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The 8 Beliefs You Should Know about Mormons When They Knock at the Door

Written by: Justin Taylor

The following is a brief overview of the beliefs of Mormonism (The Church of Jesus Christ of Latter-Day Saints) believe, along with what the Bible really teaches, printed among the many articles and resources in the back of the ESV Study Bible (posted by permission).

 

1. Apostasy and Restoration

Mormons claim that “total” apostasy overcame the church following apostolic times, and that the Mormon Church (founded in 1830) is the “restored church.”

If the Mormon Church were truly a “restored church,” however, one would expect to find first-century historical evidence for Mormon doctrines like the plurality of gods and God the Father having once been a man. Such evidence is completely lacking.

Besides, the Bible disallows a total apostasy of the church (e.g., Matt. 16:18; 28:20; Eph. 3:21; 4:11-16), warning instead of partial apostasy (1 Tim. 4:1).

2. God

Mormons claim that God the Father was once a man and that he then progressed to godhood (that is, he is a now-exalted, immortal man with a flesh-and-bone body).

However, based on the Bible, God is not and has never been a man (Num. 23:19; Hos. 11:9). He is a spirit (John 4:24), and a spirit does not have flesh and bones (Luke 24:39).

Furthermore, God is eternal (Ps. 90:2; 102:27; Isa. 57:15; 1 Tim. 1:17) and immutable (or unchangeable in his being and perfections; see Ps. 102:25-27; Mal. 3:6). He did not “progress” toward godhood, but has always been God.

3. Polytheism

Mormons believe that the Trinity consists not of three persons in one God but rather of three distinct gods. According to Mormonism, there are potentially many thousands of gods besides these.

However, trusting in or worshiping more than one god is explicitly condemned throughout the Bible (e.g., Ex. 20:3).

There is only one true God (Deut. 4:35, 39; 6:4; Isa. 43:10; 44:6, 8; 45:18; 46:9; 1 Cor. 8:4; James 2:19), who exists eternally in three persons—the Father, the Son, and the Holy Spirit (Matt. 28:19; 2 Cor. 13:14).

4. Exaltation of Humans

Mormons believe that humans, like God the Father, can go through a process of exaltation to godhood.

But the Bible teaches that the yearning to be godlike led to the fall of mankind (Gen. 3:4ff.). God does not look kindly on humans who pretend to attain to deity (Acts 12:21-23; contrast Acts 14:11-15). God desires humans to humbly recognize that they are his creatures (Gen. 2:7; 5:2; Ps. 95:6-7; 100:3). The state of the redeemed in eternity will be one of glorious immortality, but they will forever remain God’s creatures, adopted as his children (Rom. 8:14-30; 1 Cor. 15:42-57; Rev. 21:3-7). Believers will never become gods.

5. Jesus Christ

Mormons believe that Jesus Christ was the firstborn spirit-child of the heavenly Father and a heavenly Mother.

Jesus then progressed to deity in the spirit world.

He was later physically conceived in Mary’s womb, as the literal “only begotten” Son of God the Father in the flesh (though many present-day Mormons remain somewhat vague as to how this occurred).

Biblically, however, the description of Jesus as the “only begotten” refers to his being the Father’s unique, one-of-a-kind Son for all eternity, with the same divine nature as the Father (see note on John 1:14; cf. John 1:18; 3:16, 18; see also John 5:18; 10:30).

Moreover, he is eternal deity (John 1:1; 8:58) and is immutable (Heb. 1:10-12; 13:8), meaning he did not progress to deity but has always been God.

And Mary’s conception of Jesus in his humanity was through a miracle of the Holy Spirit (Matt. 1:20).

6. Three Kingdoms

Mormons believe that most people will end up in one of three kingdoms of glory, depending on one’s level of faithfulness. Belief in Christ, or even in God, is not necessary to obtain immortality in one of these three kingdoms, and therefore only the most spiritually perverse will go to hell.

But the Bible teaches that people have just two possibilities for their eternal futures: the saved will enjoy eternal life with God in the new heavens and new earth (Phil. 3:20; Rev. 21:1-4; 22:1-5), while the unsaved will spend eternity in hell (Matt. 25:41, 46; Rev. 20:13-15).

7. Sin and Atonement

Mormons believe that Adam’s transgression was a noble act that made it possible for humans to become mortal, a necessary step on the path to exaltation to godhood.

They think that Christ’s atonement secures immortality for virtually all people, whether they repent and believe or not.

Biblically, however, there was nothing noble about Adam’s sin, which was not a stepping-stone to godhood but rather brought nothing but sin, misery, and death to mankind (Gen. 3:16-19; Rom. 5:12-14). Jesus atoned for the sins of all who would trust him for salvation (Isa. 53:6; John 1:29; 2 Cor. 5:21; 1 Pet. 2:24; 3:18; 1 John 2:2; 4:10).

8. Salvation

Mormons believe that God gives to (virtually) everyone a general salvation to immortal life in one of the heavenly kingdoms, which is how they understand salvation by grace. Belief in Christ is necessary only to obtain passage to the highest, celestial kingdom—for which not only faith but participation in Mormon temple rituals and obedience to its “laws of the gospel” are also prerequisites.

Biblically, however, salvation by grace must be received through faith in Christ (John 3:15-16; 11:25; 12:46; Acts 16:31; Rom. 3:22-24; Eph. 2:8-9), and all true believers are promised eternal life in God’s presence (Matt. 5:3-8; John 14:1-3; Rev. 21:3-7).

 

See also the post on the beliefs of Jehovah’s Witnesses.

The 11 Beliefs You Should Know about Jehovah’s Witnesses When They Knock at the Door

Written by: Justin Taylor

The following is a brief overview of what Jehovah’s Witnesses believe, along with what the Bible really teaches, printed among the many articles and resources in the back of the ESV Study Bible (posted by permission).

 

1. The divine name.

Jehovah’s Witnesses believe that God’s one true name—the name by which he must be identified—is Jehovah.

Biblically, however, God is identified by many names, including:

God (Hb. ‘elohim; Gen. 1:1),
God Almighty (Hb. ‘El Shadday; Gen. 17:1),
Lord (Hb. ‘Adonay; Ps. 8:1), and
Lord of hosts (Hb. yhwh tseba’ot; 1 Sam. 1:3).

In NT times, Jesus referred to God as “Father” (Gk. Patēr; Matt. 6:9), as did the apostles (1 Cor. 1:3).

2. The Trinity.

Jehovah’s Witnesses believe that the Trinity is unbiblical because the word is not in the Bible and because the Bible emphasizes that there is one God.

Biblically, while it is true that there is only one God (Isa. 44:6; 45:18; 46:9; John 5:44; 1 Cor. 8:4; James 2:19), it is also true that three persons are called God in Scripture:

the Father (1 Pet. 1:2),
Jesus (John 20:28; Heb. 1:8), and
the Holy Spirit (Acts 5:3-4).

Each of these three possesses the attributes of deity—including

omnipresence (Ps. 139:7; Jer. 23:23-24; Matt. 28:20),
omniscience (Ps. 147:5; John 16:30; 1 Cor. 2:10-11),
omnipotence (Jer. 32:17; John 2:1-11; Rom. 15:19), and
eternality (Ps. 90:2; Heb. 9:14; Rev. 22:13).

Still further, each of the three is involved in doing the works of deity—such as creating the universe:

the Father (Gen. 1:1; Ps. 102:25),
the Son (John 1:3; Col. 1:16; Heb. 1:2), and
the Holy Spirit (Gen. 1:2; Job 33:4; Ps. 104:30).

The Bible indicates that there is three-in-oneness in the godhead (Matt. 28:19; cf. 2 Cor. 13:14).

Thus doctrinal support for the Trinity is compellingly strong.

3. Jesus Christ.

Jehovah’s Witnesses believe that Jesus was created by Jehovah as the archangel Michael before the physical world existed, and is a lesser, though mighty, god.

Biblically, however, Jesus is eternally God (John 1:1; 8:58; cf. Ex. 3:14) and has the exact same divine nature as the Father (John 5:18; 10:30; Heb. 1:3).

Indeed, a comparison of the OT and NT equates Jesus with Jehovah (compare Isa. 43:11 with Titus 2:13; Isa. 44:24 with Col. 1:16; Isa. 6:1-5 with John 12:41).

Jesus himself created the angels (Col. 1:16; cf. John 1:3; Heb. 1:2, 10) and is worshiped by them (Heb. 1:6).

4. The incarnation.

Jehovah’s Witnesses believe that when Jesus was born on earth, he was a mere human and not God in human flesh.

This violates the biblical teaching that in the incarnate Jesus, “the whole fullness of deity dwells bodily” (Col. 2:9; cf. Phil. 2:6-7).

The word for “fullness” (Gk. plērōma) carries the idea of the sum total. “Deity” (Gk. theotēs) refers to the nature, being, and attributes of God.

Therefore, the incarnate Jesus was the sum total of the nature, being, and attributes of God in bodily form.

Indeed, Jesus was Immanuel, or “God with us” (Matt. 1:23; cf. Isa. 7:14; John 1:1, 14, 18; 10:30; 14:9-10).

5. Resurrection.

Jehovah’s Witnesses believe that Jesus was resurrected spiritually from the dead, but not physically.

Biblically, however, the resurrected Jesus asserted that he was not merely a spirit but had a flesh-and-bone body (Luke 24:39; cf. John 2:19-21).

He ate food on several occasions, thereby proving that he had a genuine physical body after the resurrection (Luke 24:30, 42-43; John 21:12-13).

This was confirmed by his followers who physically touched him (Matt. 28:9; John 20:17).

6. The second coming.

Jehovah’s Witnesses believe that the second coming was an invisible, spiritual event that occurred in the year 1914.

Biblically, however, the yet-future second coming will be physical, visible (Acts 1:9-11; cf. Titus 2:13), and will be accompanied by visible cosmic disturbances (Matt. 24:29-30). Every eye will see him (Rev. 1:7).

7. The Holy Spirit.

Jehovah’s Witnesses believe that the Holy Spirit is an impersonal force of God and not a distinct person.

Biblically, however, the Holy Spirit has the three primary attributes of personality:

a mind (Rom. 8:27),
emotions (Eph. 4:30), and
will (1 Cor. 12:11).

Moreover, personal pronouns are used of him (Acts 13:2). Also, he does things that only a person can do, including:

teaching (John 14:26),
testifying (John 15:26),
commissioning (Acts 13:4),
issuing commands (Acts 8:29), and
interceding (Rom. 8:26).

The Holy Spirit is the third person of the Trinity (Matt. 28:19).

8. Salvation.

Jehovah’s Witnesses believe that salvation requires faith in Christ, association with God’s organization (i.e., their religion), and obedience to its rules.

Biblically, however, viewing obedience to rules as a requirement for salvation nullifies the gospel (Gal. 2:16-21; Col. 2:20-23). Salvation is based wholly on God’s unmerited favor (grace), not on the believer’s performance.

Good works are the fruit or result, not the basis, of salvation (Eph. 2:8-10; Titus 3:4-8).

9. Two redeemed peoples.

Jehovah’s Witnesses believe there are two peoples of God: (1) the Anointed Class (144,000) will live in heaven and rule with Christ; and (2) the “other sheep” (all other believers) will live forever on a paradise earth.

Biblically, however, a heavenly destiny awaits all who believe in Christ (John 14:1-3; 17:24; 2 Cor. 5:1; Phil. 3:20; Col. 1:5; 1 Thess. 4:17; Heb. 3:1), and these same people will also dwell on the new earth (2 Pet. 3:13; Rev. 21:1-4).

10. No immaterial soul.

Jehovah’s Witnesses do not believe that humans have an immaterial nature. The “soul” is simply the life-force within a person. At death, that life-force leaves the body.

Biblically, however, the word “soul” is multifaceted. One key meaning of the term is man’s immaterial self that consciously survives death (Gen. 35:18; Rev. 6:9-10). Unbelievers are in conscious woe (Matt. 13:42; 25:41, 46; Luke 16:22-24; Rev. 14:11) while believers are in conscious bliss in heaven (1 Cor. 2:9; 2 Cor. 5:6-8; Phil. 1:21-23; Rev. 7:17; 21:4).

11. Hell.

Jehovah’s Witnesses believe hell is not a place of eternal suffering but is rather the common grave of humankind. The wicked are annihilated—snuffed out of conscious existence forever.

Biblically, however, hell is a real place of conscious, eternal suffering (Matt. 5:22; 25:41, 46; Jude 7; Rev. 14:11; 20:10, 14).

 

A couple of additional resources you may find helpful:

A gospel tract written by a former Jehovah’s Witness
How to use the back of a napkin to prove to a Jehovah’s Witness that Jesus is God

St. Augustine: Should His Name Be Pronounced *AW*-gus-teen or aw-*GUS*-tin?

Written by: Justin Taylor

David Horner, professor of biblical and theological studies at Biola University, seeks to answer the age-old dispute:

[W]hile consideration of the Latin original of Augustine’s name does not determine a single, grammatically obligatory English pronunciation, it does suggest that aw-GUS-tin is the more fitting or appropriate pronunciation. This is because the latter most closely preserves the distinctive placement of the accent in the original.

. . . Augustine’s Latin name is properly pronounced ow-goost-EE-nus, with the accent on the penultimate syllable. The pronunciation of aw-GUS-tin preserves that accent pattern: when the final syllable is dropped from the Latin name in forming the anglicized name, aw-GUS-tin retains the accent on the penult rather than wrenchingly shifting it to the antepenult, as in the case of AW-gus-teen. In this way aw-GUS-tin is closer to the original pronunciation pattern, and it thus constitutes a more natural and appropriate pronunciation.

For this reason, the Oxford Encyclopedic English Dictionary, recognized universally as authoritative in things most fine and fitting, lists aw-GUS-tin as the single recommended pronunciation.

You can read the whole thing here, humorously written in the style of a medieval disputation in response to a piece in a similar vein written by his colleague Garry DeWeese.

When God Blesses a Needle of Truth in a Haystack of Mental Error

Written by: Justin Taylor

J. I. Packer:

It is certain that God blesses believers precisely and invariably by blessing to them something of his truth and that misbelief as such is in its own nature spiritually barren and destructive.

Yet anyone who deals with souls will again and again be amazed at the gracious generosity with which God blesses to needy ones what looks to us like a very tiny needle of truth hidden amid whole haystacks of mental error. . . .

Every Christian without exception experiences far more in the way of mercy and help than the quality of his notions warrants.”

—J. I. Packer, Keep in Step with the Spirit, 2d ed. (Grand Rapids: Baker, 2005), 21-22.

What If “Nature vs. Nurture” Aren’t the Only Relevant Categories?

Written by: Justin Taylor

Christians often use the binary categories of “nature vs. nurture,” though most of us suspect there is some sort of spectrum at play in child development, the role of genetics, the importance of environmental influences, etc.

If we want to be more biblical, we should recognize that more distinctions can be added, based on creation, sin, and grace.

David Powlison made this observation several years ago, buried in an article footnote, by offering four categories:

creation nature (our nature as the result of being created in God’s image)
sin nature (our nature as a result of falling into sin)
sin nurture (ways in which rebellion is modeled and encouraged)
grace nurture (ways in which godly behavior is modeled and encouraged).

We could schematize this as follows:

Here is why this matters when analyzing our own behavior and in counseling others:

When it comes to explaining anger, biblical Christians don’t cast their vote with either “nature” or “nurture,” or even with “nature and nurture.”

The divide between good and evil runs through everything, so we discern four factors.

In sizing up the effects of “nature,” you can’t understand people without noting both creation-nature and sin-nature. . . .

Similarly, in sizing up the effects of “nurture,” we must pay attention both to sin-nurture and grace-nurture. Patterns of both sin and wisdom may be nurtured (Proverbs 13:20). Neither nature nor nurture are neutral.

This certainly doesn’t solve all of the debates. Perhaps there are other categories as well—is there such a thing, e.g., as creation-nurture or grace-nature?

But I think these are at least helpful categories to get us started and keep in mind as we think about why we do what we do.

Source: David Powlison, “Anger Part 1: Understanding Anger,” The Journal of Biblical Counseling 14/1 (Fall 1995): 47 n. 23.

Why Our Man-Made Lights Obscure the Stars Above

Written by: Justin Taylor

Søren Kierkegaard (1813-1855):

When the prosperous man on a dark but starlit night drives comfortably in his carriage and has the lanterns lighted, aye, then he is safe, he fears no difficulty, he carries his light with him, and it is not dark close around him.

But precisely because he has the lanterns lighted, and has a strong light close to him, precisely for this reason, he cannot see the stars. For his lights obscure the stars, which the poor peasant, driving without lights, can see gloriously in the dark but starry night.

So those deceived ones live in the temporal existence: either, occupied with the necessities of life, they are too busy to avail themselves of the view, or in their prosperity and good days they have, as it were, lanterns lighted, and close about them everything is so satisfactory, so pleasant, so comfortable—but the view is lacking, the prospect, the view of the stars.

—Søren Kierkegaard,The Gospel of Suffering, trans. David F. Swenson and Lillian Marvin Swenson (Minneapolis: Augsburg, 1948), 123.

A Conversation with Historian Thomas Kidd on the Religious Life of Benjamin Franklin

Written by: Justin Taylor

Thomas Kidd, distinguished professor of history and associate director of the Institute for Studies of Religion at Baylor University, has published a major new biography, Benjamin Franklin: The Religious Life of a Founding Father (Yale University Press, 2017).

I sat down with my co-blogger for TGC’s Evangelical History blog and picked his brain on Franklin, his evangelical sister, the type of Christian Deist he was, and whether there was a deathbed conversion. Below the video you’ll find a timestamp map to our half-hour conversation.

Justin Taylor Interviews Thomas Kidd on "Benjamin Franklin" from Crossway on Vimeo.

0:01-1:49 What is the process for writing a book like this?

1:50-3:59 What are some of the major events of Franklin’s life?`

4:00-5:54 What was Franklin’s religious upbringing like?

5:55-7:59 Who was Franklin’s sister Jane what was their relationship like?

8:00-9:24 Did Franklin ever meet Jonathan Edwards?

9:25-12:11 How did Franklin come to know George Whitefield?

12:10-14:39 Did Franklin often hear Whitefield preach?

14:40-18:08 What was the Enlightenment? What is Deism?

18:09-19:07 Did Franklin ever talk about the Trinity?

19:08-21:08 What was Franklin’s view of providence? As a Deist, did he believe God wound up the world and let it run?

21:09-24:27 Were there any rumors of a deathbed conversion?

24:28-24:43 What are your next writing projects?

24:44-25:55 Closing

Danny Akin on the SBC and Race: Past, Present, and Future

Written by: Justin Taylor

These six minutes by the president of Southeastern Baptist Theological Seminary—containing lament, hope, and resolve—are worth watching:

For a new book on the subject of the SBC and race, see Kevin Jones and Jarvis Williams, Removing the Stain of Racism from the Southern Baptist Convention: Diverse African American and White Perspectives.

Taking a Stand for Restorative Justice

Written by: Justin Taylor

Today the Colson Center, Prison Fellowship, the Ethics and Religious Liberty Commission of the Southern Baptist Convention, and the National Association of Evangelicals have joined together to sponsor “The Justice Declaration.” The statement laments the over-reliance on incarceration in the United States and calls upon the Church to deploy its unique and unparalleled capacity to respond to crime and over-incarceration.

You can read the statement below.

Because the good news of Jesus Christ calls the Church to advocate (or “be a witness”) for biblical truth and to care for the vulnerable, we, His followers, call for a justice system that is fair and redemptive for all.

The Church has both the unique ability and unparalleled capacity to confront the staggering crisis of crime and incarceration in America and to respond with restorative solutions for communities, victims, and individuals responsible for crime.

Therefore, we make an urgent appeal to all who follow the Lord Jesus Christ to:

Affirm that the God of the Bible is a just God: justice flows from God’s very character, and the works of God’s hands are faithful and just;


Treat every human being as a person made in God’s own image, with a life worthy of respect, protection, and care; Foster just relationships between God, fellow human beings, and property, which will lead to human flourishing;


Redouble our efforts to prevent crime by cultivating the “seedbeds of virtue,” including families, churches, neighborhoods, schools, and other sources of moral formation;


Care for the physical and emotional wounds of survivors of crime, ensure their safety, and support their meaningful participation in the justice system;


Take up the cause of the poor and vulnerable, ensuring fair access to education, economic opportunity, the social safety net, and, for those accused of crimes, the instruments of justice;


Advocate for proportional punishment, including alternatives to incarceration, that protects public safety, fosters accountability and provides opportunities to make amends;


Preach the good news of the gospel and proclaim that true freedom in Christ is available to all, including prisoners, recognizing that His atoning sacrifice covers all sin;


Invest in the discipleship of incarcerated men, women, and youth, protect their safety and human dignity, and minister to the needs of families and children with incarcerated loved ones;


Celebrate redemption in our congregations and communities by welcoming back those who have paid their debt to society, and by providing opportunities for all persons to reach their God-given potential.

They have also produced a white paper, “Responding to Crime and Incarceration: A Call to the Church,” that gives data, argumentation, and scriptural justification for these points.

You can add your support here.

6 Things to Do with Your Anxiety

Written by:Justin Taylor

Wisdom from counselor David Powlison on dealing with everyday, garden-variety anxiety.

Do you want to hear a good description of what happens with anxiety?

“A man who has no control over his spirit

is like a city broken into and without walls.”

That’s Proverbs 25:28. How do you get a grip when barbarians are rioting in the streets of your mind? Terrorist attackers, a gang of criminals, suicide bombers, cities invaded, fires everywhere, a lion in the street, chaos. Your mind loses its grip. Fear and anxiety have taken over. Nothing’s safe or certain.

Anxiety is a universal human experience, and you need to approach it with a plan. Notice this is not a formula. When [a professional football coach enters a game], he doesn’t know a single thing that’s going to happen after the opening whistle. He doesn’t even know who’s going to kick off until they flip a coin. But he’s not unprepared. He goes in with a game plan, a basic orientation to the game ahead.

I want to give you six things as a game plan for when you start to worry and obsess.

[1. Name]

First, name the pressures. You always worry about something. What things tend to hook you? What do you tend to worry about? What “good reasons” do you have for anxiety?

The very act of naming it is often very helpful. In the experience of anxiety, it seems like a million things. You’re juggling plates, round and round and round and round. But really, you’re juggling only six plates—or maybe obsessing on just one. It helps you to name the one thing or the six that keep recycling. Anxieties feel endless and infinite—but they’re finite and specific.

[2. Identify]

Second, identify how you express anxiety. Spot the signs. How does anxiety show up in your life?

For some people it’s feelings of panic clutching their throat, or just a vague unease. What a huge step forward when you stand back and say, “Aha, a red light on the dashboard!” Rather than just indulging your worries, you can name them.

For some people it’s repetitive, obsessive thoughts: “Oh, now that’s the fourth time I’ve repeated that scenario in my mind.” For some people the sign is anger. They get irritated, but when they work back, they realize, “I was fearful and worried about something.”

For other people, worry shows up in their bodies (e.g., a tension headache) or in the cheap remedies that sin manufactures to make us feel better (e.g., gobbling ice cream, or an overpowering desire for a stiff drink). Spot the signs. How can those things become cues to you? “I’m losing it, I’m forgetting God, my flashlight is going dim.”

[3. Ask]

Third, ask yourself, Why am I anxious?

Worry always has its inner logic. Anxious people are “you of little faith.” If I’ve forgotten God, who or what has edged Him out of my mind and started to rule in His place? Identify the hijacker. Anxious people have fallen into one of the subsets of “every form of greed.” What do I want, need, crave, expect, demand, lust after? Or, since we fear losing the things we crave getting, what do I fear either losing or never getting? Identify the specific lust of the flesh. Anxious people “eagerly seek” the gifts more than the Giver. They bank treasure in the wrong place. What is preoccupying me, so that I pursue it with all my heart? Identify the object of your affections.

[4. Listen]

Fourth, what better reason does Jesus give you not to worry? What were those promises we just talked about? Go back and pick one to take to heart.

I listed seven for you, seven things Jesus guarantees about how God runs His universe. We highlighted the sixth, “Your father is God,” because it was the best of those better reasons. But they’re all good reasons. That’s why Jesus mentions every one. We’re pretty uncomplicated people. It’s tough to remember seven things at once, so pick one. For me, over the last month, the most helpful one has been, “If God feeds the crows, won’t He provide for you?” It makes me laugh even to think about it, and anxiety can’t coexist with hearty laughter! Those Crow Boys intercepted a lot of temptations to anxiety; they did me good. Grab one promise and work with it.

[5. Talk]

Fifth, go to your Father. Talk to Him.

It’s not as though your Father doesn’t care about the things you worry about: your friends, your health, your money, your children, and so forth. Your Father knows what you need. You can go to Him with the things that concern you. Cast your cares on Him, because He cares for you. You’ll have to leave your worries with Him. They are always outside of your control!

How will your kids turn out?
Will you get Alzheimer’s?
What will happen with the economy?
Will you ever get married?
Will there be an anthrax attack?
Will your dad come to know the Lord?
Will you have money for next month’s bills?

You have good reasons to be concerned about such things, but you have better reasons to take them to Someone who loves you. Like that toddler whose mom trailed her, even the deep end of life is safe.

[6. Give]

Finally, give. Do and say something constructive. Care for someone else. Give to meet human need.

In the darkest hole, when the world is most confused, when there are barbarians in the streets, when life’s the toughest, there’s always the right thing to do. There’s always some way to give yourself away. The problem might seem overwhelming. You could worry, worry, worry, worry. But what you’re called to do is small, just a little itty-bitty thing. There’s always something to give yourself to, and some way to give. Jesus said more about this in Matthew 6, the parallel passage to ours: “Let the day’s own trouble be sufficient for the day thereof.” Give yourself to today’s trouble. Be about the business of today. Leave tomorrow’s uncertainties to your Father.