal vengeance belongs to God. Imprecatory prayers are not invitations to hatred. They are acts of surrender that place justice in God's hands rather than our own.A Cry for Evil to Be StoppedAt their heart, these prayers express a longing for evil to end. They arise in moments when wickedness seems unchecked, when innocent people suffer, and when injustice appears to triumph. For believers living in times of war, this reality becomes painfully clear. When missiles fall and innocent lives are threatened, the immediate prayer is often not, "Lord, help me feel more forgiving." Instead, it is, "Lord, stop this evil. Protect the innocent. Do whatever is necessary to bring this violence to an end." Imprecatory prayers remind us that longing for justice is not unspiritual. It reflects God's own hatred of evil.God's Glory Is the GoalThese psalms are ultimately God-centered.Psalm 79:9 says:Help us, O God of our salvation, for the glory of your name; deliver us and atone for our sins, for your name's sake.The deepest concern of these prayers is not personal comfort but God's honor. They ask: Will evil have the final word? Will the wicked appear victorious forever? Or will the world see that God is righteous, just, and worthy of glory?The imprecatory psalms cry out for God to vindicate His name.What Can We Learn?The imprecatory psalms teach us that:Evil is real and should never be minimized.Justice matters because God is just.Personal revenge belongs to God alone.There are times when it is right to ask God to stop evil.God's glory, not our bitterness, must remain at the center of our prayers.Most of us will not pray prayers like Psalm 109 every day.But perhaps our discomfort with these passages reveals something important. We often prefer a version of God that is loving but not judging, merciful but not holy. Yet the Bible presents a God who is both. He is patient and compassionate, but He also hates evil and promises that injustice will not endure forever.

Orthodoxy, the Gospel, and Wartime UkraineAs war forces millions of Ukrainians to confront questions about death and eternity, one spiritual question stands at the center of this conversation:Can someone truly know they are forgiven by God?From Odesa, Ukraine, Caleb introduces the topic of Eastern Orthodoxy and its deep influence on Ukrainian faith, culture, and religious life before sitting down with Pastor Andrii Murzin in Kyiv, for a conversation on theology, war, and the gospel. The interview explores some of the major differences between Orthodox and evangelical Christianity, particularly regarding assurance of salvation, justification by faith, ritualism, and the authority of Scripture. Andrii and Caleb also examines how religion shapes culture, why many Ukrainians are searching for hope beyond religious tradition, and how the gospel continues speaking into fear and uncertainty during wartime.The Uncertainty”Pastor Andriin has spent years studying Orthodoxy and engaging with Orthodox believers throughout Ukraine. While he emphasized the importance of treating Orthodox Christians with kindness and respect, he also explained that there are significant theological differences Protestants cannot ignore.One of the clearest differences, he argued, is assurance of salvation.They will never dare say that I know that I am forgiven... They always have this uncertainty.According to Andrii, this uncertainty comes from a different understanding of salvation itself. Orthodox theology often emphasizes salvation as an ongoing process rather than beginning with justification by faith in Christ. By contrast, Protestant theology historically distinguishes between justification, sanctification, and glorification. Christians are justified through faith, sanctified throughout life as they grow spiritually, and ultimately glorified in eternity. Murzin argued that without justification as a foundation, believers can become trapped in fear and uncertainty over whether they have done enough to receive God’s mercy.You cannot grow in sanctification unless you first receive the joy of knowing that God has forgiven you.At the same time, Andrii warned that Protestants can also drift into shallow understandings of salvation by reducing Christianity to merely praying a prayer or treating salvation like a “ticket to heaven.”War Makes Eternity Feel CloserThese questions carry enormous weight in a country at war. For millions of Ukrainians, death is no longer distant or theoretical. Air raid sirens, military funerals, missile strikes, and constant uncertainty have forced many people to think seriously about eternity. Caleb reflected on attending Orthodox funerals where priests repeatedly pray, “Lord have mercy,” while grieving families stand unsure of what awaits their loved ones beyond death. In contrast, evangelical Christians often speak confidently about Christ’s promises of forgiveness and eternal life. For Andrii, this contrast reveals one of the central differences between Orthodox and Protestant theology.Rituals, Candles, and External ReligionThe Orthodox Church also contains a heavy presence of ritualism. Murzin explained that many people approach religion primarily through external actions and sacred traditions: lighting candles, repeating prayers, making signs, or participating in liturgies. When Ukrainians from Orthodox backgrounds speak with him, their questions often sound like this:What candles do I light? How many candles? When do I light them?According to Andrii, the danger is that the focus can become centered on performing the correct rituals rather than understanding biblical truth or having genuine faith in Christ. Referencing passages such as John 4 and 1 Corinthians 10, he explained that biblical worship is not confined to church rituals or sacred buildings. Worship flows from truth, faith, love for God, and obedience in everyday life. Riitualism is a passive form of religion where outward performance replaces inward transformation.So whether you eat or drink or whatever you do, do it all for the glory of God. - 1 Corinthians 10:31Cultural Christianity in UkraineTheology has shaped entire societies. Andrii argued that religion profoundly influences a nation’s mentality, values, and culture over generations. In Ukraine, many people identify strongly with Orthodoxy culturally while remaining disconnected from personal faith or biblical understanding. It doesn’t actually really matter that much what you believe.Caleb noted that many Ukrainians attend church on holidays, participate in religious traditions, and identify as Orthodox while living lives largely untouched by Scripture or discipleship. For him, this revealed a major spiritual challenge facing Ukraine today: the difference between inherited religion and genuine faith.The Church in a Time of WarAs the conversation turned toward the war itself, Andrii asked believers around the world to continue praying for Ukraine. He spoke about soldiers on the front lines, prisoners of war, grieving families, and civilians who have lost homes, health, and loved ones. But he also emphasized the responsibility of the church during this historic moment.Please pray that the Ukrainian church would be sacrificial, caring, and actively involved in serving the Ukrainian people.Across Ukraine, churches continue feeding refugees, helping wounded soldiers, counseling grieving families, and sharing the gospel while air raid sirens and missile attacks remain part of daily life. For Caleb, the role of the church may become even more important after the war eventually ends.[When] victory comes and the church hasn’t walked along with Ukrainians the whole way... it’s going to be an empty victory.”The Gospel Still StandsThe conversation concluded with a reminder that earthly peace will always remain temporary. Political victories, military success, and rebuilt cities cannot ultimately remove humanity’s deepest problem: sin and separation from God.True peace, Murzin explained, is found only in Christ. As war continues across Ukraine, questions about eternity, forgiveness, suffering, and hope are becoming impossible for many people to ignore. And in a nation surrounded by uncertainty, that message still offers something many people desperately long for - assurance.‍

Faith Under FireIn the early hours of another sleepless night in Kyiv, air raid sirens echoed through the city as missiles and drones struck residential neighborhoods. One apartment building collapsed into a mountain of concrete and smoke. Rescue workers clawed through the rubble searching for survivors. For many Ukrainians, this has become a grim rhythm of life. Yet even amid war, the gospel continues to shine.Recently, Caleb interviewed Ukrainian pastor, professor, and volunteer chaplain Andrii Murzin in Kyiv to discuss how the war has affected the church, the preaching of the gospel, and the spiritual challenges facing Christians in Ukraine today.A Ministry Shaped by WarAndrii Murzin serves at Kyiv Theological Seminary as the director of the Master’s program in biblical counseling. His ministry focuses on discipleship, counseling, and helping Christians understand how to minister effectively within Eastern Orthodox culture. But since Russia’s full-scale invasion in 2022, his ministry has expanded beyond classrooms and lecture halls. Andrii also serves as a volunteer chaplain to soldiers affected by the war.Andrii on the far left When the war became much closer and much more intense and much more obvious that it is our war not somebody else's war. I realized that as a Christian I have to be active. I cannot ignore that it's the area of one of the biggest needs. For Andrii, chaplain ministry is not political theater. It is obedience to Christ. He pointed to Matthew 25 and reflected that if Jesus were physically walking through Ukraine today, He might say:He could have said I was in prison, I was in the hospital, l and I was in the trenches and you did not visit me.When War Comes to Your DoorstepThe interview itself took place only hours after one of the largest attacks on Kyiv in recent months. Andrii and his wife had chosen to sleep at the seminary that night rather than remain in their high-rise apartment on the 15th floor. Throughout the night they heard explosions nearby as drones and missiles struck the city. By morning, an entire section of a residential building had collapsed. Caleb described watching rescue workers pull bodies from the rubble only a short distance away from where they were filming.For Ukrainian believers, war is no longer distant news. It is outside their windows, above their rooftops, and sometimes directly over their heads.“We Are Fighting for Survival”One of the strongest themes Andrii emphasized was that Ukrainians do not see this war primarily as a battle over territory. I think it's important for the western audience to understand that Ukrainians are fighting for our survival.He explained that many Western narratives oversimplify the conflict as a political dispute over borders. But Ukrainians view it differently. They believe Russia seeks to erase Ukraine as a nation and suppress its identity, language, and freedom. This fear is not rooted merely in speculation, but in history. Andrii referenced the long history of Soviet oppression, mass killings, and persecution that Ukrainians endured under the Russian Empire and later the Soviet Union. Because of this history, many Ukrainians believe surrender would not end suffering, but instead deepen it.Religious FreedomMurzin challenged a common misconception heard in some Western Christian circles; that Ukraine and Russia are spiritually or morally equivalent. According to him, the difference in religious freedom is enormous. In Ukraine, evangelical churches have enjoyed broad freedom to preach the gospel since the fall of the Soviet Union. Churches openly evangelize, serve in schools, minister to soldiers, and conduct outreach across society.By contrast, he described Russia as increasingly authoritarian, where churches are expected to support state ideology and where religious groups with Western ties are often treated with suspicion or hostility. Many reports have also surged from occupied Ukrainian territories where priests and pastors from multiple denominations have been killed or persecutedThe Church in a Time of TestingWar has created both opportunities and pressures for the Ukrainian church. On one hand, churches are serving refugees, supporting soldiers, and ministering to grieving families. Thousands of Ukrainians who previously showed little spiritual interest are now suddenly confronting questions about death, eternity, and hope.[War] makes all people think about eternity, about your soul, about God, and spiritual issues.Chaplain ministry, especially among men in the military, has opened doors many churches struggled to reach before the invasion.Yet the war has also exposed fear within the church itself. Ukraine’s military mobilization affects nearly every congregation. Some men avoid traveling across cities out of fear of being drafted. Others wrestle with anxiety about serving near the front lines. Andrii spoke carefully and compassionately about this reality, acknowledging the fear many experience. He himself was once detained and taken to a draft center. Still, he believes the gospel directly confronts humanity’s deepest fear - death. He referenced Hebrews 2 and explained that Christ frees believers from slavery to the fear of death through His victory on the cross....So that by his death he might break the power of him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death. - Hebrews 2:14-15Murzin emphases on the fact that this is a time when our actions have to prove that we really believe what we preach.The Gospel Still AdvancesEven in the middle of war, many churches in Ukraine have become places of refuge and hope for people who have lost homes, family members, or any sense of stability. Christians across the country continue sharing the gospel, serving their communities, and pointing people to Christ while daily life is still marked by uncertainty and air raid sirens. The war has turned Ukraine into both a battlefield and a mission field. And through the smoke, sorrow, and uncertainty, many Christians there continue proclaiming the same message the church has carried for centuries - Christ remains Lord, even in wartime.

Conversations surrounding the gospel, identity, and sexuality can often feel difficult, emotional, and complicated. Yet as Christians, the way we approach people matters deeply. Truth should never be separated from grace, and grace should never ignore truth. In these moments, our attitude, focus, and love for others can make a lasting difference.

When we share the gospel, what actually matters?Do we need to address someone’s sexual identity? Does it make a difference whether a person identifies as heterosexual, homosexual, lesbian, bisexual, or transgender when presenting the message of Christ? These questions aren’t theoretical anymore. They’re part of real conversations happening every day. And compared to a few decades ago, something has shifted. More people who identify as part of the LGBTQ community also identify as Christians. That reality means this topic can’t be ignored, but it also can’t be handled carelessly.Why This Topic MattersThere are strong emotions on every side. Some are quick to call non-traditional sexual identities sinful but struggle to explain why from Scripture. Others argue that the Bible affirms or permits them. Both approaches often skip something essential: a clear and careful understanding of what the Bible actually teaches. Before we can talk about how the gospel relates to sexual identity, we need to understand the Bible’s foundation for human sexuality.The Biblical Foundation for SexualityScripture begins this conversation in Genesis. In chapter one, humanity is created in God’s image as male and female. So God created mankind in his own image, in the image of God he created them; male and female he created them. Genesis 1:27This distinction is presented as intentional, not accidental. In the next chapter, marriage is introduced. A man and a woman are brought together and described as becoming “one flesh.” That is why a man leaves his father and mother and is united to his wife, and they become one flesh. - Genesis 2:24This becomes the pattern that the rest of the Bible builds on. From the beginning, the picture is consistent: humanity is created as male and female, marriage is between a man and a woman, and sexual intimacy belongs within that relationship.A Consistent Pattern in ScriptureAs the Bible unfolds, this framework doesn’t change. Both the Old and New Testaments speak about sexuality within these boundaries. Sex before marriage, adultery, and other forms of sexual behavior outside this design are addressed as sin. Within that same framework, same-sex sexual behavior is also described as outside of God’s intended design in several passages like Leviticus 18:22, Romans 1:26-27, and 1 Corinthians 6:9. It’s important to note that Scripture does not present any positive example of a same-sex relationship. Every reference appears within a broader picture of humanity moving away from God’s design.What About Jesus?Some say Jesus’ silence on LGBTQ topics means the issue isn’t central. But when He speaks about marriage in Matthew 19, He points back to Genesis—affirming male and female and the union of a man and a woman. He doesn’t redefine the standard; He reinforces it. In doing so, He treats the creation account as the authority for understanding marriage and sexuality.Within that same conversation, Jesus also mentions “eunuchs,” which is where some confusion comes in. In context, this refers to men who do not marry, not to alternative sexual identities. The focus of that passage is on singleness and devotion to God, not redefining sexuality. So even though Jesus doesn’t use modern categories or labels like gay, lesbian, etc., His teaching still clearly supports the same design for marriage found in GenesisWhere This Leaves UsWhen we step back and see the full picture of Scripture, its teaching on sexuality is consistent and grounded in God’s design. But that truth is meant to lead us somewhere. The gospel calls us beyond debate into redemption. It reminds us that every one of us comes as a sinner in need of grace. No label defines someone beyond God’s ability to save, and no one approaches Him on the basis of their own righteousness. That means our response must reflect both the truth of His Word and the grace of His heart.‍‍

A Testimony of Truth and TransformationWhat happens when someone raised to believe they have the truth begins to question everything?In a recent episode of the Gospel Today Podcast, Caleb Suko sits down with Melek Steele to explore that very question. Melek’s story is of a man deeply formed by the Jehovah’s Witness worldview, who eventually found himself confronting its inconsistencies and searching for something more.A Life Shaped by the WatchtowerMelek was a third-generation member of the Jehova's Witnesses, raised from childhood in the structure and teachings of the Watchtower Society. Like many young men in the organization, he was trained early—participating in ministry school, learning how to engage people at their doorstep, and developing the skills necessary to represent the faith publicly. By his late teens, Melek was fully immersed in the community. He served at Bethel, the headquarters of Jehovah’s Witnesses, and was on a clear path toward leadership. His life revolved around the organization—its teachings, its mission, and its community. From the outside, it appeared structured, disciplined, and unified. But as he would later discover, appearances can be deceiving.Young Melek serving in the Watchtower SocietyCracks Beneath the SurfaceInterestingly, Melek’s initial doubts did not come from theological disagreements but rather from lived experiences. As he took on more responsibility within the organization, particularly in shepherding roles, he began to notice a disconnect between the polished image presented publicly and the realities behind the scenes. Situations involving internal conflict and the mishandling of serious issues raised questions he could not ignore. These moments planted seeds of doubt. If this was the “truth,” why did it not align with the integrity and transparency one would expect? Still, walking away was not simple. When your identity, family history, and entire worldview are tied to a belief system, questioning it feels like stepping into the unknown. Melek described this tension clearly:When you believe something to be the only way your entire life and you watch somebody give their life for these beliefs, you feel like if this isn’t the truth then there must not be a truth..The Long Road OutLeaving the Jehovah’s Witness organization was not a sudden decision. It was a gradual, often painful process that unfolded over several years. Melek began to investigate other belief systems, exploring philosophy and even Eastern religions like Buddhism. While these offered certain insights or practices, they ultimately left him unsatisfied. They lacked something essential—an answer to the deeper questions of truth, purpose, and salvation.At the same time, Melek returned to the Bible, but with a critical difference: he began reading a translation outside of the Jehovah’s Witness framework. This allowed him to examine Scripture without the interpretive lens he had always been given. What he found was striking. Certain key passages—particularly those relating to the nature of Christ—stood in direct contrast to what he had been taught. Passages like John 1 and Hebrews 1 began to take on new meaning. The more he studied, the more he realized that the issue was not just organizational inconsistency, but doctrinal error.The Central Question: Who Is Jesus?Everything in Melek’s journey ultimately hinged on a clearly defining question: the true identity of Jesus Christ. Jehovah’s Witnesses teach that Jesus is not God, but a created being—they view him as the archangel Michael. This fundamentally alters the understanding of the Gospel. If Christ is not fully God, then His sacrifice is reduced to that of a mere man. Melek came to see that this view could not account for the full testimony of Scripture. The Bible presents Christ not only as Savior, but as divine, eternal, uncreated, and worthy of worship. This realization drastically changed everything. If Jesus is truly God, then the Gospel is not simply about a man dying for others. It is about God Himself entering human history, taking on flesh, and accomplishing what no mere human could. The weight and power of salvation rest entirely on who Christ is.Sharing the Gospel with Jehovah’s WitnessesOne of the most practical aspects of this conversation is Melek’s insight into how to engage with Jehovah’s Witnesses today.Rather than approaching conversations with confrontation or debate, he emphasizes patience and humility. Many Jehovah’s Witnesses are deeply committed, often sacrificing relationships and personal opportunities for their faith. This level of investment cannot be undone in a single conversation. Instead, Melek suggests a relational approach to build trust. He urges people to demonstrate genuine Christian love - to live out the Gospel in a way that challenges the assumption that fulfillment is found only within the organization. He also highlights the importance of understanding their perspective. Are they motivated by fear, tradition, or sincere concern for others? Identifying this can shape how you respond. Finally, he encourages the use of Scripture—particularly their own translation—combined with clear, logical reasoning. Since Jehovah’s Witnesses value structured thinking, showing inconsistencies within their framework can be effective over time.A Story That Points Beyond ItselfMelek’s journey is ultimately not just about leaving one belief system but finding truth.In a world filled with competing claims, his story reminds us that the question of Jesus’ identity is not a minor theological detail—it is the foundation of everything. Getting that question right changes not only doctrine, but ones eternal perspective. And perhaps most importantly, it reminds us that behind every door knock, every conversation, and every belief system, there are real people searching, questioning, and in need of the truth that sets them free.‍

Sharing the gospel with atheists requires both truth and compassion. Rather than arguing, focus on understanding and meaningful conversation. While belief in God is reasonable, arguments alone don’t change hearts. Point people to God’s love, mercy, and truth, and trust Him to work, as many reject Him for personal, not intellectual, reasons.

A small church founded by Mark Suko demonstrated that true ministry success is faithfulness. By teaching Scripture, caring for people, and practicing humble leadership, it shaped lives without chasing trends or recognition, showing that God values steady, faithful service over size, influence, or popularity.

After years of war, Ukrainian churches have grown stronger and more focused. They emphasize the gospel, meet practical needs, avoid political division, speak honestly about suffering, and live with an eternal perspective, showing that faith can deepen and thrive even in the hardest circumstances.

Around 70% of Ukrainians identify as Orthodox, often as a cultural tradition rather than personal faith. In this episode of Gospel Today, I share practical ways to share the gospel with Orthodox friends: finding common ground, showing respect, opening Scripture together, and continually pointing to the simple truth of salvation by grace through faith in Christ alone.

What is true goodness and where does it come from? When my family and I first moved to Ukraine many years ago, people on both sides of the ocean were shocked by our decision. In the U.S., I had a successful business, and it seemed like life was going well. “Why move to Ukraine when things are good for you here?” they asked. When we arrived in Ukraine, the reaction was similar: “Why did you come here? Isn’t it better in the U.S.?” These questions reflect a broader issue: our decisions often depend on our definition of “good.” But how do we define good? It might seem simple, but most people don’t consciously think about it. We assume everyone instinctively knows what is good and what is bad. However, our definitions of good and bad often revolve around personal experiences and circumstances. We think if life is easier, if we have more money, if we avoid hardships, then we are experiencing goodness. Defining Goodness We tend to define “good” in terms of personal benefit, pleasure, and happiness. Conversely, we view things that cause hardship, pain, or require sacrifice as “bad.” If we look at life this way, we might categorize: Most of us would agree that the list on the left looks “good” or at least better than the list on the right. However, this definition of good is based solely on individual experiences, which can be misleading and problematic. Rethinking Goodness Let’s consider a different perspective. Is it good to be in a place where missiles are flying, bombs are landing, and lives are being lost? According to our initial paradigm, the answer would be “no.” But what if there’s another way to define good, a way that comes from something greater than ourselves? It’s crucial to define goodness correctly because it determines our direction in life. Here, the Bible offers clarity on what true goodness is. “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” Micah 6:8 (NIV) The prophet Micah provides a vital paradigm for understanding true goodness—one that is independent of our personal experiences and rooted in God’s perspective. The Source of Goodness Before we understand true goodness, we must recognize its source. True goodness comes from God Himself. It can never exist outside of God’s moral design for our lives. Ultimately, true goodness is not a matter of circumstances but an issue of the heart. Without connecting to the only source of true goodness—God—we are on a never-ending, disappointing chase after an illusion of happiness and contentment. False Goodness We often mistake false goodness for true goodness. False goodness is the belief that we can find true goodness within ourselves or in our circumstances. It promises quick, cheap pleasure and tells us we deserve it. It’s not necessarily about sinful things but about the misguided focus that this product, activity, or moment will bring goodness into our lives. False pleasure is fleeting and leaves us more unsatisfied than before. True Goodness from God 1. God is the source of goodness The Bible begins by highlighting God’s goodness. Genesis 1 repeatedly states that God’s creation was “good.” This goodness testifies to God’s wisdom, beauty, and power. All good things in life—good sleep, food, families—are gifts from God (James 1:17-18). 2. God’s rules are good Acting justly, loving mercy, and walking humbly with God are central to experiencing true goodness. Obeying God’s commandments brings purity, holiness, and righteousness into our lives, making life pleasant and purposeful (Psalm 19:8-10). 3. Goodness is an issue of the heart To love mercy is to embody one of God’s main characteristics. Mercy and justice might seem contradictory, but they coexist in God’s nature. Justice relates to how we live before God, while mercy relates to how we live with others. A merciful life is a good life, as it reflects the mercy we receive from God (Psalm 5:7-8). 4. True goodness is found in relationship with God Walking humbly with God means seeing ourselves through His eyes—imperfect and in need of His strength. Without humility, we cannot walk with God. True humility acknowledges our need for God’s mercy and strength (Matthew 11:29-30). Conclusion Where are you looking for goodness? True goodness must be based on God Himself, not our experiences. Look to God and seek a genuine relationship with Him. Follow His law and live by it. Questions for Discussion 1. What are some “false goods” that are common today? 2. How can your definition of good affect your life? 3. What can we do to change our perspective on what is good and what is bad? 4. How is God’s goodness different from the world’s goodness? Reflect on these questions and strive to align your definition of goodness with the one shown in Micah 6:8. This divine perspective will lead you to true and lasting goodness.

The Orthodox Church teaches that praying for your dead loved ones helps their soul make the 40 day journey from earth to heaven where along the way they will encounter many devils and 20 testings that will purify their souls and prepare them for heaven. *Quick links 2:35 Visit to Kyiv Pechersk' Lavra   5:35 Going into the caves 12:00 Praying for the dead 14:25 Orthodox teaching of what happens after death 15:13 The 20 "Mytarstva the soul must pass through 20:36 Bible verses used by Orthodox to explain "Mytarstva" 28:30 Discipleship book

Today Christina joins me on the podcast to talk about her ministry of counseling both unbelieving and believing. Also we talk about the difference between parenting for the now and parenting for the long-term.

As we think about sharing the gospel with LGBT people let us remember that they are people too. Every one of us is a sinner and every sinner needs Christ. The biggest need of every homosexual, is Christ. No matter how you share the gospel, do your best to keep the focus on Christ. There will be many distractions and many questions but we must always bring it back to Christ, the truth of who he is, and what he has done for us.  1 Corinthians 1:17 For Christ did not send me to baptize, but to preach the gospel--not with wisdom and eloquence, lest the cross of Christ be emptied of its power. We can also say that the most important thing Christ has called us to do is to share the gospel of Christ and the cross. Let’s not make it too complicated, let’s be loving, let’s be clear, and let’s share the gospel. Remember homosexuals didn’t start the LGBT movement. In the US the foundation for the LGBT movement was not laid by homosexuals but rather mainly by heterosexual Christians. “Today’s movement toward the total acceptance of homosexual behavior and relationships was only made possible because some heterosexuals first did their best to undermine marriage.” Dr. Albert Mohler “We Can’t Be Silent” Dr. Albert Mohler explains in his book that the sexual revolution began by the destruction of marriage and the biblical meaning of family.  “Heterosexuals did a very good job of undermining marriage before the culture forces began advocating for the normalization of same-sex relationships and the legalization of same-sex marriage. The marriage crisis is a moral crisis that did not start with same-sex marriage, nor will it end there. The logic of same-sex marriage cannot end with same-sex marriage. Once marriage can mean anything other than a heterosexual union, it can and must eventually mean everything” Dr. Albert Mohler “We Can’t Be Silent” We must admit the guilt of many heterosexuals who destroyed families through divorce, adultery, and sexual sin. This is what laid the foundation for the LGBT movement today. They are simply continuing what we started. As we admit our guilt it changes our attitude and approach towards the LGBT community. Rather than making this an “Us vs them” battle, we realize that we as heterosexuals are not without guilt. Thus any conversation we have with the LGBT community must began not began with a finger pointed at them but rather with the pronoun “we” For all have sinned and fall short of the glory of God. Romans 3:23 Humility is vital when we approach anyone with the gospel but when we share the gospel with the LGBT community it is even more vital. Why? Because often there is already the assumption by the LGBT community that we are pointing our finger down upon them. We must have the humility to show them that we are all sinners before God.  1 Timothy 1:15 Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners--of whom I am the worst. I must recognize my sin as “worse” than their sin. This is the attitude we must have when we share the gospel. We recognize our own sin as worse because we are intimately connected with our own sin. Because we see and feel the effects of our own sin. Because we know the secret sins of our heart that only God and I can see! This attitude must permeate our hearts when we share the gospel. It will often be through simple humility, openness, and service that we will win the opportunity to speak with someone about Christ. Without this humility our efforts to share the gospel will look more like someone trying to expose another’s sin and shame them before the public. Let them know that you also struggle with sin, even sexual sin. Speak to them as a sinner who found grace in Jesus not as a finger-pointing preacher whose only remaining sin is being too long-winded on Sunday mornings!

As we look at the Bible it doesn’t take long to find out that the sexuality of mankind as a central part of creation. If we read through the account of the creation of Adam and Eve it seems that Moses goes out of his way to show the differences between the sexes and that these differences were good and they were determined by God himself.   What about Eunuchs?https://answersingenesis.org/answers/in-depth/v12/does-jesus-reference-to-eunuchs-affirm-transgender-people/ 

When you look at transgenderism you will quickly find many similarities between the terminology they use and gospel terminology. In this episode of The Gospel Today I give talk about transgender vocabulary and how much of their terminology echoes gospel terminology. https://youtu.be/pAZPTm8Ju-c I also talk about how one church transitioned after COVID made them rethink their Church's name.   Quick links 1:00 Ministry news 6:01 The trans gospel vocabulary 19:03 A church transitions to a new name because of COVID   Walter Heyer story Outbreak Church 

In this episode of The Gospel Today I share with you some gospel perspectives on the US pullout from Afghanistan as well as on Coronavirus. Afghanistan action page at ABWE: https://www.abwe.org/prayer-focus-afghanistan Dennis Prager on Afghanistan: https://youtu.be/q4gxRqrH_Vc?t=129 https://youtu.be/ShigzoDKQww Quick links: 0:00 Intro 1:33 Family and ministry news 4:47 Afghanistan 16:50 Coronavirus

What is missing in churches today? Where is the unseen hole? Simply put, we are missing true gospel centered discipleship. Without discipleship the church can still have an outward attraction and all the looks of activity but they will be empty and meaningless because in the end it will not take you to any meaningful place spiritually. Discipleship is the engine of the church and if we want our churches to grow in a meaningful gospel centered way then we must focus our attention on this core aspect of church life. https://youtu.be/ah7REotuKBo Sermon notes: If the contemporary church were a ship it would no doubt be a modern cruise ship with the finest restaurants and entertainment. I would boast many decks filled with fun activities for her guests, luxurious staterooms, and guest services that meet your every whim. Yes, it would be a magnificent sight that would attract many.  It would be tall and long with a wide berth and yet there would be something missing. It would have no engine, or at least if it did have an engine it would be far underpowered and equipped to safely propell the massive ship.  The truth is that people don’t go on cruises because they have researched the sea worthiness of the vessel and know that the engine is quite powerful enough to get them through any storm, and that it is regularly maintained and fully functioning. No, people go on cruises because of the promise of free food, fun activities, and a chance to indulge themselves with few limitations.  Sadly many churches have begun to take on a cruise ship esque spirit about themselves. Too many churches today are driving not by the engine of the gospel of Jesus Christ but by anything and everything else. All that can be seen is invested in heavily, and all that is unseen is abandoned because it would help you to get more feet across your gangplank.  In order to find out practically what discipleship looks like I want to turn your attention to the example of the Apostle Paul in the church in Ephesus. In our text today we see one of the clearest descriptions of a discipleship ministry. So let's let God's Word inform us and instruct us about how we should disciple.  In this text we read about Paul's second visit to Ephesus. Not long before, in chapter 19, we read how he lived with them for 3 years. During these 3 years, he diligently served them through the teaching of the Word and the preaching of the Gospel. Then he went on to Greece, where he spent several months. Finally he decided to return to Jerusalem and on the way he wanted to stop by Ephesus to meet their elders one last time before going to Jerusalem.   [Act 20:17-38 NIV]  17 From Miletus, Paul sent to Ephesus for the elders of the church. 18 When they arrived, he said to them: "You know how I lived the whole time I was with you, from the first day I came into the province of Asia. 19 I served the Lord with great humility and with tears and in the midst of severe testing by the plots of my Jewish opponents. 20 You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. 21 I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus. 22 "And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. 23 I only know that in every city the Holy Spirit warns me that prison and hardships are facing me. 24 However, I consider my life worth nothing to me; my only aim is to finish the race and complete the task the Lord Jesus has given me--the task of testifying to the good news of God's grace. 25 "Now I know that none of you among whom I have gone about preaching the kingdom will ever see me again. 26 Therefore, I declare to you today that I am innocent of the blood of any of you.

As we celebrate Easter this year we also mark a full year of living during a pandemic. We have all encountered new difficulties because of COVID. Many have been through COVID, others have watched as loved ones have suffered, sadly some of us have even lost friends and family to COVID. Yet, there is one aspect to the pandemic that I believe is common to our experience and that is fear. To one level or another we have all feared the ramifications of the pandemic in our lives and the lives of our loved ones.  Some fear getting sick and the complications of COVID Some fear death Some fear for their parents, their children or their spouse Some fear for the financial ramifications of the pandemic Some fear the loss of contact with family and friends Some fear if life will ever return to normal https://www.youtube.com/watch?v=LywwVy0za9s Unfortunately, fear is common to the human experience. You can't live in this world and never experience fear. Sadly many people allow their fears to control their lives. When we fail to understand our fears and respond to them properly, they can cause great damage to our spirits and to the way we live our lives. Fears not dealt with lead to depression, anxiety, loss of relationships, inability to function normally at work or school.  The question for us is not how to avoid fear altogether but rather how to respond to it correctly. As we look together at the story of Easter and at the truth it presents we can find a unique solution to our fears, one that has the power to calm our hearts, cure our anxieties, and give us a deep joy and hope for the future. Fear is a central part the gospel story The truth is that fear played a role in the lives of many in the gospels. There was fear at Jesus birth Both Joseph and Mary feared when an angel appeared to them Zacharias also feared The Shepherds were terrified Herod was troubled by the news of Jesus birth There was fear during Jesus ministry The disciples afraid when Jesus walking on water because they thought it was a ghost Peter James and John terrified when they saw Jesus in his glory and heard the voice of God the Father  The Pharisees feared Jesus power and popularity There was fear at Jesus crucifixion  The disciples ran in fear when Jesus was arrested The Pharisees arrested Jesus at night because they feared the people Pilate also feared public opinion The centurion who was guarding the cross was terrified by the earthquake and said, "surely he was the Son of God!" Mat 27:54 The disciples' fear continued after the crucifixion right up until Jesus appeared to them and calmed their fears. Let's look closely at one of these encounters from Matthew 28. 1  Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb. 2  And behold, there was a great earthquake, for an angel of the Lord descended from heaven and came and rolled back the stone and sat on it. 3  His appearance was like lightning, and his clothing white as snow. 4  And for fear of him the guards trembled and became like dead men. 5  But the angel said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. 6  He is not here, for he has risen, as he said. Come, see the place where he lay. 7  Then go quickly and tell his disciples that he has risen from the dead,

Here’s a story I heard from Radio show host Chris Witts Johnny arrives at school in the morning and his teacher asks him, “Where’s your homework?” Johnny replies “Sorry, Mam, I couldn’t do it because there was too much noise at home.” His teachers curiously asks, “What? Noise all evening? What kind of noise?”  Johnny said, “It was the television, Mam. It was too loud and I couldn’t do my homework.” The teacher was trying to be helpful: “Now Johnny. You could have asked them to turn down the volume, surely?”   “No, I couldn’t,” he replied. “There was no-one else in the room.” We are all like Johnny to a degree, when confronted by our sin we look for ways to justify ourselves and blame others. But when it comes down to it we need to realize that there is no one else in the room who we can put the blame of our sin onto.  In our text today James, once again goes straight for our hearts as he warns us of the dangers of blaming others, and specifically of blaming God when we encounter temptation.  https://www.youtube.com/watch?v=MOIOCX6qj1g [Jas 1:13-18 NIV] 13 When tempted, no one should say, "God is tempting me." For God cannot be tempted by evil, nor does he tempt anyone;  14 but each person is tempted when they are dragged away by their own evil desire and enticed.  15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.  16 Don't be deceived, my dear brothers and sisters.  17 Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.  18 He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created. Don’t let your guard down When tempted,.. It says “when tempted” not “if tempted” Too many of us go around not ready for temptation, not anticipating it and not realizing that the devil is always looking for opportunities.  Harry Houdini was a well known magician/escape artist in the 1920s. He often had people in the audience punch him as hard as they could in the stomach. On Oct 22, 1926 he invited several students into his dressing room before his performance. He had injured his ankle about week earlier so he reclined on the couch to talk with them. One of the students by the name of J. Gordon Whitehead approached Houdini and asked him if it was true that he could withstand any punch to the gut. When Houdini responded, “yes” Mr Whitehead immediately delivered 4-5 powerful and well directed and unexpected blows to Houdini’s stomach. Although Houdini hadn’t time to prepare his stomach for these blows, it seemed that he had survived them. Later that day however, he began to feel some discomfort and in another day or two he developed a fever. Eventually, he was taken to the hospital where it was discovered that the unexpected blows to his abdomen had ruptured his appendix. Unfortunately it was too late, the doctors could not save him and Houdini died of the injuries he sustained from a few punches to the gut that he was unprepared to receive. The story of Harry Houdini’s death highlights the significant difference between being prepared for temptation vs being unprepared.  [1Pe 5:8 NIV] 8 Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Are you prepared for temptation?

Some time ago I took my wedding ring off at home because I wanted to do some exercises and I didn't want to get my ring scratched up. I placed my wedding ring in a spot where I knew I would not forget it and where it would be very visible to me. For some reason after I finished my workout I forgot to put my wedding ring back on. The next day I also forgot to put my wedding ring on when I left for work in the morning. So as I was sitting there at work I noticed that awkward feeling that my wedding ring was missing from my finger.  I made a mental note to make sure to put my ring on when I got home and so that it wouldn't get lost. When I got home that evening I went to that spot where I knew I left my ring and it was gone. I began to go around the house and ask my family if they had seen my ring. They had seen my ring, in fact somebody had even picked my ring up and looked at it, but now it was nowhere to be found. Of course, you can imagine that I got upset,  “23 years I've been wearing that ring and now it's gone!” I told my family in frustration.  So let me ask you why was that ring so meaningful to me? What made that small piece of metal have such significance in my life? Was it because there is gold in it? Yes, my ring does have gold in it but, honestly, it doesn't have that much, relatively speaking it's not that expensive of a ring. The reason that ring is so special to me is because it represents my marriage to my wife. It reminds me of the fact that I love her and she loves me and that we have promised to be faithful to each other for our lifetime. That ring was a gift from my wife to me on our wedding day and so it has a significance to me because it represents a very important event in my life and a very important promise that I have made. You could say that the wedding ring represents not only my marriage but also my entire family. In and of itself the ring is small, plain, and not that significant but when you think about all that it represents then it becomes highly valued. Today we are going to talk about the Lord's Supper. In many ways the Lord's Supper is like a wedding ring that God has given to the church. The Lord's supper if we just look at the physical elements of it is not something very significant, it is simply a little wine and a little bread. These are in very basic foods. We don't have any meat here, we don't have any expensive or exotic foods. Everything is very simple. The significance of the Lord's Supper is in what it represents. Just as the wedding ring is an important reminder of my marriage and the promises that my wife and I have made to each other, so also the Lord's Supper is a vital reminder of what Christ has done for us. God knows that we are forgetful people and that we need regular reminders of these vital truths in our lives.  Today we are going to look at the Bible to see where the Lord's Supper comes from, what is the purpose of the Lord's Supper, and how it should be conducted. I hope you will pay close attention because after I finish this sermon we will then as a church participate together in this unique and significant symbol which God has given the Church.  https://youtu.be/dgMAgQ26Jbg Where does it come from? In order to really understand the Lord's Supper we must go back to the original and look to see where it came from. 26 While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, "Take and eat; this is my body." 27 Then he took a cup, and when he had given thanks, he gave it to them, saying, "Drink from it, all of you. 28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you,

Have you ever wondered why there are fewer faithful pastors now than there was 40-50 years ago? In this episode of the podcast I talk about 6 reasons why there is a lack of faithfulness in minsitry.  

Recently our oldest son Mishael left us and moved to the US. This is our second child to leave the home. In this episode Christina and I talk about how we deal with children leaving the home and we give some advice that helped us. We also talk about some gospel principles that are vital in these transitions. https://www.youtube.com/watch?v=KyyyW3jYqxk Below are links to some topics in the video: Christina's ministry at the women's center: (1:10)Church/Coronavirus update: (3:02)The kids new school year: (3:57)Seminar teaching: (4:50)About Mishael leaving us: (5:15)Christina's thoughts about Mishael leaving: (6:36)Caleb's thoughts about Mishael leaving (8:08)Comparing our oldest daughter leaving the house vs our son (9:43)What we wish we had taught him before he left (14:05)What was the hardest part about letting your kids go? (15:50)What helps you get through this? (17:57)Raising a child to leave you (19:16)How the principle of discipleship leads to a healthy transition 24:05How trusting God leads to a healthy transition (28:54)How continued relationship leads to a healthy transition (30:48) Listen to the audio version

As with any sin, worry is a perversion of something that was originally good. So how do you know when your planning has crossed the line into worry, or when your concern for safety has gone overboard and turned into an unhealthy fear? Friends many people are struggling with worry, fear and anxiety during these unusual times. I decided to record a few chapters from by book “What if… How to Kill Worry and Anxiety Before They Kill You.” I hope this recording will help calm your worries and anxieties. I hope you might also take time to share this with a friend who you know is struggling with worry now.

In this episode of The Gospel Today I talk about the blessedness of persecution. I share with you some of the story of Richard Wurmbrand and I talk about how we can prepare ourselves for persecution. 

Worry and anxiety are the weeds of the mind and spirit. Do nothing and they will grow! Leave them alone hoping that they will go away, and when you come back, they will be bigger and stronger than before. Eventually they crowd out everything else and do real damage to your spirit! In the New Testament, Jesus used a similar illustration when he taught his disciples about the destructive nature of worry. In the parable of the soils (Matthew 13:3-9) Jesus explained how worry can completely take over our life, not even leaving room for us to respond to the message of the gospel.  Friends many people are struggling with worry, fear and anxiety during these unusual times. I decided to record a few chapters from by book “What if… How to Kill Worry and Anxiety Before They Kill You.” I hope this recording will help calm your worries and anxieties. I hope you might also take time to share this with a friend who you know is struggling with worry now.

Here's a quick summer update, there will be more to come soon! Here's a brief overview: Coronavirus situation in Ukraine is getting worse, some churches have gone back to online services and others are meeting outdoors We are beginning a new ministry to internationals called“Odessa International Fellowship.” We became grandparents for again on July 4th! WelcomeCosette Ivana Whitaker Suko! We recently had a meeting of our Ukraine Crisis Fund board and dispersed funds to pastors and churches in Eastern Ukraine. Our son Mishael graduated from high school and will be finally heading to the States on August 25th Christina continues to serve at the women’s center and council with clients there. During quarantine we wrote a new seminar on evangelism and have already taught it 3 times, including once in the Carpathian Mountains! Thank you for your prayers and support!  Caleb and Christina Suko

"Every culture, every time period, and often every church has a few sins that are considered acceptable. For the patriarchs, polygamy really wasn’t that bad. In the New Testament, some churches thought it wasn’t a big deal to segregate the rich from the poor. Not so long ago in US history, many churches had no problem segregating blacks from whites.   Today you could make a long list of sins that are acceptable by many in our culture. Worry is one of those acceptable sins."

Everyone is getting ready for the biggest Christian holiday of the year. The one Sunday when those who haven’t been to church for months climb out of their den’s to see what the church can offer them.

Friends many people are struggling with worry, fear and anxiety during these unusual times. I decided to record a few chapters from by book "What if... How to Kill Worry and Anxiety Before They Kill You." I hope this recording will help calm your worries and anxieties. I hope you might also take time to share this with a friend who you know is struggling with worry now.

Everyone seems to be rethinking how they can continue to minister and preach the gospel during these days of quarantine because of the Coronavirus. In this episode of the podcast I share with you 5 ways that you can continue to advance the gospel even while you are isolated. (Yes, I know I accidently said, "Now Is the Time" instead of "Gospel today!") https://youtu.be/vjE57neRFqM    

In this episode I talk about how Christians should respond to the Coronavirus and how we can use it for the Gospel. I also respond to Rajesh from Singapore who asked? "Kindly do clarify whether 1 cor 3 is speaking about leaders. If yes, how do we apply for believers? How do we understand that they will be saved even his work is burned in fire? Is he speaking about false teachers or some other category?"

Christina and I decided to ask each other some tough questions about love and marriage. In the end marriage and the gospel are closely tied. Listen along with us to find out how we answer these questions. Questions for Christina Were there ever times in our marriage when you didn’t feel love for me?What annoys you most about me and how do you deal with it,What’s the biggest difference between your family growing up and your family now.How did you know I was the one for you?Do you ever find it difficult to forgive me for something? How do you deal with that? Questions for Caleb Did you have a girlfriend before me? How did that affect your decisions about dating and marriage later on?Have ever been tempted by pornography? How did you deal with it?What do you do when an attractive woman catches your eye?What was one of the biggests shocks for you after we got married?How do you deal with conflict in marriage?

John came with a baptism of repentance, yet Jesus wanted to be baptized by John. If Jesus didn't need to repent, then why did John baptize him? Episode resources In this podcast episode I also share with you a few ministry updates and talk about the holiday of "Baptism" on January 19th here in Ukraine.

How are you planning to input and record gospel goals for your life in 2020? If you have a some helpful suggestions, you can share it with us here. Gospel resources Gospel video with app for sharing the gospel in about 20 languages: The Story Film A short book that simply explains who Jesus is, designed with unbelievers in mind. Who is Jesus?