A “tongue” in the Bible is a word which means simply “a language”. The English language is a “tongue”, as are all the languages of the world. ( Genesis 10: 20,31, Revelation 7:9 & John 5:2 give good examples of this ).

The Bible does also make mention of “unknown tongues” in 1 Corinthians 14:2,

For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man

understandeth him; howbeit in the spirit he speaketh mysteries.”

It is however, important to note that in almost every example the Bible gives of tongues taking place, they were not “unknown languages” that were spoken, but rather known languages of different nations. For example, when God poured out His Holy Spirit upon the world to usher in the New Testament and the spreading of the Gospel to all the peoples of the world, He performed the miracle of tongues upon the disciples of Jesus Christ. Acts chapter 2 records this event for us. Notice especially verses 5 through 12. In this passage, there were men at the Jewish feast of Pentecost from “every nation under heaven” each of these men heard the disciples speak of the wonderful works of God in his own native tongue. The Lord used this miracle along with other miracles in the early church, to serve as a witness to the world that what was being taught was truly coming from God. Hebrews 2:3,4 shows this ( in that day the Bible was not yet completed and the word taught could not be fully checked out in the Bible to see if it were true, so God provided miracles to witness and show that the teachings were indeed coming from Him ). It was also necessary to give this miracle of tongues to the early church so that the Gospel could be communicated to people from every nation. It allowed the Truth of Salvation to be spread across the world rapidly and to serve as a witness to the unbelievers, as 1 Corinthians 14:22 says,

Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but

prophesying serveth not for them that believe not, but for them which believe.

In 1 Corinthians 12:10 it mentions that the miracle of tongues was among the various gifts given to the early church; but in 1 Corinthians 12:27-30 it shows that this was not a gift given to every believer. This chapter speaks of how the Lord has given different gifts (not all of them miracles) to each individual member of the body of believers, to be used to edify the whole body. We all, like different parts of a physical body (like hands, feet, eyes, etc.) are given different abilities and serve different purposes in the body of believers. Ephesians 4:11-12 also explains this:

And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

And so, in 1 Corinthians 12: 28-30 to underscore this truth, the scripture says this:

And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

Are all apostles? are all prophets? are all teachers? are all workers of miracles?

Have all the gifts of healing? do all speak with tongues? do all interpret?

The answer to these questions, including the one that says “…do all speak with tongues?” is clearly No. Because, as 1 Corinthians 12:17 says,

If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?

So far, we have seen that:

(1) tongues were usually not “unknown languages” and

(2) tongues were not a gift shared by all believers

Now let’s see what else the Bible has to say about speaking in tongues:

1 Corinthians chapter 14 addresses this topic very directly.

In this chapter, it is important to notice that speaking in an unknown tongue is discouraged several times and we are exhorted to seek prophesy instead ( prophesy means simply, to declare the Word of God ). The primary reason for this is because the church does not receive edification from an unknown tongue ( 1 Corinthians 14:3-5 ). Another reason is because speaking in an unknown tongue creates division in the church “…if I know not the meaning of the voice, I shall be a barbarian, and he that speaketh shall be a barbarian unto me” ( verse 11 ). So the brother who speaks in an unknown tongue is instructed to pray that he may be able to interpret ( verse 13 ) so the church can be edified, but also for his own sake too. As verse 14 & 15 says:

For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.”

Verse 20 very directly instructs us not to be immature in understanding.

Verse 22 tells us that the miracle of tongues is not given for those who believe but as a sign for the unbelievers. And yet one of the main reasons speaking in an unknown tongue is discouraged against, is because it is a bad witness to unbelievers. As verse 23 says:

If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?”

Over and over again in this chapter the scripture emphasizes the need for prophesy (declaring the Word of God) and speaks against speaking in an unknown tongue unless there is a brother present who can interpret the unknown language. Verse 28 strictly says,

But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

Finally, it is important to note that whenever a tongue was interpreted, it then became “prophesy” — because one would then be declaring the Word of God. And since this is one of the means that God was using to communicate His Word at that time, the Apostle Paul says in the scripture “forbid not to speak in tongues” (verse 3 ). However, when we compare this with the rest of the Bible, we see that when God wrote the last verses of His Holy Word He declares,

For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.” ( Revelations 22:18 )

Here we see that once God had completed His Word, He declares that there would be no more additional prophesy given. ( the web page on this site titled “The Bible Only” addresses this truth specifically ) This means that God would no longer communicate His Word to us through the means of a vision, dream or tongue. So today, the only Word of God for us is His written word the Bible. Any spoken Word of God (or prophesy) must come from His Word the Bible. Prophesy from any other source would be adding to His completed Holy Word.

So, we see that the miracle of tongues is not for today. God’s Word, the Bible, is all that we need to come to know the joy of fellowship with the one true God.

In conclusion, we see that the Bible teaches that:

(1) tongues were usually not “unknown languages”

(2) not all believers were given the gift of tongues

(3) unknown tongues were prohibited in the congregation (unless an interpreter was present to provide prophesy) because:

— they did not provide edification for the body of believers

— they created division among believing brethren

— they did not help one grow in understanding

— they were a bad witness for the unbelievers

(4) tongues (not unknown tongues) were miracles provided for unbelievers not believers

(5) the miracle of tongues ceased when God finished His Word the Bible

I realize that many churches teach contrary to these truths, but ultimately, when it comes to understanding Truth, the only thing that really matters is “What Does the Bible Say?” Unfortunately, we are living in a day when God’s Word is terribly mis-represented. God ultimately holds each of us accountable for putting our trust in anything or anyone other than Himself and His Holy Word alone. It is my hope and prayer that this study will bring comfort to you and joy, as you rejoice at understanding God’s Word.    

If you should have questions or comments about what is said or have need for additional verses, please send an e-mail by Clicking Here


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Question: http://www.massbible.org/noah

(This question references the story in Genesis 9:20-27)

Does anyone know why Noah is so annoyed when Ham, his son, sees him sleeping naked (Noah got drunk and passed out). Ham tells his brothers and his brothers put a robe over their shoulders and walk backwards into the tent, so that they won’t actually see their father naked, and they cover him with the robe. But when Noah wakes up and finds out what Ham did, he is furious, and he curses Canaan–Ham’s son. Why? 

Also, why does Noah then go further and say that he hopes his sone Jephath will end up taking all the land and all the bounty (over Shem even) and that Canaan as part of this will then be his slave? 

Why the favoritism here? And why such wrath as Ham (it wasn’t his fault that his dad drank too much and passed out! And all he did was tell his brothers, probably so they could help and cover him up, which is what they did–very respectfully I might add, walking backwards and covering him up in such a way that they didn’t even see his naked body). 

And what’s the big deal about seeing someone naked anyway? We are like this today in our culture as well, and it all started when Adam and Eve ate from the Tree of Knowledge. That’s when they started to feel shame.

It’s About Boundaries

Short, untechnical answer:

Think of the Torah as an account of the transition from the creation of nature, to the creation of culture, to the creation of a Divinely sanctioned political community (i.e., the Israelites on their way to the promised land at the beginning of the book of Joshua).Along the way we have to deal with marriage, sex, property, kinship, inheritance, parent-child obligations, etc.

So this last part of the book of Noah is about boundaries, sexual boundaries, and how they have to be understood and observed, and the disastrous consequences when they are violated. 


 Roger S. Gottlieb


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The Curse of Canaan

Descendents of Noah’s son Ham and his grandson Canaan, the non-Israelite inhabitants of the land of Canaan, are introduced to biblical narrative in Genesis shortly after the story of the flood. After disembarking from the ark, Genesis reports, Noah planted a vineyard, drank some of the wine, and became drunk.  Coming upon his father asleep and inebriated, Ham “saw the nakedness” (râ’âh ‘erwat) of his father, and told his two brothers outside. Shem and Japheth, the two righteous brothers, then entered the tent to intervene. Covering their father’s nakedness, they walked backwards so as to avoid looking at him. Genesis emphasizes this point: “Their faces were turned away, and they did not see their father’s nakedness.”

Awaking from sleep, Noah learned what had happened, and, in response, he cursed Ham’s son Canaan and blessed Shem and Japheth: “Cursed be Canaan; lowest of slaves shall he be to his brothers….[But] blessed by the LORD my God be Shem; and let Canaan be his slave. May God make space for Japheth, and let him live in the tents of Shem; and let Canaan be his slave” (NRSV). Apparently, viewing the nakedness of one’s father was such a terrible crime that perpetual slavery for one’s descendants was an appropriate punishment, beginning with Ham’s son Canaan and continuing forever, so long as there were Canaanites in the land.

Among other purposes, this story involving Ham, Canaan and Noah’s nakedness likely served as a justification for the later Israelite conquest of both the Canaanites and the Philistines: already from the time of Noah, Genesis suggests, the descendants of Shem (the Israelites) were destined to rule over the descendants of Ham (the Canaanites) and of Japheth (the Philistines), but whereas the Philistines would later be tolerated (they would live in Israel’s tents), the Canaanites would not be. Like their ancestor Ham, they are beyond redemption. “But what was so terrible about viewing Noah’s nakedness?” the reader asks. This is a good question: such behavior hardly seems offensive, at least initially. Moreover, why would Noah curse Canaan, Ham’s son, instead of Ham himself? Interpreters have been troubled by this odd passage for centuries, offering various solutions, some of which blame Noah as well as Ham and, by extension, Canaan. According to the vast majority of interpretations, some sort of sexual indiscretion must have been in view.

Reasoning that Ham must have either castrated or raped his father, late ancient rabbis developed an explanation of this story capable of accounting for both the curse of Canaan rather than Ham and the severity of Noah’s reaction. Since Ham made it impossible for his father to beget further sons, Noah appropriately denied him future sons, making Canaan and all his descendants into slaves rather than free men, who would be capable of passing on their property to others. Alternatively, the rabbis reasoned, perhaps Ham sexually abused his father and did not castrate him, though they were not sure why this behavior would result in the curse of Canaan.

Late ancient Christians offered a very different set of interpretations. From their perspective, Ham’s sin was not so much sexual as disrespectful: Ham laughed at his father’s nakedness and made fun of his father’s shame in public, prefiguring the ridicule Christ would face when dying on a cross. As the fourth-century bishop Methodius put it, “When overpowered by wine, [Noah] was mocked.” Assuming that Noah prefigured Christ, bishop Ambrose of Milan recalled the story to emphasize the importance of modesty: “Ham, Noah’s son, brought disgrace upon himself, for he laughed when he saw his father naked, but they who covered their father received the gift of a blessing.” Since Christians respect Christ’s flesh like Shem and Japheth respected the flesh of their father, Ambrose argued, they too will be blessed. Reluctant to imagine that Noah, a savior like Christ, had been raped or castrated, Christian interpreters offered comparatively mild interpretations of this passage. Still, they were also convinced that Ham—and by extension his son Canaan—were wicked and deserved the harsh punishment they received.

Contemporary readers are more often persuaded by the theory that Ham sexually abused his father. From the perspective of Genesis, they argue, Ham must have engaged in incest. This interpretation is supported by the appearance of the Hebrew idiom “seeing his father’s nakedness” in other biblical contexts. Uncovering nakedness (galah ‘ervat) is a euphemism for illicit sexual activity in Leviticus in particular, where Israelites are instructed not to “uncover the nakedness” of their relatives. Leviticus states:

None of you shall approach anyone near of kin to uncover nakedness: I am the Lord. You shall not uncover the nakedness of your father, which is the nakedness of your mother…You shall not uncover the nakedness of your father’s wife; it is the nakedness of your father… (Leviticus 18:6-8)

In Leviticus, inappropriate sexual activity is identified as “uncovering nakedness.” In one instance, seeing nakedness is also used to describe incest: “If a man takes his sister, a daughter of his father or a daughter of his mother, and sees her nakedness, and she sees his nakedness, it is a disgrace, and they shall be cut off in the sight of their people; he has uncovered his sister’s nakedness.” According to the logic of Leviticus, then, by looking one “uncovers the nakedness” of a body that is designated for someone else: a wife’s nakedness belongs to her husband, a mother’s nakedness belongs to the father not the son, a half-sister’s nakedness is identical to the nakedness of her brother (presumably since brothers and sisters share a parent) and so should not be uncovered, and so on.  Influenced by Leviticus, perhaps readers of Genesis are to imagine that Ham committed incest with Noah, or even raped him. In any case, “seeing nakedness” appears to have sexual overtones.

There is yet another interpretive possibility: perhaps readers are to imagine that Ham engaged in incest not with his father but with his mother. The nakedness of one’s mother is identified as identical to the nakedness of one’s father in Leviticus (“You shall not uncover the nakedness of your father, which is the nakedness of your mother,” Leviticus 18:7). Moreover, in Deuteronomy, incest with a father’s wife is described as “uncovering the father’s skirt.” The nakedness Ham uncovered may have been that of his mother. If so, the curse of Canaan rather than Ham becomes somewhat more logical: Canaan can be understood as Ham’s progeny via his sexual liaison with this mother. Noah then curses the product of their union, just as Yhwh cursed the product of David and Bathsheba’s adultery, leading to the death of their first child.

Whichever interpretation is preferred, however, Ham, the legendary son of the primeval patriarch Noah, is depicted in Genesis as engaging in some sort of shaming sexual infraction. As a result, Genesis suggests, Canaan and his descendants ought to be legitimately enslaved in perpetuity, a claim that would go on to have disastrous consequences when reapplied several centuries later in the context of North American slavery.

Recommended Bibliography:

Aaron, David. “Early Rabbinic Exegesis on Noah’s Son Ham and the So-Called ‘Hamatic Myth.’” Journal of the American Academy of Religion 63.4 (1995): 721-59.

Bergsma, John Seitze and Scott Walker Hahn. “Noah’s Nakedness and the Curse of Canaan (Genesis 9:20-27).” Journal of Biblical Literature 121 (2005): 25-40.

Hayes, Stephan. Noah’s Curse: The Biblical Justification of American Slavery. New York and Oxford: Oxford University Press, 2002.

Johnson, Sylvester A. The Myth of Ham in Nineteenth-Century American Christianity: Race, Heathens, and the People of God. New York: Palgrave Macmillan, 2004.

Koltun-Fromm, Naomi. “Araphat and the Rabbis on Noah’s Righteousness in Light of Jewish-Christian Polemic.” In The Book of Genesis in Jewish and Oriental Exegesis. Edited by Judith Frishman and Lucus van Rompey, 52-72. Leuven: Peeters, 1997.

Steinmetz, Deborah. “Vineyard, Farm and Garden: The Drunkenness of Noah in the Context of Primeval History.” Journal of Biblical Literature 113 (1994): 193-207. 


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Informed Speculations

If there is any consensus among scholars at all, it seems to be that we have here a tradition about Ham that has been used by editors/compilers as an origin story–an etiology, as we call such stories–to explain why the Canaanites were later cleared out of the land or subjugated by the Israelites (see Joshua 1-11). Note that Canaan (the ancestor of the Canaanites) is Ham’s youngest son of four (Genesis 10.6). 

But this is speculation. Indeed, anything we say about this story is speculative–we only have the story itself to go on: no other evidence or input. We do not actually know how this story came into being, or why a story about Noah and his children ends with the cursing of one of Noah’s grandchildren.

But what is Ham’s crime anyway? What is so wrong with accidentally seeing one’s father naked? Accidentally seeing a parent naked is nowhere treated as taboo in scripture. Could it be that Noah is cross because rather than cover him up, Ham went and gossiped with his brothers? 

Uncovering nakedness elsewhere suggests sexual intercourse and or promiscuity (see Leviticus 18.6; Ezekiel 16.36-37), so some scholars have suggested that Ham became inappropriately sexual with his father. (Note that in Genesis 19, Lots daughters intentionally get their father drunk so that they can have sex with him.)

Again, these proposals can only be informed speculations. A couple of extra points worth noting: God has no input in this story (God is cited in the curses, but does not actively speak or curse “him”self); drunkeness itself is not regarded as a sin–Noah may be vulnerable because he is drunk, but he is not treated as wicked on this account. 

Japeth is to “live in the tents” of Shem (Shem being the ancestor of the Israelites), which suggests that Jepheth’s descendents are to be in some way dependent on the hospitality or working in league with Shem’s.


 Mark Brummitt


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An Etiology Story

This story is an etiology (an origin story) that explains  why the Israelites were able to take over the land and suppress the Canaanites. Ham’s sin is that after seeing his father lying naked in the tent, he does not cover him  as would have been appropriate.   Instead, he tells his brothers thereby shaming him.  Some scholars think that the phrase “When Noah awoke from his wine and knew  that which his youngest son had done to him” suggests sexual impropriety because it does not say “what he saw” but “what he did.”   But one could also interpret that what he did was humiliate his father by informing the brothers of his nakedness.  Likely the story was told in two versions, one where Canaan is the one who sees his grandfather naked (or does something to him) and one where Ham sees his father naked.  The story conflates the two and  is inconsistent in carrying forth the name of the guilty party.  The reason for the story, however, is to state that the Canaanites are a cursed people because their eponymous ancestor, Canaan, was cursed.  Noah’s anger is probably a reflection of his feelings of shame.  He is taking out his anger at himself on someone else.  This is a psychological explanation, not a theological one.  But it reflects how a lot of us react.  Associating nakedness with shame is not universal.  Notions of what is shameful is culturally determined; it is not inborn.  Some traditional people living in hot humid climates were mostly and sometimes completely naked and felt no shame until other people imposed their cultural notions upon them.  The story reflects the cultures of the ancient Near East that frowned upon nakedness.  There are many places in the Bible where nakedness whether of people or the land are viewed negatively.     There are a few places in the Bible where one would expect a statement of shame in connection to nakedness where none is found.  When David sees Bathsheba bathing, there is nothing in the story that suggests that is shameful.  When the prophet confronts David, it is because David took someone who belonged to someone else (Bathsheba) but there is no statement connecting his sin with nakedness or seeing nakedness.  The Song of Songs describes naked human bodies without a sense of shame.   The Adam and Eve story is humorous.    They are naked but they do not know it.   When their eyes are opened, they see that they are naked and they are ashamed.  Why should they care?  They are husband and wife and no one else is around.   They expect to be exposed to something extraordinary when they eat the fruit but the only thing that they discover is that they are naked.  They are ashamed because their nakedness is a visual symbol of their disobedience.  Covering up their nakedness does not cover their disobedience.      Japhet lives in the tents of Shem.  Japhet is not cursed.  There is room in the land for Japhet, but Shem is the superior son because Shem is the ancestor of Abraham who is the ancestor of the Israelites (and actually a lot of others, too, along the line of Hagar, Keturah, Esau, etc).


 Wilma Bailey


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The Storyteller’s Art

In the first place, let us say that modesty, even prudery, and shame at nakedness were very much part of ancient Israelite morality.  No doubt this was partly to distinguish ancient Israel sharply from the surrounding peoples and their pagan idolatrous religions, which probably involved a good deal of nakedness and sexual licence, at least in the eyes of the Israelites. But that prudery applied, not to pre-pubescent children, but especially to adults of a certain social standing, for whom any kind of public nudity gravely compromised their dignity and honor.  This can be seen in Exodus 20:26, where the priest must not climb up on the stone altar, lest his nakedness be exposed in so doing.  It can also be seen by the many rules and concerns about nakedness in Leviticus 18 and 20, Ezekiel 16 and 22-23, etc.

In the second place, many Old Testament stories are told in large part to explain why we do and feel certain things today.  (They are called “aetiological” stories.)  To take just one of many examples, a child might ask, “Why do we wear clothes?”  And to explain why we wear clothes, the ancient sages would tell how originally the first man Adam and the first woman Eve “were both naked, and were not ashamed”  (Genesis 2:25), but how–having eaten the forbidden fruit–they became aware of their nakedness, ashamed of it, tried to cover themselves…and were eventually clothed by God (Genesis 3:7, 10-11, 21).

Finally, how does all this apply to Noah and his sons? — In the first place, for a great patriarch like Noah to be seen–even by his own sons–so drunk that he passed out naked, was a very great offense to his honor and dignity.  And so he took his anger out on the son who had actually seen him naked. — But in the second place, Shem was the forefather of the Semites including the Israelites; but Ham was the forefather of the Hamites including the Egyptians, who would later enslave the Israelites; and Ham’s son Canaan was the forefather of the Canaanites, the idolatrous pagans who inhabited Palestine (“Canaan”) before the Israelites invaded the land.  So to explain why both the Hamite Egyptians and the Canaanites were accursed (as they obviously were, being Israel’s sometime enemies), and how the Canaanites were allowed to survive but only as the slaves of the Israelites (“hewers of wood and drawers of water” [Joshua 9:21, 23, 27]), the ancient author had to tell how the patriarch Noah had cursed both Canaan directly and his father Ham indirectly.

Thus we see how, in very many of these stories, it is not very useful to insist too much on the question of whether or not they are literally true.  Rather, we must make allowances for the storyteller’s art.  For without the great poetic art of those who shaped and re-shaped, told and re-told these stories, generation after generation, these stories would not have survived to our day, no matter how literally true they might have been.


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Ham’s Curse

Well, this is a complex narrative about which many articles and books have been written. To try to summarize these findings would be impossible here so a short answer is in order.

First, beware of the legendary- ideological nature of the narrative. It is meant to justify Israel’s conquest of Canaan later in the book of Joshua. This foundational tale would then explain to the readers the reason why the Canaanites had to be subjugated: it was because Noah had already cursed them through their ancestor Ham, whom the narrative describes twice as the father of Canaan. In the next chapter of Genesis the descendants of Noah’s sons are described. It is a map, a blueprint to humanity as these ancient writers understood it. And of course, it reflects the writer’s point of view which will always favor Shem, the ancestor of the Israelites.

Second, beware of the cultural-symbolic nature of the narrative. Nudity was a taboo in the ancient Israelite society, especially the nudity of one’s parents. To see one’s parents’ nudity had the connotation of sexual intimacy and at times even incest or rape. All of these things may be implicit in the narrative, though the text is not clear about any of them. It may just point at Ham’s lack of respect for his father’s sexual life which he indiscreetly witnesses, or participates in, and goes on to report to his brothers. Still, the text mentions that Ham had done something to Noah and here is where the reader can find room for speculation alongside some of the ideas proposed above.


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STRANGERS AND PILGRIMS   http://gracegems.org/book4/t39.htm

“As strangers and pilgrims.” 1 Peter 2:11

From the titles which mark our influence, we may proceed to some which mark our EXPECTATIONS as the people of God. These prospects are present and future–in the life that now is, and the life which is to come. The present title truly describes the whole present course of the Christian. He is a citizen of a better country. His present condition is temporary. Thus have all the servants of God confessed that they were strangers on the earth. Such was our Great Master and Leader. Far more a stranger than most of his disciples. He had not where to lay his head. His gracious providence permits us the enjoyment of multiplied earthly blessings. But he requires us not to be of the world–to remember that the time is short. The fashion of this world passes away. But am I one of Christ’s strangers and pilgrims?

1. Then I have a home elsewhere, and I must seek it. No man on earth is without a home. No being in the universe without a place. The stranger in any land must be a citizen of some other country. I am a stranger on earth; but I have a home in heaven. My real self, is not my dying body, any more than my outward garments. It is my lasting, living nature. It is my imperishable soul. That is my real self. And where is the home for that, but the place and presence of the Savior who has redeemed it. This home I must seek. I have never seen it. I was born in a foreign land. But it is described to me. It is secured for me. I am invited to it. Many of my brethren and sisters in Christ have already gone to it. My Gracious Savior urges me to be ready for it. Thus do I desire to live always. In every duty, in every trial, in every joy, in every arrangement, remembering my home, and making all my calculations for that.

2. Then I am journeying homeward, and I must be ready for it. I am not only a stranger, but a pilgrim also. It indicates motion, not rest. An end and object in my journey, not a bargaining and gaining in the foreign land. My daily course is a traveling onward. I am a home-bound pilgrim, traveling to Zion, with my face pointed there. Every day brings me nearer. A pilgrimage is not a rapid journey; not a race. My life is also a race. But, as a pilgrimage, its characteristic is endurance and perseverance. The fare may be hard. Difficulties may be many. Dangers may encompass. But there is a glorious convoy, and a heavenly guide. The circumstances are all arranged for me. What I am to look after is the pilgrim’s mind. How happy will be my home! How attractive the distant gleams I get of it! How beautiful it appears as I approach it! I must be ready. I am almost at the river’s edge. Tomorrow I may cross. Oh, let me arise and wash my clothes, and trim my lamp, and bind up my treasures, and be ready to leave behind all that my pilgrimage has required, with gratitude, but without regret. Blessed prospect of my happy rest!

3. Then I must not delay or be entangled on the road. As a stranger and pilgrim, I have little to do with what I see, except to get instruction from it. There is nothing that I have ever seen, for which I would exchange my heavenly home. There is much that is pleasant; much that is worthy of notice; much for which I may well be grateful, on my journey. Food for thought, for reflection, for admonition, for improvement. But I must gather up these materials, and hasten on. This present world is not my rest. I am sometimes very wearied–often strongly solicited to evil–alas! too often strangely indolent and inclined to yield. But it will not do. I can give no slumber to my soul here. I must start afresh, and shake myself from the dust, and press on. I must have no unfinished works in the wilderness. As each day’s journey is finished, I would have it completed really, and not feel that I have to go back over it again. Happy is such a pilgrimage! Dispensing benefits everywhere. Entangled with snares nowhere. Thus would I journey on.

4. Then perfect contentment should be my daily companion. My pilgrimage is all laid out for me. It has its dark and cloudy days; its miry and sandy roads; its mountains and rivers to cross. This is natural and reasonable. Why should it not be so? But it has also many bright and pleasant spots; many precious and happy scenes; many delightful and instructive companions. God has set the one over against the other. I have every reason to be contented. I do not lack–I cannot lack, provisions for my soul’s welfare. If my body is sometimes worn and burdensome, this is a small hindrance. I desire to sing songs of praise in my pilgrimage. To go home with songs of joy and triumph. Alas! my difficulty is never so much that my pilgrimage is too trying and sorrowful, as that it is too attractive and entangling. Lusts of the flesh and of the mind ensnare me in the world, and make me too fond, and not too wearied of it. Let me never complain. Every difficulty is transitory. I shall soon be at home. A happy, cheerful temper becomes me. I will daily try to gain it and to exercise it.

5. Thus ought my Christian pilgrimage to pass. Remembering my heavenly home. Earnest and persevering in my journey towards it. Never entangled or dallying on my way. Always contented and thankful for every blessing. How happy is the pilgrim’s lot! How gracious the guidance I receive! How bountiful the love which upholds me! How glorious the home which welcomes me!


As every day your mercy spares Will bring its trials and its cares, O Savior, until my life shall end, O be my Counselor and Friend! Teach me your precepts all divine,And be your pure example mine.

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Strangers and Pilgrims

On the Earth 

How to be Ready for the Great Tribulation

From the Main Message of

Bread Upon The Waters Ministry

Jesus REALLY is coming soon. BE READY!!!


Throughout the three synoptic Gospels, Jesus on a number of occasions gave warnings about the necessity of being ready for His Coming. The notable thing about these warnings is that all of them were addressed to His disciples. He never addressed them to the general masses. This fact tells us something: Just being a Christian is not enough to make you ready! This is not an idea that Christians like to hear. But when you consider that Jesus said this, as in Matthew 24, to His closest followers, to men who could already heal the sick and cast out demons, you have to see that it is true.

As stated in the “Jesus REALLY is coming soon and “Great Tribulation” pages, most Christians will not be ready when the Great Tribulation begins, and they are likely to be the ones who will suffer the worst during the Tribulation. They will be subject to both the chastening of God and the wrath of Satan, via the Beasts. This is the opposite of what most Christians expect, but it is what is most likely to happen.

As stated in the “Great Tribulation” page, once the Tribulation is under way, most of the Christians who weren’t ready will wake up to their failure and repent. But it would be far better to be ready now. So the question is raised: What is required of a Christian who wants to be ready? There are two passages in the New Testament that give guidelines for being ready. One is what Jesus told the Christians of the Church of Laodicea to do about their spiritual problems in Revelation 3:18 – 20. Since we are living in the Age of the Church of Laodicea, what He told them to do is what we have to do. The second passage is the three Parables of Matthew 25. These Parables, by their context following the great prophetic discourse of Matthew 24, are clearly about being ready. This is confirmed by the fact that each ends in something equivalent to Judgment Day. To be ready, we must correctly understand these Parables and apply them to our lives.

There are three major ideas that underlie this message:

  1. You can take the Bible too literally, but you can’t take it too seriously. For example, no one would be likely to believe that Jesus meant for us to literally cut off our hands or pluck out our eyes (Matthew 5:29 & 30), but we can understand Him to have meant that we must be ruthless about getting rid of anything in our lives that causes us to sin. This is spiritually critical.

  2. God is more concerned about the failure of Christians to live the kind of lives that they should than He is about the occasional overt sins they commit. This is shown in Matthew 5:13-20, and John 15:1-8. When you think of Ephesians 2:8 & 9, you are taking it out of context if you don’t include verse 10, and you should relate it to James 2:20-24. If you don’t like this view of this issue, you may be in big trouble, spiritually.

  3. Note that nobody in the Parables of Matthew 25 is judged on the basis of their faith. What makes the difference, like it or not, is their works, that is, their performance as Christians. Ignore this, or object to it, to your own hurt. You might make it into Heaven without works, but if you do, you will get there scorched and smelling of smoke. See I Corinthians 3:13-15. Notice the significance given to “work”.

Strangers and Pilgrims

This page is titled “Strangers and Pilgrims on the Earth” because that’s what the Old Testament heroes of faith confessed themselves to be (Hebrews 11:13), and that’s how the Bible says we are supposed to live (I Peter 2:11). To understand what this means, we must define the two terms, “Strangers and Pilgrims”.

A stranger is someone who is not known in the place where he is. He is from somewhere else, and his habits, his customs and maybe even his language are different. He doesn’t know the people where he is and they don’t know him. We are citizens of the Kingdom of Heaven living in this world. We should act like it. Therefore, Christians are supposed to live in a way that is so different from the unsaved people around them that they will seem like strangers. The worst thing an unsaved person can say as an honest criticism of a Christian is, “I don’t see anything different about you”. Christians should be visibly different, and as much as possible be separate from, the world around them.

When Americans think of the word “Pilgrims”, they usually think of the Puritans landing at Plymouth Rock, but that is a special meaning of the word. The normal definition of a pilgrim is someone who is taking a journey to a holy place to worship there. The trip itself is a service to God, and may entail some extreme, and perhaps voluntary hardship. We are pilgrims passing through this world on the way to Heaven. We should live our lives as though that is where we really believe we are going. Our entire lives should be spent in service to God. In the Middle Ages, there were pilgrims who traveled from Europe to Jerusalem on their knees. Although this is senseless and spiritually useless, it is a good metaphor for the degree of commitment that Christians who want to be ready for the Great Tribulation should make. We should, as St. Paul told us, (Romans 12:1) present our “bodies a living sacrifice, holy, acceptable to God, which is your reasonable service”.

Laodicea Revisited 

When Jesus addressed the Church of Laodicea, He told them what to do in highly figurative terms. We must do some serious Bible study to find out what He meant. This means that Jesus didn’t mean for anyone who wasn’t serious about obeying Him to be able to figure it out. Another interesting thing is that in Revelation 3:18, He told us to buy the things we need to be ready. This is in sharp contrast with the references in the Gospels and the Epistles that tell us to just ask in prayer for the things we need. Jesus was telling us that being ready is going to cost us something. There is only one other reference in the New Testament to buying something to meet a spiritual need. It is in Matthew 25, and it is also related to being ready. There will be no cheap grace involved in being ready.

It would help us to understand these things if we could find another verse in the Bible that tells us to do the same things, and makes them plainer. There is such a verse, and it is quite well known, although its full meaning is not generally understood. The verse is II Chronicles 7:14. This verse has been promoted in the past two decades as the solution to the social, economic and spiritual ills of the United States. But the situation has generally continued to grow worse for all the verse has been promoted. This is a sure sign that most Christians at least aren’t obeying it, and evidence that they don’t even understand it.

Gold Tried In Fire

The first thing that Jesus told the Church of Laodicea to buy from Him is gold tried in fire. This is a Biblical symbol of faith tested through suffering. We know this from I Peter 1:7 and Job 23:10. However, in these two passages, the suffering referred to is involuntary. If we are going to “buy” this “gold tried in fire” the suffering has to be voluntary. It is something that we decide to do. What is it?

Here we must look at II Chronicles 7:14. The first thing that God told the Israelites to do was “humble themselves and pray”. We know that we are supposed to pray, but is that all there is to it? What did God mean by “humble themselves”? We must look for another passage where the ideas of prayer and humbling are linked. We find such a passage in Daniel 10, the story of Daniel’s three week fast. The key is in verse 12, where the angel refers to Daniel having set himself to“humble (himself) before God”. “Humbling” in both contexts is fasting. This is the voluntary suffering. Jesus, in Revelation 3:18, is telling Christians that if they want to be ready for the Tribulation, the first thing they must do is fast and pray, and the fasting is not an option.

There are several New Testament references that show that the Lord expects Christians to fast. In the passage in Matthew 6 in which Jesus gives the Lord’s Prayer, He also discusses fasting and giving alms. He discusses all three subjects with the assumption that Christians will do it. He says “when”, not “if”. Again, when asked in Luke 5:33-35, when asked why His disciples didn’t fast, Jesus said, in essence, that after He ascended to Heaven, they would. Furthermore, there is Scriptural reason to believe that you can’t have full power in prayer unless your prayer life includes fasting on a regular basis.

It is a fact that some Christians can’t fast. But there is at least one Biblical alternative. It is called watching. It is going without sleep in order to spend quality time in prayer. This practice was demonstrated by Jesus in His own prayer life during His earthly ministry. After His temptation in the wilderness, there is no mention in the Gospels of His fasting again. But He was in the habit of spending long hours late at night in prayer. See for example, Mark 1: 35 and Luke 6:12. If He felt that it was that important to have a good prayer life, how much more should we?

Again, there is also a problem with Christians really praying. A Gallup Poll (Note: the late George Gallup Sr. was a Born Again Christian.) taken some years ago showed that the average Christian in the United States prays only three minutes a day, and the average pastor only prays seven minutes. Compare that with the prayer life of Jesus. Christians need to stop talking about prayer and start doing it!

If you want to be ready for the Second Coming, you must commit yourself to regular times of prayer and fasting.

 White Garments

The next thing Jesus tells them to buy is white garments to cover their nakedness. Nakedness in the Bible is a metaphor for being guilty of unconfessed, unrepented sin; especially the sin of idolatry. Buying the white garments means real repentance, repentance that includes renunciation of sin, not just being sorry and asking forgiveness. It means that you must stop the sinning!

In II Chronicles 7:14, it is the Israelites who have to repent of their wicked ways. As it applies to our world, is the Christians who have to repent, not the unsaved. The idea is for us to repent of our own sins, as opposed to just praying for the unsaved to repent, which is what most Christians who think they are obeying this verse do. The sin that the Israelites most often needed to repent of was idolatry. Again, nakedness is a metaphor for being guilty of idolatry. What is our idolatry?

The idolatry that the present day Christians most need to repent of is the way in which they are conforming to the world, the opposite of what we are told to do in Romans 12:2. The Church conforms to the world in the way it is embracing and imitating the secular world of arts, entertainment and sports. One of the most important Scriptures about Christian obedience is II Corinthians 6: 17 & 18:

“Come out from among them.And be separate”, says the Lord.“Do not touch what is unclean, and I will receive you.I will be a Father to you, And you shall be my sons and daughters”,Says the Lord Almighty.

The secular world of arts, entertainment and sports is morally and spiritually filthy. Christians know this, but they are nevertheless indulging in it and imitating it like pigs rolling in mud. When a secular celebrity, athletes included, professes to be a Christian, he or she is immediately idolized as a veritable super saint. And that in spite of the fact that several such celebrities have already openly betrayed Christ with their sinful behavior! Christians must turn their backs on the world, and all it has to offer if they want to be ready for the Second Coming. They must acknowledge their worldliness for what it is, sin, and renounce it.

Christians must also commit themselves to overt obedience in ways they are not doing. These issues will be discussed in the “Mandates of Matthew 25”.

Eye Salve

The third thing that Jesus told the Church of Laodicea to buy was eye salve to anoint their eyes. Actually, the Greek word translated “anoint” actually means “rub in”. So this is something they will have to work at. But what is the eye salve?

In II Chronicles 7:14, God told the Israelites to “seek My face”Like humbling themselves, this is not just a reinforcement of the call to prayer. To seek someone’s face in the Old Testament sense means working at getting to really know the person. So God was telling them to work at really getting to know Him. 

In the Old Testament times, people would work at getting to know God by studying the Law of Moses. In our time, we work at getting to know God by studying the entire Bible.

How does this equate with “eye salve”? The link is in the Greek word for “eye salve”. It is a diminutive form of the Greek word for a loaf bread. This was the name of a kind of eye salve that was actually made in Laodicea. It came in lumps shaped like small loaves of bread. So Jesus is telling us to rub the Bread of Life into our eyes. Read it, study it, memorize it, and meditate on it.

Oh, yes. Believe it and obey it. Although most Christians accept the Bible as the Word of God, too many do not accept its authority in many important areas of life. If you want to be ready for the Tribulation, you must repent of all thinking and acting in which you put the word of man on a level of authority equal to, or higher than, the Word of God.

Fill your mind with the Word of God to the exclusion of anything you don’t have to read. Particularly avoid reading fiction. Avoid reading inspirational literature from any source that you aren’t familiar with. Even so-called Christian devotional books can be tainted with serious falsehood. The more recently they were published, the more likely this is to be true. If you really want Truth, go straight to the source. Accept no substitutes.

To sum it up, if you want to be an “overcomer”, you must get into prayer and fasting like you never have done (unless you are a rare exception), turn your back on the world to the point that you will be called a legalist if you preach what you practice, and immerse your mind in the Word of God to the exclusion of anything else that isn’t necessary to read. If you don’t do these things, you will be in big trouble when the Tribulation begins.

The Mandates of Matthew 25

When Jesus had finished giving His great prophetic discourse in Matthew 24, He then taught a series of Parables. First, He gave an introductory Parable at the end of chapter 24. It is known as the Parable of the Faithful and Unfaithful Servants. Then, in chapter 25, He presented three of His best known Parables, The Parable of the Wise and Foolish Virgins, The Parable of the Talents, and the Parable of the Sheep and the Goats. All these Parables are about obedience. More than that, by their context, they are all about being ready for the Second Coming. This conclusion is reinforced by the fact that they all end with something equivalent to Judgment Day. The clear intent of them all is that we must obey the things taught in these Parables or we will not be ready.

Note that all the people in these Parables are Christians, or at least consider themselves such. There is no mention of the unsaved here, contrary to what has sometimes been taught. These Parables are about Christians being ready. Period.

The Faithful and Unfaithful Servants

This Parable sets the tone for the three that follow. Here Jesus vividly contrasts the fate of the servant who did what he was supposed to do with what happened to the one who didn’t. Relating it to other Scriptures, we conclude that the faithful servant will reign with Christ. The unfaithful one may actually lose his salvation. At the very best, he isn’t ready for the Tribulation. We must look at what made the difference.

The faithful servant was diligent about serving his master’s household. He was doing what he was supposed to do. As it applies to us, our Master’s household is the Church. Here is a major principle about being ready. A Christian who wants to be ready must be diligent about serving his fellow Christians, and that as opposed to serving anyone else.

Now look at the unfaithful servant. His first problem was that he didn’t expect his master to return. Herein is another major principle: You must live your life as if you expect the Lord to return at any moment. Seriously! The unfaithful servant didn’t, and he got careless about obedience. This is what really happens to Christians who don’t expect the Second Coming. He manifested this, first of all, by embracing the world, which, as shown above, is exactly what Christians must not do. Finally, rather than being a servant to his fellow Christians, he abused them. Christians really do this, in a variety of ways. Again, it is what we must not do. Being ready is very much a matter of living as if we really expect the Second Coming, and being a servant to our fellow Christians.

The Parable of the Wise and Foolish Virgins

Here we find 10 virgins waiting for the bridegroom. They have all fallen asleep. This means that none of them are really expecting the Second Coming. But when the cry is heard that the bridegroom is coming, they wake up. But five find that their lamps have gone out for lack of oil. The others have oil and their lamps are burning. But they are unable to share their oil with those who have run out. What is going on here?

For one thing, Jesus is telling us that you can, in fact, get away with not really expecting the Second Coming, but you can’t get away with not being prepared spiritually. Furthermore, you can’t get ready at the last minute. Waiting until the last minute to be ready for the Second Coming is like waiting for the last minute to get saved. You may never get the chance. And one other thing. You can’t be ready on the basis of another Christian’s faith.

There are Christians who try to live second-hand Christian lives, always running to other Christians for advice; answers to questions such that they should know for themselves, and going to prayer meetings to be prayed for instead of doing the praying. These people are foolish virgins, and they won’t be ready. You must stand on your own two feet, on the Lord, of course, if you want to be ready. You must be filled with the Spirit and stay that way.

Note that the foolish virgins are able to go out and buy the oil even after the bridegroom comes. This is a reference to Christians not being ready for the Tribulation, not the actual Second Coming of Christ. If it was the actual Second Coming, it would be Judgment Day for them, and that’s all. But they manage to get filled with the Holy Spirit after the bridegroom comes. What they are locked out of is not the Marriage Supper of the Lamb, it is divine protection during the Tribulation.

The Parable of the Talents

This Parable is to some extent well understood: We must use our talents to serve the Lord, or we will be punished. In the context, it means that we won’t be ready for the Great Tribulation if we don’t. What is not so well known is what is really meant by the word “talent”.

When most people today think of the word “talent” they usually define it as a natural aptitude, something we are naturally good at, like art, music or sports. But that is not how the word is meant in the Parable. Note that the “talents” are given to the master’s servants. They are not given to strangers. Further, they are given according to their own ability (Matthew 25:15). So a Biblical “talent” is something given in addition to, and in the knowledge of, a person’s natural aptitudes. Further, the implication of the Parable is that the master expected them to use the “talents” to make money for him, which is to say, to serve him. Note also that the servant who got only one “talent” did nothing with it, which suggests that the master knew him well enough to have a hunch as to what he would do with it. This means that the servants had all been in the Lord’s service for some time before they got the “talents”, long enough for the master to get to know them. 

The only things found in the Bible that fit the requirements are gifts of the Holy Spirit, in particular the service gifts, as found in Ephesians 4:11, Romans 12:6-8, and I Corinthians 12:7 – 10. Note also that these gifts are given for the benefit of the Church as a whole, not for the individual alone. Again, we have a reinforcement of the idea that being ready is very much a matter of being a servant to one’s fellow Christians.

Therefore, again, the “talents” in the Parable are not natural aptitudes. Contrary to  the belief that is popular even among pastors who should know better, a natural aptitude is not a gift of the Holy Spirit, except in the sense that life itself is a gift from God. Otherwise, a natural aptitude is mainly a matter of heredity and chance. The Bible does say that there is a chance factor in life (Ecclesiastes 9:11). Again, a gift of the Holy Spirit is given only for the Lord’s service. A natural aptitude can be used for anything, including serious evil. Hitler could be regarded as having been a “talented” orator and administrator. Do you think that God made a special act of giving him those abilities?

The trouble with erroneously defining “talents” as natural aptitudes is that if a Christian thinks that his aptitudes are his Biblical “talents”, he may pursue the development of his aptitudes to the point that he never finds out what his real spiritual gifts are. This may reach the point of causing him to turn away from the Lord completely in pursuit of success. (This has happened! This writer knows real cases in point.) In such a case, the erroneous definition may cost him his salvation. At best, he won’t have a chance of being ready.

A Christian must make a point of finding out what his real spiritual gifts are and work at using them. In doing so, he must realize that real gifts may not manifest themselves in his life until he has been a Christian for at least a few years. He must also realize that using a real “talent’ will, above all, require him to be a servant. He must be willing to do what the Lord gives him to do, and not insist on doing things his way. If a Christian thinks he has a gift, and is looking for the limelight in using it, he is on an ego trip, and probably doesn’t really have a spiritual gift.

The Parable of the Sheep and the Goats

This Parable, again, is entirely about Christians. Jesus divides them into two groups, one called “sheep” and the other called “goats”. The difference, of course, was what they did and did not do for, as Jesus put it, “the least of these My brethren”. Like the definition of the word “talent”, obedience to this Parable depends on how we define this term.

In the sight of the unsaved who give credence to Christian ideas (and many superficially do), the term refers to the entire human race. But, in keeping with principles of sound doctrine, we should allow Scripture to define Scripture. We should let Jesus tell us what He meant. There are three nearly identical passages in the Gospels in which He does. They are in Matthew 12:46-50, Mark 3:32 -35, and Luke 8: 19 -21.

In Luke 8:21, He says clearly and bluntly,

“My mother and My brothers are those who hear the Word of God and do it”.

The “least of these My brethren” are our fellow Christians and nobody else. To apply this term to the whole human race is a lie of Satan. Any Christian who runs a ministry based on the latter definition is overtly disobeying God while being deceived into thinking he is obeying. Jesus was telling us, again, to be diligent about being servants to our fellow Christians. His use of the phrase “the least of these” was telling us further, not to discriminate about which Christians we will be servants to. And Christians do discriminate that way, which is part of the abuse referred to in the case of the unfaithful servant.

Christians are not supposed to be servants to the unsaved in an organized, ongoing way. There are just two exceptions: The only things a Christian is Scripturally obligated to do for the unsaved on a regular basis is to pray for them and preach the Gospel to them. Christians could do seriously more of that.

This is not to say that we should never help the unsaved, but if we do, it should be strictly in terms of what the Good Samaritan did. His service to the victim was a spontaneous, one-shot response to an obvious, legitimate and urgent need. And although he took full responsibility for the man he helped, there is nothing in the passage (Luke 10:30-37) to suggest that he made an ongoing ministry of doing that kind of thing.

Again, if you have two people in need of help, one a Christian and one unsaved, and you can only help one, you must help the Christian. See Galatians 6:10.

In connection with this, make “charitable donations” only to Christian ministries. Secular charities usually have big corporations that regularly support them for tax shelter purposes. These same corporations frequently have bylaws that forbid them to give donations to churches and ministries. So, as a faithful steward, give your money to the churches and ministries that need it.

In Matthew 7:6, in the middle of a passage that holds up the highest standards of Christian performance, Jesus said, “Do not….cast your pearls before swine, lest they trample them under their feet and turn and tear you to pieces.” This is emphasis by exaggeration, a literary form that Jesus used frequently. But He was telling us that there are people whom we are not supposed to help. This means, generally, the unsaved, and especially those who scoff at Christianity. Any Christian who makes himself a servant to such people is setting himself up to be needlessly abused. This writer has seen it happen. It is not God’s will.

Again, in Matthew 8:22, Jesus told a man who wanted to go back home and bury his father before following him, to, “let the dead bury their dead”. In other words, we should not do for the unsaved what they can very well do for themselves. We have better things to do.

On the other hand, we must be diligent about being servants to our fellow Christians, to the fullest extent that we find opportunity to do so. This is fulfilling the New Commandment of John 13:34 & 35:

“A new commandment I give to you,that you love one another;As I have loved you, that you also love one another. By this all will know that you are My disciples,if you have love for one another”.

In giving this Commandment, Jesus was adding a third to the Two Greatest Commandments of Matthew 22:36-40. But this Commandment only applies to and among Christians. The overwhelming weight of the New Testament is the doctrine that Christians must put a priority on being servants to their fellow Christians, and only to their fellow Christians are far as any ongoing ministry is concerned. Failure on the part of any Christian to do so is failure to be truly obedient to Christ, and it will result in not being ready.

This writer has seen needy Christians turned away empty handed from a ministry that was systematically giving handouts to the unsaved homeless. Some of those homeless people were overtly criminal in their behavior, and some were Muslims who were openly hostile to Christianity. The Christians who run programs like this, for all they think that they are obeying God, will find out on Judgment Day that they are goats!

Again, service to our fellow Christians must not be just lip service. This requires action! As John said, expounding on the New Commandment (I John 3: 16 & 18),

“By this we know love, because He laid down His life for us. And we ought also to lay down our lives for the brethren.My little children, let us not love in word or in tongue, But in deed and in truth.” 

Note that taken in context, both in John 15:13 and in I John 3:16, the expression “lay down (ones) life for…” is not about dying for someone. It is about being a servant to someone.

You should consider your relationships with your fellow Christians more important than your relationships with your blood relatives. Unless they are saved, those relationships will end at the grave if not sooner. But your relationships with your fellow Christians, who will truly be your relatives, will last forever. So put your efforts into building your relationships with them, through service.

You can live a life of piety in which you are separate from the world, fill your head with the Word until you are a walking concordance, and spend hours each day in prayer and fasting, and yet not be ready for the Second Coming because you failed to be a servant to your fellow Christians. This is the bottom line of being ready.

Jesus REALLY is coming soon.


For more information on this topic, see the multi-page version of

Strangers And Pilgrims On The Earth

See Also:

“Love One Another”   and   “Keeping My Brother’s Money”

Contact Author, William D. Brehm

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