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What is eros love?	Answer Unlike English, in which the word [love](definition-of-love.html) means many different things, Ancient Greek had four words to describe the range of meaning that our word love conveys. The first word is eros, from which we get the English word erotic. Eros was the word often used to express sexual love or the feelings of arousal that are shared between people who are physically attracted to one another. The word was also used as the name of the Greek god of love, Eros (the Romans called him “Cupid”). By New Testament times, this word had become so debased by the culture that it is not used even once in the entire New Testament. The second Greek word for “love” was [storge](storge-love.html), which referred to natural, familial love. Storge (a word not found in the Bible) referred to the type of love shown by a parent for a child. The third Greek word for “love” was [philia](phileo-love.html), which forms part of the words philosophy (“love of wisdom”) and philanthropy (“love of fellow man”). This word speaks of the warm affection shared between friends. Whereas eros is more closely associated with the libido, philia is associated with the heart (metaphorically speaking). We feel love for our friends and family, obviously not in an erotic sense, but in the sense of being kind and affectionate. However, philia is not felt between people who are at enmity with one another. We can feel philia toward friends and family, but not toward people whom we dislike or hate. Different from all of these is the fourth Greek word for “love,” [agapé](agape-love.html), typically defined as the “self\-sacrificing love.” This is the love that moves people into action and looks out for the well\-being of others, no matter the personal cost. Biblically speaking, agapé is the love God showed to His people in sending His Son, Jesus, to die for their sins. It is the love that focuses on the will, not the emotions, experience, or libido. This is the love that Jesus commands His disciples to show toward their enemies (Luke 6:35\). Eros and philia are not expressed to people who hate us and wish us ill; agapé is. In Romans 5:8, Paul tells us that God’s love for His people was made manifest in that “while we were still sinners \[i.e., enemies], Christ died for us.” So, moving from the base to the pure, we have eros, storge, philia, and agapé. This is not to denigrate eros as sinful or impure. Sexual love is not inherently unclean or evil. Rather, it is the gift of God to married couples to express their love for one another, strengthen the bond between them, and ensure the survival of the human race. The Bible devotes one whole book to the blessings of erotic, or sexual, love—[Song of Solomon](Song-of-Solomon.html). The love between a husband and a wife should be, among other things, an erotic love. However, a long\-term relationship based solely on eros is doomed to failure. The “thrill” of sexual love wears off quickly unless there are some philia and agapé to go along with it. Even though there is nothing inherently sinful with erotic love, it is in this sphere that our sinful nature is easily made manifest because eros focuses primarily on sensuality and self. Storge, philia, and agapé focus on relationship and others. Consider what the apostle Paul tells the Colossian church: “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5\). The Greek word for “sexual immorality” is [porneia](porneia-in-the-Bible.html) (the root of our word pornography). This essentially covers the gamut of sexual sin (adultery, fornication, homosexuality, bestiality, etc.). When shared between husband and wife, erotic love can be a wonderful thing, but because of our fallen sin nature, expressions of eros too often become porneia. In dealing with eros, human beings tend to go to extremes, becoming either ascetics or hedonists. The ascetic completely eschews sensual or sexual love. The hedonist sees unrestrained sexual passion and all forms of sensuality as perfectly natural and to be indulged. The biblical view is a balance between these two sinful extremes. Within the bond of heterosexual marriage, God celebrates the beauty of sexual love: “Let my lover come into his garden and taste its choice fruits. I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, O friends, and drink; drink your fill, O lovers” (Song of Solomon 4:16—5:1\). Outside of biblical marriage, eros becomes distorted and sinful.
Who are the Quakers, and what does the Friends Church believe?	Answer The Quakers, or the Religious Society of Friends, began when people within the Church of England saw corruption and false doctrine rise in that body in the 1650s. With Puritanism also came a type of Phariseeism driven by personal pride and doctrinal divisiveness. A non\-conformist movement was started by those who sought to distance themselves from Puritanism. The earliest dissenters went about seeking others of like mind and practice and were thus called “Seekers.” When they met together, it was not to formally pray or preach, but simply to wait together for God to speak to them. Other dissenters, such as the Ranters, embraced extreme doctrines. The Ranters believed that whatever might have been sinful before faith in Christ was no longer sinful because of the grace of God. The Ranter’s antinomianism contradicts the clear teaching of Romans 6:1–2\. Seeing the problems among the Ranters, other dissenters sought “the right way to peace with God” and turned to “the light of Jesus Christ within them,” according to William Penn. The Quakers viewed the traditional Christian as “conceited of himself, and strong in his own will and righteousness, overcome with blind zeal and passion.” George Fox, the founder of Quakerism, said the name “Quaker” was first used as a derogatory term in court, “because we bid them tremble at the Word of God.” Quakers were persecuted widely in England and the American Colonies and were often imprisoned or put to death for their beliefs. Because of this widespread persecution, William Penn founded the Pennsylvania Colony to provide a safe haven for Quakers. The practical emphases of Quaker doctrine have always been 1\) reliance on the direct guidance of the Holy Spirit, 2\) love for one another, 3\) love for enemies (pacifism), and 4\) the sufficiency of truth\-speaking (not taking any oaths). With their emphasis on “the inner light” and the movement of the Spirit, Quakers typically shun systematic theology and doctrinal creeds. Most Quakers hold to evangelical doctrines, but a small minority holds to liberal theology and universalism. Some support a traditional view of marriage, while others affirm and support gay marriage. One of the distinctives of Quakerism is the practice of “group spiritual discernment,” whereby the Friends wait on God to lead them in whatever business is at hand. This sensitivity to the Spirit’s moving is indeed valuable and often lacking in other churches. On the other hand, if the people in the group have not sufficiently studied the Scriptures for God’s revealed will, the group may “feel led” to something that violates Scripture. This is why the apostle John commanded us to “believe not every spirit, but try the spirits whether they are of God” (1 John 4:1\). Historically, the Quakers have always tried to emphasize the social aspects of the gospel. They were involved in ending slavery and increasing the rights of women and minorities. One of [Amnesty International’s](Amnesty-International.html) founders was a Quaker, and the Quakers have been strong supporters of that organization ever since.
What does the Bible say about astronomy?	Answer Astronomy is the science which studies the properties of the heavens and the objects therein and, as such, is devoted to the analysis of a portion of God’s creation. Genesis 1:1 declares that “in the beginning, God created the heavens” and that on the fourth day of His creative acts, “God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars” (Genesis 1:16\). The Bible therefore teaches that the origin of the heavens and all astronomical bodies contained in them is God Himself, the Creator of all things. The Bible portrays the Lord not only as Creator of the heavens, but as their ruler and sustainer as well, “sustaining all things by his powerful word” (Hebrews 1:3\). Psalm 102:25\-26 reminds us that “the heavens are the work of your hands. They will perish but you remain…Like clothing you will change them and they will be discarded.” Isaiah tells us that God “stretches out the heavens like a canopy, and spreads them out like a tent to live in,” and the use of the present tense implies that even to this day, God continues to interact with and sustain His heavenly creation (Isaiah 40:22\). Again, we see that “he who made the Pleiades and Orion, who turns blackness into dawn and darkens day into night…the Lord is his name” (Amos 5:8\). This verse refers to the Lord as Creator of the constellations and the One who orchestrates the transitions between day and night. The Lord thus maintains complete control over the heavens and sustains them by His power in their daily and yearly rhythms. Moreover, the heavens are a medium which God uses to clearly and unmistakably communicate His existence, power, and glory. David tells us that “the heavens declare the glory of God; the skies proclaim the work of his hands” (Psalm 19:1\). The apostle Paul is emphatic on this point; although he does not explicitly mention the heavens, he makes it clear that “since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made” (Romans 1:20\). The heavens therefore leave humanity without excuse for any disbelief in God’s existence and power, for “God has made it plain to them” (Romans 1:19\). What, then, is the proper response to what astronomy tells us about the universe? We find an exemplary response to God’s heavenly creation in Psalm 8: “When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, the son of man that you care for him?...O Lord, our Lord, how majestic is your name in all the earth!” (Psalm 8:3\-4, 9\). The universe reminds us of our own insignificance in comparison to God’s greatness, yet it also declares to us the humbling and astonishing truth that He cares for us. A biblical understanding of astronomy therefore displays the glory and grace of the God who created, sustains, and rules the universe. It is the gravity of this realization that moves us to worship.
What is the New American Bible (NAB)?	Answer Not to be confused with the [New American Standard Bible](New-American-Standard-Bible-NASB.html), the New American Bible (NAB) is a Catholic Bible translation first published in 1970\. It was specifically translated into English by the Confraternity of Christian Doctrine under the liturgical principles and reforms of the Second Vatican Council (1962\-1965\) after a long and confused history of translation, re\-translation, revision and re\-revision beginning in 1943 with Pope Pius XII’s encyclical letter. Shortly after the publication of the complete Bible, American bishops decided that the 1970 NAB New Testament leaned too much on paraphrasing rather than translation for general use, and so the New Testament was "revised" and published in 1986, employing dynamic equivalence (thought\-for\-thought) translation in places for the sake of inclusive, gender\-neutral language. Pope John Paul II and other Vatican officials were not happy with this version, mainly because of the inclusive language, which was mandated by liturgical guidelines issued by a committee of the U.S. Catholic Conference in 1990\. Richard John Neuhaus described the confused state of affairs surrounding Roman Catholic Bible versions in 2001: “At present, three translations are approved for Catholic liturgical use: the New Jerusalem Bible, the RSV, and the New American Bible (NAB). The lectionaries and the several publishers of Mass guides, however, use only the NAB. It is, not to put too fine a point on it, a wretched translation. It succeeds in being, at the same time, loose, stilted, breezy, vulgar, opaque, and relentlessly averse to literary grace.” New American Bible \- Translation method Like all Catholic Bibles, the NAB includes the [deuterocanonical](apocrypha-deuterocanonical.html) (apocryphal) books. The NAB was translated from original Hebrew and Greek manuscripts, the Septuagint and the Dead Sea Scrolls for the NT and OT, with some influence from the Vulgate in the Apocrypha. As stated above, there are several versions of the NAB, some using dynamic (thought\-for\-thought) equivalence and some using formal (word\-for\-word) equivalence. New American Bible \- Pros and Cons Overall, the New American Bible is a relatively good English translation of the Bible. Very little Roman Catholic "influence" is seen in the renderings the translation makes. The inclusion of the Apocrypha, the "higher critical" background of the translators, and the inconsistency of the translation method, though, prevent us for recommending the New American Bible as a primary Bible translation. New American Bible \- Sample Verses John 1:1, 14 – “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth.” John 3:16 – “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.” John 8:58 – “Jesus said to them, ‘Amen, amen, I say to you, before Abraham came to be, I AM.’” Ephesians 2:8\-9 – “For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast.” Titus 2:13 – “as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ,”
Should it be required that a man have formal Bible education before he can serve as a pastor?	Answer The apostle Paul tells us in Ephesians 4:11–12 that, when a man fills the office of [evangelist](what-is-an-evangelist.html), [pastor](senior-pastor.html), and [teacher](gift-of-teaching.html), his calling is actually a gift from God for the work of the church. The purpose of the spiritual gifts is to equip the members of the church for a life of service to God. The purpose of [seminary](what-is-a-seminary.html) training is to prepare for service those who aspire to the office of leadership in the work of the Lord. Paul instructed Timothy, and likewise us today, to prepare men for such leadership roles in the church: “And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others” (2 Timothy 2:2\). Formal Bible training helps ensure that the ministry of the Word of God is not only maintained but also flourishes in the church. The first indication that someone who aspires to the office of elder, bishop, or pastor is being called by God to the task is desire. Paul tells us, “This is a faithful saying: If a man desires the position of a bishop, he desires a good work” (1 Timothy 3:1, NKJV). When someone is persuaded that he is being called to the ministry of the Word, he should seek to explore his gifts and prepare himself to answer that call. This is one of the reasons seminaries and Christian universities exist and why seeking a formal education may be consistent with a person’s call. At the same time, while formal Bible education is important and valuable, God can enable a man with no formal Bible education to also be an excellent pastor or elder. The Lord’s calling to the work of the ministry is not only for the church; it is also through the church. Young men should be encouraged to seek such a call, as Paul tells Timothy (1 Timothy 3:1\). But, ideally, the final confirmation must be from the church that both trains and tests the gifts required for the ministry. Ministers of the Word are ambassadors of Christ, the Head of the Church. To preach the gospel and call the lost to salvation is to exercise the use of the keys of the kingdom of heaven (see Matthew 16:19\). This task cannot be done apart from the authority of Christ. It is a vital office of the church and the primary reason to obtain seminary training. There are other reasons why training in a seminary is important. Without question, increasing one’s education, especially at the graduate level, will add a whole new dimension to one’s overall Bible knowledge. Because the Bible has one unified, coherent network of truth, an intense study of systematic theology is called for, whether or not it takes place in a formal seminary setting. Again, the place of study is not nearly as important as the Teacher—the Spirit of God who infuses the student with knowledge, power, and wisdom. Seminary training can be valuable in the maturation process, as well. Three or more years of seminary will greatly improve one’s social maturity, his ability to understand and relate to people and their needs. Also, there is a mental maturation necessary for today’s preacher that simply is not present in most people at 21 or 22 years of age. This includes his attitude toward the ministry, his family, and life in general. Effective seminary training will greatly aid one’s decision\-making ability and the ability to discern the will of God. Another reason for obtaining solid seminary training is to be better equipped to face today’s complex issues. The church leader must know when to say “yes” and when to say “no” to the many calls to join hands in common causes of all sorts. Knowledgeable convictions in these areas are necessary if truth is to be maintained, and a good seminary education certainly helps to establish strong, biblical convictions. Finally, regardless of a pastor’s church affiliation, a thorough education within that church regarding its history, polity, and distinctives is in order. Making a decision to attend a seminary or Christian university requires prayer and godly counsel. Preparation can come in many forms, but some type of preparation is always necessary. Don’t impair your ministry by looking for shortcuts. Study carefully the principle found in Proverbs 24:27: “Prepare your work outside; get everything ready for yourself in the field, and after that build your house” (ESV).
What does the Bible say about cross-dressing / transvestism?	Answer Deuteronomy 22:5 deals with the issue cross\-dressing / transvestism (men dressing in women’s clothing and vice versa). In this passage God commands that a woman is not to wear that which pertains to a man and a man is not to wear that which pertains to a woman, for all that do so are an “abomination.” The Hebrew word translated “abomination” means "a disgusting thing, abominable, in the ritual sense (of unclean food, idols, mixed marriages), in the ethical sense of wickedness." Therefore, this is not simply God addressing the fact that a woman might put on a man’s garment or vice versa. Also, this is not a command that a [woman should not wear pants/slacks](women-wear-pants.html) as some use this passage to teach. The meaning here is that this “cross\-dressing” and transvestism is done in order to deceive, or to present oneself as something that he/she is not. In other words, this speaks to a woman changing her dress and appearance so as to appear to be a man and a man changing his dress and appearance so as to appear to be a woman. This is the definition of cross\-dressing or a transvestism. We can also reason that the dynamic behind this is the leaving of what is natural and taking on that which is in God’s Word called unnatural (Romans 1:24\-27\). Paul tells the Corinthian church that the way a woman wears her hair is a reflection of God’s order, and therefore a woman who cuts her hair to appear as a man or a man who wears his hair long to appear as a woman brings shame to them (1 Corinthians 11:3\-15\). The issue here is the motive and attitude of the heart that is evidenced in the choice to rebel against God’s standard for obedience. These are principles we can use to reason an application. Whatever the prevailing custom, men and women should wear gender\-appropriate clothing, dressing decently and in order (1 Corinthians 14:40\). To apply the principles, the Bible calls cross\-dressing or transvestitism a choice that is a demonstration of unbelief and rebellion against God and His order.
What is the Revised English Bible (REB)?	Answer The Revised English Bible (REB) is not a translation, but a 1989 update of the [New English Bible](New-English-Bible-NEB.html) of 1970\. As with its predecessor, it is published by the publishing houses of both Oxford University and Cambridge University. The REB is the result of both advances in scholarship and translation made since the 1960s and also a desire to correct some of what was seen by some as the NEB’s errors. Like the NEB, it is primarily aimed at the British and British\-educated public, although it has some American users and admirers. Revised English Bible \- Translation method The general translation method of the Revised English Bible is that of dynamic equivalence (thought for thought). The translation is intended to be gender\-inclusive, to the extent that this is justified by the original language, although it does not take this to the same extent as the [New Revised Standard Version](New-Revised-Standard-Version-NRSV.html) or the [Today’s New International Version](Todays-New-International-Version-TNIV.html). Like its predecessor, the REB includes the Apocrypha. Revised English Bible \- Pros and Cons Like its predecessor the NEB, the Revised English Bible never gained wide acceptance, either in the United Kingdom or the United States. While the REB is an adequate translation, there is nothing “special” about it that attracts people to use it as their primary Bible. The gender\-inclusiveness of the REB is troubling, but not to the same degree as other gender\-inclusive Bible translations, such as the NRSV or the TNIV. Revised English Bible \- Sample Verses John 1:1, 14 – “In the beginning the Word already was. The Word was in God’s presence, and what God was, the Word was. So the Word became flesh; he made his home among us, and we saw his glory, such glory as befits the Father’s only Son, full of grace and truth.” John 3:16 – “God so loved the world that he gave his only Son, that everyone who has faith in him may not perish but have eternal life.” John 8:58 – “Jesus said, ‘In very truth I tell you, before Abraham was born, I am.’” Ephesians 2:8\-9 – “For it is by his grace you are saved, through faith; it is not your own doing. It is God’s gift, not a reward for work done. There is nothing for anyone to boast of.” Titus 2:13 – “looking forward to the happy fulfilment of our hope when the splendour of our great God and Saviour Christ Jesus will appear.”
What is the World English Bible (WEB)?	Answer The World English Bible came about in order to provide a complete translation of the Holy Bible in normal modern English that can provide unrestricted free posting on the internet and also be freely copied without written permission from the publisher and payment of royalties. No other Bible is thus available and this is the vacuum that the World English Bible is filling. Under the guidance of Rainbow Missions, Inc., a Colorado nonprofit corporation, scores of volunteer translators, editors and proofreaders have produced the WEB. The World English Bible is an update of the American Standard Version of 1901, which is in the public domain. The WEB revision is also in the public domain, which sets it apart from other revisions of the American Standard Version, like the New American Standard Bible and the Revised Standard Version. There is also the World English Bible: Messianic Edition that substitutes traditional Hebrew names and phrases for the equivalent Greek/English names and phrases. World English Bible \- Translation method The translation method of the World English Bible is primarily that of formal equivalence (word for word), and is based on the 1901 American Standard Version, the [Greek Majority Text](majority-text.html), and the Hebrew Biblia Hebraica Stuttgartensia. The process consists of seven “passes” of editing and proofreading for each book of the Bible. An initial automated pass updated approximately 1,000 archaic words and phrases. The first manual pass was to add quotation marks (the ASV had none) and other punctuation, and to check the translation against the Greek and Hebrew texts where there are significant textual variants or the meaning is unclear. The WEB does not capitalize deity pronouns, but does use the original Hebrew “Yahweh” when rendering the [tetragrammaton](YHWH-tetragrammaton.html). The World English Bible also includes the [Apocrypha/Deuterocanonical](apocrypha-deuterocanonical.html) books. World English Bible \- Pros and Cons The World English Bible is to be commended for being a modern, free, and public domain English translation of the Bible. Overall, the WEB is a very good translation, sticking closely to formal equivalence in most instances. If there is a downside to the WEB, it is that it is not always in the most natural\-sounding and free\-flowing English, likely due to the WEB going with as literal renderings as possible. The lack of availability of the WEB in print form has hindered its adoption by the Christian community at large. World English Bible \- Sample Verses John 1:1, 14 – “In the beginning was the Word, and the Word was with God, and the Word was God. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.” John 3:16 – “For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.” John 8:58 – “Jesus said to them, ‘Most certainly, I tell you, before Abraham came into existence, I AM.{or, I am}’" Ephesians 2:8\-9 – “for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast.” Titus 2:13 – “looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ;”
Is it possible to love a person without liking that person?	Answer The Bible tells us that God’s will is for us to love other people with a godly love. We are called to “love your neighbor as yourself” (Luke 10:27\) and even to “love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27\-28\). Jesus told His disciples the night before His crucifixion, “A new command I give you: Love one another. As I have loved you, so you must love one another” (John 13:34\). In each of these examples, the Greek word for love is agapao which has self\-sacrifice as its primary characteristic. This is not a love of brotherly affection or emotional connection, as is often thought. Rather, agapao or [agape love](agape-love.html) seeks the best for its object. Sacrificial love is not based on a feeling, but a determined act of the will, a joyful resolve to put the welfare of others above our own. Clearly, this type of love is impossible in our own strength. It is only by the power of the Holy Spirit that we are able to obey God’s commands, including the commandment to love. Jesus said we are to love as He loved us, so how did He love? “But God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8\). Certainly we will not like everyone, nor are we called to. Even so, when we begin to love someone with God’s love, our attitude toward that person changes. Psychologically, we are incapable of having attitudes and actions that are inconsistent. When we begin to show love by our actions, our attitudes will follow. Love will still be a choice, but it will gradually become one the heart is more willing and ready to make. When we look at Jesus’ interactions with others, we see that He willingly related with all kinds—sinners, tax collectors, Pharisees, Sadducees, Romans, Samaritans, fisherman, women, children—with no regard for society’s view of the respectable. Jesus loved these people and treated them out of that love, but it did not always look pleasant. He spoke harsh words to those who opposed Him, but He did so because it was best for them. He sacrificed His time, His emotional energy, and His wisdom for those who hated Him because He knew it would either bring them to a saving knowledge of Him or turn them away forever. Either way, they benefitted from His input. This is the essence of loving our enemies—speaking the truth in love to them (Ephesians 4:15\), no matter how much it costs us to do so. Once again, this does not mean that you will like every person or even respect them beyond the point of recognizing that they are made in God’s image. God has given us minds to discern, to some extent, the hearts of others. We also are made in God’s image and should not unnecessarily put ourselves in harm’s way by trusting someone who is not worthy of that trust. Jesus slipped away from crowds because He knew their hearts and needed to protect Himself (John 5:13; 6:15\). However, when we place our trust fully in Christ and pursue wisdom and holiness through prayer and the Scriptures, we will naturally develop a love for others—a godly love which sacrifices self by seeking the best for them—whether or not it is accompanied by affection.
What is The Message (MSG)?	Answer **The Message – History** The Message: The Bible in Contemporary Language was created by pastor, scholar, author, and poet [Eugene H. Peterson](Eugene-Peterson.html) and published in segments from 1993 to 2002 by NavPress. In the first four months after its release, 100,000 copies of The New Testament in Contemporary English were printed by NavPress, and 70,000 books were sold. After that time, a legion of product offshoots flooded the bookstores, most of which are now out of print. **The Message – Translation Method** The Message is not a translation, nor can it strictly be said to be a paraphrase of the original languages of the Bible. Peterson’s goal in creating The Message, in his own words, was to “bring the New Testament to life for two different types of people: those who hadn’t read the Bible because it seemed too distant and irrelevant and those who had read the Bible so much that it had become ‘old hat’.” Pastor Peterson’s parishioners, by his own admission, “simply weren’t connecting with the real meaning of the words and the relevance of the New Testament for their own lives.” However, this contradicts what Scripture reveals about the power of the Word of God, written by the Holy Spirit and made clear to those who are His: “For the word of God is living and active. Sharper than any double\-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12\). Far from “losing its impact,” as NavPress describes traditional Bible versions, the Word of God becomes clearer and more impactful the more it is read and studied by those who seek its truth. **The Message – Pros and Cons** The original version of The Message was printed without the traditional numbered verses, making it read more like a novel. Many people found this refreshing at first, but also found it inconvenient for cross\-referencing, comparison with other versions, and group Bible studies. As far as the negatives are concerned, there are numerous websites and articles devoted to the translation errors in The Message, too numerous to reiterate here. Suffice it to say that The Message has engendered more criticism for its lack of serious scholarship and outright bizarre renderings than just about any other Bible version to date. One common complaint from many who read The Message or hear it read aloud is “I didn’t recognize it as the Bible.” Other critics declare The Message to be not a paraphrase of what the Bible says, but more of a rendering of what Eugene Peterson would like it to say. In an interview with Christianity Today, Peterson described the beginning of the creative process that produced The Message: “I just kind of let go and became playful. And that was when the Sermon on the Mount started. I remember I was down in my basement study, and I did the Beatitudes in about ten minutes. And all of a sudden I realized this could work.” Aside from the impossibility of doing justice to the Sermon on the Mount in ten minutes, one wonders whether playfulness is the appropriate demeanor for those who attempt to “rightly divide the word of Truth” (2 Timothy 2:15\). Awe and reverence for a holy God and His holy Word, yes. Playfulness? No. **The Message – Sample verses** John 1:1, 14 – “The Word was first, the Word present to God, God present to the Word. The Word was God, in readiness for God from day one. The Word became flesh and blood, and moved into the neighborhood. We saw the glory with our own eyes, the one\-of\-a\-kind glory, like Father, like Son, Generous inside and out, true from start to finish.” John 3:16 – “This is how much God loved the world: He gave his Son, his one and only Son. And this is why: so that no one need be destroyed; by believing in him, anyone can have a whole and lasting life.” John 8:58 – “Believe me,” said Jesus, “I am who I am long before Abraham was anything.” Ephesians 2:8–9 – “Saving is all his idea, and all his work. All we do is trust him enough to let him do it. It’s God’s gift from start to finish! We don’t play the major role. If we did, we’d probably go around bragging that we’d done the whole thing!” Titus 2:13 – “This new life is starting right now, and is whetting our appetites for the glorious day when our great God and Savior, Jesus Christ, appears.”
Who were the Anabaptists, and what did they believe?	Answer Anabaptists are not a denomination, and it is unlikely that you will find any church named “First Anabaptist.” The name is more of a descriptive title than an organizational name. From the days of the apostles, there was one Church of Jesus Christ, with a single body of doctrine taught by the apostles and their successors. The various local churches preached repentance and confession of sins, along with baptism by immersion as an outward sign of the new life in Christ (Romans 6:3\-4\). Though under the authority of the apostles themselves as to doctrine, each church was independently governed by the leaders God placed in them. There was neither denominational hierarchy nor distinction of “us/them” within the various churches. In fact, Paul soundly rebuked the Corinthians for such divisions (1 Corinthians 3:1\-9\). When disputes over sound doctrine arose, the apostles declared God’s teaching based on the words of the Lord and the Old Testament Scriptures. For at least 100 years, this model remained the standard for all churches. Starting around A.D. 250, with the intense persecutions under Emperor Decius, a gradual change began to take place as the bishops (pastors) of certain notable churches assumed a hierarchical authority over the churches in their regions (e.g., the church of Rome). While many churches surrendered themselves to this new structure, there were a substantial number of dissenting churches that refused to come under the growing authority of the bishops. These dissenting churches were first called “Puritans” and are known to have had an influence as far as France in the 3rd century. As the organized (Catholic) church gradually adopted new practices and doctrines, the dissenting churches maintained their historical positions. The consistent testimony of the church for the first 400 years of its history was to administer baptism to only those who first made a profession of faith in Christ. Starting in A.D. 401, with the fifth Council of Carthage, the churches under the rule of Rome began teaching and practicing infant baptism. With the advent of infant baptism, the separatist churches began re\-baptizing those who made professions of faith after having been baptized in the official church. At this time, the Roman Empire encouraged their bishops to actively oppose the dissenting churches, and even passed laws condemning them to death. The re\-baptizers became known as Anabaptists, though the churches in various regions of the empire were also known by other names, such as Novatianists, Donatists, Albigenses, and Waldenses. These Anabaptist congregations grew and prospered throughout the Roman Empire, even though they were almost universally persecuted by the Catholic Church. By the time of the Reformation, Martin Luther’s assistants complained that the Baptists in Bohemia and Moravia were so prevalent, they were like weeds. When John Calvin’s teachings became commonly known, many of the Waldenses united with the Reformed Church. From this point on, the various Anabaptist churches gradually lost their ancient names and many assumed the name Baptist, though they retained their historic independence and self\-rule. Who are the Anabaptists today? The most identifiable are the Hutterites, Mennonites, and Amish, though many modern\-day Baptist churches would also identify themselves as the heirs of the Anabaptist traditions. The Hutterites, or more properly, the Hutterian Brethren, trace their history to 1528, when a group of Anabaptists fled persecution for their refusal to pay war taxes and formed a communal society in Austerlitz. Jakob Hutter, one of their first elders, was martyred in 1536\. Along with pacifism, communal living is a keynote of Hutterite belief. The Mennonites were formed in Holland as a result of the severe persecution in Switzerland and Germany. The Anabaptists who fled to Holland were organized under the teaching of Menno Simons, a Catholic priest who aligned himself with the Anabaptists in 1539\. Many Mennonites are identifiable by their plain dress and the head coverings worn by their women. The Amish trace their history back to a split of the Swiss and Alsatian Anabaptists in 1693, when Jakob Ammann felt that the Swiss Brethren were veering away from the strict teachings of Menno Simons and needed to enforce a stricter form of church discipline. The distinctiveness of the Amish is in their separation from the society around them. They shun modern technology, keep out of political and secular involvements, and dress plainly. When asked how today’s Anabaptists differ from other evangelical Protestants, one of their own said, “The Anabaptists see Jesus not only as Savior, but as Teacher, teaching them how to live their lives while on this earth. They believe that obedience to His commands is required; therefore, they try to live as He taught. Thus they are a separate people, following the hard narrow path to the Kingdom of God that Jesus taught and lived.” An emphasis of Anabaptist teaching is the Gospel of the Kingdom, which aims at the establishment of a place of love, joy, and peace in the Holy Spirit.
Is hell literally a place of fire and brimstone?	Answer By raining down fire and brimstone upon the cities of Sodom and Gomorrah, God not only demonstrated how He felt about overt sin, but He also launched an enduring metaphor. After the events of Genesis 19:24, the mere mention of fire, brimstone, Sodom or Gomorrah instantly transports a reader into the context of God’s judgment. Such an emotionally potent symbol, however, has trouble escaping its own gravity. This fiery image can impede, rather than advance, its purpose. A symbol should show a similarity between two dissimilar entities. Fire and brimstone describes some of what hell is like—but not all of what hell is. The word the Bible uses to describe a burning hell—Gehenna—comes from an actual burning place, the valley of Gehenna adjacent to Jerusalem on the south. Gehenna is an English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of (the son\[s] of) Hinnom.” In one of their greatest apostasies, the Jews (especially under kings Ahaz and Manasseh) passed their children through the fires in sacrifice to the god Molech in that very valley (2 Kings 16:3; 2 Chronicles 33:6; Jeremiah 32:35\). Eventually, the Jews considered that location to be ritually unclean (2 Kings 23:10\), and they defiled it all the more by casting the bodies of criminals into its smoldering heaps. In Jesus’ time this was a place of constant fire, but more so, it was a refuse heap, the last stop for all items judged by men to be worthless. When Jesus spoke of Gehenna hell, He was speaking of the city dump of all eternity. Yes, fire was part of it, but the purposeful casting away—the separation and loss—was all of it. In Mark 9:43 Jesus used another powerful image to illustrate the seriousness of hell. “If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out.” For most readers, this image does escape its own gravity—in spite of the goriness! Few believe that Jesus wants us literally to cut off our own hand. He would rather that we do whatever is necessary to avoid going to hell, and that is the purpose of such language—to polarize, to set up an either/or dynamic, to compare. Since the first part of the passage uses imagery, the second part does also, and therefore should not be understood as an encyclopedic description of hell. In addition to fire, the New Testament describes hell as a bottomless pit ([abyss](what-is-the-abyss.html)) (Revelation 20:3\), a lake (Revelation 20:14\), darkness (Matthew 25:30\), death (Revelation 2:11\), destruction (2 Thessalonians 1:9\), everlasting torment (Revelation 20:10\), a place of wailing and gnashing of teeth (Matthew 25:30\), and a place of gradated punishment (Matthew 11:20\-24; Luke 12:47\-48; Revelation 20:12\-13\). The very variety of hell’s descriptors argues against applying a literal interpretation of any particular one. For instance, hell’s literal fire could emit no light, since hell would be literally dark. Its fire could not consume its literal fuel (persons!) since their torment is non\-ending. Additionally, the gradation of punishments within hell also confounds literalness. Does hell’s fire burn Hitler more fiercely than an honest pagan? Does he fall more rapidly in the abyss than another? Is it darker for Hitler? Does he wail and gnash more loudly or more continually than the other? The variety and symbolic nature of descriptors do not lessen hell, however—just the opposite, in fact. Their combined effect describes a hell that is worse than death, darker than darkness, and deeper than any abyss. Hell is a place with more wailing and gnashing of teeth than any single descriptor could ever portray. Its symbolic descriptors bring us to a place beyond the limits of our language—to a place far worse than we could ever imagine.
Should a Christian tithe off miscellaneous income?	Answer For a general understanding of the issue of tithing for Christians, please see our article on [Christian tithing](tithing-Christian.html). Whether or not a Christian should give a percentage of an inheritance—or for that matter any source of income—to the church or other Christian ministry is the subject of debate within the Christian community. There is also the question of whether or not an inheritance can even be considered income. As for the amount of our giving, some in the Christian church have taken the 10 percent figure from the Old Testament tithe and applied it as a “recommended minimum” for Christians in their giving. Some say give on what you make before taxes (gross income), and others say give on what is left over after taxes and deductions (net income). Much debate and argument on the details of tithing and giving have needlessly occurred, sometimes even splitting churches and dividing Christians from one another. It should be remembered that the tithe was a requirement of the Mosaic Law in which all Israelites were to give 10 percent of everything they earned and grew to the Tabernacle/Temple (Leviticus 27:30; Numbers 18:26; Deuteronomy 14:24; 2 Chronicles 31:5\). In fact, the Old Testament Law required multiple tithes which would have pushed the total to around 23\.3 percent, not the 10 percent which is generally considered the tithe amount today. But the Bible is clear that tithing was part of the Mosaic Law for the nation of Israel, not for all mankind. Just as Christians are not required to sacrifice animals or observe the ceremonial laws regarding washing and other rituals, neither are we required to give a set percentage of our income, regardless of how it is acquired. The New Testament references giving in 1 Corinthians 16:1\-2, and there we find the principle for giving for Christians. Paul exhorts the Corinthian church to set money aside “for God’s people,” to do it on the first day of the week, and to save it and set it aside in keeping with the income of the giver. “Income” is not defined, except that in the King James Version, the word is translated “as God has prospered him.” From this we can say that inheritance, gifts, winnings, tax refunds, legal settlements, etc., are part of being prospered by God and should be included in income. But, again, the amount of the inheritance to be offered is not defined. Another principle for offerings is found in 2 Corinthians 9:6\-7 where Paul again exhorts the Corinthian believers to give generously from their hearts, each one deciding before God what to give. Paul explains that it is not the amount or the percentage or the source of the income, but the attitude of the heart that is important to God. Each should give “cheerfully,” not as one under the compulsion of a legalistic mindset or the requirements set down by others. We should never give to get, never give to be noticed, and never give to be spiritually rewarded. If we are in fellowship with God and at peace with our giving, then all is well. As with all things, wisdom should be sought from God, who has promised to give it generously (James 1:5\), just as we are to generously and cheerfully give back to Him.
What is the meaning of Friday the 13th?	Answer Friday the 13th occurs from one to three times per year when the 13th day of any month falls on a Friday. The fear of Friday the 13th is called “paraskevidekatriaphobia,” a word derived from the Greek words Paraskeví (Friday) and dekatreís (thirteen), attached to phobia (fear). Some people are so paralyzed by paraskevidekatriaphobia that they avoid normal activities, and some refuse to travel on that day. Friday the 13th is thought to be a day of unlucky events, although the origins of such ideas are unclear. Consequently, several theories have been proposed about the origin of the Friday the 13th superstition. One theory states that it is a modern amalgamation of two older superstitions: that thirteen is an unlucky number and that Friday is an unlucky day. Combining two unlucky elements into one day would make it all the more fearsome, and so it has become. In numerology, the number twelve is considered the number of completeness, as reflected in the twelve months of the year, twelve signs of the zodiac, twelve hours of the clock, twelve tribes of Israel, twelve apostles of Jesus, twelve gods of Olympus, etc., whereas the number thirteen was considered irregular, transgressing this completeness. There is also a superstition, thought by some to derive from the Last Supper, that having thirteen people seated at a table will result in the death of one of the diners since Jesus was arrested and crucified after the Passover meal He shared with His twelve disciples (Matthew 26–27\). The fact that He was crucified on a Friday also adds credence to this theory. Other theories regarding the origin of Friday the 13th include a Norse myth involving Frigga, the free\-spirited goddess of love and fertility, whose name means “Friday.” When Christianity came to her country, Frigga was denounced as a witch and banished to the mountains where, it was believed, she convened a meeting with eleven other witches, plus the devil on Fridays to plot revenge and ill turns of fate for the coming week. For many centuries in Scandinavia, Friday was known as “Witches' Sabbath.” Another theory about the origin of the superstition traces the event to the arrest of the legendary [Knights Templar](Knights-Templar.html), a monastic military order founded in Jerusalem in A.D. 1119, whose mission was to protect Christian pilgrims during the Crusades. Because the Knights Templar had amassed wealth and power, French King Philip IV secretly ordered the arrest of all the Knights Templar in France on Friday, October 13, 1307\. The connection between the superstition and the Knights Templar was popularized in the 2003 novel The Da Vinci Code. Some have been known to take advantage of the irrational fear of Friday the 13th and have capitalized upon it for monetary gain. The release of certain books, movies and music albums that depict mysticism and/or evil have been timed to coincide with the day. The 13th book in A Series of Unfortunate Events was released on Friday, October 13, 2006, by Lemony Snicket, also known as novelist Daniel Handler. Music group Black Sabbath’s debut album was released on Friday the 13th in October 1970\. Four of the twelve films in the Friday the 13th series, were released on a Friday the 13th, although considering the other eight were released on other days, it would appear the date was inconsequential to the marketing. The film 2012 was released on Friday, November 13, 2009\. Fear of Friday the 13th is based on [superstition](superstitions.html), and as such it has no place in the mind or heart of Christians. No day or date is to be feared by those who belong to God through Jesus Christ. Everything that happens is under the control of our sovereign God who rules every event in the universe and never allows superstitions or the schemes of men to thwart His divine will and plan (Isaiah 46:11\). Furthermore, attending to superstitions and old wives’ tales and planning our lives around them can provide an opening for Satan who “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\).
What is hellfire preaching?	Answer The term “hellfire preaching” does not appear in the Bible, although the concepts of the fires of hell and the necessity of preaching certainly do. Hellfire preaching means different things to different people and conjures up different images, mostly negative. Those who use “hellfire preaching” as a pejorative are generally repulsed by even the mere mention of hell, preferring instead to imagine a God whose great love for mankind simply precludes Him from sending people to hell or even allowing them to go to hell, despite their best efforts to do so. On the other extreme are those who see a perpetually angry, wrathful, and vengeful God who condemns people to hell for the sheer enjoyment He gets from it. Both these views of God’s character and of hell are biblically insupportable. Although true preachers of the Word of God have always included the reality of hell in their messages, hellfire preaching has come to be associated with preachers of the 18th and 19th centuries in Europe and America. The image of Puritan preachers is often one of bewhiskered, black\-frocked theological terrorists pounding their pulpits and continually threatening their congregations with eternal burning. Perhaps the epitome of the image of the hellfire preacher is [Jonathan Edwards](Jonathan-Edwards.html), whose sermon “[Sinners in the Hands of an Angry God](sinners-in-the-hands-of-an-angry-God.html)” depicted the realities of hell so clearly that it was said the hearers could smell the sulfur burning. However, it is fair to say that Edwards believed strongly not only in the fearful reality of hell but his duty as a minister to warn people of that reality. “Sinners in the Hands of an Angry God,” when read properly, has a clear emphasis upon the mercy of God. It is nothing but God’s mercy that keeps us out of hell, he was saying, and, therefore, we are to ask God for that mercy for salvation. Is hellfire preaching biblical? Clearly, Jesus taught on hell, and He did so to warn people not to go there. Hell is depicted in Scripture as a very nasty place from which there is no escape. The punishment of the wicked dead in hell is described throughout Scripture as “eternal fire” (Matthew 25:41\), “unquenchable fire” (Matthew 3:12\), “shame and everlasting contempt” (Daniel 12:2\), a place where “the fire is not quenched” (Mark 9:44\-49\), a place of “torment” and “fire” (Luke 16:23\-24\), a place where “the smoke of torment rises forever and ever” (Revelation 14:10\-11\), and a “lake of burning sulfur” where the wicked are “tormented day and night forever and ever” (Revelation 20:10\). Surely, a loving and compassionate Savior could not be so described if He failed to warn us about hell. But Jesus is certainly loving and compassionate, and He presented the joys and bliss of heaven and was clear about the only way to attain them. “I am the Way, the Truth, and the Life,” He said. “No one comes to the Father but through me” (John 14:6\). The apostle Paul was equally blunt about the fate of those who rejected the gospel of salvation through Christ alone. They are condemned to “everlasting destruction” (2 Thessalonians 1:8\-9\). Is there a place for hellfire preaching today? Not only is there a place for teaching about the fires of hell and the only way to escape them, but true preaching of the gospel of Christ is not complete without it. If today’s pastors and preachers are to be consistent with the Scriptures, preaching and warning their flocks about the fires of hell must be part of their message. Too often, people are invited to come to Christ so He can ‘fix up’ their lives, make their marriages better, or provide health, wealth, and prosperity. But this is not the message of the Bible. We come to Christ for forgiveness of sin, the very presence of which in all our hearts is a sure one\-way ticket to hell. A balanced, biblical message consists of the reality of hell, a warning to escape it, and the only way to do so—through the shed blood of Christ on the cross for our sins.
What does the Bible say about uniformitarianism vs. catastrophism?	Answer Geologically speaking, uniformitarianism is the idea that geological processes (rates of erosion and uplift, etc.) are essentially the same today as they were in the unobservable past. According to this principle, we should be able to make accurate determinations about processes in the past simply by observing processes in the present. This principle is often summed up aphoristically in the phrase “the present is the key to the past.” A strict uniformitarian would look at a canyon with a river running through the bottom and see millions of years of slow, gradual erosion caused by that river. Catastrophism is the idea that natural disasters (floods, earthquakes, etc.) can dramatically alter the surface of the earth very quickly and that we can be certain that at least some of the geological features we see today were formed rapidly during past catastrophes rather than by the slow, gradual processes of uniformitarianism. We must, therefore, take the possible effects of unknown catastrophes into consideration when studying the history of the earth’s surface. A catastrophist would look at the same canyon with the river running through the bottom and wonder if it was the result of gradual uniformitarian or rapid catastrophic erosion (like the canyon rapidly formed by the Toutle River washing out a mudslide following the Mt. St. Helens eruption in Washington State). The uniformitarianism\-versus\-catastrophism debate is essentially this: how much can geologists rely on extrapolations of present\-day geological processes when postulating the history and age of geological phenomena? Of course, you won’t find the words uniformitarianism or catastrophism anywhere in the Bible. The Bible does say that Earth was inundated in a global deluge ([Noah’s flood](global-flood.html)). Thus, any geological phenomena caused by gradual uniformitarian processes prior to that catastrophe were either eroded by the flood’s waters or else lost under the massive amounts of sedimentation deposited during the flood. We cannot necessarily rely upon uniformitarian reasoning when examining anything affected by this flood.
How can a church survive/recover when a pastor leaves?	Answer There is no doubt that losing a pastor can be a time of upheaval for a church, especially if the pastor leaves under difficult circumstances. If a pastor simply retires after long and faithful service, or if he moves to another area in response to God’s leading, it can be a time of sweet sorrow. His congregation can honor him with farewell gifts and celebrations, thank him with personal tributes and remembrances, and rejoice with him as he moves into another area of life and ministry. He and his family can continue to be on the hearts of his former flock and be upheld in prayer as well. But what about when a pastor leaves in less\-than\-ideal circumstances, such as moral failure on his part, dissatisfaction with his performance (whether real or perceived), or a church “split”? How do those who remain behind repair whatever damage there may be, hold the church together for the present, and move forward into what can seem to be an uncertain future? The first and most crucial factor in answering these questions begins with an understanding of exactly whom the church belongs to. The church does not belong to the pastor or to the leadership or the congregation. The church belongs to Christ, the Head of His church. The word church means literally the “assembly of the called\-out ones.” These called\-out ones gather together to worship their Head. They are committed to following His lead in all they do, to obeying Him, and to presenting an accurate picture of Him to a watching world. The church is the body of Christ. He died for His body, and His body lives for Him. Until and unless the leadership is committed to this biblical model and the congregation comes to grips with this truth, no pastor can be truly successful. So the first step in surviving the loss of a pastor under difficult circumstances is a regrouping of the leadership to define the church. Additionally, there must be unanimity among the leadership in their understanding of and commitment to the church, both the local church and the Church universal. Much church dissention comes from a lack of uniformity in the beliefs and commitments of its leaders, and, in fact, many pastors leave for just this reason. So, before beginning to seek another pastor, the church leadership must agree on the Headship of Christ. Second, the leadership must understand and be committed to the sovereignty of God in all things, but most especially at the time of the departure of the pastor. Nothing that happened was a surprise to God; either He caused the pastor to leave or He allowed it to accomplish His divine will and purposes. Either way, He has assured us that all things work together for good for those who love Him and are called according to His purpose (Romans 8:28\), and the church can take comfort in the knowledge that they are being led by the sovereign God who is involved in every detail of the life and ministry of the church, as well as that of the pastor. A clear and grounded confidence in God’s sovereign control over the church will lead the people to say with Paul, “But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere” (2 Corinthians 2:14\). Third, the departure of a pastor is a good time to reevaluate and/or redefine the mission and work of the church. There are obvious mandates from Scripture—teaching and preaching the Word, worshiping and glorifying God, and fulfilling the commission to spread the gospel—but how exactly are these things prioritized in the church, and what kind of pastor is needed to help achieve the church’s goals? If the church has an emphasis on missionary outreach, for example, a pastor with the same vision should be sought. If the church feels especially called to minister to children, to the poor, to the elderly, or to local immigrant populations, the potential pastor should have a heart for those ministries. Church splits have occurred where the pastor and the leadership have different visions of their calling, and that can be avoided up front by a clear and well\-thought out vision of the role of the church in the community and the world. Finally, before any attempt is made to replace a pastor, the leadership should analyze objectively why he left. If the problems that caused his untimely departure still exist, avoiding a painful repetition will be nearly impossible. For example, if there is a problem of sin in the congregation that was never effectively dealt with, that must be resolved before calling another man to the church. The apostle Paul dealt with an extraordinarily sinful and stiff\-necked group of people in the Corinthian church, which was continually divided and wracked with conflict. They were selfish, disorderly, and worldly. Sin stained the Lord’s Table. They fought with each other, sued each other, took sexual advantage of each other, and were proud. To ask a new pastor to come innocently into a church whose members exhibit such behavior is terribly unfair and only invites another painful pastoral departure. It is up to the church leadership to institute Matthew 18 discipline, preferably before the new pastor arrives or soon thereafter, as long as he is fully aware of the situation.
What is nouthetic counseling?	Answer Nouthetic counseling, more often called biblical counseling, gets its name from the Greek word noutheteo, translated “admonish” in Acts 20:31 (NASB). To admonish is to “confront as a friend” and was the normal method of counseling before the advent of [secular psychology](Christian-trust-psychology.html) in the early 1900s. According to the Mid\-America Institute for Nouthetic Studies, “nouthetic counseling consists of lovingly confronting people out of deep concern in order to help them make those changes that God requires” (https://nouthetic.org/about/what\-is\-nouthetic\-counseling, accessed 7/18/22\). In recent years, the term nouthetic is being used less and less, in favor of biblical. Nouthetic counseling takes the view that the Bible is sufficient to counsel, correct, and admonish individuals. Romans 15:14 can be considered the theme verse for nouthetic counseling: “Personally I am convinced about you, my brothers and sisters, that you yourselves are full of goodness, amply filled with all \[spiritual] knowledge, and competent to admonish and counsel and instruct one another” (AMP). Nouthetic counselors also point to 1 Thessalonians 5:12, where admonishing the church seems to be the job of the pastors or elders. Spearheading the nouthetic movement was Jay Adams (1929—2020\), a [Presbyterian](Presbyterians.html) pastor and a teacher at Westminster Theological Seminary. Adams published his book Competent to Counsel in 1970\. In it, he explained his term nouthetic and made a case for how secular psychological systems are opposed to Scripture. Christian counselors, said Adams, should reject the unbiblical theories of [Sigmund Freud](psychoanalytic-theory.html), Carl Rogers, John Watson, and B. F. Skinner. In 1973, Adams published The Christian Counselor’s Manual and soon after that helped formed the National Association of Nouthetic Counselors (NANC). The three basic ideas of nouthetic or biblical counseling are confrontation, concern, and change: • Confrontation. The nouthetic approach to counseling uses the Bible, not human ideas, to speak to people about their problems. The counselor holds up the Bible as a mirror to show the counselee sin issues he or she may not even be aware of (see James 1:22–25\). • Concern. Nouthetic counseling comes from a place of genuine concern and seeks the welfare of the counselee. The counselor strives for an emotional connection with the counselee and not a detached, clinical relationship. • Change. The goal of nouthetic counseling is to bring change. By drawing wisdom from the Word of God, the counselor desires that the counselee experience the power and blessing of the Holy Spirit and “walk in the ways of the good and keep to the paths of the righteous” (Proverbs 2:20\). Nouthetic or biblical counseling is an attempt to return to a strictly biblical method of problem\-solving. As such, it is Bible\-based, Christ\-centered, and local church\-oriented. Nouthetic counseling holds the premise that the Bible is God’s Word (2 Timothy 3:16–17\) and is totally sufficient for meeting the mental, spiritual, and emotional needs of mankind (2 Peter 1:3–4\). Biblical or nouthetic counseling depends on the Holy Spirit to change the believer, using God’s Word to teach, rebuke, correct, and train in righteousness (2 Timothy 3:16\). Many nouthetic counselors have received training through Jay Adams’ Christian Counseling and Educational Foundation (CCEF). Certification can come through the Association of Certified Biblical Counselors (ACBC), formerly called the National Association of Nouthetic Counselors (NANC).
Where/how do you draw the line between helping someone and allowing someone to take advantage of you?	Answer Luke 6:30, 35\-36 tells us to “give to everyone who asks of you, and whoever takes away what is yours, do not demand it back…But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. Be merciful, just as your Father is merciful” (NASB). These verses and many others in the Bible teach us that Christians are to be loving, merciful, and self\-sacrificing. As we see the needs of people all around us, our hearts should be full of compassion just as our Heavenly Father has compassion towards all people. "The LORD is good to all; he has compassion on all he has made" (Psalm 145:9\). It is right to have a heart that would continually give to others, and it pleases God to see this wonderful characteristic in our lives. However, in this area of giving and helping, the Bible also teaches that we must have wise discernment (Matthew 10:16\). God gives us certain standards that we must take into account when it comes to giving our time and money to others. When the Bible tells us we are to help others, the purpose is never for us to do this to the point where it becomes detrimental. It’s good to do what we’re able to do, but 2 Thessalonians 3:10 also reminds us, "If a man will not work, he shall not eat." There are people who want to live an irresponsible lifestyle with absolutely no accountability. So there must be limits; we will help someone with a need, but if we see that it’s become a chronic life pattern, it’s wrong for us to continue to encourage that. It’s very harmful to others to contribute to their indolence, laziness, and lack of effort. The old saying "Give a man a fish and he eats for a day, teach him to fish and he eats for a lifetime" is very true. As long as we see that someone is sincerely making an effort, we should be there to support him in whatever way God leads. Often, a much more effective way to help others is to come alongside them to give biblical counsel, principles, and encouragement. If they are willing to listen and try, they should be able, through the power of the Holy Spirit within them, to reverse this pattern of dependency on others. This begins, of course, with a clear presentation of the gospel of Jesus Christ, without whose empowerment, lifestyle changes of this magnitude are not possible. We are also to take into consideration what the Bible tells us about being good stewards. As we put our trust in God and walk with Him, He promises to supply our needs (Philippians 4:19\). What the Lord provides for us, we must use wisely. We are to give back to the Lord a portion of what He gives us; we are to provide for the needs of our families; and we are to pay our bills. How we spend our time is also involved in stewardship; a balance of worship, work, and family is important. These are all principal aspects of stewardship and cannot be neglected, so they must be considered in the decision of how and what we can do in helping others. If, by helping someone else financially, we are unable to take care of our own debts and responsibilities, then we are not doing right in our efforts to help. There are many ways people can take advantage of others. It’s important that we make this a matter of prayer, asking the Lord to show us what He wants us to do. He will give us wisdom to recognize genuine need and discern between an opportunity and a distraction (James 1:5\). Sometimes, people are so beaten down by life’s trials and failures that they need someone who is willing to be a long\-term friend to them. This can be a trying relationship, but it can also be a very rewarding one. Local churches can be a tremendous help to those with a burden for those in need. However, trying to help someone who is just not willing to take any steps towards a solution in the matter may be a hopeless cause. Again, praying for God’s wisdom and exercising the discernment He gives are crucial in these situations.
What exactly is a holy kiss?	Answer In Romans 16:16, the apostle Paul issues a directive to “greet one another with a holy kiss.” In this article, we will examine the early Christian practice of kissing one another and how contemporary believers should understand and apply this directive. There are several passages in the New Testament that refer to a “holy kiss” (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26\). While the apostle Peter does not use the words “holy kiss,” he does command us to “greet one another with the kiss of love” (1 Peter 5:14\). In each instance, the kiss is supposed to be loving, holy, and sacred. In New Testament times and in the culture of the Near East, a kiss was a common form of greeting among family and close friends. A kiss, then, symbolized love, brotherly affection, and fellowship. Hence, the instruction to “greet one another with a holy kiss” (Romans 16:16\) cultivated a sense of unity and equality among believers. This is what Paul had in mind when he wrote that we should “[grow](spiritual-growth.html) to become in every respect the mature body of him who is the head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work” (Ephesians 4:15–16\). The adjective holy in Romans 16:16 signifies that this kiss is different from romantic or sensual kisses. Instead, it embodies the love, purity, and sanctity of Christian fellowship: “Set the believers an example in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12, ESV). Over the centuries, the practice of greeting one another with a holy kiss adapted to fit various cultural contexts. What remained constant, however, was the godly principle of mutual love and respect for our brothers and sisters in Christ. Therefore, the essence of Paul’s instruction in Romans 16:16 is the expression of genuine and sincere affection, regardless of the form it takes: “Let love be genuine. Abhor what is evil; [hold fast](cling-to-what-is-good.html) to what is good. Love one another with brotherly affection. Outdo one another in showing honor” (Romans 12:9–10, ESV). In contemporary Christian communities, the practice of greeting one another with a holy kiss varies greatly. In Western churches, specifically, a kiss is often replaced with a handshake, hug, or head nod—gestures that signify warmth and fellowship. In some Eastern Orthodox and Middle Eastern churches, however, the tradition of greeting one another with a literal kiss continues to be culturally appropriate. The Bible offers guidance on adapting biblical practices to specific cultural contexts. In 1 Corinthians 9:22b, for example, Paul writes, “I have become all things to all people, that by all means I might save some.” Of course, the core message of the gospel should remain intact, but God allows us to interpret Romans 16:16 according to our cultural context. Cultural and personal sensitivities are crucial in applying Romans 16:16\. What is appropriate and comfortable in one culture may not be in another. The key is to love one another in a way that respects individual comfort levels. As Paul says in Romans 14:19, “Let us pursue what makes for peace and for mutual upbuilding” (ESV).
What is the value of pastoral counseling?	Answer The value of counseling by a pastor is many\-faceted. Pastoral counseling can be defined as counseling by a church pastor directed to an individual or couple in his own flock. There are instances where a church pastor counsels those outside his congregation, but, generally speaking, the benefits of pastoral counseling are much greater when exercised inside the church. Pastoral counseling is unique and differs from other types of counseling. First, counseling is part of a pastor’s job description. As a shepherd, his duties include feeding, protecting, and caring for those in his congregation. Just as a shepherd must bind up the wounds of the sheep that are sick or injured, so does the church pastor bind and soothe the emotional wounds suffered by those in his flock. First and foremost, pastoral counseling must be biblical counseling. Biblical pastoral counseling uses the truths of Scripture, explaining and applying them to the individual’s life—exhorting, rebuking, correcting, and training—so that practical help is gained through the understanding and application of God’s Word (2 Timothy 3:16\). The Word of God has the power to “penetrate even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12\). The Word is the pastor’s primary tool in counseling, and, because of his years of study, he is in a unique position to wield the sword of truth. While biblical counseling can be obtained outside the church, pastoral counseling has unique benefits not to be gained elsewhere. The pastor has a relationship with his counselee that continues outside the counseling sessions. He is in a position to observe and follow the progress of the church members he counsels. He can also solicit the prayers and advice of others in the church such as elders, always keeping in mind whatever confidentiality agreement he has with the counselee. There is also the accountability factor that the pastor can bring to bear during counseling sessions. The downside of pastoral counseling is two\-fold. First, the average, modern\-day pastor is overwhelmed with many tasks and must be careful not to take on more than he can handle. Many churches spread counseling out among associate pastors or elders who are equally equipped to counsel from the Word of God. Some churches hire counseling pastors whose primary role is to counsel those in need in the congregation, freeing the preaching pastor for sermon preparation and teaching responsibilities. Second, care must be taken to avoid counseling situations that can lead to sin. Pastors should not counsel women individually without another person present, preferably another woman, perhaps the pastor’s wife. Discernment should also be exercised to be certain a dependent relationship doesn’t occur between the pastor and his counselees. Dependence upon God and His Word should be sought and stressed in each session, not dependence on the pastor to meet every emotional and spiritual need, an impossible task for any pastor.
Why is premarital counseling important?	Answer Premarital counseling usually falls under the responsibilities of the pastor or leader of a local congregation, though it might also be performed by a staff member of a pastoral care department or another Christian counselor. Some pastors will not undertake to perform a marriage ceremony unless the engaged couple submits to a series of counseling sessions. Pastors are aware of the blessings and challenges of marriage and want to help those they join in marriage to have successful ones. They see premarital counseling as an important part of helping couples enter into the marriage covenant with open eyes and well\-equipped to build and maintain a strong union. The apostle Paul in his pastoral instructions to Titus tells him to equip others who will in turn teach the younger generation (Titus 2:1–6\). This is counseling that has at its core the teaching of biblical truth, standards, or absolutes in one’s relationship to others. This is especially important in a premarital situation. We cannot use what we do not know, and adulthood is no guarantee of maturity. The couple who intend to form a union must be instructed in God’s viewpoint concerning marriage. Premarital counseling based on biblical principles outlines the roles of the husband and wife as they relate to each other and to their prospective children (Ephesians 5:22—6:4; Colossians 3:18–21\). Premarital counseling is an excellent way to clear up misconceptions about marriage, set goals, and distinguish between God’s standards and those of the world. It is crucial that the pastor, elder, or counselor doing the premarital counseling be doctrinally solid, secure in his own marriage and family relationships (1 Timothy 3:4–5; Titus 1:7\), and living in obedience to God’s Word. Such a counselor is equipped to impart God’s viewpoint clearly and without equivocation. Premarital counseling is also an excellent venue in which to raise issues the couple may not have thought about such as how they intend to manage finances, how they might split household chores, how they plan to handle holidays, how to discipline the children, and the like. The counselor can also guide the couple in identifying what they saw in their parents’ marriages and what they want to imitate or not imitate in their own marriage. Solid, biblical premarital counseling may well be the difference between a couple who knows how to work through their problems successfully and a couple who struggles with nothing more than human viewpoints and worldly standards to guide them. A prospective bride and groom should commit to premarital counseling in an effort to model their marriage after God’s order.
Can restoration occur after a pastor has been caught in a scandal?	Answer Part of what makes the issue of pastoral restoration so difficult is that every case is different. Making a blanket statement to cover all circumstances doesn’t seem possible. If we say, “A pastor who commits adultery can be restored to his pastoral position if he says he’s sorry,” then we are, at best, foolishly ignoring the need for genuine repentance. But if we say, “A pastor who commits adultery can never be restored to a pastoral position, anywhere or anytime,” then we seem to ignore the grace and forgiveness available to all believers in Christ (Galatians 6:1; 1 John 1:9\). The middle ground is to say, “A pastor can be restored to his original position, under certain circumstances,” and that requires us to precisely identify the “certain circumstances.” While 2 Corinthians 2:5–11 is not dealing with a pastor’s sin, that passage does give some insight into [church discipline](church-discipline.html). Sin in the church causes pain (verse 5\). The punishment that the church metes out has a limit (verse 6\). The repentant person must show sorrow over his sin (verse 7\). The church should respond to true repentance with comfort and forgiveness (verse 7\) and reaffirmed love (verse 8\). And a lack of forgiveness plays into Satan’s schemes (verse 11\). In these verses, Paul emphasizes the restoration and unity that should follow discipline, based on the grace and mercy of God in Christ; the implicit warning is against man\-made limits to forgiveness, personal vendettas, disunity, and excessive punishment. Given God’s desire for the church to restore fallen believers, the question then becomes, is the pastor exempt from the possibility of forgiveness and restoration? Of course, the answer is, no; forgiveness is available to everyone in Christ (1 John 1:9\). However, the act of forgiveness does not automatically restore a former status. A drunk driver can be forgiven, but the car he wrecked stays wrecked. An embezzler can be forgiven, but it may be that no bank will ever hire her again. A pedophile can be forgiven, but, by law, he will never be allowed to work with children again. So, when we talk about the “restoration” of a pastor, we don’t necessarily mean that he gets his old life back again. Pastors involved in scandal can and should be restored to fellowship with God, with their families, and with fellow believers. But a restoration to the pastorate is another matter. Rather than seek to restore a fallen pastor to the pulpit, churches should seek to restore him to fellowship within the church, following the process of church discipline outlined in Scripture (Matthew 18:15–20\). The former pastor should be amenable to the discipline the church enforces. The Bible says that serving in a pastorate is a “noble task” (1 Timothy 3:1\). Noble work requires noble character and noble behavior. Sexual sin is not noble behavior, and a pastor who falls into immorality has not shown noble character. Also, a pastor\-teacher is held to a higher standard than the people he shepherds (James 3:1\). The basic standard for all believers is that there “not be even a hint of sexual immorality, or of any kind of impurity” among us (Ephesians 5:3\). If pastors will receive a stricter judgment, then they should exhibit less than “even a hint” of sexual misdeeds. Unfortunately, the current climate in the church involves a high toleration for sexual misconduct. Christian couples live together before marriage, and no one confronts them. The lax treatment of sexual sin, in the name of “grace,” extends to pastors who fall. Some denominations simply transfer the sinning pastor to another district with no real discipline at all. Other churches welcome back an adulterous pastor after a short sabbatical and assurances that he won’t do it again. And, of course, some churches are ordaining openly homosexual pastors or priests and ignoring pedophilia among the clergy. All of this evinces a cavalier approach to [sexual sin](sexual-sin.html)—a sin that has severe consequences in Scripture (Proverbs 6:27–29; 1 Corinthians 6:18; Hebrews 13:4\). A pastor who commits adultery is behaving like a false teacher (2 Peter 2:14\). The outward performance of sexual sin is just the tip of the iceberg; there are serious character flaws that must be addressed. An adulterer, for example, has broken a trust; he has not been truthful; he has been hypocritical; he is no longer blameless; he no longer has a good reputation; he is not a man of good behavior; he is not self\-controlled; his behavior is not holy; he has been self\-willed; he has not been sober in his thinking—in other words, he has violated many of the qualifications listed in Titus 1:6–9 and 1 Timothy 3:2–7\. First Timothy 3:2 contains a salient detail impacting pastoral restoration. The very first [pastoral qualification](qualifications-elders-deacons.html) is “the overseer is to be above reproach.” Being “blameless” (as the KJV puts it) is an important part of being a pastor, and this requirement should not be glossed over. A pastor who commits immorality has made himself unfit for the “noble task” of pastoring (verse 1\) by not being “above reproach, faithful to his wife, temperate, self\-controlled, respectable” (verse 2\), and he no longer has “a good reputation with outsiders” (verse 7\). Also, in verse 4, “he must manage his own family well.” This must speak of more than simply how he raises his children. A man who commits immorality and divorces his wife cannot be said to have managed his own family well. In the context of preaching the gospel and winning others to Christ, Paul says, “I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize” (1 Corinthians 9:27\). We know that he cannot be speaking of being “disqualified” for heaven, since nothing can separate him from the love of God in Christ (Romans 8:39\); the “disqualification” seems to be for preaching the gospel. Paul implies that, if he gave in to the fleshly appetites (of any kind), he would no longer be “qualified” and would be disapproved for ministry. Paul subdued his body so that he could continue ministering to others. There remain many variations and complications of the basic issue: \- A man who was divorced and remarried before he was saved and now seeks ordination. \- A pastor whose wife renounces the faith and abandons him, providing grounds for a biblical divorce. \- A pastor who had a one\-night stand and resigned the church but who never divorced, instead working to rebuild his relationship with his wife. \- A pastor who had a year\-long adulterous affair thirty years ago and has since led a blameless life. Faced with these complications, we ask questions like, how long does a “disqualification” last? When does church discipline become excessive? Does the “one\-woman” requirement extend back to one’s pre\-salvation life? Does being “above reproach” describe only one’s current condition, or does it suggest a lifetime of irreproachable behavior? The answer to these questions depends largely on one’s interpretation of Scripture, and a church considering pastoral restoration must seek wisdom from above (James 1:5\) and godly counsel from trusted Christian leaders. Christians live in grace and extend grace to others. However, the church has a responsibility to police itself and discipline erring believers (1 Corinthians 5:9–13\). A pastor guilty of adultery should become a former pastor. His response to church discipline should be to humbly repent and then seek restoration of fellowship. Should he go beyond fellowship and seek to regain the office of pastor? In most cases, it seems, that would be unwise. Again, we are not trying to set a hard\-and\-fast rule. Is it ever possible for a fallen pastor to be restored to the pastoral ministry? Yes, we believe so—we’re not going to presume to limit God’s grace and power. Do we have a New Testament example of a pastor being restored? No. Does the act of adultery reveal a deep character flaw? Yes. For these reasons, a church must be very careful about re\-ordaining a man who has failed morally, post\-salvation. In cases where a fallen pastor is being restored to his former role, the local church body should work toward peace, unity, and understanding. If well\-meaning, godly church leaders are behind the restoration, and if there is ample evidence of true repentance, then believers should be able to move forward in grace and faith and much prayer.
What is Christian Rationalism?	Answer One thing is certain about “Christian Rationalism”—there is nothing Christian about it. Christian Rationalism claims to be a science and a philosophy, not a religion, and makes no pretense to be “Christian” at all in the sense of believing in and following Christ, worshiping Him, and obeying His commands. Like all false religions, Christian Rationalism rejects the deity of Christ, the Bible as the Word of God, and salvation by faith in Christ alone. According to the Christian Rationalism website, thousands of years ago great men driven by ideals of reform tried with their teachings to enlighten humanity. Men such as Jesus, Buddha, Confucius and Mohammed taught similar spiritual principles; however, they were not truly understood and ended up being deified by the illiterate masses. Once the idea of divinization took hold, the respective religions were created, each preaching a different form of speculative worship, and the followers of each flocked together. All of them taught the principles that Christian Rationalism now teaches and thus, despite their name, they have nothing to do with the biblical Jesus Christ. According to its adherents, Christian Rationalism deals with physical and psychic phenomena, philosophical and psychological issues, reincarnation, “incorporeal life,” space and the universe, the power of thought, evolution, gods and religions, force and matter, the aura, ethics, family and children. Quite a vast array of topics are incorporated into “Christian rationalism,” many of which are clearly occult in nature, in particular [psychic phenomena](psychics-Christian.html) and [reincarnation](reincarnation.html). The basic beliefs of the Christian Rationalists are contrary to Scripture, beginning with their concept of God as a “universal spiritual force, or a universal intelligence,” not a Person. CR adherents see God as made up of “billions and billions of intelligent spiritual particles,” of which man is part. That means that each one of us is a particle of that universal force which is God. This philosophy is rampant among New Age cults and false religions. The belief that man can be God is very appealing to our fallen nature, originating in the Garden of Eden with the first lie told by Satan: “…you shall be as God” (Genesis 3:5\). Jesus, according to the Christian Rationalists, was not God incarnate as Scripture states, but simply a good, moral man who said good things. He is not the one and only Savior of the world, despite His own claims to be the only Way, the only Truth and the only Life and the only access to the Father (John 14:6\). To the adherents of CR philosophy, a “Christian” is not one who believes in the biblical Jesus for salvation, following and obeying Him. Rather, a Christian is one whose behavior lines up with Christian morality, but the word non\-biblical is added to the statement, causing one to wonder where they find the “morality” they call “Christian,” if not in the Bible. Christian Rationalism is just another part of Satan’s attempt to deceive people into thinking that they are gods and can find their own identity and meaning through his pseudo world. It is, of course, completely against the teaching of the Bible and the God\-man, Jesus Christ, the Redeemer, and coming King of the world, and the One whom true believers will worship and serve for all eternity.
Why is it important to study the various characters in the Bible?	Answer The Bible is filled with characters, literally and figuratively. Perhaps the best way to describe how the Bible portrays its characters is “human” because they are, in fact, human. The Bible is true, and the people that inhabit its pages were real people with real lives, real relationships, real joys, and real problems, just like us. The Bible does not shy away from presenting both the strengths and weaknesses of those it portrays. This makes the characters in the Bible “practical” in the sense that we can relate to them and educational in the sense that we can learn from their successes and failures. Studying the people in the Bible is not merely about knowing historical fact. In their stories we learn about who God is, we recognize human tendencies, and we learn by example, both through positive examples and cautionary tales. Even in society today we recognize the power of story in learning about the lives of our contemporaries and our forebears. Since “all Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17\), paying attention to the people in the Bible is beneficial. For example, from [Adam and Eve](Adam-and-Eve-questions.html) we see the dangers of questioning what God has said and doubting His goodness. We see the tendency to shift blame rather than admit our own sin. We also see how to have joy in God’s forgiveness and promise of restoration. In Adam and Eve’s story, we see how God invites people into relationship and how He is merciful. The [patriarchs](biblical-patriarchs.html) also provide valuable examples for us. Abraham demonstrates the value of faith. We also see his failures when he lies and the consequences of trying to force God’s plans rather than wait on Him. In Jacob we see that God is faithful to keep His promises, even to those who scheme. We see how our sinful tendencies can turn on us and cause us pain. We are warned against favoritism and see its broad\-reaching effects. In [Moses’](life-Moses.html) story we see that we can sometimes misunderstand God’s timing or His ways and try to take on a righteous mission on our own, which doesn’t turn out well. We see how God prepares us for what He calls us to. We also see God’s patience with our fears and doubts. We come to understand the importance of following God completely and remembering that He is holy. From [Rahab](life-Rahab.html) and [Ruth](life-Ruth.html), we see that God invites all kinds of people into His plan, not just those of Jewish descent. We see that He is faithful to those who follow Him. The [kings of Israel](kings-Israel-Judah.html) have many lessons to teach us. In Saul we see the importance of obedience and humility. In David we see God’s forgiveness. We learn that even when we sin terribly, we can turn to God and receive mercy. We come to understand the importance of calling out to God in any and every situation. We see complicated family relationships and warnings about attending to our families. In Solomon we see the value of wisdom as well as the foolishness of not applying it. We are warned of the dangers of others drawing our hearts away from God. In Ahab we see how corrupt leadership can affect a whole nation. In Hezekiah we see the wonderful results of faith in God even in seemingly impossible situations. In [Elijah](life-Elijah.html), we see that we can sometimes feel alone. We see fear and depression. We also see God’s provision and His faithfulness. In other prophets we see that serving God often means being different or rejected. We see their deep experiences of pain that God used to give them compassion toward those He told them to warn. In this, we recognize that God has a heart of compassion, and we see His patience, His graciousness, His justice, and His holiness. We see the value of obedience and the importance of God’s Word. The New Testament is likewise full of characters we can learn from. In [Peter](life-Peter.html) we see impulsiveness as well as bold leadership. [Mary of Bethany](life-Mary-Bethany.html) shows us the value of sitting at Jesus’ feet and that Jesus is eminently worthy of our worship. Paul’s life demonstrates the transformational power of God. We see how zealously following the Lord can lead to all sorts of reactions from others, practical hardships, consistent provision, and indescribable joys. [Lois and Eunice](Lois-and-Eunice.html) demonstrate the value of training children and nurturing them in the Lord. The list goes on. No matter your personality and struggles, there is someone in the Bible you can relate to and learn from. The apostle Paul wrote, “Follow my example, as I follow the example of Christ” (1 Corinthians 11:1\). Ultimately, that must be our goal when we study Bible characters. Where they were successful in following God, we are to emulate them. Where they failed, we are to avoid making the same mistakes. “Now these things occurred as examples to keep us from setting our hearts on evil things as they did. . . . These things happened to them as examples and were written down as warnings for us. . . . No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it” (1 Corinthians 10:6–13\).
Who was Samson in the Bible?	Answer Samson’s life is one of contradiction. He was a man of great physical strength yet displayed great moral weakness. He was a judge for 20 years and “a Nazirite, set apart to God from birth” (Judges 13:5\), yet he continually broke the [rules of a Nazirite](Nazirite-vow.html). The Spirit of God came upon him many times, giving him great strength to fight the [Philistines](Philistines.html), the oppressors of the Israelites. This in spite of the fact that Samson was a womanizer and a vengeful man. Samson’s life illustrates the necessity of saying “no” to fleshly temptation, God’s use of even flawed, sinful men to accomplish His will, the consequences of sin, and the mercy of God. The life of Samson – his birth Samson’s story begins with the announcement of his birth. A Danite man named Manoah was married to a woman who was unable to have children (Judges 13:2\). The angel of the Lord visited the wife and told her, “You are going to become pregnant and give birth to a son” (verse 3\). The angel also commanded her to follow the rules of the Nazirite during her pregnancy—no fermented drink, nothing made of grapes, and no non\-kosher food. The woman told Manoah, and he prayed that the angel would pay them another visit and give more information about their future son’s upbringing (verse 8\). God answered Manoah’s prayer. The angel of the Lord appeared to Manoah’s wife again, and she ran to get her husband. The angel then repeated his message to Manoah, who asked the angel’s name. In response, the angel said, “Why do you ask my name? It is beyond understanding” (Judges 13:18\). Manoah then sacrificed a goat on a rock, and “as the flame blazed up from the altar toward heaven, the angel of the Lord ascended in the flame” (verse 20\). Only then did Manoah realize whom they had been speaking to: “‘We are doomed to die!’ he said to his wife. ‘We have seen God!’” (verse 22\). True to God’s word, Manoah’s wife gave birth to a son, and they named him Samson. The Lord blessed him as he grew. The life of Samson – from temptation to sin The book of Judges then jumps ahead in Samson’s story to his search for a wife. He wanted to marry a Philistine woman despite his parents’ protests and in violation of God’s law against intermarriage with pagans. His mother and father accompanied Samson to Timnah to make the arrangements for his betrothal. On the way a lion attacked Samson. “The Spirit of the Lord came powerfully upon him so that he tore the lion apart with his bare hands” (Judges 14:6\). Later, Samson passed by the carcass of the lion and found it filled with a honeycomb, which he ate. This was a violation of the Nazirite law: “Throughout the period of his separation to the Lord he must not go near a dead body” (Numbers 6:6\). Samson seemed to know he had done wrong because, when he gave the honey to his parents, “he did not tell them that he had taken the honey from the lion’s carcass” (Judges 14:9\). The customary wedding feast described in Judges 14:10 was, literally, a “drinking party.” As a Nazirite, Samson was to “abstain from wine and other fermented drink” (Numbers 6:3\). Although the author of [Judges](Book-of-Judges.html) does not indicate whether Samson personally drank wine or fermented drink at this feast, it was yet another occasion that led to sin. During the feast, Samson offered a wager: whoever could solve his [riddle](riddles-in-the-Bible.html) would receive thirty changes of clothes and thirty linen garments (Judges 14:12\). Samson’s new Philistine wife betrayed him and gave the answer to his riddle to her countrymen. Furious, Samson killed thirty Philistines and gave their possessions to those who had “solved” the riddle. Samson’s wife was then given to another man. The whole sordid matter was used by God for His purposes: “This was from the Lord, who was seeking an occasion to confront the Philistines” (verse 4\). The life of Samson – God will use even flawed, sinful men to accomplish His will Samson willingly went into situations that led to sin, but, each time, God used him for His glory. Even our sin cannot prevent God’s sovereign will from coming to pass. Samson, full of anger and vengeance, swore to “get even with the Philistines” for stealing his wife from him (Judges 15:3\). He burned the Philistines’ crops (verses 4–5\) and, later, after the Philistines murdered his wife, “attacked them viciously and slaughtered many of them” (verse 8\). Samson hid out in Judah for a while, but the Judeans, worried that Samson was worsening their situation with the Philistines, tied him up and delivered him to the enemy (Judges 15:8–13\). As the Philistines approached their incapacitated prey, “the Spirit of the Lord came powerfully upon \[Samson]. The ropes on his arms became like charred flax, and the bindings dropped from his hands” (verse 14\). Samson picked up the jawbone of a donkey and slaughtered 1,000 Philistines with it (verse 15\). In [Gaza](Gaza-in-the-Bible.html), Samson hired a prostitute. That night, the people of Gaza learned that Samson was in their city, and they lay in wait to kill him at dawn. Samson escaped by rising in the middle of the night, when “he got up and took hold of the doors of the city gate, together with the two posts, and tore them loose, bar and all. He lifted them to his shoulders and carried them to the top of the hill that faces Hebron” (Judges 16:3\). The life of Samson – sin has consequences God’s purpose of defeating the Philistines was advancing through Samson, but Samson was still held accountable for his sin, and he experienced consequences for his foolishness and disobedience. Samson met and fell in love with a Philistine named [Delilah](Delilah-in-the-Bible.html). The rulers of the Philistines bribed Delilah to discover the secret of Samson’s strength and betray him into their hands (Judges 16:5\). Delilah began to beg Samson to know the secret of his strength. After telling her some lies, Samson finally revealed that his strength was due to his separation to the Lord; specifically, the fact that his hair had never been cut (see Numbers 6:5\). Delilah informed the Philistine rulers of Samson’s secret and then waited until Samson was asleep, and she called for someone to come shave his head. She woke him with a cry: “Samson, the Philistines are upon you!” (verse 20\). Samson stood up to fight, “but he did not know that the LORD had left him” (verse 20\). Samson’s continual, willful disobedience had reached an end. He had grown confident in his strength to the point that he felt he could spurn any law; it seems he finally reached the point that he thought he did not need God. As a result, “the Philistines seized him, gouged out his eyes and took him down to Gaza. Binding him with bronze shackles, they set him to grinding grain in the prison” (Judges 16:21\). Samson finally had to face the consequences of his actions. The life of Samson – God is merciful The Philistines thought they would celebrate their great victory over Samson, and the rulers assembled in the temple of their god, [Dagon](who-Dagon.html), to praise him for delivering Samson into their power (Judges 16:23\). During the festivities, they brought Samson from prison to entertain them. Leaning against the support pillars of the pagan temple, “Samson prayed to the LORD, ‘O Sovereign LORD, remember me. O God, please strengthen me just once more, and let me with one blow get revenge on the Philistines for my two eyes’” (verse 28\). God mercifully granted Samson’s request. Samson “pushed with all his might, and down came the temple on the rulers and all the people in it” (verse 30\). Samson killed more when he died—about 3,000 Philistines—than while he lived. Samson was a man of faith—he is mentioned in the Bible’s “Hall of Faith” (Hebrews 11:32\). At the same time, he was a man of the flesh, and his many mistakes serve as a warning to those who would play with fire and expect not to get burned. The life of Samson shows us the importance of relying on God’s strength, not our own power; following God’s will, not our own stubbornness; and seeking the Lord’s wisdom, not our own understanding.
Who was Elijah in the Bible?	Answer The prophet Elijah is one of the most interesting and colorful people in the Bible, and God used him during an important time in Israel’s history to oppose a wicked king and bring revival to the land. Elijah’s ministry marked the beginning of the end of Baal worship in Israel. Elijah’s life was filled with turmoil. At times he was bold and decisive, and at other times fearful and tentative. He alternately demonstrates victory and defeat, followed by recovery. Elijah knew both the power of God and the depths of depression. Elijah, a prophet of God whose name means “my God is the Lord,” came from Tishbeh in Gilead, but nothing is known of his family or birth. We first meet Elijah in 1 Kings 17:1 when he suddenly appears to challenge Ahab, an evil king who ruled the northern kingdom from 874 to 853 BC. Elijah prophesies a drought to come upon the whole land as consequence for Ahab’s evil (1 Kings 17:1–7\). Warned by God, Elijah hides near the brook of Cherith where he is fed by ravens. As the drought and famine in the land deepen, Elijah meets with a widow in a neighboring country, and, through her obedience to Elijah’s request, God provides food enough for Elijah, the woman, and her son. Miraculously, the widow’s barrel of flour and jar of oil never run out (1 Kings 17:8–16\). The lesson for the believer is that, if we walk in fellowship with the Lord and obey Him, we will be open to His will. And when we are in God’s will, He fulfills all of our needs, and His mercy to us never runs short. We next see Elijah as the central character in a face\-off with the prophets of the false god Baal on [Mount Carmel](mount-Carmel.html) (1 Kings 18:17\-40\). The prophets of Baal call upon their god all day long to rain fire from heaven to no avail. Then Elijah builds an altar of stones, digs a ditch around it, puts the sacrifice on the top of wood and calls for water to be poured over his sacrifice three times. Elijah calls upon God, and God sends fire down from heaven, burns the sacrifice, the wood, and the stones and licks up the water in the ditch. God proved He was more powerful than false gods. It was then that Elijah and the people killed all of the false prophets of Baal, in compliance with God’s command in Deuteronomy 13:5\. After the great victory over the false prophets, rain once again fell on the land (1 Kings 18:41\-46\). However, in spite of victory, Elijah entered a period of wavering faith and depression (1 Kings 19:1\-18\). Ahab had told his wife, Jezebel, of God’s display of power. Rather than turn to God, Jezebel vowed to kill Elijah. Hearing of this, Elijah fled to the wilderness, where he prayed for God to take his life. But God refreshed Elijah with food, drink, and sleep instead. Then Elijah took a forty\-day journey to Mount Horeb. There Elijah hid in a cave, still feeling sorry for himself and even confessing his belief that he alone was left of the prophets of God. It is then that the LORD instructed Elijah to stand on the mountain as the LORD passed by. There was a great wind, an earthquake, and then fire, but God was not in any of those. Then came a still, small voice in which Elijah heard God and understood Him. God gave Elijah instructions for what to do next, including anointing Elisha to take his place as prophet and assuring Elijah that there were still 7,000 in Israel who had not bowed to Baal. Elijah obeyed God’s commands. Elisha became Elijah’s assistant for some time, and the two continued to deal with Ahab and Jezebel, as well as Ahab’s son and successor, Ahaziah. Rather than die a natural death, Elijah was taken up to heaven in a whirlwind (2 Kings 2:1\-11\). John the Baptist’s ministry was marked by “the spirit and power of Elijah” (Luke 1:17\), fulfilling the prophecy of Malachi 4:5–6\. James uses Elijah as an example of prayer in James 5:17–18\. He says that Elijah "was a human being, even as we are," yet he prayed that it would not rain, and it did not. Then he prayed that it would rain, and it did. The power of prayer is in God, not in our own human nature. As was true for Elijah, when we focus on the tumult of life in this world, we can get our eyes off of the LORD and become discouraged. God does display Himself in mighty works of power and judgment such as wind, fire, and earthquakes. But He also relates with us intimately and personally, such as in the quiet whisper. God meets our physical needs, encourages us to examine our own thoughts and behaviors, instructs us in how to proceed, and assures us that we are not alone. When we are attentive to God’s voice and walking in obedience to His Word, we can find encouragement, victory, and reward. Elijah struggled with typical human frailties, yet he was used mightily of God. It may not be through such obviously miraculous displays of might, but, if we are yielded to Him, God can use us powerfully for His kingdom purposes, too.
Who was Elisha in the Bible?	Answer Elisha, whose name means "God is salvation," was the successor of Elijah in the office of the prophet in Israel (1 Kings 19:16, 19–21; 2 Kings 5:8\). He was called to follow Elijah in 1 Kings 19:19, and he spent the next several years as the prophet’s protégé, until Elijah was taken into heaven. At that time, Elisha began his ministry, which lasted about 60 years, spanning the reigns of kings [Jehoram](King-Jehoram-Joram.html), [Jehu](King-Jehu.html), [Jehoahaz](King-Jehoahaz.html), and [Joash](King-Joash.html). The initial call of Elisha is instructive. After a mighty display of God’s power against the prophets of Baal and a return of the rain after a long drought, Queen Jezebel sought Elijah’s life. Afraid, the prophet fled. He was refreshed by an angel and prepared for a forty\-day journey to Mount Horeb. There, Elijah confessed that he believed himself to be the only faithful prophet remaining. God told Elijah to go back home, anoint Hazael king of Aram, Jehu king of Israel, and Elisha to succeed him as prophet. God said, "Jehu will put to death any who escape the sword of Hazael, and Elisha will put to death any who escape the sword of Jehu" (1 Kings 19:17\). He also reassured Elijah that there were 7,000 remaining who had not bowed to Baal. Elijah obeyed God’s word and found Elisha, who was plowing with a pair of oxen at the time. Elijah put his cloak around Elisha—a sign that Elijah’s responsibilities would fall on Elisha, and Elisha left his oxen and ran after the prophet. Elisha asked only to say goodbye to his family and then would return to Elijah. Elisha went back, slaughtered his oxen and burnt his equipment, gave the meat to the people, then followed Elijah as his servant. Elisha responded to the call immediately. He completely removed himself from his former life—essentially hosting a celebration and leaving himself no option to return to his oxen. Not only did Elisha leave his former life, he became a servant in his new life (1 Kings 19:21\). Elisha seemed to love Elijah like he would a father. He refused to leave Elijah before Elijah was taken into heaven, despite Elijah’s telling Elisha to remain behind. Elijah permitted Elisha to stay with him, and he asked what he could do for his protégé before he left. Elisha requested a double portion of Elijah’s spirit. This was not a greedy request but rather one indicating that Elisha wanted to be considered as Elijah’s son. Elijah told Elisha that, if he saw Elijah when he was taken, then the double portion would be Elisha’s. Elisha did, indeed, see the chariot of fire and horses of fire that separated the men, and he saw Elijah taken to heaven in a whirlwind. Elisha picked up Elijah’s cloak and walked to the Jordan River. Elisha struck the water with the cloak, and it divided, just as it had done for Elijah. The other prophets who witnessed this recognized that Elijah’s spirit now rested on Elisha. As God had decreed, Elisha would now be His prophet to the people (2 Kings 2:1–18\). As God had told Elijah on the mountain, it was during Elisha’s ministry that organized Baal worship was eradicated (2 Kings 10:28\). In his ministry Elisha traveled widely and served as an adviser to kings, a companion of the common people, and a friend of both Israelites and foreigners. There are many well\-known accounts of Elisha’s service as prophet. He healed the waters of Jericho (2 Kings 2:19–21\) and was jeered by youths upon whom he called a curse resulting in their death by mauling bears (2 Kings 2:23–25\). He multiplied a widow’s oil (2 Kings 4:1–7\). He prophesied a son for a wealthy Shunammite family who hosted him and later resurrected that same son (2 Kings 4:8–37\). Elisha also removed poison from a pot of stew (2 Kings 4:38–41\) and multiplied twenty barley loaves to feed one hundred men (2 Kings 4:42–44\). He cured Naaman of leprosy (2 Kings 5\) and made a borrowed ax head float (2 Kings 6:1–7\). The miracles Elisha performed are, for the most part, acts of helpfulness and blessing. Others strongly resemble some of the miracles of Christ, such as the multiplying of food (Matthew 16:9–10\) and the healing of lepers (Luke 17:11–19\). Elisha offered counsel to the king of Israel. One incident tells of Elisha warning the king about the king of Aram’s movements. When the king of Aram found out it was Elisha foiling his plans, he sought to capture the prophet. When Elisha’s servant, Gehazi, saw the Arameans that had come against them, he was afraid. But Elisha told him not to be afraid because "those who are with us are more than those who are with them.' And Elisha prayed, 'Open his eyes, Lord, so that he may see.' Then the Lord opened the servant’s eyes, and he looked and saw the hills full of horses and chariots of fire all around Elisha" (2 Kings 6:16–17\). One cannot help but recall how Elisha had seen similar chariots of fire when Elijah was taken to heaven. Elisha then prayed for the Arameans to be struck with blindness. Elisha led them to Samaria, the capital of Israel, before asking the Lord to open their eyes. The king of Israel wondered if he should kill the captives, but Elisha counseled him to prepare food for them instead. When they were finished with the feast, the Aramians returned to their master, and Aram ceased raiding Israel. Elisha also prophesied other events of national and international importance regarding Israel and Syria. King Jehoash, or Joash, was reigning at the time of Elisha’s death. The king visited Elisha while the prophet was ill and wept over him. Elisha instructed Jehoash to get a bow and arrows and shoot them out the window. When Jehoash did so, Elisha told him this was God’s arrow of victory over Aram. Elisha then told the king to strike the ground with the arrows, but Jehoash stopped after only three times. Elisha was angered. Had Jehoash struck the ground five or six times, he would have completely destroyed Aram but would now only defeat them three times (2 Kings 13:14–19\). Of Elisha’s death, 2 Kings 13:20 simply says, "Elisha died and was buried." But the passage goes on to talk about Moabite raiders who came to Israel every spring: "Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man’s body into Elisha’s tomb. When the body touched Elisha’s bones, the man came to life and stood up on his feet" (2 Kings 13:21\). It seems that God chose to demonstrate His power through the prophet even after his death. Jesus spoke of Elisha in Luke 4:27\. The people had rejected Jesus in Nazareth and He told them that "no prophet is accepted in his hometown" (Luke 4:24\). Jesus said there were many lepers in Israel in Elisha’s time, yet only Naaman, a Syrian, was cured. A study of the life of Elisha will reveal the prophet’s humility (2 Kings 2:9; 3:11\), his obvious love for the people of Israel (2 Kings 8:11—12\), and his faithfulness in a lifelong ministry. Elisha was obedient to God’s call, following Elijah eagerly and faithfully. Elisha clearly believed God and trusted Him. Elisha sought after God, and through him God worked powerfully.
Who was Esther in the Bible?	Answer Esther is the Jewish maiden who became queen of Persia and rescued her people from a murderous plot to annihilate them. Her story is recorded in the Old Testament book bearing her name. The Jewish Feast of Purim celebrates this particular deliverance of the Jews. The story of Esther begins with a king’s banquet. King Ahasuerus (also called Xerxes) was the son of the famed Persian king Darius I, who is mentioned in Ezra 4:24; 5:5–7; 6:1–15; Daniel 6:1, 25; Haggai 1:15; and 2:10\. The year of the incident between Esther and King Xerxes was about 483 BC. The empire of King Ahasuerus was enormous; in fact, it was the largest the world had ever seen. Persia covered the area now known as Turkey, as well as Iraq, Iran, Pakistan, Jordan, Lebanon, and Israel; it also encompassed sections of modern\-day Egypt, Sudan, Libya, and Saudi Arabia. As with most of the pagan Gentile kings of that day, King Xerxes enjoyed putting on public displays of his wealth and power, which included feasts that sometimes lasted for as long as 180 days. Evidently, during the feast that is mentioned in Esther 1:10–11, the king requested that his wife, Queen Vashti, come before the entire gathering of officials to show them her great beauty wearing her crown. The speculation is that King Xerxes wanted Vashti to appear wearing only the crown. Queen Vashti refused the king’s request, and he became enraged. King Xerxes consulted his advisers in the law who declared that Vashti had wronged all the people of the land. They feared that the women of Persia would hear of Vashti’s refusal to obey her husband and begin to despise their own husbands. They suggested the king issue a decree throughout the land that Vashti could never again enter his presence. The king did so, proclaiming the edict in all the provincial languages. With Vashti vanquished, the king was without a queen. Xerxes’ attendants suggested he make a search for beautiful virgins throughout the land to find a new queen. Josephus, the Jewish historian, records that King Ahasuerus chose a total of 400 women to fill the harem and act as candidates for the new queen (Esther 2:1–4\). The women were to undergo a year’s worth of beauty treatments before meeting the king (verse 12\). Esther, a Jewess whose Hebrew name was Hadassah, was chosen as one of the virgins (verse 8\). Until the time that the virgins were brought to the king, they were kept in the harem under the care of Hegai (Esther 2:8\); after their meeting, because they were no longer virgins, they were moved to the area set aside to house the concubines—or mistresses—where they were put under the watchful eye of another eunuch, named Shaashgaz (verse 14\). Esther had been living in the citadel of Susa, where the king also lived. She was the cousin of a Benjamite named Mordecai, who was also her guardian, having adopted her as his own daughter when her parents died. Mordecai held some type of official position within the Persian government (Esther 2:19\). When Esther was chosen as a candidate for queen, Mordecai instructed her not to reveal her Jewish background (verse 10\). He also visited the king’s harem daily to see how Esther was doing (verse 11\). When Esther’s turn to be with the king came, "she asked for nothing except what Hegai the king’s eunuch, who had charge of the women, advised. Now Esther was winning favor in the eyes of all who saw her" (Esther 2:15\). She also won the king’s favor: he "loved Esther more than all the women," and he made her queen (Esther 2:17\). It seems that Esther, in addition to having “a lovely figure and \[being] beautiful” (verse 7\), was submissive in following the advice of wise counselors and quite winsome in every way. As the story progresses, it also becomes evident that God was at work through the whole process. Some time later, Mordecai was sitting at the king’s gate and overheard an assassination plot against Xerxes. He reported it to Queen Esther, who reported it to the king and gave Mordecai the credit. The plot was foiled, but the event was largely forgotten (Esther 2:21–23\). We see in this event Esther’s continued connection to Mordecai as well as her integrity. Both Mordecai and Esther honored the king and wanted to protect him from his enemies. After this, the king appointed an evil man over his affairs. His name was Haman, and he despised the Israelite people. Haman was a descendant of Agag, king of the Amalekites, a people who were Israel’s sworn enemy for generations (Exodus 17:14–16\), and bigotry and prejudice against Israel were deeply rooted within Haman’s darkened heart. In his hubris, Haman commanded the royal officials at the king’s gate to kneel down and honor him, but Mordecai refused. The royal officials spoke to Haman about this, being sure to tell Haman that Mordecai was a Jew. Haman wanted not only to punish Mordecai but "sought to destroy all the Jews, the people of Mordecai, throughout the whole kingdom of Ahasuerus" (Esther 3:6\). King Xerxes allowed Haman to do as he pleased in the matter, and a decree went out to all the provinces that on a certain day, which had been chosen by lot (or purim), the people were "to destroy, to kill, and to annihilate all Jews, young and old, women and children, in one day" (Esther 3:13\). The people were bewildered, and there was great mourning among the Jews (Esther 3:15; 4:3\). Queen Esther was unaware of the plot against the Jews, but she found out when her maids and eunuchs told her that Mordecai was in distress. Esther sent a messenger to Mordecai to find out what was wrong. Mordecai sent his cousin a copy of the edict and asked her “to go into the king’s presence to beg for mercy and plead with him for her people” (Esther 4:8\). Now, there was a law against entering the king’s presence uninvited, and Esther had not been invited by the king for the past thirty days. Through her intermediary, Esther reported to Mordecai her seeming inability to help. He responded, "Do not think to yourself that in the king’s palace you will escape any more than all the other Jews. For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?" (Esther 4:13–14\). In a great display of faith, Esther agreed. She asked the Jews to fast for her for three days while she and her maids also fasted. "Then I will go to the king, though it is against the law,” she said, “and if I perish, I perish" (Esther 4:16\). When Esther approached the king, she was literally risking her life. But Xerxes “was pleased with her and held out to her the gold scepter that was in his hand,” a sign that he accepted her presence (Esther 5:2\). She invited Xerxes and Haman to a banquet that day. The king called for Haman and came to the meal where he asked what she would like, “even up to half the kingdom” (verse 6\). Esther invited the two men to attend another banquet the following day where she would present her request (verse 8\). The men agreed. Xerxes had difficulty sleeping that night and ordered the record of his reign to be read to him. Amazingly, the account he heard was that of Mordecai uncovering the assassination plot and saving the king’s life. Meanwhile, Haman went home, gathered his friends and wife, and told them how honored he had been. But he had seen Mordecai on the way home, which had dampened his spirits. His wife and friends suggested Haman build a gallows on which to hang Mordecai (Esther 5:9–14\). Haman followed their advice and built the gallows. Just as King Xerxes was mulling over the fact that he had not honored Mordecai for his life\-saving act, Haman came in to talk to the king about hanging Mordecai. The king asked for Haman’s opinion about how to honor a man whom "the king delights to honor" (Esther 6:6\). Haman, thinking Xerxes was referring to him, suggested parading the man through town wearing a royal robe and riding on a horse the king had ridden while proclaiming, "Thus shall it be done to the man whom the king delights to honor!" (Esther 6:9\). Xerxes ordered Haman to do this immediately for Mordecai. Haman obeyed the king and honored the man he hated the most. He then told the events to his wife and friends. With more foresight than they probably realized, "his wise men and his wife Zeresh said to him, 'If Mordecai, before whom you have begun to fall, is of the Jewish people, you will not overcome him but will surely fall before him'" (Esther 6:13\). The king’s eunuchs arrived and took Haman to Esther’s banquet (verse 14\). There, Esther told the king that her people had been sold to be annihilated. Showing great respect and humility, Esther said that had they only been sold into slavery, she would have held her peace, “because no such distress would justify disturbing the king” (Esther 7:4\). The king was aghast that someone would dare to do such a thing to his queen’s people (verse 5\). Esther revealed the man behind the plot to “this vile Haman” (verse 7\). Xerxes exited the banquet enraged. Haman stayed behind to plead with Esther for his life. When the king reentered the room and saw this, he thought Haman was molesting Esther and ordered Haman to be killed on the very gallows he had built for Mordecai (verses 8–10\). After Haman was dead, Xerxes gave Esther all of Haman’s estate and gave Mordecai his signet ring, essentially giving Mordecai the same authority in the kingdom Haman previously had. The decree that had gone out from Haman, however, was irrevocable. Esther again pleaded with the king to intervene. Xerxes ordered another decree to be written to counter the first: this one gave the Jews the right to defend themselves against any who would attack them. Now there was joy throughout the provinces. Many even became Jews out of fear. Some enemies did attack on the previously appointed day, but the Jews were victorious over them (Esther 8\). Esther’s bravery and faith in God are a testament to the trust this young woman had in the living God. Her life is a lesson in God’s sovereignty over His creation. God maneuvers every aspect of life to position people, governments, and situations for His plan and purpose. We may not know what God is doing at a particular moment, but a time might come when we realize why we have gone through certain experiences or met certain people or lived in certain areas or shopped in certain stores or taken certain trips. The time may come when everything comes together, and we look back and see that we, too, were in the right place at the right time, just as Esther was. She was in the harem “for such a time as this.” She was made queen “for such a time as this.” She was strengthened and prepared to intercede for her people “for such a time as this” (Esther 4:14\). And she was faithful to obey. Esther trusted in God and humbly served, no matter what it might cost. Esther is truly a reminder of God’s promise, as written in Romans 8:28: “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.”
Who was Rahab in the Bible?	Answer In the book of Joshua, we are introduced to one of the most thought\-provoking and astonishing heroines of the Old Testament. Rahab, the prostitute of the Canaanite city of Jericho, ultimately is noteworthy for her great faith and for her place in the lineage of Jesus Christ. But a closer examination of the life of this remarkable Gentile woman can lead to deeper insights into God’s plan for His church and His dealing with individual believers in grace and mercy. Rahab’s story is found in Joshua 2–6\. This passage describes the conquest of the fortified city of Jericho by the Israelites. In its day, Jericho was the most important Canaanite fortress city in the Jordan Valley. It was a stronghold directly in the path of the advancing Israelites, who had just crossed the Jordan River (Joshua 3:1\-17\). Before entering the land west of the Jordan, Joshua sent two spies to look over the land. The king of Jericho heard that two Israelite spies were within his city and ordered them to be brought out to him. Rahab, the woman with whom the spies were staying, protected them by hiding them on her roof. She told them how the citizens of Jericho had been fearful of the Israelites ever since they defeated the Egyptians via the Red Sea miracle (some 40 years prior). She agreed to help them escape, provided that she and her family were spared in the upcoming battle. The spies agreed to her request, giving her three conditions to be met: 1\) she must distinguish her house from the others by hanging a scarlet rope out of the window so the Israelites would know which home to spare; 2\) her family must be inside the house during the battle; and 3\) she must not later turn on the spies. Safely escaping the city, the two spies returned to Joshua and reported that the "whole land was melting with fear." The Israelites crossed the Jordan into Canaan where they laid siege to the city of Jericho. The city was completely destroyed, and every man, woman, and child in it was killed. Only Rahab and her family were spared. Ultimately, Rahab married Salmon, an Israelite from the tribe of Judah. Her son was Boaz, the husband of Ruth. Joseph, the legal father of Jesus, is her direct descendant. Rahab was a young Canaanite prostitute and as such not a very likely candidate for a heroine of the faith. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here was centered all that was the vilest and most degrading in the religion of the Canaanites. Many Bible commentators, eager to remove the stigma of the designation “harlot” from one included in the genealogy of Christ (Matthew 1:5\), have described Rahab as a hostess or tavern keeper. But scriptural usage of the Hebrew word zanah (Leviticus 21:7\-14; Deuteronomy 23:18; Judges 11:1; 1 Kings 3:16\) and the authority of the apostles (Hebrews 11:31; James 2:25\), establish the credibility for use of the word “harlot.” It is clear that Rahab was perceptive, intelligent and well informed. Rahab identified the spies for what they were, hid them, and had a plausible story ready with which to deceive the king’s agents. Rahab didn’t deny that she had entertained the men. She says that they left at dusk when it would be difficult for anyone to be sure of clearly seeing anything. The agents did not dare to risk stopping to search Rahab’s house because, if they did, the spies might get away. Finally, the Canaanite prostitute gives the two Israelites excellent advice. She tells them to hide in the hills for three days before attempting to cross the Jordan. Spiritually, Rahab was not in an ideal circumstance to come to faith in the one true God, the God of Israel. She was a citizen of a wicked city that was under God’s condemnation. Rahab was part of a corrupt, depraved, pagan culture. She had not benefited from the godly leadership of Moses or Joshua. However, Rahab had one asset—she had heard from the many men she came into contact with that the Israelites were to be feared. She heard the stories of their escape from Egypt, the crossing of the Red Sea, the wanderings in the wilderness, and their recent victory over the Amorites. She learned enough to reach the correct, saving conclusion: "For the Lord your God is God in heaven above and on the earth below" (Joshua 2:11\). It is this change of heart, this faith—coupled with the actions prompted by faith—that saved her and her family. It is often said that Rahab, while being a true historical person, also serves as a symbolic foreshadowing or "type" of the church and Gentile believers. She was, in fact, the first recorded Gentile convert. There are many ways in which Rahab depicts the church. First, she was part of a pagan world system, a prostitute, who by her conversion was enabled to become a legitimate bride. In like fashion, Israel was the first chosen people of God, but they were set aside temporarily so the Gentiles could be brought into the kingdom of God, and the church is now considered the bride of Christ (Romans 11; Ephesians 5:25\-27\). Second, Rahab, because she welcomed the spies, was saved because of her faith in "God in heaven above and on the earth below" (Hebrews 11:31\). Likewise, Christians are saved through faith in Jesus Christ. "For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God" (Ephesians 2:8\). Third, although Rahab and Christians are saved by an act of grace through faith, true faith requires and is exemplified by action (James 2\). Rahab had to put the scarlet cord out of the window. Christians must accept Jesus Christ as their Savior and Lord and then go on to live in a manner that verifies that our faith is real. Fourth, Rahab could have indicated the location of her home in any number of ways. But the only way that she could be spared was to follow the directions given to her by the Israelite spies. The world tells us that there are many ways to God and salvation, all equally valid. But the Bible tells us, concerning Jesus Christ, that "salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved" (Acts 4:12\). Fifth, Rahab’s faith enabled her to turn away from her culture, her people, and her religion and to the Lord. Commitment to a true faith in God may necessitate setting priorities that are contrary to those of the world, as we are exhorted to do in Romans 12:2\. Finally, once we come to Christ, our pasts no longer matter. The slate is wiped clean for all who believe and accept the sacrifice of Jesus on the cross on our behalf. Rahab was no longer viewed as an unclean prostitute, but as one worthy by grace to be part of the lineage of our Lord Jesus Christ. Just as she was grafted into the line of Christ, so we become children of God and partakers in His inheritance (Romans 11\). We find in the life of Rahab the inspiring story of all sinners who have been saved by grace. In her story, we learn of the amazing grace of God that can save even the worst of sinners and bring them into an abundant life in Christ Jesus.
Can women serve as elders in the church?	Answer There are two primary viewpoints on the question of whether women can serve as elders in the church. The egalitarian view holds that women can serve as elders as long as they fulfill the requirements as outlined in 1 Timothy 3:1\-7 and Titus 1:5\-9\. The complementarian view affirms the opposite and states that women are not allowed to serve in the capacity of elder within the church of Jesus Christ. The most extensive passage that discusses the qualifications for elders is 1 Timothy 3:1\-7: “The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober\-minded, self\-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil” (ESV). Some argue, based on the presence of exclusively masculine pronouns (he and his) in the passage that only men can serve as elders. It is true that in most English translations, the pronouns he, his, and him occur numerous times in 1 Timothy 3:1–7\. The problem with this is that in the original Greek of 1 Timothy 3:1–7, there are no masculine pronouns. In English translations of 1 Timothy 3:1–7, pronouns are added for the purposes of sentence structure. Why do Bible translators typically use masculine pronouns in 1 Timothy 3:1–7? Because there is one primary masculine noun, man, in verse 2, and it is modified by several masculine adjectives and participles in verses 2–7\. In the original Greek text, the phrase husband of one wife or, more accurately, one\-woman man is the only explicit reference to gender in 1 Timothy 3:1–7\. Another passage, Titus 1:5–9, also gives the qualifications for elders and is structured similarly. All of the qualifications for elders are directly linked to “husband/man” in 1 Timothy 3:2\. A woman cannot be a “one woman man,” biblically speaking. If Paul intended to include women in the elder qualifications, he could have structured the passage differently. He could have said “faithfully married to one spouse” or something similar. The consistent use of masculine terminology argues strongly for the office of elder/overseer being restricted to men. As with other issues in this debate, the question of women serving as elders is not a matter of chauvinism. In no sense is this a matter of men being superior to women. Rather, God restricts the office of elder to men because that is how He has structured the church to function. Godly men are to serve as servant leaders, with women serving in crucially important supporting roles.
What is the cause of church splits?	Answer Divisions that lead to church splits are a sad and all\-too\-common occurrence in the body of Christ. The effects of a church split, regardless of the cause, can be devastating. Church splits distress and dismay mature believers, disillusion new believers, cause havoc in the lives of pastors and their families, and bring reproach upon the name of Christ. But there is hope; churches that split can experience healing and restoration. Churches are like hospitals, full of wounded and sick people, but in the church the sickness is sin and the wounds are those we inflict upon ourselves and one another because of sin. One sin that causes multiple problems is a lack of forgiveness. No Christian is perfect, and no pastor or elder or deacon is perfect. When all these imperfect people get together, disagreements, hurt feelings and misunderstandings are inevitable. If our expectations of others are too high, disappointment is inevitable and can cause further feelings of hurt and resentment. Our response to one another should be to forgive one another in kindness and compassion (Ephesians 4:32; Colossians 3:13\) and in Christian love, which covers a multitude of sins, followed by an increased commitment to serve one another (1 Peter 4:8\-11\). Once we are committed to forgiving, loving and serving one another, we will see each other’s differences in a new light. But if we react to differences of opinion, particularly those related to non\-essential matters, by taking sides and gossiping, the split will widen, more harm will be done to the church members, and our message to the world will be further compromised. A church split may happen when someone seeks to manipulate people and/or events for his own ends. It may be that there is pride in rule\-keeping, and those who do not keep the same rules are ill\-treated. It may be that one interpretation of a non\-essential and obscure doctrine is emphasized and used as a measure for who is included and who is excluded. Or, it could be that someone wants to wrest leadership from the pastor or elders and rallies a group of people around himself to accomplish that end. Sadly, difference of opinion regarding music and worship style is also a frequent cause of division in the church. The excuses for the conflict are numerous, but they all stem from the same root cause—pride and selfishness. James 4:1\-3 says, "What causes fights and quarrels among you? Don’t they come from your desires that battle within you? You want something but don’t get it. You kill and covet, but you cannot have what you want. You quarrel and fight. You do not have, because you do not ask God. When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures." Also to be considered is that not all who sit in church week after week are truly Christians. Not all who name the name of Christ belong to Him, a truth He made clear in Matthew 7:16\-23\. We can identify both the true and the false by the fruits they produce. True Christians show forth the fruit of the Spirit who indwells them (Galatians 5:22\-23\), while the tares among the wheat sow discord and dissension. We need to be on guard for those the enemy places among us and exercise both wisdom and discernment, utilizing church discipline when necessary (Matthew 18:15\-20\) and speaking the truth in love in all things (Matthew 10:16; Ephesians 4:15\). Ultimately, each local church is made up of individual members, and how those members live affects how the church functions. Paul admonishes the church in Rome to behave decently, “not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy” (Romans 13:13\). Church members are influenced daily by an immoral culture, and one hour a week in church is wholly inadequate to counter the culture's influence. Heart transformation is accomplished by the work of the Holy Spirit in our lives. It is incumbent upon each believer to diligently follow Christ and do the work of spiritual growth by doing things like regularly reading and studying the Bible, spending time with God in prayer, and fellowshipping with other believers outside of just sitting together at a Sunday morning church service (Philippians 2:12–13\). Church attendance is vital, but living the Christian life is much more than merely going to church weekly. The world’s standard is one of self\-promotion, self\-esteem, and self\-worship, attributing value to other people only insofar as they are willing to idolize us the way we idolize ourselves. Such an attitude always leads to “dissension and jealousy,” the inevitable results of worshiping the god of self. The cure is found in Titus 2:11\-13: “For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self\-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ.” God’s grace, shed upon those who belong to Him through faith in Christ, enables us to deny worldly passions, put away immorality and live in godly humility toward one another: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves” (Philippians 2:3\). Church splits are healed through repentance and humility. If there is disagreement, the best would be for both sides to repent of anything said or done in an unloving manner during the disagreement. Repentance includes seeking forgiveness from the party offended by another’s behavior. In humility, each should accept the other’s apology, committing to go forward in the bonds of Christian love. There is one particular case where leaving a group would be appropriate. If the leadership of a church abandons scriptural stands on key issues like the deity of Jesus Christ, the virgin birth, God as Creator, the inspiration and authority of Scripture, or other foundational doctrines, then it is appropriate (and perhaps obligatory) to leave that group. The causes of divisions in the church are many, but ultimately the main reason for a church split is that someone has taken his focus off of Jesus Christ and begun to use the church organization for his own ends. The church is to be more organism (living thing) than organization. The apostle Paul uses the analogy of the body to describe the church. In 1 Corinthians 12 and Romans 12, he calls the church the body of Christ. We are to be the body which does the will of the Head, Jesus Christ. If everyone in the body is focused on doing the will of God and on worshiping Jesus Christ in love and humility, then there may be disagreement, but the disagreement will be worked out in a loving and appropriate manner.
What is the Pentecostal Church and what do Pentecostals believe?	Answer Pentecostalism is a fairly modern movement within Christianity that can be traced back to the Holiness movement in the Methodist Church. A major focus of Pentecostal churches is Holy Spirit baptism as evidenced by speaking in tongues. There are approximately 170 different denominations that identify themselves as Pentecostal. Toward the end of the 19th century, there was a dramatic rise in religious fervor as various groups anticipated the end of history and the return of Christ in 1900\. Much of this fervor was driven by the revival meetings held by those in the Holiness movement, and there were occasional reports of people speaking in tongues. The first widespread use of tongues was at a revival in Topeka, Kansas, in January 1900, led by [Charles Parham](Charles-Parham.html). Agnes Ozman, a Methodist, began to speak in tongues, and others in the meeting eventually followed suit. In 1906, a series of [revival meetings on Azusa Street](Azusa-Street-Revival.html) in Los Angeles led to a widespread experience of tongues\-speaking, which spread to many parts of the country. The meetings were led by William Seymour, one of Charles Parham’s students. Parham and Seymour eventually parted ways, because Parham believed many of the manifestations of Azusa Street were of the flesh, or perhaps even demonic. By 1909, Seymour had excluded all but African\-Americans from holding office in the mission, and the ministry eventually faded into history. Though the Azusa Street mission had a brief life, its impact on the Pentecostal movement has been a lasting one. Many new churches and missions were founded across America which carried the new emphasis on seeking the [baptism of the Spirit](Spirit-baptism.html) as evidenced by [speaking in tongues](gift-of-tongues.html). According to the Center for the Study of Global Christianity, “globally, there are 644 million Christians in the \[Pentecostal] movement” (www.gordonconwell.edu/center\-for\-global\-christianity/research/global\-pentecostalism/, accessed 8/5/23\). In 2011, a Pew Forum analysis of the data gave an estimate of 279,000,000 Pentecostals worldwide, with another 305,000,000 Charismatics in non\-Pentecostal denominations (see www.pewresearch.org/religion/2011/12/19/global\-christianity\-movements\-and\-denominations/, accessed 8/5/23\). There are three main divisions within the Pentecostal movement. The original group which came out of the Holiness churches (Methodist and Nazarene), sees three progressive steps in the life of a believer which indicate growth and blessing. The first step is justification, which is the forgiveness of sins that comes from putting faith in Jesus Christ. The second step is sanctification, or the second blessing, which was first taught by John Wesley in his “A Plain Account of Christian Perfection” (1766\). The essence of this doctrine is an inner purity of heart and an infusion of power, whereby the believer no longer practices sin. This is sometimes followed by the third step, the “baptism of the Spirit,” as evidenced by speaking in tongues or other signs. The Church of God in Christ and the Church of God, Cleveland, Tennessee, are two major denominations in this group. The second division is comprised of those who came out of a Baptist background, but were heavily influenced by the Holiness revivals of the late 1800s. The Assemblies of God was founded in 1914 under the leadership of Eudorus N. Bell, who had been a Southern Baptist pastor. The key difference in doctrine for this group is that the baptism of the Holy Spirit is available for anyone, regardless of attaining [sanctification](sanctification.html). The third division is the [Oneness Pentecostals](oneness-Jesus-only.html). At the meeting which formed the Church of God in Christ (1914\), there was intense debate over Trinitarian doctrine. While the majority of Holiness believers held to the traditional belief in the Trinity, there was a growing group which held to a modalist belief and affirmed that baptism should be done in Jesus’ name only. Another tenet of this group is the necessity of speaking in tongues as evidence of salvation. This group was to form the United Pentecostal Church and the Apostolic Pentecostal Church, among others. What are we to make of this movement? The early Holiness believers recognized that Christianity ought to result in visible changes in a person’s life. The focus of many early prayer meetings was to “throw off everything that hinders and the sin that so easily entangles” (Hebrews 12:1\). These earnest believers wanted to run their race faithfully and were seeking God’s help to do so. As that earnestness gave way to emotional religious fervor, doctrines were developed to explain and support the emotions and experiences. For many today, the emphasis is on the excitement, the experience, or the new word of prophecy. Some of the questionable foundations laid by John Wesley (e.g., a second blessing of perfection) paved the way for later Pentecostal doctrines of new works of the Spirit. Some Pentecostals allow experience to trump scriptural teaching and attempt to conform Scripture to what they “know by experience.” But fervent experience, even when it involves miracles, is not the test of true faith (see Matthew 7:22–23\). Peter affirmed the value of Scripture over experience when he said, “We also have a more sure Word of prophecy, to which you do well to take heed, as to a light that shines in a dark place” (2 Peter 1:19\).
Why is “You shall not steal” in the Ten Commandments?	Answer “You shall not steal” (Exodus 20:15\) is one of the Ten Commandments people can readily recall, even though it is number eight in the Decalogue. And while there may be those who attempt to undermine the authority of the Ten Commandments by suggesting it is part of the Old Covenant, our Lord Jesus, speaking to the rich young ruler, quoted five of them, including this one (Matthew 19:18\). The Ten Commandments are part of the moral law of God and, unlike the ceremonial and sacrificial laws of the Old Testament which were given to Israel, they apply to all men in all ages. Stealing is defined as “taking another person’s property without his or her permission.” However, there are many other forms of theft. For example, taking longer over our lunch breaks at work or arriving late and leaving early are actually forms of stealing from our employers, stealing time they have paid for. Taking advantage of employers in that way indicates a lack of love for others. The apostle Paul, when discussing God’s commandments, sums up the entire law in the same way as our Lord Jesus did, with “Love your neighbor as yourself” (Mark 12:31; Romans 13:9\). And, again like Jesus, he states that this is the fulfilment of the “Law” (Matthew 22:39\-40\). So, we know from such instructions that “Do not steal,” as with all of the Ten Commandments, is about “loving one another” (John 13:34\-35\). Victims of theft know the horrible feeling it produces. The very act of someone taking what may have been an especially precious gift from a loved one really pierces our hearts and makes us feel vulnerable and unsafe. Theft has a tremendous impact not only on individuals, but on society as a whole. Theft disturbs societal stability and the results are feelings of fear and insecurity and a desire for revenge. One has only to look at some third world countries where laws against stealing are ignored to see how detrimental it is to the population. God’s laws are not only moral and spiritual; they are infinitely practical as well. Christians have received tremendous physical and spiritual gifts from God, and we should desire to give back to Him all that we have. When we withhold the things that are rightly His—our time and talents, our possessions and our finances, indeed our very lives—we are in effect stealing from Him. The prophet Malachi put it this way when addressing the Israelites: “Will a man rob God? Yet you rob me. But you ask, 'How do we rob you?' ‘In tithes and offerings. You are under a curse — the whole nation of you — because you are robbing me. Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,’ says the Lord Almighty, ‘and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it’” (Malachi 3:8\-10\). One day we will be judged by God and expected to give an account of what we did with the gifts God has so generously bestowed on us (Romans 14:12; 2 Corinthians 5:10; Hebrews 4:13\).
Why is “You shall not murder” in the Ten Commandments?	Answer Simply stated, the sixth of the Ten Commandments forbids the unjustified taking of a human life. However, the commandment itself has a couple of interesting elements that bear mentioning. First and foremost, different Bible translations give the appearance of different meanings, and there is potential for misunderstanding the actual meaning of the verse. Second, man was never created for the act of murdering another, and there needs to be an explanation for such a violent and final act towards another human being. Third, because of the translational challenge, we need to understand the [difference between “murder” and “killing.”](you-shall-not-kill-vs-murder.html) And last but not least, how does God view murder? To God, murder is not just physical in nature but also the condition of one’s heart towards another. There are two different Hebrew words (ratsakh, mut) and two Greek words (phoneuo, apokteino) for “murder” and “killing.” One means “to put to death,” and the other means “to murder.” The latter one is the one prohibited by the Ten Commandments, not the former. In fact, ratsakh has a broader definition than the English word “murder.” Ratsakh also covers deaths due to carelessness or neglect but is never used when describing killing during wartime. That is why most modern translations render the sixth commandment “You shall not murder” rather than “You shall not kill.” However, a very large issue can arise depending on which translation one studies. The ever\-popular King James Version renders the verse as “Thou shalt not kill,” therefore opening the door to misinterpreting the verse altogether. If the intended meaning of “Thou shalt not kill” was just that—no killing—it would render all of the God\-endorsed bloodletting done by the nation of Israel a violation of God’s own commandment (Deuteronomy 20\). But God does not break His own commandments, so, clearly, the verse does not call for a complete moratorium on the taking of another human life. Why does man murder? We know that we were created in God’s image (Genesis 1:27\) and we were made to live in harmony with God and with our fellow man. This harmony became impossible once sin entered into the picture (Genesis 3\). With sin came the propensity for acting violently against one another. Anger, jealousy, pride and hatred can fuel man’s evil bent towards life\-ending aggression. The first recorded act of murder was when Cain killed his brother Abel (Genesis 4:8\). From that moment on, taking the life of another has been commonplace and, in some circles of society, acceptable. However, to God every life is important, and since God knew that man was sinful and evil and had become “lawless,” He enacted guidelines that would seek to modify man’s behavior (1 John 3:4\). So, is there a difference between murder and killing? First, it is important to note that not all killing is wrong. For instance, the apostle Paul talks about the right of the state to take the lives of evildoers (Romans 13:1\-7\). This relates to what is commonly referred to as capital punishment. Most countries have consequences for murder. In some cases this requires the life of the perpetrator and a suitable means of putting one to death is chosen and administered (Matthew 5:21; Exodus 21:14\). Another instance of acceptable “killing” is that which is done during times of war and at the command of superiors. There were quite a few instances in Scripture where God endorsed and allowed the taking of other lives (1 Samuel 11; Judges 6–7\). And finally, although far from acceptable, manslaughter is yet another form of killing someone. This unintentional act apparently happened so often in biblical times that cities of refuge were designated for the manslayer to seek refuge in (Exodus 21:13; Joshua 20\). Again, it was never God’s intent to have to use such a drastic measure as taking one’s life to rectify a situation. So, God does make exceptions for the taking of another’s life as long as it lines up with His will. However, premeditated murder of an individual is never God’s will. What is murder in God’s eyes? From the human perspective, murder is the physical act of taking another’s life. However, we also must consider that God defines murder as any thought or feeling of deep\-seated hatred or malice against another person. In other words, it is more than just a physical act that constitutes murder to God, who tells us that “everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him” (1 John 3:15 ESV). When we harbor hatred in our hearts for another, we have committed the sin of murder in God’s eyes. The disdain towards another person never has to be demonstrated outwardly because God looks upon the heart for the truth (1 Samuel 16:7; Matthew 15:19\). As Christians and as human beings, we know that unjustified killing is wrong. God’s Word is very clear on this point: “You shall not murder.” And what God says we must obey, or we face the consequences on judgment day.
Why is “You shall not commit adultery” in the Ten Commandments?	Answer Before we can answer this question, we need to be clear on the definition of adultery. The dictionary defines “adultery” as “voluntary sexual intercourse between a married person and a person who is not his or her spouse.” The Bible would concur with this definition. In Leviticus 18:20, God told Moses, “Do not have sexual relations with your neighbor’s wife and defile yourself with her,” and in Deuteronomy 22:22, we find a similar definition: “If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die.” It is clear from these definitions that adultery refers to a consensual sexual union. What is not explicitly clear is whether or not both partners in this illicit sexual union are married. The biblical commands prohibit a man from taking another man’s wife, but do not indicate whether or not the man is also married. Be that as it may, it is safe to say that if a person who is married willingly seeks a sexual encounter with another person, whether or not that person is also married, both people are guilty of committing adultery. God’s reasons for instituting His commandment against adultery are two\-fold. First, God established the institution of marriage as being between one man and one woman (Genesis 2:24; reiterated by Jesus in Matthew 19:5 and parallel passages). God created marriage to be the building block of His creation and of society. Even after the fall (Genesis 3\), marriage is still a sacred union and the foundation for society. In marriage, the full expression of the image of God is made manifest as the man and the woman complement and complete each other. The Bible also teaches us that marriage is the vehicle through which God designed the procreation of the human race and the preservation of godly offspring (Genesis 1:28, 9:1; Malachi 2:15\). With such a premium placed on marriage, it’s no wonder God would seek to protect this union from defilement (Hebrews 13:4\), and thus prohibit adultery, which is the violation of the sacred marriage union. The second reason for the commandment is found in Leviticus 18:1\-5\. As God’s chosen people, the Israelites were to reflect God’s character in the Promised Land. God commanded His people to be holy for He is holy (Leviticus 11:44\), and part of holy living is sexual purity. God did not want His people emulating the behavior of the Egyptians from whom He delivered them, nor did God want His people copying the behavior of the people into whose land He was bringing them. The implication was that adultery (and other sexual sins) was commonplace in the lands where the Israelites had been and were going to. So now we know what adultery is and why God instituted this command. Finally, we need to learn what God meant by the command itself. As with all of the Ten Commandments, there are things we need to avoid doing (the negative part of the command) and things we need to be doing (the positive part of the command). The negative part of the command is self\-explanatory: Do not commit adultery. However, there is more to this command than the simple avoidance of extramarital relationships. One can make the argument that wrapped up in this prohibition are all sorts of sexual sin (e.g., incest, fornication, homosexuality, etc.), and that argument can be made on the basis of chapters such as Leviticus 18\. Also important is avoiding things that would lead or tempt one to consider adultery, such as the unnecessary withholding of conjugal rights (1 Corinthians 7:1\-5\). Jesus, in His Sermon on the Mount, made further clarification of this command (Matthew 5:27\-30\) by including all kinds of lustful thoughts. Fantasizing about having sexual relations with someone is the same, in God’s eyes, as actually committing adultery. Therefore, we must avoid all things that would create within us lustful thoughts (e.g., suggestive songs, sensuous movies, pornography, etc.). We should also avoid immodest clothing or anything that might cause a brother or sister in the Lord to stumble in this area (1 Timothy 2:9; 1 Peter 3:3\). The positive part of the command would entail doing the opposite of what the command prohibits: chastity in body, mind, words and action; keeping watch over what we take in with our eyes and the other senses; an attitude of temperance and self\-control (i.e., moderation); being discerning over the company we keep; dressing modestly; and fulfilling our marriage vows in regards to sexual relations and cohabitation. Regarding sexual sin, the Apostle Paul said, “Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body” (1 Corinthians 6:18\). When it comes to sexual sin, the best course of action is to remove ourselves from temptation and avoid such situations altogether. Adultery is the complete corruption of God’s good creation of marriage. Through the sin of adultery, Satan tempts us to seek sexual fulfillment in avenues other than the one God has ordained—within the bounds of monogamous, heterosexual marriage. Adultery rips at the fabric of society because it tears apart marriages and families which are the building blocks of society. God’s law in general, and the 7th commandment in particular, is held up as the standard for Christian behavior.
Why is “You shall have no other gods before me” in the Ten Commandments?	Answer The Mosaic Law is built upon the Ten Commandments, and the law was built upon the first commandment: “I am the LORD your God who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me” (Deuteronomy 5:6\-7 NKJV). Here we see not only God’s prohibition against idolatry, but His reasons for that prohibition. It was the Lord God who had the power to bring His people out of bondage in Egypt. He alone cared enough for them to choose them to be His own, and He alone delivered and protected them. For all this, He declares that He alone deserves to be worshiped and reverenced. No idol made of wood or stone is God. Idols are deaf, dumb, blind, and powerless (Isaiah 44:18\). Paul’s letter to the Romans indicates the worship of things in creation themselves—not just their images—is wrong in the eyes of God (Romans 1:25\). Paul also warns the Colossians against worshiping other supernatural beings: “Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize” (Colossians 2:18a). Jesus expanded the definition of “other gods” to include concepts in addition to images, living things and other supernatural beings. In Matthew 6:24, He warns against the worship of material things. “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money”. The Greek word mammonas, translated here as “money,” does not mean the money in one’s pockets. It is the personification of wealth or money (especially wealth gained through greediness), the love of which, in modern terminology, is “materialism.” The dangers of worshiping material things are clearly outlined in the story of the rich young ruler (Matthew 19:16\-26\) who turned away from Christ because he could not part with his wealth. Samson (Judges 14–16\), even though he was set apart for God as a Nazirite, worshiped another god that was much closer than the rich man was to his wealth. Samson’s god was himself, and his pride and self\-worship led to his downfall. He was so confident in his own abilities that he believed he no longer needed God, and in the end—beaten, blinded, and humiliated—Samson seemed to be more concerned with revenge and his eyesight than with God’s plan for His chosen people. He served himself and his priorities, making them his idols. Those who worship “other gods” will ultimately face the same fate as the prophets of Baal at Mount Carmel where they were challenged by Elijah the prophet to a duel. Elijah and the prophets of Baal offered sacrifices to their respective deities, but they did not burn the sacrifices. The god who responded to their entreaties and took their sacrifice would be declared the one true God for all Israel. The prophets of Baal started early and prayed and pleaded with Baal to burn their sacrifice. Meanwhile, Elijah taunted them. “Shout louder…Surely he is a god. Perhaps he is deep in thought, or busy, or traveling. Maybe he is sleeping and must be awakened” (1 Kings 18:27\). In the end, the prophets of Baal were all killed by the Israelites after the one true God demonstrated His power, burning up the offering, the water, the wood, the stones, and the soil at the altar. Our God is never busy, asleep, traveling, or distracted. Paul describes the sovereignty of God: “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands. And he is not served by human hands as if He needed anything, because He Himself gives all men life and breath and everything else. …Therefore, since we are God’s offspring, we should not think that the Divine Being is like gold or silver or stone – an image made by man’s design and skill” (Acts 17:24\-25, 29\). God commands us not to serve other gods because there are no other gods except the ones we make ourselves. David describes what awaits the person who puts God ahead of all else: “Blessed is the man who makes the Lord his trust, who does not look to the proud, to those who turn aside to false gods” (Psalm 40:4\).
Why is “You shall not give false testimony” in the Ten Commandments?	Answer Part of the Ten Commandments, also known as the Decalogue, this 9th commandment forbids the Israelites from bearing false witness or giving false testimony against one another (Exodus 20:16; Deuteronomy 5:20\). To bear false witness against others is to lie about them, especially for personal gain. The Hebrew word translated “neighbor” in this commandment can mean an associate, a brother, companion, fellow, friend, husband, or neighbor. In other words, the Israelites were commanded to be truthful in all things, but especially when speaking about another person. The people were not to lie publicly, as in a court of law by laying at another’s feet any false charge that could injure him, nor were they to lie privately by whispering, talebearing, backbiting, slandering, or destroying his character by innuendos, sly insinuations, and evil suggestions. The reasons for God’s prohibiting lying and testifying falsely against one’s neighbor are three\-fold. First, God’s people are to reflect God’s character. The Lord is a truthful God who does not and cannot lie. Numbers 23:19 says, “God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?” The people who were called by God’s name and who represented Him in the heathen world were expected to accurately reflect His character. Lying to or about one another brought reproach upon His holy name, and this He would not tolerate. Second, bearing false witness against another was destructive to the individual who was the victim of the lie, and he suffered by it in his credibility and reputation, as well as in his trade and business. Leviticus 19:18 makes it clear that the Israelites were to love their neighbors as themselves, a command reiterated by both Jesus and Paul (Matthew 22:39; Romans 13:9\). Loving our neighbors precludes lying about them. Third, false witness was seen as so destructive to society that courts of law, both in the days of the Israelites and today, could function only if the witnesses who were called to testify could be trusted to tell the truth. Without a trustworthy judicial system, based on eyewitness testimony from reliable, truthful witnesses, societies are at risk of the breakdown of law and order. When this happens, chaos ensues and the innocent suffer. As noted before, the New Testament is equally condemning of false witness. Colossians 3:9–10 explains the reason for the continued prohibition against lying. Christians are new creations in Christ (2 Corinthians 5:17\), and, as such, we reflect His nature. We have been released from our “old self” with its evil practices such as lying and bearing false witness. As the Israelites were to reflect the character of the Lord God, Christians are to reflect to the world the character of Christ that identifies us as His own.
Why is “You shall not covet” in the Ten Commandments?	Answer The key to understanding this commandment is in the definition of the word “covet.” Two different Hebrew words are used in the passages condemning coveting (Exodus 20:17; Deuteronomy 5:21\), and both mean “to lust after or to long for with great desire.” Since the commandments are given as “you shall not’s,” the desire in this case is for something that is not the property of the desirer and not rightfully his to long after. In this commandment, the Israelites are told not to lust after their neighbor’s possessions—his house, land, ox or donkey, or the people in his life—his wife or servants, both male and female. The Israelites were not to desire, long for, or set their hearts on anything that belonged to anyone else. Whereas several of the commandments prohibit certain actions, such as murder and theft, this is one of the commandments that address the inner person, his heart and mind. As James 1:15 tells us, the inner person is where sin originates, and in this case, covetousness is the forerunner of all manner of sin, among them theft, burglary, and embezzlement. At its root, coveting is the result of envy, a sin which, once it takes root in the heart, leads to worse sins. Jesus reiterated this very thought in the Sermon on the Mount when He said that lust in the heart is every bit as sinful as committing adultery (Matthew 5:28\). Envy goes beyond casting a longing glance at the neighbor’s new car. Once dwelled upon, envy of the neighbor’s possessions can turn to feelings of resentment and hatred for the neighbor himself. That can turn into resentment against God and questioning Him: “Why can’t I have what he has, Lord? Don’t you love me enough to give me what I want?” God’s reasons for condemning [covetousness](Bible-covetousness.html) are good ones. At its very core, envy is love of self. Envious, selfish citizens are unhappy and discontented citizens. A society built of such people is a weak one because envious malcontents, as stated before, will be more likely to commit crimes against one another, further weakening the societal structure. Furthermore, the New Testament identifies covetousness as a form of idolatry, a sin which God detests (Colossians 3:5\). In the end, envy and covetousness are Satan’s tools to distract us from pursuing the only thing that will ever make us happy and content—God Himself. God’s Word tells us that “godliness with contentment is great gain” and that we should be content with the basic necessities of life (1 Timothy 6:6\-8\), because true happiness is not attained by things, but by a personal relationship with God through Jesus Christ. By this alone do we gain that which is worthy, true, solid, satisfying, and durable—the unsearchable riches of God’s grace.
Should Christians celebrate Christmas?	Answer The debate about whether Christians should celebrate Christmas has been ongoing for centuries. There are equally sincere and committed Christians on both sides of the issue, each with multiple reasons why or why not Christmas should be celebrated in Christian homes. But what does the Bible say? Does the Bible give clear direction as to whether Christmas is a holiday to be celebrated by Christians? Some refrain from celebrating Christmas because they see a link between the [traditions](Christmas-traditions.html) surrounding the holiday and similar practices in ancient pagan rituals. It is true that bells, candles, holly, and yuletide decorations are mentioned in the history of pagan worship, and for some Christians that is enough to keep them away from celebrating Christmas. Other Christians, even as they acknowledge some Christmas traditions may have borrowed from pagan rituals, deny that celebrating Christmas indicates a return to paganism. They focus on modern tradition’s association with the [true meaning](Christmas-true-meaning.html) of Christmas—the birth of the Savior of the world. Bells are played to ring out the joyous news, candles are lit to remind us that Christ is the Light of the world (John 1:4–9\), a star is placed on the top of a Christmas tree to remember the Star of Bethlehem, and [gifts](Christmas-gifts.html) are exchanged to remind us of the gifts of the magi to Jesus, the greatest gift of God to mankind. Another reason some Christians have for not celebrating Christmas is simply that the Bible does not support such a celebration, either by example or command, and it is difficult to reconcile much of what takes place at Christmastime with true biblical worship. Other Christians see deep significance in the rituals surrounding Christmas celebrations and believe that participation in such is an acceptable form of worship to God. Some Christians do not celebrate Christmas with a tree, citing Jeremiah 10, especially verses 3 and 4, which condemn the “worthless” practices of idolaters: “They cut a tree out of the forest. . . . They adorn it with silver and gold.” Other Christians see no application here to [Christmas trees](Christmas-tree.html), since the passage refers to cutting down trees in order to fashion them into idols, which are then decorated with silver and gold (see also Isaiah 44:9–18\). As long as no one is worshiping his or her Christmas tree, say these believers, having a tree in one’s home is acceptable. Christians who choose not to celebrate Christmas may also point to the fact that the Bible doesn’t give us the date of Christ’s birth. This is certainly true. [December 25](December-25.html) may not be even close to the time Jesus was born. Other Christians do not see the Bible’s silence on the issue as a reason not to celebrate. Some Christians do not celebrate Christmas because the holiday has become increasingly secularized. There’s not much “Christian” about most of what the world celebrates on December 25\. Those Christians who do celebrate Christmas often see the festivities as an opportunity to proclaim Christ as “the reason for the season” and point to the virgin\-born Savior of the world who came so humbly to Bethlehem. In the end, while there is no biblical mandate to celebrate Christmas, Christians can and do observe the birth of the Savior in many ways. Whether to celebrate Christmas in traditional fashion is a personal decision. As Scripture states, “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. Whoever regards one day as special does so to the Lord” (Romans 14:5–6\). Whatever Christians decide to do regarding Christmas, their views should not be used as a club with which to beat down or denigrate those with opposing views. Neither should one’s view be used as a badge of honor inducing pride over celebrating or not celebrating. As in all things, we should seek wisdom from Him who gives it liberally to all who ask (James 1:5\) and accept one another in Christian love and grace, regardless of our views on Christmas celebrations.
Does the Bible teach the office of pastor?	Answer The word pastor comes from a Latin word which means “shepherd.” The New Testament presents two offices that constitute church leadership—elder/overseer and deacon. Paul lists the qualifications for elder/overseer in 1 Timothy 3:1–7 and Titus 1:5–9\. Notice that in the 1 Timothy passage, Paul refers to them as overseers (episcopos in the Greek), and in Titus he refers to them as elders (presbuteros in Greek). From this it can be concluded that there is one office with different designations. The word elder refers to the life experience of the office holder, while the word overseer emphasizes the responsibility of the office holder to watch over the congregation and meet their spiritual needs. The second office is that of deacon, which is described in Acts 6:1–6\. Paul outlines the qualifications of deacons in 1 Timothy 3:8–13\. The deacon’s responsibility is to minister to the physical needs of the congregation, freeing up the elders to concentrate on their spiritual needs. In Acts 20:28, Paul said to the Ephesian elders, "Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood." Notice that Paul is telling the elders (office) to be shepherds (function or role) over the church. In Ephesians 4:11, Paul identifies shepherding “pastors” as one function in the Church along with teaching, missionary work, evangelism, and prophecy. That this role is important is seen by the emphasis that Jesus puts on it in John 21:15–17 where Jesus charges Peter to feed and tend His sheep. How is a pastor/shepherd supposed to feed and tend the flock of God? He does this by being able to teach the flock the Word of God (1 Timothy 3:2; Titus 1:9\) to bring the flock into maturity, and to be resistant to heresy. He is on guard for false teachers and warns those who stray that there are consequences to their belief and behavior. In the New Testament, the words pastor, elder, and overseer can be used interchangeably, with each word providing a different emphasis on what contribution the leaders make to the Body of Christ. The three words come together in 1 Peter 5:1–2 where Peter exhorts elders to shepherd the flock of God and serve as overseers, caring for the flock as they wait for the Chief Shepherd.
Who was Paul in the Bible?	Answer There is much we can learn from the life of the apostle Paul. Far from ordinary, Paul was given the opportunity to do extraordinary things for the kingdom of God. The story of Paul is a story of redemption in Jesus Christ and a testimony that no one is beyond the saving grace of the Lord. However, to gain the full measure of the man, we must examine his dark side and what he symbolized before becoming “the Apostle of Grace.” Paul’s early life was marked by religious zeal, brutal violence, and the relentless persecution of the early church. Fortunately, the later years of Paul’s life show a marked difference as he lived his life for Christ and for the advancement of His kingdom. Paul was actually born as Saul. He was born in Tarsus in Cilicia, a province in the southeastern corner of modern\-day Tersous, Turkey, sometime in the first decade AD. He was of Benjamite lineage and Hebrew ancestry (Philippians 3:5–6\). His parents were Pharisees—fervent Jewish nationalists who adhered strictly to the Law of Moses—who sought to protect their children from “contamination” from the Gentiles. Anything Greek would have been despised in Saul’s household, yet he could speak Greek and passable Latin. His household would have spoken Aramaic, which was the official language of Judea. Saul’s family were Roman citizens but viewed Jerusalem as a truly sacred and holy city (Acts 22:22\-29\). At age thirteen Saul was sent to Judea to learn from a rabbi named Gamaliel, under whom Saul mastered Jewish history, the Psalms, and the works of the prophets. His education would continue for five or six years as Saul learned such things as dissecting Scripture (Acts 22:3\). It was during this time that he developed a question\-and\-answer style of teaching known in ancient times as “diatribe.” This method of articulation helped rabbis debate the finer points of Jewish law to either defend or prosecute those who broke the law. Saul went on to become a lawyer, and all signs pointed to his becoming a member of the Sanhedrin, the Jewish Supreme Court of 71 men who ruled over Jewish life and religion. Saul was zealous for his faith, and this faith did not allow for compromise. It is this zeal that led Saul down the path of religious extremism. In Acts 5:27–42, Peter delivered his defense of the gospel and of Jesus in front of the Sanhedrin, which Saul would have heard. Gamaliel was also present and delivered a message to calm the council and prevent them from stoning Peter. Saul might also have been present at the trial of Stephen. He was present for his stoning and death; he held the garments of those who did the stoning (Acts 7:58\). After Stephen’s death, "a great persecution broke out against the church in Jerusalem" (Acts 8:1\). Saul became determined to eradicate Christians, ruthless in his pursuit as he believed he was acting in the name of God. Arguably, there is no one more frightening or more vicious than a religious terrorist, especially when he believes he is doing the will of the Lord by killing innocent people. This is exactly what Saul of Tarsus was: a religious terrorist. Acts 8:3 states, “He began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison.” The pivotal passage in Paul’s story is Acts 9:1–22, which recounts Paul’s meeting with Jesus Christ on the road from Jerusalem to Damascus, a journey of about 150 miles. Saul was angered by what he had seen and filled with murderous rage against the Christians. Before departing on his journey, he had asked the high priest for letters to the synagogues in Damascus, asking for permission to bring any Christians (followers of “the Way,” as they were known) back to Jerusalem to imprison them. On the road Saul was caught in a bright light from heaven that caused him to fall face down on the ground. He heard the words, “Saul, Saul, why are you persecuting me?” He replied, “Who are you Lord?” Jesus answered directly and clearly, “I am Jesus, whom you are persecuting” (verses 4–5\). As an aside, this might not have been Saul’s first encounter with Jesus, as some scholars suggest that young Saul might have known of Jesus and that he might have actually witnessed His death. From that moment on, Saul’s life was turned upside down. The light of the Lord blinded him, and as he traveled on he had to rely on his companions. As instructed by Jesus, Saul continued to Damascus to make contact with a man named [Ananias](Ananias-in-the-Bible.html), who was hesitant at first to meet Saul because he knew Saul’s reputation as an evil man. But the Lord told Ananias that Saul was a “chosen instrument” to carry His name before the Gentiles, kings, and the children of Israel (Acts 9:15\) and would suffer for doing so (Acts 9:16\). Ananias followed the Lord’s instructions and found Saul, on whom he laid hands, and told him of his vision of Jesus Christ. Through prayer, Saul received the Holy Spirit (Acts 9:17\), regained his sight, and was baptized (Acts 9:18\). Saul immediately went into the synagogues and proclaimed Jesus as the Son of God (Acts 9:20\). The people were amazed and skeptical, as Saul’s reputation was well known. The Jews thought he had come to take away the Christians (Acts 9:21\), but he had in fact joined them. Saul’s boldness increased as the Jews living in Damascus were confounded by Saul’s arguments proving that Jesus was the Christ (Acts 9:22\). Saul spent time in [Arabia](Paul-in-Arabia.html), Damascus, Jerusalem, Syria, and his native Cilicia, and Barnabas enlisted his help to teach those in the church in Antioch (Acts 11:25\). Interestingly, the Christians driven out of Judea by the persecution that arose after Stephen’s death founded this multiracial church (Acts 11:19–21\). Saul took his first of three missionary journeys in the late AD 40s. As he spent more time in Gentile areas, Saul began to go by his Roman name Paul (Acts 13:9\). Paul wrote many of the New Testament books. Most theologians are in agreement that he wrote Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 and 2 Thessalonians, Philemon, Ephesians, Colossians, 1 and 2 Timothy, and Titus. These thirteen “letters” (epistles) make up the “Pauline Authorship” and are the primary source of his theology. As previously noted, the book of Acts gives us a historical look at Paul’s life and times. The apostle Paul spent his life proclaiming the risen Christ Jesus throughout the Roman world, often at great personal peril (2 Corinthians 11:24–27\). It is assumed that Paul died a martyr’s death in the mid\-to\-late AD 60s in Rome. So, what can we learn from the life of the apostle Paul? First, we learn that God can save anyone. The remarkable story of Paul repeats itself every day as sinful, broken people all over the world are transformed by God’s saving grace in Jesus Christ. Some of these people have done despicable things to other human beings, while some just try to live a moral life thinking that God will smile upon them on the day of judgment. When we read the story of Paul, we are amazed that God would allow into heaven a religious extremist who murdered innocent women and children. Today, we might see terrorists or other criminals as unworthy of redemption because their crimes against humanity are just too great. The story of Paul is a story that can be told today—he isn’t worthy in our eyes of a second chance, yet God granted him mercy. The truth is that every person matters to God, from the “good, decent,” average person to the “wicked, evil,” degenerate one. Only God can save a soul from hell. Second, we learn from the life of Paul that anyone can be a humble, powerful witness for Jesus Christ. Arguably, no other human figure in the Bible demonstrated more humility while sharing the gospel of Jesus Christ as Paul. Acts 20:19 tells us that he “served the Lord with all humility and with tears and with trials that happened to \[him] through the plots of the Jews.” In Acts 28:31, Paul shares the good news of Jesus Christ: “Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ.” Paul was not afraid to tell others what the Lord had done for him. Paul spent all his days, from conversion to martyrdom, working tirelessly for the kingdom of God. Finally, we learn that anyone can surrender completely to God. Paul was fully committed to God. In Philippians 1:12–14, Paul wrote from prison, “I want you to know, brothers, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.” Despite his circumstances, Paul praised God and continually shared the good news (see also Acts 16:22–25 and Philippians 4:11–13\). Through his hardships and suffering, Paul knew the outcome of a life well lived for Christ. He had surrendered his life fully, trusting God for everything. He wrote, “For to me to live is Christ, and to die is gain” (Philippians 1:21\). Can we make the same claim?
Who was Noah in the Bible?	Answer We first hear about Noah in Genesis 5, which begins with “this is the book of the generations of Adam.” This is a recurring phrase in Genesis, and chapter 5 details the godly line of Seth as opposed to the worldly line of Cain (Genesis 4:17\-24\). Assuming no generational breaks, Noah represents the tenth generation from Adam. The genealogical account of Noah reads, “When Lamech had lived 182 years, he had a son. He named him Noah and said, ‘He will comfort us in the labor and painful toil of our hands caused by the ground the LORD has cursed’” (Genesis 5:28\-29\). Right from the start, we see that Noah is going to be special as he is the only member of this genealogy whose name is explained. His father, Lamech, states that his son, Noah, will bring relief (“Noah” sounds like the Hebrew word for “rest or relief”). We learn quickly what Noah was to relieve them from in Genesis 6:1\-8, where we see the unfettered results of the fall as unrighteousness increases throughout the world. God indicts mankind with these words: “The LORD saw how great man’s wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time” (Genesis 6:5\). God determined to "wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them" (Genesis 6:7\). Yet, even in this situation, there is hope: “But Noah found favor in the eyes of the LORD” (Genesis 6:8\). Despite the rampant wickedness that was increasing exponentially upon the earth, there is one man who stands out—a man whose life was characterized by the hand of God’s grace upon him. Noah found favor with the Lord. God was about to send judgment upon the world for its wickedness, but He extends His saving grace to Noah and his family. Genesis 6:9 marks the beginning of the flood narrative, and it is here that we learn the most about Noah’s life. We learn that Noah was a righteous man, blameless in his generation, and that he walked with God. One can almost see a progression of spirituality in this description of Noah’s life. By saying Noah was righteous, we know that he was obedient to God’s commands (as best as he was able and understood them at that time). He was blameless in his generation, standing out among the people of his day. While they were engaging in debauchery, Noah was living an exemplary life. Finally, Noah walked with God, which puts him in the same class as his great grandfather, Enoch (Genesis 5:24\); this implies not only an obedient life, but one that has a vibrant and intimate relationship with God. We see Noah’s obedient life demonstrated in his willingness to obey without question the Lord’s commands regarding the ark (Genesis 6:22; 7:5, 9; 8:18\). Consider that Noah and his generation more than likely had never seen rain before, yet God tells Noah to build a large seagoing vessel nowhere near a body of water. Noah’s trust in God was such that he promptly obeyed. Noah’s blameless life is made manifest as he obeys the Lord in light of the approaching day of wrath. The apostle Peter tells us that Noah was a “herald of righteousness” (2 Peter 2:5\), and the author of Hebrews says that he “condemned the world” (Hebrews 11:7\) through his righteous actions. Throughout the long delay of the coming judgment, Noah continued to faithfully obey the Lord. As evidence of his walk with God, after the flood, Noah built an altar and offered sacrifices to God (Genesis 8:20\). Worship was a central part of Noah’s life. Aside from the flood narrative and the vignette of his drunkenness recorded in Genesis 9:20\-27, we don’t know much about Noah’s life. Surely, the drunkenness wasn’t the only instance of impropriety in Noah’s life. Like all of us, Noah was born with a sin nature. The episode of his drunkenness was included in the narrative, more than likely, to explain the animosity between the Canaanites and the Israelites. Despite this incident, we do see that Noah was revered as one of the few exceptionally righteous men in the history of God’s people. Twice in Ezekiel 14, God says through the prophet that even if Noah, Daniel, and Job were present in the land, God would not spare the people from judgment. That’s some righteous company to be in (Daniel and Job). We also know that Noah is included as an example of faith in Hebrews 11, another indication that Noah was considered a model of faithfulness and that he had the kind of faith that pleases God (Hebrews 11:6\). With all that said, Who was Noah in the Bible? Practically speaking, Noah is an example of a life of faith. Hebrews 11:7 says of Noah, “By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith.” Noah didn’t need to “test” God before going into action; God commanded, and he obeyed. This was typical of Noah’s life. Noah was part of the godly line of Seth, of whom it was said, “At that time men began to call upon the name of the LORD” (Genesis 4:26\). Noah was the result of generational obedience and faithfulness toward God. If we were to model our lives after Noah, there is no better rule to follow that to be “righteous, blameless in our generation, and to walk with God.” In other words, be right with God, be right with others, and have a reverent and worshipful relationship with God. You can almost hear the words of Jesus echoing here when He responds to the lawyer’s question regarding the greatest commandment (Matthew 22:37\-39\). Theologically speaking, we can also draw some lessons from Noah’s life. First and foremost, Noah’s life shows us the eternal truth that we are saved by grace through faith (Ephesians 2:8\). Noah wasn’t an exemplary individual because he was somehow able to bypass the fallen sin nature we all possess. God’s grace was upon him, aside from which Noah would have perished with all of the other wicked sinners in the flood. Noah is also a prime example that God saves His elect. We see that God was patient concerning the coming judgment while Noah built the ark (1 Peter 3:20; 2 Peter 2:5\). The Lord knows how to rescue the godly from trials. This truth is explicitly stated in 2 Peter 3:8\-9, as we learn that the Lord will postpone final judgment until all of the elect reach repentance. Finally, Noah’s life serves as a reminder that judgment on sin will come. The Day of the Lord will come (2 Peter 3:10\). Jesus uses the life of Noah as a foreshadowing of what it will be like when the Son of Man returns in final judgment (Matthew 24:37\-38; Luke 17:26\-27\). As such, we need to follow Noah’s example and be a “herald of righteousness” and heed the words of Paul: “Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God” (2 Corinthians 5:20\). Like Noah, we are Christ’s ambassadors in these last days. God’s judgment is coming, but He offers reconciliation through Jesus Christ. We must take this message of reconciliation to others.
Who was Gideon in the Bible?	Answer Gideon was the fifth judge and renowned as the greatest of Israel. The account of his life is recorded in Judges 6:11—8:32\. The backdrop for Gideon’s biography begins with the Israelites being ravaged by the [Midianites](Midianites.html) as a consequence of Israel’s disobedience to God (Judges 6:1\). For seven years they faced invasions from the Midianites, Amalekites, and Eastern foreigners who ruined their crops and destroyed their cattle. God’s discipline through the foreign nations caused the Israelites to cry out to God for help (Judges 6:6\). God sends them a prophet to remind them of how the one true God had provided for them in the past and how quickly they had forsaken Him (Judges 6:8–10\). God hears their cries and graciously intervenes to deliver His people. He starts by sending [the angel of the Lord](angel-of-the-Lord.html) to Gideon to call him into service (Judges 6:11–14\). Gideon, whose name means “cutter” or “cutter of trees,” belonged to an undistinguished family of the Abiezrites, and he saw himself as unfit for God’s service (Judges 6:15\). During his conversation with the angel, it becomes apparent to Gideon that he is speaking to the Lord Himself (verses 14, 16\). But Gideon needed proof positive that it was, in fact, God calling him to the divine task of leading a military force against Midian (Judges 6:17\). Gideon asked the angel of the Lord to stay where he was while Gideon went to prepare a meal. Gideon returned with some food, which he set on a rock (verses 19–20\). Then God gave a sign: “The angel of the LORD touched the meat and the unleavened bread with the tip of the staff that was in his hand. Fire flared from the rock, consuming the meat and the bread. And the angel of the LORD disappeared” (verse 21\). Gideon built an altar in that place and called it “The Lord Is Peace” because he had seen God and did not die (verses 22–24\). The same night, Gideon destroyed the altar to [Baal](who-Baal.html) and the [Asherah pole](Asherah-pole.html) that belonged to his father (Judges 6:25–28\). For this bold action, Gideon received the nickname Jerub\-Baal, meaning “Let Baal Contend” (verse 32\). Later, an alliance of Israel’s enemies entered the land, and “the Spirit of the Lord came on Gideon, and he blew a trumpet, summoning the Abiezrites to follow him” (verse 34\). Men from the tribes of Manasseh, Asher, Zebulun, and Naphtali joined Gideon (verse 35\). After the troops had been mustered, Gideon grew nervous. He asked God for another sign to confirm his calling. He put out a piece of wool overnight and asked God to make it wet while keeping the surrounding dirt dry. God graciously did as Gideon asked. Then Gideon asked for yet another sign—this time he asked God to keep a fleece dry while making the surrounding dirt wet. Again, God complied, and Gideon was finally convinced that God meant what He said and that, under Gideon’s leadership, the nation of Israel would have victory over Midian (Judges 6:36–40\). But God was not done increasing Gideon’s faith. Before entering battle, Gideon’s troops numbered 32,000, but in obedience to God, he reduces them by 22,000 (Judges 7:2–3\). God further pares down his army, leaving Gideon just 300 men (verses 7–8\). This was against an enemy that is described as “thick as locusts” with camels “as countless as the sand on the seashore” (Judges 7:12, BSB). God’s purpose was to prevent Israel from boasting that their own strength had saved them (verse 2\). That night, God sent Gideon into the midst of the Midianite camp. There, Gideon overheard a couple of frightened Midianites discussing a dream that they took to portend disaster for them. Hearing this encouraged Gideon, and he rallied his troops (Judges 7:11, 13–15\). Using some unusual tactics, Gideon and his 300 men attacked the Midianite coalition and routed the enemy troops (Judges 7:16–25\). After the victory, the people of Israel wanted to make Gideon their first king, but he demurred, saying, “I will not rule over you, nor will my son rule over you. The Lord will rule over you” (Judges 8:23\). The peace won by Gideon lasted for a generation: “During Gideon’s lifetime, the land had peace forty years” (verse 28\). On a sadder note, Gideon requested that the troops contribute gold from the plunder of the battle so he could create an “[ephod](ephod.html),” which he set up in his hometown (Judges 8:24–26\). Whatever Gideon’s intent in fashioning the ephod, the people began to use it for idolatrous purposes, and “it became a snare to Gideon and his family” (verse 27\). In accomplishing the mission God set before him, Gideon proves himself to be a faithful man, a mighty warrior, a strong leader (Judges 7:17\), and a diplomat (Judges 8:1–3\). As such, he is included in a fitting testimonial for the great men of faith in Hebrews 11:32–34\. Gideon’s faith seemed to be weak at times, but God patiently worked with him and strengthened his faith to the point that he could carry out God’s mission. Gideon’s obedience to the Lord required him to take a stand against his own father and his own tribe. He feared what would happen when he tore down his father’s idol (Judges 6:24\), but it is evident he feared God much more. In battle Gideon took on far greater odds than seemed possible, but he knew where his strength lay (see Philippians 4:13\). The sovereign God is faithful, and He saw Gideon through the battle to victory. Gideon also showed humility when the Israelites wanted to honor him as their king. He is a good example of those who obey the command to “trust the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge Him, and He will make your paths straight” (Proverbs 3:5–6\). God uses ordinary people to accomplish His plans, and the key to Gideon’s success was his willingness to obey God. Gideon went from being a man in hiding, threshing wheat at the foot of a hill out of sight of the enemy, to vanquishing the same enemy in battle. However, he was careful to ensure that it was God’s will he was obeying. As the apostle Paul wrote, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2\).
What is the Talmud?	Answer The word “Talmud” is a Hebrew word meaning “learning, instruction.” The Talmud is a central text of mainstream Judaism and consists primarily of discussions and commentary on Jewish history, law (especially its practical application to life), customs and culture. The Talmud consists of what are known as the [Gemara](Gemara.html) and the [Mishnah](Mishnah-midrash.html). In addition to the inspired written Hebrew scriptures, which Christians call the Old Testament, Judaism has an "Oral Torah" which is a tradition explaining what these scriptures mean and how to interpret them and apply the laws. Orthodox Jews believe God taught this Oral Torah to Moses, and to others, down to the present day. This tradition was maintained only in oral form until about the 2nd century A.D., when the oral law was compiled and written down in a document called the Mishnah. Over the next few centuries, additional commentaries elaborating on the Mishnah were written down in Jerusalem and Babylon. These additional commentaries are known as the Gemara. The Gemara and the Mishnah together are known as the Talmud. This was completed in the 5th century A.D. There are actually two Talmuds: the Jerusalem Talmud and the Babylonian Talmud. The Babylonian Talmud is more comprehensive, and is the one most people mean if they just say "the Talmud" without specifying which one. The Talmud is not easy to read. There are often gaps in the reasoning where it is assumed that you already know what they are talking about, and concepts are often expressed in a sort of shorthand. Biblical verses that support a teaching are often referenced by only two or three words. The Talmud preserves a variety of views on every issue and does not always clearly identify which view is the accepted one. Christianity does not consider the Talmud to be inspired in the same sense that the 66 books of the biblical canon are “God breathed” (2 Timothy 3:16\). While some of the teachings from the Talmud may be “compatible” with biblical teachings, the same can be said for many different writings from many different religions. For the Christian, the study of the Talmud can be a great way to learn more about Jewish tradition, history, and interpretation, but the Talmud is not to be considered the authoritative Word of God.
What is The Bishops' Bible?	Answer The Bishops' Bible was an English translation of the Bible produced under the authority of the established Church of England in 1568, whose bishops were offended by the Geneva Bible, the notes of which were decidedly Calvinistic in tone. Since the Great Bible, the only authorized version in use in the Anglican Church, was considered deficient because it was translated from the Latin Vulgate, a new translation was authorized by the Anglican bishops and came to be known as the “Bishops’” Bible. The first edition was exceptionally large and included 124 full\-page illustrations. It was substantially revised in 1572, and this revised edition was to be prescribed as the base text for the Authorized King James Version of 1611, which became the standard for the Church of England. Along with the Great Bible and the King James Version, the Bishops’ Bible was authorized to be read in church, although the Geneva Bible remained the favorite of the people for reading at home. The text of the revised 1572 version carefully excluded the offending Calvinistic notes and cross\-references. The wisdom of the common people is evident from the fact that the Bishops’ Bible went through more than fifty revisions, while the Geneva Bible was reprinted intact more than 150 times. The Bishops' Bible \- Translation method Under the direction of Queen Elizabeth I, who had no love for the Puritans and their Calvinistic doctrine, the archbishop of Canterbury, Matthew Parker, himself a scholar, took on the task of coming up with an alternative to the Geneva Bible. Portions of the text were assigned to various revisers, the majority of whom were bishops. In spite of their prejudice against the Geneva Bible because of its blatant advocacy of lay elders and church leaders—as opposed to the clergy\-led paradigm embraced by the Anglican hierarchy—the Geneva Bible was the basis for the Bishops’ Bible, although the offending anti\-episcopal notes were removed. No doubt this is partly why the Bishops’ Bible never achieved the support among the common people enjoyed by the Geneva Bible. The Bishops' Bible \- Pros and Cons Because there was lax supervisory editing for the work completed by the various translators, translation practice varies greatly from book to book. Some used the Geneva Bible as their base text; some used the Great Bible, resulting in translational inconsistencies. For example, in most of the Old Testament the tetragrammaton YHWH is represented by "the Lord", and the Hebrew Elohim is represented by "God." But in the Psalms the practice is the opposite way around. Describing the translation, one commentator remarked that where the Bishops’ Bible reprints the Geneva Bible it is acceptable, but most of the original work is incompetent, both in its scholarship and its verbosity. Unlike Tyndale’s translations and the Geneva Bible, the Bishops' Bible has rarely been reprinted and the archaic language makes it all but unusable for the modern reader. The Bishops' Bible \- Sample Verses John 1:1, 14 – “In the begynnyng was the worde, \& the worde was with God: and that worde was God.” “And the same word became fleshe, and dwelt among vs (and we sawe the glory of it, as the glory of the only begotten sonne of the father) full of grace and trueth.” John 3:16 – “For God so loued the worlde, that he gaue his only begotten sonne, that whosoeuer beleueth in hym, shoulde not perishe, but haue euerlastyng lyfe.” John 8:58 – “Iesus sayde vnto them: Ueryly, veryly I saye vnto you, before Abraham was, I am.” Ephesians 2:8\-9 – “For by grace are ye made safe through fayth, and that not of your selues, it is the gyft of God: Not of workes, lest any man shoulde boast hym selfe.” Titus 2:13 – “Lokyng for that blessed hope and appearyng of the glorie of the great God, and our sauiour Iesus Christe,”
What is the meaning of Jezreel?	Answer Jezreel was a city in the plain, or valley, of Esdraelon. The area surrounding the city was also called the Valley of Jezreel. The word Jezreel comes from two Hebrew root words meaning “to sow” and “almighty.” Put together, the two root words mean “God will sow.” The Valley of Jezreel is a beautiful, broad plain, stretching from west to east from Mount Carmel and the sea to the Jordan, which it reaches through two arms between the mountains of Gilboa, Little Hermon, and [Tabor](mount-Tabor.html); and from south to north from the mountains of Ephraim to those of Galilee. Nazareth lies in the hills on the northern side of the valley. Jezreel is also called the Great Plain and the Valley of Esdraelon. The city of Jezreel has a long and varied history and figures prominently in many Bible events, most of them violent. King Jehu ordered that the heads of King Ahab’s 70 sons be placed in heaps at the gate of Jezreel (2 Kings 10:1–11\). Ahab’s queen, Jezebel, met her death by being thrown from a window of the palace of Jezreel, and it was there that her body was eaten by dogs (2 Kings 9:30–35\). Jezreel was the scene of the phony trial of Naboth, who owned a vineyard near Ahab’s palace and who was murdered by Jezebel for his refusal to give his land to Ahab (1 Kings 21:1–23\). The Valley of Jezreel was the scene of some important battles as well: the victory of Barak over Sisera (Judges 4\); a victory of Gideon over the Midianites, the Amalekites, and their allies from the east (Judges 6 – 8\); the victory of the Philistines over Saul and his sons (1 Samuel 31\); and the Egyptians’ victory over King Josiah (2 Kings 23:29\). Jezreel is also the name of a son of the prophet [Hosea](Hosea-in-the-Bible.html), so named because God had declared that He would avenge the blood of Jezreel on the house of Jehu (Hosea 1:4–5\). Today, the Jezreel Valley is a green, fertile plain, covered with fields of wheat, cotton, sunflowers, and corn, as well as grazing tracts for multitudes of sheep and cattle. Because of its location in the same valley as [Megiddo](Megiddo-in-the-Bible.html), Jezreel is considered to be a likely spot for the future [battle of Armageddon](battle-Armageddon.html) (Revelation 16:16–21\). In fact, the Valley of Megiddo is also called the Valley of Jezreel.
Is Maitreya the antichrist?	Answer Maitreya is usually attributed to the name used in Buddhism for “a Buddha yet to come,” though the origins of Maitreya are unclear and disputed. Although there is no scriptural evidence that the [antichrist](what-is-the-antichrist.html) will come in the form of such a person, there are similarities between them. Maitreya is allegedly a bodhisattva, the term for one who lived on earth and was destined to become enlightened one day, or who came close to enlightenment, and after death moved on to one of the Buddhist heavens, which one can reach through meditation. One of the supposed roles of a bodhisattva is to guide those on earth who are ready for his teaching. It is believed that this particular bodhisattva, Maitreya, will return at a crucial time. The Bible speaks of the antichrist as one with supernatural power to influence others (Revelation 13:4\-8\) and will be able to convince millions that he is “enlightened,” so much so that they will follow his teachings. The prophecy of this future Buddha is found in the canonical literature of all Buddhist sects. Teachings on Maitreya may diverge somewhat according to these various Buddhist traditions. The Buddhist Maitreya is depicted sitting on a throne, waiting for his time to come. He supposedly will arrive when Buddhist teaching has been lost, and teach the pure teachings of Buddhism (the dharma). Maitreya has been adopted by other belief systems, including the occult organization founded by Mme. Blavatsky in the 1800s, the Theosophical Society. Theosophists consider Maitreya to be a World Teacher and a Christ. Theosophy was one of the forerunners and foundations of the modern New Age movement; therefore, teachings on Maitreya are found in several New Age\-based groups today. Because Maitreya has been adopted by many groups, the teachings on Maitreya do not always agree. However, most non\-Buddhist groups teach that Maitreya will unify all religions through his teachings and rescue humanity from economic and other crises by teaching a universal brotherhood. Many names are given to Maitreya, including the Christ, the Messiah, Krishna (a Hindu god), and Teacher. Some Muslims believe that Mohammed was Maitreya and some Bahai’s believe that their main prophet, Baha’u’llah', was Maitreya; therefore, both of these groups believe Maitreya has already appeared. One group well known for promoting the coming of Maitreya is Share International, founded and run by a man named Benjamin Creme (born 1922\). In the past, Creme has made claims that Maitreya would appear and broadcast a message via television (in 1982 and 1997\), garnering much publicity for himself. When these predictions failed, many lost interest in Creme’s pronouncements and organization. Speculating on whether or not the antichrist will claim to be Maitreya seems rather fruitless; Maitreya is not a real person, but part of mythical beliefs. It is possible that the “beast” of Revelation 13:11\-15 (the word “antichrist” is not in the book of Revelation) could be someone who claims to be Maitreya, or whom others perceive as Maitreya. However, since God’s Word does not give us information on who the beast is, it is best to be assured of one’s salvation so that, whoever the antichrist/beast turns out to be, one can find peace and safety in eternal life through faith in Christ.
What is the Douay-Rheims Version (DRV)?	Answer The Douay\-Rheims Version, which contains the [Apocrypha](apocrypha-deuterocanonical.html), is a translation from the Latin Vulgate and was first Bible translation in English to be officially authorized by the Catholic Church. It was translated by Gregory Martin, an Oxford\-trained scholar, working in the circle of English Catholic exiles on the Continent, under the sponsorship of William (later Cardinal) Allen. The NT appeared at Rheims in 1582; the OT at Douay in 1609\. The whole Douay\-Rheims Bible was revised and diligently compared with the Latin Vulgate by Bishop Richard Challoner in A.D. 1749—52\. The notes included in the text were written by Challoner. The DR Bible was photographically reproduced from the 1899 edition of the John Murphy Company, Baltimore, Maryland, by Tan Books in 1971\. Douay\-Rheims Version \- Translation method The Douay\-Rheims Bible is a translation into English of the Latin Vulgate Bible which St. Jerome (342\-420\) translated into Latin from the original languages. The Vulgate quickly became the Bible universally used in the Latin Rite of the Catholic Church. In their preface, the translators of the 1582 DRV New Testament gave 10 reasons for using the Vulgate as their primary text, rather than the original Greek and Hebrew manuscripts, stating that the Latin Vulgate "is not only better than all other Latin translations, but than the Greek text itself, in those places where they disagree." Douay\-Rheims Version \- Pros and Cons The Douay\-Rheims Version is not a poor translation, but the problem is that it is a translation of the Latin Vulgate, not a translation of the original Hebrew and Greek. Meaning and clarity are always lost in translation from one language to another. The Douay\-Rheims takes this a step further, being a translation of a translation. In addition to this fault, the Douay\-Rheims translators, on occasion, allowed their Catholic theology to influence their translation choices. Douay\-Rheims Version \- Sample Verses John 1:1, 14 – “In the beginning was the Word, and the Word was with God, and the Word was God.” “And the Word was made flesh, and dwelt among us, (and we saw his glory, the glory as it were of the only begotten of the Father,) full of grace and truth.” John 3:16 – “For God so loved the world, as to give his only begotten Son; that whosoever believeth in him, may not perish, but may have life everlasting." John 8:58 – “Jesus said to them: ‘Amen, amen I say to you, before Abraham was made, I am.’" Ephesians 2:8\-9 – “For by grace you are saved through faith, and that not of yourselves, for it is the gift of God; Not of works, that no man may glory.” Titus 2:13 – “Looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ,”
Who was Abraham in the Bible?	Answer Aside from Moses, no Old Testament character is mentioned more in the New Testament than Abraham. James refers to Abraham as “God’s friend” (James 2:23\), a title used of no one else in Scripture. Believers in all generations are called the “children of Abraham” (Galatians 3:7\). Abraham’s importance and impact in redemptive history are clearly seen in Scripture. The life of Abraham takes up a good portion of the Genesis narrative from his first mention in Genesis 11:26 all the way to his death in Genesis 25:8\. Although we know much about Abraham’s life, we know little about his birth and early life. When we first meet Abraham, he is already 75 years old. Genesis 11:28 records that Abraham’s father, Terah, lived in Ur, an influential city in southern [Mesopotamia](Mesopotamia-in-the-Bible.html) situated on the Euphrates River about halfway between the head of the Persian Gulf and the modern\-day city of Baghdad. We also learn that Terah took his family and set off for the land of Canaan but instead settled in the city of Haran in northern Mesopotamia (on the trade route from ancient Babylonia about halfway between Nineveh and Damascus). Abraham’s story really turns interesting at the start of Genesis 12\. In the first three verses, we see the call of Abraham by God: “The LORD had said to Abram, ‘Leave your country, your people and your father’s household and go to the land I will show you. I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you’" (Genesis 12:1\-3\). God calls Abraham out from his home in Haran and tells him to go to a land that He will show to him. God also makes three promises to Abraham: 1\) The promise of a land of his own; 2\) the promise to be made into a great nation; and 3\) the promise of blessing. These promises form the basis for what will later be called the Abrahamic Covenant (established in Genesis 15 and ratified in Genesis 17\). What really makes Abraham special is that he obeyed God. Genesis 12:4 records that, after God called Abraham, he went “as the LORD had told him.” The author of Hebrews uses Abraham as an example of faith several times, and refers specifically to this impressive act: “By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going” (Hebrews 11:8\). How many of us would leave behind everything that is familiar to us and just go without knowing our destination? The concept of family meant everything to a person living in the time of Abraham. In that time, family units were strongly knit; it was unusual for family members to live hundreds of miles apart from each other. In addition, we’re not told anything about the religious life of Abraham and his family prior to his calling. The people of Ur and Haran worshiped the ancient Babylonian pantheon of gods, in particular the moon god, Sin, so God called Abraham out of a pagan culture. Abraham knew and recognized the call of Yahweh, the LORD, and obeyed willingly, not hesitantly. Another example of Abraham’s life of faith is seen in the birth of his son, Isaac. Abraham and Sarah were childless (a real source of shame in that culture), yet God promised that Abraham would have a son (Genesis 15:4\). This son would be the heir of Abraham’s vast fortune with which God blessed him, and, more importantly, he would be the heir of promise and the continuation of the godly line of Seth. Abraham believed the promise of God, and that faith is credited to him as righteousness (Genesis 15:6\). God reiterates His promise to Abraham in Genesis 17, and his faith is rewarded in Genesis 21 with the birth of Isaac. Abraham’s faith would be tested regarding his son, Isaac. In Genesis 22, God commands Abraham to sacrifice Isaac on the top of Mount Moriah. We don’t know how Abraham reacted internally to this command. All we see is Abraham faithfully obeying the God who was his shield (Genesis 15:1\) and who had been extraordinarily gracious and good to him up to this point. As with the earlier command to leave his home and family, Abraham obeyed (Genesis 22:3\). We know the story ends with God holding back Abraham from sacrificing Isaac, but imagine how Abraham must have felt. He had been waiting decades for a son of his own, and the God who promised this child to him was about to take him away. The point is that Abraham’s faith in God was greater than his love for his son, and he trusted that even if he sacrificed Isaac, God was able to bring him back from the dead (Hebrews 11:17\-19\). To be sure, Abraham had his moments of failure and sin (as we all do), and the Bible doesn’t shrink from relating them. We know of at least two occasions in which Abraham lied regarding his relationship to Sarah in order to protect himself in potentially hostile lands (Genesis 12:10\-20; 20:1\-18\). In both these incidents, God protects and blesses Abraham despite his lack of faith. We also know that the frustration of not having a child wore on Abraham and Sarah. Sarah suggested Abraham have a child with Sarah’s servant, Hagar, on her behalf; Abraham agreed (Genesis 16:1\-15\). The birth of Ishmael not only demonstrates the futility of Abraham’s folly and lack of faith but also the grace of God (in allowing the birth to take place and even blessing Ishmael). Interestingly, Abraham and Sarah were called Abram and Sarai at that time. But when Ishmael was thirteen years old, God gave Abram a new name along with the covenant of circumcision and a renewed promise to give him a son through Sarai, to whom God also gave a new name (Genesis 17\). Abram, meaning "high father," became Abraham, "father of a multitude." Indeed, Abraham had many physical descendants, and all who put their faith in God through Jesus are also counted as spiritual heirs of Abraham (Galatians 3:29\). The “Father of the Faithful” had his moments of doubt and disbelief, yet he is still exalted among men as an example of the faithful life. One obvious lesson to draw from Abraham’s life is that we are to live a life of faith. Abraham could take his son Isaac up to Mount Moriah because he knew God was faithful to keep His promises. Abraham’s faith wasn’t a blind faith; his faith was a settled assurance and trust in the One who had proved Himself faithful and true. If we were to look back on our own lives, we would see the hand of God’s providence all over it. God doesn’t have to visit us accompanied by angels or speak from burning bushes or part the sea waters to be active in our lives. God is superintending and orchestrating the events of our lives. Sometimes it may not seem that way, but Abraham’s life is evidence that God’s presence in our lives is real. Even Abraham’s failures demonstrate that God, while not protecting us from the consequences of our sin, graciously works His will in us and through us; nothing we do will thwart His plan. Abraham’s life also shows us the blessing of simple obedience. When asked to leave his family, Abraham left. When asked to sacrifice Isaac, Abraham “rose up early the next morning” to do so. From what we can discern from the biblical narrative, there was no hesitation in Abraham’s obedience. Abraham, like most of us, may have agonized over these decisions, but, when it was time to act, he acted. When we discern a true call from God or we read His instructions in His Word, we must act. Obedience is not optional when God commands something. We also see from Abraham what it looks like to have an active relationship with God. While Abraham was quick to obey, he did not shy away from asking God questions. Abraham believed that God would give him and Sarah a son, but did wonder at how it could be (Genesis 17:17–23\). In Genesis 18 we read the account of Abraham interceding for Sodom and Gomorrah. Abraham affirmed that God was holy and just and could not fathom Him destroying the righteous with sinners. He asked God to spare the sinful cities for the sake of fifty righteous and continued to work the number down until ten. Ultimately there were not ten righteous men in Sodom, but God did spare Abraham’s nephew Lot and his family (Genesis 19\). It is interesting that God revealed His plans to Abraham before destroying the cities and that He was not taken aback by Abraham’s questions. Abraham’s example here shows us what it looks like to interact with God regarding His plans, intercede for others, trust God’s justice, and submit to His will. Abraham’s lapses of faith, particularly in regards to the situation with Hagar and Ishmael, show us the folly of trying to take matters into our own hands. God had promised a son to Abraham and Sarah, but, in their impatience, their plan to provide an heir to Abraham backfired. First, conflict between Sarah and Hagar arose, and later on conflict between Ishmael and Isaac. Ishmael’s descendants ended up becoming bitter enemies of the people of God, as we later learn in the Old Testament narrative, and so it continues to this day in the conflict between Israel and its Arab neighbors. We cannot fulfill the will of God in our own strength; our efforts ultimately end up creating more problems than they solve. This lesson has wide\-ranging applications in our lives. If God has promised to do something, we must be faithful and patient and wait for Him to accomplish it in His own timing. Theologically speaking, Abraham’s life is a living example of the doctrine of sola fide, justification by faith alone. Twice the apostle Paul uses Abraham as an example of this crucial doctrine. In Romans, the entire fourth chapter is devoted to illustrating justification by faith through the life of Abraham. A similar argument is made in the book of Galatians, where Paul shows from Abraham’s life that the Gentiles are heirs with the Jews to the blessings of Abraham through faith (Galatians 3:6\-9, 14, 16, 18, 29\). This goes back to Genesis 15:6, “Abram believed the LORD, and he credited it to him as righteousness.” Abraham’s faith in the promises of God was sufficient for God to declare him righteous in His sight, thereby proving the principle of Romans 3:28\. Abraham did nothing to earn justification. His trust in God was enough. We see in this the workings of God’s grace very early in the Old Testament. The gospel didn’t start with the life and death of Jesus but goes all the way back to Genesis. In Genesis 3:15, God made a promise that the “seed of the woman” would crush the head of the serpent. Theologians believe this is the first mention of the gospel in the Bible. The rest of the Old Testament chronicles the outworking of the gospel of God’s grace through the line of promise beginning with Seth (Genesis 4:26\). The calling of Abraham was just another piece in the story of redemption. Paul tells us that the gospel was preached beforehand to Abraham when God told him “all nations will be blessed through you” (Galatians 3:8\). Another thing we learn from Abraham’s life is that faith is not hereditary. In Matthew 3:9, Luke 3:8, and John 8:39, we learn that it is not enough to be physically descended from Abraham to be saved. The application for us is that it is not enough to be raised in a Christian home; we do not enter into fellowship with God or gain entry into heaven based on someone else’s faith. God is not obligated to save us simply because we have an impeccable Christian pedigree. Paul uses Abraham to illustrate this in Romans 9, where he says not all who descended from Abraham were elected unto salvation (Romans 9:7\). God sovereignly chooses those who will receive salvation, but that salvation comes through the same faith that Abraham exercised in his life. Finally, we see that James uses the life of Abraham as an illustration that faith without works is dead (James 2:21\). The example he uses is the story of Abraham and Isaac on Mount Moriah. Mere assent to the truths of the gospel is not enough to save. Faith must result in good works of obedience that show a living faith. The faith that was enough to justify Abraham and count him as righteous in God’s eyes (Genesis 15\) was the very same faith that moved him into action as he obeyed God’s command to sacrifice his son Isaac. Abraham was justified by his faith, and his faith was proved by his works. In the final analysis, we see that Abraham was an exemplary individual, not so much in his piety or perfect life (he had his shortcomings, as we saw), but because his life illustrates so many truths of the Christian life. God called Abraham out of the millions of people on the earth to be the object of His blessings. God used Abraham to play a pivotal role in the outworking of the story of redemption, culminating in the birth of Jesus. Abraham is a living example of faith and hope in the promises of God (Hebrews 11:8–10\). Our lives should be so lived that, when we reach the end of our days, our faith, like Abraham’s, will remain as an enduring legacy to others.
Do the ends justify the means?	Answer The answer to this question depends on what the ends or goals are and what means are being used to achieve them. If the goals are good and noble, and the means we use to achieve them are also good and noble, then yes, the ends do justify the means. But that’s not what most people mean when they use the expression. Most use it as an excuse to achieve their goals through any means necessary, no matter how immoral, illegal, or unpleasant the means may be. What the expression usually means is something like: “It doesn’t matter how you get what you want as long as you get it.” The “ends justifying the means” usually involves doing something wrong to achieve a positive end and justifying the wrongdoing by pointing to a good outcome. An example would be lying on a resume to get a good job and justifying the lie by saying the larger income will enable the liar to provide more adequately for his family. Another might be justifying the abortion of a baby to save the life of the mother. Lying and taking an innocent life are both morally wrong, but providing for one’s family and saving the life of a woman are morally right. Where, then, does one draw the line? The ends/means dilemma is a popular scenario in ethics discussions. Usually, the question goes something like this: “If you could save the world by killing someone, would you do it?” If the answer is “yes,” then a morally right outcome justifies the use of immoral means to achieve it. But there are three different things to consider in such a situation: the morality of the action, the morality of the outcome, and the morality of the person performing the action. In this situation, the action (murder) is clearly immoral and so is the murderer. But saving the world is a good and moral outcome. Or is it? What kind of world is being saved if murderers are allowed to decide when and if murder is justified and then go free? Or does the murderer face punishment for his crime in the world that he has saved? And would the world that was saved be justified in taking the life of the one who had just saved them? From a biblical standpoint, of course, what is missing from this discussion is the character of God, God’s law, and the providence of God. Because we know that God is good, holy, just, merciful and righteous, those who bear His name are to reflect His character (1 Peter 1:15\-16\). Murder, lying, theft, and all manner of sinful behaviors are the expression of man’s sin nature, not the nature of God. For the Christian whose nature has been transformed by Christ (2 Corinthians 5:17\), there is no justifying immoral behavior, no matter the motivation for it or the outcome of it. From this holy and perfect God, we get a law that reflects His attributes (Psalm 19:7; Romans 7:12\). The Ten Commandments make it clear that murder, adultery, stealing, lying and greed are unacceptable in God’s eyes and He makes no "escape clause" for motivation or rationalization. Notice that He doesn’t say, “Don’t murder unless by doing so you will save a life.” This is called "situational ethics," and there is no room for it in God’s law. So, clearly, from God’s perspective there are no ends that justify the means of breaking His law. Also missing in the ends/means ethics discussion is an understanding of the [providence of God](divine-providence.html). God did not simply create the world, populate it with people, and then leave them to muddle through on their own with no oversight from Him. Rather, God has a plan and purpose for mankind which He has been bringing to pass through the centuries. Every decision made by every person in history has been supernaturally applied to that plan. He states this truth unequivocally: “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please. From the east I summon a bird of prey; from a far\-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do” (Isaiah 46:10\-11\). God is intimately involved in and in control over His creation. Furthermore, He states that He works all things together for good for those who love Him and are called according to His purpose (Romans 8:28\). A Christian who lies on a resume or aborts a baby would be violating God’s law and denying His ability to provide for a family and preserve a mother’s life if He purposes to do so. Those who do not know God may be forced to justify their means to an end, but those who claim to be children of God have no reason whatsoever to break one of God’s commandments, deny His sovereign purpose, or bring reproach to His Name.
Complementarianism vs. egalitarianism—which view is biblically correct?	Answer Summarized by "[The Council on Biblical Manhood and Womanhood](http://www.cbmw.org/)," complementarianism is the viewpoint that God restricts women from serving in certain church leadership roles and instead calls women to serve in equally important, but complementary roles. Summarized by "[Christians for Biblical Equality](http://www.cbeinternational.org/)," egalitarianism is the viewpoint that there are no biblical gender\-based restrictions on ministry in the church. With both positions claiming to be biblically based, it is crucially important to fully examine what exactly the Bible does say on the issue of complementarianism vs. egalitarianism. Again, to summarize, on the one side are the egalitarians who believe there are no gender distinctions and that since we are all one in Christ, women and men are interchangeable when it comes to functional roles in leadership and in the household. The opposing view is held by those who refer to themselves as complementarians. The complementarian view believes in the essential equality of men and women as persons (i.e., as human beings created in God’s image), but complementarians hold to gender distinctions when it comes to functional roles in society, the church, and the home. An argument in favor of complementarianism can be made from 1 Timothy 2:9\-15\. The verse in particular that seems to argue against the egalitarian view is 1 Timothy 2:12, which reads, “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.” Paul makes a similar argument in 1 Corinthians 14 where he writes, “The women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says” (1 Corinthians 14:34\). Paul makes the argument that women are not allowed to teach and/or exercise authority over men within the church setting. Passages such as 1 Timothy 3:1\-13 and Titus 1:6\-9 seem to limit church leadership "offices" to men, as well. Egalitarianism essentially makes its case based on Galatians 3:28\. In that verse Paul writes, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” The egalitarian view argues that in Christ the gender distinctions that characterized fallen relationships have been removed. However, is this how Galatians 3:28 should be understood? Does the context warrant such an interpretation? It is abundantly clear that this interpretation does damage to the context of the verse. In Galatians, Paul is demonstrating the great truth of justification by faith alone and not by works (Galatians 2:16\). In Galatians 3:15\-29, Paul argues for justification on the differences between the law and the promise. Galatians 3:28 fits into Paul’s argument that all who are in Christ are Abraham’s offspring by faith and heirs to the promise (Galatians 3:29\). The context of this passage makes it clear Paul is referring to salvation, not roles in the church. In other words, salvation is given freely to all without respect to external factors such as ethnicity, economic status, or gender. To stretch this context to also apply to gender roles in the church goes far beyond and outside of the argument Paul was making. What is truly the crux of this argument, and what many egalitarians fail to understand, is that a difference in role does not equate to a difference in quality, importance, or value. Men and women are equally valued in God’s sight and plan. Women are not inferior to men. Rather, God assigns different roles to men and women in the church and the home because that is how He designed us to function. The truth of differentiation and equality can be seen in the functional hierarchy within the Trinity (cf. 1 Corinthians 11:3\). The Son submits to the Father, and the Holy Spirit submits to the Father and the Son. This functional submission does not imply an equivalent inferiority of essence; all three Persons are equally God, but they differ in their function. Likewise, men and women are equally human beings and equally share the image of God, but they have God\-ordained roles and functions that mirror the functional hierarchy within the Trinity.
Who was Mary of Bethany in the Bible?	Answer Mary of [Bethany](Bethany-in-the-Bible.html) is one of the most beautiful characters in all of Scripture, and we can learn valuable lessons from studying her life. Mary was the sister of Martha, and her brother was Lazarus whom Jesus raised from the dead. We see Mary three different times in the Bible, beginning with the incident in the home of her sister, Martha (Luke 10:38\-42\), where Jesus, and presumably the disciples who travelled with Him, were being entertained. Martha was so distressed and “distracted with much serving” and frustrated that her sister wasn’t helping that she actually rebuked Jesus, accusing Him of not caring that Mary sat at His feet while she did all the work. Jesus’ response gives us our first insight into Mary of Bethany. Jesus commended her for “choosing the better,” meaning that Mary’s desire to be near her Lord and hang onto His every word was far more beneficial than running herself ragged with preparations for a meal. Jesus further said that choosing the better thing, learning of the Lord, would not be taken away from Mary. By “choosing the better,” Jesus meant that those whose priority in life is Christ, the knowledge of Him, and nearness to Him have chosen what will last through eternity, such as the “gold, silver and costly stones” referred to in 1 Corinthians 3:11\-12\. From this incident, we learn that those who are distracted with the mundane and earthly are building upon the foundation which is Christ with “wood, hay and straw,” materials which will not stand the fires that come to us in times of testing, nor will they be remembered in eternity. Martha’s rebuke of Jesus gives us insight into her heart and mind as she tried to make everything perfect and was so distracted that she lost sight of whom she was speaking to. Mary’s silence, which we will see again in another incident, indicates a lack of concern for herself, especially for defending herself. When we focus on Christ, He becomes our greatest passion and our tendency to self\-absorption dims and fades. The second incident in which Mary and Martha appear occurs in John 11 with the raising of their brother, Lazarus, from the dead. When Mary hears that Jesus has come and is calling for her, she immediately leaves the assembly of mourners in her home and rushes to meet Jesus. So great is her love for Him and her desire to please and obey Him that she leaves those who had come to comfort her to place herself in the arms of the greatest Comforter mankind has ever known. Jesus sees her great sorrow and weeps along with her, even though He knows her sadness is going to be short\-lived and that her brother will be restored to her momentarily. In the same way, when we sorrow and grieve, our greatest comfort is found in Jesus, whose compassion is boundless. When we place our hand in the nail\-scarred hand, we find comfort, peace and security, and we learn the truth of Psalm 30:5b: “Weeping may endure for a night, but joy comes in the morning.” The third and final time we see Mary of Bethany is just days before Christ’s crucifixion (John 12:1–8\). A meal had been prepared, Martha was again serving while the resurrected Lazarus reclined at the table with Jesus and the disciples. At some point, Mary poured a pint of very expensive perfume on Jesus’ feet and wiped them with her hair. In spite of criticism from Judas Iscariot about the waste of the costly substance, Mary said nothing. Rather, Mary allowed Jesus to defend her, which He does, saying that she has kept this perfume for His burial and has done a beautiful act of service to Him. We see two amazing things about Mary here from which we can take our example. First, she seems to know that the time of Jesus’ death on the cross was at hand, a fact that had escaped the disciples in spite of Jesus’ clear declaration of this truth. No doubt Mary contented herself with listening to her Lord and meditating on His words, while the disciples bickered about who would be greatest among them in the kingdom. By doing so, they missed the important truths Jesus was teaching them about His upcoming death and resurrection (Mark 9:30\-35\). How often do we miss spiritual truths because we are self\-focused and overly concerned for our rewards, our status and our reputation among men? Second, we see in Mary a settled conviction and confidence in her Lord, so much so that she is not compelled to defend herself in the face of criticism. How often do we jump at the chance to justify ourselves in the eyes of others who criticize and mock us, particularly where our faith is concerned? But if we, like Mary, make sitting at the feet of Jesus and listening to Him our priority, we will have her depth of understanding, her passion for Christ, and her complete faith in His plan for our lives. We may not have Jesus sitting in our living rooms in person, but we have His Word, the Bible, and from it we have all the knowledge and understanding we need to live a life of secure and confident faith like Mary of Bethany.
Who was John the Baptist in the Bible?	Answer Although his name implies that he baptized people (which he did), John’s life on earth was more than just baptizing. John’s adult life was characterized by devotion and surrender to Jesus Christ and His kingdom. John’s voice was a "lone voice in the wilderness" (John 1:23\) as he proclaimed the coming of the Messiah to a people who desperately needed a Savior. He was the precursor for the modern\-day evangelist as he unashamedly shared the good news of Jesus Christ. He was a man filled with faith and a role model to those of us who wish to share our faith with others. Most everyone, believer and non\-believer alike, has heard of John the Baptist. He is one of the most significant and well\-known figures in the Bible. While John was known as "the Baptist," he was in fact the first prophet called by God since Malachi some 400 years earlier. John’s coming was foretold over 700 years previously by another prophet: "A voice of one calling: 'In the desert prepare the way for the LORD; make straight in the wilderness a highway for our God. Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. And the glory of the LORD will be revealed, and all mankind together will see it. For the mouth of the LORD has spoken'" (Isaiah 40:3–5\). This passage illustrates God’s master plan in action as God selected John to be His special ambassador to proclaim His own coming. John’s birth was miraculous. He was born of elderly parents who had never been able to have children (Luke 1:7\). The angel Gabriel announced to Zechariah, a Levitical priest, that he would have a son—news that Zechariah received with incredulity (verses 8–18\). Gabriel said this about John: “He will be great in the sight of the Lord. He . . . will be filled with the Holy Spirit even before he is born. He will bring back many of the people of Israel to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, . . . to make ready a people prepared for the Lord” (verses 15–17\). True to the word of the Lord, Zechariah’s wife, Elizabeth, gave birth to John. At the circumcision ceremony, Zechariah said about his son, “You, my child, will be called a prophet of the Most High; / for you will go on before the Lord to prepare the way for him” (verse 76\). John was related to Jesus, as their mothers were relatives (Luke 1:36\). In fact, when the angel Gabriel told Mary that she would give birth to Jesus, he also told her about John. When Mary was carrying Jesus in her womb, she visited Elizabeth, and John leapt in his mother’s womb for joy at the sound of Mary’s voice (Luke 1:39\-45\). As an adult John lived a rugged life in the mountainous area of Judea, between the city of Jerusalem and the Dead Sea. He wore clothes made of camel’s hair with a leather belt around his waist, the typical garb of a prophet. His diet was a simple one—locusts and wild honey (Matthew 3:4\). John lived a simple life as he focused on the kingdom work set before him. John the Baptist’s ministry grew in popularity, as recounted in Matthew 3:5–6: "People went out to him from Jerusalem and all Judea and the whole region of the Jordan. Confessing their sins, they were baptized by him in the Jordan River." To be baptized by John was to admit your sin and repent of it—which was, of course, a great way to be prepared for the Savior’s coming. The repentance associated with John’s baptism also kept the self\-righteous out of the water, as they did not see themselves as sinners. For the self\-righteous, John had stern words, calling them a "brood of vipers" and warning them not to rely on their Jewish lineage for salvation, but to repent and "bear fruit in keeping with repentance" (Matthew 3:7–10\). People of that day simply did not address leaders, religious or otherwise, in this manner for fear of punishment. But John’s faith made him fearless in the face of opposition. The general opinion of John the Baptist was that he was a prophet of God (Matthew 14:5\), and many people may have thought that he was the Messiah. This was not his intent, as he had a clear vision for what he was called to do. In John 3:28 John says, "You yourselves can testify that I said, 'I am not the Christ but am sent ahead of him.'" John cautioned his disciples that what they had seen and heard from him was just the beginning of the miracle that was to come in the form of Jesus Christ. John was merely a messenger sent by God to proclaim the truth. His message was simple and direct: "Repent, for the kingdom of heaven is near" (Matthew 3:2\). He knew that, once Jesus appeared on the scene, John’s work would be all but finished. He willingly gave up the spotlight to Jesus, saying, "He must become greater; I must become less" (John 3:30\). Perhaps there is no greater example of humility than what is seen in both Jesus and John in Matthew 3:13–15\. Jesus came from Galilee to be baptized by John in the River Jordan. John rightly recognized that the sinless Son of God needed no baptism of repentance and that he was certainly not worthy to baptize his own Savior. But Jesus answered John’s concern by requesting baptism "to fulfill all righteousness," meaning that He was identifying Himself with sinners for whom He would ultimately sacrifice Himself, thereby securing all righteousness for them (2 Corinthians 5:21\). In humility, John obeyed and consented to baptize Jesus (Matthew 3:13–15\). As Jesus came up out of the water, “heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, ‘This is my Son, whom I love; with him I am well pleased’” (verses 16–17\). Later, King Herod put John the Baptist in prison. Herod had married the former wife of his brother, Philip. John boldly spoke out against this marriage, much to the dislike of Herodias, Herod’s new wife (Luke 3:19–20; Mark 6:17–20\). While John was in prison, he heard of all the things Jesus was doing. In what seems to be a moment of doubt, John sent his disciples to Jesus to ask if He truly was the Messiah. Jesus responded by telling the men to tell John what they saw and heard—prophecies were being fulfilled. Jesus never rebuked John; rather, He gave evidence that He was the promised Savior (Matthew 11:2–6; Luke 7:18–23\). Jesus then spoke to the crowd about John, saying he was the prophesied messenger who would come before Messiah (Matthew 11:10; Luke 7:27; cf. Malachi 3:1\). Jesus also said, "Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he" (Matthew 11:11; Luke 7:28\). John the Baptist’s ministry, as well as his life, came to an abrupt end at the hand of King Herod. In an act of unspeakable vengeance, Herodias plotted with her daughter to have John killed. Herodias’s daughter danced for Herod and his dinner guests one night, and Herod was so pleased that he said to her, “Ask me for anything you want, and I’ll give it to you” (Mark 6:22\). The girl consulted with her mother before she answered that she wanted the head of John the Baptist on a platter (verse 25\). Herod had been afraid of John, “knowing him to be a righteous and holy man” (verse 20\), and so was loath to kill the prophet, but he had promised to give the dancing girl whatever she asked. Since John was already in prison, it was a simple thing to send the executioner to [behead John](John-the-Baptist-beheaded.html), which is exactly what happened (Mark 6:27–28\). It was a sad and ignoble end to the life of such a faithful man. There are several lessons we can learn from the life of John the Baptist. One lesson is that whole\-heartedly believing in Jesus Christ is possible. John knew that the Messiah was coming. He believed this with his whole heart and spent his days "preparing the way" for the Lord’s coming (Matthew 11:10\). But the road was not an easy one to prepare. Daily he faced doubters who did not share his enthusiasm for the coming Messiah. Under hard questioning from the Pharisees, John shared his belief: "I baptize with water, . . . but among you stands one you do not know. He is the one who comes after me, the thongs of whose sandals I am not worthy to untie" (John 1:26–27\). John believed in the Christ, and his great faith kept him steadfast on his course until the time when he could say as he saw Jesus approach, "Look, the Lamb of God, who takes away the sin of the world!" (John 1:29\). As believers, we can all have this steadfast faith. While it is hard to know for sure what John was feeling as he sat in prison, he did certainly seem to have doubts. But John sent a message out to Jesus in an effort to find the truth. As Christians we all will have our faith put to the test, and we will either falter in our faith or, like John, cling to Christ, seek truth, and stand firm in our faith to the end. John’s life is an example to us of the seriousness with which we are to approach the Christian life and our call to ministry, whatever that may be. John lived his life to introduce others to Jesus Christ; he was focused on the mission God had given him. John also knew the importance of repenting of one’s sins in order to live a holy and righteous life. And as a servant of God, he also was unafraid of speaking truth, even when it meant calling out people such as Herod and the Pharisees for their sinful behavior. John was entrusted with a unique ministry, yet we, too, are called upon to share the truth of Jesus with others (Matthew 28:18–20; John 13:34–35; 1 Peter 3:15; 2 Corinthians 5:16–21\). We can follow John’s example of faithful and obedient trust in God as we live and proclaim His truth in whatever life circumstances God has given us.
What is the Christian view of Pilates?	Answer Pilates (pronounced pih\-lah’\-tiz) is a physical fitness system developed in the early 20th century by Joseph Pilates (1880\-1967\), a German gymnast, diver and body\-builder. Pilates called his method “Contrology,” because he believed his method uses the mind to control the muscles. The program focuses on the core muscles, those that surround the spine and internal organs, which help keep the body balanced and which are essential to providing support. In particular, Pilates exercises teach awareness of breath and alignment of the spine and aim to strengthen the deep torso muscles. According to Pilates instructors, the goal of the exercises is to create a fusion of mind and body, training the body so that without even engaging the mind, it will move with economy, grace, and balance. Pilates is based on certain principles to condition the entire body: proper alignment, centering, concentration, control, precision, breathing, and flowing movement. From this description of Pilates exercises, there is nothing to alarm Christians or cause us to fear or mistrust Pilates. All Christians should be concerned with proper diet and exercise so that our bodies, which are the temple of the Holy Spirit (1 Corinthians 6:19\), are kept in as good condition as possible. All types of exercises are improved by controlled breathing, and strengthening the core muscles that support the spine, and therefore the entire body, is crucial to maintaining good health. All the Pilates principles mentioned above are commonly accepted methods of strengthening and conditioning the body. Most Pilates programs focus entirely on the physical exercises. Some, however, attempt to incorporate aspects of Eastern religions or New Age thought: visualization, mind/spirit control, or the Taoist aspects of [tai chi](Tai-Chi-Christian.html). These elements are usually introduced into a Pilates program by an overly zealous instructor who has himself or herself been indoctrinated into New Age philosophy and has brought it into all aspects of life, including exercise. The wise thing for a Christian who is considering Pilates to do is first talk with the instructor to determine his or her philosophical inclinations. If the instructor teaches pure Pilates, there is nothing to stop Christians from participating. But if the instructor incorporates New Age teachings, a different Pilates class should probably be sought out.
What do LORD, GOD, Lord, God, etc., stand for in the Bible?	Answer It can be very confusing to understand how the different titles used for God are used in the Bible. Part of the problem is that different Bible translations use the terms somewhat differently. The primary reason for the use of LORD in place of God’s Hebrew name is to follow the tradition of the Israelites in not pronouncing or spelling out God’s name. So, when God’s Hebrew name "YHWH" is used in the Old Testament, English translations usually use "LORD" in all caps or small caps. Also, since ancient Hebrew did not use vowels in its written form, it is not entirely clear how God’s name should be spelled or pronounced. It could be Yahweh, or Jehovah, or Yehowah, or something else. As stated above, when "LORD" in all caps or small caps occurs in the Old Testament, it is a replacement for an occurrence of God’s Hebrew name "YHWH," also known as the Tetragrammaton. This is fairly consistent throughout all the different English translations of the Bible. When "Lord" occurs in the Old Testament, referring to God, it is usually a rendering of "[Adonai](meaning-of-Adonai.html)," a name/title of God that emphasizes His lordship. LORD/YHWH and Lord/Adonai are by far the two most consistent renderings throughout all the different English Bible translations. In the Old Testament, when "God" is used, it is usually a rendering of the general Hebrew word for God, "Elohim." When "LORD GOD" or "Lord GOD" occurs, it is usually a rendering of a dual name for God "Adonai YHWH." The Hebrew term "YHWH Sabaoth" is usually rendered "Lord of Hosts." The Hebrew term "YHWH Shaddai" is usually rendered "LORD Almighty." The Old Testament uses many different names and titles to refer to God, to emphasize certain aspects of His person and attributes. This can result in confusion in translation, but in the original Hebrew, it was done entirely in an effort to glorify and magnify God’s name. The usage of "Lord" and "God" in the New Testament is much less complicated. Almost universally, "God" is a translation of "theos," the general Greek word for deity. Also almost universally, "Lord" is a translation of "kurios," the general Greek word for a master. The key point in all of this is that whether we use His actual Hebrew name, or refer to Him as God, or Lord, or Lord God, we are to always show reverence to Him and His name.
Who are the Plymouth Brethren, and what do they believe?	Answer The various churches of the Plymouth Brethren movement are independent, conservative, and evangelical. While it is difficult to come up with solid numbers, it is estimated that there are about one million people who identify themselves as Brethren. Some prefer to just be known as Christians, to avoid any connotation of denominationalism. The Brethren movement was the result of concern over the prevailing condition of the existing church. In the winter of 1827—28, four men—[John Nelson Darby](John-Nelson-Darby.html), Edward Cronin, John Bellett, and Francis Hutchinson—gathered to pray and read Scripture. The first meeting was held in Dublin, Ireland, and other meetings followed. Soon there were assemblies gathering in several locations. The most well\-known group was in Plymouth, and the name “Plymouth Brethren” has since become a default name. [Brethren churches](Brethren-Church.html) vary somewhat in their practices and beliefs due to their independent nature, but there are a number of things that would characterize most of them. The recognition of all believers as part of the body of Christ and the priesthood of all believers are key starting points. Other important distinctives are the plurality of overseers and the absence of clergy/laity distinctions in the body. Though Brethren churches do not hire salaried pastors, they do recognize that certain men have been gifted for leadership ministry within the church. Brethren churches typically partake of the Lord’s Supper weekly. Most Brethren churches are also pre\-tribulational and dispensational. There have been a number of Brethren who have attained distinction in their Christian service. Among these are [F. F. Bruce](F-F-Bruce.html), [Jim Elliot](Jim-Elliot.html), [H. A. Ironside](H-A-Ironside.html), George Muller, W. E. Vine, and William MacDonald. Publishers associated with the Brethren movement include Loizeaux Brothers and Bible Truth Publishers. Emmaus Bible College in Dubuque, Iowa, and Kawartha Lakes Bible College in Ontario are two examples of Brethren schools.
Who was Joseph in the Old Testament?	Answer Joseph was the eleventh son of Jacob, his first son through his favored wife, Rachel. Joseph’s story is found in Genesis 37—50\. After the announcement of his birth, we see Joseph next as a seventeen\-year\-old returning from shepherding the flock with his half\-brothers to give Jacob a bad report of them. We are also told that Jacob "loved Joseph more than any of his other sons, because he had been born to him in his old age; and he made an ornate robe for him" (Genesis 37:3\). Joseph’s brothers knew their father loved Joseph more than them, which caused them to hate him (Genesis 37:4\). To make matters worse, Joseph began relating his dreams to the family—prophetic visions showing Joseph one day ruling over his family (Genesis 37:5–11\). The animosity toward Joseph peaked when his brothers plotted to kill him in the wilderness. Reuben, the eldest, objected to outright murder and suggested they throw Joseph into a cistern, as he planned to come back and rescue the boy. But, in Reuben’s absence, some merchants passed by, and Judah suggested selling Joseph into slavery; the brothers accomplished the task before Reuben could rescue him. The boys took Joseph’s robe and, after dipping the robe in goat’s blood, deceived their father into thinking his favorite son had been slain by wild beasts (Genesis 37:18–35\). Joseph was sold by the merchants to a high\-ranking Egyptian named Potiphar and eventually became the supervisor of Potiphar’s household. In Genesis 39 we read of how Joseph excelled at his duties, became one of Potiphar’s most trusted servants, and was put in charge of his household. Potiphar could see that, whatever Joseph did, God looked favorably on him and he prospered in all that he did. Unfortunately, Potiphar’s wife attempted to seduce Joseph. Joseph consistently refused her advances, showing honor for the master who had entrusted him with so much and saying that it would be "a wicked thing and a sin against God" for him to go to bed with Potiphar’s wife (Genesis 39:9\). One day Potiphar’s wife caught Joseph by the cloak and again made sexual advances. Joseph fled, leaving his cloak in her hand. In anger, she falsely accused Joseph of attempted rape, and Potiphar put him in prison (Genesis 39:7–20\). In jail, Joseph was again blessed by God (Genesis 39:21–23\). Joseph interpreted the dreams of two of his fellow prisoners. Both interpretations proved to be true, and one of the men was later released from jail and restored to his position as the king’s cupbearer (Genesis 40:1–23\). But the cupbearer forgot about Joseph and failed to speak to Pharaoh about him. Two years later, the king himself had some troubling dreams, and the cupbearer remembered Joseph’s gift of interpretation. The king summoned Joseph and related his dreams. Based on Pharaoh’s dreams, Joseph predicted seven years of bountiful harvests followed by seven years of severe famine in Egypt and advised the king to begin storing grain in preparation for the coming dearth (Genesis 41:1–37\). For his wisdom, Joseph was made a ruler in Egypt, second only to the king. Joseph was in charge of storing up food during the years of plenty and selling it to Egyptians and foreigners during the years of famine (Genesis 41:38–57\). During these years of plenty Joseph had two sons—Manasseh and Ephraim (Genesis 41:50–52\). When the famine struck, even Canaan was affected. Jacob sent ten of his sons to Egypt to buy grain (Genesis 42:1–3\). He kept [Benjamin](Benjamin-in-the-Bible.html), his youngest and the only other son of Rachel, behind (Genesis 42:4\). While in Egypt, the men met their long\-lost brother, whom they did not recognize. Joseph, however, did recognize his brothers. He tested them by accusing them of being spies. He confined them for three days then released all but one, sending with them grain for their households and requiring them to come back with their youngest brother (Genesis 42:6–20\). Still unaware of Joseph’s identity, the brothers were afflicted with guilt for having sold their brother years before (Genesis 42:21–22\). Joseph overheard their discussion and turned aside to weep (Genesis 42:23–24\). He retained Simeon and sent the others on their way, secretly returning their money to their grain sacks (Genesis 42:25\). When the brothers later realized the money had been returned, they feared even more (Genesis 42:26–28, 35\). Once home, they told Jacob all that had transpired. Jacob mourned again the loss of Joseph and the added loss of Simeon. He refused to send Benjamin, despite Reuben’s promise that, if he did not return with Benjamin, Jacob could kill Reuben’s two sons (Genesis 42:35–38\). The famine became so severe that Jacob acquiesced. Judah persuaded Jacob to send Benjamin with him, giving his own life as a pledge (Genesis 43:1–10\). Jacob agreed, sending also choice fruits and double the money for the grain (Genesis 43:11–14\). When Joseph saw the men, he instructed his servants to slaughter an animal and prepare a meal for the brothers to dine with him (Genesis 43:15–17\). Afraid at the invitation to Joseph’s house, the brothers made apologies to Joseph’s steward for the money that had been replaced the first time. Joseph’s steward reassured them and brought Simeon out (Genesis 43:18–25\). When Joseph returned, the brothers bowed to him, fulfilling his earlier prophecy (Genesis 43:26\). He asked about their family’s welfare and again wept, this time removing himself to his chamber (Genesis 43:27–30\). When the men sat down for the meal, at a separate table from Joseph, they were amazed to be arranged by birth order. Benjamin was given five times the portion the other brothers received (Genesis 43:31–34\). Before sending them back to their father, Joseph again tested his brothers by returning their money to their grain sacks and placing his silver cup in Benjamin’s sack. He let the brothers start on their journey and then sent his steward after them to feign anger and threaten to kill Benjamin. Back in Joseph’s presence, Judah pleaded for Benjamin’s life, saying that, if Benjamin were to die, so would Jacob. Judah told of Jacob’s grief over the loss of Joseph and his belief that he could not bear to lose Joseph’s brother. Judah also spoke of his pledge to Jacob and offered his life for Benjamin’s (Genesis 44\). Upon seeing this proof of his brothers’ change of heart, Joseph sent all his servants away and wept openly and loudly enough to be heard by Pharaoh’s household. He then revealed himself to his brothers (Genesis 45:1–3\). Joseph immediately reassured them, telling them not to be angry with themselves for what they’d done to him and saying that God had sent him to Egypt in order to preserve them (Genesis 45:4–8\). Joseph reaffirmed his forgiveness years later, after the death of his father, saying that, although his brothers intended evil to him, God had intended it for good (Genesis 50:15–21\). Joseph sent his brothers back to Jacob to retrieve the remainder of his household to come live in [Goshen](land-of-Goshen.html), where they would be near to Joseph and he could provide for them (Genesis 45:9—47:12\). Jacob did come to live in Egypt with all of his family. Before he died, Jacob blessed Joseph’s two sons and gave thanks to God for His goodness: “I never expected to see your face again, and now God has allowed me to see your children too” (Genesis 48:11\). Jacob gave the greater blessing to the younger of the two sons (verses 12–20\). Later in the history of Israel, Ephraim and Manasseh, the tribes of Joseph, were often considered two distinct tribes. Jacob’s descendants lived in Egypt for 400 years, until the time of Moses. When Moses led the Hebrews out of Egypt, he took the remains of Joseph with him, as Joseph had requested (Genesis 50:24–25; cf. Exodus 13:19\). In asking that he be buried in Canaan, Joseph showed great faith that God would bring His people back to the Promised Land (Hebrews 11:22\). There is much to learn from Joseph’s story. As parents, we have warnings concerning Jacob’s favoritism and the effects that can have on other children as seen in Joseph’s youthful pride and his brothers’ envy and hatred. We have a good example of how to handle sexual temptation—run (Genesis 39:12; cf. 2 Timothy 2:22\), and we have a clear picture of God’s faithfulness. He does not forsake His children, even in the midst of suffering: “The Lord was with Joseph” (Genesis 39:3, 5, 21, 23\). There may be many distressing circumstances we find ourselves in, and some of them may even be unjust, as were those in Joseph’s life. However, as we learn from the account of Joseph’s life, by remaining faithful and accepting that God is ultimately in charge, we can be confident that God will reward our faithfulness in the fullness of time. Who would blame Joseph if he had turned his brothers away in their need? Yet Joseph showed them mercy, and God desires that we exercise mercy above all other sacrifices (Hosea 6:6; Matthew 9:13\). Joseph’s story also presents amazing insight into how God sovereignly works to overcome evil and bring about His plan. After all his ordeals, Joseph was able to see God’s hand at work. As he revealed his identity to his brothers, Joseph spoke of their sin this way: “Do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. . . . It was not you who sent me here, but God” (Genesis 45:5, 8\). Later, Joseph again reassured his brothers, offering forgiveness and saying, “You intended to harm me, but God intended it for good” (Genesis 50:20\). Man’s most wicked intentions can never thwart the perfect plan of God.
Who was Jonah in the Bible?	Answer Proud, stubborn, disobedient, unfaithful, a grumbler, and altogether a bad\-tempered, cantankerous old curmudgeon—this was Jonah, whose name means “dove”! Jonah was the son of Amittai, who came from Gath\-hepher in Zebulun (called Gittah\-hepher in Joshua 19:10\-13\). He was the earliest of the prophets and close behind Elisha in his place in the Old Testament. Jonah’s story is told in the short (just 48 verses) but powerful book of Jonah. When God called Jonah to go and warn the violent and godless Ninevites of their impending doom, all his pride in being a Hebrew—and therefore uniquely favored by the Almighty (so he thought, no doubt along with many others of his nation)—rose up in rebellion. Pagans, to him, were the worst kind of human garbage, not even fit to pollute the good earth by living on it. They were the “untouchables,” and that God should take an interest in them was unthinkable. Therefore, not being one to put up with that which was not to his mind, he fled to Joppa and got himself a passage on a ship bound for Tarshish, which was in the opposite direction from Nineveh. A human father would probably have shrugged Jonah off in disgust and found someone else more willing to take his message to Nineveh, but not so our Heavenly Father. If God has a purpose for someone, then, the gifts and calling of God being irrevocable, he will either fulfill His purpose, or He will simply roll over him to accomplish what He has foreordained (Isaiah 46:9\-10\). God rolled over Jonah with a vengeance, causing a violent storm to threaten the safety of his ship and its crew, so that their indignation at his contented snoring through their danger soon put an end to his satisfaction. This unceremonious awakening also awakened Jonah to the fact that, far from being an “artful dodger,” he was being followed by the Almighty. There was nothing for it but to confess what he had been up to and tell the sailors that only by dumping him overboard could they be saved. This they did, and the huge fish sent by God (not a whale as commonly supposed, but some sea creature common to that time) promptly swallowed him up (Jonah 1:17\). This, and the immediate stilling of the storm, brought the ship’s crew to faith and salvation as a result (Jonah 1:16\). The Lord is not one to miss out on His opportunities! At this point Jonah has now found himself in a situation worse than anything he could have imagined, but like Jacob, he has by now awakened to the fact that God is with him wherever he ends up, in obedience or disobedience. The result is a beautiful prayer of faith rising up from the belly of the great fish, but still with a hint of spiritual pride: “Those who cling to worthless idols forfeit the grace that could be theirs. But I, with a song of thanksgiving, will sacrifice to you. What I have vowed I will make good. Salvation comes from the LORD” (Jonah 2:8\-9\). In response to this prayer of contrition and faith, on his Creator’s orders, the fish then vomits up Jonah on what was probably the shores of Israel. Researchers tell us that it must in all probability have been there because it was a three\-day journey on foot from that point to the great city of Nineveh, which is in line with the statement in Jonah 3:3\. Ancient cave drawings from this time indicate that Ninevite fishermen lived on the shores of the Mediterranean. This fact is important in illustrating the wonderful way in which God paves the way for His servants to fulfill His commands. The principal goddess worshiped by the Ninevites at that time was Ashtoreth, but they also deferred to the god Dagon who had a man’s upper body and a fish’s tail. Jonah, so the researchers say, would have been bleached completely white from his head to his toes by the acids present in the belly of the fish, and on the sudden appearance of this ghostly figure from the waves the fishermen may have been convinced that this was Dagon’s messenger and fallen flat in worship. These men would have fed and housed Jonah until he was recovered enough from his experience and then, as he was a stranger in those parts, given him directions on how to find their city. Of course, the biblical narrative doesn’t give us these details, but it is fascinating to theorize. In any case, the biblical text is a masterful expression of understatement: “Then the word of the LORD came to Jonah a second time: ‘Go to the great city of Nineveh and proclaim to it the message I give you’" (Jonah 3:1\-2\). This time, there is no arguing from Jonah, who, although he may be complying on the outside, is still stubbornly disobeying on the inside. He finally arrives at Nineveh and strides vengefully through the city announcing doom and destruction on the people in forty days because of their wickedness and their ignorance of the Lord and His ways. He then retires to a flimsy shelter he builds for himself, probably on a hill overlooking the city, and waits for the fireworks to start (Jonah 4:5\). Result? Utterly and absolutely nothing! To his utter chagrin, he finds not just the people from the king down, but their animals as well, clothed in sackcloth and sprinkled with ashes as an indication of their absolute acceptance of the prophetic word sent to them by God, their deep repentance, and their fervent anxiety to get right with the Lord (Jonah 3:5\-10\). This does not suit our friend Jonah at all and he flies into a fury at God and lets Him have no small piece of his mind (Jonah 4:1\-3\). God’s answer is to cause a leafy gourd to grow up to help protect Jonah from the blazing sun, for which Jonah is somewhat sullenly grateful, and then to promptly remove it the next day! His reply to Jonah’s bitter complaints about this is that if Jonah can have so much compassion on himself for his loss of comfort in spite of being aware of what a faulty child of God he is, then how much more compassion will Almighty God have on a people who are utterly ignorant of right from wrong (Jonah 4:9\-11\). So that is Jonah—a very great comfort to all who fall flat at times when it comes to obedience and who run away from what they know God wants them to do. Jonah’s story is also an object lesson to those who are possessed of a short fuse and those who are at times guilty of a superior attitude to the spiritually ignorant or immature. Like the Ninevites, many around us are in darkness, and but for the grace of God, so would we be. May we all by that grace read, mark, learn, and inwardly digest the Word!
Who was Sarah in the Bible?	Answer Sarai began her life in the pagan world of Ur, in the land of the Chaldees, which was located in the area now known as Iraq. She was the half\-sister, as well as the wife, of Abram, who would be called Abraham. Sarai and Abram had the same father but different mothers, according to Genesis 20:12\. In those days, genetics were purer than they are today, and intermarriage was not detrimental to the offspring of unions between relatives. Also, since people tended to spend their lives clustered together in family units, it was the natural course to choose mates from within their own tribes and families. When Abram encountered the living God for the first time, he believed Him (Genesis 12:1–4; 15:6\) and followed after Him, obeying His command to leave his home to go to a place he had never heard about, much less seen. Sarai went with him. Their journey brought them to the area called Harran (Genesis 11:31\). Abram’s father, Terah, passed away in this city, and Abram, Sarai, and their nephew Lot and their retinue continued their journey, allowing God to lead and guide them. With no housing and no modern conveniences, the journey must have been very difficult for all, especially for the women. During their journey, there was a famine in the land, prompting Abram and Sarai to go to Egypt (Genesis 12:10\). When they did, Abram feared that the Egyptians would kill him because Sarai was beautiful and they would want her as a wife. So he asked Sarai to tell everyone that she was Abram’s sister—which was technically true but also meant to deceive. Sarai was taken into Pharaoh’s house, and Abram was treated well because of her. But God afflicted Pharaoh’s house, and the couple’s lie was revealed. Pharaoh returned Sarai to Abram and sent them on their way (Genesis 12\). Sarai and Abram came back to the land now known as Israel. They had acquired many possessions and a great deal of wealth in their travels, so Lot and Abram agreed to split up in order that the massive herds of cattle would have adequate ground for grazing (Genesis 13:9\). Sarai was barren, an issue of personal distress as well as cultural shame. Abram was worried that he would have no heir. But God gave Abram a vision in which He promised him a son and that his descendants would be as numerous as the stars in the sky (Genesis 15\). God also promised Abraham’s offspring the land of Canaan. The problem was that Sarai remained childless. Ten years after God had made His promise to Abram, Sarai, following cultural norms, suggested that Abram have a child with her servant, Hagar. The child born of that union would be counted as Sarai’s. Abram agreed, and Hagar conceived a son—Ishmael. But Hagar began to look at Sarai with contempt, and Sarai began to treat Hagar harshly, so much so that Hagar ran away. God met Hagar in the desert and encouraged her to return to Abram and Sarai, which she did (Genesis 16\). Thirteen years after Ishmael was born, God reaffirmed His covenant with Abram, this time giving him the sign of circumcision as well as changing his name. Abram, meaning "high father," became Abraham, meaning "father of a multitude." God also changed Sarai’s name, meaning "my princess," to Sarah, meaning "mother of nations." God told Abraham that He would give him a son through Sarah. This son—Isaac—would be the one with whom God would establish His covenant. God would bless Ishmael as well, but Isaac was the son of promise through whom the nations would be blessed (Genesis 17\). Isaac means "he laughs." Abraham laughed that, at 100 years old, he could have a son with Sarah, who was 90 years old and had been barren her entire life. Sarah, too, laughed at the prospect (Genesis 18:9–15\). Shortly after God promised Abraham and Sarah a son, He destroyed Sodom and Gomorrah, but He rescued Abraham’s nephew Lot (Genesis 19\). Abraham and Sarah journeyed toward the Negeb and sojourned in Gerar (Genesis 20:1\). Abraham again asked Sarah to lie about her identity, and the king of Gerar took Sarah to be his wife. But God protected Sarah, through whom Isaac would be born. King Abimelech had no relations with her. God warned Abimelech in a dream, and the king not only sacrificed to God in repentance, but he gave gifts to Abraham and Sarah and allowed them to dwell in the land (Genesis 20\). God remained faithful to His promise to give Abraham and Sarah a son. They named him Isaac, and "Sarah said, 'God has brought me laughter, and everyone who hears about this will laugh with me.' And she added, 'Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age'" (Genesis 21:6–7\). Though she may have previously laughed in disbelief and secrecy, now Sarah laughed with joy and wanted her situation to be known. God had been faithful to His promise and blessed her. Unfortunately, the tension between Sarah and Hagar remained. When Isaac was weaned, Abraham held a feast. But Ishmael, Hagar’s son, was mocking Isaac. Sarah told Abraham to get rid of Hagar and Ishmael and that Ishmael should never share the inheritance with Isaac. Abraham was distressed at this, but God told him to do what Sarah said and that his descendants would be numbered through Isaac. Abraham sent Hagar and Ishmael away, and God provided for their needs (Genesis 21:8–21\). It was after this that God tested Abraham by asking him to sacrifice Isaac. Abraham was willing to give up his son, trusting that God would somehow still remain true to His promise (Genesis 22; Hebrews 11:17–19\). Sarah was a simple, beautiful (Genesis 12:11\), and very human woman; she made mistakes, just like we all do. She stepped ahead of God and tried to handle His business on her own by foolishly sending her handmaid, Hagar, to Abraham to bring forth the child God had promised. In so doing, she ignited a feud that has lasted for 4,000 years (Genesis 16:3\). She laughed in unbelief when, at 90 years old, she heard an angel tell Abraham that she would become pregnant (Genesis 18:12\), but she gave birth to the promised child and lived another 30 years, dying at the age of 127 (Genesis 23:1\). Hebrews 11:11 uses Sarah as an example of faith: "And by faith even Sarah, who was past childbearing age, was enabled to bear children because she considered him faithful who had made the promise." First Peter 3:5–6 uses Sarah as an example of a holy woman who hoped in God and who adorned herself by submitting to her husband. Sarah willingly left her home and stepped out into the unknown to follow Abraham, as he followed the directions of a God with whom she was unfamiliar at the time. She endured much to try to provide an heir for her husband and to keep her husband safe in dangerous lands. In the end, she had faith enough to believe that she and her husband, at the ages of 90 and 100, would produce the promised heir, Isaac. Although she lived in a world of danger and confusion, Sarah stood firm in her commitment to her husband and to God, and her commitment was rewarded with blessing.
What are the essentials of the Christian faith?	Answer The Bible itself reveals what is important and essential to the Christian faith. These essentials are the deity of Christ, salvation by God’s grace and not by works, salvation through Jesus Christ alone, the resurrection of Christ, the Gospel, monotheism and the Holy Trinity. These are the main “essentials” that we should understand and believe if we are followers of Jesus Christ. Let’s look at all of these in a little more detail. The deity of Christ. Quite simply, Jesus is God. While Jesus never directly says, “I am God” in the Scriptures, He makes it very clear to those around Him, especially the Pharisees and Sadducees, that He is God. John 10:30 says, “I and the Father are one.” Jesus was claiming deity, and, interestingly enough, He did not deny that He was God. Another example is John 20:28, when Thomas says, “My Lord and my God!” Again, Jesus does not correct Him by saying that He is not God. There are many other examples one can find in the Scriptures regarding Jesus’ rightful place in heaven. Salvation by grace. We are all sinners separated from God and deserving of eternal punishment for our sin. Jesus’ death on the cross paid for the sins of mankind, giving us access to heaven and an eternal relationship with God. God did not have to do this for us, but He loves us so much that He sacrificed His only Son. This is grace, and it is most definitely undeserved favor. Scripture tells us, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God not by works, so that no one can boast” (Ephesians 2:8\-9\). There is nothing we can do to earn God’s favor or gain access to heaven apart from His grace. Salvation through Jesus Christ alone. A truly provocative question to ask someone might be “Do all roads lead to God?” The truth is that all roads do lead to God. Eventually, we are all going to stand before God when we die, no matter what faith we are. It is there that we will be judged for what we have or have not done while we were alive and whether Jesus Christ is Lord of our lives. For the majority of people, this will be a terrible occasion, as most will not know Him or be known by Him. For these people, hell will be the final destination. But God in His mercy has provided all of us the only means for salvation through His Son, Jesus Christ. Acts 4:12 tells us that “salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” This passage speaks of the name of Jesus and His saving power. Another example is found in the book of John. Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). No one gets into heaven except by faith in the saving work of the Lord Jesus Christ on his or her behalf. The resurrection of Christ. Perhaps no other event in the Bible, aside from Jesus’ appearance here on earth and subsequent death on the cross, is as significant to the Christian faith as that of the resurrection. Why is this event significant? The answer lies in the fact that Jesus died and then after three days came back to life and rose again to reappear to His followers in bodily form. Jesus had already demonstrated His ability to resurrect others such as His friend Lazarus. But now God the Father had resurrected Him to display His awesome power and glory. This amazing fact is what separates the Christian faith from all others. All other religions are based on works or a powerless deity or person. The leaders of all other religions die and remain dead. The Christian faith is based on Christ crucified and resurrected to life. “And if Christ has not been raised, then our preaching is in vain and your faith is in vain” (1 Corinthians 15:14\). Lastly, to deny Christ’s bodily resurrection (John 2:19\-21\) is to deny that Jesus’ work here on earth was a satisfactory offering to God for the sins of mankind. The gospel. In 1 Corinthians 15:1\-4, Paul spells out what the gospel is and how important it is to embrace it and share it with others. He reminds the Corinthians of the gospel he preached among them: “That Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.” This is the essence of the gospel. Paul also warns us to be wary of the many “false gospels” that are being offered to the unsuspecting: “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Galatians 1:8\-9\). The pure gospel of Jesus Christ—His death on the cross for sinners and His resurrection to everlasting life—is central to the Christian faith. Monotheism. Quite simply, there is only one God. Exodus 20:3 states very powerfully, “You shall have no other gods before me.” Monotheism is the belief that there is only one God to be worshiped and served. “‘You are my witnesses,’ declares the LORD, ‘and my servant whom I have chosen, that you may know and believe me and understand that I am he. Before me no god was formed, nor shall there be any after me’” (Isaiah 43:10\). Here we see that we are to “believe” and “understand” that God lives and is one. A Christian will know that there is only one God, the God of the Bible. All other “gods” are false and are no gods at all. “For even if there are so\-called gods, whether in heaven or on earth (as indeed there are many ‘gods’ and many ‘lords’), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (1 Corinthians 8:5\-6\). The Holy Trinity. While the concept of a “three\-in\-one God” is not represented by a single verse or passage, it is described frequently throughout Scripture. If we look at Matthew 28:19, we see the verse calling out the Trinity: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” While this verse mentions all three Persons of the triune God, it does not call them the Trinity. So to understand the doctrine of the Holy Trinity, we must look at the “totality” of Scripture and glean from it the definition. In 1 Corinthians 12:4\-6, we see how this comes together: “Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone.” Again, we see all three Persons being represented but not titled the Holy Trinity. Finally, the essentials of Christianity would not be complete without the ingredient that binds everything together—faith. “Now faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1\). As Christians we live by this verse with the understanding that we believe in a God we cannot see. But we see His work in our lives and all around us in His creation. We do all of this through faith because we know that faith pleases God. “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Hebrews 11:6\).
Why does God allow good things to happen to bad people?	Answer This question is similar to its opposite: "[Why does God allow bad things to happen to good people?](bad-things-good-people.html)" Both questions refer to what seems to be the perplexing injustice we witness every day. The 73rd Psalm is our answer to the very same questions that also tormented the psalmist. Finding himself in terrible distress and agony of soul he writes, “But as for me, my feet had almost slipped; I had nearly lost my foothold. For I envied the arrogant when I saw the prosperity of the wicked” (Psalm 73:2\-3\). The writer of this Psalm was a man named Asaph, a leader of one of the temple choirs. Obviously, he was not a wealthy man, but rather one who had dedicated his life to serving God (see 1 Chronicles 25\). But, like us, he had experienced some difficulties and questioned the injustice of it all. He watched the evil people around him living by their own rules, enjoying all the wealth and pleasures of the world and collecting riches. He complains, "They have no struggles; their bodies are healthy and strong. They are free from the burdens common to man; they are not plagued by human ills" (Psalm 73:4\-5\). Asaph was looking at these people who didn’t have problems. They could pay their bills. They had plenty to eat and plenty of luxuries. But poor Asaph was stuck with directing the choir and trying to live godly. And to make things worse, his choice to serve God didn’t seem to be helping him. He began to envy these people and even to question God as to why He would allow such a thing to happen! How often do we find ourselves relating to Asaph? We dedicate our lives to serving God. Then we witness the wicked, ungodly people around us get new possessions, luxurious homes, promotions, and beautiful clothes, while we struggle financially. The answer lies in the rest of the psalm. Asaph envied these evil people until he realized one very important thing. When he entered the sanctuary of God, he fully understood their final destiny: “When I tried to understand all this, it was oppressive to me till I entered the sanctuary of God; then I understood their final destiny. Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors! As a dream when one awakes, so when you arise, O Lord, you will despise them as fantasies” (Psalm 73:16\-20\). Those who have temporary riches on earth are in reality spiritual beggars because they do not have true riches—eternal life. There are many times when we do not understand what is happening to us, nor do we understand how providence works. When Asaph entered the sanctuary of God, he began to see that there was no need for him to be envious of the prosperity of the wicked because their prosperity is an illusion. He began to comprehend that the ancient deceiver, Satan, had used lies to distract him from the reality of God. Upon entering the sanctuary, Asaph realized that prosperity is a fleeting fulfillment, like a pleasant dream that pleases us only for a little while but, when we awaken, we realize it was not real. Asaph rebukes himself for his own stupidity. He admits to being “senseless and ignorant” to envy the wicked or to be jealous of the perishing. His thoughts then returned to his own happiness in God when he realized how much more joy, fulfillment, and true spiritual prosperity he had in the Creator. We may not have everything we want here on earth, but we will one day prosper for all eternity through Jesus Christ our Lord. Whenever we are tempted to try the other road, we should remember that the other road is a dead end (Matthew 7:13\). But the narrow road before us through Jesus is the only road that leads to eternal life. That should be our joy and our comfort. “Whom have I in heaven but you? And earth has nothing I desire besides you. Those who are far from you will perish; you destroy all who are unfaithful to you. But as for me, it is good to be near God. I have made the Sovereign Lord my refuge . . .” (Psalm 73:25, 27\-28\) We need not concern ourselves when good things seem to happen to bad people. We only need to keep our focus on our Creator and enter into His presence every day through the portal of His holy Word. There we will find truth, contentment, spiritual riches, and eternal joy.
Is there a difference between joy and happiness?	Answer There is no explicit difference between happiness and [joy](fruit-Holy-Spirit-joy.html). Both involve the emotions, both are pleasurable feelings, and both are mentioned in Scripture in passages that equate the two. A dictionary definition of happiness is “a state of well\-being; a pleasurable or satisfying experience.” A definition of the word rejoice, related to the word joy, is “to feel great delight; to be glad.” Depending on the translation, the Bible uses the words happy and happiness about 30 times, while joy and rejoice appear over 300 times. Jeremiah 31:13 says, “I will turn their mourning into gladness; / I will give them comfort and joy instead of sorrow.” Here, in the parallelism of Hebrew poetry, the words gladness and joy are used synonymously. And Proverbs 23:25 says, “Let your father and your mother be glad, / And let her rejoice who gave birth to you.” Being glad is the same thing as rejoicing in this verse. Unless we are willing to say that gladness and happiness are completely different things, then we must say that joy and happiness are linked. It is common today to hear believers speak of a difference between joy and happiness. The teaching usually makes the following points: 1\) Happiness is a feeling, but joy is not. 2\) Happiness is fleeting, but joy is everlasting. 3\) Happiness depends on circumstances or other people, but joy is a gift from God. 4\) Happiness is worldly, but joy is divine. But there is no such distinction made in Scripture, and forcing a distinction between two words that are so obviously close in meaning is unnecessary. If a person is joyful, then he or she is happy. There’s no such thing as glum joy. We cannot drain joy of emotion and still call it “joy.” When God’s Spirit [gives us joy](fruit-of-the-Holy-Spirit.html), then we are happy people. Christians should be joyful; happiness should characterize our everyday lives. James 1:2 says, “Consider it all joy, my brothers, when you encounter various trials.” Christians can be happy, even in the midst of difficulties, because we know “the testing of our faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing” (verses 3–4\). As we persevere through trials, with God’s help, our faith strengthens and matures. By God’s grace we can be happy despite our circumstances. Joy is often presented as “true” contentment based on faith. Happiness, in contrast, is often thought of as “false” or “superficial” emotion dependent on circumstances. But this is a false dichotomy. There is nothing in the Bible that suggests we divorce joy from happiness. The two are equal. Of course, there are different types of joy and happiness. There is a joy that comes from the world, such as “the fleeting pleasures of sin” spoken of in Hebrews 11:25\. There is a joy that is part of the fruit of the Spirit (Galatians 5:22\). There is a temporary happiness and an eternal happiness, but we can call both “happiness.” We don’t need to split hairs between the meaning of joy and happiness. We just need to decide where our joy comes from. Are we happy in the Lord, or are we content with the happiness the world affords? Solomon tried the world’s brand of happiness and found it to be lacking: “I said to myself, ‘Come now, I will test you with pleasure to find out what is good.’ But that also proved to be meaningless. ‘Laughter,’ I said, ‘is madness. And what does pleasure accomplish?’” (Ecclesiastes 2:1–2\). The joy of the world is hollow, but the [joy of the Lord](joy-of-the-Lord.html) is rich and abundant. The world’s happiness will fade with time, but God’s people will be happy forever. “Those the LORD has rescued will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away” (Isaiah 35:10\).
Who was Aaron in the Bible?	Answer Aaron is best known for his role in the exodus and for being the first of the Levitical, or Aaronic, priesthood. He was born to a family of Levites during Israel’s enslavement in Egypt and was Moses’ older brother, three years his senior (Exodus 7:7\). We are first introduced to Aaron in Exodus 4 when God tells Moses that He will send Aaron, Moses’ brother, with him to free the Israelites from Pharaoh. The Israelites remained in Egypt after Joseph and his generation died, and they became quite numerous. A new Pharaoh feared the Israelites would rise up against the Egyptians, so he put slave masters over them and enacted harsh laws (Exodus 1:8–14\). He also ordered the [Hebrew midwives](Hebrew-midwives.html) to kill all the baby boys as soon as they were born. When the midwives refused, Pharaoh ordered all the people to throw the Hebrew male infants into the Nile. These laws had been enacted by the time Moses was born. Presumably Aaron was born prior to the laws, or he escaped death because the midwives feared God rather than obeyed Pharaoh (Exodus 1:15–22\). We read nothing of Aaron until God sends him to the eighty\-year\-old Moses. When God spoke to Moses through a burning bush, calling him to go back to Egypt and demand that Pharaoh free the Israelites (Exodus 3—4\), Moses gave reasons why he was not a good choice for the job. Moses eventually requested that God send someone else (Exodus 4:13\). "Then the LORD’s anger burned against Moses and he said, 'What about your brother, Aaron the Levite? I know he can speak well. He is already on his way to meet you, and he will be glad to see you’" (Exodus 4:14\). God went on to tell Moses that Aaron would be Moses’ spokesperson (Exodus 4:15–17\). God also spoke to Aaron, telling him to meet Moses in the wilderness. Aaron obediently went. Moses told Aaron what God had said, including God’s instructions about the signs they would perform in front of Pharaoh. In Egypt, Moses and Aaron gathered the elders of the Israelites, and Aaron told them what God had said to Moses (Exodus 4:27–31\). It is interesting to note how quickly Aaron responded to God in obedience and how he quickly believed what Moses told him. Aaron seemed to be up to the task to which God called him without question, willingly helping his brother and speaking to the people on his behalf. Aaron perhaps also served as an intermediary between Moses and the Israelites, since Moses had been living apart from his people all his life—first in the Egyptian courts and then as a fugitive in Midian. As the exodus story unfolds, we see both Moses and Aaron before Pharaoh, making their requests for Pharaoh to let the people go and performing many signs. God used Aaron’s staff in many of the signs and plagues. The men were obedient to God’s instructions, and the Israelites were ultimately freed. Aaron continued to lead with Moses during the Israelites' desert wandering, serving somewhat as his aid and spokesperson. When the Israelites grumbled against Moses and Aaron (Exodus 16:2\), "Moses and Aaron said to all the Israelites, 'In the evening you will know that it was the Lord who brought you out of Egypt, and in the morning you will see the glory of the LORD, because he has heard your grumbling against him. Who are we, that you should grumble against us?'" (Exodus 16:6–8\). Moses told Aaron to call the people together to come before the Lord, and the glory of the Lord appeared before them in a cloud (Exodus 16:10\). It was at this time that God provided quail and manna. God instructed Moses to keep an omer of manna in a jar that would be kept for generations to come; Moses asked Aaron to collect it (Exodus 16:32–35\). In the aftermath of Korah’s rebellion against Moses and Aaron, God performed a miracle to confirm that Aaron and his descendants were indeed chosen to minister before the Lord’s presence. Twelve staffs were collected, one from each tribe. The staff representing the tribe of Levi had Aaron’s name inscribed on it. The staffs were laid in the tabernacle in front of the ark of the covenant overnight, and the next morning Aaron’s staff “had not only sprouted but had budded, blossomed and produced almonds” (Numbers 17:8\). God commanded Moses to place Aaron’s staff inside the ark as well, saying, “This will put an end to their grumbling against me” (verse 10\). During a battle with the Amelekites, Joshua, the commander of the Israelite army, had victory only when Moses’ hands were raised. Moses became fatigued, so Aaron and Hur put a stone under him and held up his hands. In many ways, this is a picture of much of Aaron’s service to Moses. He supported his brother, whom God had chosen to lead the Israelites out of captivity. At Mount Sinai, God warned the people to keep their distance as God met with Moses and gave him the Law. On one of Moses’ ascents, God told him to bring Aaron with him (Exodus 19:24\). Later, when Moses stayed on the mountain with God, he put Aaron and Hur in charge to handle any disputes that might arise (Exodus 24:14\). Unfortunately, things did not go well for Aaron while he was in charge. The people became impatient waiting for Moses to return and asked Aaron to make them a god. Seemingly without resistance to the people’s urge, Aaron requested their golden jewelry, formed it into the shape of a calf, and created an idol. Aaron even built an altar in front of the calf and announced a festival for it (Exodus 32:1–6\). It may seem difficult to understand how a man who had so willingly obeyed God’s call to help his brother lead the people out of Egypt, seen God’s amazing works firsthand, and just recently seen God on Mount Sinai could do such a thing. Aaron’s failure is a demonstration of our human natures. We don’t know Aaron’s motivation, but it is not hard to imagine that he might have doubted God and feared the people. When God told Moses what was happening with the people and the golden calf, He threatened to destroy the people and make a great nation out of Moses instead. Moses intervened on behalf of the people and returned to them (Exodus 32:7–18\). When Moses actually saw what was occurring, "his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain" (Exodus 32:19\). The tablets contained God’s covenant; it seems Moses destroyed them not just in a moment of anger, but also because the people had broken the covenant through their disobedience. Moses burned the idol, scattered its ashes in the water, and made the Israelites drink it (Exodus 32:20\). When Moses asked Aaron why the people had done this and why he’d led them into it, Aaron was honest about the people’s complaining and request for him to make a god, but he was not forthcoming about his own role. Aaron admitted to his collection of their jewelry but claimed that, when he "threw it into the fire, . . . out came this calf!" (Exodus 32:24\). "Moses saw that the people were running wild and that Aaron had let them get out of control and so become a laughingstock to their enemies" (Exodus 32:25\). Moses called those who were for the Lord to him. The Levites rallied to him, and then Moses instructed them to kill some of the people. Moses, again, interceded for the people. God reassured Moses but also sent a plague on the people for their sin (Exodus 32:33–35\). The golden calf incident was not Aaron’s only blunder. In Numbers 12 Aaron and Miriam (Aaron and Moses’ sister) oppose Moses: "Miriam and Aaron began to talk against Moses because of his Cushite wife, for he had married a Cushite. ‘Has the Lord spoken only through Moses?' they asked. 'hasn’t he also spoken through us?'" (Numbers 12:1–2\). Such pride is not godly, but it is a common danger among leaders; many of us perhaps relate with Aaron. God called the three siblings out to meet Him, defended Moses to Aaron and Miriam, and asked why Aaron and Miriam hadn’t been afraid to speak against him. When the cloud from which the Lord spoke lifted, Miriam was leprous. Aaron pleaded with Moses on her behalf; Moses cried out to God, and, after seven days outside the camp, Miriam was healed (Numbers 12:3–16\). It is interesting that Miriam suffered leprosy whereas Aaron did not. It is also interesting to see Aaron’s plea to Moses, acknowledging his foolish sin and asking him not to allow Miriam to suffer. It seems that Aaron was truly repentant. Aaron and his sons were appointed by God to be priests for the people, and Aaron was the first high priest. God gave Moses commandments about the priesthood, including how to consecrate priests and what garments they should wear, on Mount Sinai. God told Moses that the priesthood would belong to Aaron and his descendants by lasting ordinance (Exodus 29:9\). Aaron was made the high priest, and his family line continued to serve as priests until the destruction of the temple in AD 70\. The New Testament book of Hebrews spends much time comparing Jesus’ permanent priesthood to the Aaronic priesthood. Priests of the Levitical line had to offer sacrifices for their own sins and sacrifices on behalf of the people continually. Jesus was without sin, and His sacrifice on behalf of the people was made once and is finished (see Hebrews 4—10\). While Aaron’s sons did follow him into the priesthood, two of his sons—Nadab and Abihu—were killed by God when they offered "unauthorized fire before the LORD, contrary to his command" (Leviticus 10:1\). When Moses told Aaron that this is what God meant when He said He would be proved holy, Aaron remained silent (Leviticus 10:3\). Aaron did not try to defend his sons, nor did he accuse God of wrongdoing. It seems Aaron truly understood God’s holiness and accepted His judgment on his sons. Like Moses, Aaron was not permitted to enter the Promised Land due to their sin at [Meribah](Meribah-in-the-Bible.html) (Numbers 20:23\). God instructed Moses, Aaron, and Aaron’s son Eleazar to go up Mount Hor. There Eleazer would be made high priest, and Aaron would die (Numbers 20:26–29\). Aaron’s life is a demonstration of God’s holiness and His grace. Aaron began as an obedient and faithful servant, willingly going to Moses and serving as an intermediary. He also faithfully served as a priest in the sacrificial system God used as a picture for His ultimate plan of salvation in Jesus Christ. Like any other human, Aaron was a sinner. After having seen God’s mighty work, he still made the golden calf and led the people in worshiping it. But Aaron seems to have learned and grown, admitting his sin in speaking against Moses and accepting the deaths of his unfaithful sons. From Aaron we learn about serving others, sharing in the responsibility of leadership, and submitting to God.
Who was James, the brother of Jesus, in the Bible?	Answer James was a son of Mary and Joseph and therefore a half\-brother to Jesus and brother to Joseph, Simon, Judas, and their sisters (Matthew 13:55\). In the Gospels, James is mentioned a couple of times, but at that time he misunderstood Jesus’ ministry and was not a believer (John 7:2\-5\). James becomes one of the earliest witnesses of Jesus’ resurrection (1 Corinthians 15:7\). He then stays in Jerusalem and forms part of the group of believers who pray in the upper room (Acts 1:14\). From that time forward, James’ status within the Jerusalem church begins to grow. James is still in Jerusalem when the recently converted Saul arrives to meet with him and Peter (Galatians 1:19\). Several years later, when Peter escapes from prison, he reports to James about the miraculous manner of the escape (Acts 12:17\). When the Jerusalem Council convenes, James is the apparent chairman (Acts 15:13, 19\). He is also an elder of the church, called a “pillar” in Galatians 2:9\. Later, James again presides over a meeting in Jerusalem, this time after Paul’s third missionary journey. It is believed that James was martyred about A.D. 62, although there is no biblical record of his death. James is the author of the epistle of James, which he wrote somewhere between A.D. 50 and A.D. 60\. James identifies himself by name but simply describes himself as “a servant of God and of the Lord Jesus Christ” (James 1:1\). His letter deals more with Christian ethics than Christian theology. Its theme is the outworking of faith—the external evidence of internal conversion. A study of James’ life provides some important lessons for us. His conversion gives testimony to the overwhelming power that came from being a witness of Jesus’ resurrection: James turned from being a skeptic to a leader in the church based on his meeting the resurrected Christ. James’ speech at the Jerusalem Council in Acts 15:14\-21 reveals his reliance on Scripture, his desire for peace within the church, his emphasis of grace over the law, and his care for Gentile believers, although he himself ministered almost exclusively to Jewish Christians. Also worthy of note is James’ humility—he never uses his position as Jesus’ blood relative as a basis for authority. Rather, James portrays himself as a “servant” of Jesus, nothing more. In short, James was a gracious leader through whom the church was richly blessed.
Who was Jacob in the Bible?	Answer Jacob’s life began with a struggle. As a twin in the womb with Esau, he jostled for position and was born grasping his brother’s heel. Jacob’s name is translated as “he deceives” (Genesis 25:26\). When his mother, [Rebekah](Rebekah-in-the-Bible.html), asked God during her pregnancy what was happening to her, God told her that there were two nations within her womb who would become divided. One would be stronger than the other, and the older would serve the younger (Genesis 25:23\). Jacob and Esau grew up together living a nomadic life. Esau became a fine hunter and loved to be out in the countryside while Jacob "was content to stay at home among the tents" (Genesis 25:27\). Esau, being a hunter, was his father’s favorite as [Isaac](life-Isaac.html) loved the wild game Esau brought home, while Jacob was favored by his mother (Genesis 25:28\). This destructive favoritism would follow the family into the next generation, most notably with Jacob’s son Joseph. Such was Jacob’s favoritism for Joseph that it caused great resentment among his brothers and nearly cost Joseph his life. When Isaac was old and his eyesight faded, he thought he was near to his death and made arrangements with Esau to pass on to him the blessings due to the firstborn son (Genesis 27:1\-4\). On hearing this, Rebekah devised a plan to deceive Isaac into blessing Jacob instead. Thus, Jacob received his father’s blessing in Esau’s place. Esau vowed he would kill Jacob for this as soon as the period of mourning for his father’s death ended (Genesis 27:41\). As it turned out, his father did not die for about another twenty years (Genesis 35:27–29\). However, Rebekah became aware of Esau’s plan and warned Jacob. Rebekah also told Isaac that Jacob should find himself a wife from among his own people, so Isaac sent Jacob to his uncle [Laban](Laban-in-the-Bible.html) who lived in their ancestral home of Haran (Genesis 27:43\). During Jacob’s journey, he had a dream of a ladder to heaven with God at the top and angels ascending and descending. This imagery is mirrored in Jesus’ words to His disciple Nathanael (John 1:51\). God gave Jacob the assurance of His presence and reiterated His promise to Abraham (Genesis 28:13\-15\). As a result of this experience, Jacob renamed the place “Bethel,” meaning “house of God,” and he vowed to serve God. After Jacob settled in Haran, Laban offered him payment for the work he had been doing as a shepherd looking after his flocks. Jacob offered to work for Laban for seven years in return for Laban’s daughter Rachel, whom he loved deeply. However, Jacob was to discover that his uncle Laban could be just as much a deceiver as he had been. On Jacob’s wedding night, Laban substituted his older daughter, [Leah](Leah-in-the-Bible.html), for [Rachel](Rachel-in-the-Bible.html) (Genesis 29:23\-25\). However, Laban agreed to give Jacob Rachel as well, provided Jacob finish the wedding week with Leah before taking Rachel as a wife, and then work another seven years for him. Jacob agreed to this plan. While both women remained Jacob’s wives, Jacob loved Rachel more than Leah (Genesis 29:30\), a source of continued family strife. While Rachel remained barren, Leah gave birth to Jacob’s firstborn son, Reuben. Then followed the birth of eleven more sons from Leah, Rachel, and their two handmaidens. These sons would be the progenitors of the twelve tribes of Israel. After the birth of Joseph, Rachel’s first child and Jacob’s eleventh, Jacob asked Laban to send him back to his homeland. Laban asked Jacob to remain, telling him to name his wages. Jacob requested only the specked and spotted sheep and goats from all Laban’s flocks that he tended, to make flocks of his own. It is unclear how or why it worked, but Jacob put striped branches in front of the flocks when they mated, and it resulted in specked and spotted offspring that he could claim for himself. Jacob did this only with the strong animals so that his flocks grew strong while Laban had weak flocks (Genesis 30:31–43\). Jacob recognized that Laban and Laban’s sons' attitude toward him had changed. It was then that God commanded Jacob to return to the land of his fathers accompanied by His promise, “And I will be with you” (Genesis 31:3\). Jacob left Haran, taking with him his wives and children and all the vast flocks he had accumulated. When Laban learned that Jacob left, he pursued him. But God told Laban in a dream to "be careful not to say anything to Jacob, either good or bad" (Genesis 31:24\). Laban did ask Jacob why he’d left secretly and spoke of his power to harm Jacob were it not for God’s warning. He also accused Jacob of stealing his household idols. Continuing the legacy of deception, Rachel who had taken the idols unbeknownst to Jacob, concealed them from her father during his search. Laban and Jacob eventually parted company after swearing an oath not to invade one another’s lands. Next Jacob had to face his brother, Esau. Though twenty years had passed since they had last seen each other, the memory of Esau’s threat to kill Jacob had never left him (Genesis 32:11\). Jacob sent messengers ahead of him with gifts, instructing them to tell Esau that he was following after. The messengers returned to Jacob, telling him that Esau was coming to meet him along with four hundred men. Afraid that Esau was coming to destroy him, Jacob divided his family into two groups, hoping at least one group could escape attack. Jacob prayed for God to save him, reminding God that He had sent Jacob back to the land of Abraham and had promised to make him prosper and his descendants numerous (Genesis 32:9–12\). Jacob selected more gifts for Esau, which he sent ahead with servants in waves, hoping to pacify Esau. That night he sent his wives and sons away from him as well. While alone, in the middle of the night and afraid for his life, Jacob wrestled with a man who he later learned was God (Genesis 32:22\-31\). The man touched Jacob’s hip, putting it out of socket, but at daybreak Jacob still refused to let the man go. He asked for a blessing and was told, "Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome" (Genesis 32:28\). Jacob asked the man his name and then understood that He was God. Jacob named the place Peniel, recognizing that He had seen God and yet God had spared his life. This wrestling match and name change marked a new beginning for Jacob. The reunion with Esau was not the attack he had feared: "Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept" (Genesis 33:4\). Esau offered to accompany Jacob the rest of the way. Jacob refused, citing the size of his family. Jacob also refused Esau’s offer to leave some of his men with the group. It seems that Jacob did not fully trust his brother Esau, and so, instead of meeting Esau in Seir, Jacob took his family another route where they finally purchased a plot of land and settled in El Elohe Israel or “Mighty is the God of Israel.” Though he had been given a new name, Jacob the deceiver was still wary of others who might be trying to deceive him. Here we see that the mind of those who plot to deceive is always suspicious of the motives of others and can never fully be at rest. Genesis 34 records the rape of Jacob’s only daughter, Dinah, and the revenge her brothers Simeon and Levi carried out on the rapist’s entire community. Once again, we see how the deviousness of the parents is passed on to the children in the deceitful way they overcame their enemy. Jacob was angry with his sons and, in obedience to God’s guidance, moved his family back to [Bethel](Bethel-in-the-Bible.html) (Genesis 35:1\) where God reappeared to Jacob and confirmed His blessing (Genesis 35:9\-13\). In Jacob’s meeting with God, he received the promise that kings and many nations would come from him and that the land God had promised his forefathers would be his inheritance (Genesis 35:11\-12\). Jacob and his family later moved from Bethel to Eder. On the way, Rachel gave birth to her second son, Jacob’s twelfth—Benjamin. Rachel died in childbirth. Jacob was reunited with his father, Isaac, in Mamre. When his father died, both Jacob and Esau buried him. Similar to his mother, Jacob also had favorites. Rachel was his favorite wife, and her children—Joseph and Benjamin—were his favorite sons. In fact, Joseph was so favored that his brothers became jealous and sold him into slavery. But God was with Joseph, and he eventually fared well in Egypt and rescued his family, Jacob included, from famine. Jacob died in Egypt and was embalmed at Joseph’s request (Genesis 49:29—50:3\). Joseph and his brothers took Jacob’s body back to Canaan to be buried alongside Abraham, Sarah, Isaac, Rebekah, and Leah. Prior to his death, Jacob had blessed his twelve sons and requested to be buried in the cave that Abraham had bought for burial. Jacob had also blessed Joseph’s two sons, giving the blessing of the firstborn to the younger son. Unlike his father who had been deceived into giving the blessing of the firstborn to Jacob, Jacob crossed his hands to purposefully give the uncustomary blessing. The similarities in the lives of Abraham, Isaac, and Jacob are striking. In their stories we see the importance of family and the influence of example. Themes like deceit, favoritism, family strife, unexpected blessing, reconciliation, and faith flow through the narratives. Mostly, we see that God is faithful to His promises. He chooses to accomplish His kingdom purposes through sinful people who are willing to believe Him. He can make those sinful people new—giving Abram the name Abraham, Jacob the name Israel, and making those who believe in Jesus Christ new creations (2 Corinthians 5:17\). Though our sinful patterns might still plague us, in Christ we find forgiveness for our sins as well as power to overcome. We are invited to participate in God’s work in the world. We have new names and can trust the promises of the God who proves Himself faithful time and time again. Jacob’s name, "deceiver," does seem to characterize much of Jacob’s life. But he was also Israel, one to whom God made promises to which He remained faithful. God appeared to Jacob, and Jacob believed God’s promises. Despite Jacob’s faults, God chose him to be the leader of a great nation that still bears his name today. But for this, it is unlikely that we would know much about Jacob, who appears to be in the middle of events while the key players are those around him. There is no great wisdom or bravery in Jacob to speak of, and we are tempted to see him as little more than God’s passive instrument. If we are tempted to think that, because we aren’t in the spotlight performing great acts for God, we are unimportant to Him, then we should consider the life of Jacob and know that, in spite of our failings, God can and will still use us in His plan.
What does the Bible say about codependency?	Answer Codependency is a mental health designation for relationships in which people use one another to get their own emotional needs met, but in a selfish and destructive manner. Codependency is not a mental health diagnosis, but a symptom associated with many psychological disorders. Originally, codependent was a term used to describe partners in chemical dependency or in a relationship with an abusive person. Today, however, the term has been broadened to describe several types of destructive relationship patterns. Codependency comes in many forms, but they are all similar in nature. They all revolve around what a person can get from someone else by giving him or her something in return. For example, a parent may expect to control an adult child because of the parent’s financial support of the child. Another common scenario is when a friend will not confront another friend about his drug use for fear of losing a relationship with him. At the core the relationship is a focus on using one another rather than giving unconditional love and honest acceptance. This stems from our selfish human nature. Codependent people each use the other to get something for themselves. Such relationships are not helpful, because neither party is willing to be truthful, and both parties are selfishly clinging to whatever it is they are getting (money, sex, friendship, admiration, power). One result of a codependent relationship pattern is that God takes second place to people. Codependents rely on each other for emotional needs and even some physical needs rather than take care of themselves. They also lack faith and trust in God to care for their needs and, as a result, manipulate others to get what they want. Codependent people typically are attracted to one another and will keep each other stuck in a dysfunctional blind spot by telling each other what they want to hear. This way, they both can feel okay, despite the chaos their choices are creating. Obviously, people who avoid telling the truth in love have trouble recognizing their own sinful habits or need for repentance. Related to codependency are other issues such as pride, fear of man (Proverbs 29:25\), and boundaries. Pride blinds us from seeing our true self the way God sees us. While God loves us regardless of our sin, He has declared that we are 100 percent wicked and in need of a savior (Mark 10:18\). That message offends our pride, which tells us we are basically good. Codependent people are loyal—in a destructive way—to their friends, so that they support sinful or even illegal behavior. Through denial or idealization, codependents keep each other feeling that they are not the ones with the problem. Codependency is a way to keep the blinders on and so ignore our sin. The same is true with the fear of man. We want people to think highly of us. Many times, this results in people\-pleasing behaviors to create a façade to hide the genuine, flawed self. Finally, everyone needs healthy boundaries to maintain convictions and avoid being manipulated. However, codependent people don’t feel like a whole person and tend to copy others or attach themselves to people to gain a sense of identity. This results in an inability to make their own choices, because they want to preserve their dependent relationships. They also overstep others’ boundaries and try to control others rather than focus on themselves. The Bible addresses these issues by telling us how we ought to relate to one another. One concept found in Scripture is interdependency, which is the state of being mutually responsible to others while sharing a common set of principles. In the case of husband and wife, the Bible indicates that both spouses are dependent on each other for completion. Genesis 2:24 says, "For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh." Both Jesus and Paul quoted this verse, and these three elements—leaving, cleaving, uniting—are often cited by marriage counselors as the major principles of a biblical marriage. Other passages also show this interdependence of husband and wife: Ephesians 5:22\-33; 1Timothy 5:8; and Proverbs 31:10\-31\. As each spouse fulfills his or her role, the other benefits. This is biblical interdependency, and it should be embraced, not avoided. The Lord’s emphasis in dependency is on service, not on self. We also find the concept of interdependence in regard to spiritual gifts: "Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms" (1 Peter 4:10\). Both Romans 12 and 1 Corinthians 12 expand this teaching in the explanation of spiritual gifts. Ephesians 4:11\-16 exhorts us to work with, depend on, and serve one another as the Lord has enabled us. In so doing, "the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work." Hebrews 10:24\-25 commands us to “consider how we may spur one another on toward love and good deeds. . . . Let us encourage one another—and all the more as you see the Day approaching.” Christian interdependence is vital to the body of Christ and its individual members. We are to love one another, eschew selfish ambition, and exercise the gifts of God for the benefit of others (John 13:34\-35; Romans 12:3\-6; Philippians 2:3\-4\). This is diametrically opposed to the selfishness, dishonesty, and destructiveness of codependency.
Should a Christian consider alternative medicine?	Answer There are many different forms of alternative medicine available today. This sometimes leads to confusion among Christians as to whether to consider using alternative forms of medicine in place of or in addition to traditional forms. Many kinds of alternative medicine have their origins in non\-Christian religions or anti\-Christian philosophies. This leads some Christians to shun alternative medicine altogether. But does the Bible prohibit the use of alternative medicine? There are two primary issues with this "alternative medicine is always wrong" mindset. First, much of modern traditional medicine also has its roots in non\-Christian religions and philosophies. While alternative medicines like acupuncture may have originated in connection with [Taoism](taoism-daoism.html), many traditional medicines originated in the ancient Greek and Roman cultures, which were just as non\-Christian as ancient Taoism. The idea that unless something was invented by a Christian, it is inherently wrong is not biblically supportable. Many inventions and technologies that Christians have no qualms about using were invented by non\-Christians. The belief system of the inventor does not necessarily determine whether the invention itself has moral value. The origin of an alternative form of medicine should not be the deciding factor in whether a Christian can consider using it. Second, there is no standard for determining whether a medicine or treatment is considered "alternative." Is chiropractic treatment considered alternative? Is taking herbal supplements considered alternative? Is a gluten\-free diet or eating Brazilian acai berries considered alternative? People are quick to point to some alternative medicines as being wrong, while failing to recognize that they themselves are using alternatives. If anything other than having surgery or swallowing a prescribed pill is considered alternative, then hundreds of millions of people are already knowingly, or unknowingly, using alternative medicine. Ultimately, the deciding factor in this discussion is whether or not an alternative medicine can be separated from the philosophy associated with the medicine or treatment. If inserting acupuncture needles into a person’s body at strategic points results in physical healing or relief from pain, does it matter if the practitioner is wrong about why it works? While a Christian should wholeheartedly reject the Taoist yin\-yang philosophy, there is nothing inherently unbiblical about the acupuncture procedure itself. With the freedom that we have in Christ, decisions like whether or not to use alternative medicine are to be based on our own biblically informed convictions and preferences (1 Corinthians 6:12; 8:9; 2 Corinthians 3:17; Galatians 5:1\). As with everything, Christians are to be wise and discerning. We are free to follow our convictions as long as they are biblically sound and bathed in prayer. What we are not free to do is to force our own convictions on others, especially in debatable areas such as alternative medicine.
What is Young’s Literal Translation (YLT)?	Answer Young’s Literal Translation of the Bible was first translated in 1862 by Robert Young, a Scottish publisher who was self\-taught and proficient in various ancient languages. Young also compiled Young’s Analytical Concordance and Concise Critical Comments on the New Testament. A revised version of the YLT was published in 1887 and a new revised version in 1898, a year after Young’s death. Young’s Literal Translation \- Translation method Young’s Literal Translation is an extremely literal translation that attempts to preserve the tense and word usage as found in the original Greek and Hebrew writings. Young was especially concerned that many English translations changed the tenses of Greek and Hebrew verbs, and he insisted on using the present tense in many places in which other translations use the past tense, particularly in narratives. Young’s Literal Translation also consistently renders the Hebrew Tetragrammaton (divine name) throughout the Old Testament as "Jehovah," instead of the traditional practice of representing the Tetragrammaton in English as "LORD" in all capitals. Young’s Literal Translation \- Pros and Cons Young’s Literal Translation is very fitly named. It very likely is the most strictly literal English translation ever developed. The literal renderings of the verb tenses are especially unique and can be quite valuable in studying God’s Word. Aspects that are usually only clear to those who can study the original Greek are clarified in the YLT. The strictly literal translation method can make Young’s Literal Translation somewhat difficult to read and in some instances very unnatural sounding in English. Young’s Literal Translation \- Sample Verses John 1:1, 14 – “In the beginning was the Word, and the Word was with God, and the Word was God;” “And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth.” John 3:16 – “for God did so love the world, that His Son \-\- the only begotten \-\- He gave, that every one who is believing in him may not perish, but may have life age\-during.” John 8:58 – “Jesus said to them, \`Verily, verily, I say to you, Before Abraham’s coming \-\- I am;'” Ephesians 2:8\-9 – “by grace ye are having been saved, through faith, and this not of you \-\- of God the gift, not of works, that no one may boast;” Titus 2:13 – “waiting for the blessed hope and manifestation of the glory of our great God and Saviour Jesus Christ,”
What is the exception clause?	Answer The "exception clause" is Jesus’ statement in Matthew 5:32 and 19:9 "except for marital unfaithfulness." It gives an "exception" for remarriage after a divorce being considered adultery. Matthew 5:32 reads, "But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery." Similarly, Matthew 19:9 reads, "I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery." So, what precisely is "marital unfaithfulness," and why is it an exception to Jesus’ statement that remarriage after a divorce is adultery? The meaning of Matthew 5:32 and 19:9 is clear. If a person gets a divorce and then remarries, it is considered adultery *unless* the exception clause is in effect. The phrase "marital unfaithfulness" is a translation of the Greek word [porneia](porneia-in-the-Bible.html), the word from which we get our modern word "pornography." The essential meaning of porneia is "sexual perversion." In Greek literature around the same time as the New Testament, porneia was used to refer to adultery, fornication, prostitution, incest, and idolatry. It is used 25 times in the New Testament, most often translated "fornication." The meaning of porneia in the New Testament seems to be the general concept of sexual perversion. Other Greek words are used to refer to specific forms of sexual perversion, such as adultery. With this meaning in mind, according to the exception clause, any participation in sexual perversion/misconduct is an exception to Jesus’ statement that remarriage after a divorce is adultery. If one spouse commits adultery, or any act of sexual perversion, and a divorce results, the "innocent" spouse is free to remarry without it being considered adulterous. Please understand, though, that the exception clause is not a command for divorce and/or remarriage. Jesus is not saying that if marital unfaithfulness occurs a couple should divorce. Jesus is not saying that if a divorce occurs due to marital unfaithfulness, the innocent spouse should remarry. At most, Jesus is giving allowance for divorce and remarriage to occur. In no sense is Jesus declaring divorce and remarriage to be the best or only option. Repentance, forgiveness, counseling, and restoration are God’s desire for marriages damaged by unfaithfulness. God can and will heal any marriage in which both spouses are committed to Him and willing to follow His Word.
Who was Jezebel in the Bible?	Answer “Jezebel” is a name synonymous with evil; she is the epitome of the wicked woman. So infamous is her name that, to this day, no one names their baby daughter “Jezebel.” To call a woman a “Jezebel” is the greatest insult imaginable. Jezebel was the daughter of Ethbaal, a priest of the cruel, sensuous, false god Baal. Ethbaal, the priest\-king of Tyre who murdered his own brother to take over the throne, was hardly a good father figure. But Jezebel followed in her father’s footsteps and was herself a power\-hungry murderess who stopped at nothing to get what she wanted. The king of Israel at the time was [Ahab](King-Ahab.html), a weak, self\-pitying man who abdicated his authority to his bride, the princess Jezebel. In spite of God’s laws forbidding idolatry and the worship of any god but the Lord, Ahab married this princess who brought to Israel with her hundreds of priests of lewd Baal worship, a cult that tended to destroy manhood and drag womanhood into shame. Jezebel was such a domineering person that she soon became master over her weak husband. One of her first acts was to order the extermination of the prophets of the Lord (1 Kings 18:4, 13\) and set up altars to Baal. So pervasive was her idolatrous influence in Israel that Jesus later used her name to refer to a woman who led the church at Thyatira into immorality and the worship of false gods (Revelation 2:20\). Jezebel’s strongest enemy was the great prophet Elijah, who defied her and opposed her evil rule. First, he pronounced the punishment of God upon Israel in the form of a drought which lasted three years (James 5:17\). This culminated in a contest on [Mount Carmel](mount-Carmel.html) between the powers of Israel’s true God and the Baals. After the 450 priests of Baal and 400 priests of Asherah spent the day beseeching their gods with wailing and self\-mutilation to end the drought, all to no avail, Elijah prayed to his omnipotent God who responded by accepting the sacrifice, having the false prophets slaughtered, and providing an abundance of rain (1 Kings 18:16\-46\). Instead of acknowledging the awesome power of the one true God, Jezebel was enraged and vowed to kill Elijah (1 Kings 19:1\-2\). Elijah fled from her wrath to the wilderness (1 Kings 19:3\-8\). In the meantime, Jezebel was proving herself to be the greedy, murderous, evil woman she truly was. A righteous man named [Naboth](Naboth-in-the-Bible.html) owned a vineyard next to Ahab’s palace. Ahab offered to buy the vineyard, but Naboth, honoring God’s command to keep inheritances within the family, rightly refused to sell. Ahab became “sullen and angry” and went home to sulk on his bed. Jezebel ridiculed him for his weakness and told him to cheer up for she would get the vineyard for him. She plotted with two lying scoundrels to have Naboth falsely accused and denounced, then put to death. Then she calmly declared to Ahab that the vineyard was his (1 Kings 21:1\-16\). Here we see the formula for a disastrous marriage: a weak, childish man who allows his evil, domineering wife to rule the home. This is the exact opposite of God’s plan for marriage: a loving husband who leads his family, and whose care for his wife mirrors that of Christ and His church (Ephesians 5:25\-26, 28\-29\), and a godly woman who submits to her husband “as to the Lord” (Ephesians 5:22\), each submitting to one another out of reverence for Christ (Ephesians 5:21; Colossians 3:18\-19; 1 Peter 3:7\). As with all who defy the Lord, Jezebel’s end was not a pretty one, although it was more gruesome than most, perhaps as an object lesson to all who set themselves up against the one true God. Her doom was sure, having been prophesied by Elijah in 1 Kings 21:23\. Even as she saw her death approaching, she remained defiant to the end, painting her face and adorning herself in queenly garments. She looked out the window and shouted her defiance to Jehu, the next king of Israel who came to take his throne (2 Kings 9:30\-37\). Jehu commanded her to be thrown out the window to her death, where she was trampled by the horses’ hooves and almost entirely consumed by dogs. Her thirty years of tyranny over Israel had ended. The terror visited upon Jezebel was a testimony to the Israelites, and to us, that God’s power is supreme and those who defy Him will meet a terrible end.
What is prevenient grace?	Answer Prevenient grace is a phrase used to describe the grace given by God that precedes the act of a sinner exercising saving faith in Jesus Christ. The term prevenient comes from a Latin word that meant ”to come before, to anticipate.” By definition, every theological system that affirms the necessity of God’s grace prior to a sinner’s conversion teaches a type of prevenient grace. The Reformed doctrine of irresistible grace is a type of prevenient grace, as is common grace. However, when the phrase “prevenient grace” is used in theological discussions, it is used in a specific way. In the context of the on\-going Calvinism vs. Arminianism debate, prevenient grace is referred to in order to object to the Calvinist doctrine of irresistible grace. This is the reason why, in both modern and historic times, it has also been called “resistible grace” or “pre\-regenerating grace.” Since denying the necessity of God’s grace prior to a sinner’s conversion is clearly against biblical teaching, the non\-Calvinist theological systems have to affirm a doctrine of grace that precedes a person’s exercising of saving faith. Since non\-Calvinists do not believe the saving grace of God always results in the sinner coming to Christ, Christians down through the ages have referred to a type of grace they call prevenient. Simply put, prevenient grace is the grace of God given to individuals that releases them from their bondage to sin and enables them to come to Christ in faith but does not guarantee that the sinner will actually do so. Thus, the efficacy of the enabling grace of God is determined not by God but by man. Historically, within the Arminian theological system, there have been three prominent positions concerning the doctrine of prevenient grace. Within classical Arminianism, there are two positions. Within Wesleyanism, there is one prominent position. Though all three positions have similarities, they are by no means identical. In fact, correctly defining prevenient grace has led to in\-house debates within the Arminian tradition. The first of the two prominent positions on the doctrine of prevenient grace in classical Arminianism is that until the Gospel, the instrument by which God draws sinners to Himself, is presented to a sinner, the sinner is in complete bondage to sin. The Holy Spirit works with the presentation of the Gospel through teaching (John 6:45\) and convicting (John 16:8\) the sinner, enabling the sinner to respond in the exercising of saving faith in Christ. The Holy Spirit opens the heart (Acts 16:14\) and mind (Luke 24:45\) of the sinner, thus drawing the sinner to Christ (John 6:44, 12:32\), and the sinner is then enabled to exercise his newly freed will in placing his faith in Christ for salvation. This falls in line with the biblical teaching that the natural man is unable to understand spiritual things (1 Corinthians 2:14; Romans 8:7\-8\), which would include the message of the Gospel. However, Arminians teach that, although the sinner is now enabled to place his faith in Christ, this enablement by no means guarantees that the sinner will actually do so. This contradicts the proclamation by Jesus that all those the Father gives to Him will come to Him (John 6:37\). The second position is a bit more complicated than the first. In this position there is, essentially, a lesser and greater drawing via prevenient grace, which comes through the proclamation of the Gospel and the internal calling of God, sometimes referred to as the “full intensity” of prevenient grace. That is, God is drawing all men in a lesser sense and then drawing those who have the Gospel presented to them in another, greater sense. Some have called this latter drawing the dispensing of “particular prevenient grace.” In this position, God has given all men a prevenient grace that results in a universal healing of total depravity by the grace of God through the atoning work of Christ. This, in turn, has alleviated, though not fully, the corruption of inherited depravity. This position resembles what is sometimes called the “partial depravity” of Arminianism, since total depravity no longer describes what people are but rather what people were. That is, because of the atoning work of Christ, all people are no longer completely incapable of hearing and responding to the Gospel (John 6:44, 8:43\); rather, all people have some ability. However, similar to the other position in classical Arminianism, people are not completely freed from their bondage of sin until the Gospel is presented to them and God calls them internally through its presentation. Arminius might have referred to this concept when he spoke of the “intermediate stage between being unregenerate and regenerate” while others have referred to people in this stage as “partially regenerated.” Since Arminians believe that regeneration logically comes after faith, when a person repents of his sin and exercises saving faith in Christ, then that person is “fully regenerated.” The last position on the doctrine of prevenient grace is that of the Wesleyans (also known as Wesleyan\-Arminians). In this position, because of the first coming and atoning work of Christ, God has dispensed a universal prevenient grace that fully negates the depravity of man. Thus, man is now in a neutral state. Those who adhere to this position assert that because of Christ’s promises that speak of “all men” being drawn (John 12:32\) and the “world” being convicted (John 16:8\) after His sacrifice, it means that the prevenient grace we experience today was something purchased by Christ’s work on the cross. Since Wesleyans believe in unlimited atonement as opposed to limited atonement, Wesleyans then further state that when Paul speaks of God giving those whom Christ died for “all things” (Romans 8:32\), this universal prevenient grace is one of those “all things.” Let’s examine some of the key passages used to support the Arminian doctrine of prevenient grace. In John 12:32, Jesus said that when He is lifted from the earth, He will “draw all men” to Himself. This verse is frequently used to object to the Reformed position of irresistible grace found in Jesus’ words in John 6:44, since John 12:32 states that “all men” are drawn and, as such, John 6:44 cannot be saying that all who are drawn will be raised up on the last day. Calvinists consider this to be a misunderstanding of how all is being used in John 12:32\. That is, when Jesus says He “will draw all men” to Himself, He is using all in the sense of “not just Jews but Gentiles, too.” This is the typical use of all in the New Testament and is highly significant since the common belief was that the Messiah would come to save the Jews and the Jews alone. The same principle applies to John 16:8 when Jesus speaks of the Holy Spirit coming to “convict the world of guilt in regard to sin and righteousness and judgment” after His ascension. The “world” here likewise refers to “Jews and Gentiles” or, as the creatures and elders sing in Revelation 5:9, men “from every tribe and language and people and nation.” The same principle leads to similar interpretations of other key passages such as Romans 11:32 and Titus 2:11\. Calvinists argue that the Arminian doctrine of prevenient grace should be rejected on biblical grounds, and they use Philippians 1:6 to prove their point: “He who began a good work in you will carry it on to completion until the day of Christ.” The Greek term used for “completion” here means “accomplishment” or “perfection,” similar to how the writer of Hebrews says Jesus is the “author and perfecter of our faith” (Hebrews 12:2\). The doctrine of prevenient grace affirms that a work is done in the sinner, but it denies that the efficacy of the grace is guaranteed. This is problematic, since we are assured in Philippians 1:6 that God will perfect what He starts in a person. Also, Calvinists point out that there is no grammatical or contextual reason to believe that the two hims in John 6:44 are different groups of people. The verse seems to clearly state that the one who is drawn by the Father is the same one who is raised up on the last day. There is nothing that would support the idea that some who are “drawn” will fail to be “raised up” on the last day. We find a similar promise in Romans 8:30, where all whom God calls will be justified and later glorified. Lastly, Calvinists refute the idea of prevenient grace with 1 John 5:1, which states that the cause of a person’s believing in Jesus Christ is that he was born again (i.e., regenerated), which John had already said is “not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:13\) and is necessary in order to perceive the kingdom of God (John 3:3\). Calvinism emphasizes the natural man’s deadness in sin (Ephesians 2:1; Colossians 2:13\) and his need of a new heart (Ezekiel 11:19; 36:26\), and concludes that man does not need to be made “better” or “partially alive”; rather, he needs to be resurrected!
Who was Moses in the Bible?	Answer Moses is one of the most prominent figures in the Old Testament. While Abraham is called the “Father of the Faithful” and the recipient of God’s unconditional covenant of grace to His people, Moses was the man chosen to bring redemption to His people. God specifically chose Moses to lead the Israelites from captivity in Egypt to salvation in the Promised Land. Moses is also recognized as the mediator of the Old Covenant and is commonly referred to as the giver of the Law. Finally, Moses is the principal author of the Pentateuch, the foundational books of the entire Bible. Moses’ role in the Old Testament is a type and shadow of the role Jesus plays in the New Testament. As such, his life is definitely worth examining. We first encounter Moses in the opening chapters of the book of Exodus. In chapter 1, we learn that, after the patriarch Joseph rescued his family from the great famine and situated them in the [land of Goshen](land-of-Goshen.html) (in Egypt), the descendants of Abraham lived in peace for several generations until there rose to power in Egypt a pharaoh who “did not know Joseph” (Exodus 1:8\). This pharaoh subjugated the Hebrew people and used them as slaves for his massive building projects. Because God blessed the Hebrew people with rapid numeric growth, the Egyptians began to fear the increasing number of Jews living in their land. So, Pharaoh ordered the death of all male children born to Hebrew women (Exodus 1:22\). In Exodus 2, we see [Moses’ mother](Moses-mother.html) attempting to save her child by placing him in a basket and putting it into the Nile. The basket was eventually found by Pharaoh’s daughter, and she adopted him as her own and raised him in the palace of the pharaoh himself. As Moses grew into adulthood, he began to empathize with the plight of his people, and upon witnessing an Egyptian beating a Hebrew slave, Moses intervened and killed the Egyptian. In another incident, Moses attempted to intervene in a dispute between two Hebrews, but one of the Hebrews rebuked Moses and sarcastically commented, “Are you going to kill me as you did the Egyptian?” (Exodus 2:14\). Realizing that his criminal act was made known, Moses fled to the land of Midian where he again intervened—this time rescuing the daughters of Jethro from some bandits. In gratitude, Jethro (also called Reuel) granted his daughter Zipporah to Moses in marriage (Exodus 2:15–21\). Moses lived in Midian for about forty years. The next major incident in Moses’ life was his encounter with God at the burning bush (Exodus 3—4\), where God called Moses to be the savior of His people. Despite his initial excuses and outright request that God send someone else, Moses agreed to obey God. God promised to send Aaron, Moses’ brother, along with him. The rest of the story is fairly well known. Moses and his brother, Aaron, go to Pharaoh in God’s name and demand that he let the people go to worship their God. Pharaoh stubbornly refuses, and ten plagues of God’s judgment fall upon the people and the land, the final plague being the slaying of the firstborn. Prior to this final plague, God commands Moses to institute the Passover, which is commemorative of God’s saving act in redeeming His people from bondage in Egypt. After the exodus, Moses led the people to the edge of the Red Sea where God provided another saving miracle by parting the waters and allowing the Hebrews to pass to the other side while drowning the Egyptian army (Exodus 14\). Moses brought the people to the foot of Mount Sinai where the Law was given and the Old Covenant established between God and the newly formed nation of Israel (Exodus 19—24\). The rest of the book of Exodus and the entire book of Leviticus take place while the Israelites are encamped at the foot of Sinai. God gives Moses detailed instructions for the building of the tabernacle—a traveling tent of worship that could be assembled and disassembled for easy portability—and for making the utensils for worship, the priestly garb, and the ark of the covenant, symbolic of God’s presence among His people as well as the place where the high priest would perform the annual atonement. God also gives Moses explicit instructions on how God is to be worshiped and guidelines for maintaining purity and holiness among the people. The book of Numbers sees the Israelites move from Sinai to the edge of the Promised Land, but they refuse to go in when ten out of [twelve spies](twelve-spies.html) bring back a bad report about Israel’s ability to take over the land. God condemns this generation of Jews to die in the wilderness for their disobedience and subjects them to forty years of wandering in the wilderness. By the end of the book of Numbers, the next generation of Israelites is back on the borders of the Promised Land and poised to trust God and take it by faith. The book of Deuteronomy shows Moses giving several sermon\-type speeches to the people, reminding them of God’s saving power and faithfulness. He gives the second reading of the Law (Deuteronomy 5\) and prepares this generation of Israelites to receive the promises of God. Moses himself is prohibited from entering the land because of his sin at [Meribah](Meribah-in-the-Bible.html) (Numbers 20:10\-13\). At the end of the book of Deuteronomy, Moses’ death is recorded (Deuteronomy 34\). He climbed Mount Nebo and is allowed to look upon the Promised Land. Moses was 120 years old when he died, and the Bible records that his “eye was undimmed and his vigor unabated” (Deuteronomy 34:7\). The Lord Himself buried Moses (Deuteronomy 34:5–6\), and Joshua took over as leader of the people (Deuteronomy 34:9\). Deuteronomy 34:10–12 says, " Since then, no prophet has risen in Israel like Moses, whom the Lord knew face to face, who did all those signs and wonders the Lord sent him to do in Egypt—to Pharaoh and to all his officials and to his whole land. For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel." The above is only a brief sketch of Moses’ life and does not talk about his interactions with God, the manner in which he led the people, some of the specific ways in which he foreshadowed Jesus Christ, his centrality to the Jewish faith, his appearance at Jesus’ transfiguration, and other details. But it does give us some framework of the man. So, now, what can we learn from Moses’ life? Moses’ life is generally broken down into three 40\-year periods. The first is his life in the court of Pharaoh. As the adopted son of Pharaoh’s daughter, Moses would have had all the perks and privileges of a prince of Egypt. He was instructed “in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22\). As the plight of the Hebrews began to disturb his soul, Moses took it upon himself to be the savior of his people. As Stephen says before the Jewish ruling council, “\[Moses] supposed that his brothers would understand that God was giving them salvation by his hand” (Acts 7:25\). From this incident, we learn that Moses was a man of action as well as a man possessed of a hot temper and prone to rash actions. Did God want to save His people? Yes. Did God want to use Moses as His chosen instrument of salvation? Yes. But Moses, whether or not he was truly cognizant of his role in the salvation of the Hebrew people, acted rashly and impetuously. He tried to do in his timing what God wanted done in His timing. The lesson for us is obvious: we must be acutely aware of not only doing God’s will, but doing God’s will in His timing, not ours. As is the case with so many other biblical examples, when we attempt to do God’s will in our timing, we make a bigger mess than originally existed. Moses needed time to grow and mature and learn to be meek and humble before God, and this brings us to the next chapter in Moses’ life, his 40 years in the land of Midian. During this time, Moses learned the simple life of a shepherd, a husband, and a father. God took an impulsive and hot\-tempered young man and began the process of molding and shaping him into the perfect instrument for God to use. What can we learn from this time in his life? If the first lesson is to wait on God’s timing, the second lesson is to not be idle while we wait on God’s timing. While the Bible doesn’t spend a lot of time on the details of this part of Moses’ life, it’s not as if Moses were sitting idly by waiting for God’s call. He spent the better part of 40 years learning the ways of a shepherd and supporting and raising a family. These are not trivial things! While we might long for the “mountain top” experiences with God, 99 percent of our lives is lived in the valley doing the mundane, day\-to\-day things that make up a life. We need to be living for God “in the valley” before He will enlist us into the battle. It is often in the seemingly trivial things of life that God trains and prepares us for His call in the next season. Another thing we see from Moses during his time spent in Midian is that, when God finally did call him into service, Moses was resistant. The man of action early in his life, Moses, now 80 years old, became overly timid. When called to speak for God, Moses said he was “slow of speech and tongue” (Exodus 4:10\). Some commentators believe that Moses may have had a speech impediment. Perhaps, but then it would be odd for Stephen to say Moses was “mighty in words and deeds” (Acts 7:22\). Perhaps Moses just didn’t want to go back into Egypt and fail again. This isn’t an uncommon feeling. How many of us have tried to do something (whether or not it was for God) and failed, and then been hesitant to try again? There are two things Moses seemed to have overlooked. One was the obvious change that had occurred in his own life in the intervening 40 years. The other, and more important, change was that God would be with him. Moses failed at first not so much because he acted impulsively, but because he acted without God. Therefore, the lesson to be learned here is that when you discern a clear call from God, step forward in faith, knowing that God goes with you! Do not be timid, but be strong in the Lord and in the power of his might (Ephesians 6:10\). The third and final chapter in Moses’ life is the chapter that Scripture spends the most time chronicling, namely, his role in the redemption of Israel. Several lessons can be gleaned from this chapter of Moses’ life as well. First is how to be an effective leader of people. Moses essentially had responsibility over two million Hebrew refugees. When things began to wear on him, his father\-in\-law, Jethro, suggested that he delegate responsibility to other faithful men, a lesson that many people in authority over others need to learn (Exodus 18\). We also see a man who was dependent on the grace of God to help with his task. Moses was continually pleading on behalf of the people before God. If only all people in authority would petition God on behalf of those over whom they are in charge! Moses was keenly aware of the necessity of God’s presence and even requested to see God’s glory (Exodus 33\). Moses knew that, apart from God, the exodus would be meaningless. It was God who made the Israelites distinct, and they needed Him most. Moses’ life also teaches us the lesson that there are certain sins that will continue to haunt us throughout our lives. The same hot temper that got Moses into trouble in Egypt also got him into trouble during the wilderness wanderings. In the aforementioned incident at Meribah, Moses struck the rock in anger in order to provide water for the people. However, he didn’t give God the glory, nor did he follow God’s precise commands. Because of this, God forbade him from entering the Promised Land. In a similar manner, we all succumb to certain besetting sins which plague us all our days, sins that require us to be on constant alert. These are just a handful of practical lessons that we can learn from Moses’ life. However, if we look at Moses’ life in light of the overall panoply of Scripture, we see larger theological truths that fit into the story of redemption. In chapter 11 the author of Hebrews uses Moses as an example of faith. We learn that it was by faith that Moses refused the glories of Pharaoh’s palace to identify with the plight of his people. The writer of Hebrews says, “\[Moses] considered the reproach of Christ greater wealth than the treasures of Egypt” (Hebrews 11:26\). Moses’ life was one of faith, and we know that without faith it is impossible to please God (Hebrews 11:6\). Likewise, it is by faith that we, looking forward to heavenly riches, can endure temporal hardships in this lifetime (2 Corinthians 4:17–18\). As mentioned earlier, we also know that Moses’ life was typological of the life of Christ. Like Christ, Moses was the mediator of a covenant. Again, the author of Hebrews goes to great lengths to demonstrate this point (cf. Hebrews 3; 8—10\). The Apostle Paul also makes the same points in 2 Corinthians 3\. The difference is that the covenant that Moses mediated was temporal and conditional, whereas the covenant that Christ mediates is eternal and unconditional. Like Christ, Moses provided redemption for his people. Moses delivered the people of Israel out of slavery and bondage in Egypt and brought them to the Promised Land of Canaan. Christ delivers His people out of bondage and slavery to sin and condemnation and brings them to the Promised Land of eternal life on a renewed earth when Christ returns to consummate the kingdom He inaugurated at His first coming. Like Christ, Moses was a prophet to his people. Moses spoke the very words of God to the Israelites just as Christ did (John 17:8\). Moses predicted that the Lord would raise up another prophet like him from among the people (Deuteronomy 18:15\). Jesus and the early church taught and believed that Moses was speaking of Jesus when he wrote those words (cf. John 5:46, Acts 3:22, 7:37\). In so many ways, Moses’ life is a precursor to the life of Christ. As such, we can catch a glimpse of how God was working His plan of redemption in the lives of faithful people throughout human history. This gives us hope that, just as God saved His people and gave them rest through the actions of Moses, so, too, will God save us and give us an eternal Sabbath rest in Christ, both now and in the life to come. Finally, it is interesting to note that, even though Moses never set foot in the Promised Land during his lifetime, he was given an opportunity to enter the Promised Land after his death. On the mount of transfiguration, when Jesus gave His disciples a taste of His full glory, He was accompanied by two Old Testament figures, Moses and Elijah, who represented the Law and the Prophets. Moses is, this day, experiencing the true Sabbath rest in Christ that one day all Christians will share (Hebrews 4:9\).
Who was Ruth in the Bible?	Answer Ruth was “of the women of Moab” but was genetically linked to Israel through Lot, the nephew of Abraham (Ruth 1:4; Genesis 11:31; 19:37\). Ruth lived in the time of the judges. She had married the son of an Israelite family while they were living in Moab, but at some point her father\-in\-law, her husband, and her husband’s only brother died. So Ruth had to make a decision whether to stay in Moab, her home, or to go with her mother\-in\-law, Naomi, to a land she had never known—Judah. Ruth loved her mother\-in\-law and had great compassion for her, seeing that she had lost not only her husband but both of her sons. Ruth’s sister\-in\-law, Orpah, made the choice to stay with her people in Moab, but Ruth could not bear to part from Naomi or from the God of Israel that she had come to know. Together, Ruth and Naomi made the journey back to Judah to the city of Bethlehem, where they decided to settle. Ruth’s testimony spread, and Boaz, the owner of a nearby field, heard of her faithfulness, as recorded in Ruth 2:11–12: “Boaz replied, ‘I’ve been told all about what you have done for your mother\-in\-law since the death of your husband—how you left your father and mother and your homeland and came to live with a people you did not know before. May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge.’” The custom of Israel was that a man was to take his deceased brother’s wife in order to continue the family line. Since Ruth’s husband’s only brother had also died, she and Naomi would have to take care of themselves. Ruth went out every day to glean fields to provide food for herself and Naomi. She found work in Boaz’s field, not knowing that he was a relative of Naomi’s. When Boaz returned home, he noticed Ruth and asked the man in charge of the reapers about her. The servant told Boaz about Ruth’s faithfulness to Naomi and her hard work in the fields. Boaz personally told Ruth to remain in his fields and stay close to the other women, also telling her that he’d warned the young men not to touch her and inviting her to drink freely of the water the men had drawn anytime she was thirsty (Ruth 2:8–9\). Ruth responded in humility and appreciation, asking why he would show such favor to her, a foreigner, at which point Boaz told her he’d heard of her sacrifice for her mother\-in\-law (Ruth 2:10–13\). Boaz continued to show her every courtesy, providing a meal to her and instructing his reapers to purposefully leave some grain behind for her to glean (Ruth 2:14–16\). When Ruth told Naomi where she had gleaned, Naomi was happy and told Ruth that Boaz was a close relative, a kinsman of Elimelech, Naomi’s husband; therefore, Boaz was qualified to become Ruth’s kinsman\-redeemer. It was of the utmost importance in Israel to perpetuate the name of every family of Israel, so this gave Ruth the right to appeal to Boaz to fill that role. Naomi encouraged Ruth to continue [gleaning](gleaning-in-the-Bible.html) in Boaz’s fields, which she did through the barley and wheat harvests (Ruth 2:18–23\). At the barley harvest, Naomi suggested that Ruth go to Boaz while he winnowed barley and essentially ask him to be her kinsman\-redeemer. Ruth had an open mind and a teachable spirit, so she listened to her mother\-in\-law and did as she had requested (Ruth 3:2–5\). Ruth followed Naomi’s instructions to the letter. Boaz responded favorably, but he knew of an even closer male relative who would be first in line to redeem Ruth and her family’s property. That man had to be consulted before Boaz could take Ruth as a wife. The very next day, Boaz met with the other relative, who legally relinquished all his rights to Ruth and Naomi’s property. Ruth and Boaz soon married and had a son named Obed. The women of the land rejoiced, seeing the faithfulness of God and saying to Naomi, "Praise be to the Lord, who this day has not left you without a guardian\-redeemer. May he become famous throughout Israel! He will renew your life and sustain you in your old age. For your daughter\-in\-law, who loves you and who is better to you than seven sons, has given him birth" (Ruth 4:14–15\). Ruth trusted the Lord, and He rewarded her faithfulness by giving her not only a husband but a son (Obed), a grandson (Jesse), and a great\-grandson named David, the king of Israel (Ruth 4:17\). Besides these gifts (Psalm 127:3\), God gave Ruth the blessing of being listed in the lineage of Jesus (Matthew 1:5\). Ruth is an example of how God can change a life and take it in a direction He has foreordained. We see Him working out His perfect plan in Ruth’s life, just as He does with all His children (Romans 8:28\). Although Ruth came from a pagan background in Moab, once she met the God of Israel, she became a living testimonial to Him by faith. Even though she lived in humble circumstances before marrying Boaz, she believed that God was faithful to care for His people. Also, Ruth is an example to us of hard work and faithfulness. We know that God rewards faithfulness: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6\).
Who was Stephen in the Bible?	Answer Acts 6:5 introduces a faithful man of God named Stephen: “a man full of faith and of the Holy Spirit.” It is noteworthy that there have always been those faithful believers whose love for and commitment to the Lord seem to shine through so greatly that others around them notice, and Stephen was such a man. Nothing is known about the personal life of Stephen—his parents, his siblings, or whether he had a wife or children; however, what is known about him is what is truly important. He was faithful, even when faced with certain death. Stephen was one of the seven men chosen to be responsible over the distribution of food to widows in the early church after a dispute arose and the apostles recognized they needed help. He was also "full of God’s grace and power, performed great wonders and signs among the people" (Acts 6:8\). Opposition arose, but the men who argued with Stephen were no match for the wisdom given him by the Holy Spirit. So, the men decided to falsely accuse Stephen, labeling him a blasphemer and having him arrested (Acts 6:11\-14\). Acts 7 is the record of Stephen’s testimony, which is perhaps the most detailed and concise history of Israel and their relationship to God of any in Scripture. Stephen was not concerned about his earthly existence, determining instead to stand firmly on the side of Jesus Christ, no matter the consequences. God inspired him to speak boldly, rightly accusing Israel of their failure to recognize Jesus, their Messiah, rejecting and murdering Him, as they had murdered Zechariah and other prophets and faithful men throughout their generations. Stephen’s speech was an indictment against Israel and their failure as the chosen people of God who had been given the law, the holy things, and the promise of the Messiah. Naturally, these accusations, though true, were not well received by the Jews. In his speech, Stephen reminded them of their faithful patriarch, Abraham, and how God had led him from a pagan land into the land of Israel, where He made a covenant with him. He spoke of the journey of his people, through Joseph’s sojourn in Egypt to their deliverance by Moses 400 years later. He brought to mind how Moses had met God in the wilderness of Midian in a burning bush, and he explained how God had empowered Moses to lead His people from idolatry and slavery to freedom and times of refreshing in the Promised Land. Throughout his speech, he repeatedly reminded them of their continual rebellion and idolatry, in spite of the mighty works of God to which they were eyewitnesses, thereby accusing them with their own history, which only irritated them until they did not want to hear any more. The law of Moses states that the sin of blasphemy deserves a death sentence, usually by stoning (Numbers 15:30\-36\). Just before these arrogant, unredeemed Jews followed the prescribed penalty and began stoning Stephen, Acts 7:55\-56 records his final moments of earthly life, just before he stepped through the veil between heaven and earth: “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. ‘Look,’ he said, ‘I see heaven open and the Son of Man standing at the right hand of God.’” The words of Colossians 3:2\-3 could have been written about the life of Stephen, even though they are applicable to all believers: “Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God.” Stephen’s life—and even more so his death—should be an example of how every believer should strive to live: committed to the Lord even in the face of death; faithful to preach the gospel boldly; knowledgeable of God’s truth; and willing to be used by God for His plan and purpose. Stephen’s testimony still stands as a beacon, a light to a lost and dying world, as well as an accurate history of the children of Abraham.
Who was Daniel in the Bible?	Answer We can read about the life of Daniel in his own writings in the book of Daniel and also in Ezekiel 14:14, 20 and 28:3\. There are some striking similarities between the life of Daniel and that of Jacob’s son Joseph. Both of them prospered in foreign lands after interpreting dreams for their rulers, and both were elevated to high office as a result of their faithfulness to God. After Nebuchadnezzar, king of Babylon, besieged Jerusalem, he chose noble men from Israel’s royal household who were handsome and showed an aptitude for learning, to be trained in the ways of the Babylonians. After their three years’ training, they would be put into the king’s service (Daniel 1:1\-6\). Daniel, whose name means “God is my judge,” and his three countrymen from Judea were chosen and given new names. Daniel became “Belteshazzar,” while Hananiah, Mishael, and Azariah became “Shadrach," "Meshach," and "Abednego.” The Babylonians most likely gave them new names that were completely disassociated with their Hebrew roots to hasten Daniel and his friends’ assimilation into the Babylonian culture. Daniel and his compatriots proved to be the wisest of all the trainees, and, at the end of their training, they entered the service of King Nebuchadnezzar. Daniel’s first sign of faithfulness to God was when he and his three friends rejected the rich food and wine from the king’s table, because they deemed it a defilement, and became vegetarians. As their health improved, they were permitted to continue with their chosen diet. In their education, the four men from Judah became knowledgeable in all Babylonian matters, and Daniel was given by God the ability to understand dreams and visions of all kinds (Daniel 1:17\). In the second year of his reign, Nebuchadnezzar was troubled with a dream that he could not interpret. Beyond interpretation, Nebuchadnezzar commanded his magicians, enchanters, sorcerers, and astrologers to also describe his dream. These men were willing to try to interpret the dream if Nebuchadnezzar first told them what it was, but they said that revealing the dream itself was an impossible task for humans. The king decreed that all the wise men, including Daniel and his companions, must be put to death. However, after Daniel sought God in prayer, the mystery of the king’s dream was revealed to Daniel, and he was taken to the king to interpret it. Daniel immediately attributed his ability to interpret dreams to the one true God (Daniel 2:28\). The key feature of the dream was that one day there will be a kingdom set up by God that will last forever, and that God’s kingdom will destroy all previous, man\-made kingdoms (Daniel 2:44\-45\). For his wisdom, Daniel was honored by King Nebuchadnezzar and placed in authority over all the wise men of Babylon. At Daniel’s request, his three countrymen were also placed in positions of authority as administrators of Babylon. Later, King Nebuchadnezzar had another dream, and again Daniel was able to interpret it. The king acknowledged that Daniel had the spirit of his holy God within him (Daniel 4:9\). Daniel’s interpretation of the dream was correct. After experiencing a period of insanity, Nebuchadnezzar was restored to health, and he praised and honored Daniel’s God as the Most High (Daniel 4:34\-37\). Nebuchadnezzar’s son, Belshazzar, became the new king, and during a banquet he ordered the gold and silver goblets that had been stolen from the holy temple in Jerusalem to be brought out for use. In response to the defilement of such holy items, Belshazzar sees a hand writing on the wall. His astrologers are unable to assist him in its translation, and so Daniel is called upon to interpret the writing (Daniel 5:13\-16\). As a reward for interpreting the writing, Daniel is promoted by King Belshazzar to the third highest position in the Babylonian kingdom (verse 29\). That night, as Daniel had prophesied, the king was slain in battle, and his kingdom was taken over by the Persian Cyrus the Great, and Darius the Mede was made king. Under the new ruler, Daniel excelled in his duties as one of the administrators to such a degree that King Darius was contemplating making him head over all the kingdom (Daniel 6:1\-3\). This infuriated the other administrators so much that they looked for a way to bring Daniel down. They could find no wrongdoing on Daniel’s part, so they focused on the matter of Daniel’s religion. Using flattery, the administrators coaxed Darius into issuing a decree forbidding prayers to any god other than the king for the next thirty days. The penalty for disobedience was to be thrown into a den of lions. Daniel disobeyed the edict, of course, and continued to pray openly to the true God. As Daniel made no attempt to hide his activity, he was seen praying and arrested. With much regret the king gave the order for Daniel to be thrown into the lions’ den, but not without a prayer that Daniel’s God would rescue him (Daniel 6:16\). The next day, when Daniel was found alive and well, he told the king that God had sent an angel to shut the lions’ mouths and so he had remained unharmed. This miracle resulted in King Darius sending out a decree that all his subjects were to worship the God of Daniel. Daniel continued to prosper throughout King Darius’ reign. Daniel is also well known for the prophetic dreams and visions God gave him, recorded in the book of Daniel. Daniel’s prophecies cover a broad range of human history, as he predicted the rise and fall of the Greek and Roman Empires and the rise of a powerful king who “will do as he pleases. He will exalt and magnify himself above every god and will say unheard\-of things against the God of gods” (Daniel 11:36\). Daniel’s “seventy weeks” prophecy spoke of a Messiah who would be killed (Daniel 9:24–27\). We saw this prophecy fulfilled with Jesus. The remainder of the prophecy—the seventieth week—will be fulfilled in the end times. Daniel had other apocalyptic visions as well, and understanding his prophecies is important to eschatology. Daniel exercised great integrity and, in doing so, received the respect and affection of the powerful rulers he served. However, his honesty and loyalty to his masters never led him to compromise his faith in the one true God. Rather than it being an obstacle to his success, Daniel’s continual devotion to God brought him the admiration of the unbelievers in his circle. When delivering his interpretations, he was quick to give God the credit for his ability to do so (Daniel 2:28\). Daniel’s integrity as a man of God gained him favor with the secular world, yet he refused to compromise his faith in God. Even under the intimidation of kings and rulers, Daniel remained steadfast in his commitment to God. Daniel also teaches us that, no matter whom we are dealing with, no matter what their status is, we are to treat them with compassion. See how concerned he was when delivering the interpretation to Nebuchadnezzar’s second dream (Daniel 4:19\). As Christians, we are called to obey the rulers and authorities that God has put in place, treating them with respect and compassion; however, as we see from Daniel’s example, obeying God’s law must always take precedence over obeying men (Romans 13:1–7; Acts 5:29\). As a result of his devotion, Daniel found favor with man and with God (Daniel 9:20\-23\). Notice also in those verses what the angel Gabriel told Daniel about how swiftly the answer to his prayer was dispatched. This shows us how ready the Lord is to hear the prayers of His people. Daniel’s strength lay in his devotion to prayer and is a lesson for us all. It is not just in the bad times but on a daily basis that we must come to God in prayer.
Who was David in the Bible?	Answer We can learn a lot from the life of David. He was a man after God’s own heart (1 Samuel 13:13–14; Acts 13:22\)! We are first introduced to David after Saul, at the insistence of the people, was made king (1 Samuel 8:5, 10:1\). Saul did not measure up as God’s king. While King Saul was making one mistake on top of another, God sent Samuel to find His chosen shepherd, David, the son of Jesse (1 Samuel 16:10, 13\). David is believed to have been twelve to sixteen years of age when he was anointed as the king of Israel. He was the youngest of Jesse’s sons and an unlikely choice for king, humanly speaking. Samuel thought Eliab, David’s oldest brother, was surely the anointed one. But God told Samuel, "Do not consider his appearance or his height, for I have rejected him. The LORD does not look at the things people look at. People look at the outward appearance, but the LORD looks at the heart" (1 Samuel 16:7\). Seven of Jesse’s sons passed before Samuel, but God had chosen none of them. Samuel asked if Jesse had any more sons. The youngest, David, was out tending sheep. So they called the boy in and Samuel anointed David with oil "and from that day on the Spirit of the Lord came powerfully upon David" (1 Samuel 16:13\). The Bible also says that the Spirit of the Lord departed from King Saul and an evil spirit tormented him (1 Samuel 16:14\). Saul’s servants suggested a harpist, and one recommended David, saying, "I have seen a son of Jesse of Bethlehem who knows how to play the lyre. He is a brave man and a warrior. He speaks well and is a fine\-looking man. And the LORD is with him" (1 Samuel 16:18\). Thus, David came into the king’s service (1 Samuel 16:21\). Saul was pleased with young David, and he became one of Saul’s armor\-bearers. Saul’s pleasure in David vanished quickly as David rose in strength and fame. In perhaps one of the best known biblical accounts, David slew the giant Goliath. The Philistines were at war with the Israelites and taunted Israel’s military forces with their champion, Goliath from Gath. They proposed a dual between Goliath and whoever would fight him. But no one in Israel volunteered to battle the giant. David’s older brothers were part of Saul’s army; after Goliath had been taunting the Israelites for forty days, David visited his brothers at the battlefield and heard the Philistine’s boasts. The young shepherd asked, "What will be done for the man who kills this Philistine and removes this disgrace from Israel? Who is this uncircumcised Philistine that he should defy the armies of the living God?" (1 Samuel 17:26\). David’s oldest brother became angry and accused David of pride and coming only to watch the battle. But David continued to talk about the issue. Saul heard what David was saying and sent for him. David told Saul, "Let no one lose heart on account of this Philistine; your servant will go and fight him" (1 Samuel 17:32\). Saul was incredulous; David was not a trained soldier. David provided his credentials as a shepherd, being careful to give the glory to God. David had killed lions and bears that went after his sheep, and he claimed the Philistine would die like them because he had "defied the armies of the living God. The LORD who rescued me from the paw of the lion and the paw of the bear will rescue me from the hand of this Philistine" (1 Samuel 17:36–37\). Saul acquiesced, provided that David wear Saul’s armor into the fight. But David was not used to the armor and left it behind. David took with him only his staff, five smooth stones, his shepherd’s bag, and a sling. Goliath was not intimidated by David, but neither was David intimidated by the giant. "David said to the Philistine, 'You come against me with sword and spear and javelin, but I come against you in the name of the LORD Almighty, the God of the armies of Israel, whom you have defied. This day the LORD will deliver you into my hands" (1 Samuel 17:45–46\). David’s trust in God and his zeal for God’s glory are remarkable. David did kill Goliath. He also entered into Saul’s service full\-time, no longer tending his father’s sheep. It was at this time that Saul’s son, Jonathan, "became one in spirit with David" (1 Samuel 18:1\). David and Jonathan’s friendship is instructive to friendships today. Though his father was king and Jonathan would have been a natural heir to the throne, Jonathan chose to support David. He understood and accepted God’s plan and protected his friend from his murderous father (1 Samuel 18:1–4, 19—20\). Jonathan demonstrates humility and selfless love (1 Samuel 18:3; 20:17\). During David’s reign, after Saul’s and Jonathan’s deaths, David sought out anyone who remained of the house of Saul to whom he could show kindness for Jonathan’s sake (2 Samuel 9:1\). Clearly, both men greatly cared for one another and honored one another. After the incident with Goliath, David continued to grow in fame. The chant in the camp of Saul was taunting as the people sang out the praises of David and demeaned King Saul, causing a raging jealousy in Saul that never subsided (1 Samuel 18:7–8\). Saul’s jealousy of David turned murderous. He first tried to have David killed by the hand of the Philistines by asking David to become his son\-in\-law. The king offered his daughter in return for David’s military service. David, in humility, refused, and Saul’s daughter was given to another (1 Samuel 18:17–19\). Saul’s other daughter, Michal, was in love with David, so Saul asked again. David again refused due to his lack of wealth and inability to afford the bride price for the daughter of a king. Saul asked for a hundred Philistine foreskins, hoping David would be slaughtered by the enemy. When David killed two hundred Philistines, doubling the required payment, Saul realized he was outmatched, and his fear of David increased (1 Samuel 18:17–29\). Jonathan and Michal warned David of their father’s murderous intent, and David spent the next years of his life fleeing from the king. David wrote several songs during this time, including Psalms 57, 59, and 142\. Although Saul never stopped pursuing him with the intent to kill him, David never raised a hand against his king and God’s anointed (1 Samuel 19:1–2; 24:5–7\). When Saul eventually died, David mourned (2 Samuel 1\). Even knowing that he was God’s anointed, David did not force his way to the throne. He respected God’s sovereignty and honored the authorities God had currently in place, trusting that God would fulfill His will in His timing. While on the run, David raised up a mighty army and with power from God defeated everyone in his path, always asking God first for permission and instructions before going into battle, a practice he would continue as king (1 Samuel 23:2–6; 9–13; 2 Samuel 5:22\-23\). Once king, David remained a powerful military commander and soldier. Second Samuel 23 recounts some of the exploits of David’s so\-called "mighty men." God honored and rewarded David’s obedience and gave him success in everything he did (2 Samuel 8:6\). David began to take other wives. He married Abigail, a widow of Carmel, during the time he was fleeing from Saul (1 Samuel 25\). David had also married Ahinoam of Jezreel. Saul had given David’s first wife, Michal, to another man (1 Samuel 25:43–44\). After Saul’s death David was publicly anointed king over the house of Judah (2 Samuel 2:4\), and he then had to fight against the house of Saul before being anointed king over all of Israel at the age of thirty (2 Samuel 5:3–4\). Now king, David took Michal back to be his wife again (2 Samuel 3:14\). David also conquered Jerusalem, taking it from the Jebusites, and became more and more powerful because the Lord Almighty was with him (2 Samuel 5:7\). The Ark of the Covenant had been previously captured by the Philistines (1 Samuel 4\). Upon its return to Israel, the ark was housed at Kiriath Jearim (1 Samuel 7:1\). David wanted to bring the ark back to Jerusalem. But David omitted some of God’s instructions on how to transport the ark and who was to carry it. This resulted in the death of Uzzah who, amid all the celebrations, reached out to steady the ark with his hand. God struck Uzzah down, and he died there beside the ark (2 Samuel 6:1–7\). In fear of the Lord, David abandoned the moving of the ark and let it rest in the house of Obed\-Edom (2 Samuel 6:11\). Three months later, David resumed the plan to bring the ark to Jerusalem. This time, he followed instructions. He also "dance\[ed] before the LORD with all his might" (2 Samuel 6:14\). When Michal saw David worshiping in that way, "she despised him in her heart" (2 Samuel 6:16\). She asked David how he, as king, could have acted so undistinguished in front of his people. "David said to Michal, 'It was before the LORD, who chose me rather than your father or anyone from his house when he appointed me ruler over the LORD’s people Israel—I will celebrate before the LORD. I will become even more undignified than this, and I will be humiliated in my own eyes" (2 Samuel 6:21–22\). David understood that true worship is intended for God alone. We do not worship for the benefit of the perceptions of others but in humble response to God (John 4:24\). After David was settled in his palace and had peace with his enemies, he wanted to build a temple for the Lord (2 Samuel 7:1–2\). The prophet Nathan first told David to do as he wanted. But then God told Nathan that David would not be the one to build His temple. Instead, God promised to build a house for David. This promise included a prediction that Solomon would build the temple. But it also spoke of the coming Messiah, the Son of David who would reign forever (2 Samuel 7:4–17\). David responded in humility and awe: "Who am I, Sovereign Lord, and what is my family, that you have brought me this far?" (2 Samuel 7:18; see 2 Samuel 7:18–29 for David’s entire prayer). Before he died, David made preparations for the temple. God’s reason for not allowing David to build the temple was that he had shed so much blood, but David’s son would be a man of peace and not a man of war. Solomon would build the temple (1 Chronicles 22\). Much of David’s shedding of blood had been a result of war. But, in a sordid incident, David also had one of his mighty men killed. Though David was a man after God’s own heart, he was also human and sinful. While his armies were at war one spring, David remained home. From his rooftop he saw a beautiful woman bathing. He found out that she was Bathsheba, the wife of [Uriah the Hittite](Uriah-the-Hittite.html), one of his mighty men who was at war, and David sent messengers for her. David slept with Bathsheba, and she became pregnant. David called Uriah back from battle, hoping he would sleep with his wife and believe the child to be his, but Uriah refused to go home while his comrades were at war. So David arranged for Uriah to be killed in battle. David then married Bathsheba (2 Samuel 11\). This incident in David’s life shows us that everyone, even those we highly esteem, struggle with sin. It also serves as a cautionary tale about temptation and the way sin can so quickly multiply. The prophet Nathan confronted David about his sin with Bathsheba. David responded in repentance. He wrote Psalm 51 at this time. Here we see David’s humility and his true heart for the Lord. Though Nathan told David that his son would die as a result of his sin, David pleaded with the Lord for his son’s life. David’s relationship with God was such that he was willing to persist in faith and to hope that God might relent. When God enacted His judgment, David accepted it completely (2 Samuel 12\). In this story we also see God’s grace and sovereignty. Solomon, David’s son who succeeded him and through whom Jesus descended, was born of David and Bathsheba. God had also told David, through Nathan, that the sword would not depart from his house. Indeed, David’s household had much trouble from that time on. We see this among David’s children when Amnon raped Tamar, leading to Absalom’s murder of Amnon, and Absalom’s conspiracy against David. Nathan had also told David that his wives would be given to one who was close to him; this would not occur in secret as had David’s sin with Bathsheba, but in public. The prophecy was fulfilled when Absalom slept with his father’s concubines on the roof for all to see (2 Samuel 16\). David is the author of many of the psalms. In them we see the way he sought after and glorified God. He is often thought of as a shepherd king and a warrior poet. Scripture calls him “the sweet psalmist of Israel” (2 Samuel 23:1\). David’s life seemed filled with the range of human emotions—a common shepherd boy with great confidence in God’s faithfulness who honored authorities, fled for his life, and became the king against whom all future kings of Israel would be measured. He saw many military victories. He also fell into grave sin, and his family suffered as a result. But through it all David turned to God and trusted Him. Even in the Psalms when David is downcast or despondent, we see him lift his eyes up to his Maker and give Him praise. This reliance on God and continual pursuit of relationship with God is part of what makes David a man after God’s own heart. God promised David a descendant to rule on the throne forever. That everlasting king is Jesus, the Messiah and Son of David.
Who was Ezra in the Bible?	Answer Ezra was the second of three key leaders to leave Babylon for the reconstruction of Jerusalem. Zerubbabel reconstructed the temple (Ezra 3:8\), Nehemiah rebuilt the walls (Nehemiah chapters 1 and 2\), and Ezra restored the worship. Ezra was a scribe and priest sent with religious and political powers by the Persian King Artaxerxes to lead a group of Jewish exiles from Babylon to Jerusalem (Ezra 7:8, 12\). Ezra condemned mixed marriages and encouraged Jews to divorce and banish their foreign wives. Ezra renewed the celebration of festivals and supported the rededication of the temple and the rebuilding of the Jerusalem wall. Ezra 7:10 describes a shaping of the community in accordance with the Torah. Ezra’s goal was to implement the Torah, and his impeccable priestly and scribal credentials allowed him to remain the model leader. The book of Ezra continues from where 2 Chronicles ends, with Cyrus, king of Persia, issuing a decree that permitted the Jews of his kingdom to return to Jerusalem after seventy years of captivity. God is universally sovereign and can use a polytheistic king of Persia to make possible His people’s release. He used Artaxerxes, another Persian king, to authorize and finance the trip and Ezra to teach God’s people His Law. This same king also helped Nehemiah restore some measure of respectability to God’s holy city. Ezra’s effective ministry included teaching the Word of God, initiating reforms, restoring worship, and leading spiritual revival in Jerusalem. These reforms magnified the need for a genuine concern for reputation and for public image. What must the world think of God’s people with dilapidated city walls? What would distinguish God’s people who were guilty of intermarriage with those not in proper covenant relationship with the one true God? Nehemiah and Ezra were then, and are now, an encouragement to God’s people to magnify worship as their top priority, to emphasize the need for and use of God’s Word as the only authoritative rule for living, and to be concerned about the image God’s people show to the world. Ezra came back from captivity in Babylon expecting to find the people serving the Lord with gladness, but upon his return to Jerusalem, he found the opposite. He was frustrated and sorrowful. His heart ached, but he still trusted the Lord. He wanted the Lord to change the situation and blamed himself for not being able to change the people’s hearts. He wanted the people to know how important and essential the Word of God was. Nothing must supersede worship of God, and obedience is not optional. The sovereign God looks over and protects His children, always keeping His promises and providing encouragement through those He sends (Ezra 5:1–2\). Even when His plan seems to be interrupted, as with the rebuilding of Jerusalem, God steps in at the appropriate time to continue His plan. God is as intimately involved in our lives as He was in Ezra’s life, and like Ezra we are sometimes enabled to do the impossible. Ezra did the impossible, for the hand of the Lord his God was on him (Ezra 7:9\). Every believer is a living temple (1 Corinthians 6:19\) in which the Holy Spirit dwells. The opposing forces in Ezra’s day were people with evil in their hearts. The opposing force in our Christian lives today is evil himself, Satan, who has come to destroy us and in turn destroy God’s temple (John 10:10\). Our goals should be worthy in God’s eyes as well as our own. Yesterday’s sorrows can be today’s successes if the hand of the Lord is upon us. Ezra’s goal was worthy in God’s eyes, and he effectively used the returning Jews’ sorrows for the success of rebuilding God’s city and restoring worship.
What does the Bible say about pandemic diseases?	Answer Various outbreaks of pandemic diseases, such as the coronavirus, have prompted many to ask why God allows—or even causes—pandemic diseases and whether such illnesses are a sign of the end times. The Bible, particularly the Old Testament, describes numerous occasions when God brought plagues and diseases on His people and on His enemies “to make you see my power” (Exodus 9:14, 16\). He used [plagues on Egypt](ten-plagues-Egypt.html) to force Pharaoh to free the Israelites from bondage, while sparing His people from being affected by them (Exodus 12:13; 15:26\), thus indicating His sovereign control over diseases and other afflictions. God also warned His people of the consequences of disobedience, including plagues (Leviticus 26:21, 25\). On two occasions, God destroyed 14,700 people and 24,000 people for various acts of disobedience (Numbers 16:49 and 25:9\). After giving the Mosaic Law, God commanded the people to obey it or suffer many evils, including something that sounds like disease: “The Lord will strike you with wasting disease, with fever and inflammation . . . which will plague you until you perish” (Deuteronomy 28:22\). These are just a few examples of many plagues and diseases God caused. It’s sometimes hard to imagine our loving and merciful God displaying such wrath and anger toward His people. But God’s punishments always have the goal of repentance and restoration. In 2 Chronicles 7:13–14, God said to Solomon, “When I shut up the heavens so that there is no rain, or command locusts to devour the land or send a plague among my people, if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land.” Here we see God using disaster to draw His people to Himself, to bring about [repentance](Bible-repentance.html) and the desire to come to Him as children to their heavenly Father. In the New Testament, Jesus healed “every disease and every sickness,” as well as plagues in the areas He visited (Matthew 9:35; 10:1; Mark 3:10\). Just as God chose to use plagues and disease to show His power to the Israelites, Jesus healed as an exhibition of the same power to verify that He was truly the Son of God. He gave the same healing power to the disciples to verify their ministry (Luke 9:1\). God still allows sickness for His own purposes, but sometimes disease, even worldwide pandemics, are simply the result of living in a fallen world. There is no way to determine whether or not a pandemic has a specific spiritual cause, but we do know that God has sovereign control over all things (Romans 11:36\) and will work all things together for the good of those who know and love Him (Romans 8:28\). The spread of sicknesses such as the coronavirus is a foretaste of pandemics that will be part of the end times. Jesus referred to future plagues associated with the last days (Luke 21:11\). The two witnesses of Revelation 11 will have power “to strike the earth with every kind of plague as often as they want” (Revelation 11:6\). Seven angels will wield seven plagues in a series of [final, severe judgments](seven-bowls-Revelation.html) described in Revelation 16\. The appearance of pandemic diseases may or may not be tied to God’s specific judgment of sin. It could also simply be the result of living in a fallen world. Since no one knows the time of Jesus’ return, we must be careful about saying global pandemics are proof that we are living in the end times. For those who do not know Jesus Christ as Savior, disease should be a reminder that life on this earth is tenuous and can be lost at any moment. As bad as pandemics are, hell will be worse. The Christian, however, has the assurance of salvation and the hope of eternity because of the blood of Christ shed on the cross for us (Isaiah 53:5; 2 Corinthians 5:21; Hebrews 9:28\). How should Christians respond to pandemic diseases? First, do not panic. God is in control. The Bible says the equivalent of "[do not fear](fear-not.html)" over 300 times. Second, be wise. Take reasonable steps to avoid exposure to the disease and to protect and provide for your family. Third, look for opportunities for ministry. Often when people are fearful for their lives, they are more willing to have conversations about eternity. Be bold and compassionate in your sharing of the Gospel, always speaking the truth in love (Ephesians 4:15\).
How should a Christian view vaccinations/vaccines?	Answer As born\-again believers, we are to be faithful stewards of all we receive (1 Corinthians 4:2\), and, by implication, that includes our bodies. Therefore, as stewards of God’s provision of physical bodies, we are responsible for what we put into them, how we care for them, and how we use them. Scripture says nothing about vaccinations since they were not available when the Bible was written. As to how vaccines are produced and their possible side effects, that information is readily available, and anyone who is concerned about those issues should investigate. In fact, part of our stewardship is to investigate, make informed choices, and not take things for granted. With knowledge comes responsibility. Are vaccines totally without risk? No. Have vaccines been beneficial to the world? Yes, so there is definitely a case to be made for preventative medicine. The apostle Paul tells Timothy to “use a little wine because of your stomach and your frequent illnesses” (1 Timothy 5:23\); this is clearly an exhortation to take preventive medication. To vaccinate or not to vaccinate should be an informed choice and not one made out of fear. In some places, children are not allowed into schools without what is considered proper vaccinations. Certain jobs require specific vaccinations. Another consideration is that there are examples of diseases once thought to be eradicated in one country being on the rise in that country; this could be from travelers bringing it in from other countries or lack of vaccination. Parents must consider the consequences of their child someday getting one of the diseases they were not immunized against. Adults should consider the personal consequences of getting or not getting a specific vaccine as well as the implications of their decision for others. Rarely do children or adults react with more than a mild fever and a sore leg or arm for a day or two, but severe reactions can and do occur. Vaccines have proven to be beneficial in many regards. Legitimate concerns have also been raised. For example, there has been a question about the link between vaccines and the presence of autism in children. Whether or not that will be proven is unknown, but the fact that the issue is shining light on vaccines is a good thing. The conversation over vaccines can result in people making more informed and proactive decisions about their health issues and those of their children. VaccinePlace.com lists preventable diseases and long\-term complications that can result from them. As in all things, prayer for wisdom is needed. “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5; see also Proverbs 3:4\-5\). We are free to make any choice, but we are not free to exempt ourselves from the consequences of those choices. The apostle Paul stresses this in 1 Corinthians 6:11\-12 and 10:23, where he tells us that all things are “lawful” for us but that not all things edify or build us up. Not all things are expedient or profitable, and we should not be under the power of anything outside of the Spirit of the Lord. Therefore, it behooves us to make informed, prayerful choices and to make them without fear but with faith in the Lord. Thoughts on the connection between vaccines and aborted fetal tissue (please see our article on [abortion](abortion-Bible.html)): Some people worry about the fact that some vaccines are grown in cell cultures that were originally obtained from human fetuses. Viruses require a living host in which to grow, and vaccine manufacturers prefer human cells because some viruses can only grow in certain cells, and other viruses that occur in animal cells could harm people. Research is currently underway to develop molecular tools that will allow vaccine production without the use of live host cells. Currently, the human cell strains used to produce some vaccines can be maintained for long periods of time in a laboratory setting and can reliably support the growth of viruses that infect humans. Vaccines developed from these strains have been proven safe for humans. Two different strains of human diploid cell cultures made from fetuses have been used extensively for vaccine production for decades. WI\-38 came from lung cells from a female fetus of 3\-months gestation and MRC\-5 was developed from lung cells from a 14\-week\-old male fetus. Both fetuses were intentionally aborted, but the cellular biologists who made the cell cultures did not induce the abortions. These two cell strains have been growing under laboratory conditions for more than 35 years. These cell cultures have been used to prepare hundreds of millions of doses of vaccines, preventing millions of cases of chicken pox, rubella, rabies, and hepatitis A. Rubella virus typically causes a mild illness in most children, but it can severely damage the developing fetus of a pregnant woman who becomes infected. The virus that led to the only rubella vaccine available in the United States came from tissues obtained at the time of an abortion performed on a rubella virus\-infected mother. The abortion was not conducted in order to isolate the virus, but rather because the mother and the fetus were infected with wild rubella virus that posed a risk of major birth defects. Since that wild strain of rubella virus (known as RA27/3\) was isolated, it has been grown in the laboratory, with no need to obtain additional cells from aborted fetuses to sustain the supply of attenuated rubella viruses used to manufacture additional batches of rubella vaccine for the future. Before widespread use of the rubella vaccine, there were hundreds of thousands of cases of rubella in the United States and more than 800 cases of congenital rubella per year. As a consequence of the rubella epidemic of 1963—1964, it is estimated that there were 20,000 infants born with congenital defects, 6,250 spontaneous abortions and 5,000 induced abortions due to severe birth defects. In 2001, the CDC reported just 3 babies born with congenital rubella syndrome. Thus, the RA27/3 rubella vaccine has prevented many thousands of spontaneous and induced abortions by protecting pregnant women from infection. Christians should continue to encourage pharmaceutical companies to seek alternatives to the development of vaccines linked with human fetuses. However, in the absence of viable alternatives, these vaccines may be utilized to prevent not only serious risks to children but also as a public health measure to prevent the inadvertent spread of harmful viruses to pregnant women, with the consequent threat of birth defects and spontaneous miscarriages.
Who was Ezekiel in the Bible?	Answer Ezekiel, whose name means “strengthened by God,” grew up in Jerusalem, where he trained to be a priest in the temple. He was among the second group of [captives](Babylonian-captivity-exile.html) taken to Babylon along with King Jehoiachin about 597 BC. While in Babylon Ezekiel became a prophet of God; he is the author of the Old Testament book that bears his name. Ezekiel’s ministry began with condemnation and judgment of the nation Judah. After the destruction of Jerusalem, Ezekiel’s prophecies speak of hope for the future. Ezekiel wanted to help the people learn from their failures. He announced impending judgment upon the nations that surrounded Judah and reestablished hope for the restoration of Israel. His vision of the [valley of dry bones](valley-dry-bones.html) (Ezekiel 37\) pictures new life being breathed into the nation. That prophecy will be ultimately fulfilled in the [millennial reign](millennium.html) of Christ on earth. Ezekiel’s first vision was of God’s throne and included descriptions of four living creatures and [whirling wheels](Ezekiel-wheels.html). Ezekiel also had detailed visions of a new temple (Ezekiel 40—43\), a restored Jerusalem (Ezekiel 48:30–35\), the millennium (chapter 44\), and the land in which God’s people will reside (Ezekiel 47:13–23\). Israel and Judah will once again be restored to unity from the ends of the earth as God’s glory also returns and God dwells among His people. These beautiful visions of Ezekiel concern both the immediate and the long\-term plans of God. Ezekiel delivered God’s messages with straightforward language that everyone could understand, whether they listened or not (Ezekiel 2:7\). Ezekiel himself was called to be a [watchman](watchmen-in-the-Bible.html), and God warned him that, if he did not faithfully warn of the punishment for not following God, he would be held accountable for the blood of those who died in their sins (Ezekiel 33:8–9\). He did not hesitate in his mission and steadfastly followed God’s instructions. Ezekiel had a passionate view of judgment and hope, and he reflected God’s own sorrow over the people’s sins. Ezekiel’s sorrow was compounded by the death of his wife (Ezekiel 24\)—an event that God forbade him to weep over. God used the death of Ezekiel’s wife as a sign to the people of Judah. Just as the prophet lost his wife, the people of Judah would lose their temple. And, just as Ezekiel did not show outward signs of mourning, the Jews would be overwhelmed to the point of silence by the sorrow they felt. The prophet Ezekiel experienced considerable opposition during his own lifetime, yet he doggedly expressed God’s desire that the wicked not die but turn from their wicked ways and live. His periodic speechlessness during his early years was broken when God empowered him to speak, and his tongue was loosened to speak the longest passage of sustained hope in the Bible. The burning, chopping, and scattering of his hair represented the fall of Jerusalem and the bringing back of God’s remnant (chapter 5\). The hopeful words climax in the promise of everlasting possession of the land, an everlasting Davidic prince, an everlasting covenant, and an everlasting sanctuary in Israel (Ezekiel 11:16–21\). Ezekiel’s visions leap far ahead to a time when Israel will face an invasion by a coalition of nations led by a country [from the north](Gog-Magog.html). The nations threatening Israel will be utterly defeated by the direct intervention of the Lord (Ezekiel 38—39\). This future victory demonstrates two things of note for the Jews in captivity: 1\) their nation would be restored, and 2\) after that final restoration, no enemy will ever successfully invade the Holy Land again. Ezekiel also sees the glory of the Lord return to the [temple](Ezekiel-temple.html) in chapter 43—the same glory that had departed in chapter 10\. Ezekiel has shown all Christians that we are to be obedient to God’s call on our lives. God told Ezekiel to groan with a broken heart and bitter grief for the coming judgment, and, through his dramatic book, Ezekiel tells us the same thing. Judgment is coming! It will surely take place, declares the Sovereign Lord. We, like Ezekiel, can warn others, and we can also share with them the good news of salvation in Jesus Christ.
What is the Apostolic Church, and what do Apostolics believe?	Answer There are several groups which call themselves “Apostolic.” Generally speaking, these churches all seek to uphold or return to the teachings and practices of the first church. Some of these churches hold to Pentecostal doctrine, while some do not. The largest groups are probably the Apostolic Church (or Apostolic Faith Church), which was born out of the Welsh revival of 1904\-1905; and the New Apostolic Church International, which is traced back to the British revivals of the 1830s. The Apostolic Church is a worldwide fellowship with about 6 million members. Each national church is led by a chief apostle and is self\-governing. According to one of their early writers, the Apostolic Church stands for first\-century Christianity in faith, practice, and government, “to make known world\-wide the forgiveness of sins through the atoning death of Christ, the baptism in water by immersion; the baptism of the Holy Spirit with signs following; the nine gifts of the Holy Spirit; the five gifts of our Ascended Lord; and the vision called in the New Testament, the Church which is His body.” As intimated in that statement, the practice of signs and wonders is an integral part of their doctrine. The doctrine of the Apostolic Church is similar to most evangelical churches. They believe in the unity of the [Godhead](Godhead.html) and the distinctions between the members of the Trinity. Regarding salvation, they teach the need for conviction of sin, repentance, restitution, and confession for salvation. Like most churches within the Methodist tradition, they teach the possibility of a believer falling from grace. Where they differ from many evangelicals is in the Pentecostal teaching of [tongues as a sign of Holy Spirit baptism](tongues-Holy-Spirit.html) and in their teaching that the ministry of [apostles and prophets](apostles-prophets-restored.html) should never cease in the Church Age. The New Apostolic Church International has more than 11 million members worldwide. The revival movement which spread through Great Britain in the 1830s led to many people praying for a fresh outpouring of the Holy Spirit. By 1832, apostles had been ordained, and the Catholic Apostolic Church was formed. In 1863, the Hamburg Schism, a disagreement over individual interpretations of the Scripture and the appointment of new apostles, led to the formation of the New Apostolic Church. The first New Apostolic Church in America was founded by German immigrants in Chicago in 1872\. The doctrine of the New Apostolic Church also bears similarities to other evangelical churches. The virgin birth, sinless life, and atoning death of Jesus Christ, the need of personal repentance and confession for forgiveness of sins, and the literal return of Jesus Christ to earth are all held by this church. Regarding conversion, however, the water of baptism is an essential part of rebirth and entitles the believer to the sealing of the Holy Spirit. The Holy Spirit is given by the act and authority of an apostle, which makes the believer a child of God and incorporates him into the body of Christ. These doctrines mark a clear distinction from other evangelical churches. Another group is the Apostolic Christian Church in America, which was formed in Lewis County, New York, in 1847\. Its history is traced back to Samuel Froehlich’s work in Switzerland in the 1830s. Froehlich was influenced greatly by the [Anabaptists](Anabaptists.html) of the 16th century, and his church was known in Europe as Evangelical Baptist. Like their Anabaptist forebears, these believers hold to a literal reading of Scripture and use Scripture only as their basis of life and practice. There are about 90 congregations in North America and Japan.
Is it wrong to be angry with God?	Answer Being angry at God is something that many people, both believers and unbelievers, have wrestled with throughout time. When something tragic happens in our lives, we ask God the question, “Why?” because it is our natural response. What we are really asking Him, though, is not so much “Why, God?” as “Why me, God?” This response indicates two flaws in our thinking. First, as believers we operate under the impression that life should be easy and that God should prevent tragedy from happening to us. When He does not, we get angry with Him. Second, when we do not understand the extent of God’s sovereignty, we lose confidence in His ability to control circumstances, other people, and the way they affect us. Then we get angry with God because He seems to have lost control of the universe and especially control of our lives. When we lose faith in God’s sovereignty, it is because our frail human flesh is grappling with our own frustration and our lack of control over events. When good things happen, we all too often attribute it to our own achievements and success. When bad things happen, however, we are quick to [blame God](blame-God.html), and we get angry with Him for not preventing it, which indicates the first flaw in our thinking—that we deserve to be immune to unpleasant circumstances. Tragedies bring home the awful truth that we are not in charge. All of us think at one time or another that we can control the outcomes of situations, but in reality it is God who is in charge of all of His creation. Everything that happens is either caused by or allowed by God. Not a sparrow falls to the ground nor a hair from our head without God knowing about it (Matthew 10:29\-31\). We can complain, get angry, and blame God for what is happening. Yet if we will trust Him and yield our bitterness and pain to Him, acknowledging the prideful sin of trying to force our own will over His, He can and will grant us His peace and strength to get us through any difficult situation (1 Corinthians 10:13\). Many believers in Jesus Christ can testify to that very fact. We can be angry with God for many reasons, so we all have to accept at some point that there are things we cannot control or even understand with our finite minds. Our understanding of the sovereignty of God in all circumstances must be accompanied by our understanding of His other attributes such as love, mercy, kindness, goodness, righteousness, justice, and holiness. When we see our difficulties through the truth of God’s Word—which tells us that our loving and holy God works all things together for our good (Romans 8:28\), and that He has a perfect plan and purpose for us that cannot be thwarted (Isaiah 14:24, 46:9\-10\)—we begin to see our problems in a different light. We also know from Scripture that this life will never be one of continual joy and happiness. Rather, Job reminds us that “man is born to trouble as surely as sparks fly upward” (Job 5:7\), and that life is short and “full of trouble” (Job 14:1\). Just because we come to Christ for salvation from sin does not mean we are guaranteed a life free from problems. In fact, Jesus said, “In this world you will have trouble,” but that He has “overcome the world” (John 16:33\), enabling us to have peace within, in spite of the storms that rage around us (John 14:27\). One thing is certain: inappropriate anger is sin (Galatians 5:20; Ephesians 4:26\-27, 31; Colossians 3:8\). Ungodly anger is self\-defeating, gives the devil a foothold in our lives, and can destroy our joy and peace if we hang on to it. Holding on to our anger will allow bitterness and resentment to spring up in our hearts. We must confess it to the Lord, and then in His forgiveness, we can release those feelings to Him. We must go before the Lord in prayer often in our grief, anger, and pain. The Bible tells us in 2 Samuel 12:15\-23 that David went before the throne of grace on behalf of his sick baby, fasting, weeping, and praying for him to survive. When the baby passed away, David got up and worshiped the Lord and then told his servants that he knew where his baby was and that he would someday be with him in God’s presence. David cried out to God during the baby’s illness, and afterward he bowed before Him in worship. That is a wonderful testimony. God knows our hearts, and it is pointless to try to hide how we really feel, so talking to Him about it is one of the best ways to handle our grief. If we do so humbly, pouring out our hearts to Him, He will work through us, and in the process, will make us more like Him. The bottom line is can we trust God with everything, our very lives and the lives of our loved ones? Of course we can! Our God is compassionate, full of grace and love, and as disciples of Christ we can trust Him with all things. When tragedies happen to us, we know God can use them to bring us closer to Him and to strengthen our faith, bringing us to maturity and completeness (Psalm 34:18; James 1:2\-4\). Then, we can be a comforting testimony to others (2 Corinthians 1:3\-5\). That is easier said than done, however. It requires a daily surrendering of our own will to His, a faithful study of His attributes as seen in God’s Word, much prayer, and then applying what we learn to our own situation. By doing so, our faith will progressively grow and mature, making it easier to trust Him to get us through the next tragedy that most certainly will take place. So, to answer the question directly, yes, it is wrong to be angry at God. Anger at God is a result of an inability or unwillingness to trust God even when we do not understand what He is doing. Anger at God is essentially telling God that He has done something wrong, which He never does. Does God understand when we are angry, frustrated, or disappointed with Him? Yes, He knows our hearts, and He knows how difficult and painful life in this world can be. Does that make it right to be angry with God? Absolutely not. Instead of being angry with God, we should pour out our hearts to Him in prayer, and trust that He is in control of His perfect plan.
Who was Isaac in the Bible?	Answer The name Isaac, which means “he laughs,” was derived from his parents’ reaction when God told Abraham that he, at 100 years old, and his wife Sarah, at the age of 90, would have a son (Genesis 17:17; 18:12\). Isaac was Abraham’s second son; his first, Ishmael, was by Sarah’s maidservant, Hagar, as a result of Sarah’s impatience to give Abraham a family (Genesis 16:1\-2\). As soon as Isaac was weaned, Sarah insisted that Abraham send Hagar and her son away, ensuring the family inheritance would go to Isaac (Genesis 21:3\-12\). Many years later, Isaac was taken by his father up a mountain where Abraham, in obedience to God, prepared to sacrifice him (Genesis 22:1\-14\). Abraham, Isaac, and two of Abraham’s servants loaded up donkeys and made a three\-day journey to Mount Moriah. Leaving his servants behind, Abraham and Isaac carried up the wood, knife, and materials for the fire, saying they would worship and then return. Curious, Isaac asked about the location of the lamb for the offering. Abraham told Isaac that God Himself would provide the lamb. Abraham proceeded to build the altar and tie up Isaac to lay atop it. The Bible gives no indication that Isaac resisted. As Abraham prepared to kill Isaac, an angel stopped him. Abraham then saw a ram in a thicket and offered it instead. There is an interesting analogy in this account that mirrors God giving up His only Son, Jesus, to be sacrificed. God did indeed provide the Lamb—literally for Abraham and Isaac then and figuratively for all of humanity willing to accept the sacrifice of Jesus (John 1:29; Hebrews 10\). Sarah died when Isaac was in his late thirties. After her death, Abraham sent one of his servants to find a wife for Isaac from their clan, as Abraham was determined his son should not have a Canaanite for a wife (Genesis 24:1\-51\). Abraham’s servant prayed to have success in finding a suitable wife, and God directed his quest. When he was forty, Isaac married his cousin Rebekah (Genesis 25:20\). The Bible tells us that "he loved her; and Isaac was comforted after his mother’s death" (Genesis 24:67\). At age sixty, Isaac became the father of twins—Jacob and Esau. While Isaac favored his elder son, Esau, Rebekah’s favorite was Jacob. This caused great rivalry within the family and led to Jacob, the younger son, receiving the inheritance and his father’s blessing that should have gone to Esau, the older son, after Isaac and Esau were deceived by Rebekah and Jacob. Isaac became aware of the deceit but could not revoke his blessing on Jacob (Genesis 27\). Rebekah learned of Esau’s plan to kill Jacob after Isaac’s death and convinced Isaac to send Jacob to her brother Laban to find a wife among her relatives. Isaac again blessed Jacob before sending him on his way, praying that God would give Jacob the blessing given to Abraham. Abraham died when Isaac was about seventy\-five and left everything to him (Genesis 25:5\). Though Ishmael had been sent away when Isaac was weaned, both Isaac and Ishmael buried Abraham (Genesis 25:9\). The Bible does not talk specifically about their relationship, and the descendants of Ishmael and those of Isaac have historically been enemies; animosity remains to this day. But it is interesting to note that the two men apparently united in mourning their father. When there was a famine in the land, God appeared to Isaac and told him not to go to Egypt but to remain in the land. God promised to be with Isaac and bless him and give the land to Isaac’s descendants. God reaffirmed the covenant He had made with Abraham, saying that He would make his descendants as numerous as the stars and bless all the nations of the earth through them (Genesis 26:1–6\). Isaac remained in the land of Canaan. But, similar to what his father had done years before his birth, in fear, Isaac presented Rebekah as his sister rather than his wife (Genesis 26:7–11\). But, just as God had protected Sarah, He also protected Rebekah. God blessed Isaac with bountiful crops and wealth, so much so that the Philistines became jealous and stopped up the water wells Abraham had dug. The Philistine king asked Isaac to move, and Isaac complied, moving from place to place digging new wells when his enemies quarreled with him over the water. The Philistine king soon recognized that Isaac had been blessed by God and made a treaty of peace between them (Genesis 26:26–31\). Isaac died at the age of 180 and was buried by both his sons. God affirmed His covenant with Isaac’s son, Jacob, whom He renamed Israel. Though much of Isaac’s story is narrative without many readily applicable lessons to our lives, we do see in Isaac a heart surrendered to God’s will. For example, he was obedient to Abraham and Sarah and apparently trusting of their guidance. He obeyed when God told him to remain in the land despite the famine and the attacks of his enemies. When Isaac discovered that he had been deceived by his son Jacob, he accepted and submitted to what he recognized as God’s will, in spite of it being completely against the accepted tradition at the time. Just as Isaac discovered, we, too, must remember that God’s ways are not our ways or His thoughts the same as ours (Isaiah 55:8\). Isaac’s story also demonstrates God’s faithfulness to His promises—He had made a covenant with Abraham and would continue to uphold it with Isaac and with Isaac’s son Jacob. Though there are no great achievements to speak of concerning Isaac’s life, it was Isaac whom God chose to continue the covenant line, the same line that would produce the Messiah, Jesus. And for many generations the Jewish nation described their God as the God of Abraham, Isaac, and Jacob. Indeed, there are several passages of Scripture where God describes Himself in the same manner (e.g., Exodus 3:6\). Isaac is listed with the other patriarchs and has a place in God’s kingdom (Luke 13:28\). And there is no greater honor we can hope to achieve.
Who was Job in the Bible?	Answer The life of Job demonstrates that humans are often unaware of the many ways God is at work in the life of each believer. Job’s life is also one that prompts the common question, “[Why do bad things happen to good people?](bad-things-good-people.html)” It is the age\-old question, and difficult to answer, but believers know that God is always in control, and, no matter what happens, there are no coincidences—nothing happens by chance. Job was a believer; he knew that God was on the throne and in total control, though he had no way of knowing why so many terrible tragedies were occurring in his life. Job was "blameless and upright; he feared God and shunned evil" (Job 1:1\). He had ten children and was a man of great wealth. The Bible tells us that one day Satan presented himself before God and God asked Satan what he thought of Job. Satan accused Job of honoring God only because God had blessed him. So, God allowed Satan to take away Job’s wealth and his children. Later, God allowed Satan to afflict Job physically. Job grieved deeply but did not charge God with wrongdoing (Job 1:22; 42:7–8\). Job’s friends were certain that Job must have sinned in order to deserve punishment and argued with him about it. But Job maintained his innocence, though he confessed that he wanted to die and did ask questions of God. A younger man, Elihu, attempted to speak on God’s behalf before God, Himself, answered Job. Job 38—42 contain some of the most stunning poetry about the magnitude and might of God. Job responded to God’s discourse in humility and repentance, saying he had spoken of things he did not know (Job 40:3–5; 42:1–6\). God told Job’s friends that He was angry with them for speaking falsehoods about Him, unlike Job who had spoken truth (Job 42:7–8\). God told them to offer sacrifices and that Job would pray on their behalf and God would accept Job’s prayer. Job did so, likely forgiving his friends for their harshness himself. God restored Job’s fortunes two\-fold (Job 42:10\) and "blessed the latter part of Job’s life more than the former part" (Job 42:12\). Job lived 140 years after his suffering. Job never lost his faith in God, even under the most heartbreaking circumstances that tested him to his core. It’s hard to imagine losing everything we own in one day—property, possessions, and even children. Most men would sink into depression and perhaps even become suicidal after such massive loss. Though depressed enough to curse the day of his birth (Job 3:1–26\), Job never cursed God (Job 2:9–10\) nor did he waver in his understanding that God was still in control. Job’s three friends, on the other hand, instead of comforting him, gave him bad advice and even accused him of committing sins so grievous that God was punishing him with misery. Job knew God well enough to know that He did not work that way; in fact, he had such an intimate, personal relationship with Him that he was able to say, “Though he slay me, yet will I hope in him; I will surely defend my ways to his face” (Job 13:15\). When Job’s wife suggested he curse God and die, Job replied "You are talking like a foolish woman. Shall we accept good from God, and not trouble?" (Job 2:10\). Job’s plight, from the death of his children and loss of his property to the physical torment he endured, plus the harangue of his so\-called friends, never caused his faith to waver. He knew who his Redeemer was, he knew that He was a living Savior, and he knew that someday He would physically stand on the earth (Job 19:25\). He understood that man’s days are ordained (numbered) and they cannot be changed (Job 14:5\). The spiritual depth of Job shows throughout the book. James refers to Job as an example of perseverance, writing, "Brothers and sisters, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. As you know, we count as blessed those who have persevered. You have heard of Job’s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy" (James 5:10–11\). There are also several scientific and historical facts in the book of Job. The book implied the earth is round long before the advent of modern science (Job 22:14\). The book mentions dinosaurs—not by that name, but the description of the behemoth is certainly dinosaur\-like—living side by side with man (Job 40:15–24\). The book of Job gives us a glimpse behind the veil that separates earthly life from the heavenly. In the beginning of the book, we see that Satan and his fallen angels are still allowed access to heaven, going in and out to the prescribed meetings that take place there. What is obvious from these accounts is that Satan is busy working his evil on earth, as recorded in Job 1:6–7\. Also, this account shows how Satan is “the accuser of the brethren,” which corresponds to Revelation 12:10, and it shows his arrogance and pride, as written in Isaiah 14:13–14\. It is amazing to see how Satan challenges God; he has no scruples about confronting the Most High. The account in Job shows Satan as he truly is—haughty and evil to the core. Perhaps the greatest lesson we learn from the book of Job is that God does not have to answer to anyone for what He does or does not do. Job’s experience teaches us that we may never know the specific reason for suffering, but we must trust in our sovereign, holy, righteous God. His ways are perfect (Psalm 18:30\). Since God’s ways are perfect, we can trust that whatever He does—and whatever He allows—is also perfect. We can’t expect to understand God’s mind perfectly, as He reminds us, “For my thoughts are not your thoughts, neither are your ways my ways. . . . For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:8–9\). Our responsibility to God is to obey Him, to trust Him, and to submit to His will, whether we understand it or not. When we do, we will find God in the midst of our trials—possibly even because of our trials. We will see more clearly the magnificence of our God, and we will say, with Job, “My ears had heard of you but now my eyes have seen you” (Job 42:5\).
Who was Samuel in the Bible?	Answer Samuel, whose name means “heard of God,” was dedicated to God by his mother, [Hannah](Hannah-and-Samuel.html), as part of a vow she made before he was born (1 Samuel 1:11\). Hannah had been barren and prayed so fervently for a child that Eli the priest thought she was drunk (1 Samuel 1\). God granted Hannah’s request, and, true to her promise, Hannah dedicated Samuel to the Lord. After Samuel was weaned, likely around the age of four, he was brought to the tabernacle to serve under Eli the priest (1 Samuel 1:22–25\). Even as a child, Samuel was given his own tunic, a garment normally reserved for a priest as he ministered before the Lord in the tent of meeting at Shiloh, where the ark of the covenant was kept (1 Samuel 2:18; 3:3\). Traditionally, the sons of the priest would succeed their father’s ministry; however, Eli’s sons, Hophni and Phinehas, were wicked in that they were immoral and showed contempt for the Lord’s offering (1 Samuel 2:17, 22\). Meanwhile, Samuel continued to grow in stature and in favor with the Lord and with men (1 Samuel 2:26\). At a time when prophecies and visions were rare, Samuel heard what he first believed to be Eli calling him during the night. Though the young Samuel was ministering in the tabernacle, he still didn’t know the Lord, and the word of the Lord had not yet been revealed to him (1 Samuel 3:7\). The first three times the Lord called Samuel, the boy responded to Eli. Eli then understood what was happening and instructed Samuel to respond to the Lord if he called again. Then, "The LORD came and stood there, calling as at the other times, ’samuel! Samuel!' Then Samuel said, ’speak, for your servant is listening'" (1 Samuel 3:10\). God gave him a message of judgment to relay to Eli. The following day, Samuel took his first leap of faith, telling Eli everything, even though the message was bad news for Eli and his family (1 Samuel 3:11–18\). Eli responded with acceptance. Samuel’s credibility as a prophet spread throughout Israel, and God continued to reveal His Word to His people through Samuel (1 Samuel 3:20–21\). The [Philistines](Philistines.html), perennial enemies of Israel, attacked God’s people. Eli’s sons were killed in the battle, and the ark of the covenant was captured and taken to Philistia. Upon hearing the news of his sons’ deaths, Eli also died. After several months, the Philistines returned the ark to Israel, where it remained at Kiriath Jearim for over twenty years. As the Israelites cried out to God for help against the Philistine oppressors, Samuel instructed them to be rid of the false gods they had been worshiping. With Samuel’s leadership, and by God’s power, the Philistines were overcome, and there was a time of peace between them (1 Samuel 7:9–13\). Samuel was recognized as the judge of all Israel. Like Eli’s sons, Samuel’s two sons, Joel and Abijah, sinned before God by seeking dishonest gain and perverting justice. Samuel had appointed his sons as judges, but the elders of Israel told Samuel that because he was too old and his sons did not walk in his ways, they wanted Samuel to appoint a king to rule like other nations had (1 Samuel 8:1–5\). Samuel’s initial reaction to their demand was one of great displeasure, and he prayed to God about the matter. God told Samuel that they had not rejected him, but had rejected God as their king. God gave Samuel leave to permit their request but warned the people what they could expect from a king (1 Samuel 8:6–21\). In time, [Saul](life-Saul.html), a Benjamite, was anointed by Samuel as Israel’s first king (1 Samuel 10:1\). Even so, Samuel called on God for a sign to show the Israelites the evil of choosing to replace their true king—God—with an earthly king (1 Samuel 12:16–18\). After a time, Samuel learned that Saul had been rejected by God to lead His people because of Saul’s disobedience (1 Samuel 13:11–13\). Samuel immediately warned Saul that God had already sought out a replacement for him (1 Samuel 13:14\). After Saul continued to disobey, Samuel denounced him as king (1 Samuel 15:26\). Samuel returned home, never to be at King Saul’s side again, but he mourned for him (1 Samuel 15:35\). God instructed Samuel to choose another king from the family of Jesse (1 Samuel 16:1\), and Samuel anointed Jesse’s youngest son, David (1 Samuel 16:13\). Samuel died before David was made king, though, and "all Israel assembled and mourned for him" (1 Samuel 25:1\). The life of Samuel was pivotal in Israel’s history. He was a prophet, he anointed the first two kings of Israel, and he was the last in the line of Israel’s judges, considered by many as the greatest judge (Acts 13:20\). Samuel is cited alongside Moses and Aaron as men who called on God and were answered (Psalm 99:6\). Later in Israel’s history, when the Israelites were living in disobedience to God, the Lord declared they were beyond even the defense of Moses and Samuel, two of Israel’s greatest intercessors (Jeremiah 15:1\). This is a clear indication of the power of Samuel’s prayers—and the depth of Israel’s sin in Jeremiah’s day. There is much to learn from the life of Samuel. In particular, we see the sovereignty of God in Israel, no matter whom the people chose to reign over them. We may allow other things or people to occupy the throne of our hearts, but God will always remain sovereign and will never accept usurpers to His authority in the lives of His subjects. We can imagine how daunting it must have been for the young Samuel to give an honest account of his first vision to Eli. However, it appears that, even from a young age, Samuel’s absolute allegiance was to God first. There may be times when we feel intimidated by those in authority, but, as Samuel proved more than once, it is God who must remain our priority. The world may look on us cynically when we remain steadfast in our faith. However, we can be confident that God will vindicate those who have remained faithful to His Word (Psalm 135:14\). Though Samuel had deep reservations about letting the people have a king, he was quick to consult God about the matter and abided by His decision (1 Samuel 8:6–7\). Many of us may consult God about important decisions in our lives, but how many of us are ready to accept His counsel and abide by it, especially when it appears to go against our own desires? Leaders in particular can learn from Samuel’s example of the power he derived from his close relationship with God, generated by a healthy prayer life. Samuel was a great man of prayer, and his people respected him for it (1 Samuel 12:19, 23\). Even though Samuel was aware of the evil in Saul’s life, he never stopped praying and mourning for him. Indeed, Samuel described it as a sin not to pray for the people under his care. Perhaps too quickly we may deem a brother beyond restoration when we see him fall into sin. Certainly, God’s plans for each individual will come to pass, but it should never stop us from continuing to pray and care for those who are weaker in their faith (Romans 15:1; 1 Thessalonians 5:14\). The main theme throughout Samuel’s life is that God alone should receive the glory and honor. After making his sons judges, it must have been a very sad thing for Samuel to learn that they were unfit to lead. When he consulted God about the people’s request for a king, nothing was said in defense of his sons. Samuel was obedient to God’s instructions to give the people what they wanted. A key verse in the life of Samuel relates his words to King Saul: “But Samuel replied: ‘Does the Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? To obey is better than sacrifice, and to heed is better than the fat of rams’” (1 Samuel 15:22\). Obedience to God’s Word must always be our top priority.
What is a non-denominational church?	Answer This question really has several answers, and they can be either simple or complex. The simplest answer is that a non\-denominational church is any church which is not part of a larger denomination. A denomination is a church organization that exercises some sort of authority over the local churches that comprise it. Examples of denominations are Southern Baptist, Episcopal, Wesleyan, Methodist, etc. Non\-denominational churches go by many different names and hold to a wide variety of beliefs. Why do some churches choose to be non\-denominational? Though the answers will vary somewhat, a major consideration is the freedom to direct the ministry and teaching of the local church without interference or control from without. When we look to the Bible, the evidence points to each church as self\-governing and answerable directly to God Himself. In the book of Acts, where we read of the first missionary journeys and the establishment of many churches, there is no indication of a hierarchy of authority beyond the local elders of the church. Some people point to the Jerusalem council in Acts 15 as a pattern for denominational structure, but it is nothing of the sort. The Gentiles had been given the gospel under the ministry of Paul and Barnabas, by the direct authority of the Holy Spirit (Acts 13:2; 15:7\). The churches established in that first journey were left under the care of elders (Acts 14:23\) from their own ranks, after having been taught by Paul and Barnabas. When the council was called at Jerusalem, it was not because of any question of organizational structure or control, but to discuss doctrinal matters about what constitutes salvation (Acts 15:5\-6\). The apostles who had been directly commissioned by Jesus were the only people who could properly address the question authoritatively. When a church is non\-denominational, does that mean it has no need of other churches? That may be the belief of some, but it is certainly not the example we find in Scripture. The book of Acts and the New Testament Epistles make it clear that the churches communicated with one another regularly. As Paul and his companions made their missionary journeys, it was not uncommon for the believers to send letters to the other churches (Acts 18:27\), or to greet one another through his letters (Romans 16:16\). Likewise, when there was a great need, the churches worked interdependently to meet that need—for example, the collection for the famine in Jerusalem (Acts 11:29; 2 Corinthians 8:4\). The various churches of the New Testament, though independent, self\-governing bodies, were definitely connected in fellowship and cooperative ministry, giving us an example to follow today. The measure of any church, whether inside or out of a denomination, is not how it is organized nor what name it is called, but rather how faithfully it adheres to the teachings of the Word of God. No church is inerrant, because churches are made of people who are capable of error. Even the apostles, with all the gifts God gave them, were not without error. Paul records in Galatians 2:11 that “when Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong.” Peter, the first to give the gospel to a Gentile, gave in to pressure by the Judaizers to separate himself from Gentile believers. Paul’s ability to confront Peter was not based on his position as an apostle, but on the revealed truth of God’s Word. Paul complimented the believers in Berea (Acts 17:11\) for checking his own teaching against the Bible to find out if he was telling them straight doctrine. All believers need to be like the Bereans, checking what we are taught against the Word of God to find out if those things are so. If our church is out of line with God’s Word, we must lovingly, patiently give instruction or correction. If it will not be corrected, then we should seek out a church that is faithfully obeying God’s Word.
What is conditional security?	Answer “Conditional security” is a theological term used in reference to the salvation of believers in Jesus Christ. It describes the supposedly tentative quality of the Christian’s salvation. In other words, a Christian’s salvation is “conditionally secure.” This begs the question: upon what condition is the believer’s salvation secure? Proponents of conditional security assert that the salvation is conditional upon remaining faithful until the very end. To use an analogy the Bible uses, the athlete must finish the race in order to receive the prize. To support this view, those who adhere to the doctrine of conditional security would point to such biblical passages as the following: “And many false prophets will appear and deceive many people. Because of the increase of wickedness, the love of most will grow cold, but he who stands firm to the end will be saved.” (Matthew 24:11\-13\) “So therefore, brothers, we have an obligation—but it is not to the sinful nature, to live according to it. For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live, because those who are led by the Spirit of God are sons of God.” (Romans 8:12\-14\) “Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.” (1 Corinthians 15:1\-2\) “Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” (Galatians 6:7\-9\) These passages, and many others that could be cited, point to the conditional quality of the believer’s salvation. In each of these passages, the biblical author (under the inspiration of the Holy Spirit) uses conditional language (e.g., if you endure, then you will be saved) to highlight the nature of the believer’s security in Christ. In order to ensure the security of our salvation, the believer must: 1\) Endure to the end; 2\) live by the Spirit; 3\) hold fast to the preached word; and 4\) sow to the Spirit. It’s not as if the gift of salvation is lacking in any way, but the individual believer must earnestly strive to remain faithful. In the words of Paul, “work out your own salvation with fear and trembling” (Philippians 2:12\). Given the weight of the biblical evidence, it would seem that the view of conditional security is unassailable. How could anyone argue with the notion that the believer must remain faithful until the end to secure his salvation? Yet, there is another side to this debate. This is the age\-old theological debate between Arminians (those who hold to conditional security) and Calvinists (those who hold to what it called “eternal” security or Perseverance of the Saints). Where the Arminian can trot out dozens of biblical passages that point to the believer’s conditional security, the Calvinist can point to an equally large array of biblical passages to support the view of eternal security, such as the following: “For false Christs and false prophets will appear and perform great signs and miracles to deceive even the elect—if that were possible.” (Matthew 24:24\) “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” (Romans 8:38\-39\) “I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand.” (John 10:28\-29\) “And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” (Ephesians 1:13\-14\) Just as with conditional security, many more passages could be listed that detail the eternal security of the true follower of Christ. For each of the above passages, one thing stands out—the eternal security of the believer has nothing at all to do with the individual effort of the believer, but on the preserving grace of God, whereas the passages that support conditional security seem to focus on the believer’s ability to remain faithful. What are we to make of all this? Does the Bible teach both conditional and eternal security? Does God speak with a “forked tongue”? The answer to both questions is “no.” Yet, we must be able to reconcile the passages that speak of the believer remaining faithful with the passages that speak of God preserving the believer to the end. The key to this riddle is in looking at what theologians have called the Doctrines of Grace. The Doctrines of Grace have been alternately called the Five Points of Calvinism (a misnomer as Calvin never articulated just “five points”) or TULIP (an acronym based on the aforementioned five points). Here, in brief, are the Doctrines of Grace: Total Depravity: Due to original sin, man is born thoroughly corrupt and is unable to do anything pleasing to God, nor does he seek after God. Unconditional Election: Because of man’s depravity, God must step in to secure the salvation of the believer. God does this by electing him unconditionally (i.e., man contributes nothing) to salvation. Limited Atonement: In order to receive those God has elected unto salvation, atonement must be made to satisfy God’s righteous judgment on their sin. God does this through the sacrifice of His Son, Jesus Christ. Irresistible Grace: God applies the merits of this salvation in “real time” by drawing His elect irresistibly to Him by the regenerating power of the Holy Spirit. This is accomplished through the means of preaching the gospel. Perseverance of the Saints: The salvation God has wrought for believers is seen through to the end as God preserves and sanctifies His elect until the end. In order to evaluate whether or not the believer’s salvation is conditionally or eternally secure, one must first deal with the preceding five points of the Doctrines of Grace. Perseverance of the saints is not a stand\-alone doctrine, but logically rests upon the other four points. The linchpin of the Doctrines of Grace is the first point, total depravity, which, if true, the other four points must necessarily follow. Space does not permit a thorough defense of the doctrine of total depravity, but suffice it to say that the Bible unequivocally teaches that man is, on his own, totally incapable of coming to God for his salvation (Matthew 19:25\-26; John 6:44; Romans 3:10\-18; and many more). Critics of Calvinism and the Doctrines of Grace will assert that if we teach and hold to these doctrines, holiness and piety will go out the window. In other words, if salvation is eternally secure, what restrains a believer from sinning at will? Claiming faith in Christ becomes the ultimate “get out of hell” card. The Apostle Paul asked the same question in Romans 6:1\. Paul’s response was that sin is not compatible with the new life in Christ (Romans 6:2\-4\). Far from advocating a license to sin, the Doctrines of Grace actually do more to promote Christian piety than the doctrine of conditional security. The Puritans, known for, among other things, their piety and strict devotion to holy living, were predominantly Calvinists. In the Doctrines of Grace, piety is seen as the grateful response of the believer for God’s amazing grace in salvation (Romans 12:1\-2\). These doctrines, if held and believed rightly, make the works we do a response of true love to our gracious God who loved us enough to save us from our sin and misery. The [Heidelberg Catechism](Heidelberg-Catechism.html) (one of the earliest confessional documents of the Protestant Reformation and a teaching tool for children and new believers) is broken into three sections: The Misery of Man (our sinful state); Of Man’s Deliverance (God’s gracious act of salvation through Jesus Christ); and Of Thankfulness (our response to God’s grace, which also outlines our duty as Christians). So if we accept the premise that the Doctrines of Grace are true (i.e., biblical), then how do we reconcile that with all of those passages that purportedly speak to conditional security? The short answer is that we (believers) persevere (remain faithful until the end) because God preserves us. To put it another way, if we do nothing to obtain or earn salvation (salvation being a free gift of God’s grace), then how can we lose salvation? Conditional security is acceptable only to those who also believe that they somehow contributed to their salvation in the first place (which Arminian theology logically implies). But this flies in the face of such passages as Ephesians 2:8\-9: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast,” which clearly assert that we contribute absolutely nothing to our salvation; even the faith necessary to receive the gift of grace, is itself a gift of God. On the other hand, Arminianism gives man a reason to boast in the end. If by my cooperation with the Spirit of God I remain faithful to the end, I can boast (a little) about how I was able to stay the course and finish the race. However, there will be no boasting in heaven except to boast in the Lord (1 Corinthians 1:31\). The doctrine of conditional security is not biblical; the Bible is quite clear that we persevere because God preserves us.
Will God continue to forgive you if you commit the same sin over and over again?	Answer One of the most effective tricks Satan plays on Christians is to convince us that our sins aren’t really forgiven, despite the promise of God’s Word. If we’ve received Jesus as Savior by faith and still feel uneasy about whether we have true forgiveness, that worry may have a demonic source. Demons hate it when people are delivered from their grasp, and they try to plant seeds of doubt in our minds about the reality of our salvation. In his vast arsenal of tricks, one of Satan’s biggest tools is to constantly remind us of our past transgressions. He is “the [accuser](Satan-accuser.html)” (Revelation 12:10\), and he tries to use past sins to prove that God couldn’t possibly forgive or restore us. The devil’s attacks make it a real challenge for us to simply rest in the promises of God and trust His love. To allay fear, we will look at two powerful passages of Scripture. The first is found in the book of Psalms: “As far as the east is from the west, so far has he removed our transgressions from us” (Psalm 103:12\). God not only forgives our sins but removes them completely from His presence. This is a profound thing! Without question, this removal of sin is a difficult concept to grasp, which is why it’s so easy for us to worry and wonder about forgiveness instead of just accepting it. The key lies in giving up our doubts and our feelings of guilt and resting in God’s promises of forgiveness. Another helpful passage is 1 John 1:9, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” What an incredible promise! God cleanses His children of their sin. All we must do is come to Him and confess our sins to Him. We will stumble in this world, but in Christ we can always find cleansing. In Matthew 18:21–22, “Peter came to Jesus and asked, ‘Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?’ Jesus answered, ‘I tell you, not seven times, but seventy\-seven times.’” Peter was probably thinking that he was being generous in asking the question. Rather than repay a sin in kind, Peter suggested giving the brother some leeway, say, forgiving him up to seven times. But the eighth time, forgiveness and grace would run out. Christ challenged the rules of Peter’s suggested economy of grace by saying that forgiveness is infinite for those who are truly seeking it. Such forgiveness is only possible because of the infinite grace of God shown in the shed blood of Christ on the cross. Because of Christ’s forgiving power, we are His children, and we can always be made clean—even after a repeated sin—if we humbly seek God’s forgiveness. At the same time, we should note that a believer will not pursue a lifestyle of habitual and continual sin (1 John 3:8–9\). Paul admonishes, “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” (2 Corinthians 13:5\). As Christians, we do stumble, but we do not live a lifestyle of continued, unrepentant sin. All of us have weaknesses and can fall into sin, even if we don’t want to. Even the apostle Paul did what he didn’t want to do because of the sin at work in his body (Romans 7:15\). Like Paul, the response of the believer is to hate the sin, repent of it, and ask for divine grace to overcome it (Romans 7:24–25\). When our faith grows weak and, like Peter, we deny our Lord in word or in deed, even then there is a chance to repent and be forgiven of our sin. Satan would have us think that there is no hope, that there is no possibility that we can be [forgiven](got-forgiveness.html), healed, and restored. He will try to get us to feel trapped by guilt so that we do not feel worthy of God’s forgiveness any longer. But since when were we ever worthy of God’s grace? Grace is, by definition, extended to the unworthy. God loved us and chose us to be in Christ before the foundation of the world (Ephesians 1:4–6\), not because of anything we did, but “in order that we, who were the first to hope in Christ, might be for the praise of his glory” (Ephesians 1:12\). There is no place we can go that God’s grace cannot reach, and there is no depth to which we can sink that God is no longer able to pull us out. His grace is greater than all our sin. Whether we are just starting to wander off course or we are already sinking and drowning in our sin, grace can be received. Grace is a gift from God (Ephesians 2:8\). When we sin, the Spirit will convict us of sin such that a godly sorrow will result (2 Corinthians 7:10–11\). He will not condemn our souls as if there is no hope, for there is no longer any condemnation for those who are in Christ Jesus (Romans 8:1\). The Spirit’s conviction within us is a movement of love and grace. Grace is not an excuse to sin (Romans 6:1–2\), and it dare not be abused. Sin must be faced honestly; it must be called “sin,” and it cannot be treated as if it were harmless or inoffensive. Unrepentant believers need to be lovingly confronted and guided to freedom, and unbelievers need to be told of their need to repent. Yet let us also emphasize the remedy, for we have been given [grace upon grace](grace-upon-grace.html) (John 1:16\). Grace is how we live, how we are saved, how we are sanctified, and how we will be kept and glorified. Let us receive grace when we sin by repenting and confessing our sin to God. Why live a sinful life when Christ offers to make us whole and right in the eyes of God?
What is imprecatory prayer?	Answer First of all, let’s define imprecatory prayer. To imprecate means “to invoke evil upon or curse” one’s enemies. King David, the psalmist most associated with imprecatory verses such as Psalm 55:15, 69:28, and 109:8, often used phrases like, “may their path be dark and slippery, with the angel of the LORD pursuing them” (Psalm 35:6\) and “O God, break the teeth in their mouths; tear out the fangs of the young lions, O LORD!” (Psalm 58:6\). Psalms 7, 35, 55, 58, 59, 69, 109, and 139 were written by David to ask God to bring judgment upon his enemies. (The other two imprecatory psalms, 79 and 137, were written by Asaph and an unknown psalmist.) These prayers were written not so much to exact revenge upon one’s enemies, but rather to emphasize God’s abhorrence of evil, His sovereignty over all mankind, and His divine protection of His chosen people. Many of these prayers were prophetic and could be seen taking place later in the New Testament in actual historical events. When David prayed for God to shatter the teeth of his enemies, likening them to young lions pursuing him to his death, he was making the point that God is holy, righteous, and just, and He will ultimately judge the wicked for the evil they do. Jesus quoted some of the imprecatory psalms during His earthly ministry. In John 15:25, Jesus quotes Psalm 35:19 and 69:4\. Paul also quoted an imprecatory prayer in Romans 11:9–10, which is a quote of Psalm 69:22–23\. Since Jesus and Paul quoted verses from these imprecatory psalms, it proves those psalms were inspired by God and counters any allegation that they were sinful or selfish prayers of revenge. Using imprecatory prayers from the Psalms today should only be done against our spiritual enemies (Ephesians 6:12\). Praying imprecations on human foes is unjustifiable, as it would require taking these prayers out of context. In the New Testament, Jesus exhorts us to pray for our enemies (Matthew 5:44–48; Luke 6:27–38\), but praying for their death or for bad things to happen to them isn’t what He meant. Instead, we are to pray for their salvation first and foremost, and then for God’s will to be done. There’s no greater blessing than a personal relationship with Jesus Christ, and that’s what Jesus means by praying for and blessing those who curse us. Praying in that manner allows God to work in our own lives to soften our hearts toward our enemies so that we’ll have compassion on them for their eternal destiny, and to remove bitterness and anger from our hearts. Praying for God’s will to be done means we agree with God and are submitting ourselves to His divine sovereignty, despite not always understanding perfectly what He’s doing in a particular situation. And it means we have given up the idea that we know best and instead are now relying on and trusting in God to work His will. If a personal wrong has truly been done to us, we seek God in prayer about it, and then leave room for God’s judgment and trust Him to do what is best. That is the way to be at peace with God and all men (Romans 12:17\-21\).
Who was Nehemiah in the Bible?	Answer Ezra and Nehemiah were contemporaries, and they both wrote about the rebuilding of Jerusalem, which occurred approximately seventy years after it was destroyed by the Babylonians under Nebuchadnezzar. Ezra wrote about the rebuilding of the temple under Zerubbabel, while Nehemiah wrote concerning the rebuilding of Jerusalem’s walls. From ancient times, the cities located in the Middle East were surrounded by stone walls with gates that were guarded for the protection of the citizens. The important men of each city would gather at the gate where they would conduct the business of the city, share important information, or just pass the time. Nehemiah’s account begins in 446 BC. The next year, the prophet Daniel’s “70 weeks of years” prophecy (Daniel 9:24\-27\) begins to see its fulfillment. Daniel’s prophecy was based on a specific event, which happened on March 15, 445 BC—the date the prophetic timeline began that will end with the second coming of Jesus Christ. This prophecy speaks of the Messiah’s being “cut off.” It gives details about the Antichrist, how he will come onto the world scene, and how he will move against Israel in his final assault on God and His people. We are currently living in a gap between the 69th and 70th weeks of Daniel’s prophecy. The portion of Daniel’s prophecy that relates to Nehemiah is found in Daniel 9:25: “Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ’sevens,’ and sixty\-two ’sevens.’ It will be rebuilt with streets and a trench, but in times of trouble.” Nehemiah was part of the fulfillment of this prophecy, and he listed specific dates, under the inspiration of the Holy Spirit, to provide a written record as to the issuing of the decree to rebuild Jerusalem. Before he asked the king’s permission to rebuild Jerusalem’s walls, Nehemiah prayed, and God granted his request. As he was leaving Babylon, he met some Arab men who mocked him for what he was about to do. Nehemiah 2:20 records his statement, which stands even today as a testament to who has the right to the city known as Jerusalem: “I answered them by saying, ‘The God of heaven will give us success. We his servants will start rebuilding, but as for you, you have no share in Jerusalem or any claim or historic right to it.’" Nehemiah continued in his quest to rebuild Jerusalem. God provided all the necessary workers, and the building began. However, they were not without enemies—those who desired to stop the rebuilding. But God intervened as He had done with Moses (Exodus 14:14\). Nehemiah 4:20 records, "Wherever you hear the sound of the trumpet, join us there. Our God will fight for us!" This was God’s pre\-ordained plan to bring His people out of bondage and back into their land to worship in the temple once again. We can learn from the life of Nehemiah valuable lessons in restoring and maintaining a relationship with God. As the people returned to the rebuilt city, the first order of business was to make certain that they understood the Law of Moses. So Ezra, a priest, spent many hours reading the Law before the assembly, making sure they understood what God desired. Nehemiah 8:18 records what should be part of every believer’s life, the daily reading of God’s Word: “Day after day, from the first day to the last, Ezra read from the Book of the Law of God. They celebrated the feast for seven days, and on the eighth day, in accordance with the regulation, there was an assembly.” Nehemiah stands as a testament to faithfulness and perseverance. He lived far away from his home, yet he never gave up hope that someday he would return to it. He spent most of his life in exile in a pagan land, yet he never wavered in his faith and trust in the God of Abraham, Isaac, and Jacob. He was a prayer warrior, putting everything before the Lord in prayer, interceding on behalf of his people, and he was rewarded for his diligence and perseverance. Nehemiah cared so much for his people that he never gave up the hope of their restoration, not only to their homeland, but to the God that first called their forefather, Abraham, out of the same area and made a covenant with him, one that Nehemiah believed would stand forever.
Is the observance of First Communion biblical?	Answer There is definitely nothing in the Scriptures that deals with a "first communion." First Communion is a part of training children in Roman Catholic teaching, and it has been developed as one of their seven sacraments. In Roman Catholic theology, a sacrament is an act that someone does to get God’s grace or favor. Before a child has any understanding of sin, he or she is baptized, the first sacrament in the RCC system. Then he goes through a series of catechism lessons, after which he goes to his first Confession. This is called “reconciliation” or “penance” and involves going to a priest, confessing sins to him and performing whatever penance or prayers and deeds the priest prescribes. Only after that may a Roman Catholic begin taking [Communion](communion-Christian.html). In contrast to this, the Scriptures tell us, "For there is one God and one mediator between God and men, the man Christ Jesus" (1 Timothy 2:5\). We are not called to confess our sins to any man to have them forgiven, but to pray and confess to God. It is only through Jesus Christ that we find full and free forgiveness. Titus 3:5\-6 is only one of many passages that identify Jesus as the method of forgiveness, not some religious ritual. We learn about the Lord’s Table in 1 Corinthians 11:23\-34\. Communion is for believers in Jesus Christ, and it is to be observed with a mindset of humility. The Corinthian church was abusing this service, so Paul under the authority of the Spirit of God pens for us the attitude we need to bring to this memorial service. It is a memorial service for Jesus Christ, who died once for all. He does not need to be re\-sacrificed, as the [Catholic Mass](Holy-Eucharist.html) attempts to do. Jesus Christ already died, was buried, and rose again from the dead. As we take the bread and the cup we “proclaim the Lord’s death until He comes" (1 Corinthians 11:26\). He is alive today, and we are asked to remember each time we participate in the Lord’s Table that Jesus is alive and coming again! So, there is no biblical foundation for the man\-made rituals of "First Confession" or "First Communion" such as the Roman Catholic Church has developed. There is, however, an important truth that God wants us all to know—Jesus Christ did die on the cross for our sins, and He wants us to come to Him to find forgiveness. Also, He does want us to participate in the Lord’s Table once we have come to Him and to remember His once\-for\-all act of love on the cross at Calvary. If there is a proper understanding of communion, is there anything wrong or unbiblical about celebrating a child’s first communion? No, there is not. In fact, a person’s first participation in communion is a wonderful thing, well worth celebrating. When a person places personal faith in Jesus Christ, and then, through communion, worships the Savior by remembering His death and shed blood, surely that would be appropriate to recognize and celebrate.
Is it wrong to feel disappointment with God?	Answer Disappointment with God is not necessarily wrong or sinful; rather, it is a part of the human condition. The word disappointment means "a feeling of dissatisfaction when one’s hopes, desires, and expectations fail to come to pass." When God somehow fails to satisfy our hopes or does not live up to our expectations, disappointment inevitably follows. If God does not perform in the manner we think He should, we become disillusioned with Him and dissatisfied with His performance. This can lead to a wavering faith in God, especially in His sovereignty and His goodness. When God does not act when we think He should act, it is not because He is unable to do so. Rather, He simply chooses not to. While this might seem an arbitrary or capricious act on His part, the exact opposite is true. God chooses to act or not to act according to His perfect and holy will in order to bring about His righteous purposes. Nothing happens that is out of God’s plan. He has control of every molecule that floats around in the universe, and God’s will encompasses every act and decision made by every person throughout the world at all times. He tells us in Isaiah 46:11, “From the east I summon a bird of prey; from a far\-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do.” Even the birds are somehow part of His foreordained plan. Furthermore, there are times when He chooses to let us know His plans (Isaiah 46:10\), and times when He does not. Sometimes we understand what He is doing; sometimes we do not (Isaiah 55:9\). One thing we do know for sure: if we belong to Him, whatever He does will be to our benefit, whether or not we understand it (Romans 8:28\). The key to avoiding disappointment with God is to align our wills with His and to submit to His will in all things. Doing so will not only keep us from being disappointed with God, but it will also preclude grumbling and complaining about the events that occur in our lives. The Israelites in the desert griped and questioned God on several occasions, despite having seen miraculous displays of His power in the parting of the Red Sea, the provision of [manna](what-was-manna.html) and [quail](quail-in-the-Bible.html) in the wilderness, and the glory of the Lord that followed them in the form of a pillar of fire (Exodus 15–16; Numbers 14:2\-37\). Despite God’s continual faithfulness to His people, they grumbled and were disappointed with God because He did not act as they thought He should. Rather than submitting to His will and trusting Him, they were in a constant state of turmoil and confusion. When we align our wills with God’s will and when we can say, with Jesus, “Not my will but yours be done” (Luke 22:42\), then we find the contentment Paul spoke of in 1 Timothy 6:6\-10 and Philippians 4:11\-12\. Paul had learned to be content with whatever God sent his way. He trusted God and submitted to His will, knowing that a holy, righteous, perfect, loving, and merciful God would work all things together for his good because that is what He promised. When we see God in that light, we cannot possibly be disappointed with Him. Rather, we submit willingly to our heavenly Father, knowing that His will is perfect and that everything He brings to pass in our lives will be for our good and His glory.
Who was Jeremiah in the Bible?	Answer Jeremiah the prophet lived in the final days of the crumbling nation of Judah. He was, appropriately, the last prophet that God sent to preach to the southern kingdom, which comprised the tribes of Judah and Benjamin. God had repeatedly warned Israel to stop their idolatrous behavior, but they would not listen, so He tore the 12 tribes asunder, sending the 10 northern tribes into captivity at the hands of the Assyrians. Then God sent Jeremiah to give Judah the last warning before He cast them out of the land, decimating the nation and sending them into captivity in the pagan kingdom of Babylon. Jeremiah, a faithful, God\-fearing man, was called to tell Judah that, because of their unrepentant sin, their God had turned against them and was now prepared to remove them from the land at the hands of a pagan king. No doubt Jeremiah, who was only about 17 when God called him, had great inner turmoil over the fate of his people, and he begged them to listen. He is known as “[the weeping prophet](weeping-prophet.html),” because he cried tears of sadness, not only because he knew what was about to happen but because, no matter how hard he tried, the people would not listen. Furthermore, he found no human comfort. God had forbidden him to marry or have children (Jeremiah 16:2\), and his friends had turned their backs on him. So, along with the burden of the knowledge of impending judgment, he also must have felt very lonely. God knew that this was the best course for Jeremiah, because He went on to tell him how horrible conditions would be in a short time, with babies, children, and adults dying “grievous” deaths, their bodies unable to even be buried, and their flesh devoured by the birds (Jeremiah 16:3\-4\). Obviously, the people of Israel had become so hardened by the numbing effects of sin that they no longer believed God, nor did they fear Him. Jeremiah preached for 40 years, and not once did he see any real success in changing or softening the hearts and minds of his stubborn, idolatrous people. The other prophets of Israel had witnessed some successes, at least for a little while, but not Jeremiah. He was speaking to a brick wall; however, his words were not wasted. They were pearls being cast before swine, in a sense, and they were convicting every person who heard them and refused to heed the warning. Jeremiah tried to make the people understand their problem was a lack of belief, trust, and faith in God, along with an absence of fear that caused them to take Him for granted. It is easy to be lulled into a false sense of security, especially when the focus is not on God. The nation of Israel, just like many nations today, had stopped putting God first and had replaced Him with false gods, those that would not make them feel guilty or convict them of sin. God had delivered His people from bondage in Egypt, had performed miracles before them, and had even parted the waters of the sea for them. In spite of all these displays of God’s power, they returned to the false practices they had learned in Egypt, even making vows to the false “queen of heaven,” along with performing the other rites and rituals that were part of the Egyptian culture and religion. God finally turned them over to their idolatry, saying, “Go ahead, then; do what you promised! Keep your vows!” (Jeremiah 44:25\). Jeremiah became discouraged. He sank into a quagmire where many believers seem to get stuck when they think their efforts are not making a difference and time is diminishing. Jeremiah was emotionally spent, even to the point of doubting God (Jeremiah 15:18\), but God was not done with him. Jeremiah 15:19 records a lesson for each believer to remember in those times when he feels alone, useless, and discouraged and whose faith is wavering: “Therefore this is what the LORD says: ‘If you repent, I will restore you that you may serve me; if you utter worthy, not worthless, words, you will be my spokesman. Let this people turn to you, but you must not turn to them.’” God was saying to Jeremiah, come back to Me, and I will restore to you the joy of your salvation. These are similar to the words penned by David when he repented of his sin with Bathsheba (Psalm 51:12\). What we learn from the life of Jeremiah is the comfort of knowing that, just like every believer, even great prophets of God can experience rejection, depression, and discouragement in their walk with the Lord. This is a normal part of growing spiritually, because our sinful nature fights against our new nature, that which is born of the Spirit of God, according to Galatians 5:17: “For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want.” But, just as Jeremiah found, we can know that the faithfulness of our God is infinite; even when we are unfaithful to Him, He remains steadfast (2 Timothy 2:13\). Jeremiah was given the task of delivering an unpopular, convicting message to Judah, one that caused him great mental anguish, as well as making him despised in the eyes of his people. God says that His truth sounds like “foolishness” to those who are lost, but to believers it is the very words of life (1 Corinthians 1:18\). He also says that the time will come when people will not tolerate the truth (2 Timothy 4:3\-4\). Those in Judah in Jeremiah’s day did not want to hear what he had to say, and his constant warning of judgment annoyed them. This is true of the world today, as believers who are following God’s instructions are warning the lost and dying world of impending judgment (Revelation 3:10\). Even though most are not listening, we must persevere in proclaiming truth in order to rescue some from the terrible judgment that will inevitably come.
Who was John the Apostle in the Bible?	Answer The Apostle John is the author of five New Testament books: the gospel of John, the three short epistles that also bear his name (1, 2, and 3 John) and the book of Revelation. John was part of Jesus’ “inner circle” and, along with Peter and James, John was given the privilege of witnessing Jesus’ conversation with Moses and Elijah on the mount of the transfiguration (Matthew 17:1\-9\). His importance in the twelve grew as he matured, and after the crucifixion, he became a “pillar” in the Jerusalem church (Galatians 2:9\), ministered with Peter (Acts 3:1, 4:13, 8:14\), and finally was exiled to the island of [Patmos](Patmos-in-the-Bible.html) by the Romans, where he received from God the majestic visions that comprise the book of Revelation. Not to be confused with John the Baptist, the Apostle John is the brother of [James](James-the-apostle.html), another of the twelve disciples of Jesus. Together, they were called by Jesus “Boanerges,” which means “sons of thunder,” and therein we find a key to John’s personality. Both brothers were characterized by zeal, passion and ambition. In his early days with Jesus, at times John acted rashly, recklessly, impetuously, and aggressively. We see him in Mark 9 forbidding a man to cast out demons in Jesus’ name because he was not part of the twelve (Mark 9:38\-41\). Jesus gently rebuked him, saying no one could cast out demons in Jesus’ name and then turn around and speak evil of Him. In Luke 9:51\-54, we see the brothers wanting to call down fire from heaven to destroy the Samaritans who refused to welcome Jesus. Again, Jesus had to rebuke them for their intolerance and lack of genuine love for the lost. John’s zeal for Jesus was also influenced by his natural ambition, as seen in his request (through his mother) that he and his brother be seated on Jesus’ right and left hands in the kingdom, an incident that caused a temporary rift between the brothers and the other disciples (Matthew 20:20\-24\). In spite of these youthful expressions of misdirected passion, John aged well. He began to understand the need for humility in those who desired to be great. John’s is the only gospel that records Jesus washing the disciples’ feet (John 13:4\-16\). Jesus’ simple act of servanthood must have impacted John greatly. By the time of the crucifixion, Jesus had enough confidence in the young man to turn the care of His mother over to him, a charge John took very seriously. From that day on, John cared for her as if she were his own mother (John 19:25\-27\). John’s rash request for special honor in the kingdom had given way to a compassion and humility that would characterize his ministry in his later life. Although he remained courageous and bold, his ambition was balanced by the humility he learned at Jesus’ feet. This willingness to serve others and suffer for the sake of the gospel must have enabled him to bear his final imprisonment on Patmos where, according to reliable historical sources, he lived in a cave, cut off from those he loved, and was treated with cruelty and reproach. In the opening of the book of Revelation, which he received from the Holy Spirit during this time, he referred to himself as ‘your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus” (Revelation 1:9\). He had learned to look beyond his earthly sufferings to the heavenly glory that awaits all who patiently endure. John was passionately devoted to the proclamation of truth. No one in Scripture, except the Lord Jesus, had more to say about the concept of truth. His joy was proclaiming the truth to others and then watching them walk in it (3 John 4\). His strongest condemnation was for those who perverted the truth and led others astray, especially if they claimed to be believers (1 John 2:4\). His passion for truth fueled his concern for the sheep who might be deceived by false teachers, and his warnings about them take up much of 1 John. He had no qualms about identifying as “false prophets” and “antichrists” those who tried to pervert the truth, even proclaiming them to be demonic in nature (1 John 2:18, 26, 3:7, 4:1\-7\). At the same time, John is also called the “apostle of love.” In his own gospel, he refers to himself as “the one whom Jesus loved” (John 13:23, 20:2, 21:7, 21:20\). He is depicted as the one leaning against Jesus’ breast at the last supper. His brief second epistle is filled with expressions of his deep love for those in his care. He addresses his first epistle to a group of believers “whom I love in the truth” and exhorts them to “love one another” by walking in obedience to Jesus’ commands (2 John 1:1, 5\-6\). John’s life serves to remind us of several lessons which we can apply to our own lives. First, zeal for the truth must always be balanced by a love for people. Without it, zeal can turn to harshness and judgmentalism. Conversely, abundant love that lacks the ability to discern truth from error can become gushing sentimentality. As John learned as he matured, if we speak the truth in love, we, and those we touch, will “in all things grow up into him who is the Head, that is, Christ” (Ephesians 4:15\). Second, confidence and boldness, untempered by compassion and grace, can quickly turn to pride and smugness. Confidence is a wonderful virtue, but without humility, it can become self\-confidence, which can lead to boasting and an attitude of exclusiveness. When that happens, our witness of the grace of God is tainted, and others see in us exactly the kind of person they wish not to be. Like John, if we are to be effective witnesses for Christ, our demeanor should be one that reflects a passion for the truth, compassion for people, and a steadfast desire to serve and represent our Lord by reflecting His humility and grace.
What is the difference between mercy and grace?	Answer [Mercy](definition-of-mercy.html) and [grace](definition-of-grace.html) are closely related. While the terms have similar meanings, grace and mercy are not exactly the same. Mercy has to do with kindness and compassion; it is often spoken of in the context of God’s not punishing us as our sins deserve. Grace includes kindness and compassion, but also carries the idea of bestowing a gift or favor. It may help to view mercy as a subset of grace. In Scripture, mercy is often equated with a deliverance from judgment (e.g., Deuteronomy 4:30–31; 1 Timothy 1:13\), and grace is always the extending of a blessing to the unworthy. According to the Bible, we have all sinned (Ecclesiastes 7:20; Romans 3:23; 1 John 1:8\). As a result of that sin, we all deserve death (Romans 6:23\) and eternal judgment in the lake of fire (Revelation 20:12–15\). Given what we deserve, every day we live is an act of God’s mercy. If God gave us all what we deserve, we would all be, right now, condemned for eternity. In Psalm 51:1–2, David cries out, “Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin.” Pleading for God’s mercy is asking Him to show kindness and withhold the judgment we deserve. We deserve nothing good from God. God does not owe us any good thing. What good we experience is a result of the grace of God (Ephesians 2:5\). Grace is simply defined as “unmerited favor.” God favors us—He shows us approval and kindness—in blessing us with good things that we do not deserve and could never earn. [Common grace](common-grace.html) refers to the blessings that God bestows on all of mankind regardless of their spiritual standing before Him, while [saving grace](saving-grace.html) is that special blessing whereby God sovereignly bestows unmerited divine assistance upon His elect for their regeneration and sanctification. Mercy and grace are evident in the salvation that is available through Jesus Christ. We deserved judgment, but in Christ we receive mercy from God and are delivered from judgment. In Christ we receive eternal salvation, forgiveness of sins, and abundant life (John 10:10\)—all gifts of grace. Our response to the mercy and grace of God should be to fall on our knees in worship and thanksgiving. Hebrews 4:16 declares, “Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.”
What does the Bible say about Voodoo?	Answer Voodoo is a name for several religious practices derived from West African Voodoo. The original West African Voodoo is a polytheistic religion called Vodon (also spelled Vodun, Voudoun, Vodou, Vaudoux, Vodoun or Voudou). This religion honors a god with a dual nature, both masculine and feminine, and spirits that rule nature as well as spirits in rocks, rivers, trees, etc. These spirits are the vodon or vudu. This form of Voodoo also includes animal sacrifices and ancestor worship. Voodoo in Haiti and Louisiana (as well as in Haitian communities in Miami and New York City) is derived from West African Voodoo but blended with the superficial aspects of Roman Catholicism. This came about when slaves were brought to the New World and pressured to convert to Roman Catholicism. They mixed West African Voodoo with Roman Catholicism, thus forming an underground type of Voodoo found in Latin America, Cuba, Haiti, and Louisiana. In Cuba, this blend is usually called Santeria; in Brazil, it is Candomble (other terms may be used as well). In Haitian Voodoo, worship is directed to the loa, deities who serve the one god. The loa became associated with Catholic saints. Louisiana Voodoo has a strong emphasis on belief in spirits that supervise everything. Slaves changed the African names of these spirits to the names of Catholic saints as part of the blending of West African Voodoo with Roman Catholicism. Women in Louisiana Voodoo who presided over rituals and ceremonies and used charms and magical potions became known as Voodoo Queens. The most well\-known Voodoo Queen was Marie Laveau of New Orleans who also considered herself a devout Catholic. Because of this, further syncretization between Voodoo and Roman Catholicism ensued. Because it is based primarily on oral tradition, Voodoo can vary from person to person. There is belief in one god, called Bondye, but this god is remote and is not active in daily life. Voodoo worshipers connect with the spirits through singing, ecstatic dancing in which the worshipers invite the spirits to “ride” them, and the use of snakes. Additionally, there are special diets, ceremonies, rituals, spell casting, potions, and talismans and amulets (charms) for healing and aiding followers. Voodoo involves the worship of spirits and occult practices such as divination (fortunetelling) and sorcery. These practices are strongly condemned by God throughout the Bible, such as in Deuteronomy 18:9\-13, where God forbids consulting anyone who practices “divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead” (also see Leviticus 19:26, 31, 20:6; 2 Kings 17:17; Acts 19:18\-19; Revelation 21:8, 22:15\). The god of Voodoo is not the biblical God but a remote god who is not involved with humanity or nature. The worship of the Voodoo spirits is the worship of false gods, and as such is condemned throughout the Bible. Not only is Voodoo a religion that is incompatible with Christianity, but its practices and beliefs are against God’s Word. Moreover, the occult practices of Voodoo are dangerous because they open people up for the influence of demons. By blending polytheistic spirit worship with a superficial form of Christianity, Voodoo has effectively denied the primacy of Jesus Christ and His atoning work on the cross and the need for redemption solely through faith in Christ. Voodoo, therefore, is incompatible with God’s Word in three ways: the true God is not worshiped, Jesus is secondary to the spirits, and occult practices prevail.
What does the Bible say about Sunday school?	Answer The Sunday school movement began in Britain in the 1780s and spread to America in the 19th century. But the Sunday schools of that day were nothing like we have today; they were schools very much like our public schools today, only with the Bible as a core component. They were established to provide an elementary education on Sunday for children who were employed in factories, stores, and farms the rest of the week. Eventually, child labor laws were instituted and the institution of the public school was created, relegating religious instruction to the churches. The American Sunday School Union, a cross\-denominational national organization founded in Philadelphia in 1824, published curricular materials and children’s books that were used in many Sunday schools in that day. The Bible does not mention the Sunday school. The idea of teaching, however, is present in the New Testament Greek word paideia and is translated “nurture” in Ephesians 6:4\. This word is also translated “instruct” and “chastise” and has the idea of correction and instruction. This is also the purpose of the Word of God. We read in 2 Timothy 3:16\-17 that the word of God is profitable for teaching (which is the meaning of the word doctrine), for reproof, for correction and instruction so that the believer is equipped to obey God. Israel was instructed to teach their children the statutes of the Lord, and the essence of that teaching is found in Deuteronomy 6:4\-7: “Hear O Israel: The LORD our God is One LORD.” This is known as the Shema, which is the first word of verse four. Instructions to teach children are also found in Deuteronomy 4:10 and Deuteronomy 11:19\. Throughout their history the Jews have conducted, and still conduct, the Yeshiva which is a school for teaching the Torah, the first five books of the Old Testament. It usually began when the child was three to five years old and it was taught only to the boys. That is no longer true. It could be that the Sunday school, which evolved in the evangelical movement, is based upon the premise of the Yeshiva. We need to remember that in the early years of the church, believers met in homes or caves or areas where they would not be discovered due to persecution. The teaching of God’s truth to children was the job of the parents and was done in the home. Sadly, this practice is no longer a priority in the homes of many believers, and many leave the instruction in God’s Word to the church and what we now call the Sunday school. But what is taught in Sunday school should only be a supplement to what is taught at home. The ideal situation is when the church and family work together to educate children in the faith.
Was Jesus a Jew?	Answer It would seem that the question of Jesus’ ethnicity would be beyond controversy. Of course Jesus was a Jew—right? The biblical record says, yes, Jesus was a Jew. But that doesn’t stop the disagreements and objections that some have. We will take a look at what the Bible has to say. In Jesus’ day, a person was considered Jewish if he or she 1\) was born to a Jewish mother or 2\) had formally converted to the religion of Judaism. Jews by descent traced their lineage to the ancient Hebrews; Jews by conversion were proselytes from any ethnic background. Jesus was a Jew by descent, and He lived a Jewish life in the first century. Jesus was born in Judah to a Jewish mother, raised in Galilee in a Jewish home, and taught in Jerusalem, the Jewish capital. He ministered throughout Israel: “He came to His own \[the Jewish people], and His own \[the Jews] did not receive Him” (John 1:11, NKJV). Speaking to a Samaritan, Jesus said, “You \[Gentiles] worship what you do not know; we \[Jews] know what we \[Jews] worship, for salvation is of the Jews” (John 4:22\). In His use of first\- and second\-person pronouns, Jesus identified Himself as being among the Jewish population. The biblical record sets out the facts: Jesus Christ is “the [son of David](Jesus-son-of-David.html), the son of Abraham” (Matthew 1:1\). When the angel Gabriel announced Jesus’ birth, he spoke of Jesus’ having “the throne of his father David” and of His “reign over Jacob’s descendants forever” (Luke 1:32–33\). In writing of Jesus’ unique priesthood, the author of Hebrews says, “It is clear that our Lord descended from Judah” (Hebrews 7:14\). Judah was a son of Jacob, and it’s from his name that we get the word Jew. Mary’s genealogy, in Luke chapter 3, shows that the mother of Jesus was a direct descendant of King David, giving Jesus the legal right to the Jewish throne and establishing without a doubt that Jesus was a Jew by descent. The biblical record also presents Jesus as living a Jewish lifestyle and keeping the Jewish law. He was reared in a Jewish home, and Jesus’ parents were careful to do all that the law required of them (Luke 2:39\). In His ministry, Jesus often taught in synagogues (Matthew 13:54; Luke 6:6; John 18:20\), and even in the temple (Luke 21:37\). In His teaching, Jesus pointed to the Law and the Prophets as authoritative (Matthew 5:17; 12:5; Mark 10:19\), He taught others to keep the law (Matthew 23:1–3\), and He Himself observed the commandments. Jesus identified with the religion of the Jews and was considered a rabbi (John 1:38; 6:25\), although He strongly rejected the pharisaical reinterpretation of that religion. As a Jew, Jesus observed Passover (John 2:13\), the Feast of Tabernacles (John 7:2, 10\), and Hanukkah, (John 10:22\). Jesus was called the King of the Jews (Mark 15:2\). The Messiah [prophesied in the Old Testament](messianic-prophecies.html) was a Jewish savior, one chosen by God for a special purpose. The Messiah was to serve God by redeeming Israel and then ruling from Zion, bringing peace, righteousness, and security to Israel (see Isaiah 9:6—7; 32:1; Jeremiah 23:5; Zechariah 9:9\). Jesus is the Jewish [Messiah](is-Jesus-the-Messiah.html), the Son of David sent to the Jews, and in His earthly ministry He focused on “the lost sheep of Israel” (Matthew 15:24\). But in His death and resurrection, Jesus secured salvation for all who would trust in Him, regardless of their nationality or background. The Jewish Messiah became the worldwide Savior (Ephesians 2:11–22\).
Is it wrong to be frustrated with God?	Answer Frustration is that feeling of impatience and anxiety that we get when we think our needs are not being met or when we deal with seemingly insurmountable problems. Sometimes, God is the focus of our impatience and dissatisfaction—we become frustrated with Him. Frustration with God, His ways and His dealings with us can be a stumbling block for Christians. God could easily handle this problem—why doesn’t He? God knows I have a need—where is He? There are few Christians who have not been frustrated at the Lord for one reason or another at some point in their lives. Martha is a case in point (Luke 10:38\-42\). Jesus was visiting her home, and Martha wanted to treat Jesus to a fine meal. Scripture says she “was distracted by all the preparations that had to be made.” Meanwhile, Martha’s sister, Mary, “sat at the Lord’s feet listening to what he said.” In her busyness, Martha felt she deserved some help in the kitchen, and her frustration boiled over. She “came to him and asked, ‘Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!’” Note that Martha was frustrated both with Mary for not helping and with the Lord for allowing Mary to be “lazy.” Jesus calmed His friend: “‘Martha, Martha,’ the Lord answered, ‘you are worried and upset about many things.’” He then took the opportunity to teach a lesson on being still and knowing God (cf. Psalm 46:10\)—a lesson we forget when we are frustrated. Another well\-known story is that of Jonah. He, too, knew what it was to be frustrated with the Lord. Jonah heard from God, but he didn’t like what he heard (Jonah 1:1\-3a). After reluctantly proclaiming God’s message to the Ninevites, Jonah was convinced that they would not listen and that he would have the satisfaction of seeing them slaughtered by a vengeful God. To Jonah’s chagrin, the Ninevites responded with repentance and humility toward God (Jonah 3:5\-10\). Jonah was frustrated. His sense of justice conflicted with God’s mercy. To make matters worse, the leafy plant under which Jonah had been taking shade was withered by God, leaving Jonah exposed to the blazing sun (Jonah 4:7\). Jonah’s frustration mounted to the point of wanting to die (Jonah 4:9\). God had to remind His angry prophet that his perspective was wrong: Jonah cared more for an insentient plant than for a great city full of people. Frustration can cloud our vision and choke our compassion. Is it wrong to be frustrated with God? Yes, it is. Frustration is a product of our sinful human nature. Frustration with God could be evidence of a lack of trust in Him or a misunderstanding of who He is. If God is perfect—and the Bible says He is (Psalm 18:30\)—then He has perfect intentions, perfect timing, perfect methods, and perfect results. As we focus our minds on the Lord and trust in Him, we will know peace, not frustration (Isaiah 26:3\). Our frustration with God could be a byproduct of our own stubbornness. When our ambitions conflict with God’s purposes, we will naturally be frustrated. It is never advisable to fight against God. Saul of Tarsus learned this lesson the hard way, and Jesus had to remind him, “It is hard for you to kick against the goads” (Acts 26:14\). A simple prayer of humble submission gives far greater comfort than stubbornly insisting on our plans. God tells earthly fathers, “Do not exasperate your children” (Colossians 3:21\). Certainly, God does not wish to exasperate His own children. When we feel frustrated with God, it is due to a lack of understanding on our part, not any lack on God’s part. The best way to deal with being frustrated with God is to submit to His will, accept His timing, and trust His goodness. “Cast all your anxiety \[and your impatience and frustration] on him because he cares for you” (1 Peter 5:7\).

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Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.