Who Is Holding Back the Evil?

When I look at the wickedness in this world, I sometimes wonder how much worse things would be if the Lord were not holding something back. Evil is at work, but it does not have unlimited freedom. The devil has never been able to step beyond Almighty God's authority.

Paul wrote:

“For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.” — 2 Thessalonians 2:7

The old word “letteth” means to hinder or restrain. Paul was telling the church that lawlessness was already at work, but something—or someone—was preventing it from fully manifesting.

Who is this restrainer?

I believe the restrainer may be a holy angel, a Watcher commissioned by God to hold evil within its appointed boundaries. I offer that as my interpretation. Paul does not name the restrainer, and I have no business claiming that he plainly identified someone whom he left unnamed. Nevertheless, I believe there is a scriptural foundation for understanding the restrainer as an angel exercising authority given by God.

Daniel recorded:

“I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven.” — Daniel 4:13

This Watcher came with a message concerning judgment upon Nebuchadnezzar. The king might have thought himself beyond correction, but heaven had something to say about his conduct.

The purpose of that judgment was:

“To the intent that the living may know that the most High ruleth in the kingdom of men.” — Daniel 4:17

That is something every generation needs to remember. Earthly rulers have authority, but they answer to the Most High. Heavenly servants also have authority, but theirs is received from Him.

The Watcher did not come with a personal agenda. He came in the service of God’s government.

That is how I understand the possible work of the restrainer: a heavenly servant carrying out an assignment that belongs to the sovereign purposes of God.

Revelation gives us a clear example of an angel receiving authority to restrain Satan:

“And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years.” — Revelation 20:1–2

Whatever conclusion we reach about the thousand years, we ought to notice who carries out this assignment. John sees an angel lay hold upon Satan and bind him.

The angel acts successfully because he comes with heaven’s authority. The power behind the assignment belongs to God.

Now, Revelation does not call this angel a Watcher, and Paul does not tell us that this is the same being he had in mind. I recognize those limits. But the passage establishes that God can commission an angel to restrain Satan. My interpretation follows that biblical pattern.

Some Christians believe the restrainer is the Holy Spirit. I understand that sincere believers hold this view. However, I have difficulty with the statement that the Holy Spirit will be removed from the earth, especially when the same teaching says people will afterward repent and be saved.

Jesus said:

“And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.” — John 16:8

Our Lord also said:

“Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” — John 3:5

A sinner needs the work of the Holy Spirit. We cannot convict ourselves into the new birth or produce spiritual life through human determination.

If the Holy Spirit were entirely absent and His saving work had ceased, how could anyone afterward be born of the Spirit?

I recognize that some who identify the restrainer as the Holy Spirit mean that a particular work of restraint ends while His convicting and regenerating work continues. That is a different claim from saying He leaves the earth altogether. We ought to represent their position fairly.

Still, Paul never says, “The Holy Spirit will leave the earth.” For my part, I find the interpretation of an appointed angel more persuasive.

There is another point I do not want us to miss. The removal of restraint does not mean that God has lost control.

Revelation says:

“And after that he must be loosed a little season.” — Revelation 20:3

Even that season has a boundary. Satan does not establish his own timetable. His freedom remains subject to God’s permission, and his judgment remains certain.

I see a possible connection between that passage and Paul’s description of restraint being removed before the final manifestation of wickedness. I understand them as potentially describing the same final outbreak of satanic deception. That connection is an interpretation, but it helps explain how evil can be active now while something greater is still being held back.

Paul leaves us with no uncertainty about the final victory:

“And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” — 2 Thessalonians 2:8

The identity of the restrainer may remain a matter of discussion. The authority of Jesus Christ does not.

I believe a holy Watcher may presently be serving under God’s command, restraining the advance of evil until the appointed time. When that assignment ends, the Lord will still govern what follows.

That gives this country preacher reason to keep trusting, keep praying, and keep preaching the gospel. We need discernment in an age of deception. We need faithfulness when wickedness grows bold. And we need confidence in the Lord whose authority stands above every spiritual power.

The devil has boundaries. His opportunity has an end. Jesus Christ will have the final word.

When the Prophecy Fails, What Happens to Faith?

I have been around long enough to hear plenty of explanations for how the world is going to end. I have heard nations identified, wars explained, and world leaders fitted into prophetic passages with remarkable confidence. Sometimes the explanation changes when the headlines change. Yet the next prediction is delivered with the same certainty as the last.

What concerns me is what happens to the people who believed it.

When a preacher teaches an interpretation as though God Himself has guaranteed every detail, he places a heavy burden upon those listening. If events fail to unfold as promised, some will question the preacher. Others may begin questioning the Bible.

God’s Word has not failed. Someone has claimed more for his interpretation than Scripture warrants.

“Prove all things; hold fast that which is good.”
— 1 Thessalonians 5:21, KJV

That command applies to prophecy teaching just as surely as it applies to any other teaching in the church.

When an Interpretation Becomes a Promise

There is a difference between saying, “This is how I understand this passage,” and saying, “This is what God says must happen next.”

The first statement acknowledges our responsibility to study and our need for humility. The second claims divine authority. We had better be careful when putting the Lord’s name behind our conclusions.

“Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.”
— Jeremiah 23:16, KJV

Jeremiah was addressing prophets in his own day. Nevertheless, the warning should sober every person who claims to speak for God. Religious language does not make a message divine. Confidence does not establish truth.

A chart may be impressive. A speaker may be persuasive. A book may sell thousands of copies. Each claim still must answer to Scripture.

My Concern with Dispensational Prophecy

My concern with dispensational end-time teaching is its interpretation of prophecy. I am questioning whether its prophetic framework faithfully represents what Scripture teaches.

A separate pretribulation rapture, a rigid division between Israel and the church, and expectations surrounding a future temple must be examined carefully. Quoting biblical passages does not, by itself, establish that the system connecting them is correct.

For example, Paul plainly teaches the gathering of believers to Christ:

“Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”
— 1 Thessalonians 4:17, KJV

We can rejoice in that promise. However, the claim that this gathering occurs a specified number of years before a separate public return requires an argument beyond simply quoting this verse.

Teachers bear responsibility for making that distinction clear.

We must also distinguish an event that has not happened yet from a prediction that has failed. A future expectation cannot be declared disproved merely because we are still waiting. But when teachers attach it to a date, a generation, or a particular event, those claims become open to examination.

We have no right to make God responsible for a timetable He has not given us.

The People Left with the Disappointment

I think about the believer who has been told that Christians will certainly escape a particular period of suffering. What happens if hardship comes that he was assured he would never face?

Will he be prepared to endure? Will he believe God has abandoned him?

Jesus prepared His disciples for trouble:

“In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”
— John 16:33, KJV

Christ’s promise gives us courage in suffering. Whatever position someone holds about the timing of His return, we must teach believers how to remain faithful when obedience becomes costly.

A congregation needs more than explanations of tomorrow’s headlines. People need roots deep enough to withstand grief, persecution, disappointment, and unanswered questions.

If our prophecy teaching leaves them fascinated with predictions but poorly prepared to suffer faithfully, we have neglected something essential.

“Shall He Find Faith on the Earth?”

Jesus asked a searching question:

“Nevertheless when the Son of man cometh, shall he find faith on the earth?”
— Luke 18:8, KJV

I cannot claim that Jesus was specifically speaking about dispensationalism or failed prophetic predictions. The passage does not say that.

Luke introduces the parable by explaining:

“And he spake a parable unto them to this end, that men ought always to pray, and not to faint.”
— Luke 18:1, KJV

The question concerns persevering faith. Will His people continue praying and trusting God while they wait for justice?

That has a direct application to our concern. Failed prophetic expectations can become a severe trial of faith. Someone who has confused a teacher’s predictions with God’s promises may become discouraged when those predictions collapse.

Will that person keep trusting Christ? Have we taught him enough of the Scriptures to recognize the difference?

Those questions ought to trouble every preacher who speaks with certainty where Scripture calls for greater care.

When the Headlines Govern the Pulpit

There is another danger. A prophetic system can become so influential that it determines how Christians judge the conduct of nations.

A government’s actions may be excused because someone believes that government occupies a necessary place in his prophetic scheme. Suffering people may become background figures in an anticipated sequence of events.

But our responsibility toward our neighbor remains.

“Defend the poor and fatherless: do justice to the afflicted and needy.”
— Psalm 82:3, KJV

Prophetic interpretation gives us no permission to overlook cruelty, excuse dishonesty, or become indifferent to civilian suffering. We must examine human conduct by God’s commands.

A person’s place in someone’s prophetic chart does not make everything that person does righteous.

Teachers Must Be Willing to Be Corrected

James gives teachers a solemn warning:

“My brethren, be not many masters, knowing that we shall receive the greater condemnation.”
— James 3:1, KJV

Teaching carries accountability. We influence how others understand God, His promises, and their responsibilities.

When a prediction fails, a teacher should acknowledge it plainly. Moving the date, changing the identity of a supposed prophetic figure, or quietly replacing one explanation with another leaves the congregation carrying confusion the teacher should help resolve.

There is nothing shameful about saying, “I misunderstood that passage.” There is danger in refusing correction while continuing to claim divine certainty.

That applies to me as well. My convictions must remain subject to the Word of God.

Give People a Hope That Will Hold

I still believe Jesus Christ will return. I believe in the resurrection of the dead and the final judgment. I believe our Lord will fulfill every promise He has made.

“Heaven and earth shall pass away, but my words shall not pass away.”
— Matthew 24:35, KJV

That is where I want my faith anchored.

As a country preacher, I want to help people know the Lord well enough to trust Him when their expectations are disappointed. I want them to recognize His faithfulness even when they must reconsider something they have been taught.

We should study prophecy earnestly. We should also speak carefully, acknowledge interpretive difficulties, and refuse to turn speculation into a test of faith.

When our explanations fail, we must return to Scripture and correct our explanations. We must never leave wounded believers thinking that Christ has broken His word.

God Rules Over Nations, but My Allegiance Belongs to Christ

 I believe no government rises above God's sovereignty. Presidents may campaign, citizens may vote, and powerful people may exercise their influence, but none of them can remove the Almighty from His throne.

Daniel declared:

“And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding.” — Daniel 2:21, KJV

That settles something in my heart. God has not lost control of this world. He is neither surprised by an election nor helpless before a government.

But another truth must stand beside it: God’s sovereignty over a ruler does not mean His approval of everything that ruler does.

The same Bible that tells us God establishes authorities also records His judgment against their dishonesty, oppression, pride, and bloodshed. A leader’s position does not make his character righteous. His success does not make every decision holy.

When Pilate spoke of his authority over Jesus, our Lord answered:

“Thou couldest have no power at all against me, except it were given thee from above.” — John 19:11, KJV

Pilate possessed authority under God’s sovereignty. Yet Pilate remained responsible for how he exercised it. Authority received from above did not excuse injustice committed below.

That distinction matters when we discuss our nation's current leadership.

Some of my friends believe President Trump was chosen by God to bring America back to Christianity. They see him as honest, God-fearing, and worthy of their trust. When I question his honesty or challenge his leadership, some take it personally. Those disagreements have cost me friendships, and that grieves me.

I do not enjoy losing friends. Neither do I enjoy questioning people whom others admire. But friendship cannot require me to silence my conscience, and Christian fellowship should not depend upon my confidence in a president.

My allegiance belongs to Jesus Christ, my Lord and Savior.

I can respect a public office without placing unquestioning trust in its occupant. I can pray for a president while questioning his statements. I can obey lawful authority while refusing to call wrong right.

Peter and the other apostles stated the boundary plainly:

“We ought to obey God rather than men.” — Acts 5:29, KJV

They spoke those words in a specific conflict over preaching Christ. They were not permission to disregard every law we dislike. They do establish, however, that human authority has limits. When obedience to men requires disobedience to God, the Christian’s duty is clear.

Our government does not possess the authority to replace our conscience, rewrite Christ’s commandments, or demand the devotion that belongs to Him.

I question President Trump’s credibility because I find reasons in his public words and conduct to withhold my trust. That is my judgment, and I accept responsibility for examining it fairly. I must be willing to correct my own mistakes and acknowledge what is right, even when it comes from someone I distrust.

But I will not accept the argument that questioning him is questioning God.

The prophets questioned kings. Nathan confronted David. Elijah confronted Ahab. John the Baptist confronted Herod. Their faithfulness required them to speak to people who possessed authority.

If holding office made a ruler’s conduct beyond examination, much of Scripture's prophetic witness would make no sense.

I am particularly troubled when Christians seem more concerned with protecting a leader’s reputation than with examining whether his words are true. A president’s statements about war, peace, victory, or further military action deserve careful examination. Human lives depend upon those decisions. Families deserve more than reassuring slogans.

The standard is plain:

“Lying lips are abomination to the LORD: but they that deal truly are his delight.” — Proverbs 12:22, KJV

That verse allows no political exceptions. It does not excuse dishonesty because the speaker appoints judges we favor, supports policies we appreciate, or claims to defend Christianity.

Nor does it excuse me. If I repeat an accusation without sufficient evidence because it strengthens my argument, I have failed the same standard I am asking a president to honor.

Truth must govern both our support and our criticism.

My own concern goes beyond the character of one man. I believe God may be allowing the present leadership to expose something deeply wrong within America: our willingness to excuse deceit, our attraction to power, and our habit of expecting political leaders to accomplish what requires repentance before God.

I believe this may be judgment. That is my understanding of what we are witnessing; I do not claim that God has personally revealed every purpose behind this presidency.

But if judgment is involved, the church should examine itself.

“For the time is come that judgment must begin at the house of God.” — 1 Peter 4:17, KJV

Have we become selective about honesty? Have we defended the conduct of our preferred leaders that we would condemn in their opponents? Have we confused access to political power with God's blessing?

Have we allowed loyalty to a party to determine whose suffering matters?

A Christian conscience must remain tender toward the innocent wherever they live. American children, Israeli children, Palestinian children, and Iranian children are not responsible for every decision made by the governments over them. Their suffering must never become an inconvenience to our political argument.

Jesus said:

“Blessed are the peacemakers: for they shall be called the children of God.” — Matthew 5:9, KJV

If we claim His name, His words must shape our response to war. We should demand truthful explanations, take civilian suffering seriously, and resist the hatred that turns whole populations into enemies.

Some will ask whether this means I refuse to honor our leaders. Scripture gives me a better way to understand honor:

“Honour all men. Love the brotherhood. Fear God. Honour the king.” — 1 Peter 2:17, KJV

We are commanded to honor the king and fear God. The ruler deserves respect; God deserves reverence and obedience. We must keep those duties in their proper place.

I will pray for President Trump and those who serve with him. I will pray that they speak truth, exercise restraint, protect the vulnerable, and welcome correction. I will pray for their salvation and wisdom. I will also pray that God corrects whatever is wrong in my own heart.

But prayer does not require political endorsement. Respect does not require silence. Love does not require pretending.

America will not become faithful to Christ merely because a president speaks favorably about Christianity. The church’s calling remains to preach the gospel, make disciples, care for the afflicted, and live in obedience to Jesus. No election can perform that work for us.

I am an American, and I care about this nation. I am thankful for the good I have known here. I want my children, grandchildren, and great-grandchildren to inherit a country where truth matters and authority is accountable.

Yet my citizenship here is temporary. My responsibility to Christ is eternal.

God determines who occupies the seats of earthly authority. Those who occupy them remain accountable to Him. So do those of us who support them, criticize them, or remain silent.

As for this country preacher, I intend to keep praying, examining, and speaking according to my conscience under Scripture. I may misunderstand events. I may need correction. But I cannot surrender to any president the allegiance that belongs to my Savior.

Jesus Christ is Lord. My allegiance belongs to Him.

The Devil Has Boundaries—and His Day Is Coming

When I look at the suffering in this world, I can understand why people ask, “Where is God in all of this?” There is cruelty, deception, violence, and enough heartache to wear a person down. Scripture tells us that evil spiritual powers are real. But it also tells us something we must never forget: the Devil has never taken control away from the LORD.

He may oppose God’s purposes, accuse God’s people, and deceive those willing to believe his lies, but he cannot make himself sovereign. He is a created being, accountable to his Creator.

Paul reminds us:

“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” — Ephesians 6:12

We ought to take that warning seriously. Yet we ought to take God’s authority just as seriously.

The Devil has boundaries, and his day of final punishment is coming.

The accuser does not own the courtroom

The word satan means an adversary or opponent. In a setting where accusations are brought, it describes an accuser. In Job, the Hebrew expression is “the satan”—the adversary or accuser.

That helps us understand what he is doing. Satan challenges Job’s motives. He argues that Job serves God only because God has blessed and protected him.

“Doth Job fear God for nought?” — Job 1:9

There is an ugly accusation behind that question: “Take away his blessings, and you will discover that his love for God was never sincere.”

But Satan does not receive unlimited freedom.

“And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.” — Job 1:12

Later, another boundary is established:

“And the LORD said unto Satan, Behold, he is in thine hand; but save his life.” — Job 2:6

The accuser could act only within the limits God permitted.

Now, we must be careful here. Permission does not mean approval. Satan’s cruelty did not become righteous because God allowed the trial. And Job’s experience does not give us permission to declare that every sickness or tragedy is a direct attack from Satan.

Job could not hear the heavenly conversation. He suffered without understanding all that stood behind his suffering. Sometimes we also must trust God without having every question answered.

Why does Enoch speak of “satans”?

First Enoch 40:7 speaks of “satans” in the plural—accusing beings prevented from coming before the Lord of Spirits to accuse people on earth. Yet 1 Enoch 54:6 also uses Satan in the singular, describing rebellious beings as having become subject to him.

Both usages appear in the same collection of writings. We should therefore avoid saying that several beings simply became one being. The term could describe adversaries as a group while also identifying a particular leading adversary.

In the New Testament, Satan is clearly presented as the chief spiritual opponent, with other evil beings associated with him.

Revelation brings several of his descriptions together:

“And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.” — Revelation 12:9

He is the adversary, the accuser, the tempter, and the deceiver. Jesus describes him as a murderer and a liar in John 8:44. These titles reveal the character of his work.

He attacks truth. He encourages rebellion. He accuses people whom Christ came to redeem.

The Watchers crossed their appointed boundary

The account of the 200 Watchers comes from 1 Enoch. It describes heavenly beings taking human wives and spreading corruption through forbidden instruction.

We must identify that source honestly. The KJV does not give the number 200 or name Azazel as the leader responsible for those teachings.

Jude, however, speaks plainly of angels abandoning their proper place:

“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.” — Jude 6

Second Peter likewise speaks of angels who sinned and were delivered into chains of darkness, reserved unto judgment.

In 1 Enoch 10, Azazel receives particular blame for corrupting the earth through what he taught humanity. The account directs that sin be ascribed to him. That is a strong statement of responsibility for spreading corruption. It does not make the other rebellious angels innocent, nor does it remove humanity’s responsibility for choosing evil.

There is a lesson here for every generation: those who teach others to sin bear a terrible responsibility.

Knowledge is not made good simply because it is powerful. A teacher is not trustworthy simply because he reveals something extraordinary. We must ask what that teaching produces. Does it lead toward obedience, justice, and reverence for God? Or does it cultivate pride, exploitation, violence, and rebellion?

Limited power does not mean innocent conduct

When I say the Devil has not escaped God’s boundaries, I mean he has never escaped God’s sovereign control. I do not mean that he has obeyed God’s moral commands.

Jesus calls him a liar and a murderer. There is nothing innocent about his conduct.

A prisoner may act wickedly within a prison without gaining authority over the judge. Likewise, Satan’s activity does not make him ruler over God.

This matters because we sometimes talk as though the LORD and the Devil are two equal powers fighting to see who will win. Scripture gives us no reason to think that way.

God is the Creator. Satan is a creature.

The LORD does not need to discover how to defeat him. His judgment is already pronounced.

“Of judgment, because the prince of this world is judged.” — John 16:11

His sentence will be carried out

We must distinguish between judgment pronounced and punishment finally carried out.

At the cross, Christ triumphed over the powers:

“And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.” — Colossians 2:15

Yet the Devil continues to deceive and oppose. His continued activity does not overturn Christ’s victory. It tells us that the story has not yet reached its final conclusion.

Revelation distinguishes the judgment of the beast and false prophet, Satan’s binding, his subsequent release, and his final punishment. Christians differ over how they understand the thousand years, but the final outcome is unmistakable:

“And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.” — Revelation 20:10

There will be no escape from that judgment. No deception will overturn it. No accusation will persuade God to reverse it.

How shall we live while the battle continues?

We ought to be watchful, prayerful, and grounded in Scripture. We ought to resist deception and refuse the pride that opens the door to rebellion.

But we must also remember that our neighbors are people to whom we owe truth, compassion, and the witness of Christ. Spiritual warfare gives us no excuse to become cruel ourselves.

“Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.” — Ephesians 6:11

Notice the emphasis: stand.

Stand in truth when lies are popular. Stand in righteousness when compromise would be profitable. Stand in faith when suffering makes the road difficult. Keep praying when you cannot see what God is doing.

This old country preacher does not understand every mystery of the unseen world. But I know where my confidence belongs.

“For this purpose the Son of God was manifested, that he might destroy the works of the devil.” — 1 John 3:8

The Devil’s accusations do not have the final word over those who belong to Christ. His power is limited. His judgment is certain. Our calling is to remain faithful to the LORD.

 

Slowed Down, but Still in the Lord’s Hands

 These past few months have been a struggle with my health. I have spent much of my life preaching, teaching, singing, and going wherever the work called me. Now I am learning how to live at a different pace. That has not been an easy lesson for this country preacher.

Parkinson’s has slowed me down. My walk has become more of a shuffle. My voice is changing, and sometimes I know what I want to say, but the words just will not come out. When you have spent a lifetime using your voice to preach the Word of God and sing His praises, those changes reach deeper than some folks might realize.

Yet the Lord understands the words I cannot get out. He knows what is in my heart before I can put it into a sentence.

“For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.” — Psalm 139:4

The numbers connected with my blood cancer have not been good, and the infection in my foot has complicated matters further. My kidneys had been headed toward shutting down, but the latest results have shown improvement. I am thankful for that encouraging turn. There are still serious concerns, but I can thank the Lord for progress while continuing to face the work ahead.

I have become a complicated patient. What may help one part of my body can create trouble somewhere else. Finding the right balance is a major task. I have a team of seven doctors working to keep me alive, and I am grateful for their knowledge, patience, and willingness to work through the difficulties of my care.

I thank God for the people who have studied, trained, and devoted their lives to helping the sick. Their work has become very personal to me. Each appointment, each treatment, and each careful decision reminds me how much I depend upon the help of others.

Alongside that medical care are the many prayers offered for me every day. Some come from people I see regularly. Others come from folks who live far away. There are likely prayers being offered that I will never know about this side of heaven.

It is humbling to realize that people pause in the middle of their own troubles and responsibilities to bring my name before the Lord. They have burdens of their own, yet they make room for mine.

“Bear ye one another’s burdens, and so fulfil the law of Christ.” — Galatians 6:2

I have preached that verse many times. These days, I am experiencing what it means to have others help carry my burden.

A message asking how I am doing, a word of encouragement, or someone saying, “Preacher, I am praying for you,” means more than I can adequately express. Those simple acts remind me that I am cared for. I am truly blessed.

I will be honest: there are days when I grow weary. I miss being able to move freely and speak easily. I would like to accomplish more than my body sometimes allows. Faith does not require me to pretend those struggles are easy. It gives me somewhere to take them.

The Apostle Paul heard these words from the Lord:

“My grace is sufficient for thee: for my strength is made perfect in weakness.” — 2 Corinthians 12:9

I am learning to lean upon that promise in ordinary moments—when I rise from a chair, when I walk across a room, when my voice falters, and when another medical report arrives. I need the Lord’s grace for the day I am living.

There is still work on my heart. There are things I want to write, truths I want to teach, and people I want to encourage. I have family to love and memories to share. My pace has changed, and I am learning to recognize the opportunities that remain within reach.

“God is our refuge and strength, a very present help in trouble.” — Psalm 46:1

That word present means a great deal to me. The Lord is with me in the examination room, during the long night, and through the uncertainty of what comes next.

To every person praying for me, thank you. To my doctors and those helping with my care, thank you. To my family and friends who walk through these days with me, thank you. You have helped me understand more deeply how precious it is to be loved and how much strength there is in faithful companionship.

This old country preacher is moving a little slower these days. Sometimes the steps shuffle, and sometimes the words hesitate. But I still have reason to give thanks, and I still have a testimony to share.

“It is of the LORD’S mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness.” — Lamentations 3:22–23

Whatever tomorrow brings, I am grateful for the mercy that has met me today. I remain in the Lord’s hands.

When Support for Israel Overshadows the Call to Repent

What troubles me about Christian Zionism is how easily political loyalty can overshadow the gospel of Jesus Christ. Some Christians speak as though supporting the modern State of Israel is the measure of faithfulness to God. But where does Scripture make allegiance to an earthly government the test of Christian obedience?

Jesus said, "If ye love me, keep my commandments" (John 14:15). Our first allegiance belongs to Him.

I disagree with dispensational teaching when it creates the impression that Jewish people have a saving relationship with God apart from Jesus Christ. Whatever our understanding of prophecy, we cannot set aside the Lord's words:

"I am the way, the truth, and the life: no man cometh unto the Father, but by me." — John 14:6

Peter proclaimed that same message to the rulers of Israel:

"Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." — Acts 4:12

No separate gospel removes the need for Christ. The gospel calls Jew and Gentile alike to repentance and faith.

Judaism does not confess Jesus as the Messiah and Son of God. That is a fundamental disagreement with Christianity. John addressed the denial of Christ plainly:

"Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." — 1 John 2:22

That passage identifies a teaching opposed to Christ. It does not authorize hatred of Jewish people, nor does it justify calling every dispensational Christian an enemy of Christ. Many sincerely confess Jesus while holding interpretations of prophecy that I believe are mistaken. We should examine those teachings carefully and judge them by Scripture.

My concern is this: when Christian support for Israel excuses injustice or silences the call to receive Christ, that support has departed from the Christian message.

Israel's own prophets never taught that being chosen by God placed the nation beyond accountability. They warned that privilege brought responsibility.

"You only have I known of all the families of the earth: therefore I will punish you for all your iniquities." — Amos 3:2

Notice that word therefore. Their relationship with God made their disobedience more serious.

Jeremiah confronted people who trusted in their religious identity while refusing to change their conduct:

"Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, are these." — Jeremiah 7:4

God required them to amend their ways, execute judgment, and stop oppressing the stranger, the fatherless, and the widow. They were also commanded not to shed innocent blood (Jeremiah 7:5–6). Possessing the temple did not excuse their sins.

Should Christians today offer any government an exemption from those moral demands?

Isaiah declared:

"Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." — Isaiah 1:17

A preacher who excuses others' oppression because of a prophecy interpretation needs to reconsider that interpretation. Supporting Israel's existence or caring about its people does not itself violate God's commandments. Excusing wrongdoing does. God's standards apply to Israel, its neighbors, and our own country.

Jesus loved Jerusalem. He wept over it. Yet He also warned of judgment:

"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee…" — Matthew 23:37

Then He said:

"Behold, your house is left unto you desolate." — Matthew 23:38

His love did not prevent Him from speaking the truth. His warning came from a heart that desired to gather the people to Himself.

Those words had a historical fulfillment in Jerusalem's destruction. Christians differ over how other prophetic passages relate to Jerusalem's future. We should be careful not to claim we know the timing or details of another judgment. We can say with certainty that God calls people to repentance and holds nations accountable for injustice.

How will Christian Zionists explain judgment if their teaching has led people to believe that Israel enjoys unconditional approval for its actions? How will they reconcile political endorsement with the prophets' demand for righteousness?

Paul's desire for Israel was clear:

"Brethren, my heart's desire and prayer to God for Israel is, that they might be saved." — Romans 10:1

That should be our desire, too. Paul also warned Gentile believers against boasting over Israel: "Boast not against the branches" (Romans 11:18). We have no grounds for pride, contempt, or hatred. We stand by faith and depend on God's mercy ourselves.

As a country preacher, we must love Jewish people enough to proclaim Christ, love Palestinian people enough to care about their suffering, and love our own country enough to confront its wrongdoing.

The message is repentance. The hope is Jesus Christ. Our responsibility is to speak truth, seek justice, show mercy, and remain faithful to the Lord.

The Influence of Evil: What Azazel’s Story Teaches Us

 Evil seldom announces where it intends to take us. It may begin with an attractive promise: greater knowledge, greater power, greater freedom. The danger becomes clear when that promise leads us away from obedience to God and toward destroying our neighbor.

In our discussion of Azazel, one thought has stayed with me: evil's influence can continue long after the original offender has been restrained. Corrupting instruction can take root in human hearts, become accepted practice, and pass from one generation to another.

I believe the books of Enoch and Jubilees offer valuable insight into this relationship between spiritual rebellion and humanity. Many Christians do not receive these books as Scripture. I recognize that distinction and identify their accounts separately from the biblical passages quoted here from the KJV. My purpose in studying them is to understand their explanations of evil while keeping our responsibility to Jesus Christ clearly before us.

In 1 Enoch 6–10, Shemihaza leads the Watchers who take human wives, while Azazel is singled out for teaching practices that contribute to corruption. His instruction includes the making of weapons and the use of adornment. The accusation concerns heavenly knowledge disclosed and turned toward unrighteousness. The account places particular responsibility upon Azazel for the corruption that spreads across the earth.

This raises a question that reaches into our own lives: What happens when knowledge grows faster than obedience?

Knowledge can serve good purposes. We thank God for discoveries that relieve suffering, improve our work, and help us care for one another. Yet the ability to make something does not establish the righteousness of using it. A person may possess great intelligence and exercise very little mercy.

James makes a distinction between kinds of wisdom:

“But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish.”
— James 3:14–15, KJV

He then describes wisdom from above:

“But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.”
— James 3:17, KJV

These verses give us a practical measure. We should examine the character and fruit of what we are being taught. Does it encourage truthfulness, mercy, and peace? Does it cultivate envy, pride, exploitation, or cruelty?

Azazel’s story portrays knowledge becoming an instrument of corruption. We need not claim that he personally directs a particular modern invention to recognize the moral warning. Human skill becomes destructive when its purposes are governed by hatred, greed, or the desire to dominate.

Enoch describes God ordering Azazel bound and confined until judgment. Shemihaza and his companions are also bound. Their heavenly origin does not protect them from accountability. But their confinement does not immediately end the consequences of their rebellion.

According to 1 Enoch 15–16, the bodies of the giants—the offspring of the Watchers and human women—are destroyed, while evil spirits proceed from them and continue afflicting humanity. The account distinguishes these spirits from their imprisoned fathers. Their activity also has an appointed end at judgment.

Jubilees 10 adds another account. Noah prays for protection from the spirits troubling his descendants. Mastema, their chief, requests that some remain under his authority. Nine-tenths are confined, while one-tenth is permitted to remain. This portrays continuing evil under limits established by God.

These writings do not supply every detail of one complete hierarchy. We should therefore be careful about treating Azazel, Shemihaza, Mastema, and Satan as interchangeable names. Their described roles differ.

The New Testament plainly presents Satan as an active adversary:

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.”
— 1 Peter 5:8, KJV

That warning calls for sober attention. It gives us no reason to surrender to fear or to accuse every person who disagrees with us of serving a demon. Nor does spiritual influence remove human responsibility. We remain accountable for what we believe, what we repeat, and what we choose to do.

James describes temptation working through human desire:

“But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”
— James 1:14–15, KJV

There is a progression here: desire, enticement, sin, and death. Evil gains ground when we welcome what God has forbidden and then find reasons to defend it.

We may excuse dishonesty because it benefits our cause. We may overlook cruelty because the person practicing it belongs to our political party. We may accept teaching because it flatters us, without examining whether it agrees with Christ. Over time, repeated excuses can dull the conscience.

This is why discernment must include examining ourselves. It is easy to recognize corruption at a distance. It is harder to confess the resentment, pride, or indifference taking root in our own hearts.

Paul writes:

“And have no fellowship with the unfruitful works of darkness, but rather reprove them.”
— Ephesians 5:11, KJV

We must expose wrongdoing truthfully and refuse to participate in it. Our witness loses credibility when we use falsehood to oppose falsehood or hatred to condemn hatred.

The armor of God in Ephesians 6 gives us the daily response: truth, righteousness, the gospel of peace, faith, salvation, the Word of God, and persevering prayer. Each belongs in the ordinary conduct of a Christian. Spiritual warfare includes telling the truth when a lie would be convenient, forgiving when resentment feels satisfying, and defending someone whose suffering others prefer to ignore.

Psalm 82 makes that responsibility concrete:

“Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked.”
— Psalm 82:3–4, KJV

If our study of spiritual evil leaves us indifferent to people harmed by injustice, we have missed an essential duty. The suffering neighbor needs our compassion, our practical help, and our willingness to speak.

The story of Azazel warns us about the lasting reach of corrupting influence. But the Christian’s confidence rests in Christ. Evil is accountable to Him, and its activity will not continue forever.

Jesus said:

“The prince of this world is judged.”
— John 16:11, KJV

We therefore resist evil with confidence in the Lord’s authority. We guard what enters our minds, examine the fruit of our teaching, repent when we have gone wrong, and keep His commandments.

“Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7, KJV). Submission comes first. As we walk with Christ, our words and actions can carry a different influence into the world—one that tells the truth, protects the vulnerable, and brings mercy where evil has brought harm.