God tells us that He will bless us when we obey Him and curse us when we disobey Him (compare Leviticus 26 and Deuteronomy 28). He explains to us that He curses those who sin against Him. Are we therefore to curse those who sin against us—who have become our enemies?

In Matthew 5:43-44, we read: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you…”

Christ loved us and died for us when we were sinners and His enemies, hoping that we would become His friends. Once that relationship of friendship with Him and His Church (His Body) has been established, He tells us to love one another with the same godly love with which He loved and loves us. This love (to love others AS He has loved us) He does not require of us in regard to our enemies in the world. But He does tell us that we are to love them which is really only possible if we have God’s love (agape) in us. How are we to love them?

The Study Bible says:

“‘You have heard that it was said.’ This phrase indicates Jesus is addressing common teachings or interpretations of the Law that were prevalent among His audience. It reflects the oral traditions and teachings of the Jewish leaders, such as the Pharisees and scribes, who often expanded upon the written Law with their own interpretations. This introduction sets the stage for Jesus to contrast these teachings with His own authoritative interpretation.

“‘Love your neighbor.’This part of the verse references Leviticus 19:18, which commands the Israelites to love their neighbors as themselves. In the Jewish context, ‘neighbor’ was often understood to mean fellow Israelites or those within one’s own community. Jesus later expands this definition in the parable of the Good Samaritan (Luke 10:25-27), illustrating that ‘neighbor’ includes all people, regardless of ethnicity or social standing.

“‘and ‘Hate your enemy’. This phrase is not a direct quote from the Old Testament but reflects a common interpretation or attitude that had developed over time. While the Law commanded love for one’s neighbor, it did not explicitly instruct hatred for enemies. However, due to historical conflicts and the desire for national purity, some Jewish groups, such as the Qumran community, may have adopted a stance of enmity towards outsiders or those perceived as threats. Jesus challenges this mindset by teaching love for enemies, as seen in the following verses (Matthew 5:44-48) which aligns with the broader biblical theme of God’s love and mercy extending to all humanity.”

Luke 6:27-28 says: “But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.”

The Study Bible points out:

“‘bless those who curse you.’ This phrase calls believers to respond to hostility with kindness, reflecting the teachings of Jesus on loving one’s enemies. In the cultural context of the time, cursing someone was a serious offense, often invoking harm or divine retribution. Jesus’ instruction to bless instead of retaliate is countercultural and radical, emphasizing the transformative power of love and forgiveness. This teaching aligns with Proverbs 25:21-22, which advises feeding one’s enemy and offering them drink, suggesting that such actions can lead to reconciliation and peace. The concept of blessing those who curse is also seen in the life of Jesus, who, during His crucifixion, asked for forgiveness for those who were executing Him (Luke 23:34).”

We are not to curse even our enemies by telling them, for example, ”go to hell,” wishing them eternal condemnation. Rather, we should pray for them—not to be blessed by God for their sinful ways or while they live in sin, but for their realization THAT their ways are sinful, and that they need to repent of them and cease from “spitefully” using us.

Barnes’ Notes on the Bible explains:

“Bless them that curse you – The word ‘bless’ here means to ‘speak well of’ or ‘speak well to’ – not to curse again or to slander, but to speak of those things which we can commend in an enemy; or, if there is nothing that we can commend, to say nothing about him. The word ‘bless,’ spoken of God, means to regard with favor or to confer benefits, as when God is said to bless his people. When we speak of our ‘blessing God,’ it means to praise Him or give thanks to Him. When we speak of blessing people, it ‘unites’ the two meanings, and signifies to confer favor, to thank, or to speak well of.”

However, we have a duty to speak the Truth, when appropriate, and not to hide the Truth by keeping silent when there is a duty to speak, or to engage in flattery. Paul called a false prophet a “son of the Devil” (Acts 13:10); and Christ said the same to the Jews at His time (John 8:44). He did in no way flatter the evil and hypocritical Pharisees, nor did He remain silent when there was a duty to speak (compare Matthew 23:13-33). (Note also our two-part Q&A, “Who is to warn the leaders of the world?”)

Matthew Poole’s Commentary says about Luke 6:26-27: “Bless them that curse you: do not return reviling.”

This might include, being silent in the face of persecution.

Gill’s Exposition of the Entire Bible adds:

“Bless them that curse you: when wicked men curse you, as Shimei cursed David, do not ‘render evil for evil, or railing for railing, but contrariwise, blessing’; give good words, use kind language, mild and soft expressions [or saying nothing in return]; such as may either win upon them, or put them to shame and silence… Blessing here, does not signify praising them, for that would be sinful…”

It would be sinful, indeed, to “bless” a false teacher—an enemy of God—by wishing him “good luck” or “a nice day,” because if we would, we would become a partaker of his evil deeds (compare 2 John 10-11).

Romans 12:14, 20 reads: “Bless those who persecute you; bless and do not curse… Therefore ‘If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.’”

Note the parallel Scripture in Proverbs 25:21-22: “If your enemy is hungry, give him bread to eat; And if he is thirsty, give him water to drink; For so you will heap coals of fire on his head, And the Lord will reward you.”

Some say, this passage wants to convey that if we behave like this towards our enemies, we increase God’s wrath on them, as heaping coals of fire signifies the pouring out of God’s anger. But the better explanation is the following, as, for example, expressed by Ellicott’s Commentary for English Readers:

“Thou shalt make him burn with shame at the thought of the wrong he has done thee. Thus, to bring a sinner to repentance is well-pleasing to the Lord, who shall reward thee for it.”

Barnes’ Notes on the Bible states in general:

“To curse denotes properly to devote to destruction. Where there is power to do it, it implies the destruction of the object… Where there is not power to do it, to curse implies the invoking of the aid of God to devote to destruction.”

This is not the attitude we ought to have in a relationship with anyone, including our enemies. Rather than wishing our enemy utter destruction, we hope and pray that God will lead him to repentance so that he ceases from his evil ways.

1 Corinthians 4:12 says: “Being reviled, we bless; being persecuted, we endure…”

This shows that blessing means, refraining from reviling.

1 Peter 3:9 adds: “… not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.”

This brings us to the issue of dealing with strangers. In our hateful world, many treat strangers as enemies, and when it comes to strangers or aliens without documentation, they are being reviled as criminals and invaders who don’t deserve any love, mercy or assistance, but who must be hunted to be placed in demeaning detention camps or prisons or in concentration camps to be deported to countries from which they had fled—or even to countries where they had never been or grown up.  This is, in effect, cursing a stranger. For instance, being in the USA illegally, all by itself, does not constitute a crime. Rather, it is a civil violation. However, entering the country illegally would be a crime in the sense of a misdemeanor, but not a felony. But the same is true every time one breaks a traffic law. If one speeds, that person is committing a crime in the sense of an infraction or a misdemeanor, but not a felony. As everyone has, at times, committed a traffic violation, he or she condemns him or herself when he or she curses a stranger by calling them a criminal.

The Bible tells us in Exodus 23:4-5: “If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of one who hates you lying under its burden, and you would refrain from helping it, you shall surely help him with it.”

So, if we want to treat an undocumented alien as an enemy, we are still obligated to help him or her when in need. This might conflict with certain laws of the land, which, in accordance with some interpretations, would make it unlawful to help or assist an undocumented alien in any way (not even giving him or her a ride to the hospital or a grocery store). If such a situation arises, one has to decide whether one wants to obey God rather than man. Read our free booklet, “Obeying God Rather Than Man.”

In Job 31:28-30, righteous Job said this: “This also would be an iniquity deserving of judgment, For I would have denied God who is above.  If I have rejoiced at the destruction of him who hated me, Or lifted myself up when evil found him.  (Indeed I have not allowed my mouth to sin By asking for a curse on his soul)…”

Proverbs 24:17-18 gives us the following admonition: “Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles; Lest the LORD see it, and it displease Him, And He turn away His wrath from him.”

Gill’s Exposition of the Entire Bible points out:

“Rejoice not when thine enemy falleth… These words are spoken not to the wicked man… but to the just man, or Solomon’s son, or the children of Wisdom; for by the ‘enemy’ is meant such who are at enmity with the people of God, as the seed of the serpent, and those after the flesh, are: and when these ‘fall’, saints should not ‘rejoice’; as when they fall into sin… Joy may be expressed at the fall of the public enemies of God and his people, as was by the Israelites at the destruction of Pharaoh and his host (Exodus 15:1), and as will be by the church at the destruction of antichrist, and which they are called upon to do (Revelation 18:20), partly on account of their own deliverance and safety, and chiefly because of the glory of God, and of his justice displayed therein; see Psalm 58:10, but as private revenge is not to be sought, nor acted, so joy at the calamity and ruin of a private enemy, or a man’s own enemy, should not be expressed…

“… and let not thine heart be glad when he stumbleth; even secret joy should not be indulged, gladness in the heart, though it does not appear in the countenance, and is not expressed in words; no, not at the least appearance of mischief, when he only stumbles and is ready to fall; and much less should there be exultation and rejoicings made in an open manner at the utter ruin of him.”

Jeremiah said that he never desired the evil day for his enemies (compare Jeremiah 17:16).

We even read in Proverbs 16:7: “When a man’s ways please the LORD, He makes even his enemies to be at peace with him.”

This applies to our own personal lives, and also to our national relationship with other countries. We should ask ourselves whether, when we live in war, we are living in a way pleasing to God.

Insofar as the general distinction between blessing and cursing is concerned, we read in Exodus 21:17: “And he who curses his father or his mother shall surely be put to death.”

Proverbs 30:11 adds: “There is a generation that curses its father, And does not bless its mother.”

Matthew 15:3-6 states: “He answered and said to them, ‘Why do you also transgress the commandment of God because of your tradition? For God commanded, saying, “Honor your father and your mother”; and, “He who curses father or mother, let him be put to death.” But you say, “Whoever says to his father or mother, ‘Whatever profit you might have received from me is a gift to God’– then he need not honor his father or mother.” Thus you have made the commandment of God of no effect by your tradition.’”

Here we see that blessing is equated with honoring and helping, while the unwillingness to help is equated with dishonor and by extension, with cursing.

Exodus 22:28 states: “You shall not revile God, nor curse a ruler of your people.”

But this is what people, in their despair, will do, as stated in Isaiah 8:21: “They will pass through it hard pressed and hungry; and it shall happen, when they are hungry, that they will be enraged and curse their king and their God, and look upward.”

They will try to find fault for their misfortune in others, including the king and God.

Ecclesiastes 10:20 says: “Do not curse the king, even in your thought; Do not curse the rich, even in your bedroom; For a bird of the air may carry your voice, And a bird in flight may tell the matter.”

This must not be misunderstood to mean that we have to turn a blind eye to the misrule of a leader. We must, as a Church, point out their sinful conduct (see our Q&As, quoted above), and when we are asked to pray for our leaders, this does not mean to bless them for their evil deeds, but only, to inspire them so that God’s Church can lead a quiet life and fulfill its commission (compare 1 Timothy 2:1-2).

In Acts 23:1-5, we read: “Then Paul, looking earnestly at the council, said, ‘Men and brethren, I have lived in all good conscience before God until this day.’ And the high priest Ananias commanded those who stood by him to strike him on the mouth. Then Paul said to him, ‘God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?’ And those who stood by said, ‘Do you revile God’s high priest?’ Then Paul said, ‘I did not know, brethren, that he was the high priest; for it is written, “You shall not speak evil of a ruler of your people.’”

Here, Paul equates cursing with speaking evil. This passage has been understood in different ways. Some say, Paul had weak eyes so that he did not recognize Ananias. Others say, he did not know that Ananias was the high priest. The better explanation is that Paul recognized Ananias as the high priest, but said, that he was astonished that this hypocritical whitewashed wall could hold the office of high priest. William Barclay, “The Acts of the Apostles,” wrote on page 164: “Paul knew perfectly well that Ananias was high priest. But Ananias was notorious as a glutton, a thief, a rapacious robber and a quisling in the Roman service. Paul’s answer really means, ‘This man sitting there—I never knew a man like that could be high priest of Israel.’”

Ecclesiastes 7:21-22 says: “Also do not take to heart everything people say, Lest you hear your servant cursing you. For many times, also, your own heart has known That even you have cursed others.”

Nehemiah 13:23-25 brings up another interesting aspect of “cursing”:

“In those days I also saw Jews who had married women of Ashdod, Ammon, and Moab. And half of their children spoke the language of Ashdod, and could not speak the language of Judah, but spoke according to the language of one or the other people. So I contended with them and cursed them, struck some of them and pulled out their hair, and made them swear by God, saying, ‘You shall not give your daughters as wives to their sons, nor take their daughters for your sons or yourselves.’”

Ellicott’s Commentary for English Readers points out:

“Cursed them.—Nehemiah simply echoed the covenant sanction on this very point.”

This, however, does not seem to be the best explanation.

The Benson Commentary states: “I cursed them — That is, excommunicated them, and cast them out of the society of God’s people; in the doing of which, I denounced God’s judgments against them.”

The Jamieson-Fausset-Brown Bible Commentary agrees:

“cursed them—that is, pronounced on them an anathema which entailed excommunication.”

Likewise Matthew Poole’s Commentary:

“Cursed them, i.e. caused them to be excommunicated and cast out of the society and privileges of God’s people. This and the following punishments were justly inflicted upon them, because this transgression was contrary both to a very plain and express law of God, and also to their own late solemn covenants and promises…”

Christ tells us that if a sinning member does not want to listen to the Church, he needs to be disfellowshipped and be treated “like a heathen and a tax collector” (Matthew 18:17; also note Paul’s statement regarding excommunication in 1 Corinthians 5:4-5). Such decisions have nothing to do with cursing the person, but they signify that God’s curse is over them unless they repent.

James 3:8-10 says: “But no man can tame the tongue. It is an unruly evil, full of deadly poison. With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.”

Matthew Poole’s Commentary states:

“Therewith bless we God; pray, and speak well of God… And therewith curse we men; rail on, revile, speak evil of, as well as wish evil to.”

To repeat: This does not mean that we must shy away from saying that sin brings about evil consequences. This is not cursing a person, but expresses the wish that the person repents so that he or she can be spared from experiencing God’s terrible wrath (compare John 3:36; Revised Standard Version).

Finally, we are admonished that we must not avenge ourselves.

Romans 12:19 states: “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord.”

At the same time, it is not wrong to ask God to avenge us on those who persecute us because we belong to God.

In Revelation 6:9-11, we read how in a vision, murdered “souls” ask God to avenge them: “When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held. And they cried with a loud voice, saying, ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?’ Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed.”

Asking God to avenge us on our enemies who persecute us without cause is not the same as cursing them. Rather, we plead with God to show His majesty and power on those who mistreat, malign and even kill God’s people.

Lead Writer: Norbert Link

Does the Bible talk about guardian angels? Does every child and even every adult have a guardian angel? If guardian angels exist, when does God assign those to particular individuals? Does the blessing of little children have anything to do with God’s assignments of guardian angels to them? What about those who were never blessed as little children, but come to the faith later in life—do they not have guardian angels?

We say the following about guardian angels in our free booklet, “Angels, Demons and the Spirit World”: 

“Many have speculated over the years whether or not the Bible teaches the existence of ‘guardian angels,’ that is to say, a specific angel that God has assigned to a particular person. The Bible leaves no room for doubt that guardian angels do exist. [In] Genesis 48:15–16…, Jacob acknowledged the presence of his guardian angel throughout his life. We read in the Revised English Bible, ‘The God in whose presence my forefathers lived, my forefathers Abraham and Isaac, the God who has been my shepherd all my life to this day, the angel who rescued me from all misfortune, may he bless these boys.’ Jacob was convinced that God had been with him all of his life, and He was specifically present through a particular angel whom He had assigned to watch over Jacob.

“Acts 12:15 shows that the disciples thought that Peter’s angel had appeared, as they believed Peter to be in prison. They specifically said, ‘It is his angel.’ In other words, they thought it was the particular angel whom God had assigned to watch over Peter.

“Notice, too, the following remarkable statement of Jesus Christ in Matthew 18:10, in talking about little children that believe in Him, as well as true Christians who must become ‘as’ little children: ‘Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.’

“In addition, Paul makes an interesting comment in 1 Corinthians 11:10. The context is the wearing of long hair for women. We read, ‘For this reason the woman ought to have a symbol of authority [i.e., long hair, compare verse 15] on her head, because of the angels.’ Paul’s point is this: A woman is to submit to the authority of her husband (compare verse 3), and her wearing long hair is an outward symbol of such willingness. Paul went on to say that a woman should do so ‘because of the angels,’ implying that in such case, the woman can be assured of angelic protection. Here, angels are referred to in the plural, showing that God may sometimes assign several guardian angels to one person. Notice also Psalm 91:11 where it says God ‘shall give His angels charge over you.’

“We read that a star appeared to the wise men from the East, leading them to the place where Jesus Christ dwelt, after He had been born. We read in Matthew 2:1–2, 9–11: ‘Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”… When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceedingly great joy. And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him.’

“This star appeared to them in the East and led them to Jerusalem and from there to the place where Christ lived. This was not an ordinary star, but a bright, shining angel. The Bible identifies and compares stars with angels on numerous occasions (compare Revelation 1:20; 9:1–2; 12:4). Note that the wise men from the East refer to this star as ‘HIS star’—that is, the star, or angel, of the Christ Child. They understood that Christ was the newborn King and they came from the East to worship Him.

“If they understood that the star was an angel, then they also knew that this angel was assigned to the Christ Child. This is not to say, of course, that only one angel watched over Christ. On one occasion, He mentioned to Peter that He could ask His Father for ‘more than twelve legions of angels’ (Matthew 26:53)—more than 72,000 angels. Remember also that ‘angels’ ministered to Christ after His lengthy fast (Matthew 4:11). Notice, too, Christ’s statement in John 1:51: ‘…hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.’

“Christ knew that He was surrounded by angels. Angels were very real to Him. He did not doubt their existence—after all, it was He who created all of them. We also saw that God may assign one angel to guard or protect numerous people, or an entire nation. For instance, the archangel Michael is described to Daniel as ‘The great prince who stands watch over the sons of your people’ (Daniel 12:1).”

The Church of the Eternal God and its international affiliates continue the practice shown by Jesus Christ to bless little children (Matthew 19:13-15; Mark 10:13-16; Luke 18:15-17). In blessing the child and laying their hands on it, they ask God to set it apart for His holy purpose of protection, guidance and a special relationship with Him. We normally conduct the blessing of the little children ceremony by setting aside a time during the annual Feast of Tabernacles. When the minister blesses the child, while laying his hands on their head , he may ask the Father in prayer to assign a special guardian angel to the child for protection. 

Does this mean then, that the child did not have God’s protection, including through His angels, prior to its blessing? Does a person not have a guardian angel if he is not blessed as a child?

When does God assign a special angel to children and adults? Do all people around the world have guardian angels?

We can clearly see in the Bible that not every person enjoys God’s protection. This world is cut off from God, and unless God calls someone to salvation in this day and age prior to Christ’s return, he or she is subject to “time and chance” (Ecclesiastes 9:11). However, an important exception is made for children who have at least one converted parent, or for an unbelieving spouse who is married to a believer. We read in 1 Corinthians 7:14:

“For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy.”

The unbelieving spouse is sanctified by the believing spouse; that is, he or she is set aside for a holy purpose and can therefore also enjoy God’s specific protection, as long as he or she does not depart from the believer. The same is true for a child of a believing parent, as long as the child does not forsake God’s Way. That child is “holy”—that is, “sanctified” or set aside for a holy purpose. As we have seen, when focusing on the blessing of a child, to be sanctified has a direct relationship to God’s protection and, by extension, to having a guardian angel. We are told that angels are ministering spirits sent to serve and minister for those who will inherit salvation (Hebrews 1:13)—in other words, who are sanctified for that very purpose of ultimately inheriting salvation and eternal life in the Kingdom of God. The connection between prayers of the “saints” (those who are “sanctified” or “holy”, including “holy” children) and the role and function of (their?) angels can be seen in passages such as Revelation 5:8 and 8:3-4.

We read in Mark 10:13-16:

“Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.’ And He took them up in His arms, put His hands on them, and blessed them.”

With His blessing of little children coming to Him comes God’s protection, and God protects many times through His angels. But this does not mean, of course, that only those who are particularly blessed in the ceremony of the blessing of little children will receive a guardian angel. For instance, the Bible does not say that Peter or Jacob, when they were children, were blessed by Christ [or by one of His New Testament ministers or Old Testament priests] in a particular blessing ceremony so that God assigned a guardian angel to them. Still, as we have read, they had guardian angels rescuing and protecting them.

In addition, we don’t read that the Christ Child was especially blessed in a specific ceremony to become sanctified and be given a guardian angel. But clearly, He had guardian angels assigned to Him, and that from the very moment of His conception.

When considering adults in general who were never blessed as children and who did not grow up in the Church, but who came to the Truth later in their adult life, it is not to be assumed that they were only given special guardian angels when they answered God’s call for salvation. We can safely say that they had God’s protection, through His angels, much earlier than that as they had been preordained to be called in their lives prior to their birth (Please read our free booklet, “Are You Predestined to Be Saved?”). As they were predestined, God had to see to it that they would be protected and not die “prematurely,” so that they could be called in their due and allotted time.

One might ask why there should be then a specific blessing ceremony if a guardian angel had already been assigned to the child prior to the blessing ceremony? First of all, the blessing ceremony by believing parents, through the ministry, constitutes a plea to God for the protection of their child. In addition, God would have known that the child would be blessed, and God would have inspired the blessing ceremony as an outward sign—as proof and assurance—that the child would be protected continually.

We might think of the following analogy in this regard: When a person is ordained, God had already decided that he or she would be ordained, and He inspired the ministry to carry out His decision as an acknowledgement and outward manifestation of God’s Will. A person to be ordained as a minister has shown prior to his ordination that he was qualified by God to become ordained by the ministry. In that way, the blessing of a child in a special ceremony gives proof and assurance that that child meets the conditions and is “qualified” to be blessed.

Asking God to assign a guardian angel to the child in that particular blessing ceremony does not exclude the fact that a guardian angel had not already been assigned to the child before the ceremony. It is a plea for the continuation of such protection with the further plea to look after the child so that it will grow up in the Truth and stay in the Truth, without falling away. It is no guarantee that the child will become converted, and it is ultimately up to God whether He will call such a person to salvation (if that person was preordained to be called, then of course it will happen), but we do not necessarily know God’s Will and preordained purpose in that regard.

As long as the child is willing to be subject to the converted parent, his or her sanctification and protection through God’s angels is guaranteed. (And in passing, as long as the unconverted spouse is willing to live with the converted husband, his or her sanctification and protection will continue with the potential of having a special relationship with God.)

If parents have an opportunity to have their children blessed, with a plea for special guidance and protection, and the realization that their angels will always see the face of the Father in heaven (compare again Matthew 18:10), they should most certainly take advantage of that special privilege.  

In conclusion, we should also mention the right and the wrong approach towards angels, including and especially regarding our guardian angels. We should never try to make contact with our guardian angels, lest we make contact with the wrong kind of angel.

We say in our booklet, “Angels, Demons and the Spirit World”:

“The more we study the Scriptures about the world of angels, the more we will be struck by the awesome truth that unfolds in front of our eyes. We will learn about unknown and unheard of powers and abilities that angels possess. Their tremendous strength and might could perhaps motivate us to worship angels in our thoughts. The study of the angelic world might also tempt us to seek to get in contact with angels, and to literally worship them. These actions would be a terrible mistake. The Bible warns us explicitly NOT to do so… In addition, the Bible warns us not to make contact with angels… Colossians 2:18 states: ‘Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind.’ Most commentaries and translators point out that the Greek conveys here the meaning of someone who tries to initiate contact with the spirit world…”

Lead Writer: Norbert Link

To think about death is not something we like to do. Even though we know that we will die eventually, we love to concentrate on other and seemingly more important and pressing matters. It is indeed not pleasant to think about the inevitability of our death. Still, the Bible is filled with admonitions in this regard, and it gives us advice as to how to deal with this subject matter in a balanced and right way.

Death is unavoidable. Psalm 89:47-48 tells us: “Remember how short my time is… What man can live and not see death? Can he deliver his life from the power of the grave? Selah.” Ecclesiastes 3:1-2 states as a matter of fact: “To everything there is a season, A time for every purpose under heaven: A time to be born, And a time to die…”

King Solomon states in Ecclesiastes 9:5: “For the living know that they will die…”

In addition, we read in Hebrews 9:27:  “And as it is appointed for men to die once, but after this the judgment.” 

Death does not end it all. Rather, there will be a resurrection for all of us, followed by a judgment. Romans 14:10, 12 tells us: “For we shall all stand before the judgment seat of Christ… So then each of us shall give account of himself to God.”

We need to keep this fact strongly in mind. An accounting is coming, and we decide now, by the way in which we live, how this accounting will proceed. 

That is why Moses was inspired to write in Psalm 90:10, 12:

“The days of our lives are seventy years; And if by reason of strength they are eighty years, Yet their boast is only labor and sorrow; For it is soon cut off, and we fly away… So teach us to number our days, That we may gain a heart of wisdom.”

The wisdom Moses is referring to relates to the way we live and conduct ourselves, knowing how short and fleeting life is and that an accounting is coming. Paul tells us in Colossians 4:5: “Walk in wisdom toward those who are outside, redeeming the time.” Compare also Ephesians 5:15-17: 

“See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the Lord is.”

A similar thought is expressed by King Solomon who wrote in Ecclesiastes 7:2:

“Better to go to the house of mourning Than to go to the house of feasting, For that is the end of all men; And the living will take it to heart.”

David was very much aware of the fact that his death was a certainty. He wrote in Psalm 39:4-5:

“LORD, make me to know my end, And what is the measure of my days, That I may know how frail I am. Indeed, You have made my days as handbreadths, And my age is as nothing before You; Certainly every man at his best state is but vapor. Selah.”

Knowing this, our whole outlook on life should be one of humility and submission to God. It should not reflect the attitude described in James 4:13-15:

“Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit’; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, ‘If the Lord wills, we shall live and do this or that.’”

The realization of the certainty of our death should motivate and encourage us to conduct our lives always in a manner “worthy of the Lord” (Colossians 1:10; compare 1 Thessalonians 1:12 and Ephesians 4:1).

When we are young, we might think of death as something so distant that we might not have to give it serious consideration. But Solomon encourages us even then: “Remember now your Creator in the days of your youth…  Let us hear the conclusion of the whole matter: Fear God and keep His commandments, For this is man’s all. For God will bring every work into judgment, Including every secret thing, Whether good or evil” (Ecclesiastes 12:1, 13-14).

But apart from this seemingly “distant” reality, it may not be that distant at all. The reason being, no one knows the time of his or her death. Ecclesiastes 9:12 tells us:  “For man also does not know his time.” Compare also Isaac’s words in Genesis 27:2: “Behold now, I am old. I do not know the day of my death.” Neither do we. For us, death may come at any time. Even though true Christians are never victims of time and chance, they still can die suddenly and unexpectedly when and if God allows it. We should therefore always live with that realization in mind. 

Of course, Christ knew exactly the time of His death. He knew that He would die at the age of 33 on Wednesday, the Day after the Passover evening on Tuesday, just before the First Day of Unleavened Bread in 31 AD. The Two Witnesses will know when they will die—3 ½ years after proclaiming God’s words during the Great Tribulation. As we explain in our free booklet, “Are You Predestined to be Saved?,” the time of our death has also been pretty much determined by God (even though we don’t know it), but this does not mean that circumstances might not change that time which had been allotted to us. When we fall away from God, we might die prematurely (compare, for example, Psalm 55:23). God may also give us some extra time to come to repentance (compare Luke 13:6-9).  God might add days to the [predetermined] life span of His people if this is reasonable and in fulfillment of the wish of the person.   

We read about King Hezekiah in 2 Kings 20:1-6:

“In those days Hezekiah was sick and near death. And Isaiah the prophet, the son of Amoz, went to him and said to him, ‘Thus says the LORD: “Set your house in order, for you shall die, and not live.”’ Then he turned his face toward the wall, and prayed to the LORD, saying, ‘Remember now, O LORD, I pray, how I have walked before You in truth and with a loyal heart, and have done what was good in Your sight.’ And Hezekiah wept bitterly. And it happened, before Isaiah had gone out into the middle court, that the word of the LORD came to him, saying, ‘Return and tell Hezekiah the leader of My people, “Thus says the LORD, the God of David your father: ‘I have heard your prayer, I have seen your tears; surely I will heal you. On the third day you shall go up to the house of the LORD. And I will add to your days fifteen years…’”’’

Here, Hezekiah made it very clear to God that he would love to live longer and that he felt he was not ready to die, and God honored that. We even read that holy women received their dead husbands back in a physical resurrection (Hebrews 11:35). But this is up to God and His prerogative, depending on the individual circumstances. 

Returning one more time to Hezekiah, notice that God had told Isaiah to admonish Hezekiah to set his house in order. This is good advice for all of us at all times, since we don’t know when we will die. This would include taking care of our affairs, especially for those whom we may leave behind. A beautiful example can be seen in Christ’s words at the stake, when He told His beloved disciple John to take care of His mother Mary. 

The Study Bible included the following comments:

“‘Put your house in order.’ This directive implies that Hezekiah should prepare for his impending death by settling his affairs, both personal and political. In ancient Near Eastern culture, this would involve ensuring a smooth succession, addressing any unresolved issues, and making peace with God and others. The instruction reflects the biblical principle of stewardship and responsibility, emphasizing the importance of being prepared for the end of life.”

When we live with the realization that death can come to us at any time, then Solomon’s statements in Ecclesiastes 7:1 really strike home: “And the day of death [is better] than the day of one’s birth.” He adds to this in verse 8: “The end of a thing is better than its beginning.”

When we are born, our whole life is in front of us, and it is up to us what to make out of it. When we live a life pleasing to God, then we have accomplished our purpose, when we die. That is especially true for us when we become converted. At that time, we just begin our travel towards eternal life and the Kingdom of God. When we die, having stayed faithful, we will enter into eternal life at the time of our resurrection. 

Job exclaimed in Job 14:14, focusing on the time of his death: “If a man dies, shall he live again? All the days of my hard service I will wait, Till my change comes.” And Isaiah 26:19 states with conviction: “Your dead shall live; Together with my dead body they shall arise.” This is the hope and the power of the resurrection, which is taught throughout the Bible (compare Acts 23:6; Philippians 3:10-11).

With that frame of mind, we don’t need to be afraid of death. Even though death is our enemy (1 Corinthians 15:26), it has no permanent power over us when we are in God’s loving hands.  We read in Hebrews 2:14-15:

“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage.”

The Apostle Paul was not overly concerned or afraid of his death if that meant, serving Christ. He told the brethren who were weeping for him, anticipating his arrest and captivity:

“What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus” (Acts 21:13). He even said in Philippians 1:21-26:

“For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more needful for you. And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again.” (Compare also 2 Corinthians 5:8). 

Paul was ready to die, whenever that time would come, because he knew that he had lived worthy of Christ and that his physical death did not end it all. He told Timothy in 2 Timothy 4:6-8:

“For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.”

He did not fight the time of his death. It seems he was more than ready to die, because he knew that he had qualified and that he would be in God’s Kingdom.

Some of the ancients are described as those who died “full of days.” They lived their lives, and in death they looked forward to their eternal life in the Kingdom of God. Psalm 116:15 says about them:  “Precious in the sight of the LORD Is the death of His saints.” God says the same about us, as long as we can declare with confidence and conviction: “For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s” (Romans 14:8).

Lead Writer: Norbert Link