An Infectious Disease Doctor and Pastor Explains the Coronavirus

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John Piper Wise Biblical Perspective on the Corona Virus Pandemic

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Audio Transcript

Hello, everyone. This is Tony Reinke with Pastor John Piper in studio for a special episode of Ask Pastor John. As I’m sure you’re aware, the coronavirus continues to grab headlines as it spreads across the globe, now in 53 different countries. Infection numbers globally are over 83,000. Fatalities are nearing 3,000. It’s a multi-national epidemic moving toward a global pandemic.

Wednesday morning, the president tasked the vice president with stopping the virus here in the States. Some are hopeful this can be done. Others claim this is futile. It won’t be stopped, and will continue to spread for months. Some experts are going so far as to say a majority of Americans will be exposed to the virus before this is all said and done. There’s a lot of speculation afoot. Less theoretically, world markets are tumbling. The Dow Jones continues to nosedive this week as international work stoppages interrupt imports, exports, and global trade.

In situations like this, it’s very easy to lose faith and to live in fear of the headlines and the unknowns. And this global uncertainty has now reached into the States. But several days ago we began hearing from podcast listeners around Southeast Asia who offered updates on the situation there. That includes a man in Singapore who wrote us this.

“Dear Pastor John, hello! I’d like to ask you about the unfolding coronavirus outbreak that started in China and has gone on to infect many more around the world. When it reached Singapore, the government and citizens responded well, and our collective efforts won international praise. But church responses are mixed. Several continued with Sunday services, with added precautions. Some suspended church services altogether. Some pastors are promising: ‘If you are a believer, God will not allow the virus to touch you!’ Other pastors are saying: ‘This is God’s judgment on sinful cities and arrogant nations.’ Pastor John, how do Christians, with open Bibles, make sense of a viral epidemic like this one?”

Well, I’m going to try to answer the question that was asked — “How do you make sense of this? How do you get understanding?” — with an open Bible in front of me. But before I do, let me just say I have misgivings, because I make a distinction between helping people get ready to suffer by making sense of biblical teaching about suffering — that’s one thing. And then another thing is physically, emotionally embodying that theology in the moment when somebody is suffering. And we’ve got thousands of people now who are dying, which means hundreds of thousands of people who are grieving. And what I’m about to say might not be well-timed in some of their lives, because if I were on the ground, in a church, I would be discerning whether there’s a time to speak here or not.

None Stronger Than Jesus

With that preface, let me try to own what I’ve been asked to do: make sense of a deadly virus. Let’s start with an empirical, historical fact, and a clear Bible fact. The empirical fact is that on the Lord’s Day, Sunday, December 26, 2004, over 200,000 people were killed by a tsunami in the Indian Ocean, including whole churches gathered for worship on the Lord’s Day, swept away in death. That’s the historical fact. That sort of thing has happened to Christians, as long as there have been Christians. Now, the biblical fact is Mark 4:41: “Even the wind and the sea obey [Jesus].” That is as true today as it was then. “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8).

So, put those two facts together — the historical fact and the biblical fact — and you get this truth: Jesus could have stopped the natural disaster, and he did not in 2004. Since he always does what is wise and right and just and good, therefore, he had wise and good purposes in that deadly disaster.

I would say the same thing, therefore, about the coronavirus. Jesus has all knowledge and all authority over the natural and supernatural forces of this world. He knows exactly where the virus started, and where it’s going next. He has complete power to restrain it or not. And that’s what’s happening. Neither sin, nor Satan, nor sickness, nor sabotage is stronger than Jesus. He’s never backed into a corner; he is never forced to tolerate what he does not will. “The counsel of the Lord stands forever, the plans of his heart to all generations” (Psalm 33:11).

“I know that you can do all things,” Job says in his own repentance, “and that no purpose of yours can be thwarted” (Job 42:2). So the question is not whether Jesus is overseeing, limiting, guiding, governing all the disasters and all the diseases of the world, including all their sinful and satanic dimensions. He is. The question is, with our Bibles open, how are we to understand this? Can we make sense out of it?

Here are four biblical realities that we can use as building blocks in our effort to understand and make sense of it.

1. Subjected to Futility

When sin entered the world through Adam and Eve, God ordained that the created order, including our physical bodies, as persons created in his image, would experience corruption and futility, and that all living things would die.

Christians, by being saved through the gospel of God’s grace, do not escape this physical corruption, futility, and death. The basis of this point is Romans 8:20–23:

The creation was subjected to futility, not willingly, but because of him [God] who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. [And here’s the key verse for Christians.] And not only the creation, but we ourselves, who have the firstfruits of the Spirit, grown inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

The day is coming when all creation will be set free from its bondage to disease and disaster and death, and inherit the freedom of the glory of the children of God. Until then, Christians — Paul says, “even we who have the Spirit” — groan with all creation, sharing in the corruption and futility and disease and disasters and death, as we wait with groaning for the redemption of our bodies (that happens at the resurrection).

The difference for Christians, who trust Christ, is that our experience of this corruption is not condemnation. Romans 8:1: “There is therefore now no condemnation.” The pain for us is purifying, not punitive. “God has not destined us for wrath” (1 Thessalonians 5:9). We die of disease like all men, not necessarily because of any particular sin — that’s really important. We die of disease like all people because of the fall. But for those who are in Christ, the sting of death is removed (1 Corinthians 15:55). That’s building block number one for understanding what’s going on.

2. Sickness as Mercy

God sometimes inflicts sickness on his people as a purifying and rescuing judgment, which is not a condemnation, but an act of mercy for his saving purposes. And that point is based on 1 Corinthians 11:29–32. That text deals with misusing the Lord’s Supper, but the principle is broader. Here it is:

Anyone who eats and drinks without discerning the body eats and drinks judgment on himself [this is referring to Christians at the Lord’s Table]. That is why many of you [you Christians] are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord [with this illness and weakness and death], we are disciplined [disciplined like a child] so that we may not be condemned along with the world.

Now, let that sink in. The Lord Jesus takes the life of his loved ones through weakness and illness — the very same words, by the way, used to describe the weaknesses and illnesses that Jesus heals in his earthly life (Matthew 4:23; 8:17; 14:14) — and brings them to heaven. He brings them to heaven because of the trajectory of their sin that he was cutting off and saving them from. Not to punish them, but to save them.

In other words, some of us die of illnesses “so that we may not be condemned along with the world” (verse 32). If he can do that in a few of his loved ones in Corinth, he can do it to many, including by the coronavirus. And not just because of abusing the Lord’s Supper, but also for other kinds of sinful trajectories — though not all death is for a particular sin. That’s building block number two.

3. Sickness as Judgment

God sometimes uses disease to bring particular judgments upon those who reject him and give themselves over to sin. I’ll give two examples. In Acts 12, Herod the king exalted himself in being called a god. “Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last” (Acts 12:23). God can do that with all who exalt themselves. Which means we should be amazed that more of our rulers do not drop dead every day because of their arrogance before God and man. Sheer common grace and mercy.

Another example is the sin of homosexual intercourse. In Romans 1:27, it says, “The men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.” Now, that’s an example of the wrath of God in Romans 1:18, where it says, “The wrath of God is [being now] revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.” That’s building block number three, that God can and does use illnesses to bring judgment sometimes upon those who reject him and his way.

4. God’s Thunderclap

All natural disasters — whether floods, famines, locusts, tsunamis, or diseases — are a thunderclap of divine mercy in the midst of judgment, calling all people everywhere to repent and realign their lives, by grace, with the infinite worth of the glory of God. And the basis for that building block is Luke 13:1–5. Pilate had slaughtered worshipers in the temple. And the tower in Siloam had collapsed and killed eighteen bystanders. And the crowds want to know from Jesus, just like I’ve been asked, “Okay, make sense of this, Jesus. Tell us what you think about these natural disasters and this cruelty. These people were just standing there, and now they’re dead.”

Here’s Jesus’s answer in Luke 13:4–5: “Those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent [he shifts from them to you], you will all likewise perish.”

Now, that’s the message of Jesus to the world at this moment in history, under the coronavirus — a message to every single human being. Me, and you, Tony, and everybody who’s listening, and every ruler on the planet, every person who hears about this, is receiving a thunderclap message of God, saying, “Repent.” (And I think the Chinese authorities should especially pay attention, who have recently — and I just read another article yesterday — become so increasingly harsh and repressive against the followers of Christ.) Repent and seek God’s mercy to bring your lives — our lives — into alignment with his infinite worth.

 

7 Deadly Flaws of Relativism

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“Seven Fatal Flaws of Moral Relativism”

BY GREG KOUKL

Moral relativism is a type of subjectivism which holds that moral truths are preferences much like our tastes in ice-cream. Moral relativism teaches that when it comes to morals, that which is ethically right or wrong, people can and should do what ever feels right for them. Ethical truths depend on the individuals, groups and cultures who hold them. Because they believe that ethical truth is subjective, the words ought and should are meaningless because everybody’s morality is equal; no one has a claim to an objective morality that is incumbent on others. Relativism does not require a particular standard of behavior for every person in similar moral situations. When faced with exactly the same ethical situation, one person may choose one response while another may choose the opposite. No universal rules of conduct apply to everyone.

Flaw 1

Moral relativists can’t accuse others of wrongdoing. Relativism makes it impossible to criticize the behavior of others, because relativism ultimately denies such a thing a ‘wrongdoing’. If one believes that morality is a matter of personal definition, then you surrender the possibility of making objective moral judgments about the actions of others, no matter how offensive they are to your intuitive sense of right or wrong. This means that a relativist cannot rationally object to murder, rape, child abuse, racism, sexism or environmental destruction if those actions are consistent with the perpetrator’s personal moral understanding of what is right and good. When right and wrong are a matter of personal choice, we surrender the privilege of making moral judgments about the actions of others. However if we are certain that some things must be wrong and that some judgments against another’s conduct are justified – then relativism is false.

Flaw 2

Relativists can’t complain about the problem of evil. The reality of evil in the world is one of the first objections raised against the existence of God. This entire objection hinges on the observation that true evil exists. Objective evil cannot exist if moral values are relative to the observer. Relativism is inconsistent with the concept that true moral evil exists because it denies that anything can be objectively wrong. If there is no moral standard, then there can be no departure from the standard. Thus relativists must surrender the concept of true evil and, ironically, must also surrender the problem of evil as an argument against the existence of God.

Flaw 3

Relativists can’t place blame or accept praise. Relativism renders the concepts of praise and blame meaningless, because no external standard of measurement defines what should be applauded or condemned. Without absolutes, nothing is ultimately bad, deplorable, tragic or worthy of blame. Neither is anything ultimately good, honorable, noble or worthy of praise. Relativists are almost always inconsistent here, because they seek to avoid blame, but readily accept praise. Since morality is a fiction, so too relativists must remove the words praise and blame from their vocabularies. If the notions of praise and blame are valid, then relativism is false.

Flaw 4

Relativists can’t make charges of unfairness or injustice. Under relativism, the notions of fairness and justice are incoherent as both concepts dictate that people should receive equal treatment based on some agreed external standard. However relativism does away with any notion of external binding standards. Justice entails punishing those who are guilty of a misdemeanor. But under relativism, guilt and blame do not exist – if nothing is ultimately immoral, there is no blame and therefore no guilt worthy of punishment. If relativism is true, then there is no such thing as justice or fairness because both concepts depend on an objective standard of what is right. If the notions of justice and fairness make sense, then relativism is defeated.

Flaw 5

Relativists can’t improve their morality. Relativists can change their personal ethics, but they can never become better people. Under relativism, one’s ethics can never become more ‘moral’. Ethics and morals can change, but they can never improve, as there is no objective standard to improve against. If, however, moral improvement seems to be a concept that makes sense, then relativism is false.

Flaw 6

Relativists can’t hold meaningful moral discussions. What’s there to talk about? If morals are entirely relative and all views are equal, then no way of thinking is better than another. No moral position can be judged as adequate or deficient, unreasonable, acceptable, or even barbaric. If ethical disputes make sense only when morals are objective, then relativism can only be consistently lived out in silence. For this reason, it is rare to meet a rational and consistent relativist, as most are quick to impose their own moral rules like “It’s wrong to push your own morality on others”. This puts relativists in an untenable position – if they speak up about moral issues, they surrender their relativism; if they do not speak up, they surrender their humanity. If the notion of moral discourse makes sense intuitively, then moral relativism is false.

Flaw 7

Relativists can’t promote the obligation of tolerance. The relativist’s moral obligation to be tolerant is self-refuting. Ironically the principle of tolerance is considered one of the key virtues of relativism. Morals are individual, so they say, and therefore we ought to tolerate the viewpoints of others and not pass judgment on their behavior and attitudes. However, if there are no objective moral rules, there can be no rule that requires tolerance as a moral principle that applies equally to all. In fact, if there are no moral absolutes, why be tolerant at all? Relativists violate their own principle of tolerance when they fail to tolerate the views of those who believe in moral objective standards. They are, therefore, just as intolerant as they frequently charge the moral objectivist of being. The principle of tolerance is foreign to relativism. If, however, tolerance seems to be a virtue, then relativism is false.

The Bankruptcy of Relativism

Moral relativism is bankrupt. It is not a true moral system. It is self-refuting. It is hypocritical. It is logically inconsistent and irrational. It is seriously undermined by simple practical examples. It makes morality unintelligible. It is not even tolerant! The principle of tolerance makes sense only in a world in which moral absolutes exist, and only if one of those absolute standards for conduct is “All people should respect the rights of others to differ in conduct or opinion”. The ethic of tolerance can be rational only if moral truth is objective and absolute, not subjective and relative. Tolerance is a principle at home in moral absolutism and is irrational from any perspective of ethical relativism.

People are drowning in a sea of moral relativism. Relativism destroys the conscience. It produces people without scruples, because it provides no moral impulse to improve. This is why we don’t teach relativism to our children – in fact, we labour to teach them just the opposite. Ultimately, relativism is self-centered, egoistic and hypocritical. “Doing our own thing” is fine for us, but we don’t want others to be relativists. We expect them to treat us according to an accepted moral standard.

“I have freed Germany from the stupid and degrading fallacies of conscience and morality… We will train young people before whom the world will tremble.” Adolf Hitler

Moral relativism, in a practical sense, is completely unliveable. What kind of world would it be if relativism was true? It would be a world in which nothing was wrong – nothing is considered evil or good, nothing worthy or praise or blame. It would be a world in which justice and fairness are meaningless concepts, in which there would be no accountability, no possibility of moral improvement, no moral discourse. And it would be a world in which there is no tolerance. Moral relativism produces this kind of world.

The late Dr Francis Schaeffer’s remark could well apply to moral relativists, who “…have both feet firmly planted in mid-air.”

*Article above adapted from the excellent and highly recommended book by  Francis Beckwith and Greg Koukl, Relativism – Feet Firmly Planted in Mid-Air, Grand Rapids, MI.: Baker Books, 2002.

My Ten Favorite Books By R.C. Sproul by David P. Craig

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Since R.C. Sproul’s promotion into the presence of Christ’s glory on December 14, 2017 I have had mixed emotions. No single person has had a greater influence on my understanding of the Triune Nature of God, the Gospel, the Bible, Reformed Theology, Philosophy, Apologetics, teaching, and preaching than R.C. Sproul. There have been a lot of great tributes to R.C. in recent days, but I have been out of sorts since his passing. I have sorrowed as if I lost a blood brother and comrade in the ministry. He was the mentor who has most influenced me by far – especially intellectually – helping me to love the Lord my God with all my mind, heart, soul and strength. The way I am going to pay tribute to R.C. is by writing about the books he wrote that influenced me the most. I have read over 60 of his books.

At one time I could keep up with his writing and let him know at a book signing table at a Ligonier Conference (early 90’s) that I had read all his books and he said to me, “I bet you haven’t read Soli Deo Gloria: Essays in Reformed Theology: Fetschrift for John Gerstner; a book I edited for my Mentor in 1976.” He was right, I hadn’t read this book. I’ve since read his chapter in that book entitled “Double-Predestination.” But I was never able to keep up with his writing while he was alive. Since his death I have been re-reading some of his books, articles, watching videos, and listening to his audio recordings. I am so grateful that Ligonier Ministries has such a plethora of his resources available so that maybe before I die I can catch up on all the great writing, teaching, and preaching of this amazing Theologian and friend in Christ.

I never thought I would be so sad at someone’s death that I only met a few times “live”. I attended four Ligonier Conferences and was able to say hello to him each time and thank him for his ministry in Fullerton, and Pasadena in CA; and Orlando twice. I also got to spend some time in a smaller group setting with him at WTS in Escondido while working on my D.Min. there. Dr. Sproul was always humble, gracious, and kind. He treated me with dignity and respect and modeled what he taught. As others have made great tributes to him, I’d like to give my “two-cents” with the hope that maybe I can influence others to read, or listen to him. I can honestly say that I love R.C. and can’t wait to see him on the other side. I am grateful beyond words for what he has meant and will continue to mean to me and has tremendously deepened my relationship with Jesus.

I will write a little blurb on each of the 10 books he wrote that have impacted me the most:

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(1) Apart from the Bible itself – no other book has made a greater impact on me than The Holiness of God. At the time (summer of 1986) I had never heard of R.C. Sproul. I was a second year student my sophomore year at Multnomah School of the Bible in Portland, Oregon. I was working at a church near my home as an intern that summer working with college students. On my day off I went first thing in the morning to read a book at my favorite spot in a cove in Corona Del Mar near my home in Huntington Beach. On the way to the beach I stopped by the bookstore (Pilgrim’s Progress Bookstore – long since out of business, unfortunately) and R.C.”s book caught my eye. I was fascinated by the topic and decided that I would read it at the beach.

I don’t know how long it took me to read the book, but by sunset I was reading the last words at the beach and found myself literally on my knees weeping over my sin in repentance before this Holy God of which Sproul knew so well. I realized that though I had been a follower of Christ from the age of six; I was in practice full of unconfessed sin; a great idolater; and desperately needed to elevate my view of God and His character and attributes.

Since 1986 I’ve probably read this book a dozen times. It’s my go to book when I need to re-charge my spiritual batteries. It’s also set the tone for my personal life; relational life, ministry, teaching, and preaching. Reading this book helped me strive to place God at the center of all of life and seek to live “Coram Deo” – before the face of God and for His glory.
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(2) A close second to R.C. Sproul’s Holiness of God in impact is his classic Chosen By God. Like many young college or seminary students I wrestled with the concepts of predestination, foreknowledge, free will, faith, election, and how all these work together. I was definitely (though I’d never heard the term before) a Semi-Pelagian or Arminian before reading this book. R.C. brilliantly and cogently helped me see that I was dead in my sin and that I needed nothing short of the miracle of God’s electing grace to save me from a destiny banished from Him – had He not sovereignly  graciously and mercifully intervened. I’ve given at least 100 copies of this book away over the years and it’s my go to book to recommend to anyone who wrestles with how God saves His chosen ones. If anyone wants to understand the biblical doctrine of predestination – this book is an outstanding introduction.

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(3) Shortly after reading Chosen by God while in Bible college I read a book called the Psychology of Atheism by R.C. Sproul which I found in the school library. The book has been re-published under the title: If There’s A God, Why Are There Atheists? This book peaked my curiosity because at the time I had an ongoing ministry with philosophy students at a college department across town called Reed College. There was a period of time where I would drive over to Reed College once a week and wait outside the Philosophy Department to talk with Philosophy students (most of whom adhered to Atheism or Agnosticism). R.C. Sproul’s book is essentially a practical exposition of Romans 1. It makes a great case for the fact that people are atheists not because of the evidence of atheism, but because they want to live in sin. I found this to be the case then; and I still find this to be the case. In our secular culture I consider this book “must” reading for believers who take evangelism and apologetics seriously. It gives one a deep understanding of the psychological makeup of those who are in rebellion against God.

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(4) Another book that has helped me tremendously in the area of apologetics and evangelism is Reason to Believe. I read this book when it was titled Objections Answered when I was doing a lot of evangelism with professing Agnostics and Atheists in the late 1980’s and early 1990’s. I still think this is the best book available to give to lay-people to help them answer the 10 biggest objections to the Christian faith. R.C. is famous for making the complex simple via his use of language, illustrations, and biblical theology and exegesis. I have used his arguments in this book hundreds of times over the years in evangelism, teaching, and apologetics.

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(5) Pleasing God. I can’t remember the first time I read Pleasing God, but it’s a book I’ve read and used in counseling, teaching, and preaching many times over the years as a great introduction to the biblical doctrine of sanctification. In this book Sproul tackles the greatest enemies in the battle of our seeking to please Christ: the battle with the flesh; the world; and Satan. Laced throughout this book is the reality of God’s grace and practical ways to please God. I still think this is the best introduction available on the biblical doctrine of sanctification.

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(6) I have read this book on the Attributes of God as it has transformed into three different titles over the years: One Holy Passion; Discovering the God Who Is; and most recently Enjoying God. There simply is no better introduction on the character, nature, and attributes of God than this book. R.C. does a wonderful job of explaining the major concepts of how God is different than us and worthy of our worship and passion.

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(7) The best introduction to how to read and study the Bible is still Knowing Scripture. In this short book R.C. gives a plethora of helpful information for anyone who wants to know how to read, interpret, and apply the Scriptures.

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(8) One of the most comforting and practical doctrines for Christians to understand is the providence of God. R.C. has helped thousands of believers around the world be comforted through his teaching on the biblical doctrine of God’s sovereign working to bring about His ends for our good and God’s glory in all things in his classic The Invisible Hand of God.

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(9) The least understood Person of the Trinity is the Holy Spirit. In The Mystery of the Holy Spirit R.C. handles the biblical portrayal of the Holy Spirit with great clarity and makes the complex and controversial issues related to the Spirit understandable and practical. I know of no other better introduction to the Holy Spirit than this great work by Dr. Sproul.

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(10) In 2012 I had a brutal bout with cancer. I read several books while undergoing treatment and wrestling with pain, unemployment, and even death. I have read a lot of books on suffering over the years, but this is still my first choice to give caregivers, people in pain, and those helping people understand the biblical purposes and practical ramifications of suffering.

I feel sort of bad because I’ve left out a lot of great books by Dr. Sproul. Even though many books of R.C. are introductory in nature. They are all deep, profound, cogent, and full of helpful theological truth that are practical, weighty, and lead one to becoming more and more like Jesus each day. It seems that almost every book R.C. Sproul wrote was well written, thorough, and yet he never said too much. I have given away more of his books as gifts than any other author by far. I’ve also recommend his books more than any other author. He was so omnicompetent it’s just hard for any modern writer or theologian to match him on just about any subject. I will continue to read Sproul’s books, listen to his teaching, and watch his videos. He had a unique style, was always interesting, and always taught me something new about the glory and grandeur of God. I can’t wait to see him in heaven and listen to him chatting it up with Augustine, Aquinas, Luther, Calvin, Edwards, and the many he influenced along the way – like me.

Anxious Over the Coronavirus?

 

61ycEOjMQJL._AC_UL640_QL65_ML3_.jpg*SHOULD CHRISTIANS BE ANXIOUS ABOUT THE CORONOVIRUS?

By Todd Wagner

With the increasing coronavirus cases outside of China, many believers across the United States wonder how to respond to the increasing alarm. What would God have us do in the face of a growing international health crisis? Should our churches close their doors for fear of spreading illness? Should I take my kids out of school? Cancel travel plans?

How should we help a panicked world?

Remember What We Know

First, it’s important to be reminded about what we already know.Worry is not our friend, and panic is not our way. Solomon reminds us, “If you faint in the day of adversity, your strength is small” (Prov. 24:10). May it never be said that God’s people are governed more by fear than faith.

Corrie ten Boom, along with other faithful from among the nations, led courageously in the face of the Nazi fascism—a different form of deadly virus. And she reminds us, “Worry doesn’t empty tomorrow of its sorrows, it empties today of its strength.”

In times of crisis, the world needs steady people who are strengthened by God’s grace and selfless by God’s power. Worry accomplishes nothing except weakness of heart and head. It’s been said that 90 percent of the things we worry or become panicked about never happen, and the other 10 percent are outside our control.

While we remain on alert against viruses of doctrine or disease, worrying won’t change our circumstances or lower our chance of infection. It won’t help us fight off illness or move us to action. Worrying about COVID-19 (or anything else) will only increase trouble. Rather than worrying and being anxious, Jesus calls us to respond with prayer and faith in him (Matt. 6:33–34; Phil. 4:6). We need not worry ultimately because we know the One who has defeated sin and death (1 Cor. 15:55–57).

Remind yourself continually: it takes the same amount of energy to worry as to pray. One leads to peace, the other to panic. Choose wisely.

Love Well and Trust Him

If God calls us to worry about anything, it’s how to love people well. The psalmist encourages us, “Trust in the LORD, and do good; dwell in the land and befriend faithfulness” (Ps. 37:3). Peter reminds us to press on in the midst of every evil. Whether persecutions or pandemics, we can trust in the Lord, knowing, “It is better to suffer for doing good, if that should be God’s will, than for doing evil” (1 Pet. 3:17).

Worry is common to man. But God has called us to face troubles and threats with courage, leaning our weight on him.

Throughout history, Christians have often stood out because they were willing to help the sick even during plagues, pandemics, and persecutions. They loved people and weren’t afraid of death because they understood that “to live is Christ and to die is gain” (Phil. 1:21). By stepping into the mess of sickness and disease, they were able to demonstrate their faith to a watching world. So, rather than just asking “How do I stay healthy?” perhaps we should be also ask “How can I help the sick?” Let’s be quick to help and slow to hide in basements.

Prayer-infused confidence, compassion, and selflessness should mark how we talk about the coronavirus. Why? Because our Savior put on flesh (John 1:14) and stepped into our sickness, sin, and death. He healed the sick and cared for the hurting. We must do likewise.

We Can Be Careful, Too

None of this means we should be reckless. Neither Christ’s love nor God’s Word encourages careless risks, but both promote obedience. Loving the sick doesn’t mean we intentionally infect ourselves (Prov. 22:3). If infection becomes a legitimate risk (at the moment, the Center for Disease Control says the virus isn’t communally spreading in the United States, and the health risk is low), responding to the coronavirus likely means taking small practical steps like washing our hands and staying home if we’re sick.

Before you think of canceling church services, ask, “How can we care for those at risk?” As others get sick, care for them. Are most of you still healthy? That’s a great reason to gather for thanksgiving and prayer. Seek appropriate medical care as symptoms arise and don’t forsake caring for one another.

Follow the example of those who’ve acted faithfully in the past. In 19th-century England, when thousands were dying of cholera, Charles Spurgeon visited homes to care for people. The church of Jesus in Wuhan China, the virus’s epicenter, is faithfully leading even today.

Finally, as you watch the world react to this crisis—itself a stark reminder of our mortality—don’t neglect to share the hope you have in Jesus (1 Pet. 3:15). Share how he rescued you from the universal epidemic of sin and the penalty of death. Share that your hope is not found in remaining healthy this side of heaven.

We’ll all face death eventually. Thanks to Jesus, we can come to that day with confidence. Like Paul, we can remember that to live is Christ, but to die is gain (Phil. 1:21). We truly have nothing ultimate to fear—not from the coronavirus, the Ebola virus, natural disasters, or anything else.

Press on, friends. Pray for the sick. Walk in God’s strength. Love the brotherhood. Do good to all men. Use your health to serve, not to hide. Jesus is sovereign over it all. And we are immortal until God’s work for us to do is finished.

No God But One: Allah or Jesus? by Nabeel Qureshi

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Excellent Analysis Comparing Christianity and Islam

Book Review by Dr. David P. Craig

In this sequel to his fantastic autobiography (Seeking Allah, Finding Jesus) Nabeel Quereshi continues where he left off. Nabeel recounts how he decided to put Christianity to total scrutiny over a period of four years before he put his beloved Islam to the same kind of evidential scrutiny. In this book Nabeel compares his findings in regard to the two largest religions of the world: Christianity and Islam.

In Part One the author compares islam’s way of salvation (Sharia) with Christianity’s way of salvation (Grace). In Part Two he compares the two different God’s of Islam (Tawhid) and Christianity (Trinity). Part 3 is an examination of the two founders of each religion: Muhammed versus Jesus. Part 4 Compares the Quran with the Bible. Part 5 is an examination of Jihad and the Crusades. 

After examining the major distinctions of Islam and Christianity he then goes on to examine why he became a believer in Jesus. He evaluates the following important questions: (1) Did Jesus Die on the Cross?; (2) Did Jesus Rise from the Dead?; (3) Did Jesus claim to be God; (4) Is Muhammad a Prophet of God; and (5) Is the Quran the Word of God?

I think that Nabeel builds a strong case for Christianity and shows that the Islam he grew up with has many problematic beliefs. As a former Muslim, Nabeel is gracious in his approach, very clear in his articulation of Islam and Christianity, and very convincing in demonstrating why Jesus is the right choice.

How Do Jesus and Muhammed Compare?

 

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Series: Comparing Christianity & Islam – Jesus versus Muhammed

Chart Compiled by Dr. David P. Craig

JESUS MUHAMMAD
IDENTITY Creator (Col. 1:16) Creature
CLAIMED TO BE God & Son of God Prophet
SINCE Eternal (John 1:1,14) Khadija (wife) said he must be a prophet because he was hearing voices
CLAIM IS Proven by the Resurrection Disproven by false prophecies
RAISED The dead to life (Luke 7:12-15) An army to put many to death
LIED TO None Many (taqiyya) – lying to infidels to advance and protect Isalm – considered a virtue and a duty
MISTOOK None Satan’s voice as Allah’s
ROBBED None Many
FORGAVE Everyone None who offended
HEALED Thousands None
WALKED ON Water (Matt. 14:25) The blood of those he slaughtered
HISTORY His life is rooted in historically documented facts Mixed with myth and legend
SAID OF OTHER Warned of his kind (Matt. 7:15-17) Praised Jesus
SINNED Never (2 Cor. 5:20-21) Constantly
EPITOMIZED Love (John 15:13; 1 John 4:10) Violence
SACRIFICED Himself to save others Others to save himself
KILLED No one Thousands. For example, when the Jews of Banu Qurayza surrendered to him in 627 AD after a 25 day siege, Muhammed had all of the approximately 900 male captives bound and beheaded.
NATURE God Incarnate (John 1:14,18) Merely Human
MISSION Redeem Sinners (Mark 10:45) Promote Submission to Allah
PROPHECY Fulfillment of hundreds None
WIVES None 12+ 595 AD: Married Khadijah, the daughter of Khuwailid (she died in 619 AD); 619 AD: Married Ai’sha, the daughter of Abu Bakr (she was 6 years old, when he was 50); 619 AD: Married Sawdah, the daughter of Zama; 624 AD: Married Hafsah, the daughter of Omar; 625 AD: Married Zaynab, the daughter of Gahsh and the wife of Zayd (see above);

626 AD: Married Salmah, the daughter of Abu Ummaiah Sohail; 627 AD: Married Zainab, the daughter of Khuzaima; 628 AD: Married Ramlah, the daughter of Abu Sufyan; & Married Gawariah, the daughter of al-Harith; 629 AD: Married Hind, the daughter of Abu Umayah; & Married Safiah, the daughter of Huyay; 630 AD: Married Maimunah, the daughter of al-Harith; 631 AD: Married Maria, a gift from the king of Egypt

MESSAGE “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” ~  Matt. 11:28-30 (1) There is only one God (Allah); (2) All people must live in submission to God; (3) Humans will be held accountable at the last judgment
ROLE Servant, Savior, and Lord Orphan, Caravan Driver, Husband & Father, Spiritual Seeker, Prophet, Soldier, Governor, Ruler
CURRENTLY Resurrected (1 Cor. 15:4) Dead
FUTURE Eternally Enthroned as King (Revelation 22) Divine Judgment