Natural disasters and the destruction they produce—especially to human life and to property—bring to mind our desire to explain both cause and effect. Normally, there are two choices: chance or God. Even as we find scientific cause and effect, the ultimate cause is often thought of as chance—these events just happen.
On the other hand, the destructive nature of natural disasters such as hurricanes and fires fueled by fast-moving winds has led some within and without the church to rightly attribute the cause to God but then to specifically assert that God’s motive is his wrath for some perceived human failing. What should we make of this? Chance or God? And what is the reason or motive behind these destructive storms, floods, and fires?
Power, Terror, Destruction
First of all, this is not a discussion in the abstract. The power, terror, physical destruction, and psychological fear these events bring upon us are real—they can be seen, they can be felt, and they change us. Unless one has “ridden out” the terror of howling wind, rain, thunder, lightning, and fire, or lost a family member or friend, suffered injury or loss of property—along with the memories that are embedded in our homes—it is very difficult to imagine what these catastrophic events are like. Hurricanes, floods, and burning are terrifying and destructive. Our hearts reach out to everyone, friend and foe alike, who falls into their path.
Are these natural disasters the products of chance, fate, or the wrath of God? To what do we attribute them?
Considering Psalm 29
Psalm 29 describes a storm building over the Mediterranean Sea while moving from west to east with rain, thunder, and lightning:

The voice of the Lord is over the waters;the God of glory thunders,the Lord, over many waters. (Ps. 29:3)

The voice of the Lord flashes forth flames of fire. (Ps. 29:7)

The thunder and lightning are described as the voice of the Lord. The lightning of his thunderous voice comes forth like flames of fire. The power of the storm is seen and heard, and it is so powerful that it breaks trees in Lebanon. Surely such a storm strikes fear in those who experience it. Boarding up homes and businesses, evacuation orders, the painfully slow escape on a jam-packed freeway—these are all actions born from a healthy fear and respect for the power of the storm.
Yet the Psalmist has more to say—

As Christian brothers and sisters united together in Christ, we must take time to be part of each other’s lives. True fellowship means knowing each other intimately. Fellowship is not done merely over a meal but in the sometimes private areas of life such as listening to a friend in pain or hardship. It means working to know the heart of others by sincerely striving to learn about them, their families, their work, and their difficulties.

I remember growing up in the church in the late sixties and early seventies when the word “koinonia” became popular to describe the special relationship that exists among members of the body of Christ, his church. Today, this Greek word is often translated in the Bible as “sharing” (e.g., Heb. 13:6) or “fellowship” (e.g., 1 John 1:3-7). It is not used very often in Scripture, nineteen times in the New Testament, but in common usage it often finds its way into the language of the church such as naming places and events—“Fellowship” Hall, “Fellowship” Meal, and spending some time in “fellowship.”
One aspect of Christian fellowship is sharing.
Fellowship is not a word unique to Christianity though (some academic benefits are called “fellowships”). When this English word developed in the late Middle Ages it was used to describe close friendships, companionship, and unity among members of a group. But what does it mean in Christian circles where it seems to be most often used when Christians gather together? What does it mean, from a biblical perspective, to have “fellowship”? One aspect of Christian fellowship is sharing.
Sharing is an important part of Christian fellowship. As members of the body of Christ we are to be a sharing people, not only in terms of the good things of life, material things, financial benefits, meals, and hospitality, but also in suffering.
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We are weak and unable. As much as we strive forward, we fall back. We try to be perfect right now, not realizing that in his goodness and wisdom God is patiently transforming us throughout this life—it is a process that takes time and dependence on God, with patience and the faith that unites us to Christ (2 Cor. 7:1). Holiness is a gift from God—it is his fruit in and through his people who are rooted and living in Christ by faith.

The word of God places holiness in a very prominent place when God reveals that his people are to strive for holiness, “without which no one will see the Lord” (Heb. 12:14). If we want to see God, to live in his presence in heaven forever, we must possess holiness. But what exactly is holiness, and how do we obtain it?
Holiness Is the Fruit That Shows the Image of Christ
Besides being justified in Christ, believers also receive the gift of sanctification. They are set apart as holy in the sight of God (1 Cor. 6:11; 1 Pet. 2:9), and the Holy Spirit also works in the lives of believers in their sanctification, a process of dying to the old self and living unto God. Holiness is the habit of being of one mind with God,” according to J.C. Ryle (Holiness, p. 42). It is a desire and ability to love God by keeping his commandments, namely obedience. It is a visible display of God’s grace in a person’s life, the fruit that shows the image of Christ that is being renewed in his followers.
Being of one mind with God means “hating what He hates, loving what He loves” (Ryle, p. 42). But, holiness is no small endeavor because it is a battle—hating the sin that remains in our flesh while loving the Lord, who draws us by his love to faithful obedience grounded in gratitude for God’s great salvation in Christ Jesus. The aim of God’s work of sanctification is holiness.
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Isaiah 7:9b as follows, “If you do not stand firm in your faith, you will not stand at all.” This is a call for Ahaz—and us—to believe and to trust God. It is a call to put away the fear and anxiety and to “be careful, be quiet, not fear, and not let your heart be faint” (Isa. 7:4).

In our own day there is much to be afraid of. Many of us have experienced not only the recent pandemic but also violence, turmoil, broken families, tragedy, illness, death of loved ones, political upheavals, and an uncertain future. How can Christians be firm in faith when they are fearful?
Our hope is in God, just as it was for Ahaz in the book of Isaiah.
In chapter seven of the book of Isaiah, King Ahaz was experiencing fear of the unknown and the anxiety about what was coming next as he faced an impending attack and siege against Jerusalem. But God sent his prophet Isaiah to him to tell him not to fear. God ends his encouragement to Ahaz with a short and memorable principle. Capturing the meaning well, the New International Version translates Isaiah 7:9b as follows,

“If you do not stand firm in your faith, you will not stand at all.”

This is a call for Ahaz—and us—to believe and to trust God. It is a call to put away the fear and anxiety and to “be careful, be quiet, not fear, and not let your heart be faint” (Isa. 7:4).
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James is writing about how true justifying faith leads to sanctification—to good works. He writes that a mere intellectual faith that does not lead to good works is dead (2:17). The question is then, what do good works do? Do they make us right with God? Or do they show that God has justified a person and is now sanctifying that person?

You see that a person is justified by works and not by faith alone. — James 2:24

It’s not uncommon to hear some people appeal to James 2:24 in order to argue that God saves people by faith plus works. In particular, some argue against the doctrine of justification by faith alone by appealing to this verse. They tend to pit Paul, who writes that we are justified by faith and not works, against James, who apparently writes that we are justified by faith plus works. This raises the question, who is right? What are we to believe? Are Paul and James actually at odds with each other? No, they are not.
What Are Paul and James Saying about Justification?
Simply put, although they are using the same verb, justification (in Greek it is also the same verb, dikaioō), they are using it differently. Paul is using it in its legal declarative sense, but James is using it in an evidential sense. They are complementing each other, not opposing each other.
Questions concerning Paul and James begin with Paul writing in Romans 3-5 about justification as a declarative act of God grounded in the work of Christ and received by faith. James, on the other hand, is writing about sanctification—the gracious work of God that necessarily follows from justification.
James’ primary concern is that a person who has been justified will have good works that demonstrate their faith. True saving faith—the instrument of justification (e.g., Rom. 5:1; Eph. 2:8)—necessarily leads to sanctification, and sanctification is evidence of saving faith versus merely a faith that believes in mere knowledge (see James 2:19).
Justification and Sanctification—Two Benefits of Salvation in Christ
In order to help understand how Paul and James complement one another, there are two important terms to define: justification and sanctification.The Westminster Shorter Catechism provides good and concise definitions of each one.
According to Question 33, “Justification is an act of God’s free grace, wherein he pardons all our sins and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us and received by faith alone.”
Question 35 defines sanctification as “the work of God’s free grace, whereby we are renewed in the whole man after the image of God and are enabled more and more to die unto sin, and live unto righteousness.”
Notice that the actor in both is God, and both are of free grace (e.g., not our works, but grace—a gift of God). The difference, however, is that justification is God’s “act” and sanctification is God’s “work.” The word act means a single event at a distinct point in time. In the case of justification, it is a single declarative act by God.
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The unity is the gospel message of redemption we have through our Lord Jesus Christ, the suffering servant (Isa. 53, Matt. 8:17, John 12:38, Rom. 10:16, 1 Pet. 2:24, etc.) who lived, died, and was resurrected according to the Scriptures (1 Cor. 15:3, 4), and who poured out his Spirit to us at Pentecost (fulfilling Joel’s prophecy, Joel 2:28-29; Acts 2:16-18). God’s eternal truth and all his promises find their yes in Christ Jesus (2 Cor. 1:20). This is the central message of Scripture—the promise of redemption, of new creation, and of the love of God poured out in the promise, the life, death, and resurrection of Christ Jesus our Lord.

It is common to hear admonishments to read the Bible and interpret it in context; that is, that we ought to avoid detaching a particular verse, story, or portion of Scripture from the immediate and original context in which it was written. An accurate meaning of words, verses, and stories may be found only as understood in context.
For example, “He hit a home run,” may mean different things depending on whether it was written in the context of a business presentation or a baseball game. “Out of Egypt I have called my son,” has meaning in light of its Matthew 2 and Hosea 11 contexts. On the other hand, in Exodus God identifies Israel, while they were enslaved in Egypt, as his firstborn son (Exod. 4:22).
In each place there is the immediate context, but there is a broader context—the context of the entire revelation of God contained in the Bible. There are different human authors (i.e. Moses, Hosea, and Matthew), yet there is one divine author—God himself. There is an immediate context, and there is an overall biblical context—the overarching story of God’s mighty acts of redemption in Christ Jesus.
The Word of God Was Written by Both Humans and a Divine Author
Though we may be tempted at times to overemphasize the human author over the divine author, or the divine over the human, it is important to understand both together as we strive to accurately understand the word of God. Questions include, how are the two writers related to one another? How do they work together in Scripture? Is the Bible a human book, written merely by human authors, or is it a divine book supernaturally dictated to men of old? The answers are found in Scripture itself, which reveals that the Word of God was written by both humans and a divine author—every word is simultaneously human and divine.
Let’s consider 2 Peter 1:21 concerning the nature of prophecy:
For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
The word of God in the Bible comes to us through human writers. We find the humanity of the writers in variations of vocabulary, idioms, structure, and style. For example, there is the difference between the exquisite Hebrew poetry and varied vocabulary of Isaiah and the straight-forward narrative of Joshua. Similarly, in the New Testament there is the difference between the complex and elegant Greek of Hebrews and John’s more elementary Greek. We can detect the presence of the human authors throughout all of Scripture.
On the other hand, and at the risk of sounding obvious, we ought not neglect the divine author, God himself.
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Though our true hope and eternal future do not rest on temporal things, such as plans for political power or an ultimate cultural transformation, we are not to neglect this creation that God has so graciously and providentially provided to us. As he is patient, so we ought also to be patient, living in the here and now in a manner not like those who have no hope but rather in ways like those who are the redeemed people of God.

Perhaps one of the most common Bible verses found on bookmarks, in memory lists, and on social media posts is Jeremiah 29:11: “‘For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope.’”
This verse brings a message we cling to—a message of comfort and future hope while living in places and times full of stress, suffering, sadness, confusion, and anger. We read and recite this verse to direct our hearts and minds forward to a better time in a better place—the pleasant future God has planned for us.
The Context of Jeremiah 29:11
It is important—actually critical—for us to consider the context of this message of hope in Jeremiah 29:11. A small remnant of God’s chosen nation were living in exile in a foreign land, ruled by prideful and violent leaders whose goals were to dominate others while protecting their own view of an ideal culture. It was in this environment of suffering that God told his people how to live.
Patiently settling in for the long haul, God’s people were to build houses and live in them. They were to labor and work within the culture to provide for themselves and to help one another. They were to form and keep families. And, in terms of the culture and the nation, God’s people were to seek its welfare (in the Hebrew, shalom), because their present circumstances depended to a great extent on the good they themselves brought to their communities (Jer. 29:4-7). [1]
Even though we may not live in physical exile from our land, like the people of Israel during the time of Jeremiah, we too suffer in other ways. But just as Israel had a hope then, there is a hope and a future for us today—God’s plan for his people, which is the salvation we have in Christ Jesus through faith by God’s gracious gift.
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The preaching of the gospel proclaims Christ’s kingdom has come to us, opening the hearts and minds of those who hear it to the glory of Christ and the good news of his salvation. On the other hand, binding something is to close it. In the context of Christ’s kingdom, it is to close the kingdom to unbelievers.

In Matthew 16:19, Jesus makes the following statement to the apostle Peter:
“I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
What was Christ Jesus referring to when he told Peter he would give him the “keys of the kingdom”? What is the meaning of this metaphor that our Lord is using in Matthew 16:19?
The Heidelberg Catechism, question and answer 83, states,

What are the keys of the kingdom?
The preaching of the holy gospel and Christian discipline toward repentance. Both of them open the kingdom of heaven to believers and close it to unbelievers.

Jesus Is Referring to the Kingdom of Heaven, His Kingdom That Is Not of This World
First, as the Heidelberg Catechism points out, it is important to note that in this verse Jesus is referring to the kingdom of heaven, his kingdom that is not of this world (John 18:36).
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True faith is grounded in Christ’s work alone, not in anything we do. Yet, let me be clear: there is no pardon of sins without repentance (Luke 13:3; Acts 17:30). Repentance proceeds from faith; it does not precede faith. The cause of our pardon is Christ through faith. If repentance preceded faith, then our work of repentance would seem to be part of the ground for God to pardon us, which Scripture doesn’t teach.

The faith that is unto salvation is a penitent faith and the repentance that is unto life is a believing repentance. — John Murray,Redemption Accomplished and Applied, p. 119.
Repentance is a critical teaching of the Word of God. We are called to proclaim it in the name of Christ Jesus everywhere (Luke 24:47). Yet a question arises: must people repent of their sins and show a changed behavior, that is a changed life, before God grants justifying faith—faith that is the instrument by which God reconciles a sinful person to himself? Or does repentance follow faith? Which comes first—faith or repentance? And how do we know?
How Should We Define Repentance and Faith?
The Westminster Shorter Catechism has a helpful, biblically-based definition of repentance:
87. What is repentance unto life?
Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, does, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.
The Heidelberg Catechism gives a good biblical definition of true faith:
Question 21. What is true faith?
Answer: True faith is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in his word, but also an assured confidence, which the Holy Ghost works by the gospel in my heart; that not only to others, but to me also, remission of sin, everlasting righteousness and salvation, are freely given by God, merely of grace, only for the sake of Christ’s merits. 
Repentance is turning from sin to obedience. Internally, it is a hatred of sin and a motivation to live in gratitude and love by obeying God’s commands. Externally it is changed conduct. Saving faith is a gift of God in our hearts leading us to trust him alone for our forgiveness, righteousness, and salvation, only because of what Christ has done for us. 
So, which comes first—faith or repentance? The answer is faith precedes repentance; it is a fruit of saving faith—not the other way around. A person is reconciled to God (justified) by faith alone, not by faith plus works. Yet, faith without repentance is not saving faith. Let me explain by considering what the Bible teaches.
The Bible Contains Various Passages regarding the Need for Repentance
The book of Acts records examples of the apostolic call to repent, believe, and be baptized; the call goes out in various combinations and order. In Acts 2:38,
Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.”
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This is the work of God—that you believe in Christ Jesus. We freely choose to believe only because God has changed our nature by regeneration—new creation—such that our desires are now inclined toward God instead of toward sin. 

It is quite common for both Christians and non-Christians to point out their free will. But how free are we? Are we free to do anything? Why don’t believers use their free will to freely choose never to sin again? Why does no one do that? We do have free will—no disagreement here—but maybe it’s not that simple.
After explaining to Timothy how to teach and correct opponents, Paul then explains how God works:

God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will. (2 Tim. 25-26)

Paul encourages Timothy by reminding him that he cannot convince a person into the kingdom of God. Before God acts, a person is held captive by the devil, and being held captive a person cannot, of his own free will, free himself from the snare of the devil by deciding for himself what is true. Like Timothy, we are to be kind teachers who correct with gentleness, remembering that it is God who may grant repentance leading to a knowledge of the truth.
But what about free will?
Some Christians believe God only made it possible for humans to be saved—it’s up to us, exercising our free will, to choose the offered salvation; then God will regenerate us. Others believe humans are so blind, deaf, spiritually dead, and enslaved to sin that they are unable to turn to Christ Jesus unless God first regenerates them—God takes the initiative and a person freely responds.
There is disagreement, but part of the problem may be oversimplification—a tendency to believe there are only two alternatives—we are either completely free or we are completely determined. But what does Scripture teach us? Perhaps we need to go a little bit deeper into the nature of our choices—addressing both what we freely will and why we freely will as we do.
What is free will?
The will is the faculty of a person’s mind involved in choosing what a person desires. The human will is free in that it chooses voluntarily and is undetermined by anything other than itself.
Do humans have free will?
Yes, humans after the fall of Adam still have natural liberty, meaning they are not forced to choose either good or evil. Humans have the power of self-decision according to what pleases them, what they desire.
In other words, humans freely choose what they desire—their will is not forced by anything outside of themselves—what they most desire is what they freely choose. Consider for example, James 1:14 which speaks of how a person’s own desires affect his or her choices of will.
Does humanity’s fall into sin affect free will?
Sinful humans still retain their free will—they still freely choose according to what they desire, according to their sinful nature.
Scripture teaches us that the nature of fallen humans is that they are spiritually dead and incapable of any spiritual good toward salvation. Paul writes in Romans 8:7-8 that the carnal mind is hostile to God. The word of God does not say that the carnal mind is passive but rather that sinful unconverted persons have an active hostility (enmity) toward God.
Ephesians 2:1-3 (see also Col. 2:13) teaches that fallen humans are dead in their sin, carrying out the desires (i.e., will) of body and mind. They are by nature children of wrath. Elsewhere Scripture describes humanity’s condition as spiritual blindness and deafness (see Deut. 29:4; Matt. 13:13; John 12:40; Acts 28:26; 2 Cor. 4:4). God also describes the nature of fallen humans as being in slavery to sin and corruption (Rom. 6:17; Titus 3:3; 2 Pet. 2:19).
The unregenerate set their minds on fleshly things.
Returning to Romans 8, Paul writes that those who are in the flesh—those not regenerated by the Holy Spirit to be a new spiritual creature (see John 3:3; 2 Cor. 5:17; Tit. 3:5)—do not set their minds on spiritual things, but only on fleshly things. As a result, they have no ability to please God (Rom. 8:5-8). There are no righteous humans, there is no one who understands, and there is no one who seeks for God. No one does good—there is no fear of God in their eyes (Rom. 3:10-18 quoting Psalms 5, 14, 36, 53, 140; Isa. 59:7).
So what do sinful, unregenerate, unconverted, human beings desire—what do they freely will?
The unregenerate use their free will to choose what they desire: to sin.
Prior to the flood, God saw that every intention of the thoughts of a person’s heart was only evil continually (Gen. 6:5). Long after the flood the psalmist points out there are none who do good (Ps. 14). Isaiah 59 teaches how the sinful think only of iniquity. The heart of fallen humans is deceitful above everything (Jer. 17:5) The spiritually dead yield to the passions of the flesh and the sinful desires of the body (Eph. 2:1-3).
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