Down an Unfamiliar Road

06/29/26

Habakkuk 1:12 The prophet has just been told by God that these violent thieves who enjoy hurting others are sweeping past like the wind and are then gone, but their guilt is deep, for they claim their power comes from their gods. So, Habakkuk responds: “Are You not from everlasting, O Lord my God, my Holy One? We shall not die. O Lord, You have appointed them for judgment; O Rock, You have marked them for correction.” This verse marks a critical turning point in the prophet’s dialogue with God, as he shifts from questioning to affirming God’s character amid turmoil. Habakkuk begins by anchoring his faith in the unchanging nature of God, noting He is “from everlasting,” and thus above temporal crises. Then Habakkuk calls God “my Holy One,” highlighting His absolute moral perfection, utter purity, and total separation from sin and human unfaithfulness. It also emphasizes Habakkuk’s personal relationship and trusting that God acts consistently with His nature and promises, even when the methods are perplexing.

Based on this, the prophet declares, “We Shall Not Die.” This is an expression of confidence that the Babylonian invasion will be a corrective judgment rather than complete annihilation, fulfilling God’s promise to maintain a remnant (2 Samuel 7:16). This shows that Habakkuk relies on God as a stable Rock Foundation (Deuteronomy 32:4). Habakkuk uses this metaphor to praise God’s immutability, strength, and faithfulness, reminding himself that God is an unshakable foundation and a permanent protector even when life feels chaotic and terrifying. This provides him with a sense of security in contrast to the shaky political situation. That’s why Habakkuk acknowledges that God has appointed the Chaldeans (Babylonians) for judgment, validating that God is in control of history, even using wicked instruments to achieve righteous purposes. 

“You are of purer eyes than to behold evil, and cannot look on wickedness. Why do You look on those who deal treacherously, and hold Your tongue when the wicked devours a person more righteous than he?” (v. 13). This is a pivotal, complaint-driven verse where the prophet questions how a holy God can tolerate the wicked Babylonians swallowing up those more righteous than themselves. It highlights the tension between God’s absolute purity—being too holy to approve of evil—and His seemingly silent inaction in the face of injustice. After all, says Habakkuk, “You are of purer eyes than to behold evil, and cannot look on wickedness.” This asserts God’s holiness and moral perfection. He cannot approve, endorse, or dwell with evil. This creates a dilemma for the prophet.

So, he asks, “Why do you…stay silent when the wicked swallow up a person more righteous than they?” Habakkuk is struggling with the delay of divine justice. He acknowledges God sees everything, but wonders why He seems to “put up with” the treacherous. While sometimes used to mean God cannot look upon sin at all, the text actually highlights that God does see evil and is actively using the wicked Babylonians to discipline Israel, which is precisely what causes Habakkuk’s complaint. This verse shows that it is permissible to bring honest, difficult questions to God regarding His providence and timing. 

“Why do You make men like fish of the sea, like creeping things that have no ruler over them?” (v. 14). This highlights the prophet’s distress over the Babylonian (Chaldean) invasion, where he laments that God has allowed humanity to become as vulnerable and defenseless as “fish of the sea“. This metaphor depicts people as helpless, leaderless, and easily caught by the cruel and greedy Babylonian army, which acts as a predator without divine restraint. The comparison to fish implies that the Jews (and other nations) are now easily caught, trapped, and consumed by the ruthless Babylonians. Habakkuk then likens the Babylonians to “creeping things that have no ruler over them.” This suggests a state of chaos, where the people are left defenseless and lacking divine protection or human leadership to save them.

What spiritual implications are there for believers in these verses? They offer spiritual lessons on anchoring faith in God’s unchanging, holy character rather than in doubtful remedies and encourage honest prayer amid confusion. They teach that God is sovereign, eternal, and in control, even when using difficult situations for His purpose, prompting a need for trust in His timing. These verses also remind believers to focus on God as their Redeemer and Creator, affirming that human crises do not bind Him. Thus, the core lesson is that faith is not based on understanding circumstances, but in trusting God’s faithfulness, setting the stage for the mandate that “the righteous shall live by his faith.”

06/28/26

06/27/26

In watching some of the live-streaming church services on TBN, I heard a lot about “fasting.”

Some of the explanations were hard to imagine. So, I decided to refresh my memory about fasting and how to apply it to our Christian relationship with God and others. Some people believe that it should be one meal, others the whole day, and others overnight so that they can end it in the morning with “break-fast.” The dictionary tells us that “fasting” is the voluntary abstinence from some or all food and beverages for a set period. It is practiced for a variety of reasons, including spiritual disciplines, medical procedures, and health goals like weight management.

Then, I wanted to see what psychologists had to say about fasting. I found that psychologists generally view fasting as a strong behavioral tool with profound impacts on mental health. Depending on how it is practiced, it can either serve as a grounding mechanism to reduce stress and build resilience, or—if rooted in fear, guilt, or rigid perfectionism—act as a source of psychological distress and anxiety. That’s because psychologists analyze fasting through the lenses of both neurobiology and behavioral self-regulation. 

But psychologists also see that fasting is often combined with other spiritual disciplines to train the brain to respond consciously to impulses rather than just reacting. It functions as a “psychological detoxification” that helps individuals distance themselves from mundane concerns, fostering greater meaning, gratitude, and acceptance of life’s difficulties. Furthermore, psychologists note that the physiological stress of a sudden fast—particularly for those without experience—frequently causes a temporary increase in negative emotions, including irritability, fatigue, tension, and mild anxiety. Yet, over the longer term, fasting interventions have been shown to reduce inflammatory markers like Interleukin-6 (IL-6), which is a primary pro-inflammatory protein (cytokine) used as a biomarker for chronic stress, depression, and immune system dysregulation. It acts as a biological bridge linking psychological stress to physical health and mental disorders, and C-Reactive Protein (CRP) that measures the level of C-reactive protein (CRP) in a sample of your blood. Your liver makes CRP in response to inflammation.

With all that said, I really wanted to see what the Bible says about “fasting.” The Bible views fasting as a powerful spiritual discipline rather than a strict requirement. It primarily involves abstaining from food to minimize worldly distractions, prioritizing prayer, seeking God’s guidance, and demonstrating humility, repentance, and total dependence on Him. Jesus strongly rebuked fasting for show or to boast. In Matthew 6:16-18, He instructs followers to fast humbly and in secret, promising that God sees and rewards genuine devotion. Believers also fasted during critical decisions or times of crisis. Examples include Ezra fasting for safe travel (Ezra 8:21-23) and Esther fasting to save her people (Esther 4:15-16). In addition, fasting was frequently a physical sign of grief, mourning, or turning away from sin. The prophet Joel calls Israel to return to God “with all your heart, with fasting, with weeping and with mourning” (Joel 2:12).

While the only universally commanded fast in the Old Testament was on the annual Day of Atonement (Leviticus 23:27-32), Scripture outlines several ways it was practiced. We also see that people in the Bible engaged in absolute fasts (no food or water, like Paul in Acts 9:9), or partial fasts (abstaining from specific rich foods, as Daniel did in Daniel 10:3). Fasting contains no magic formula: The prophets warned against fasting simply to go through the motions. In Isaiah 58, God makes it clear that true fasting involves caring for the oppressed, breaking chains of injustice, and sharing food with the hungry. Ultimately, the Bible emphasizes that fasting is a voluntary way to humble yourself, draw closer to God, and align your heart with His will rather than your own fleshly desires. 

But one thing we must never forget: in the Bible, fasting and prayer are deeply linked as spiritual disciplines. Rather than a hunger strike to force God’s hand, the Bible presents fasting as a way to humble oneself, seek spiritual clarity, and focus entirely on God’s will rather than the distractions of the world. Furthermore, fasting is often an outward expression of a broken and humble heart before God. King David described it as humbling his soul (Psalm 35:13). We also note that believers frequently fasted when making major decisions. The book of Acts records church leaders fasting and praying before commissioning missionaries (Acts 13:2-3).

Finally, let’s look at Jesus’s guidelines for fasting. In the Sermon on the Mount, Jesus emphasizes that the motivation behind fasting is more important than the act itself: Jesus also warns against putting on a sad face or drawing attention to oneself to be seen by others (Matthew 6:16-18). He instructed His followers to wash their faces and look presentable so that their fast is observed only by God, who will reward sincere devotion. (Matthew 6:17). Jesus also taught that certain spiritual strongholds require dedicated prayer and fasting for breakthrough (Matthew 17:21, Mark 9:29). Therefore, we should never take fasting or prayer lightly; it is a sacred act before God (not man) to show our humble dependence on Him and His power to get positive results.

06/26/26

Micah 1:10-11 Micah has just warned Samaria that her wound cannot be healed because her disease has spread to Judah, reaching the city gate of His people in Jerusalem. A mandate follows this: “Tell it not in Gath, weep not at all; in Beth Aphrah roll yourself in the dust. Pass by in naked shame, you inhabitant of Shaphir; the inhabitant of Zaanan does not go out. Beth Ezel mourns, ‘Its place to stand is taken away from you.’”

This is a prophetic lament warning of the Assyrian invasion and urging Judah not to inform their Philistine enemies of their downfall, to avoid mockery. Micah uses wordplay on city names—such as Beth-leaphrah (“house of dust”)—located in the foothills of ancient Judah, somewhere between Jerusalem and the Philistine city of Gath, best known as the hometown of the giant Goliath. It was one of the five major royal cities and is believed to be located in the Judean foothills of Israel, between the coastal plain and the hill country. God predicted that the inhabitants would roll in dust (humiliation) and go into naked exile. Micah echoes 2 Samuel 1:20 (David’s lament for Saul), warning that news of Jerusalem’s weakness should not reach the Philistines. Then, the residents of Shaphir (“Pleasant/Beautiful”), another city located about 9 miles west of Hebron, would be marched into exile “naked and ashamed,” experiencing the opposite of their former glory.

And Zaanan is a strategic, fertile region of rolling foothills that served as a buffer between the coastal plains and the central highlands of Judah, and /Beth-ezel, located about 16 kilometers (10 miles) west-southwest of Hebron. These cities are paralyzed by fear or siege, unable to bring relief to one another. In other words, this prophecy addresses the consequences of spiritual adultery (idolatry) and social injustice in Israel and Judah. The disaster is portrayed as coming directly from the Lord as divine judgment, often described as a “war” or “siege.”

“For the inhabitant of Maroth pined for good, but disaster came down from the Lord to the gate of Jerusalem. O inhabitant of Lachish, harness the chariot to the swift steeds (She was the beginning of sin to the daughter of Zion), for the transgressions of Israel were found in you.” (vv. 12-13). These lines describe God’s inescapable judgment against Judah for sin and idolatry, with disaster striking neighboring towns and reaching Jerusalem’s gates. They include the inescapable judgment that is coming. First, the town of Maroth (likely “bitterness”) is located southwest of Jerusalem near the strategic city of Lachish, located in the lowlands of Judah, about 25 miles (40 km) southwest of Jerusalem and 18 miles (30 km) east of the Mediterranean Sea. While they waited for “good” (safety or peace), they received “evil” (calamity) from the Lord. This emphasizes that the judgment is not a random misfortune, but divine discipline coming from Yahweh.

The judgment then descends “unto the gate of Jerusalem“. The gate is the place of security and civic justice; its breach means the destruction is at the heart of the nation. It implies that despite Jerusalem’s perceived security, it is not immune to the consequences of national sin. Then, because of Lachish’s corruption, it is singled out as the “beginning of the sin” for the daughter of Zion (Judah). This city, a key military fortress, is blamed for introducing idolatry, likely adopting it from the northern kingdom’s idolatrous practices.

What spiritual implications do we see for believers in these verses? They teach believers that sin brings inescapable shame and judgment, urging repentance and reliance on God rather than earthly security. They also highlight the severity of breaking the covenant with God, emphasizing that idolatry—placing anything above God—leads to spiritual consequences. The call for weeping and lamentation indicates that God desires a broken and contrite heart that recognizes the severity of its wrongdoing. Micah does not just announce judgment but weeps for his people, teaching believers to care deeply and intercede for those facing the consequences of sin.

06/25/26

1 Thessalonians 2:1-3 Paul had just commended the Thessalonians for waiting for God’s Son to come back from heaven, the Son that God raised from death. He is Jesus, who saves us from God’s angry judgment that is coming. He then goes on to say, “For you yourselves know, brethren, that our coming to you was not in vain. ² But ^[b]even after we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict. ³ For our exhortation did not come from error or uncleanness, nor was it in deceit.”

These verses highlight Paul’s truthfulness and the power of the Gospel amidst persecution. Paul reminds the Thessalonians that his ministry was not in vain but rather a courageous, authentic proclamation of the Gospel despite suffering, free of deceitful motives or flattery, and that it demonstrated his commitment to serving God rather than men. Paul’s opening reminded the Thessalonians that his “entrance” or visit was not in vain or useless. Despite the short visit, the ministry had lasting positive results in their lives, proving the work was impactful rather than a failure.

Paul also highlights the adversity he faced, having suffered previously in Philippi. Despite this, he and his team were “bold in our God” to speak the gospel, even amid much “contention” (opposition/persecution). This shows the Thessalonians that the Gospel is powerful and worth suffering for, and that Paul was not intimidated by persecutors. And Paul is eager to defend his ministry methods, stating his exhortation (appeal) did not come from deceit, impurity, or guile (trickery). He emphasizes that his teaching and conduct were genuine, not designed to manipulate people for selfish gain, such as flattering words to hide a greedy agenda. 

“But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts. For neither at any time did we use flattering words, as you know, nor a cloak for covetousness—God is witness. Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of the Christ.” (vv. 4-6). Now Paul continues the defense of his ministry, emphasizing that he was approved by God to be entrusted with the gospel, not to please men, but to please God, who tests hearts. He defends his integrity by highlighting the lack of flattery, greed, or selfish ambition for human applause in his ministry. In so doing, Paul emphasizes that his ministry is not self-appointed but divine. He was tested and found faithful to be entrusted with the gospel.

Furthermore, the goal of his ministry is not popularity but faithfulness to God, who examines the motives of the heart. Paul’s motivation stems from accountability to God rather than popular opinion. To prove this, Paul vows that he never used flattery to gain followers, nor did he use the gospel as a “mask” to cover up greed or personal gain. Paul wants them to know that he had no ambition to seek glory, praise, or validation from people, whether in Thessalonica or elsewhere. Although he was an apostle of the Christ and could have asserted his authority or demanded support, he chose not to, demonstrating a servant’s heart.

What spiritual implications do we see in these verses? They teach believers to manage the true gospel faithfully by serving with integrity, courage, and pure motives rather than seeking human approval or personal gain. Paul highlights that true ministry is approved by God, focuses on pleasing Him, and remains resilient in the face of opposition and suffering. Essentially, this passage calls believers to serve with a pure heart, serving God (an “Audience of One”) rather than pursuing selfish gain or human applause.

06/24/26

Psalm 10:17-18: David had just proclaimed, “The Lord is King forever and ever. Those who follow other gods shall be swept from His land!” David follows this with a statement of faith: “Lord, You have heard the desire of the humble; You will prepare their heart; You will cause Your ear to hear, to do justice to the fatherless and the oppressed that the man of the earth may oppress no more.” These verses serve as a triumphant declaration, shifting the psalmist’s focus from the despair of wicked oppression to confident trust in God’s sovereignty. It also highlights God’s attentive care for the afflicted and assures that His ultimate justice will definitively end earthly tyranny and terror. 

The verses also provide a sharp contrast between the power of human oppressors and the sovereign justice of God. Sometimes those who are hurting or oppressed often feel invisible to the world. This verse assures that God not only pays close attention to the desires of the humble but also actively strengthens and comforts their hearts. These verses also speak of the fatherless and oppressed, representing society’s most vulnerable groups. In the ancient context, it describes orphans and widows left without a protector. According to David, God acts as their ultimate defender. By doing so, He puts earthly rulers (“mere earthly mortals”) in their place, proving that human bullies have no lasting power to cause terror when God steps in.

What spiritual implications for believers are found in these verses? These verses teach that God actively listens to the cries of the afflicted, strengthens their hearts, and promises ultimate justice so that mere mortals and worldly systems can no longer strike terror. Depressed or discouraged believers are encouraged to always remember that God listens and understands their situation. That means that the LORD does not turn a deaf ear to suffering. He hears the “desire of the humble” and pays close attention to cries for help. 

Furthermore, God provides the inner strength needed to carry on.  This means He provides courage and emotional resilience during trials, assuring believers they are not alone. Therefore, God is committed to defending the marginalized—specifically, the fatherless and the oppressed. He rights wrongs and ensures the vulnerable are protected. These verses also remind believers that human oppressors are just “mere mortals”. Their reign of terror is temporary, while God’s reign and His protection are eternal

In summary, Psalm 10 teaches believers how to honestly process feelings of abandonment during times of injustice. It offers four core spiritual lessons: The validity of crying out: Believers are permitted to ask God “Why?” and express raw emotions when evil seems to triumph. Lament is an act of faith, not a lack of it. Recognizing spiritual pride: The root of wickedness is practical atheism—acting as though God does not see or care about human actions. Believers are reminded to stay humble and remember that God is the ultimate judge. Also, God is the defender of the helpless: Even when He feels distant, God hears the desires of the afflicted and will ultimately bring justice. And finally, True hope is found in God’s sovereignty: The psalm shifts from questioning God’s distance to affirming His eternal reign. Believers can trust that God is always in control, even when the wicked appear to prosper temporarily.

06/23/26

1 Corinthians 1:10 Paul had just told the Corinthians that God guarantees right up to the end that they will be counted free from all sin and guilt on Judgment Day. He will surely do this for them, for He always does just what He says, and He is the one who invited them into this wonderful friendship with His Son, the Christ our Lord. So now, he says, “I plead with you, brethren, by the name of our Lord Jesus the Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment.” Here, the Apostle Paul issues a formal appeal for unity within the church at Corinth, which was fractured by internal fighting. Often called the “thesis statement” of the entire letter, this verse sets the stage for Paul’s corrective teachings on church conduct, containing three specific commands that define what Christian unity looks like:

First, “That you all speak the same thing“: This is not a call for robotic uniformity or the elimination of different perspectives. In its historical context, this phrase was used to describe a community that avoids factions and maintains friendly relations. Paul is urging the believers to be unified in their public witness and in their core beliefs about the truths of the Gospel.

Then second: “That there be no divisions among you“: The Greek word for “divisions” means to “tear” or “rip” in a garment. Paul is calling for the mending of the social and spiritual fabric of the church that had been torn by personality cults—specifically, people aligning themselves with different leaders like Paul, Apollos, and Cephas.

Now, third: “Perfectly joined together in the same mind and judgment“: The Greek word for “perfectly joined” was used by fishermen to describe repairing or mending nets. It implies a proactive restoration process. Having the “same mind” refers to adopting the “mind of the Christ“—valuing God’s wisdom over human status or eloquent speech. 

Now, let’s look at the practical application of Paul’s message: We have Unity vs. Uniformity: True unity does not mean everyone must be identical in preference or opinion. It means holding firmly to “essentials” (like the Resurrection) while showing charity and patience in “non-essentials” (like music styles or cultural habits). We also have “The Power of the Cross:” Paul’s “cure” for division is to shift focus away from human leaders and back to the Crucifixion. If the Christ cannot be divided, then His Body (the church) should not be divided either. Then we have our “Witness to the World: Unity is critical because a divided church hinders its ability to show the world who God is. As Jesus prayed in John 17, the unity of believers is a primary way for the world to believe the Gospel message.

What spiritual implications do we see in these verses? This teaches believers to prioritize unity, urging them to agree in faith, eliminate divisions, and align in mind and judgment, centered on Jesus the Christ rather than personal factions or teachers. It also calls for a shared dedication to the Gospel over personal opinions, fostering a unified, loving, and strong church community. This “agreement” hinges on a shared understanding of Jesus, emphasizing that disunity is repulsive and to be avoided. Furthermore, it also highlights that divisions occur when we lose sight of our shared identity in the Christ. Remember, no matter what disagreements you may have with your fellow believer, you are of one mind in the Christ, Jesus.

06/22/26

Jonah 1:12 We have just seen how the wind and the waves of the sea were becoming stronger and stronger. So, the sailors said to Jonah, “What should we do to save ourselves? What should we do to you to make the sea calm?” Now, Jonah replies: “Pick me up and throw me into the sea; then the sea will become calm for you. For I know that this great tempest is because of me.” Finally, Jonah acknowledges his sin and its consequences, moving from denial and flight to honest confession. That’s why Jonah’s request to be thrown overboard is seen as a “manly” act, as he prefers to perish alone rather than involve the innocent sailors in his ruin. Thus, Jonah offers himself to be cast into judgment so that the lives of many others may be saved. We also note that Jonah’s instruction to the sailors is not a suggestion; it is a mandate. He is certain that once the requirements of justice are met, God will forgive him for his defiance. Therefore, this moment marks the beginning of Jonah’s spiritual turnaround, where his heart begins to go out to the “foreigners” he previously disregarded. 

“Nevertheless, the men rowed hard to return to land, but they could not, for the sea continued to grow more tempestuous against them. Therefore, they cried out to the Lord and said, “We pray, O Lord, please do not let us perish for this man’s life, and do not charge us with innocent blood; for You, O Lord, have done as it pleased You.” So, they picked up Jonah and threw him into the sea, and the sea ceased from its raging. Then the men feared the Lord exceedingly, and offered a sacrifice to the Lord and took vows.” (vv.13-16). The narrative now shifts from Jonah’s confession to a dramatic transformation in the pagan sailors’ hearts. This passage highlights the futility of human effort against divine will and the power of witnessing God’s sovereignty. However, despite Jonah telling them to throw him overboard, the sailors try to row back to land. However, the sea grows even more “tempestuous against them.” As a result, the sailors cry out to Jonah’s God, Yahweh, pleading not to be held guilty for “innocent blood” if they sacrifice him. Nevertheless, they finally pick up Jonah and hurl him into the sea; immediately, the “sea ceased from its raging.” So, by witnessing this miracle, the men “feared the Lord exceedingly,” offered a sacrifice, and made vows to Him. 

These verses show us the futility of human effort through substitute action. The sailors’ “rowing hard” represents the natural human instinct to save oneself through physical strength or moral compromise. Paradoxically, the more they try to solve the problem on their own terms, the more the storm intensifies, displaying that God’s purpose cannot be bypassed by human toil. It also shows the sailors’ compassion and prayer in contrast to Jonah’s indifference. While Jonah is the believer fleeing from God, the pagan sailors exhibit deep moral conviction—unwilling to take a life until necessary and turning to prayer when their own gods fail. Thus, the sudden calm of the sea after Jonah is thrown overboard provides immediate proof of God’s authority over nature. The sailors recognize that this is not a natural event but a targeted divine act, leading them to acknowledge that God does “as it pleased Him.” As such, the sailors’ reaction—fearing God, sacrificing, and making vows—suggests a sincere, even if initial, conversion to Yahweh. Ironically, Jonah’s mission was to bring Nineveh to repentance, but his very disobedience first leads these foreign sailors to the true God.

What spiritual implications do we see in these verses? They teach us that disobedience to God causes suffering for others, that taking responsibility for our sins brings divine judgment but ultimately restoration, and that even the rebellious can be used to bring God glory. It highlights that we cannot run from God’s calling and that His grace is ultimately supreme, encouraging repentance over any attempted escape from responsibility. These verses also highlight that rather than avoiding our calling, we must embrace it, even when it takes us out of our comfort zone to serve people or places we might not want to serve. The ultimate lesson from this passage is that we cannot run from God, and it is better to submit to His will.

“THE BIBLE IS NOT JUST FOR INFORMATION, BUT FOR TRANSFORMATION”

06/20/26

During the recent 250th Anniversary of the Declaration of Independence rally in Washington, D.C., Catholic Bishop Robert Barron emphasized thr importance of all of us following the laws of the land. We are not free to choose which ones to follow and which ones to ignore. In his discourse, he mentioned one of his favorite theologians, Thomas Aquinas (whom I also admire), and his work, Summa Theologica, which discusses the right we all have not to follow “unjust” laws. In his classical work, Aquinas famously declared that “an unjust law is no law at all.” He taught that legitimate human laws must serve the common good, originate from proper authority, and impose proportional burdens. If a law violates natural or divine law, it loses its moral binding force and may be disobeyed. 

With this in mind, I wanted to see what Psychologists had to say about this subject. They analyze just and unjust laws through the lens of human behavior, morality, and systemic impact. They find that “just” laws promote fairness, mental well-being, and social trust. Conversely, “unjust” laws create toxic stress, trigger reasoning discord, and—when they clash with professional ethics—often require practitioners to consider civil disobedience.

Furthermore, some mental health organizations note that ethical principles can sometimes supersede the law. In so doing, it demands prioritizing the minimization of harm, meaning psychologists may ethically need to engage in civil disobedience to protect marginalized groups from discriminatory legislation. If left unchecked, this belief allows society to justify and legitimize unjust laws, leading to victim-blaming and the rationalization of systemic inequalities. 

But I wanted to know what the Bible has to say about this subject. The Bible views just laws as reflections of God’s perfect righteousness, established to protect the innocent and promote fairness. Conversely, it strictly condemns unjust laws that oppress the poor or subvert morality, explicitly authorizing civil disobedience when human commands contradict God’s just laws and justice. God is described as a judge who loves justice and shows no partiality. Just laws are characterized by: Fairness: The Law of Moses commanded that there be one standard for both the native and the foreigner (Leviticus 24:22). In light of this, judges are repeatedly instructed to defend the cause of the poor, the fatherless, and the widow, and to never deny justice to the afflicted in a lawsuit. In fact, the ultimate moral law of the New Testament is to “love the Lord your God” and “love your neighbor as yourself” (Matthew 22:37-39). 

On the other hand, the Bible fiercely denounces rulers and systems that pervert justice: Woe to the Unjust, the prophet declares, “Woe to those who make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights…” (Isaiah 10:1-2). Then Proverbs 17:15 states that both the one who justifies the wicked and the one who condemns the righteous are an abomination to God. In addition, Psalm 94:20 questions whether corrupt earthly thrones that devise mischief by legal decree can have fellowship with God. 

While the Bible generally commands respect and submission to governing authorities as established by God (Romans 13:1-7), it highlights an absolute rule: God’s law takes precedence over human law. That means, when earthly laws require people to do something directly forbidden by God—or forbid them from doing what God requires—Scripture models civil disobedience. Examples include the Hebrew midwives in Exodus 1, who defied Pharaoh’s decree to kill baby boys, and Peter and John in Acts 5:29, who told the authorities, “We must obey God rather than human beings.” Historically, in the Bible, those who defied unjust laws accepted the earthly consequences of their disobedience, trusting in God’s ultimate justice.