In Part I of this two-part series, we focused on the magnificent gift that we as Christians are given when we accept the redemption for our sins available through Jesus’ sacrifice. We talked about the magnitude of this gift and how true disciples of Jesus are also required to give back as a result of receiving this gift. According to Scripture, the action of “giving back” is accomplished through our responsibility to reverently care for it. This care is clearly identified by how we choose to live our lives as genuine followers of Christ. Fortunately, we have clear and concise instructions waiting for us in the Scriptures!

Part I established the “required care focuses” from Romans 12:1—recognition, awe, gratitude, humility, intentional self‑denial, adopting a new mindset and full engagement. These attitudes prepare believers for the deeper work of transformation highlighted in the next verse.

Romans 12:2 introduces two essential components of discipleship:

Additionally, we suggest Christian non‑conformity has two “levels:”

Transformation in Christ cannot begin until non‑conformity has intentionally been chosen. 2 Corinthians 5:14–17 and Philippians 3:13–15 reveal that transformation involves seeing others—and even Christ himself—from a spiritual perspective rather than a fleshly one. The Greek word for “transform” (metamorphoō) indicates a complete change of form, illustrated by the transfiguration of Jesus and the believer’s gradual change “from glory to glory” through the spirit. This transformation results in becoming a “new creation,” something entirely fresh and never before existing.

This process is lifelong, requiring perseverance, repeated decisions and reliance on God’s strength. Ultimately, transformation leads to receiving a “new name” and full acceptance by God, symbolized in Revelation 2:17. True discipleship is radical, intentional, and deeply rewarding, culminating in participation in God’s future work of blessing all humanity.

A Few Key Takeaways

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As Christians, we love Jesus. All who claim that Jesus is their Lord and Savior do so because they have acknowledged their own sinful state and have realized the power of forgiveness that comes from Jesus’ sacrifice. It is easy for us to fellowship regarding what we have been freely given. What may not be as easy for us to define is what we are giving. A true disciple of Jesus receives redemption. That same true disciple is also required to give back as a result of that gift. Wait a minute! Isn’t Jesus’ gift freely given with no strings attached? Yes, it is free with no strings attached, and because we receive that gift, we are required to care for it. As we shall soon see, this required care thought is the very essence of being a true and genuine follower of Christ.

Discipleship is far more than loving Jesus—it requires intentional action, sacrifice and transformation. The “therefore” in Romans 12:1, which is the theme verse for this episode, points back to Romans 11, where Paul explains how Israel’s temporary casting off opened the door of mercy to Gentiles. This undeserved privilege should fill believers with awe, gratitude and humility. True discipleship begins with recognizing the magnitude of God’s gift and responding appropriately.

Paul’s instruction to “present your bodies a living sacrifice” introduces the core requirement of intentional self‑denial. Jesus modeled this throughout his earthly life, denying his own will in favor of the Father’s—even when it meant suffering. Followers of Christ must likewise abstain from sinful desires, count the cost of discipleship, and embrace the hardships, contradictions and separations that come with walking in his footsteps. These challenges are not meaningless; they produce spiritual growth and prepare believers for eternal glory.

The call to be “holy and acceptable to God” requires adopting a new mindset shaped by the holy spirit. This new mindset involves continual learning, accurate handling of Scripture, humility and a commitment to godliness. Jesus’ own mindset—self‑emptying, obedient and focused on serving God—becomes the pattern for Christian transformation.

Finally, Paul describes this sacrificial life as “your reasonable service,” meaning it is the logical response to God’s mercy. Full engagement in discipleship includes prioritizing spiritual goals, supporting fellow believers as members of one body, and pressing forward toward the upward call of God. To truly follow Jesus is to live with recognition, awe, gratitude, humility, intentional self‑denial, a renewed mindset, and wholehearted commitment to God’s will.

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We all love to tell the story of Jesus’ birth. We love the vulnerability behind God’s choice of Mary, the young woman who was engaged to Joseph to be Jesus’ mother. We love the humility of his being born in a stable because there was no room at the inn. We love the magnificence of the angel announcing his birth to shepherds and then having the heavenly host of angels praising and glorifying God. We love the reverential sobriety of the wise men coming with gifts for the small child, Jesus. Some of the things we don’t focus as much attention on are how God used specific individuals surrounding all of these events to speak in a prophetic way and outline in great detail what this series of incredible experiences would mean. Today we pause and consider the words of Zacharias and Elizabeth who were the parents of John the Baptist, Mary, the mother of Jesus, Simeon the prophet and Anna the prophetess.

Let’s begin with Zacharias, the Jewish priest who, because of his initial doubt, was struck mute by the angel Gabriel until the birth of his son John. This silence became a period of reflection, enabling him to connect Old Testament prophecies with Gabriel’s announcement. At John’s circumcision, Zacharias was again able to speak. He prophesied about both John’s role as forerunner and Jesus as the “horn of salvation.” His prophecy was powerfully based upon the words and promises of the Old Testament.

His middle aged and childless wife, Elizabeth, rejoiced at God’s mercy in giving her a son. Filled with the spirit, she recognized Mary’s child as her Lord and humbly celebrated Mary’s blessing. Mary herself responded with faith and praise, further echoing Old Testament themes of God’s mercy, strength and justice.

After Jesus’ birth, Simeon, an aged and devout man who had been promised he would see the Messiah before death, prophesied about Jesus as salvation for both Israel and the Gentiles. Again, Old Testament prophecies were clearly linked to the work that Jesus would later accomplish.

Anna, an elderly prophetess, added her testimony, giving thanks and speaking of redemption to those awaiting Jerusalem’s deliverance.

Together, these accounts show God’s spirit orchestrating events and inspiring faithful individuals to proclaim truths that connected Old Testament promises with New Testament fulfillment. Their obedience, humility and prophetic insight highlight the broader plan of redemption for all, unfolding through Jesus’ birth.

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So, what is the real mission of Christianity? Are we tasked with converting the world? Are we responsible to preach the good news of the gospel wherever we go, to anyone and everyone? Is the eternal destiny of those we come in contact with heavily dependent upon our delivering the message of salvation? All Christians would agree that at his ascension, Jesus commanded us to be part of preaching the gospel throughout the world. Where we differ is in the outcome of this preaching. The bottom-line question: Do we as Christians bear the responsibility of saving sinners from the wrath of God right here and right now in this age, or do we preach for another reason?

While Jesus commanded his followers to spread the gospel worldwide (Matthew 28:19–20, Acts 1:6–9), the purpose is not immediate worldwide conversion but rather the calling of disciples from all nations. Preaching plants seeds of truth, but only God causes growth (1 Corinthians 3:6–9).

The key to understanding the apparent contradiction of Jesus dying for all and yet not all following him now is that salvation unfolds in stages. First, a small group of disciples is called to walk the narrow way, living sacrificially as a “royal priesthood” (1 Peter 2:9). Their faithfulness benefits the rest of humanity later, during the “day of visitation” and ultimate restoration (Romans 8:19–21, Acts 3:20–21). The rest of humanity will eventually be taught, tested and brought to repentance (2 Peter 3:9, 1 Timothy 2:4–6). Preaching today serves to identify disciples and to give glimpses of God’s kingdom, even if most people dismiss or misunderstand it.

Ultimately, preaching is about sowing seeds of hope, pointing to God’s plan of universal restoration, peace and harmony. Scriptures like Micah 4:3–4 and Revelation 21:3–4 promise a future without war, pain or death, where God dwells with humanity. Preaching does not save directly but prepares the way for Christ’s mediation and the eventual salvation of all.

Preaching’s purpose: Not immediate conversion but calling disciples and offering hope.

Stages of salvation: First disciples, then the world in God’s kingdom.

Role of disciples: A “royal priesthood” whose faithfulness benefits all humanity.

Future promise: Universal restoration, peace and God having a restored relationship with mankind.

Preaching today plants seeds and reveals hope. Salvation itself is God’s work to be fully realized in His kingdom.

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As Christians, we deeply appreciate the price Jesus paid for us to be released from the grip of the sin of Adam. To say that this has given us a new opportunity for life is a dramatic understatement. All we can really do is be profoundly thankful as we diligently follow in his footsteps. One question many Christians find uncomfortable to face is the question of the “everybody else.” According to the Bible, what really happens to them? What effect did Jesus’ life, death and resurrection have on those who are atheist, Muslim or Hindu? If we say they are essentially doomed, the question of true justice needs to be addressed. How fair would it be to condemn people to eternal death who in many cases never, ever really knew the name of Jesus? Precisely what effect does Jesus’ sacrifice have on these people? Is salvation for all?

At the beginning of the human experience in Genesis, we all inherited of death through Adam’s sin. This teaches us that all of humanity is subject to mortality. Yet from the earliest Scriptures, God provided hope by proclaiming the promise of a “seed” who would ultimately defeat Satan and bring deliverance. This hope is fulfilled in Christ, whose death and resurrection counteract Adam’s transgression.

Romans 6:23 and 1 Corinthians 15:22 highlight that while we all die in Adam, all will be made alive in Christ. The promises to Abraham further confirm that “all nations” will be blessed through his seed, identified as Christ in Galatians 3:16.

Scriptures soundly proclaim that God’s will is for ALL to be saved (1 Timothy 2:4). Colossians 1:20 affirms the reconciliation of “all things” through Christ’s blood. This means Jesus’ sacrifice fully satisfied divine justice, making peace for all humanity.

This two‑part plan ensures fairness and justice, as all will eventually come to full knowledge of the truth.

Romans 5 explains that just as condemnation came through Adam, justification comes through Christ, balancing the scales of divine justice. Several Old Testament prophecies reveal the vision of all nations worshiping God, showing the ultimate outcome of Jesus’ suffering. The power of the Bible’s message is evident: Jesus died for every single human being, ensuring both justice and hope for all creation.

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Reading the Bible can be confusing. After all, it is an ancient book of a collection of writings by about 40 people over a 1500-year span that details the plan of God through history, prophecy, parables, laws, observations and life guidance teachings. Some of the accounts of specific individuals featured in the Bible can come across as shrouded in mystery. Such is the case with the ending of the lives of Enoch, Moses and Elijah. The accounts of the deaths of these three faithful men can bring more questions than answers. What really happened to them? Was Enoch taken up to be with God? Why was the body of Moses hidden, and why did Satan seem to want it? Did Elijah really go to heaven in a fiery chariot?

Moses’ death is recorded in Deuteronomy 34, where God Himself buried him in an unknown location. While this seems to be a very clearly stated end of his life, Jude 1:9 adds the unusual detail of Michael the archangel disputing with Satan over Moses’ body, possibly to prevent the people of Israel from idolizing it.

Elijah’s departure in 2 Kings 2 is often misunderstood. Though taken up by a whirlwind with fiery chariots present, the Hebrew word for “heaven” often refers to the sky rather than God’s dwelling place. Jesus’ statement in John 3:13 confirms that no one ascended to God’s heaven before him. Elijah may have been removed from prophetic service or died, but he was not taken to God’s abode.

Both Moses and Elijah appeared in The Mount of Transfiguration (Matthew 17, Mark 9, Luke 9) vision. This vision was NOT a literal resurrection of Moses and Elijah, as the Bible clearly defines death as the absence of life on any level. Jesus alone was transfigured, while Moses and Elijah symbolically represented the Law and the Prophets, pointing to Christ as the centerpiece of God’s plan.

Finally, in relation to Enoch, “God took him” (or “translated” him according to the King James Version). While many notions exist about Enoch never dying, careful reading of the scripture texts in question reveal that he did die and likely didn’t know his death was coming.

Examining these fascinating narratives reveals the allure of creating drama where there is none, as well as the dangers of scriptural misinterpretation. Instead of being imaginative, let’s rely on the fact that God is in complete control of everything we simply don’t know!

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If you haven’t noticed, our world in a very big way has lost its grip on the value of gratitude. Instead of having a thankful heart for whatever our opportunities we may have and what we may receive, we seem to double down on living with a sense of entitlement. We can look at this and wonder where we went wrong! The fact is this issue is the result of human imperfection and has been around for a very long time. The story of the Ten Lepers in Luke 17 reminds us of this. Leprosy—once a living death—left its victims isolated, disfigured and desperate. Yet when Jesus healed ten lepers, only one returned to give thanks. Why does thankfulness matter so deeply to God? And what does this ancient disease reveal about the spiritual condition of humanity today?

This whole healing account offers a profound spiritual metaphor for sin and redemption, emphasizing the transformative power of gratitude and faith. Leprosy, a devastating disease in biblical times, aptly pictures the isolating, disfiguring and numbing effects of sin. Victims were socially ostracized, legally declared unclean and forced to live apart from society. When Jesus healed ten lepers, only one—a Samaritan—returned to express gratitude, highlighting the rarity and depth of true thankfulness.

One uniqueness regarding this particular account is that the healing was not immediate; Jesus instructed the lepers to go show themselves to the priests, requiring faith before any visible change occurred. Their obedience mirrors the future resurrection, where humanity will walk toward complete healing through faith, not instant transformation.

Progressive decay: Leprosy worsens over time, just as sin deepens without divine intervention.

Numbness: Leprosy dulls pain, leading to self-harm; sin desensitizes conscience, causing spiritual damage.

Isolation: Lepers were cut off from community; sin separates us from God and others.

The Samaritan’s gratitude was immediate and passionate, even before being officially declared clean. His response exemplifies the kind of faith that transforms—not just heals. Jesus’ phrase “your faith has made you well” implies both physical and spiritual restoration. This phrase appears only three times in the New Testament, each time marking a deeper healing tied to faith and gratitude.

While God’s mercy is freely given, gratitude is the evidence of transformative faith. The Samaritan’s return to glorify God reveals the heart posture God desires—faith expressed through gratitude, even in adversity.

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It is said that when Benjamin Franklin was an American Minister in Paris, he spent an evening with a group of intellectuals at a time when literary circles were known for being agnostic or even atheistic. He was called on to contribute to the entertainment and read from what he called a “charming bit of literature.” He proceeded to read the entire Book of Ruth. The normally skeptical audience was delighted and wanted to know where in ancient history such a beautiful and idealistic story could be found. They were shocked to find out it had been copied from the Bible. The story of Ruth is indeed beautiful as an endearing account of loyalty, faith and divine providence.

The account explores how Ruth’s faithful decisions amid hardship reflect profound spiritual lessons. After the deaths of her husband and two sons, Naomi decides to return to Bethlehem. Ruth, her Moabite daughter-in-law, chose loyalty over comfort and insisted on going with her into a land of a diversly different culture. Ruth’s declaration, “Your people shall be my people, and your God, my God” marks a pivotal moment of voluntary discipleship, echoing the call to follow Christ.

Naomi’s selflessness and Ruth’s humility set the stage for divine providence to unfold. Ruth’s decision to glean in Boaz’s field, seemingly by chance, revealed God’s guiding hand. Boaz, a wealthy and godly man, noticed Ruth’s integrity and ensured her safety and provision. His actions mirrored Christ’s care for his followers, offering not just sustenance but honor and protection.

Key takeaways from this amazing account include strong insights into the three main people in the account:

The story further emphasizes that:

Ultimately, Ruth’s story illustrates how one person’s faithful choice can ripple across generations, shaping legacy and revealing God’s character. Her journey from foreign widow to honored matriarch in Israel’s lineage of Jesus himself reminds believers that dedication, humility and trust in God’s timing yield lasting impact.

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From what the Bible tells us about Enoch, he was an amazingly holy man who lived long before the Flood. To be described as one who “walked with God” is a true testimony of a life well lived. Further, a few lines of the Book of Enoch are actually quoted in the New Testament. With such credentials, we would have to wonder why the Book of Enoch is not a part of the Bible itself. Why wouldn’t you include the writings of a man who walked with God for 300 years? Could this be an oversight…or a conspiracy? Fortunately, a clear understanding of history and the Bible gives us thorough and conclusive answers to all of these questions.

What do we really know about Enoch? Even though he is rarely mentioned in the Bible, every reference to him shows his faith in and reverence for God. He lived before the Flood and was the seventh generation from Adam. He is referenced in the book of Hebrews as a righteous man, and his prophetic words are quoted in Jude.

With all of these positives in place, we need to review the reasons the Book of Enoch is NOT in the Bible. There are actually three Books of Enoch: 1 Enoch, 2 Enoch and 3 Enoch. We only focus on the first, as the other two books have never been considered for biblical inclusion.

While 1 Enoch offers historical insight into Second Temple Judaism and reflects themes like judgment and the “Son of Man,” its theological inconsistencies and limited acceptance disqualify it from canon. Our focus should be on God-inspired Scripture, and we need to beware of being misled by writings that mimic biblical style but lack divine authority.

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“People should get what they deserve.” I’m guessing that most of us would see this as a general statement of fairness and equity. Of course, for this statement to ring true, we need to agree on who or what ultimately determines what people deserve. On a very basic level, this may sound like karma. So, what is karma? Basically, karma is the idea that what you do, especially your choices and intentions, shapes what happens to you later. If you act kindly and do good, good things are more likely to come your way. If you act selfishly or harm others, you may face negative consequences. In many Indian traditions, this isn’t just about this life, it can affect what kind of life you’re born into next. So, do Bible teachings supports the idea of karma? Are the two in harmony?

While both Karma and the gospel emphasize consequences for actions— “you reap what you sow”— they do diverge significantly in their foundations. Karma, rooted in Hinduism, Buddhism and Jainism, is a complex, often impersonal law of cause and effect, sometimes spanning multiple lifetimes through reincarnation. In contrast, the Bible teaches a single human life followed by judgment in accordance with divine grace and forgiveness offered through Jesus Christ.

One may present three biblical arguments that resemble karmic principles: sowing and reaping (Galatians 6), reciprocity in judgment (Matthew 7), and narrative examples of moral consequences (e.g., David and Bathsheba, Achan’s disobedience). However, the gospel introduces the key distinction that God’s grace is not earned but freely given, and forgiveness is central to Christian life. Karma lacks a personal deity who intervenes with mercy; instead, it operates as a mechanical system of moral accounting.

Christianity offers clarity, direction and divine support, while karmic systems often leave individuals to navigate consequences without memory of past lives or a defined path to enlightenment. Ultimately, the gospel is a more compassionate and purposeful framework, culminating in eternal life through Christ, rather than endless cycles of rebirth.

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