Cynics aren’t interested in salvation or transformation. They’re only interested in an endless self-loathing ministry of doom. A prophet speaks to people he loves with tears. A cynic disdains the people he is called to confront. A prophet’s desire is to see transformation. A cynic’s desire is to bring attention to himself.

One of my favorite verses in the New Testament is a bit of an odd one. James, writing about prayer and dependence on God, makes this statement: Elijah was a man like us (James 5:17).
Now, I’ve gone to church my whole life and have learned a lot about Elijah. He’s the wild wilderness dude who called out a wicked king in Israel, Ahab, and his equally wicked wife, Jezebel. Think about this. To this day, in 2023, Jezebel is a euphemism for wickedness. There is even a trashy magazine with this name!
Not only did Elijah have the courage to call out wicked rulers—at a time when doing so usually meant you would die—but he challenged the false religious leaders of his day to a special kind of duel. He called down fire from heaven on Mount Carmel in an epic display of God’s power. As a kid this was always a favorite story in Sunday school and vacation Bible school and summer camp. Elijah was an example of boldness and courage, almost like a Bible superhero. He even made flannel graph exciting.1
So, when James says, “Yeah, Elijah was like us,” I do a double take. I’ve built a nice bonfire in my back yard, but I’ve never called down fire from heaven. I’ve written some pretty snarky social media posts, but I’ve never stood in the court of a king who could cut my head off and told him he was wrong. I had to walk half a mile to the showers at camp, but I never lived in the wilderness like Elijah. I’ve prayed that it wouldn’t rain, especially when we lived in Nashville, where rain is its own season, but I’ve never prayed a prayer that stopped all precipitation for three and a half years. So how is Elijah like me?
Well, to see the humanity of this superhero, we have to go to a passage of 1 Kings that is usually left off the flannel graph. Here, Elijah kind of does look like us. He’s burned out. He’s tired. And he’s pretty cynical about the people of God.
You might say that if he had social media, he’d be complaining about being the one person standing for truth. Or he might be the person who stays home on Sunday because “no church is preaching the gospel right.” Or he might be the guy at the office who grew up in church and now says that Christians are a bunch of hypocrites.
Elijah, in one chapter, has turned from prophet to cynic. Fresh off an epic battle where he called out the false prophets and God sent rain again after a famine, Elijah fled to the wilderness because Jezebel still wouldn’t repent.
God’s messenger is discouraged and defeated. He’s weak and vulnerable. His heart is crusted over with layers of suspicion and contempt. “I’m the only one,” Elijah complains to God. “I have been very zealous for the LORD God Almighty. The Israelites have rejected your covenant, torn down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too” (1 Kings 19:14).
What’s strange about Elijah here is that he has just come off a spiritual victory where he witnessed the power of God to move the hearts of Israel from idolatry to true worship. And yet all he can see is the one person in Israel who refuses to worship God: Jezebel.
Elijah was a prophet of God. Prophets are often called to do hard things, to stir up the people of God away from sin and toward righteousness. It’s often a lonely task to say hard things. We need prophets in our day, gifted and godly men and women willing to say things that are hard to be said, to call out wickedness.
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At the heart of the case for so-called “gender-affirming care” is the claim that transition prevents suicide. Research, however, shows the opposite. In a summary of recent research, Ben Johnson described how life satisfaction among those who undergo “transition” surgeries decreases rather than increases. 

While activists in the U.S. seek to eliminate any restrictions to so-called “gender-affirming” interventions for minors, a number of European countries are adding safeguards around or backing off altogether from these controversial procedures. Following European neighbors Finland, Sweden, and the United Kingdom, the Norwegian Healthcare Investigation Board announced that it will revise its recommended standards of care for minors struggling with gender dysphoria. The proposed revisions would no longer allow the use of puberty blockers, cross-sex hormones, and transition surgery for minors. 
As NHIB rightfully points out, the science surrounding “gender-affirming care” is far from settled. In fact, the use of puberty blockers, cross-sex hormones, or transition surgeries to treat gender dysphoria lacks adequate research. There is hardly any substantial research on the long-term effects of these treatments on minors, and what we do know about them is disregarded by ideologically driven proponents. Puberty blockers, for example, have been known to plague patients with loss of bone density. Cross-sex hormones lead to sterilization. Transition surgeries are rife with serious complications. In the name of a dubious ideology, we’re experimenting on children. 
Additionally, most of the long-term studies that proponents cite to support current “gendering-affirming” protocols are poorly designed. As the report summarized: “As a rule, there is no control group in the studies.” This means that any effects are “often assessed at group level and not at individual level, so that unwanted effects for some patients can be masked by improvement in the rest of the group.”
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We must realize that while we are still on this fallen earth, suffering and hardships will be our companions. And even as we face the reality of suffering, we can wait expectantly for the day when “No longer there will be any curse” (Rev. 22:3). Until then suffering will exist.

Have you heard someone tell you that your suffering, sickness or financial struggle is a result of a generational curse or a sin you committed which opened the door to the curse? They say, “Maybe you were part of a ritual or an offering to a god as a child, and therefore you are facing the consequences now.” According to them, that curse needs to be found and then broken if you are to be free from its consequences. When such things are put before believers, they are often confused or start to think there could be some truth in this kind of reasoning. As always, a good question to ask as a thumb rule is: What does the Bible say about this?
1.The Curse of Sin. Man was commanded not to eat of the fruit of the tree of knowledge of good and evil, and was told that the consequence of disobedience would be that he would surely die (Gen. 2:17). However, Satan lied and convinced Eve (and Adam) to eat the fruit anyway (Gen. 3:4). When the first man Adam sinned and fell into sin, it brought the curse of sin over all humanity. Everyone has been plagued with sin since the fall. Not only was man under the curse of sin, but the whole creation is also groaning under this curse (Rom. 8:19-21). Sin brought in suffering, sickness and death.  All suffering today either directly or indirectly exists therefore because of the fall of man into sin. Therefore, all of creation waits and longs to be rescued from sin (Rom. 8:19-21). This means it is not incorrect to say that we are all affected by the curse which was brought about by sin.
But the question is, do Christians face certain sufferings because of curses incurred by past indiscretions (either of themselves or of their ancestors)?
 2. A New Creation.As we seek to think this through, let’s start with a foundational question: Who is a Christian? A Christian is one who has put their trust in Christ, who has repented of their sins and has understood that apart from Christ there is no other way to be saved, that Christ is the only way. A Christian is one whom God has rescued from sin and death through the suffering and death that Christ endured on the cross.
Paul, writing to Christians in Rome, says “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit”(Rom. 8:1-4 ).
The first Adam brought sin into the world, while the Second Adam (Christ) overcame sin and death at the cross.
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