Author: Jimmy Day

I’ve been reflecting on the Prodigal Son story recently. It’s an amazing parable that seems to encapsulate Jesus’ message of good news—the Gospel.

Part of my reflection has focused on how this relates to—and contrasts sharply with—one of the theories I once held about the atonement: Penal Substitution. I’ve spoken and written about this before, but not directly compared its logic with that of the Prodigal parable.

The Definition

Let’s begin with a definition. Penal Substitutionary Atonement, which gained prominence during the Reformation, holds that God’s justice required Jesus’ death so that He could forgive people’s sins.

God loves us, yet He is angry at our sin. Because He is holy, forgiveness requires His justice to be satisfied. Therefore, out of love, He punished His Son in our place. Jesus’ death appeased God’s wrath. Accept this, and you are free from it; reject it, and you face God’s anger. In summary, God killed Jesus for our benefit.

The Change

I once believed—and taught—this theory, convinced Jesus’ death satisfied God’s wrath. A few years ago, that belief was challenged, and I began to notice its flaws.

One challenge was the Parable of the Prodigal Son. Tax collectors and sinners gathered to hear Jesus, while Pharisees and teachers of the law complained, “This man welcomes sinners and eats with them.” In that culture, sharing a meal signified full acceptance.

In response to their criticism, Jesus told three parables about loss: the lost sheep, the lost coin and the lost son. Each story is intended to defend Jesus’ associations with these people and to defend the people themselves.

The Prodigal

Jesus told of a man with two sons. The younger son asked for his inheritance early, then left for a distant country, where he squandered everything in reckless living. After a famine struck, he grew desperate and took a job feeding pigs.

Realising his condition, he returned home to ask to be made a servant, believing he was no longer worthy to be a son. But the father felt differently. As he was still far away, his father saw him, ran to him, and embraced and kissed him.

The son confessed his sin, but the father ordered his servants to bring the best robe, a ring, and sandals, and to prepare a feast. “This son of mine was dead and is alive again; he was lost and is found.”

The Prodigal Revised

I love this story because it captures God’s heart and Jesus’ gospel message—seeking and saving the lost. But if we reimagined the parable through the lens of Penal Substitutionary Atonement, everything would change upon the son’s return:

Coming to his senses, he decided to return home and ask his father to make him a servant, saying he was no longer worthy to be called his son. But while he was still far off, his father saw him and ran to him. The father was about to embrace and kiss the young man, but then remembered how angry he was with his son for wasting his inheritance—never mind the drunken parties and sex outside marriage.

“Wait,” said the father. “I want to forgive you, but I need to deal with my anger first. Now, who can I direct my anger at?” The father thought about it and finally settled on his firstborn son. He ordered his servants to bring his other son, then to whip, beat, mock, and crucify him.

Once his son was dead, the father said, “That’s better. My sense of justice is fully satisfied. Now, my dear boy, here are the best robe, a ring, and sandals. Let’s prepare a feast to celebrate. Welcome home.”

The Problem

Somehow, I don’t think this version of the story would resonate as strongly as the original—yet that’s the point. We know no loving parent would ever act this way, so why do we ascribe this behaviour to God?

In his sermon on the Mount, Jesus acknowledged the goodness of earthly parents but said our Father in heaven is far better. I’m a good dad, and I love my kids. I would never punish one of my daughters for her sister’s wrongdoing. That’s not justice; that’s ridiculous.

The Point

The point is this: love drives the message of the cross, in direct contrast to the wrath-driven logic of Penal Substitutionary Atonement. But God demonstrates his own love for us in this: while we were still sinners, Christ died for us. God so loved the world that he gave his one and only Son. Suggesting that God’s wrath was satisfied by his son’s death diminishes both God’s loving nature and Christ’s sacrifice, unlike the father’s loving welcome in the parable.

To clarify, I affirm Substitutionary Atonement, but not in a penal sense. Paul writes: God made him who had no sin to be sin for us, that we might become God’s righteousness. Paul uses accounting language—like exchanging currency. If you’ve travelled, you’ll know the experience of visiting a money exchange to swap your dollars for local cash.

Because of the Cross, our sin has been exchanged for God’s righteousness. That’s an amazing trade. Our sin is placed on Jesus; his righteousness is placed on us, and it’s all rooted in divine love, not anger.

And that remains true today. God is not angry with you; he loves you, and nothing can separate you from his love. This is the heart of the good news: you are deeply and unconditionally loved. Let that truth shape your journey today and every day.

 

Titus led churches on Crete, a vibrant Mediterranean island with many cities. Paul wrote to him, offering heartfelt encouragement for the significant responsibility he carried. Still, I wonder whether Titus felt comforted by Paul’s words: “One of Crete’s own prophets has said, ‘Cretans are always liars, evil brutes, lazy gluttons.’” Paul says, “This is true.” At first glance, such words may seem harsh, but let’s look a bit deeper together.

Agitated Apostle

In his opening remarks, Paul seems troubled and lets loose an honest, heartfelt rant to his dear friend—have you ever needed to do that? I know I have. Sometimes, sharing our frustrations with someone we trust can lighten our hearts. Paul is unsettled by some Jewish teachers, the circumcision group, who visited the churches after he left. While they accepted Jesus as the Messiah, they also taught that faith in Jesus alone wasn’t enough; you had to follow the law and be circumcised, too. Paul’s concern stems from a deep love for these new communities.

Because of these challenges, Paul writes to Titus with gentle urgency, encouraging him to stand firm for God’s churches. To illustrate his point, Paul quotes “One of Crete’s own prophets” (the Greek word can mean prophet, poet, philosopher, or inspired speaker), inviting Titus—and us—to consider the cultural context carefully.

Prophet’s Identity

This prophet was Epimenides, who lived in the sixth century BC, though much myth surrounds him. One well-known story says he fell asleep in a cave and woke up 57 years later, still looking like a young bloke. Others believed he lived to 157 or possibly even 299 years.

Despite the myths, Epimenides was a real person, and Paul was quite a fan, quoting him to Titus and in his sermon to the Athenians on Mars Hill. On both occasions, Paul cites Epimenides’ work, Cretica, which reads, “They fashioned a tomb for thee, O holy and high one. The Cretans, always liars, evil beasts, idle bellies! But thou art not dead: thou livest and abidest forever, for in thee we live and move and have our being.” In Acts 17, Paul quotes the poet to introduce the Greeks to the death and resurrection of Jesus and to God’s omnipresence.

In the sixth century BC, Epimenides wrote about Zeus, criticising the Cretans for claiming to possess his birthplace and grave. He argued that Zeus was immortal and therefore could not be buried. Zeus is alive and eternal and will never need a tomb. His conclusion? “Cretans are always liars, evil brutes, lazy gluttons.” Paul agrees that this saying is true.

Exaggerating

Consider this: since Epimenides was a Cretan, his statement that “Cretans are always liars” would include himself. That would mean he always lies, making his statement a bit of a puzzle! Was Epimenides lying or telling the truth? Or maybe there’s something else at play? Let’s think this through together.

Epimenides and Paul both use hyperbole—exaggeration to make a point. We all do this, as when we say things like ‘I’ve told you a million times,’ ‘I have a ton of homework,’ ‘I’m so hungry I could eat a horse,’ or ‘I’ll be there in two seconds.’ These statements aren’t literally true, but they serve to drive home a point.

What might Epimenides and Paul really be highlighting? I believe both men are gently pointing out a distinctive cultural quirk among the Cretan people, not intending offence but inviting honest reflection. In the first century, “To cretise” even became slang for lying. Let’s approach this curiously and graciously, rather than critically.

Deficiencies

Cretans also had other well-known cultural quirks—such as arrogance, treachery, greed, and gluttony—which is where the references to evil brutes and lazy gluttons come from. These aren’t meant to condemn but to kindly highlight areas for growth, just as we do within our own cultures.

With this cultural context in mind, Paul highlights these shortcomings in his letter to help Titus lead effectively. This brings us to my main argument: understanding our culture’s strengths and weaknesses is essential to our growth, both individually and within our communities.

Personal Experience

I’m a British Australian. My family emigrated from the UK to Perth when I was twelve. Today, I feel Aussie, but what does that mean? In many ways, I am Australian, yet I cannot deny my British heritage. For example, I’m still very drawn to British crime dramas. The Poms make great telly. My humour is still very British. In Australia, I invariably get groans when I tell a joke, whereas when I’m back in Britain, people find me genuinely funny. I know, it’s hard to believe!

A well-known British stereotype is the ‘whinging Poms’ trope. Do all Poms whinge? Of course not! But there’s some truth to it.

Generalisations about other cultures are common, too. For example, people sometimes say, “All Americans are direct or demanding.” While not every one of the 347 million Americans fits this mould, encountering someone who does may reinforce the stereotype. Such impressions might even be shaped by the abundance of choices in the US, which can seem demanding when Americans travel. Each experience shapes how we see others.

Personal Reflection

By quoting Epimenides, Paul offers a thoughtful perspective: leaders should recognise cultural tendencies, such as untruthfulness or lack of motivation, within their communities. My main invitation is this: when we lovingly acknowledge these patterns, as Paul advised Titus, we can gradually grow together.

I invite you to consider both the beautiful and the challenging aspects of your culture. What are your strengths and areas for growth? Every culture has something wonderful to offer. All people are made in the image of God, shining that image through their unique cultures. Think of the delicious foods from different nations, the vibrant dress and lively celebrations. Revelation 21:24 describes the nations bringing their splendour into God’s city—what a beautiful scene to visualise.

Of course, every culture has its rough edges—places where we could all use a little grace and renewal. None of us is exempt, and that’s the invitation to grow together with kindness.

Considerations

I’ll wrap this up by posing a couple of questions for you to ponder:

First, what can we learn about ourselves and one another by sharing our cultural backgrounds? We each live in a bubble shaped by ethnicity, upbringing, stage of life, gender, and sexuality. By engaging with people who are different to us, our hearts and minds can open in wonderful ways. Our eyes are enlightened (Eph. 1:18), helping us see more clearly together.

Second, how can our cultural background be lovingly redeemed so we reflect kingdom values? As citizens of heaven, we’re invited to embody goodness, righteousness, love, grace, mercy, forgiveness, and service to others.

Heaven’s values shine through in the beautiful prayer Jesus taught us:

Our Father in heaven,
Hallowed be Your name.
Your kingdom come.
Your will be done
On earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
As we forgive our debtors.
And do not lead us into temptation,
But deliver us from evil.
For Yours is the kingdom and the power and the glory forever. Amen.

 

Every few months, someone online claims that another Christian leader has “gone woke.” The phrase is now overused and vaguely defined, often thrown into social media debates. Recently, John Piper and Kirk Cameron have appeared in these discussions.

Yes, that John Piper. And that Kirk Cameron.

Who are They?

Piper is a Reformed Baptist theologian, retired pastor, and founder of Desiring God. Cameron, best known as the cheeky Mike Seaver from the 1980s sitcom Growing Pains, is now a vocal Christian activist and evangelist. Both are recognised as conservative voices in evangelical Christianity.

Why do people think they’ve “gone woke”? The answer reveals more about the strange moment the church currently faces than about Piper or Cameron. More on that soon.

Their Sins

On 26 February, John Piper posted a Bible verse on his X account: “You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the Lord your God.” Leviticus 19:34. Christians know the miserable bondage we were all in.

As for Kirk Cameron, he debated long-held beliefs in a chat with his son, James, discussing if the Bible teaches ‘eternal conscious torment’ or ‘annihilation’ of the soul—a controversy dubbed ‘Hellgate.’

Both men were accused of going woke.

Expanding Definition

Originally, “woke” meant staying alert to racial injustice in African American communities. Over time, it came to encourage supporting society’s marginalised.

Today, in some circles, “woke” has become shorthand for anything perceived as progressive, inclusive, or socially justice-oriented.

Within Christianity, “woke” has its own meaning. Pastors discussing racial reconciliation or poverty are seen as woke. Urging care for refugees, the environment, or injustice? Woke!

Sadly, a word that captures much of Jesus’ and Scripture’s teaching has been turned into an insult.

I’m Guilty Too

I feel for John Piper because all he did was post a bible verse, but the response from some Christians was harsh, equating him to a woke pietistic leftist. I made the same “mistake” on Facebook on 17 November, 2024. I posted a few Bible verses about our responsibility to care for foreigners, widows, and orphans and was accused of twisting scripture.

I responded, “Maybe I need to be more careful about which Bible verses I post. In future, should I stick to ones that don’t rattle cages, biases, and preconceived ideas?” I wonder if John Piper felt the same. I wrote this blog in response to the heated discussion.

Guilty Again

I also relate to Kirk Cameron, who admits he was caught off guard after his recent theological roundtable on the nature of hell sparked a wave of criticism—not from atheists, but from fellow believers. He says, “I really caught hell for this one, and I didn’t expect to get torched the way I did by guys on my own team.” He argued that if the church refuses to engage with these difficult topics, young people will turn to ‘Siri, Google, Grok, and ChatGPT’ for answers. ‘We would be foolish to think our children don’t have questions,’ he noted, calling on parents and leaders to provide a safe space for biblical inquiry.

I agree. Christians must get better at questioning beliefs, so long as core beliefs remain sacred. Eternal hell isn’t a core doctrine; Christians have debated the afterlife for centuries. Discussing these views isn’t heresy; it’s history.

What Else?

Along with fostering spaces for questions and healthy discussion, we Christians could benefit from offering more encouragement, especially on social media. I sometimes feel discouraged when I see fellow Jesus people using harsh language with one another. The fruit of the Holy Spirit includes qualities like kindness, gentleness, and self-control. Let’s strive for these even during disagreements.

We also need to recognise that sincere Christians hold different views on many topics and have done so since Jesus established the faith in the first century. For example, the early church fathers held varying perspectives on the afterlife, including eternal conscious torment (Tertullian, Augustine, Cyprian), conditional immortality (Ignatius, Irenaeus), and universalism (Origen, Gregory).

Christians have different views on creation, Revelation, the Lord’s supper, baptism, the cross (atonement theories), and many other doctrines. It’s helpful to read broadly, discuss with those who differ, and stay open to changing your mind. Reflecting Christ’s character is more important than winning arguments.

Strange Moment

And now, back to the strange moment the church currently faces, where respected figures like John Piper and Kirk Cameron are accused of being woke simply for quoting scripture or examining a Bible doctrine—and they’re not alone.

An American pastor faced criticism for preaching on the Beatitudes. Some of his parishioners labelled him as “weak” and “too liberal.” Yet, those statements are directly from Jesus and fundamental to our faith. Being meek, merciful, and loving enemies isn’t woke—it’s Christlike.

The Real Challenge

The challenge for Christians is to maintain conviction while showing compassion, to speak truth with humility, and to engage with culture without being shaped by it.

Whether you’re a theologian like John Piper, a public figure like Kirk Cameron, or just a believer trying to follow Christ in daily life, that tension is unavoidable.

And perhaps that’s exactly where the gospel does its best work. Because when Christians refuse to be defined by the loudest labels of the moment, they create space for something much more powerful: a faith grounded not in trends, but in truth.

As you’re no doubt aware, the weeks of threats from President Donald Trump about attacking Iran have materialised. On Saturday (28 February 2026), the United States and Israel launched military strikes in Iran and killed Supreme Leader Ali Khamenei.

I’ve been watching these events and wanted to share reflections on the difficulties of the Iran war and the tensions it raises.

Iran’s Government

The Islamic Republic of Iran has long maintained strict control over political opposition, restricted freedom of speech and religion, and enforced rigorous social codes. Many Iranians—especially women, ethnic and religious minorities, journalists, LGBTQ+ individuals and political dissidents—have endured harsh policies. The courage shown by ordinary Iranians protesting for basic freedoms in recent years reminds us that a nation’s people are not the same as their rulers.

Many Bayside Church members have direct experience with this because several Iranian refugees have been part of our community. In fact, we had two of them on staff a few years ago. We heard their stories of how they escaped their homeland. Because they had converted from Islam to Christianity, their lives were at risk. If they ever returned, they would face torture, imprisonment, or execution.

For these individuals, the bombings evoke both relief at the possible end of oppression and deep anxiety for loved ones still in Iran.

Proxy Groups

Iran’s backing of proxy groups such as Hezbollah and Hamas has created instability across the region. These groups are heavily involved in armed conflicts and are recognised by many nations as terrorist organisations.

The Iranian government’s financial support for the Palestinian Islamist group Hamas helped fund the October 7th attacks against Israel. In this way, the Iranian government maintains cycles of violence that go well beyond its borders. Any serious discussion about regional peace must acknowledge this fact.

Still, hostility towards the regime should not spill over to Iran’s diverse people. War blurs the line between governments and citizens; over 700 civilians have already died.

Israel’s Right to Exist

One of the most destabilising factors in the region has been the rhetoric from Iranian leaders calling for the elimination of Israel. Imagine living next door to a government that openly questions your right to exist. Israel’s security concerns are not hypothetical; they are driven by decades of serious threats.

From Israel’s perspective, rhetoric that questions its legitimacy and supports aggressive proxy groups fosters ongoing insecurity. No nation can endure constant threats to its existence. Peace cannot be achieved by denying a people’s right to exist.

Recognising this still permits criticism of Israeli policy.

America and Regime Change

America’s record with regime change is mixed at best and disastrous at worst. The 2003 invasion of Iraq, justified by claims of weapons of mass destruction that were never found, destabilised the entire region, caused widespread loss of life, and helped fuel the rise of ISIS.

The twenty-year war in Afghanistan was fought to eliminate the terrorist group Al-Qaeda when the Taliban refused to hand over Osama bin Laden. We all know how that turned out. US support for the 1953 coup in Iran has left deep scars in Iranian political memory.

These episodes have generated scepticism about American intentions whenever conflict appears. Even if strategic concerns are valid, trust remains fragile. The lesson from history is not that the United States should never act, but that military intervention is a blunt tool with unpredictable results. Regime change often seems easier in theory than in practice.

Escalating war must be weighed against history’s record of unintended consequences.

The Nuclear Question

Despite the complexities, one issue stands out as a widespread concern: Iran’s development of a nuclear weapon. A nuclear-equipped Iran would markedly shift the strategic balance in the Middle East. It could spark a regional arms race, embolden hard-line factions, and increase the risk of disastrous miscalculation.

Even critics of intervention acknowledge that nuclear proliferation in such a volatile region is dangerous. Diplomacy, sanctions, inspections, and military action all have had mixed results.

Iran must not obtain nuclear weapons, but lasting solutions are difficult. Preventive wars rarely end as planned.

Political Motives and Conspiracy Claims

In times of conflict, political motives are scrutinised closely. This is true of President Donald Trump, with some claiming that the military action is intended to distract from domestic controversies, such as investigations or scandals.

Is the conflict in Iran a distraction from the numerous references to Trump in the Epstein files? Or, as I read yesterday, is it that he aims to demonstrate leverage over China when he meets President Xi Jinping at a crucial summit next month, especially by controlling oil? That was clearly the reason behind the abduction of Venezuela’s Nicolás Maduro in January.

Allegations deserve scrutiny: scepticism is valuable, but baseless cynicism weakens trust. Geopolitical crises defy simple explanations.

Christian Excitement

Perhaps one of the more worrying aspects of any Middle East conflict is the open enthusiasm among some Christians who see wars in the region as signs of the end times.

We need to recognise that much of what evangelical and Pentecostal believers today believe about the end times is based on the Left Behind novels from the nineties rather than a careful study of the scriptures.

The Left Behind books and movies are based on teachings developed in the 18th century by John Nelson Darby, a member of the Plymouth Brethren. Darby went on to establish the Exclusive Brethren sect after George Mueller and other Brethren challenged him about some of his unbiblical doctrines. Charles Spurgeon also asserted that these teachings were false. And yet modern believers have swallowed them hook, line, and sinker. Why? Because they are dramatic and exciting—but also wrong.

Excitement about war in prophetic terms raises moral issues. Jesus’ call to peacemaking opposes a celebratory stance toward conflict. All wars mean real human suffering; Christian ethics should prioritise justice, mercy, and life.

It is possible to hold a robust theology of the last days while still grieving war and praying fervently for peace. Indeed, that posture may be more consistent with the heart of the gospel.

A Final Reflection

And so, to summarise:

  • Iran’s government has oppressed its people and fuelled proxy wars.
  • Israel faces genuine threats to its survival.
  • America carries a complicated history of intervention.
  • Nuclear proliferation poses grave dangers.
  • Political motives deserve scrutiny.
  • And religious zeal for war calls for caution.

War rarely goes as expected. Leaders must act responsibly. People should think critically about information and motives. Believers should pray not for escalation, but for a peace rooted in justice. These are essential points to remember while the situation unfolds—that wars are easy to start and hard to finish.

The stakes in the Iran conflict are enormous—not just for governments, but for millions of ordinary people who want to live safely and carry on with their lives. That reality should influence our tone and strengthen our commitment to find solutions that save lives whenever possible.

I had a very enjoyable lunch with some people last Sunday. One thing we all had in common, apart from our faith in Jesus, was that each of us had been on a journey of renovating our faith. Part of that process had been giving ourselves permission to ask questions.

I say “permission” because questions are not always welcomed in church circles. In the past, I’ve been told by church leaders NOT to ask questions. So, I write this blog to encourage you to question. Here are some reasons why you should.

Questioning Is Healthy

For some Christians, the word questioning feels risky. It can seem like doubt, rebellion, or the first step towards walking away from God. Many of us were raised with the unspoken message that strong faith means having fewer questions—and that mature believers should already have everything sorted out.

Yet when we turn to the Bible itself, we find something surprising: Scripture is full of faithful people who questioned, wrestled, argued, and sought clarity. Far from condemning them, God often met them in those questions. Biblical faith is not fragile; it is robust enough to be examined, challenged, refined, and strengthened.

Healthy Christianity does not silence questions—it brings them into the presence of God.

Questioning Is Not the Opposite of Faith

One of the biggest misconceptions in Christian circles is that faith and questioning are opposites. Biblically, the opposite of faith is not questioning; it is unbelief—a refusal to trust God at all. Questioning, by contrast, often arises because we care deeply about truth.

The father who brings his suffering child to Jesus prays one of the most honest prayers in the Gospels: “I believe; help my unbelief!” (Mark 9:24)

Jesus does not rebuke him for his mixed faith. He heals his son. This moment reveals something essential: faith can coexist with uncertainty. God is not threatened by honest confession or unresolved tension. In fact, this man’s prayer shows real faith—he brings his doubts to Jesus rather than letting them drive him away.

The Bible Is Full of Questions

From beginning to end, Scripture gives us permission to ask “why,” “how long,” and “what does this mean?” The Psalms are especially bold. David asks God, “How long, O Lord? Will you forget me forever?” (Psalm 13:1)

Elsewhere, he cries, “Why, Lord, do you stand far off? Why do you hide yourself in times of trouble?” (Psalm 10:1). These are not the prayers of a rebel. They are the pleas of a worshipper who trusts God enough to be honest. Questioning, in the Psalms, is an act of relationship. Silence would signal distance; questions reveal engagement.

Even the prophet Habakkuk opens his book by questioning God’s justice: “How long, Lord, must I call for help, but you do not listen?” (Habakkuk 1:2). God does not shut him down. Instead, He responds, invites further conversation, and ultimately leads Habakkuk to a deeper confession of trust.

Jesus Encouraged Thoughtful Seeking

Jesus consistently welcomed seekers who asked sincere questions. He did not demand blind acceptance; He invited reflection, investigation, and discernment. Jesus says, “Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you” (Matthew 7:7). These verbs assume curiosity and persistence. Seeking implies that we do not yet fully know—and that is okay.

When Jesus encountered the religious leaders, His strongest criticisms were not aimed at people with questions, but at those who claimed certainty while resisting truth. By contrast, He often engaged those who wrestled honestly.

After Jesus’ resurrection, Thomas famously doubts. Rather than rejecting him, Jesus invites him to examine the evidence: “Put your finger here; see my hands… Stop doubting and believe” (John 20:27). Thomas’s questioning does not disqualify him. It becomes the doorway to one of the strongest confessions in the New Testament: “My Lord and my God!” (John 20:28).

Growth Demands Scrutiny

The New Testament consistently encourages believers to carefully consider their beliefs. Paul urges the Thessalonian church, “Test everything; hold fast to what is good” (1 Thessalonians 5:21). Testing involves examination. Faith that has never been tested is often fragile; faith that has been examined is resilient.

Similarly, the Bereans are praised not for blindly accepting, but for thorough investigation: “They received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11). Their willingness to question—even an apostle—was considered noble. The Bible does not fear scrutiny; it invites it.

Questioning Fosters Maturity

Childlike faith is beautiful, but childish faith is not. Paul acknowledges that growth involves leaving simplistic understandings behind: “When I was a child, I talked like a child… when I became a man, I put the ways of childhood behind me” (1 Corinthians 13:11).

Mature faith often develops through times of re-evaluation. Questions about suffering, Scripture, hell, or God’s character may feel unsettling—but they often lead to a deeper, more nuanced trust.

James even reframes doubt within the context of growth, urging believers to turn to God for wisdom when they lack understanding (James 1:5). God’s response to our questions is not anger, but generosity.

Concluding Thoughts

Genuine faith is not a fragile structure that collapses under pressure, but rather a living relationship that can withstand honest struggle. Jacob wrestles with God and emerges changed—and blessed (Genesis 32:24–30). Israel itself is named after that struggle: “one who wrestles with God.” My Jewish friends are excellent at grappling with scripture.

To question is not to abandon faith. Often, it is to take faith seriously enough to seek truth, clarity, and integrity. In a complex world, Christians do not honour God by pretending everything is simple. We honour Him by bringing our whole selves—our convictions, confusions, fears, and hopes—into His presence.

Questioning becomes unhealthy when it is fuelled by cynicism or pride. But when questions are rooted in humility and a desire for truth, they can lead us closer to God rather than further away.

Faith that never asks may never grow. Faith that dares to ask, seek, and knock often finds itself rooted more deeply in the grace and truth of God. I pray that it is your continuing experience.

Vision is one of life’s great gifts, offering us the ability to see, appreciate beauty, stay safe, discover new things, and achieve goals. More importantly, vision shapes the direction we take in life and influences our outcomes.

An organisation, whether a church or a business, needs vision to remain dynamic and succeed. That’s why every year our church hosts Vision Weekend, introducing achievable initiatives for our faith community. This Sunday—1 February 2026—we’ll reveal Bayside Church’s 2026 Initiatives. We write the vision clearly so people can read and act on it.

Look Where You’re Going!

After Christie and I married, she gave me a day at an Advanced Driving School. I hope she didn’t think I was a poor driver! It was a practical, enjoyable gift with invaluable lessons.

One challenge was an obstacle course: drive fast, brake hard, and avoid obstacles while skidding. The first time, we all hit the barriers.

Afterwards, the instructor asked what we were looking at while skidding. We all said the obstacles. That was the problem, he said—you must look for the gap. Your car follows your focus. We tried again, and no one hit anything. It was amazing. The lesson: where you look is where you go.

Target Fixation

Psychology calls this target fixation: focusing so much on an object (a target or hazard) that you increase your chances of hitting it. Ask any surfer or motorbike rider.

One of my favourite scenes from a movie is Harry the fly from the film A Bug’s Life. Harry is flying towards the fly zapper, and his mate yells, “No, Harry, no. Don’t look at the lights.” Harry replies, “I can’t help it, they’re so beautiful.” Harry then gets zapped. Where you look is where you go.

This is an important truth for us Christians to embrace. In life, where is your focus? Are you looking at your sins, or concentrating on the righteousness that is yours because of Jesus?

Sin or Righteousness?

In my early years as a Christian, I was part of a wonderful church—many remain friends. But much of the church’s teaching focused on our sinful nature. I felt I never measured up to God’s perfection. “Be perfect as your heavenly Father is perfect” was a favourite scripture.

At Bible College, I learned I was already holy and righteous because of Jesus. I began focusing on being blameless—Jesus had taken away the world’s sin, including mine and yours. If that’s true, why focus on it?

I’m not suggesting we take sin lightly. When we sin, we need to deal with it, confess it, and move on with forgiveness and grace. But remember, focusing on sin keeps you stuck, while focusing on what’s true about you in Christ sets you free—where you look, is where you go. To help with this, I’ve included some scripture verses at the end of this blog.

Focused on Righteousness

Righteousness refers to relationships and approval—being fully accepted by God and having divine approval.

The apostle Paul wrote to the Corinthians: God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. The Greek language here suggests a process of dismantling and rebuilding. The old, sinful self has been demolished, and a new, better version has been assembled—all made possible by Jesus’ work.

Another image: two bank accounts. Mine had sin; Jesus was full of righteousness. On the cross, he transferred my sin to his account and credited his righteousness to mine. This is the language Paul uses about Abraham, who believed God and was credited with righteousness.

The Same Relationship

I encourage you to let this wonderful truth sink in and choose to think of yourself this way. You could start to confess these truths about your life:

  • I have become the righteousness of God in Christ.
  • I am the recipient of God’s approval.
  • I have the same relationship with the Father that Jesus has.
  • I am completely acceptable to God.

This is The Value of Vision: where you look is where you go. Because we are made righteous, we are empowered and motivated to live righteously—with integrity, goodness, purity of life, and uprightness in our thoughts, feelings, and actions. Choosing to focus on our new identity leads us to live it out.

Where you look is where you go.

Scriptures on Overcoming Sin

1 John 1:9, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.”

Psalm 32:5, “Then I acknowledged my sin to you and did not cover up my iniquity.  I said, “I will confess my transgressions to the Lord.”  And you forgave the guilt of my sin.”

Psalm 51:2, “Wash away all my iniquity and cleanse me from my sin” (and all of Psalm 51)

Proverbs 28:13, “Whoever conceals their sins does not prosper, but the one who confesses and renounces them finds mercy.”

Isaiah 55:6-7, “Seek the Lord while he may be found; call on him while he is near.  Let the wicked forsake their ways and the unrighteous their thoughts.  Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon.”

Ezekiel 18:30-32, “Repent! Turn away from all your offences; then sin will not be your downfall.   Rid yourselves of all the offences you have committed, and get a new heart and a new spirit. Why will you die, people of Israel?  For I take no pleasure in the death of anyone, declares the Sovereign Lord.  Repent and live!

Psalm 103:2-3, 12, “Praise the Lord, my soul, and forget not all his benefits – who forgives all your sins…as far as the east is from the west, so far has he removed our transgressions from us.”

Micah 7:18-19, “Where is another God like you, who pardons guilt, overlooking the sins of his special people?  You will not stay angry with your people forever, because you delight in showing unfailing love.  Once again, you will have compassion on us.  You will trample our sins under your feet and throw them into the depths of the ocean!”

Romans 4:7-8, “Blessed are those whose transgressions are forgiven, whose sins are covered.  Blessed is the one whose sin the Lord will never count against them.”

James 5:16, “Therefore, confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.”

If trapped in habitual sin, seek one or two trusted friends for support and confession as you regain victory.

 

In my last blog, The Bible is not a House of Cards, I shared, “About twenty years ago, I began exploring and reshaping my faith—more on that in the next week or two.” Now, the time has come, and I’m excited to share some personal testimony about how my faith has matured, changed, and developed over the past couple of decades. I hope my journey can inspire and encourage you in your own spiritual growth.

As I mentioned in my last blog, “The Bible is a developing story, a progression of truth.” “The Bible is not a static book. It’s alive, changing, and full of energy, much like a flowing stream. Its message is constantly evolving, shifting.” If Scripture behaves like this, why would we be surprised that our beliefs also develop and change over time? This evolution of faith is not a cause for concern but a sign of freedom and growth in our spiritual journey.

Introduced to Jesus

I think back to the first time I encountered Jesus. I’d met a truckie named Malcolm while hitchhiking around Australia. Malcolm offered me a lift to Sydney from Northern NSW. About two hours into our trip, we were involved in a head-on crash with another truck. The two blokes in the other truck died. Malcolm and I were taken to the hospital with minor injuries. After six days, his wife, Lynne, drove up to take us home, with me lying on a mattress in the back of their ute.

I stayed with Malcolm, Lynne, and their boys for a few weeks, during which I had many intriguing chats about the nature of God. I was introduced to healing, speaking in tongues, and miracles. I called myself an atheist, but I was fascinated by the supernatural. It wasn’t long before I asked to go to their church. I heard the gospel and responded. I was all in for Jesus for a few weeks, but then drifted away for the next two years.

Coming Back to Jesus

When I was 21, one of my best mates became a Christian, and that gave me the push to return to my faith. It was the late seventies, and Christians were really into Revelation, the anti-Christ, the mark of the beast, and the rapture. I devoured books like The Late Great Planet Earth that made Revelation feel as real as today’s newspaper. It drew me in. I joined a church, consumed the Bible, and led many of my friends to Jesus.

I was called into ministry, studied at Bible College for three years, and started my pastoral work—something I still feel very called to. Back then, I was quite strict in my beliefs. I, along with my Pentecostal church (and broader denomination), believed we were right. In my view, Christians of other persuasions were not quite as correct as we were. There was quite a bit of pride involved!

What got me in the Room

As I’ve grown older, I have continued to read and study Scripture passionately. As I did, I started to notice some things that didn’t quite match my early beliefs. For example, I discovered that my view of Revelation was actually based on teachings from a false teacher. That’s right, all the predictions about the antichrist, the great tribulation, and everything it involves are a relatively modern invention, developed in 1827 by John Nelson Darby of the Plymouth Brethren.

Darby went on to establish the Exclusive Brethren sect after George Mueller and other Brethren challenged him about some of his unbiblical doctrines. Charles Spurgeon also asserted that these teachings were false. As a result, much of modern understanding of Bible prophecy originated from a heretical cult leader and was popularised through books and films such as the Left Behind series.

What got me in the room no longer keeps me there. I am no longer a Christian because I fear the rapture, hell, or the antichrist. Those things attracted me when I was young. Now, I stay in the room as a Jesus follower because I love Jesus. He is my friend and Saviour. I resonate with His teachings of kindness, justice, and mercy—especially for marginalised people. I live by the Royal Law and the Golden Rule. His love is the warm hearth that keeps me in the room. More on that in a moment.

What Never Changes

I refer to the process of changing and developing beliefs as a faith renovation. I used to describe it as deconstructing and reconstructing, but I saw some people who had torn down their faith and walked away from Jesus. I prefer the renovation analogy. When people renovate a house, they don’t touch the foundation, and they usually keep the framework. Then they work on the house room by room. The process can take quite some time.

That’s what I’ve done with my faith over the past twenty years. The foundation remains solid and unchanged—no one can lay any foundation other than the one already laid, which is Jesus Christ. (see 1 Corinthians 3:9-14). My belief in the core doctrines of the Christian faith stays the same. I strongly connect with the ancient creeds, such as the Apostles’ Creed and the Nicene Creed.

What has Changed?

When I reflect on my beliefs as a young Christian, one word that would come to mind is fear. In some ways, I was driven into the faith by worries about being “left behind” when the rapture occurs. I was anxious about not being good enough and ending up in eternal hellfire. I was also terrified of the great tribulation, the antichrist, and the mark of the beast.

Much of the preaching was fear-based, and while things have changed, if you look beneath the surface of today’s positive message churches, you’ll still find they strongly believe in the things I just mentioned.

Fear got me in the room, but it doesn’t keep me there. Fear is a lousy motivator, and it is opposed to the love of God. John put it this way: God is love. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. John says that because of God’s love, we will have confidence on the day of judgment.

My fear-based faith has been renovated. Today, it remains steadfast in the assurance of God’s love. But the work is not complete. I am confident that he who began a good work in [me] will carry it on to completion until the day of Christ Jesus. (Phil. 1:6).

Jesus said, “Every student of the Scriptures who becomes a disciple in the kingdom of heaven is like someone who brings out new and old treasures from the storeroom.” If you haven’t already, I encourage you to start a similar journey to the one I’ve described in this blog. Hold onto the old treasures that never change, but also seek new things that renovate your faith.

The blog’s title refers to a game I enjoyed playing as a kid—building a tower out of playing cards. It’s very enjoyable and tests a certain level of skill depending on the size and complexity of the structure.

The challenge with this game is to be as careful as possible to prevent the construction from collapsing. One wrong move and you have to start again.

Some people see the Bible as a house of cards. If one part has discrepancies, the whole book collapses. I used to think this—but I no longer do. Why did I change my view?

I’ve Changed

My personal journey with the Bible and my relationship with the scriptures has changed quite a lot since I chose to follow Jesus. In my early twenties, my auntie warned me about the Bible’s contradictions. While I respected her, I couldn’t help but disagree deep down.

Over the next few years, I read and devoured the Bible. By the time I started my theological training, I had a solid understanding of scripture, having read the Bible from cover to cover multiple times. I learned a lot at Bible college, but in hindsight, I also notice some shortcomings.

While various interpretations of biblical themes were shared, we also understood why they were mistaken and why, as Pentecostal believers, we hold the correct view. There was no pride involved, of course! I think back to those days, my own legalism and dogmatism, and the need to be “right” about the Bible—The sin of certainty.

What Changed?

Hopefully, we all become more mellow with age—I certainly have. About twenty years ago, I began exploring and reshaping my faith—more on that in the next week or two. What initially drew me into the room couldn’t keep me there, and I faced some serious questions about the Bible that I needed answers to. What I uncovered has transformed my faith and strengthened my relationship with Jesus and the scriptures.

The Bible is a developing story, a progression of truth called the Arc of Scripture. The Bible’s arc shows how people’s view of, and relationship with, God has matured over time.

Arc Examples

There are many examples I could give, but to keep it brief, I’ll mention just a few. When God told Abraham to sacrifice Isaac, Abraham didn’t hesitate. Why? Because in the ancient world, child sacrifice was a common form of worship. In the story in Genesis 22, God met Abraham according to his cultural context and then shifted the command from child to animal sacrifice. It’s not that God cared much about animal sacrifice either, as we see later in the Scriptures, but, as I’m sure you’d agree, killing an animal is preferable to slaying a child.

Deuteronomy prohibits Ammonites, Moabites, and their descendants from entering the assembly of the LORD. Yet Ruth is a Moabite woman who marries a Judean immigrant named Mahlon (Ruth 1:1–4; 4:10). When Mahlon dies, she ultimately marries Boaz. The next time we see Ruth, she features in Jesus’ family tree and is very much welcomed into God’s gathering.

Exodus states that God punishes children for their parents’ sins up to the third and fourth generation. That doesn’t seem very kind or loving-God-like, so later in the Bible, Ezekiel corrects this: “The child will not share the guilt of the parent, nor will the parent share the guilt of the child.” Ah, that’s better!

The Bible: A Living, Dynamic Book. The Bible is not a static book. It’s alive, changing, and full of energy, much like a flowing stream. Its message is constantly evolving, shifting from endorsing genocide to advocating for loving your enemy. Jesus’ elevation of women challenges the patriarchy, and the mindset of revenge turns to one of grace and kindness, as exemplified in Christ.

Over time, I have grown more comfortable with this way of reading scripture, as it reflects the ongoing story of God’s love for people and His desire to “reconcile the world to himself in Christ.”

His-Story

I’ve realised that my Western upbringing puts me at a disadvantage when interpreting this Eastern book. The Western mindset is focused on facts, while Eastern history is more about communicating meaning through stories.

The Bible does this many times—it even starts with two completely different and conflicting accounts of creation. In Genesis 1, people are created on the sixth day. In Genesis 2, God makes people before plants. I love this because right from the start, we’re shown how the Bible works. When a story is told, it’s not just about the facts. We need to ask what the story means and, most importantly, what it means to us, and how we should live it out in everyday life—the Word made flesh.

Which day is it?

We know Jesus died by crucifixion, but on which day? Matthew, Mark, and Luke state that Jesus was crucified on Passover, following the Last Supper, which suggests Jesus’ death happened after the Passover lambs were sacrificed. John, however, places Jesus’ crucifixion the day before Passover, at the same time the Passover lambs were being slaughtered for the festival (John 19:14). If you have a house of cards view of scripture, this creates a problem because it’s an irreconcilable contradiction. But understanding the context of Eastern history resolves the dilemma. John’s gospel shows Jesus as the Lamb of God (1:29, 36), so it presents Jesus’ death as a sacrificial lamb.

Each gospel writer had specific themes and messages for their audience, which is why their accounts differ. At Bible college, this was seen as a “problem” that needed fixing, and a lot of effort was made to defend the Bible. How arrogant we were (or are) to think any of us needs to defend God’s word.

The Real Word

You’ll notice that I used a small “w” for word. That’s because the capital W is reserved for the real Word of God—Jesus: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”

In times past, God communicated through various means, including imperfect channels like the prophets. The writer to the Hebrews states, “but in these last days he has spoken to us by his Son.” Jesus is “the exact representation of [God’s] being.” In Jesus, we see what God is truly like, rather than what people thought God was like through the lens of their cultural biases and limitations.

Occasionally, Jesus amended several verses from the Old Testament. Sometimes, Jesus disagreed with Scripture (Mark 10:1-9) or chose not to argue about individual verses and instead showed kindness (John 5:1-14; 8:2-11), a practice that we Christians would do well to follow, valuing connection over correction.

The Revd. Peter Bartel put it this way, “Read the Bible. When anything in the rest of the Bible disagrees with Jesus, listen to Jesus.” C.S. Lewis wrote, “It is Christ himself, not the Bible, who is the true Word of God. The Bible, read in the right spirit and with the guidance of good teachers, will bring us to him.”

Neither Lewis nor I hold a low view of scripture, but a high view of Jesus. The primary revelation about Jesus is found in the small w word. Each page points to him. So, let’s move beyond a house of cards view of the Bible and realise it’s an excellent, ancient, messy, sometimes confusing but beautifully written work of art that can touch and change us in the very depths of our being.

I usually avoid commenting on political issues—they can be quite divisive, and I prefer to promote unity where I can. I’ve also intentionally stayed silent about Donald Trump. If his health stays good, he’ll probably remain the US president until early 2029. My comments and opinions won’t influence his actions or the outcome, so I don’t see much point in voicing them too often.

Going to Heaven

However, I would like to discuss something Mr. Trump said last week on Fox News and examine it from a theological perspective. The US President believes that ending the Russian-Ukrainian war is his way to win a Nobel Peace Prize and gain entry to heaven. He said, “I want to try and get to heaven, if possible. I’m hearing I’m not doing well. I am really at the bottom of the totem pole. But if I can get to heaven, this will be one of the reasons.”

In his analysis of the story, The Age North America Correspondent, Michael Coziol wrote, “It speaks to his ambitions and his God complex—now parroted by visiting leaders who feel compelled to say Trump is the only one who can get this done.”

I hope the President can “get this done.” Goodness knows there’s been enough senseless bloodshed and lives lost in this ridiculous conflict over the past three-plus years; if Mr Trump could end the war, all power to him. But all that aside, let’s spend some time exploring his comments about heaven.

Humility?

I realise Donald Trump is well-known for his unconventional way of communicating, and his comments last week are no different. However, I do wonder if there’s a touch of humility in his statement, “I’m not doing well. I am really at the bottom of the totem pole.” Was he joking, or is this a fair reflection of how he feels about his chances of getting to heaven?

If I could have a chat with him, I’d ask why he feels he’s not doing well. You’re “hearing” this — from whom? What did they say, and why? What about your life and actions makes you feel you’re “at the bottom of the totem pole”? It’s an interesting idiom that describes having the least importance, rank, or power within an organisation or social hierarchy. Is that how the President feels overall, or just about his inability so far to end this conflict?

Humility, of course, is vital. It involves recognising our inability to save ourselves and understanding our need for God’s mercy and grace.

Working for Heaven

Is heaven something we earn? The apostle Paul thought not. He taught that “salvation was by faith in God’s grace—not by works, so that no one can boast.” James disagreed. He wrote, “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?” It’s a rhetorical question, but the implied answer is “No.” James chapter two is all about the Christian’s responsibility to care for society’s most vulnerable—those who are poor and in need of food and clothing. “Show me your faith without deeds, and I will show you my faith by my deeds,” exclaims James.

There is no doubt that good works are a vital sign of genuine faith. Salvation is by faith, but authentic faith will be demonstrated through good works that flow from a believer’s life. This should inspire us to actively seek opportunities to demonstrate our faith through our actions, particularly in caring for society’s most vulnerable members.

Judgment Works

While salvation comes through faith, judgment mainly depends on works: “For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad.” (2 Cor. 5:10). This judgment involves assessing our actions and their conformity with God’s will. “Each person was judged according to what they had done.” (Rev. 20:13). “People are destined to die once, and after that to face judgment” (Heb. 9:27). **

Judgment means “to call into question.” At the end of time, people’s deeds are examined to determine their worth. In a world that often seems unfair, where some individuals appear to evade punishment for their crimes and wrongdoings, there is a final reckoning where everyone’s accounts are settled and a reprimand is issued. This should reassure us of God’s ultimate justice, even in a world that often feels unjust.

Off to Hell

I know some of the Christians that Donald Trump has surrounded himself with. I used to spend time with them, and I know what they believe and how they think. They are conservative and fundamentalist. They believe in Jesus, heaven, and hell. Unrighteous people who commit adultery—for example—will spend eternity being burned alive but never consumed.

One of the most influential Christians in the President’s orbit is Paula White. Christie and I met Paula and her second husband, Randy, back in the Nineties. They came to Melbourne and spoke at an event that Christie was managing. We then visited them in the US and attended their church, Without Walls International Church.

Earlier this year, Paula White was appointed as Senior Advisor to the White House Office of Faith and Opportunity, a task force dedicated to addressing anti-Christian bias in the US.

I mention Paula because I know she has been credited with guiding Donald Trump on a faith journey to Jesus Christ. She said, “I can absolutely tell you that Mr. Trump has a relationship with God. He is a Christian, he accepts Jesus as his Lord and savior.” I am not judging Donald Trump’s salvation— I am not his judge—but I am surprised that after all the years that he has been discipled by Paula White, he’s still hoping to get to heaven by ending a war. I know Paula White would not believe that is the way of salvation.

Works Again!

Jesus spoke of judgment based on how we treat the world’s most vulnerable—those who are hungry, sick, and poorly clothed; immigrants and prisoners. “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.” Where are the Christian voices around Donald Trump that could share Matthew 25 with him?

President Trump’s One Big Beautiful Bill targets healthcare and food assistance for some of the poorest people in America. Medicaid services will be cut back, which will leave 16 million more people without insurance by 2034. Those most affected are low-income individuals, people with disabilities, and children—and we know how Jesus feels about kids.

SNAP funding will be cut by $187 billion over the next decade, potentially reducing or removing food aid for about 4 million people, including veterans, people experiencing homelessness, and former foster youth.

And then there are the cuts to USAID that could result in up to 14 million preventable deaths by 2030, including 5 million children. The cuts will also worsen the lives of countless people in the poorest countries. For example, a US-funded school feeding program for 70,000 children in Timor-Leste is being shut down. ***

Jesus said, “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea.” That doesn’t sound like someone arriving in heaven to me.

 

** Matthew 12:36–37; 16:27; Romans 2:6; 14:12; 1 Corinthians 3:11–15; 2 Corinthians 5:10; Revelation 2:23.

*** For more on this, read this article by Rev Tim Costello from Micah Australia.

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This time last year, social media buzzed with numerous posts from Christian people outraged by a scene in the opening ceremony of the Paris Olympics. It wasn’t the whole ceremony—just one part. I blogged about it back then.

Central Figure

The anger was directed at French entertainer Philippe Katerine, who was painted blue, wore budgie smugglers and flowers, and sported a yellow beard. Katerine lay on a giant fruit platter and sang a song. Surrounded by a few others, the tableau was placed on a river barge and floated down the Seine.

However, some viewers and commentators misinterpreted the scene, thinking it was a mockery of Leonardo da Vinci’s painting The Last Supper. This misunderstanding became a classic example of missing the point and sparked outrage.

The Point That Was Missed!

You see, this scene had nothing to do with da Vinci’s painting, or Jesus, or the Christian faith. Katerine’s character was a representation of Dionysus, the Greek god of wine and celebration. It was, after all, the opening ceremony of the Olympics, which originated in Olympia, held in honour of Zeus, about three-quarters of a millennium before Jesus was born.

The ceremony’s artistic director, Thomas Jolly, said, “You will never find in me a desire to mock and denigrate anyone.” Philippe Katerine stated the performance was a message for peace, referencing current wars in places like Gaza and Ukraine. The performance highlighted the idea of harmlessness, as a naked person cannot conceal a weapon. It also connected the origins of the Olympic Games, which depicted naked athletes.

Misunderstood

Have you ever been misunderstood? I have, and it’s not a pleasant experience. You do or say something with genuine motives and an honest heart, only to be entirely caught off guard when you’re misinterpreted and others take offence. You try to justify yourself— “I didn’t mean it that way”—but the more you speak, the deeper you dig yourself into a hole, and you come across as defensive.

The Olympic organisers tried to calm people’s misunderstandings by providing context and even apologising, but the [Christian] people were already fired up and didn’t want to be pacified. Heck, venting on social media is just so much fun.

I invite you to pause, reflect, and ask yourself, “Did our outrage make any difference?” Probably not. Maybe people just saw us, touchy, easily offended Christians, roll their eyes, and step further away.

I’ve watched this sort of behaviour for decades now and long for the days when we grow up and start living in a way that shows the fruit of the Spirit — you know, all that stuff about gentleness, kindness, and the like.

The Way Forward

Before you respond to something that angers you, remember Proverbs 18:13: ‘Spouting off before listening to the facts is both shameful and foolish.‘ The way Christians reacted last year was shameful and foolish—God’s words, not mine. So, before you vent—anywhere—pause, breathe, and ensure you have all the facts.

James 1:19 offers another piece of wisdom: ‘Everyone should be quick to listen, slow to speak and slow to become angry.’ And then there’s Ephesians 4:26, which advises, ‘In your anger do not sin.‘ It’s okay to feel angry, but we must exercise self-control (a fruit of the Spirit) to prevent our anger from turning into sin.

Forgiveness

One of the most gracious voices this time last year was Philippe Katerine himself. There he was in the midst of controversy and angry Christians, and his response? “The most beautiful thing about the Christian faith is forgiveness.”

Even if that scene on the Seine was mocking da Vinci’s painting and Jesus’ Last Supper, where was our Christian forgiveness and grace? Sadly absent. Why is indignation so often our default mechanism when our Saviour taught us to love our enemies and pray for those who persecute us, that we may be children of our Father in heaven?

Respect

Another thing to remember when you’re feeling offended or outraged is to show respect. Think of Paul in Athens, who was deeply distressed to see that the city was full of idols. But when communicating with the locals, he didn’t let his troubled emotions spill over into his words—quite the opposite. Paul praised their religious devotion and referred to their idols as objects of worship. He spoke to them respectfully and used an idol altar as a starting point to share the gospel.

What if we had done that last year? There are numerous connections between the story of Dionysus and the gospel. For example, we could have spoken about Jesus turning water into wine—his first miracle that proved he was God because no person can do that. I know, I’ve been trying for years! Wine also represents Jesus’ blood poured out on the cross for humanity’s forgiveness.

The gospel is the message people need to hear from us, but all they hear is us whinging. It’s interesting to note that Paul wrote a lot about the Olympics (1 Corinthians 9:24-27; 1 Thessalonians 2:19-20; Galatians 5:7; Hebrews 12:1-3). And there wasn’t a hint of outrage in anything Paul taught. Not once did he warn Christians not to attend the games, which were centred around pagan worship of foreign gods. He used the Olympics as an example of discipleship.

Godly Outrage

I am not saying that we Christians should never be outraged. Some things happen in the world that make my blood boil. But I am frequently amazed by the battles we Christians choose. We pick on a blue guy sailing down the Seine, but say little about gross injustice.

What caused Jesus to become angry? It’s an important question because it guides what we should find offensive. For example, Jesus was upset by anyone who harmed children. We should also be outraged by the decades of child abuse in religious and other institutions, along with the cover-ups that followed. It appears that churches and Christians largely remain silent on this matter. Furthermore, Jesus was angry at hypocrisy and at those who exclude vulnerable or marginalised individuals.

Let’s work on understanding the root causes of our outrage and focus our energy on issues that truly matter. Let the world hear about God’s amazing love and grace as shown in Jesus, and make sure nothing distracts from it.

John 14:6 is a well-known verse that is often quoted in isolation as proof of the exclusivity of the Christian faith: that Jesus is the only way to God the Father. Jesus tells his disciples, “I am the way and the truth and the life. No one comes to the Father except through me.” But is Jesus declaring the uniqueness of the religion that will one day bear his name, or does he have something else in mind?

Context

Canadian evangelical theologian Dr. Don Carson wrote, “A text without a context is a pretext for a proof text.” We do the Scriptures and the Christian faith a great disservice when we select a verse from the Bible and make it say what we desire without considering its context within the larger narrative.

Let’s explore the context of John 14:6. Approximately half of John’s Gospel concentrates on the last week of Jesus’ life. The events progress quickly, and John shares details that no other gospel writer includes, such as the raising of Lazarus and the ensuing plot to kill Jesus due to the religious leaders’ envy of his popularity.

In John 13, the disciples come together for the Passover meal. Jesus washes their feet and predicts Judas’ betrayal and Peter’s denial. What Jesus says in John 14 also takes place while they are seated around the table for the Passover meal, giving us a rich context to understand his words.

Famous Last Words

Jesus will be arrested later that night; therefore, his words in these chapters are commonly known as the Farewell Discourse, which includes Jesus’ final words before his death. If you know you’re about to die, you don’t waste time or words. You get straight to the point and express what weighs heavily on your heart.

In John 14, Jesus consoled his disciples because he had informed them that he would be betrayed, denied, and would leave them. He told them, “I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.”

Reassurance

Jesus’ disciples were in a state of sorrow and needed consoling, as this was not the ending they anticipated. They had hoped for a Messiah who would overthrow Rome and re-establish Israel and God’s Kingdom. A suffering Saviour was not what they envisioned. Therefore, Jesus’ words at the start of John 14 are intended to reassure the disciples, offering them comfort and a sense of security:

“Do not let your hearts be troubled. You believe in God; believe also in me. My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going.”

Oh, Thomas!

Thomas hears Jesus and disagrees with him: “Lord, we don’t know where you are going, so how can we know the way?” Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me.”

The following verses (7-11) are a bit tricky to grasp, but to summarise, Jesus teaches that one way to understand what God is like is by looking at him (Jesus). The Jewish Annotated New Testament states, “To know Jesus and his works is to understand and know God.” In that sense, Jesus is the way, the truth, and the life. The first followers of Jesus called themselves The Way.

Exclusiveness

John 14:6 is often regarded as the basis for the exclusive claims of Christian salvation. In other words, many Christians believe and preach that people cannot know God unless they accept Jesus, as suggested by John 14:6. Is this true, and does John imply this in the verse?

I appreciate the explanation given by The New Interpreters Study Bible (p. 1937), which offers extensive notes from ninety leading theologians:

“John 14:6 expresses the central theological conviction of the Gospel of John: Jesus is the tangible presence of God in the world (1:1-18). The language of Father and Son points to the intimacy of the relationship between God and Jesus. Humanity’s encounter with Jesus the Son makes possible a new experience of God as Father (see 1:12; 20:17). Yet John 14:6 is often interpreted in ways that misuse its central theological claim. What John intends as particularism, many contemporary Christians wrongly interpret as exclusiveness. John 14:6 celebrates how Jesus reveals God for those in this particular faith community and is not a statement about the relative worth of the world’s religions. John is concerned with helping Christians recognise and name their God and the distinctiveness of their identity as a people of faith.”

If this is true, John 14:6 is not a statement of exclusiveness but rather a statement of truth that applies to anyone who follows Jesus. When we follow Jesus, we discover in Him a revelation and experience of God as Father.

Jesus’ intent in his words recorded in John 14 is to console his disciples. It would hardly have been appropriate to turn this time of sadness into a declaration of, “Oh, by the way, from now on, the religion I’m starting is the only right one. All the others are wrong. Anyway, don’t be sad!”

Other Ways

The Scriptures reveal various ways for us to know God. For instance, in his letter to the Romans, Paul writes about knowing God through His creation and human conscience. This exploration of alternative ways to understand God encourages us to be open-minded and inclusive, acknowledging that people who have never heard of Jesus can come to realise that God is real and reach out to Him.

The apostle Paul conveyed this to the people of Athens: “God Himself gives everyone life, breath, and everything else. From one man, he made all the nations…God did this so that they would seek Him and perhaps reach out for Him and find Him, though He is not far from any one of us. ‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’

Summary

To summarise, I don’t believe Jesus intended to make a statement of exclusiveness in John 14:6. However, another verse appears rather firm, which is part of Peter’s sermon in Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

In John 14:6, Jesus comforts his followers, assuring them that although he will die, it is not the end of the story. While they can’t follow him now, they eventually will. Jesus’ death and resurrection paved the way for anyone who trusts him to follow through death and be resurrected in the Father’s presence. If you’re seeking a relationship with your creator, I encourage you to pray to Jesus and accept Him as your Saviour.

If you’re keen to explore this topic further, I encourage you to listen to the following episodes of the Digging Deeper Podcast:

 

#9 Second chances after death

#32 People who never hear about Jesus

#82 How can I know that God exists?

#98 Is Jesus the only way to God?

The Victorian State Government has taken a significant step by launching a Parliamentary Inquiry into the recruitment methods and impacts of cults and organised fringe groups. This inquiry, responding to several media reports over the past few years, is a crucial move that aims to illuminate manipulative and abusive cult practices that have profoundly harmed individuals.

Why?

In 2023, Season 4 of the Listnr podcast, “The Secrets We Keep,” highlighted “Australia’s oldest and hardest line Pentecostal Church, the Geelong Revival Centre.” Late last year, the Nine Entertainment Group, publishers of The Age newspaper (among others), picked up the story. I found it both fascinating and alarming as investigative reporter Richard Baker revealed tales of religious manipulation, harsh punishments, extreme teachings, and sexual abuse.

These reports have prompted the state government to take action, and I’m pleased they have. However, it highlights the church’s urgent need for self-regulation. For many years, I have wondered why the church, in general, does such a poor job of recognising destructive behaviour within its ranks and addressing it. Why do we wait for the government to intervene, only to often complain that the state is meddling in the church’s affairs and limiting its freedom?

Example One

Two glaring examples spring to mind. Firstly, the decades of child sexual abuse by clergy and religious leaders. Paedophile priests were moved from parish to parish, and abusive pastors were often allowed to continue in ministry because their churches were so successful. Frank Houston and the CLC movement come to mind. Finally, the government stepped in when Prime Minister Julia Gillard announced the Royal Commission into Institutional Responses to Child Sexual Abuse in November 2012.

The church’s inability to self-regulate is shameful. We must question: Why was the abuse concealed for such an extended period? Why was it accepted instead of being revealed and reported?

Example Two

For years, pastors—including myself—promoted reparative therapy for gay individuals. Groups like Exodus International publicised stories of men and women who were gay but had transitioned to being straight. So, when someone came out to us, we sent them to Exodus to get rid of their “unwanted same-sex feelings.”

However, there was a problem— it didn’t work, and the Exodus testimonies were found to be untrue. In the early 2000s, a young man I had sent to Exodus approached me after a service and shared the impact that the ministry had on his life. He was depressed and suicidal, and his sexuality remained unchanged. He’d devoted ten years of his life to reparative therapy, which yielded no results. His story prompted me to reflect and ask questions. I discovered that his experience mirrored that of everyone else involved with the ministry.

In 2012, Exodus president Alan Chambers renounced conversion therapy, asserting that it was ineffective and harmful. The subsequent year, Chambers dissolved the organisation and expressed regret for the pain and suffering their programs had caused. Although Exodus is no longer operational, some smaller ministries remain in existence. This is why governments have intervened and outlawed this damaging practice.

I look forward to the day when a more mature church, having learnt from past mistakes, will self-regulate, recognise harm, and act to minimise it. This hope for a better future should inspire us all to work towards it.

What?

The inquiry into cults and fringe groups in Victoria examines how they recruit and control individuals. It is currently open and is expected to report back by 30 September 2026. You can submit your response here. I will be submitting on behalf of Bayside Church.

The inquiry does not aim to judge anyone’s beliefs; rather, it focuses on protecting individuals from harm. It seeks to determine whether current laws are sufficient to address groups that use manipulation or control in ways that can cause significant harm to individuals.

Distinction

An important distinction made in the Inquiry notes is that patterns of behaviour, rather than a group’s ideology, distinguish cults from other groups. A destructive cult may hold beliefs similar to those of a church, but it engages in harmful behaviours such as:

  • Isolating members from their friends and family—a practice known as shunning.
  • Demanding total obedience and punishing members for perceived disobedience while employing guilt or fear to manipulate their thoughts, such as requiring permission to date or marry.
  • Suppressing individuality.
  • Abusive behaviours including financial, psychological, physical, and sexual abuse, as well as other forms of coercive control.

High Demand

The inquiry will also focus on high-demand religious groups, which significantly influence congregants’ choices regarding “education, employment and opportunities, relationships, resources and lifestyle.” While these groups may not be classified as cults, they do require a substantial level of commitment from their members. Previous research has characterised high-demand groups as “absolutist and nontolerant” of other beliefs, upholding strong leadership hierarchies and fostering unquestioning obedience.

We have observed the systematic dismantling of several high-profile and high-demand churches in recent years across the USA, Australia, and New Zealand. I believe we will see more of this in the future.

Concerns

Some are concerned that any subsequent legislation arising from the inquiry may cross the line into state interference in church affairs. I will mention this in my submission, and if you’re worried about it, I encourage you to raise it as well.

Melbourne-based author and researcher Sarah Bacalle has penned an insightful article for ABC Religion and Ethics, affirming the inquiry while also raising some concerns. She writes, “The Victorian inquiry is an important step, but the committee has an extraordinarily complex task ahead of them in untangling where the threads of accepted theological belief and practice end, and where “high demand” religion and coercion begin. Nevertheless, the recognition itself by wider society that religious contexts can inflict damage feels deeply significant and validating, partly because of the depth and complexity of trauma that can emerge in such settings. This is a form of trauma whose processes are often hidden within in-groups and are not widely understood by those outside them.”

I am deeply concerned for those who find themselves caught up in cults and high-demand religious groups. I have personally been involved in such churches. The expectations placed on staff and members were enormous, leading to exhaustion, burnout, and, in one case, a complete nervous breakdown.

The church should be a place where souls can find rest in God’s grace and community with His people. We ought to use our gifts cheerfully, not out of compulsion. Godly leaders will reflect God’s nature and help people to “lie down in green pastures…beside quiet waters” where their souls can be refreshed.

Please pray that the committee is guided by wisdom in this inquiry. Submissions can be made online until 31 July 2025.