Before the hustle and bustle of the holidays, it was my joy to sit down and chat about discernment with Elizabeth and Monika of the This Is the Day Rejoice podcast.
Listen in as these sweet sisters in Christ and I discuss the importance of naming names in discernment ministry, the idea that discernment ministries create disunity, advice for those who are new to discernment, and more!
Articles / resources mentioned or touched on in the episode:
Got a podcast of your own or have a podcasting friend who needs a guest? Need a speaker for a women’s conference or church event? Click the “Speaking Engagements” tab in the blue menu bar at the top of this page, drop me an e-mail, and let’s chat!
Every time I hear “I speak Jesus over you” I cringe. I can’t exactly explain why. Is it scriptural??
No it’s not, which is why it makes you cringe. It’s pretending to be biblical and your John 10:5, 27 sheep ears know it’s not. Here’s why it’s not:
• There’s nothing in Scripture that tells us to do, or shows an example of anyone doing anything of the sort. The Bible speaks in terms of encouraging, teaching, preaching, exhorting, rebuking, reproving, and comforting others with the written Word of God. If that’s what the person using this phrase means, then that’s what she should say.
Christians should use biblical terminology for biblical concepts, not made up, mystic linguistics. But what “I speak Jesus over you” sounds like, and what she probably means is some sort of supernatural transaction in which she mystically, verbally pulls Jesus down out of Heaven and invisibly spreads Him out over you, like a tarp or an umbrella, to ward off evil spirits or negative circumstances. Sounds kinda pagan, and witchcrafty or incantationy doesn’t it? That’s because it is, which brings us to the second reason you’re cringing…
• You don’t hear doctrinally sound, biblical Christians saying this. This is a buzzword/phrase typical of New Apostolic Reformation heretics. You probably heard this from an NAR false teacher or someone you know who’s into NAR (Bethel, etc.) garbage. This is John 10 at work in your spirit again: Christ’s true sheep (genuinely regenerated Believers) know His voice – what His teaching of sound doctrine from Scripture sounds like – and they will not follow the voice of strangers (false teachers).
• It’s grammatically… incorrect stupid. We speak words. We can’t speak objects or people. It’s impossible. It makes no more grammatical sense to “speak Jesus” over someone than it does to “speak a frying pan” over her.
God ontologically wired human beings for language, and the structure and grammar that goes with it, and we intuitively know when something is linguistically whackadoodle, even if we can’t put our finger on why. That’s another reason you’re cringing.
So if someone said “I speak Jesus over you” to me, I’d have some questions:
• What is that supposed to accomplish, or what will the result of that be so I can watch for it?
People who use this kind of phraseology are going to have trouble coming up with answers to those questions, because “I speak Jesus over you” is not taught in Scripture and doesn’t even make logical or grammatical sense.
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I was asked this question publicly on X. Since I don’t listen to pop “Christian” music – and especially not “Christian” music of this theological caliber – I was not aware that I Speak Jesus is the title of a song by an artist named Charity Gayle. I misunderstood the lady who asked the question to mean that this is a phrase she’s heard people using in conversation (I’ve heard NAR people say similar things), so that’s the way I answered. After I answered, she informed me that it’s a song.
(Just a little aside here: I do try to keep abreast of things and people in evangelicalism, I promise, but there are so many things and so many people that it’s impossible. Followers often ask me brief questions with little context, use acronyms I’m not familiar with, vaguely allude to situations I’ve never heard of, etc., assuming I’ll know what they’re talking about. I’m very flattered that my followers think I’m up on everything that’s going on out there, but I just want to be perfectly transparent that I’m not. I can’t be. Sorry about that. So when you have a question, do have mercy on me and make sure I know what you’re talking about so I can give you an answer that will actually be helpful to you. I don’t want to be unhelpful. :0)
So now that I know it’s a song, I thought this would be a good opportunity to demonstrate for you, step by step, using I Speak Jesus as an example, how to vet the purportedly “Christian” music you might be listening to.
1.
You hear a song. It’s catchy. You like it. You’re kind of half paying attention to the lyrics, but nothing jumps out and slaps you in the face as overtly heretical, like “🎶 Ooo, ooo… the Trinity doesn’t exist…🎶” or “🎶 Shall we continue in sin that grace may abound? YES, baby, YES! 🎶.”
2.
You listen again, this time paying attention to all of the lyrics. You still don’t hear anything overtly heretical. On the surface, everything seems like it aligns with Scripture, or at least doesn’t contradict it. In fact, you’re pretty sure you heard some theological words or part of a Bible verse in there, somewhere. It must be a biblical song, right? Not so fast, there, Skippy.
3.
🎶 Whoa, whoa… listen to the music…🎶 NOT. Turn the music off, get a text copy of the lyrics (It’s easy to do this by typing the title of the song, followed by the word “lyrics” into your preferred search engine.), slowly, carefully, and discerningly read the words, and compare them to rightly handled, in context Scripture.
Why read instead of listen? Because, whether you realize it or not, the music itself is impacting you. You wouldn’t have finished listening to the song the first time if you hated the music. It’s pleasing your senses, drawing you in, and dulling your objectivity*. You don’t need that distraction when you’re trying to be discerning. Additionally, listening to a song, no matter how slow the tempo, doesn’t give you the time you need to stop and ponder the words in light of Scripture, nor do you have all of the words in front of you at once.
*(Full disclosure: I gave the answer above to the lady on X about the phrase, “I speak Jesus over you” and went through the lyrics of this song two or three times before I listened to it, and even then I could feel a little tickle at the back of my brain going, “The music is great. Maybe the song isn’t so bad after all.” That’s probably exactly how Eve was feeling in the Garden when the serpent offered her that beautiful piece of fruit. And we all know how that turned out. It’s imperative that our brains, logic, and rational thought keep our feelings and senses in check when we’re trying to be discerning.)
Let’s look at the lyrics of I Speak Jesus:
I Speak Jesus
Verse 1: I just wanna speak the name of Jesus Over every heart and every mind ‘Cause I know there is peace within Your presence I speak Jesus
Verse 2: I just wanna speak the name of Jesus ‘Til every dark addiction starts to break Declaring there is hope and there is freedom I speak Jesus
Refrain: ‘Cause Your name is power Your name is healing Your name is life Break every stronghold Shine through the shadows Burn like a fire
Verse 3: I just wanna speak the name of Jesus Over fear and all anxiety To every soul held captive by depression I speak Jesus
Refrain
Bridge: Shout Jesus from the mountains Jesus in the streets Jesus in the darkness, over every enemy Jesus for my family I speak the holy name Jesus, oh (oh)
Repeat bridge
Refrain
Repeat verse 1 Repeat bridge and refrain as artist desires
OK, so what is the singer saying she wants to do here? She wants to speak the name of Jesus.
Over whom? Verse 1: Over every heart and mind (all people) Verse 2: Over addiction itself (as a spirit or entity), or over people with addictions (it’s unclear) Verse 3: Over fear and all anxiety (as spirits or entities), and over people with depression
Why? Because she believes merely speaking the word “Jesus” taps into His power, healing, and life. She believes that speaking the word “Jesus” can break every stronghold; that the word “Jesus” will shine through the shadows and burn like a fire. (You’d have to ask the songwriters exactly what they mean by those last two metaphors, but I’m surmising that they mean something along the lines of, “Speaking the word ‘Jesus’ brings light to spiritual darkness.”)
Is this biblical? No. Not in the way it’s being presented, as if the word “Jesus” is some sort of magic word you say, like “Abracadabra!” or “Hocus Pocus!” that – TA DAAAA! – magically makes things like addiction and depression disappear.
If saying the word “Jesus” did that, you’d see a lot more healing and peace and all the other things mentioned in the song happening, because a lot of people “speak Jesus” in vain a lot of the time. I mean, when was the last time you were watching a TV show and one of the characters blasphemously exclaimed, “J—s!”? Did that heal you of the flu or your gout? No, of course it didn’t.
To which Charity and the songwriters would probably reply, “Well, we didn’t mean it like that! We mean Christians speaking the name of Jesus over people with faith that doing so will heal them, bring them peace, etc.”.
Maybe so, but that’s not what they’re saying. The lyrics of the song imply that there is some sort of intrinsic power in the word “Jesus” itself. “Your nameis power. Your nameis healing. Your nameis life.” The lyrics don’t give any other provisos other than the word passing someone’s lips.
But let’s grant them the benefit of the doubt that when they say “speak Jesus” they mean Christians speaking it with some sort of faith in what saying it will accomplish. Is that biblical?
No, it’s not. It is actually a violation of the third Commandment (taking God’s name in vain) and the laws and commands against practicing witchcraft, magic, and casting spells. Because that is exactly the way they’re using the name of Jesus – the same way witches cast spells. They’re attempting to speak words that harness supernatural power that doesn’t belong to them in order to exercise power and control over things that only God has power and control over.
And God was doing extraordinary miracles by the hands of Paul, 12 so that cloths or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out. 13 But also some of the Jewish exorcists, who went from place to place, attempted to invoke over those who had the evil spirits the name of the Lord Jesus, saying, “I implore you by Jesus whom Paul preaches.” 14 Now seven sons of one named Sceva, a Jewish chief priest, were doing this. 15 And the evil spirit answered and said to them, “I recognize Jesus, and I know about Paul, but who are you?” 16 And the man, in whom was the evil spirit, leaped on them, subdued all of them, and utterly prevailed against them, so that they fled out of that house naked and wounded. 17 And this became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified. 18 Also, many of those who had believed kept coming, confessing and disclosing their practices. 19 And many of those who practiced magic brought their books together and were burning them in the sight of everyone;
The magicians burning their books of spells in the fear of God in verse 19 demonstrates that they recognized that the Jewish exorcists “invoking the name of the Lord Jesus” (13) were doing essentially the same thing they were doing- casting spells. The magicians saw what happened to the exorcists and they didn’t want that to happen to them, too.
And invok[ing] over those who had the evil spirits the name of the Lord Jesus (13) is exactly what I Speak Jesus is teaching. Go back up to “Over whom?” above. See how I’ve notated the lyrics “addiction,” “fear,” and “anxiety,” as “a spirit or entity”? There’s a reason for that. The NAR doesn’t teach sin like the Bible does. It doesn’t say, “You’ve committed the sin of drunkenness and you need to repent.” It says, “The spirit of addiction is on you and you need to be delivered from that spirit.” The NAR teaches that sin (and illness) happen because you’re possessed by, or at least influenced by, demonic spirits, and you need “deliverance” from those demons and spirits (Sounds an awful lot like the “exorcists” trying to drive out “evil spirits” in v. 13, doesn’t it?). This is not at all what the Bible teaches about sin (or illness either, for that matter). Here’s what God says about why we sin:
But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin, and when sin is fully matured, it brings forth death. James 1:14-15
No demons. No evil spirits. You and I sin because our flesh wants to. Because our flesh craves and lusts after something unholy that we’re not supposed to have. “The devil made me do it,” was a Flip Wilson comedy routine, not biblical theology. We are responsible for our sin, not some demon or spirit.
This was funny at the time because everyone – even pagans – knew it was ridiculous. But this is basically what’s now being taught at New Apostolic Reformation “churches” all over the world.
The Bible does not teach us to “speak Jesus over” anyone or anything for the purpose of bringing about results (healing, peace, freedom from sin, conquering the enemy, etc.) that are strictly within the purview of God. If you want to see people set free from sin, fear, anxiety, depression, and addiction, the biblical thing to do is to call them to repent and believe the gospel.
Is this song biblical? No. It teaches false doctrine and is completely unbiblical.
4.
Now, maybe you’re not so much with all this “right brain” stuff – artsy words and metaphors and such. You’re more of a “left brain,” analytical, “Just the facts, ma’am,” kind of gal. Or maybe you’re just looking for a faster way to find out whether a song is worth listening to in the first place.
I have good news for you. Assuming the artist in question is somewhat prolific, there’s often a faster and easier way to find out what you should or shouldn’t be listening to. And it’s also a more biblical way than vetting individual songs.
When the Bible deals with false teachers, it doesn’t teach us to sift through every article they’ve written or every sermon they’ve preached and keep what’s good and throw out what’s bad. (In common parlance, this is often referred to as “chewing up the meat and spitting out the bones,” and it is an unbiblical way of dealing with false teachers.) The Bible teaches us to stay away from them, altogether.
Romans 16:17-18– “Turn away from” or “avoid” them. 2 John 9-11– “Do not receive him into your house and do not give him a greeting”. Titus 3:10– “Reject” a factious man.
Scripture teaches us to avoid that teacher completely. Avoid him as a person and every piece of content he has ever created. And that’s the model we should be following with Christian musicians as well. In the same way you wouldn’t listen to a “good” sermon from heretics like Bill Johnson or Steven Furtick, you shouldn’t be listening to “good” songs from doctrinally unsound or heretical musicians. And churches should definitely not be using music from heretical sources in their worship services.
How do you find out who should be avoided? You examine the musician’s life, doctrine, and practices. If you need a little help, you can use the resource I’ve created for vetting teachers: Is She a False Teacher? 7 Steps to Figuring it Out on Your Own.
The first thing I would suggest looking for is any ties to Bethel, Hillsong, or Elevation – all households of heresy (New Apostolic Reformation / Word of Faith). Bethel practically holds a monopoly on the Christian music industry (Hillsong, not as much any more since all the scandals, but Elevation is still hanging in there as a wannabe.), so any evangelical musician seeking fame and fortune is going to be looking to hitch her wagon to Bethel’s star. So look for connections to Bethel and anyone with strong ties to Bethel, for example, Phil Wickham. But also look for connections to any musician or band that you know has bad theology. I’ve got a few listed here, but this is honestly not an area I keep current with, so you may need to bounce things off a discerning friend who is more in the know than I.
Is “I speak Jesus over you” a biblical concept? Nope. Is the song I Speak Jesus biblical? Nope. Keep being discerning as you decide which music and artists to listen to.
If you have a question about: a Bible passage, an aspect of theology, a current issue in Christianity, or how to biblically handle a family, life, or church situation, comment below (I’ll hold all questions in queue {unpublished} for a future edition of The Mailbag) or send me an e-mail or private message. If your question is chosen for publication, your anonymity will be protected.
If your theology pretty much matches up with mine (as outlined in my “Welcome” and “Statement of Faith” tabs in the blue menu bar at the top of this page) and you’d like to contribute a guest post, drop me an e-mail, and let’s chat about it.
The Gospel in Handel’s Messiah by Alexandra Thomas
In early December 2017 I attended a performance of Handel’s Messiah with my parents. It was my first time experiencing the entire piece. I did not know it well, but I came home and listened to it during Advent with my Bible open. Did you know that Messiah is composed entirely of Scripture? Do you know that it tells the gospel from start to finish? Read on to be encouraged again by the gospel that saved you or to hear God’s heart for you if you have never heard the gospel before. May you be challenged to use what you learn to share the gospel this Christmas season.
Part 1: O Come O Come, Emmanuel
Part one of Messiah references Old Testament prophecies of the coming Messiah then tells the story of Jesus’ birth and early ministry. It opens with “Comfort ye, comfort ye my people, saith your God” (Isaiah 40:1) and goes on to the prophet to come before Jesus, John the Baptist (see Matthew 3:1-3).
The voice of him that crieth in the wilderness, prepare ye the way of the Lord; make straight in the desert a highway for our God (Isaiah 40:3; Matt 3:3)
Handel emphasizes God’s heart for the nations throughout the first part of Messiah. God said to Abraham in Genesis 22:18 that through him all the nations of the earth would be blessed. Handel highlights how the glory of the Lord will be revealed (Isaiah 40:5) and the desire of all peoples will be fulfilled in His coming (Haggai 2:6). The nations shall come to the light (Isaiah 60:3) and when this King comes He will speak peace to the nations (Zech 9:9-10).
Here comes the Christmas story! The coming King would be born through a virgin (Isaiah 7:14). God promised this coming King would bring light to people walking in darkness. He would be called Wonderful, Counselor, Mighty God, Everlasting Father, and the Prince of Peace (Isaiah 9:2,6). The “good news of great joy” was first told to shepherds by an angel of the Lord, and glory and praise were given to God (Luke 2:8-11,13-14).
The first section of Messiah ends with prophecies pointing to Jesus’ ministry (Isaiah 35:5-6) and a look at the character of this Messiah. We know from the Gospel accounts that Jesus healed those who were blind (Matt. 9:27-31), restored speech to those who were mute (Matt. 9:32-33), restored the bodies of those who were paralyzed (Matt. 9:1-7), and opened the ears of those who were deaf (Mark 7:31-37).
“…they brought Him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and He healed them.” (Matthew 4:24)
In John 10:11 Jesus says, “I am the Good Shepherd. The Good Shepherd lays down his life for the sheep.” Handel returns to Isaiah 40, describing how God cares for His people like a shepherd feeding His flock, gathering the lambs in His arms, and gently leading those who are with young. Part one concludes the same as it began. “Comfort ye” of Isaiah 40:1 is seen fulfilled in Christ in the closing songs taken from Matthew 11:28-30:
Come unto Him, all ye that labor, that are heavy laden, and He will give you rest
Take His yoke upon you, and learn of Him; for He is meek and lowly of heart; and ye shall find rest unto your souls.
His yoke is easy and His burden is light.
Part Two: The Cross and the Empty Tomb
Part two of Messiah opens with the words of John the Baptist from John 1:29:
Behold the Lamb of God, that taketh away the sins of the world.
The music turns to more sorrowful melodies as Handel walks us through the sufferings of our Savior as prophesied in Isaiah 53:3-6, Psalm 22:7-8, Psalm 69:20, and Lamentations 1:2. You can read fulfillment of these prophecies in Luke’s account of Jesus’ arrest and crucifixion in Luke 22 and 23.
He was despised and rejected of men; a man of sorrows and acquainted with grief.
He hid not His face from shame and spitting.
He was wounded for our transgressions; He was bruised for our iniquities.
All they that see Him, laugh Him to scorn
He looked for some to have pity on Him, but there was no man; neither found He any to comfort Him
Behold, and see if there be any sorrow like unto His sorrow.
Why do we need our sins taken away? Why did our Savior need to suffer? This section includes Isaiah 53:6, which explains that “all we like sheep have gone astray; we have turned- every one- to his own way; and the Lord has laid on Him the iniquity of us all.” Though not every verse of Isaiah 53 is sung in Messiah, a close reading of this chapter tells us so much about the gospel. It was God’s will to allow Jesus to suffer (“to crush him” v.10). By this Jesus was made an “offering for guilt” (v.10) so that those who repent and put their trust in Him can be “accounted righteous” (v.11) because “He shall bear their iniquities” (v.11). These prophecies and their fulfillment are summarized so well by the Apostle Peter:
“When He was reviled, He did not revile in return; when He suffered, He did not threaten, but continued entrusting Himself to Him who judges justly. He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.” (I Peter 2:23-25)
Handel refers to Isaiah 58:8 to note Jesus’ death: “He was cut off out of the land of the living…” then introduces Jesus’ resurrection with Psalm 16:10: “But thou didst not leave His soul in hell; nor didst thou suffer thy Holy One to see corruption.” From here part two takes on brighter sounds with quicker tempos to paint a “sound picture.” The tide has turned from sorrow to celebration. He is victorious over sin and death!
Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in.
Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.
The Lord of hosts, He is the King of glory. (Ps 24:7-8,10)
Part two has shown the suffering of our Savior and His glorious victory over sin and death. Before concluding the section, Handel includes a reminder that the news of the resurrection is meant to be shared.
How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things. (Rom 10:15)
Their sound is gone out into all lands, and their words unto the ends of the world. (Rom 10:18; Ps 19:4)
Finally, the most well known song from Messiah, the “Hallelujah Chorus.” It is written using Revelation 19:6,16 and Revelation 11:15. Traditionally the audience stands when this song is played. This began when England’s King George II stood during the song in 1743, and the custom continues today.
Hallelujah! for the Lord God omnipotent reigneth. The kingdom of this world is become the kingdom of our Lord, and of His Christ; and He shall reign for ever and ever.
Part Three: The “So What?” of Part Two
The final part of Messiah does not have the familiar tunes of the Christmas story or the iconic “Hallelujah Chorus.” I call this section the “So what?” because it dives into the impact of the cross and empty tomb. It begins with “I know that my Redeemer liveth” (Job 19:25-26) then spends considerable time in 1 Corinthians 15 to declare that:
Because Jesus died, we can be made alive in Him (1 Corinthians 15:20-22)
We who know Christ will not all sleep [die] but we shall be raised up again (1 Corinthians 15:51-54)
Because Christ is risen from the dead, death is swallowed up in victory (1 Corinthians 15:34)
O death, where is thy sting? O grave, where is thy victory? (1 Corinthians 15:55)
The next to last song of Messiah is one I consider a tender lullaby from God to His people. It summarizes the gospel: Jesus died and was raised, through Him we are no longer condemned, but He intercedes for us at the right hand of God. This song brings me great comfort in times of struggle as I meditate on these verses from Romans 8:31,33-34.
If God be for us, who can be against us? Who shall lay anything to the charge of God’s elect?
It is God that justifieth, who is he that condemneth?
It is Christ that died, yea rather, that is risen again, who is at the right hand of God, who makes intercession for us.
Messiah closes with a picture of the throne room of Heaven from Revelation 5:12-14. The cross and empty tomb lead God’s people here: reconciliation with God through Jesus Christ and an eternity in right relationship with our Maker, our Savior, and our God. Though King George II stood for the “Hallelujah Chorus,” this final song makes me want to stand and lift my arms and voice to sing:
Worthy is the lamb that was slain, and hath redeemed us to God by His blood, to receive power and riches, and wisdom, and strength, and honor, and glory and blessing
Blessing and honor, glory and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever. Amen.
Share the Gospel with Handel’s Messiah
If you happen to come across Messiah this Christmas season, I would encourage you to use the opportunity to share the gospel. Here are some ways to refresh your heart with the gospel and use this musical work for gospel conversations:
1. Listen to Messiah during Advent with your Bible open. Remind yourself of the gospel and praise God for saving you through Christ.
2. Consider learning songs from Messiah to help you memorize Scripture.
3. If you hear the “Hallelujah Chorus” on the radio, use it as a chance to talk about the gospel in Messiah to anyone who is listening too.
4. If you have the chance to go to a Messiah performance, (1) share the gospel with those around you and (2) be sure to pray for the performers. I have met individuals who know the whole work from start to finish and never saw or responded to the gospel. Pray that as the performers sing, the Lord would use the scriptures to prepare them to respond in repentance and faith to the risen Lord Jesus.
I recall Philip’s question to the Ethiopian eunuch in Acts 8:30: “Do you understand what you are reading?” He replies, “How can I, unless someone guides me?” (Acts 8:31). Do you know what he was reading? Isaiah 53, which we saw in part two. It shows the suffering of our Savior and the marvelous work of salvation as Jesus took the punishment for our sins upon Himself. Many will hear the gospel through Messiah this season. Let the Apostle Paul’s words encourage you to share this Good News of great joy!
How then will they call on Him in whom they have not believed? And how are they to believe in Him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” (Romans 10:14-15)
Alexandra is a wife and mother to three boys (two of whom are twins). She spends her time caring for her family and home much of the week and works part time as a pediatric occupational therapist. Alexandra loves music, crafting, books, baking, and recently cake decorating. She and her husband regularly pray for opportunities to share the gospel and love encouraging others to do the same.
If your theology pretty much matches up with mine (as outlined in my “Welcome” and “Statement of Faith” tabs in the blue menu bar at the top of this page) and you’d like to contribute a guest post, drop me an e-mail, and let’s chat about it.
Mary’s “Unplanned” Pregnancy by Charlotte Staudt
Have you ever heard Jesus’s birth described as an “unplanned” or “unexpected pregnancy”? Unfortunately, I’ve heard that description several times, and it seems to be gaining traction among some conservative Christians. I first heard it when I worked for a Christian public policy group, but I’ve also seen it on Focus on the Family’s website, a pregnancy care center, and even on a car magnet. During this Christmas season, you may come across this description yourself, so I would like to offer a few points as to why this description is wrong and why we can’t use the Biblical account of Mary or any part of Luke 1 to form pro-life arguments.
Unhelpful, Cultural Euphemisms
In today’s culture, “unplanned” and “unexpected” are usually used as euphemisms for pregnancies resulting from illicit relationships. There are exceptions, of course, but for the most part, this is the case. Since those words are generally used to describe pregnancies resulting from sin, should we use them to describe Mary’s pregnancy with Jesus, the Son of God, by the Holy Spirit? Of course not! Using such descriptions is unhelpful to say the least, and it is certainly disrespectful of God’s sovereignty. While such disrespect is probably not intentional, it simply isn’t beneficial to use cultural euphemisms to describe a part of God’s perfect plan of redemption for His people, which had been planned since before the beginning of time.
Ignoring Biblical Context
When reading the Bible, we know that context matters. As we begin a book of the Bible, it’s important to ask and understand answers to some of the classic grade school questions of who, why, when, etc. For this point, I’d like to focus on Luke’s reason for writing, his “why.” He states this himself at the very beginning of his work: “to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught” (Luke 1:3-4). In other words, Luke is simply writing a complete account for a brother in Christ. He wants Theophilus to have “an orderly account” or a reliable record of the life of Jesus, and in this account, he starts at the beginning, first with the announcement of the coming of John the Baptist, and then the announcement of the coming of Jesus.
While using cultural euphemisms was merely unhelpful, using Luke 1 to argue a pro-life position is eisegetical, the practice of eisegesis. Merriam-Webster defines eisegesis as, “The interpretation of a text (as of the Bible) by reading into it one’s own ideas.” Costi Hinn expands on this idea, writing, “Eisegesis takes a specific passage from the Bible and isolates it from its original meaning, the author’s original intention, and God’s original purpose.” Thus, when reading this account, or any Bible passage, we can’t make the text say anything the original author didn’t. As we read about Mary, we can’t project our 21st-century ideas and emotions onto the text. That would be eisegesis. We can’t cast Mary as a scared young woman facing an “unplanned pregnancy” and wondering what to do about it. There is no indication of that in the text. In fact, the text indicates quite the opposite. She was “troubled” when the angel first appeared to her, but once she hears his message, she asks one question, and simply responds, “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:38).
Additionally, some pro-lifers will also cite Luke 1:41, “And when Elizabeth heard the greeting of Mary, the baby leaped in her womb,” to argue their position. In fact, Roland Warren, president and CEO of the pro-life ministry Care Net, states the following, “If you’re a pro-choice Christian, what this actually does in Scripture is it tells you that late-term abortion and early-term abortion are both killing a life.” Does the Biblical text give any indication of any of this? No. Remember, this is an account, a record of the life of Jesus. Thus, John the Baptist’s leap is simply an action, not a foundation for an argument.
Missing the Biblical Lessons
Since Luke 1:26-45 does not provide us with pro-life arguments, what does it teach us? What lessons can we glean from the text? First, everyone in this passage recognized Jesus as God. Gabriel tells Mary that Jesus “will be great and will be called the Son of the Most High” (Luke 1:32). In other words, Jesus was God. John MacArthur explains this by saying, “to identify Jesus as the Son of the Most High is to declare that He has the same essence as the Most High God.” He also states, “Gabriel’s announcement also affirms the deity of Christ.” According to Luke’s narrative, Mary asks no questions regarding this and simply takes the angel at his word. Elizabeth and an unborn John the Baptist also recognize Jesus as God. In verse 43, Elizabeth calls Mary, “the mother of my Lord,” meaning she realized the baby Mary was carrying was the Son of God. Elizabeth’s explanation of John the Baptist’s leap in verse 44 shows that he also recognized Jesus in Mary’s womb. How would they both know this? Verse 41 tells us that “Elizabeth was filled with the Holy Spirit.” Thus, her understanding “must be attributed to the illuminating work of the Spirit,” according to John MacArthur.1 Likewise, the response of John the Baptist was “supernaturally prompted by the Spirit of God.”2
The story of Mary also teaches us about trusting and submitting to God. Her reply, “Behold, I am the servantof the Lord; let it be to me according to your word,” shows complete submission to the will of God. John MacArthur uses “willingly” and “gracefully” to describe her submission. R. C. Sproul refers to it as “subjection,”3 which Merriam-Webster defines as, “one that is placed under authority or control.” In other words, Mary not only recognized God’s authority over her, but she also trusted it. She didn’t ask for a sign as Zechariah did (Luke 1:18), or doubt as many of us may struggle with from time to time. She understood Who God is and trusted Him because of it.
In conclusion, as we read and ponder Luke 1 this Christmas, that reading shouldn’t inspire us to pull verses out of context and argue our position. Rather, the accounts of Mary and Elizabeth should inspire us to glorify God for Who He is and what He has done. As we celebrate and enjoy the Christmas season, perhaps we would all do well to remember these words of R.C. Sproul, “We come at Christmastime, not to celebrate the birth of a baby. We come to celebrate the Incarnation of God.”
1-2 MacArthur, John. “Luke.” In the John MacArthur Bible Commentary, 1274. Nashville, TN: Thomas Nelson.
3 Sproul, R.C. “The Annunciation.” In Luke: An Expositional Commentary, 22. Sanford, FL: Ligonier Ministries. ePub.
Charlotte Staudt happily calls the South her home. On any given day, you’ll most likely find her reading and researching, with her calico cat and a cup of tea close at hand. She doesn’t have any social media to share, but she hopes you find her writing encouraging and helpful.
Ready to schedule your 2025 women’s event? I’d love to come share with the ladies of your church or organization. Clickherefor more information, or to find an upcoming event near you!
It was such a short trip, but it was wonderful to fellowship with the ladies of Fredericksburg, Virginia, and the surrounding area at Trinity Bible Church’s Women’s Fall Conference!
I landed in Richmond Friday evening after a fairly uneventful day of flying.
My sweet hostesses treated me to dinner at a great Mexican restaurant (I love shrimp tacos!), and then it was off to my hotel for a good night’s rest where I was greeted by a lovely hostess gift from the conference organizers.
Many of these darling gifts were from Painted Promises, Pastor Paul and Dawn’s small business. Check it out!
Saturday morning I had the pleasure of meeting Pastor Paul and his sweet wife, Dawn.
Doors open! Attendees were warmly greeted at registration…
Door prizes and swag…
Fellowship and getting settled in…
These sweet young ladies led our singing.
Our first teaching session was Foundations of Discernment. Christ is critical to discernment, Christ’s Word is crucial in discernment, and Christ’s Bride is central to discernment.
In session 2, Discernment 101, we talked about the various false doctrines and false teachers prevalent today, and practical, biblical ways to avoid them.
Our final session was a Q&A. These ladies are sharp and asked lots of insightful questions!
Picture time after the event is always lots of fun!
My wonderful hostesses and conference organizers, Carol and Dawn.
It was such a fantastic weekend with the ladies of Trinity Bible Church. Thanks so much to Carol, Dawn, Paul, and all the other brothers and sisters of TBC for making me feel right at home and working so hard to host a fantastic conference. If you’re ever in the area and need a good church to visit, make plans to spend the Lord’s Day with these wonderful brothers and sisters.
If your church or organization is ever in need of a speaker for a women’s event, I’d love to come share with your ladies as well. Click here for more information, or to find an upcoming event near you!
Photo Credits
Several of these photos were taken and contributed by conference attendees. You may assume that if they are good quality, or if I’m in them, that I didn’t take them. All other photos by Michelle Lesley.
