Keep Your Convictions to Yourself

Conviction. It’s the modern-day Christian buzzword for “I’m judging you for not having the same opinion as me on [insert subject here]. How do I know? I’m chronically online, and it was recently October, which means the Christians declaring Halloween is satanic and full of demon spawn that will curse you and submit you to participate in demonic rituals and witchcraft unwillingly were out in full force. They’re only outdone by the ones claiming Christmas is pagan, and, thus, Christians shouldn’t celebrate it.

This isn’t specifically about those problems, but because we can objectively prove that these claims aren’t true, I’m going to use them as the majority of my examples as I cover the redress for those confronted by any idea, or group of people, claimed as sin when it should be claimed as conviction. My personal Bible titles this section of Romans as “The Law of Liberty,” which, despite my general disdain toward section titles, is apropos. I shall refer to it with other words of Paul from 1 Corinthians 6:12 and 10:23: “’Everything is permissible,’ but not everything is beneficial. ‘Everything is permissible,’ but not everything builds up. ‘Everything is permissible for me,’ but I will not be mastered by anything.’” This is the mindset of the Christians under held up by the work of Christ on the cross and freed from the law of sin and death to live under grace, which abounds exceedingly.

Commands to Those in the Faith

These statements leave a lot of room for arguing in the Body of believers, which is precisely why Paul tells the Romans to “Welcome anyone who is weak in faith, but don’t argue about disputed matters” (Romans 14:1). There are two commands here: the first is for those strong in the faith, the wise, seasoned, enduring-the-race Christians, and that is to welcome those who struggle with a faith that is not yet mature. Contextually, Paul is dealing with folks who struggle with the freedom to eat non-Kosher and previously unclean foods per Mosaic law in the freedom of Christ. Some continued to eat Kosher, some did not, and that created a schism over which they likely argued incessantly. For Christians today, that means accepting, and allowing the restrictions of, the believer who might be unable to, in good faith toward the Lord, watch certain TV shows and movies, listen to certain genres of music, and celebrate certain holidays without trying to convince them they are allowed to do those things.

Arguments take two people, which is where the second command of this verse comes in. Those Christians who are weak in faith and convicted by these things that are permissible need to keep silent about those convictions. A Christian weak in faith has no business attempting to convince a seasoned Christian that listening to secular music is un-Christian behavior because it causes that weaker-in-faith Christian to struggle.

And, perhaps, this comes off harsh, but, admittedly, I am a bit vexed at those weaker in faith speaking without decency and out of order (1 Corinthians 14:40). My corner of the internet has been overwhelmed with those of the weaker persuasion attempting to convince everyone that they know what’s right. The ex-witches demonizing Halloween are only the loudest group right now, so it must be said they don’t know what they’re talking about, and they need to be silent. (I should point out here that my issue is not with their conviction on Halloween but on their speaking so loudly—and so wrongly—about its origins as satanic, which people like Inspiring Philosophy have routinely debunked.)

But as my friend, Robin, says, the internet gives a platform to those who should never have one. These people are not checked by a local body of believers or a wise mentor; they say what they want and then declare they can only be judged by God while He’s actively judging them through wiser believers confronting their own unrighteous judgments.

Fully Convinced In Your Own Mind

This is where Romans 14 continues, “One who eats must not look down on one who does not eat, and one who does not eat must not judge one who does, because God has accepted him. Who are you to judge another’s household servant? Before his own Lord he stands or falls. And he will stand, because the Lord is able to make him stand” (3-4). When kept as conviction and not peddled as judgment, the command is to let be what is. I, as one not convicted by Halloween, cannot say the one who is convicted by it is a lesser Christian or unwise or whatever words I could use to demean them. Or, as Paul says in 1 Corinthians, I shouldn’t be parroting “everything is permissible” at them. In the same way, the one convicted cannot say that I am sinning when I go trick-or-treating because God has accepted me, and it is not detrimental to me becoming like Christ.

If you’re reading closely, you’re probably thinking to yourself about now, “well, gosh, Nathaniel, it sure seems like you’re parroting ‘everything is permissible’ at them right now and also judging another servant of the Lord.” I thought that myself for a moment because sometimes I do things in anger that are not righteous—and the unrighteous anger of man does not accomplish the righteousness of God (James 1:20). “One person judges one day to be more important than another day. Someone else judges every day to be the same. Let each one be fully convinced in his own mind” (Romans 14:5). This reassured me of the truth. If the conviction escapes the mind to be words spoken in judgment, it’s no longer a case of live and let live; then it becomes a case of biblical accuracy that must be tried before God, the Bible, and wise, mature Christians.

The rest of Romans 14 covers the practicalities of these matters, and I’m going to summarize them to save some words. The key to behaving toward other Christians in an appropriate manner to Romans 14 is to keep matters of conviction between you and God. If you’re convicted about Halloween, quietly stay at home and do something that doesn’t convict you. If you’re not convicted about Halloween, quietly go out and trick-or-treat, but don’t go proselytizing that you did it and that it's crazy some people don’t do it because you never know who might struggle with that. After all, if you struggle with alcoholism, you’d not like it very much if someone who doesn’t walked into church Sunday morning bragging about how they were able to have a few drinks with some friends while watching the baseball game on Saturday.

Have Character Above Reproach

Walk according to love; love your neighbor as yourself. Do not condemn yourself by publicly approving something that hurts another; love them enough to let their convictions live between them and God—so long as they also keep their own convictions there. Have faith that God has made them acceptable to Himself whether they practice or don’t, whether they drink or don’t, just as He has made you acceptable to Himself regardless of your own convictions because of the work of Christ. If you doubt God has made something acceptable or edifying or whatever, that is conviction, and you should not do it because, for you, it is sin because it is not from faith, by which we live.

One final matter of practicality for the weaker Christians: don’t put yourself in a place where mature believers are looking down on you because of your immaturity and youth in the faith. The call for the mature believer is to not set a stumbling block in front of another but to set an example for all in speech, conduct, love, faith, and purity (1 Timothy 4:12). But the neat thing about the Bible, about God, and about His commands is that they’re not different for the old or new believer; He does not qualify or restrict His ordinances based on how long you’ve been reborn—with the exception that you can only be obedient to the extent of your knowledge (James 4:17). So the call for the immature believer remains the same: don’t set a stumbling block in front of another Christian and be an example for all in speech, conduct, love, faith, and purity.

You never know when speaking out about your convictions as if they’re law might create doubt in the mind of someone else, and, all of a sudden, they have to look out for something they’ve never struggled with before. And you’re responsible for putting them in a place where not being obedient to that new conviction is sin to them when, before, it wasn’t. You also never know when your faith and purity could be an example to someone who has been a believer much longer than you but has always struggled with obedience in a certain area. Your speech, seasoned with salt, might be the greater seasoning for an already seasoned believer.

Why God Performs Acts of Grace in This Life

When I think about the reason we live, I often come back to the purpose for the Christian life. I, and a lot of others, boil it down to a simple statement: to know Christ and make Him known. Let’s be honest with ourselves: we must all think about why God continues to have us live, especially through suffering, on this earth after we’re saved, right? I don’t think it’s just me. And I know I’ve been on a suffering kick in my blog posts since I relaunched, but, well, when God gives you lemons, you praise Him with lemonade.

Anyway, I think we’d all consider it the highest act of grace and mercy to be saved and immediately be with the Father in heaven that very instant, but it’s just not the case for most believers. Those of us who feel that way also recognize that God has us here to make Him known. Furthermore, He has us remain so that we can praise Him and hope in His name.

Let me be bluntly honest here: I don’t actually want to go to heaven yet. Perhaps it’s my own immaturity, but there are a lot of things we can do in this life that we can’t do in eternity, and I’d personally like to experience those things. According to Scripture, there will not be marriage nor, presumably, childbirth or child-rearing in heaven. Neither will there be the ocean. There will be wonders galore and a life with Christ to explore for all time, but I would like to enjoy the life I’ve been given here, too. It’s still a beautiful world God created, even with sin running rampant. There are still beautiful things to experience in it, and though I know there will be no disappointment in the life to come, I get a bit bummed if I think about living this life without experiencing some of the things only it can offer.

Hezekiah’s Sickness and Recovery

I say all this to bring us to a point of knowledge King Hezekiah describes in the book of Isaiah. This king suffered an illness and begged God for more time, and God granted him another fifteen years. When God saved him, he wrote a poem in Isaiah 38:10-20. Hezekiah is known as the king who made reforms to Judah’s worship. He brought the kingdom back to the God they abandoned by destroying Asherah poles and other pagan places of worship and sacrifice. According to 2 Kings 18, Hezekiah did what was right in God’s sight just like David. He is also the king who broke the bronze snake Moses built for the Israelites when they were in the wilderness in Numbers 21:4-8 because they were sacrificing to it.

In fact, in 2 Kings 18:5-6, Hezekiah is declared totally separate from all other kings of Judah: “Hezekiah relied on the Lord God of Israel; not one of the kings of Judah was like him, either before him or after him. He remained faithful to the Lord and did not turn from following him but kept the commands the Lord had commanded Moses.” That’s incredibly high praise; it proves him a man of integrity like David, who, though a sinful man, served God faithfully insofar as God made him capable, proving him as one whose opinion matters in the way of the faith.

To Never Again See God on Earth

You’ll have to read the poem for yourself since I’m only going to quote a few verses to make my points, starting with Isaiah 38:10-11, which says, “I said: in the prime of my life I must go to the gates of Sheol; I am deprived of the rest of my years. I said: I will never see the Lord in the land of the living; I will not look on humanity any longer with the inhabitants of what is passing away.” Something that fascinates me about theology is that angels are curious about us and the way we get to understand and experience grace. Imagine that, for a moment. Angels, the beings always doing God’s will and practically constantly with Him, are fascinated by what we experience (1 Peter 1:10-12). This should bring perspective to Hezekiah’s statement.

First, he laments about his death, which sounds weird to current Christian culture. We celebrate life and the place our dead brothers and sisters go, and we tend to promote a lack of lamenting. But Old Testament people lamented death quite often. Yes, they didn’t have Christ, but those who lamented still knew they had the promise of eternal life with the God of Abraham, Isaac, and Jacob, so we shouldn’t disregard this lamenting. Death sucks, and the angels’ curiosity in pair with Hezekiah’s statement tells us why: we are no longer blessed to see the work of God here, to look on God’s prized creation of humanity, which is a devastating thing even though it is “what is passing away.” God’s presence and work take on a special context here that it does not have in perfect living in heaven or in the new heavens and the new earth. Grace, mercy, and sanctification are unique to this time and this world. It’s good and okay to lament no longer being privy to that, and it’s also good to rejoice in the work.

Rejoicing in Bitterness and Delivering Love

Isaiah 38:15-17 says, “What can I say? He has spoken to me, and he himself has done it. I walk along slowly all my years because of the bitterness of my soul. Lord, by such things people live, and in every one of them my spirit finds life; you have restored me to health and let me live. Indeed, it was for my own well-being that I had such intense bitterness; but your love has delivered me from the Pit of destruction, for you have thrown all my sins behind your back.”

The most profoundly visible statement here is Hezekiah’s declaration that his bitterness was for his own good. He was a faithful man; how could it be good for him to be bitter? (Whether toward God or life or his sickness we don’t know, but it could be safe to assume it was all of it.) The next, more invisible statement is that his slow walk of bitterness in his soul, his march toward death is a thing by which many live. The despair and bitterness Hezekiah felt is the bitterness of those without God, yet people subsist in it and by it. Yet, in every one of those things, Hezekiah’s spirit found life.

That found life is the substance of difference: angels don’t get it, and the lost don’t experience it. But for Hezekiah, it was everything: God delivered him from death by His love and thrown his sins away, redeeming the bitterness of his soul.

Only the Living can Praise God’s Faithfulness

In Ecclesiastes 6, Solomon laments that it is better for a child to be stillborn than to live all his days without good things and a proper death. These good things Solomon defines as the gifts of God, which are His grace, mercy, forgiveness, and love. The Scriptures tell us that the angels surround God constantly singing “Holy, holy holy is the Lord God Almighty, who was, and is, and is to come” in Revelation 4. That is the proclamation of the dead; we will forever claim God is holy as we live in eternity. But there is something that can only be proclaimed in a fallen world by imperfect humans saved by grace.

Hezekiah tells us this in Isaiah 38:18-19, “For Sheol cannot thank you; Death cannot praise you. Those who go down to the Pit cannot hope for your faithfulness. The living, only the living can thank you, as I do today; a father will make your faithfulness known to children.” We will forever remark on God’s separation from evil, His holiness, one day. But only in a world that isn’t perfect can we thank Him for His awesome works because they’re only needed here. Salvation is only required if there is something we need to be saved from. We only need His faithfulness when the world around us is terrifyingly unfaithful. We can thank Him only while we are alive because it is only by making us live that He enables us to be thankful for grace, mercy, and hope. And it is only while we are alive that we can make God’s faithfulness to us known to others.

1 Corinthians 13 tells us that what remains is faith, hope, and love. Take everything else in this world away, and these three subsist. And it is only here that they can exist at all because it is only here that we could ever grow to comprehend a lack of faith, hope, and love. It is only in the bitterness that we can come to understand the true sweetness of God. The angels know God’s status as set apart, holy. They know His timelessness. We alone know, can comprehend, and can receive grace and mercy by faith, hope, and love. We alone can repent. We alone can be brought near. And we alone are recipients of the heart of the one true God. Do you want to know why suffering exists? Because only by suffering can we grasp the magnitude of grace.

To Fast or Not to Fast? That is Not the Question

Fasting is an interesting topic for the Christian. I think this is for two reasons: first, it’s not often taught about as a practice but rather as a thing people did in Biblical times. The most talked about passage for fasting comes from Jesus’s time in the wilderness. Second, when it is taught, we’re not overly clear on what the focus of the fast is. Many times, I see people preach fasting as an action to take before making a big decision or to hear God’s voice, and while I think those are valid positions to take, I believe they take away from what fasting truly is.

What Should Fasting Not Be?

It’s easier to define what we shouldn’t make fasting out to be than what we should, as I believe is typical when it comes to biblical commands and practices. Fasting should not be a way to force God to do something. In other words, we can’t say to God, “I am going to fast until you answer me.” I tend to believe this falls under the statement “Do not test the Lord your God” from Deuteronomy 6:16. Trying to make the omniscient God of the universe do what we want on our timeline is a futile effort. Trust me. I’ve experienced the frustration of these efforts.

Furthermore, fasting should not just be a physical experience. Fasting is not merely denying the body of something it craves, or at least it shouldn’t be; it should also reach to the mind. Even more, it should reach to our souls. When God makes a command of His people, He does not ask us to do these things in part, just as He does not expect us to do these in part. In a similar manner to the description of the Church Body Paul makes in various epistles, God expects us to act in concert with all parts of ourselves. His command to “’Love the Lord your God with all your heart, with all your soul, and with all your mind” in Matthew 22:37 speaks to the totality with which God expects us to do things.

And just in case you doubt, let me point you to Paul’s letter to the Colossians. In Chapter 2:16-19, Paul writes, “Therefore, don’t let anyone judge you in regard to food and drink or in the matter of a festival or a new moon or a Sabbath day. These are a shadow of what was to come; the substance is Christ. Let no one condemn you by delighting in ascetic practices and the worship of angels, claiming access to a visionary realm. Such people are inflated by empty notions of their unspiritual mind. They don’t hold on to the head, from whom the whole body, nourished and held together by its ligaments and tendons, grows with growth from God.”

Obviously, Paul is not talking about fasting here, but he is talking about the substance of it, which is Christ. In the Old Testament, we’re told of the many festivals and events the Israelites are to remember for what God has done for them. Some of those involve feasts, and some of them involve fasts. These are all meant to point to God, to Christ, in celebration, mourning, and remembrance what God did and what Jesus would eventually do. What Paul is confronting here is a message that invoked these festivals, and other actions besides, that were meant to harm the body in order to reach an enlightenment not reached by those who did not participate. This is an “ascetic practice,” an action taken that causes the body pain in order to deny it and self for a higher purpose.

This is not the goal of fasting. The goal of fasting is not to destroy the temple God gave us to care for. Fasting is not truly about what is being emptied or denied at all. What we see here is something we can see in the Church now where some claim access to a higher visionary realm, a closer relationship with God that gives them special knowledge. Paul somewhat laughs at this statement, claiming it’s an inflation by empty notions and an unspiritual mind. If he were writing another letter, he would have said, “empty notions of a mind not transformed and renewed by Christ” a la Romans 12:2. If you want my opinion on these things, suffice it to say that every major heresy that had its roots in Christianity began with someone who claimed access to a visionary realm or spiritual awakening not achievable by other Christians.

What, Then, is Fasting?

Paul gets to the idea in verse 19 of Colossians 2. Fasting is a holding on to the head, to Christ. Earlier I said that fasting was not about what is being emptied or denied. Rather, it is about what we are filling the opened space with. In the same way we partake of the Lord’s Supper, doing so in remembrance of Christ (Luke 19:22), we partake in fasting in order to remember God, to focus on Him. This is why Paul denies ascetic practices; their only goal is to deny the body, to beat it and break it, to say that it doesn’t matter. Fasting, denying the body of food and/or water (or other things) is not about separating mind from body and beating one into submission but about aligning both with the head, Christ, to be nourished and held together by Him, to gain growth from God. Fasting is about saying that your body needs something but it needs God more.

When Jesus is in the wilderness, He says what fasting is all about, “’It is written: Man must not live on bread alone but on every word that comes from the mouth of God,’” Matthew 4:4. It is not about denying needs but what truly satisfies our needs, what can actually do good work in us. I find Psalm 115 to be more than adequate to touch on why this is the case. When it comes right down to it, our goal is to avoid idolizing things, to make sure our growth comes from God, not things He’s made or given us. If we idolize these things, we make gods that can do nothing as Psalm 115 says. But our God is in heaven and does whatever He pleases. This is the focus.

How, Then, Should We Fast?

The effort, as I’ve said, is not merely to deny ourselves, for our bodies are temples, not the “flesh” that the Scriptures say we are to deny. It’s not about hurting or inconveniencing ourselves in order to look good. In fact, when we fast, the Bible is clear no one should know (Matthew 6:16-18). It is also not about what we are giving up. The things we are giving up are vehicles to clear space for us to seek God.

Fasting, then, should be fairly simple: find the things that get in the way of you seeking God. Sometimes it’s food and water; in this case, make it your goal to pray and read the Bible when you would otherwise eat and drink. In other cases, it’s the Internet, TV, sports, or a variety of other things. But don’t just give these things up because you’ll fill that space with something. Instead, use the times you would be pursuing these fasted things to pursue God. That is how we should fast. It’s not about pain or inconvenience but about trying to know God more deeply, to remember what He’s done, and to discover what He is doing.

Oh, and just to answer the question I posed at the beginning—even though it should be obvious from the last sentence of the previous paragraph—yes, we should be fasting. It should be a consistent part of our Christian lives.

When God Prepared a Way for Foreigners Centuries in Advance

As we all know, this is releasing almost a month after the Christmas festivities, but that’s okay. While God is able to work well ahead of the time He wants things to be finished, I work much later and pretend I’m early for next year. Point in fact, God does work things out for good, but sometimes He starts His good works years earlier than He needs them finished. One of the clearest cases is Joseph, who was sold into slavery and ended up saving God’s people, his own family, by working his way into Pharaoh’s good graces through the blessings of God.

Today, however, we’ll explore a case that is not near so clear. Matthew 2:1-12 tells us the story of the wise men, the magi from the east, who came to present gifts to Jesus, who they knew as king of the Jews (v. 2). When we listen to the Christmas story as often told in churches, we’re presented with this idea that the magi were practically Jewish tangential, as though they were coming to worship Jesus in full awareness that He was the Messiah, so perhaps we’ve never questioned the story. But as I was listening this Christmas season, something struck me: How did the wise men know?

Who Were the Magi and Where Did They Come From?

The wise men, unlike the stories we often hear from church, were not Gentiles who knew who God was. They weren’t coming to worship Jesus because they knew exactly who He was. These wise men most likely followed the ancient Iranian religion of Zoroastrianism, which focuses on mystical, shamanistic aspects of rituals in worship to Zoroaster. So believers they were not. In addition, they practiced astrology and witchcraft, likely in a similar manner to the Egyptian magicians mentioned during the ten plagues in Exodus. In fact, the word used to describe the magi here in the Greek is only used in one other passage in the New Testament, and it’s in Acts 13 when Paul describes a sorcerer.

The Bible describes the wise men as having come from the east. There’s no telling exactly where in the east, but we have some ideas. Church tradition indicates Persia, India, or Arabia and also that there were three, but Scripture does not give us an exact number. Based on the evidence of Scripture, it is my thought that they came from Babylonia or Assyria because what I actually questioned as this Scripture was preached is how they knew the words of the Prophet Micah.

How Did Micah’s Prophecy End up in the East?

In verse 6 of Matthew 2, the wise men say to Herod, “And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah: Because out of you will come a ruler who will shepherd my people Israel.” This is from Micah 5:2, which reads, “Bethlehem Ephrathah, you are small among the clans of Judah; one will come from you to be ruler over Israel for me. His origin is from antiquity of times.” This question, then, sent me into a furor of searching through the Bible to find out how a scroll of Micah’s words ended up in one of the most pagan places on earth, the heart of enemy territory for a Jewish person.

First, we have to learn of when Micah lived in order to know when he spoke those words. Micah’s ministry work occurred from around 740 to 670 BC. Interestingly, this puts him as alive and working at the same time as another of the most quoted Messianic prophets: Isaiah (739 to 681 BC). But that doesn’t really help much unless we know where Israel was at the time—or who was ruling one of the two kingdoms. For that, we have to go to Jeremiah.

Jeremiah 26:17-18 says, “Some of the elders of the land stood up and said to all the assembled people, ‘Micah the Moreshite prophesied in the days of King Hezekiah of Judah and said to all the people of Judah, “This is what the Lord of Armies says: Zion will be plowed like a field, Jerusalem will become ruins, and the temple’s mountains will be a high thicket.”’” Hezekiah’s reign is documented in 2 Kings 18-20, and while Isaiah is mentioned as speaking to the king, Micah is not. Still, we have established the two were alive and working at the same time.

From here, we can determine how Micah’s words ended up in Babylon from Isaiah’s prophecy to Hezekiah in 2 Kings 20:17-18, “’Look, the days are coming when everything in your palace and all that your predecessors have stored up until today will be carried off to Babylon; nothing will be left,’ says the Lord. ‘Some of your descendants—who come from you, whom you father—will be taken away, and they will become eunuchs in the palace of the king of Babylon.’”

This eventually came to pass in 2 Kings 24:13, “He also carried off from there all the treasures of the king’s palace, and he cut into pieces all the gold articles that King Solomon of Israel had made for the Lord’s sanctuary, just as the Lord had predicted.” It was then completed in 2 Kings 25 when Nebuchadnezzar ransacked Jerusalem and took not only the valuables of the temple that remained but also the chief priest and his second-in-command.

And just in case there’s any doubt that enough time had passed to record Micah’s words and have them stored in the temple or the palace or anywhere else, at minimum, 86 years passed between Isaiah’s prophecy and Jerusalem’s destruction.

Prophecy to Pagans, a Timeline of God’s Hand, Even in Destruction

To bring this back around to the beginning, let’s put together the whole timeline. In 715 BC, Hezekiah became king, and he died in 686 BC. Around the end of his reign, both Micah and Isaiah prophesized about Jesus, and Isaiah prophesized about Babylon’s invasion. Babylon invaded Judah between 597 and 587 BC, around 100 years post-prophecy. And then around 580 years later, Jesus was born, the wise men followed the stars to Bethlehem, and they spoke the words of an Israelite prophet from 700 years earlier.

Now I made the point of the wise men being pagans really strongly early on, and that was for good reason because this entire thing reveals the majesty of God’s hand that he worked a good thing out of a bad thing not just on a small scale but on the scale of more than half a century. In this simple revelation, we can see not only God’s plan to provide for His Son as the child of a carpenter and a yet-to-be-married mother but also His desire to bring Gentiles into His people, as Paul writes about later in Ephesians 2 and 3.

He used not only the prophecies of Micah and Isaiah but also the Babylon’s pagan conquests and the pagan astrology of the wise men to draw them hundreds of miles from their home to tiny Bethlehem and tiny Jesus who would eventually open up the way for them to forgo their pagan ways and come to the Way, the Truth, and the Life. God used Israel’s wickedness and disobedience to make not His people His people (Hosea 2:23) by captivity in Babylon, which not only drew His people back to Him at the time but also opened up the way for even Gentiles to show the love of Christ after the resurrection.

So if you ever doubt, like I have been doing recently, that Romans 8:28 is true, that God is really always doing good things for His people, that destruction and captivity aren’t the end, and things put in place now might have outcomes years, decades, centuries in the future—and even that things centuries, decades, and years in the past are having their outcomes now—then don’t. Look at what God did in this case and remind yourself that He truly does work all things for good, even if they’re painful and destructive. Trust Him.