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Who was Isaiah in the Bible?	Answer Isaiah, whose name means “Yahweh is salvation,” is best known for writing the book that bears his name in the Old Testament. His writings are especially significant for the prophecies he made about the coming Messiah, hundreds of years before Jesus was born (Isaiah 7:14; 9:1\-7, 11:2\-4; 53:4\-7, 9, 12\). Matthew quotes Isaiah when describing John the Baptist’s ministry (Matthew 3:3; Isaiah 40:3\), and when Jesus moved to Galilee to start His ministry, Isaiah’s prophecy was fulfilled (Matthew 4:13\-16; Isaiah 9:1\-2\). Jesus quotes Isaiah’s prophecy when speaking in parables (Isaiah 6:9; Matthew 13:14\-15\), and the apostle Paul also makes reference to the same prophecy when he is in Rome (Acts 28:26\-27\). When Jesus reads from Isaiah (Isaiah 61:1\-2\) in the synagogue at Nazareth, He amazes many of the Jews by claiming the prophecy is fulfilled in Him (Luke 4:16\-21\). It is also interesting to note that the Gospels quote more from Isaiah’s writings than from any other of the Old Testament prophets. Little is written about Isaiah the man. We know that he was the son of Amoz and that he married and had sons of his own (Isaiah 1:1; 7:3; 8:3\). Though Isaiah’s recognition as a great prophet is indicated in the books of the Kings and Chronicles, it is also probable that he was a priest, as his calling from God took place in the temple (Isaiah 6:4\), an area reserved only for priests. The anointing he receives at his calling is similar to that of the prophet Jeremiah (Jeremiah 1:9; Isaiah 6:7\). Along with his contemporary, the prophet Micah, Isaiah served the southern kingdom of Judah under the reigns of four kings. At the time of Isaiah’s ministry, Judah was a sinful and unjust nation. Nevertheless, Isaiah believed that Judah was God’s chosen nation and they would be vindicated by God. With support from Micah and the godly King Hezekiah, their enemies were held at bay and a revival swept through the nation of Judah (2 Kings 19:32\-36; 2 Chronicles 32:20\-23\). Many commentators describe Isaiah as Judah’s evangelist because he worked tirelessly to turn the people back to God. There were many highs and lows in Isaiah’s life. His faithfulness to God was rewarded with some amazing miracles. In answer to Isaiah’s prayer, God moved the sun back ten steps as a sign to King Hezekiah that God would add a further 15 years to Hezekiah’s life (2 Kings 20:8\-11; 2 Chronicles 32:24\). Yet Isaiah spent three years stripped naked and barefoot, in obedience to God, as a “sign and wonder” against the Egyptians (Isaiah 20:2\-4\). His contemporary, Micah, did likewise (Micah 1:8\), though we are not told for how long. It is in examining a man’s heart that we can learn what kind of a man he is, and Jesus said it is from the overflow of a man’s heart that he speaks (Matthew 12:34\). It is from Isaiah’s writings that we learn of his unswerving faithfulness and his complete humility before God. He also had great respect from King Hezekiah’s court and his peers, which was evident in times of crisis. Some of the world’s greatest art works, music and poetry have come from men who walked closely with God, and we can count Isaiah among them. His grasp of the Hebrew language has been likened to that of Shakespeare’s English, as we read in Isaiah some of the most beautiful writings in the Bible. Though the book of Isaiah was written over 2,500 years ago, it is well worth reading through the entire book, because in it we see much wisdom that still applies to our Christian lives today. It appears that Isaiah was a very private man. When we meet some of today’s renowned speakers face to face, we may be disappointed to find they appear somewhat aloof. However, as with Isaiah, we can learn that their ministry is all about pointing people to God, not to themselves. And despite his reticence, Isaiah’s prominence is in the effect his ministry had on the people. In these last days, we need to make every word we speak count for the kingdom. And from Isaiah’s lifestyle we learn that, when God accomplishes a part of His plan through us, we must ensure that all the glory goes to Him. In addition, it appears Isaiah’s ministry was characterized by closeness with other godly men, like Micah and King Hezekiah. Going it alone can often leave us vulnerable, but when we are united by God’s Holy Spirit to other members of the body of Christ through fellowship and prayer, our ministry is more effective by virtue of the protection others provide.
What is the origin of the peace sign?	Answer The logo commonly recognized as the “peace sign” began in the 1950s as the logo for the Campaign for Nuclear Disarmament (CND). According to the CND, it was designed in 1958 by an English artist/designer named Gerald Holtom, who had graduated from the Royal College of Arts. Holtom, a [conscientious objector](conscientious-objection.html) who had preferred working on a Norfolk farm during World War II instead of joining the conflict, incorporated the handheld flag symbols (semaphores) for N and D into his logo, the N standing for “nuclear” and the D for “disarmament.” In semaphore, the letter N is formed by a person holding two flags in an upside down V, and the letter D is formed by holding one flag pointed straight up and the other pointed straight down. By superimposing the flag orientation of these two letters, the bars of the peace sign were derived. Holtom presented his design to officials in the Peace News office in London and to the Direct Action Committee Against Nuclear War. The DAC was already planning its first major anti\-nuclear march from London to Aldermaston, where British nuclear weapons were manufactured. Bertrand Russell, an organizer of this march, selected the symbol to be placed on buttons and banners for the march. The “peace sign” made its first public appearance in the U.K. on that march during the 1958 Easter weekend. Holtom originally had intended to use the cross symbol within a circle as the logo for the march, but various clergy he consulted about the idea were not enthusiastic about using the cross on a protest banner. Holtom considered the downward V to also represent the despair that he felt due to nuclear proliferation. The symbol was brought to the States by Bayard Rustin, a U.S. civil rights protester who had participated in the Aldermaston march. The peace sign was first used in the United States later in the same year when a pacifist protestor, Albert Bigelow, sailed his small boat near a scheduled U.S. nuclear test site while displaying the CND banner. The peace sign was later used in civil rights marches and appeared at anti\-Vietnam War demonstrations. To this day, the peace sign is used in clothing and jewelry design as a fashion accessory. The origin of the symbol has been clearly documented in letters, interviews, and the original sketches of the symbol, which are now displayed in the Peace Museum in Bradford, U.K. There have been claims that the symbol has Communist, occult, or anti\-Christian meanings and derivations, but those claims remain unsubstantiated and are not usually found in reputable sources. Whether or not [peace](Bible-peace.html) can be realized through disarmament is the subject of continuing debates, but the desire for peace is universal. We live in a world of unrest—and a world that tragically searches for peace through a variety of fruitless avenues. True peace is found in Jesus Christ, the [Prince of Peace](Prince-of-Peace.html), who brings us peace with God (Romans 5:1\) and who will ultimately establish a kingdom of peace on earth (Isaiah 11:1–10\).
What is the Tyndale Bible?	Answer [William Tyndale](William-Tyndale.html) (c. 1494 – 1536\) was a 16th\-century Protestant reformer and scholar who was influenced by the work of Erasmus and Martin Luther. Like Luther, Tyndale was convinced that the way to God was through His Word and that Scripture should be available even to common people. Facing the same opposition from the Catholic Church as Luther, Tyndale declared, “I defy the Pope, and all his laws; and if God spares my life, I will cause the boy that drives the plow to know more of the Scriptures than the Pope himself!" Tyndale’s translations were condemned by both the Catholic Church and the king of England. Following the publication of Tyndale’s New Testament, Catholic Cardinal Wolsey condemned Tyndale as a heretic and Tyndale was first mentioned in open court as a heretic in January 1529\. After years of working on his translation in exile, he was finally apprehended and tried on a charge of heresy in 1536 and condemned to death, and he was burned at the stake. The martyr’s last words, spoken in a loud and fervent voice, were “Lord! Open the king of England’s eyes." Tyndale’s Bible is credited with being the first English translation to come directly from Hebrew and Greek texts and the first English biblical translation that was mass\-produced as a result of new advances in the art of printing. In 1522, Tyndale illegally acquired a copy of Martin Luther’s New Testament in German. Imitating Luther’s work, but in English, the first recorded complete edition of his New Testament was published in 1526, with revisions following in 1534 and 1536\. Since Tyndale’s death in 1536, his work has been revised and reprinted numerous times. Tyndale Bible \- Translation method Tyndale used a number of sources when carrying out his translations of both the New and Old Testaments. When translating the New Testament, Tyndale used Erasmus’s Greek and Latin New Testament, as well as Luther’s German version and the Vulgate. The sources Tyndale used for his translation of the Pentateuch, however, are not known for sure. Tyndale Bible \- Sample Verses John 1:1, 14 – “In the beginnynge was the worde and the worde was with God: and the worde was God.” John 3:16 – “For God so loveth the worlde yt he hath geven his only sonne that none that beleve in him shuld perisshe: but shuld have everlastinge lyfe.” John 8:58 – “Iesus sayd vnto them: Verely verely I saye vnto you: yer Abraham was I am.” Ephesians 2:8\-9 – “For by grace are ye made safe thorowe fayth and that not of youre selves. For it is the gyfte of God and commeth not of workes lest eny man shuld bost him silfe.” Titus 2:13 – “lokinge for that blessed hope and glorious apperenge of ye myghty god and of oure savioure Iesu Christ”
Why is sola fide important?	Answer Sola fide, which means "faith alone," is important because it is one of the distinguishing characteristics or key points that separate the true biblical Gospel from false gospels. At stake is the very Gospel itself and it is therefore a matter of eternal life or death. Getting the Gospel right is of such importance that the Apostle Paul would write in Galatians 1:9, “As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” Paul was addressing the same question that sola fide addresses—on what basis is humanity declared by God to be justified? Is it by faith alone or by faith combined with works? Paul makes it clear in Galatians and Romans that humanity is “justified by faith in Christ and not by observing the law” (Galatians 2:16\), and the rest of the Bible concurs. Sola fide is one of the five solas that came to define and summarize the key issues of the [Protestant Reformation](Protestant-Reformation.html). Each of these Latin phrases represents a key area of doctrine that was an issue of contention between the Reformers and the Roman Catholic Church, and today they still serve to summarize key doctrines essential to the Gospel and to Christian life and practice. The Latin word sola means “alone” or “only” and the essential Christian doctrines represented by these five Latin phrases accurately summarize the biblical teaching on these crucial subjects: sola scriptura—Scripture alone, sola fide—faith alone, sola gratia—grace alone, sola Christus—Christ alone, and sola Deo gloria—for the glory of God alone. Each one is vitally important, and they are all closely tied together. Deviation from one will lead to error in another essential doctrine, and the result will almost always be a false gospel which is powerless to save. Sola fide or faith alone is a key point of difference between not only Protestants and Catholics but between biblical Christianity and almost all other religions and teachings. The teaching that we are declared righteous by God (justified) on the basis of our faith alone and not by works is a key doctrine of the Bible and a line that divides most [cults](cult-definition.html) from biblical Christianity. While most religions and cults teach people what works they must do to be saved, the Bible teaches that we are not saved by works, but by God’s grace through His gift of faith (Ephesians 2:8\-9\). Biblical Christianity is distinct from every other religion in that it is centered on what God has accomplished through Christ’s finished work, while all other religions are based on human achievement. If we abandon the doctrine of justification by faith, we abandon the only way of salvation. “Now when a man works, his wages are not credited to him as a gift, but as an obligation. However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness" (Romans 4:4\-5\). The Bible teaches that those that trust Jesus Christ for justification by faith alone are imputed with His righteousness (2 Corinthians 5:21\), while those who try to establish their own righteousness or mix faith with works will receive the punishment due to all who fall short of God’s perfect standard. Sola fide—the doctrine of justification by faith alone apart from works—is simply recognizing what is taught over and over in Scripture—that at some point in time God declares ungodly sinners righteous by imputing Christ’s righteousness to them (Romans 4:5, 5:8, 19\). This happens apart from any works and before the individual actually begins to become righteous. This is an important distinction between Catholic theology that teaches righteous works are meritorious towards salvation and Protestant theology that affirms the biblical teaching that righteous works are the result and evidence of a born\-again person who has been justified by God and regenerated by the power of the Holy Spirit. How important is sola fide? It is so important to the Gospel message and a biblical understanding of salvation that Martin Luther described it as being “the article with and by which the church stands.” Those who reject sola fide reject the only Gospel that can save them and by necessity embrace a false gospel. That is why Paul so adamantly denounces those who taught law\-keeping or other works of righteousness in Galatians 1:9 and other passages. Yet today this important biblical doctrine is once again under attack. Too often sola fide is relegated to secondary importance instead of being recognized as an essential doctrine of Christianity, which it certainly is. “Consider Abraham: ‘He believed God, and it was credited to him as righteousness.’ Understand, then, that those who believe are children of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who have faith are blessed along with Abraham, the man of faith. All who rely on observing the law are under a curse, for it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law.’ Clearly no one is justified before God by the law, because, ‘The righteous will live by faith’” (Galatians 3:6\-11\).
Who was Barnabas in the Bible?	Answer In the book of Acts, we find a Levite from [Cyprus](Cyprus-in-the-Bible.html) named Joses (Acts 4:36\), whom the apostles called Barnabas. That nickname, translated “Son of Encouragement” (Acts 4:36\-37\) or “Son of Exhortation” was probably given to him because of his inclination to serve others (Acts 4:36\-37, 9:27\) and his willingness to do whatever church leaders needed (Acts 11:25\-30\). He is referred to as a “good man, full of the Holy Spirit and faith.” Through his ministry, “a great number of people were brought to the Lord” (Acts 11:24\). Paul uses Barnabas as an example of one with a proper perspective on money and property. When he sold his land, he brought the proceeds to the apostles and laid it at their feet (Acts 4:36\-37\). As the early church began to grow, in spite of Herod’s persecution, Barnabas was called by the Holy Spirit to go with Paul on a missionary journey. Barnabas’ cousin, [John Mark](John-Mark-in-the-Bible.html), served him and Paul as their assistant (Acts 13:5\). During that first missions trip, for an unspecified reason, John Mark left them and did not complete the journey (Acts 13:13\). However, Barnabas continued with Paul and was with him when Paul’s ministry was redirected to reaching the Gentiles with the gospel (Acts 13:42\-52\). The only negative mention of Barnabas in Scripture is in reference to an incident in which Peter’s hypocrisy influenced other Jews (including Barnabas) to shun some Gentiles at dinner (Galatians 2:13\). After that first trip, [Paul and Barnabas](Paul-and-Barnabas.html) began planning their next journey. Barnabas wanted to take his cousin, but Paul refused, and a rift grew between them to the point that they parted company (Acts 15:36\-41\). Barnabas, true to his nickname, took John Mark and spent time discipling him. That ministry was so effective that, years later, Paul specifically asked for John Mark to come to him, as Mark had matured to the point of becoming helpful to Paul in his ministry (2 Timothy 4:11\). Like Barnabas, as Christians we are called to be encouragers, particularly of those who are weak in the faith or struggling. Acts 11:23 depicts Barnabas as a man who was delighted to see others exhibiting the grace of God in their lives, exhorting and encouraging them to remain faithful. In the same way, we should look for opportunities to praise those who bring glory and honor to God through lives that reflect their faith. In addition, Barnabas is an example of a generous spirit when it comes to giving sacrificially to the work of the Lord.
Why is sola gratia important?	Answer Sola gratia is important because it is one of the distinguishing characteristics or key points that separate the true biblical Gospel from false gospels that cannot save. As one of the five solas that came to define the key issues of the Protestant Reformation, this doctrine is as important today as it was then. The Latin word sola means “alone” or “only,” and the essential Christian doctrines represented by these five Latin phrases accurately summarize the biblical teaching on these crucial subjects: sola scriptura—Scripture alone, sola fide—faith alone, sola gratia—grace alone, sola Christus—Christ alone, and sola Deo gloria—for the glory of God alone. Each one is vitally important, and they are all closely tied together. Deviation from one will lead to error in another essential doctrine, and the result will almost always be a false gospel which is powerless to save. Sola gratia is simply acknowledging that the Bible teaches that the totality of our salvation is a gift of grace from God. As it says in 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.” It is the acknowledgement that salvation from the wrath of God is based on God’s grace and mercy and not on anything good in us. One reason so many want to reject this important doctrine is that they do not want to accept what the Bible clearly teaches about the basic condition of human nature since the fall of Adam. The Bible says that our hearts are “deceitful” and “desperately wicked” (Jeremiah 17:9\) and that “there is none righteous, no not one; there is none that understands, there is none that seeks after God" (Romans 3:10\-11\). Rather than acknowledge our total helplessness and hopelessness apart from the grace of God, most people want to believe that they have a role to play in their salvation. But the Bible is clear that we cannot earn God’s favor through our own merit; it is solely by His grace. The truth of sola gratia or salvation by grace alone is what inspired [John Newton](John-Newton.html) to write the wonderful song “Amazing Grace.” It is a grace so amazing that it can save a wretch like me. It is an amazing grace that “God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8\). This doctrine is important because it correctly communicates the fact that God saves us because of His mercy and goodness and not because of anything that makes us desirable to God or worthy to be saved. We cannot grasp how amazing God’s grace in salvation is until we first grasp how sinful we truly are. Sola gratia is important because if we reject it, we reject the only Gospel that can save. The alternative to sola gratia is a gospel that depends on the goodness of man instead of the grace of God, which is no gospel at all. Sola gratia is what makes the Gospel “good news.” It helps us to understand that while the Bible says there is “no one who seeks God” (Romans 3:11\), the good news is that God seeks after sinners. Jesus said He came to seek and save that which is lost (Luke 19:10\), not to wait for the lost to seek Him. It is God who acts first, God who draws the wretched sinner to Himself, God who gives new life to a person who is “dead in their trespasses and sins,” God who causes a person to be “born again” so he or she can “see the kingdom of God.” Finally, sola gratia is important because it is the basis of our assurance of salvation as sinners before a holy God. If we deny sola gratia, then we cannot have any true assurance of our salvation. Since everything we do is tainted by sin, how can we have confidence that we have enough faith to be saved? Fortunately, the Bible reveals a Gospel based not on what we do but on what Jesus Christ has done. The “Good News” is that Christ came, lived a perfect life, died on the cross and rose from the dead in order to give new life to dead sinners, to deliver them from their sins and give them eternal life with Him. It is the reason that we can know that Jesus will lose none of all that the Father has given to Him, but raise them up at the last day (John 6:39\). "Amazing Grace, how sweet the sound, That saved a wretch like me I once was lost but now am found, Was blind, but now I see. ‘Twas Grace that taught my heart to fear, And Grace, my fears relieved. How precious did that Grace appear the hour I first believed! Through many dangers, toils and snares, we have already come. ‘Twas Grace that brought us safe thus far and Grace will lead us home. The Lord has promised good to me, His word my hope secures. He will my shield and portion be as long as life endures. Yea, when this flesh and heart shall fail, and mortal life shall cease, I shall possess within the veil, a life of joy and peace. When we’ve been here ten thousand years, bright shining as the sun, we’ve no less days to sing God’s praise than when we’ve first begun. Amazing Grace, how sweet the sound, That saved a wretch like me. I once was lost but now am found, Was blind, but now, I see.” —“Amazing Grace” by John Newton.
What does the Bible say about worldliness?	Answer The dictionary definition of “worldly” is “relating to, or devoted to, the temporal world.” Worldliness, then, is the condition of being concerned with worldly affairs, especially to the neglect of spiritual things. The Bible has a great deal to say about worldliness, none of it good. Paul equates worldliness with spiritual immaturity in 1 Corinthians 3:1\-3, where he addresses the believers in the church of Corinth in regard to their worldly behavior. Though they were believers—he calls them “brothers”—they were spiritual babies who could not understand the deep things of God that Paul wished to share with them. They had never progressed past learning the basics of the faith and were seemingly content to remain there. This lack of maturity led to their behaving as though they were still part of the unsaved world. They quarreled among themselves as to which of them was greater because of which of the apostles they followed (1 Corinthians 1:11\-13; 3:4\), when in reality they followed none of them, following instead their own lusts and desire to elevate themselves above others. Paul exhorted them to grow up and mature in the faith so they would cease from worldly behavior. The epistles depict worldliness as the exact opposite of godliness. The world’s wisdom is not wisdom at all (1 Corinthians 3:18\-19\). Rather, it is foolishness, especially the world’s wisdom on the subject of religion. We see that today in the endless discussions of “spirituality” by men whose spiritual wisdom is based on nothing more than worldly illusions. True wisdom that comes from God is juxtaposed against the foolish “wisdom” of the world throughout Scripture. The message of the cross is foolishness to those with worldly wisdom who are perishing (1 Corinthians 1:18\) because true wisdom comes not from man’s philosophies, but from God’s Word. True godliness is always opposed by the world. Furthermore, Paul refers to a “worldly sorrow” (2 Corinthians 7:10\) which is the opposite of the godly sorrow that comes from true repentance. Godly sorrow is what we feel over our sin when we come to see it as God sees it and when our view of it is in accord with His. Worldly sorrow, on the other hand, does not stem from the knowledge of sin against a holy God, but rather from circumstances in which the worldly find themselves. Worldly sorrow stems from a love of self and may arise from the loss of friends or property, from disappointment, or from shame and disgrace. But once the circumstances right themselves, worldly sorrow disappears. Godly sorrow, however, is only alleviated by turning to Christ, who alone provides freedom from the sorrow, the penalty and the power of sin. Finally, Scripture draws a clear distinction between friendship with God and friendship with the world. James 4:4 tells us that “friendship with the world is hatred toward God.” He goes on to say that “anyone who chooses to be a friend of the world becomes an enemy of God.” The apostle James uses the strong words “hatred” and “enemy” to drive home the point that we can be in the world or in the kingdom, but not both because they are at opposite ends of the spectrum. Those who choose worldliness choose to live in the enemy’s camp because all that is of the world is under the control of Satan (1 John 5:19\). He is the ruler of this world, and when we choose the world, we enlist in his evil army and become enemies of God. For the Christian, the choice is clear. To avoid worldliness, we must mature in the faith, growing up in all things in Christ so that we are no longer spiritual infants, tossed about by the lies of the world (Ephesians 4:14\-15\). We must come to know the difference between the wisdom of God and the foolishness of worldly wisdom, and that is only achieved by careful and diligent study of the Word, seeking God’s wisdom in prayer (James 1:5\), and enjoying the fellowship of other mature believers who can encourage us to reject worldliness and embrace godliness.
Who was King Saul in the Bible?	Answer Saul started out very well only to see his subsequent disobedient actions derail what could have been a stellar, God\-honoring rule over the nation of Israel. How could someone so close to God at the start spiral out of control and out of favor with God? To understand how things in Saul’s life got so mixed up, we need to know something about the man himself. Who was King Saul, and what can we learn from his life? The name “Saul,” from the Hebrew word pronounced shaw\-ool, means “asked.” Saul was the son of Kish from the tribe of Benjamin. Saul came from a wealthy family (1 Samuel 9:1\) and was tall, dark and handsome in appearance. Scripture states that “there was not a man among the sons of Israel more handsome than he, being taller than any of the people from his shoulder and upward” (1 Samuel 9:2\). He was God’s chosen one to lead the scattered nation of Israel, a collection of tribes that did not have a central leader other than God and no formal government. In times of trouble, leaders would arise but never consolidated the power of the twelve tribes into one nation. Years before Saul’s rule, Samuel the prophet was Israel’s religious leader but not a king. In fact, Israel was loosely ruled by judges who presided over domestic squabbles (1 Samuel 8\). They were not, however, equipped to rule in times of war. It is no exaggeration to say that Samuel and Saul lived in turbulent times. The Philistines were Israel’s sworn enemies, and war broke out between the two on a fairly regular basis (1 Samuel 4\). Because of the constant threat of war and a desire to be like the surrounding nations, the people pressed Samuel to appoint a king to rule over them (1 Samuel 8:5\). Though the people’s request for a king was displeasing to Samuel, God allowed it. The people had rejected God as king, forsaken Him, and served other gods (1 Samuel 8:6–8\). God told Samuel to anoint a king as the people had asked, but also to "warn them and show them the ways of the king who shall reign over them" (1 Samuel 8:9\). Thus, it became Samuel’s task to anoint a king from among the people. Saul was secretly anointed the first king of all the tribes of Israel (1 Samuel 10:1\) before being publicly selected by lot (1 Samuel 10:17–24\). Saul’s reign over Israel started peacefully around 1050 BC, but the peace did not last. One of the most famous events in Saul’s life was the stand\-off with the Philistines in the Valley of Elah. Here Goliath taunted the Israelites for 40 days until a shepherd boy named David slew him (1 Samuel 17\). Aside from that incident of fear and uncertainty, Saul was a competent military leader. He was good enough that his rule was solidified by his victory at Jabesh\-Gilead. As part of the triumph, he was again proclaimed king at Gilgal (1 Samuel 11:1–15\). He went on to lead the nation through several more military victories as his popularity reached its zenith. However, a series of very serious blunders, beginning with an unauthorized sacrificial offering (1 Samuel 13:9–14\), started Saul’s downfall from his kingship. Saul’s downward spiral continued as he failed to eliminate all of the Amalekites and their livestock as commanded by God (1 Samuel 15:3\). Disregarding a direct order from God, he decided to spare the life of King Agag along with some of the choice livestock. He tried to cover up his transgression by lying to Samuel and, in essence, lying to God (1 Samuel 15\). This disobedience was the last straw, as God would withdraw His Spirit from Saul (1 Samuel 16:14\). The break between God and Saul is arguably one of the saddest occurrences in Scripture. While Saul would be allowed to serve out the rest of his life as king, he was plagued by an evil spirit that tormented him and brought about waves of madness (1 Samuel 16:14–23\). Saul’s final years were profoundly tragic as he endured periods of deep manic depression. However, it was a young man brought into the king’s court named David who became the soothing influence on the troubled king by playing music that temporarily restored the king’s sanity. The king embraced David as one of his own, but all of this changed as David became a fine military leader in his own right. In fact, a popular song of the day was “Saul has slain his thousands, and David his tens of thousands” (1 Samuel 18:7\). When Saul realized that God was with David, the king sought to kill David at every opportunity. David succeeded in evading the countless attempts on his life with the help of the king’s son, Jonathan, and the king’s daughter, Michal. The final years of King Saul’s life brought a general decline in his service to the nation and in his personal fortunes. He spent much time, energy, and expense trying to kill David rather than consolidating the gains of his earlier victories, and because of this the Philistines sensed an opening for a major victory over Israel. After Samuel’s death, the Philistine army gathered against Israel. Saul was terrified and tried to inquire of the Lord, but received no answer through the Urim or the prophets. Though he had banished mediums and spiritists from the land, Saul disguised himself and inquired of a medium in Endor. He asked her to contact Samuel. It seems that God intervened and had Samuel appear to Saul. Samuel reminded Saul of his prior prophecy that the kingdom would be taken from him. He further told Saul that the Philistines would conquer Israel and Saul and his sons would be killed (1 Samuel 28\). The Philistines did, indeed, route Israel and kill Saul’s sons, including Jonathan. Saul was critically wounded and asked his armor\-bearer to kill him so that the Philistines would not torture him. In fear, Saul’s armor\-bearer refused, so Saul fell on his own sword, followed by his armor\-bearer who did the same. There are three lessons we can learn from the life of King Saul. First, obey the Lord and seek to do His will. From the very start of his reign, Saul had the perfect opportunity to be the benchmark by which all future kings could be measured. All he had to do was to seek the Lord wholeheartedly, obey God’s commandments, and align his will with that of God’s, and his rule would have been a God\-honoring one. However, like so many others, Saul chose a different path and strayed away from God. We find a perfect example of his disobedience in the incident where God commanded him to kill all the Amalekites, but Saul kept the king and some of the spoils of war. Haman the Agagite, who would later seek to kill the Jews (see the [book of Esther](Book-of-Esther.html)), was a descendant of the king whose life Saul spared. Saul compounded his troubles by lying to Samuel over the incident. He claimed that the soldiers had saved the best of the animals in order to sacrifice them to God (1 Samuel 15\). This act, plus many others over the course of his rule, emphasized the fact that he could not be trusted to be an instrument of God’s will. The second lesson we learn is not to misuse the power given to us. There is no question that King Saul abused the power God had entrusted to him. Pride often creeps into our hearts when people are serving and honoring us. In time, receiving “star treatment” can make us believe that we really are something special and worthy of praise. When this happens, we forget that God is the one who is really in control and that He alone rules over all. God may have chosen Saul because he was humble, but over time that humility was replaced by a self\-serving and destructive pride that destroyed his rule. Another lesson for us is to lead the way God wants us to lead. First Peter 5:2–10 is the ultimate guide for leading the people that God has placed in our charge: “Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. Young men, in the same way be submissive to those who are older. All of you, clothe yourselves with humility toward one another, because, ‘God opposes the proud but gives grace to the humble.’ Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you. Be self\-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings. And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast.” How much different Saul’s life would have turned out had he obeyed these principles. King Saul would have had no shortage of wise counsel available to him. By ignoring God and His wise counsel, Saul allowed the spiritual health of his people to deteriorate further, alienating them from God.
How should a Christian view climate change?	Answer It is interesting to note how the phrase "climate change" is replacing "global warming" as the catch phrase of environmentalism. Some scientists/climatologists are certain that human activity, primarily greenhouse gas emissions, is impacting the environment. What they are not certain about is precisely what the impact will be. A couple of decades ago, "global cooling" was the fear, with warnings of a new ice age being the primary scare tactic. While most scientists/climatologists today believe that global warming is the primary risk, uncertainty has led to "climate change" being used as a less specific warning. Essentially, the climate change message is this: greenhouse gas emissions are damaging the environment, and, while we are not certain what the effect will be, we know it will be bad. Climatologists, ecologists, geologists, etc., are unanimous in recognizing that the earth has gone through significant temperature/climate changes in the past. Despite the fact that these climate changes were obviously not caused by human activity, many of these same scientists are convinced that human activity is the primary cause of climate change today. Why? There seem to be three primary motivations. First, some truly and fully believe the greenhouse gas emissions are causing climate change. They honestly examine the data and come to that conclusion. Second, some hold to the climate change mindset with an almost religious fervor. Many within the environmentalist movement are so obsessed with protecting "Mother Earth" that they will use any argument to accomplish that goal, no matter how biased and unbalanced it is. Third, some promote the climate change mentality for financial gain. Some of the strongest proponents of climate change legislation are those who stand to have the greatest financial gain from "green" laws and technologies. Before the climate change mindset is accepted, it should be recognized that not everyone who promotes climate change is doing so from an informed foundation and pure motives. How, then, should a Christian view climate change? We should view it skeptically and critically, but at the same time honestly and respectfully. Most importantly, though, Christians should look at climate change biblically. What does the Bible say about climate change? Not much. Likely the closest biblical examples of what could be considered climate change would be the end times disasters prophesied in Revelation 6–18\. Yet these prophecies have nothing to do with greenhouse gas emissions; rather, they are the result of the wrath of God, pouring out justice on an increasingly wicked world. Also, a Christian must remember that God is in control and that this world is not our home. God will one day erase this current universe (2 Peter 3:7\-12\) and replace it with the New Heavens and New Earth (Revelation 21–22\). How much effort should be made "saving" a planet that God is eventually going to obliterate and replace with a planet so amazing and wonderful that the current earth pales in comparison? Is there anything wrong with going green? No, of course not. Is trying to reduce your carbon footprint a good thing? Probably so. Are renewable energy sources worth pursuing? Of course. Are any of these things to be the primary focus of followers of Jesus Christ? Absolutely not! As Christians, our focus should be proclaiming the truth of the gospel, the message that has the power to save souls. Saving the planet is not within our power or responsibility. Climate change may or may not be real, and may or may not be human\-caused. What we can know for certain is that God is good and sovereign, and that Planet Earth will be our habitat for as long as God desires it to be. Psalm 46:2\-3, "Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging."
Who are the Primitive Baptists, and what do they believe?	Answer Generally speaking, groups that identify themselves as Primitive Baptists fit within the ranks of orthodox Christianity. As with most church groups, however, Primitive Baptists espouse a spectrum of beliefs that cannot be pinned down in one article. The word Primitive in their name refers to their desire to adhere to the original teachings and methods of the early church rather than the newer traditions that have accumulated over the years. The Primitive Baptists have also been called “[Particular Baptists](Particular-Baptists.html),” “[Regular Baptists](Regular-Baptist-Church.html),” “Old School Baptists,” and “Hardshell Baptists,” though “Primitive” has become the preferred name in most cases. The Primitive Baptists first became an identifiable group after meetings in Black Rock, Maryland, in 1832, in which they expressed concerns about extra\-biblical groups like tract societies, Sunday schools, cooperative missions programs, and theological training schools. After the Black Rock meeting, the Primitive Baptists separated from all such “innovations,” claiming to follow only the New Testament model for church practice. Primitive Baptists are strongly Calvinistic, but they do not apply that term to themselves, preferring to be identified as predestinarian. Primitive Baptists are to be distinguished from [Missionary Baptists](Missionary-Baptist-Church.html), General Baptists, and [Southern Baptists](Southern-Baptist-Convention.html), although they all share a common lineage. Another connotation of the name “Primitive” is the idea of simplicity. Rather than getting caught up in programs and fads, the Primitive Baptists hold simple meetings that include preaching, praying, and singing a cappella. They do not use musical instruments in their services, believing them to be an addition to the biblical pattern (Romans 15:9; 1 Corinthians 14:15\). Instead of graded Sunday schools, Primitive Baptists have instructional times for the whole assembly, believing that children will learn from and with their parents far more effectively. They do not usually pay their preachers, and their ministers are not usually seminary\-trained. Regarding doctrine, Primitive Baptists teach the total depravity of man, the total sufficiency of Christ’s substitutionary death, and the effectual call of God to repentance by the elect. They practice three ordinances: [believer’s baptism](believers-baptism.html) by immersion, communion, and [foot\-washing](foot-washing.html). In order to join a Primitive Baptist church, one must have been baptized by a Primitive Baptist minister. A group known as the Progressive Primitive Baptists has relaxed some of the prohibitions on cooperative missionary endeavors, paid preachers, and instrumental music. Much of the teaching of the Primitive Baptists accords with the Bible. However, some Primitive Baptists emphasize predestination to the extent that they say the elect are saved by God’s grace, even if they have never heard the gospel—a teaching that comes close to [universalism](universalism.html). As with any church, it is wise to do some research into its history, practices, and teachings before joining.
What was the mark that God put on Cain (Genesis 4:15)?	Answer After Cain killed his brother Abel, God declared to Cain, "Now you are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth" (Genesis 4:11\-12\). In response, Cain lamented, "My punishment is more than I can bear. Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me" (Genesis 4:13\-14\). God responded, 'Not so; if anyone kills Cain, he will suffer vengeance seven times over.' Then the Lord put a mark on Cain so that no one who found him would kill him" (Genesis 4:15\-16\). The nature of the mark on Cain has been the subject of much debate and speculation. The Hebrew word translated "mark" is 'owth and refers to a “mark, sign, or token.” Elsewhere in the Hebrew Scriptures, 'owth is used 79 times and is most frequently translated as "sign." So, the Hebrew word does not identify the exact nature of the mark God put on Cain. Whatever it was, it was a sign/indicator that Cain was not to be killed. Some propose that the mark was a scar, or some kind of tattoo. Whatever the case, the precise nature of the mark is not the focus of the passage. The focus is that God would not allow people to exact vengeance against Cain. Whatever the mark on Cain was, it served this purpose. In the past, many believed the mark on Cain to be dark skin—that God changed the color of Cain’s skin to black in order to identify him. Since Cain also received a curse, the belief that the mark was black skin caused many to believe that people of dark skin were cursed. Many used the “mark of Cain” teaching as a justification for the African slave trade and discrimination against people with black/dark skin. This interpretation of the mark of Cain is completely unbiblical. Nowhere in the Hebrew Scriptures is 'owth used to refer to skin color. The curse on Cain in Genesis chapter 4 was on Cain himself. Nothing is said of Cain’s curse being passed on to his descendants. There is absolutely no biblical basis to claim that Cain’s descendants had dark skin. Further, unless one of Noah’s sons' wives was a descendant of Cain (possible but unlikely), Cain’s line was terminated by the Flood. What was the mark that God put on Cain? The Bible does not say. The meaning of the mark, that Cain was not to be killed, was more important than the nature of the mark itself. Whatever the mark was, it had no connection to skin color or a generational curse on the descendants of Cain. To use the mark on Cain as an excuse for [racism](racism-Bible.html) or discrimination is absolutely unbiblical.
Medical marijuana - what does the Bible say?	Answer There is no definitive biblical answer to the question of whether Christians should use medical marijuana, because marijuana for medicinal use is not addressed in the Bible. While there may indeed be some medical benefit in the use of non\-smoked marijuana products such as cannabis oil, edibles, and tinctures, this article deals with smoking the drug. First, although many states have legalized medical marijuana, its use is still illegal according to federal law. Paul exhorts us to obey the law of the land under our government in this way: “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:1\-2\). In addition to the fact that it is illegal, smoking marijuana can be extremely harmful to one’s health. The most potent argument against the use of marijuana to treat medical disorders is that marijuana may cause the acceleration or aggravation of the very disorders it is being used to treat. Smoking marijuana regularly (a joint a day) can damage the cells in the bronchial passages which protect the body against inhaled microorganisms and decrease the ability of the immune cells in the lungs to fight off fungi, bacteria, and tumor cells. For patients with already weakened immune systems, this means an increase in the possibility of dangerous pulmonary infections, including pneumonia, which often proves fatal in AIDS patients. The use of marijuana as a medical therapy can and does have a very serious negative effect on patients with pre\-existing immune deficits from AIDS, organ transplantation, or cancer chemotherapy, the very conditions for which marijuana has most often been suggested as a treatment. A study indicates that a marijuana user’s risk of heart attack more than quadruples in the first hour after smoking marijuana. The researchers suggest that such an effect might occur from marijuana’s effects on blood pressure and heart rate and reduced oxygen\-carrying capacity of blood. Additionally, the smoke from cannabis—the plant from which marijuana is derived—contains compounds that can damage DNA and increase the risk of cancer just like tobacco smoke according to a recent study from the United Kingdom. In laboratory tests, Rajinder Singh from the University of Leicester and colleagues found certain carcinogens in cannabis smoke in amounts 50 percent greater than those found in tobacco smoke. They noted that light cannabis use could possibly prove to be even more damaging because cannabis smokers usually inhale more deeply than cigarette smokers. Researchers found that the smoking of three to four cannabis cigarettes a day is associated with the same degree of damage to bronchial mucus membranes as twenty or more tobacco cigarettes a day. In truth, marijuana causes short\-term memory loss, distorted perception, trouble with thinking and problem solving, loss of motor skills, decrease in muscle strength, increased heart rate and anxiety—and that’s just for starters. According to the Mayo Clinic, marijuana smoke contains 50 to 70 percent more carcinogenic hydrocarbons than tobacco smoke and has the potential to cause cancer of the lungs and respiratory tract. Clearly, this is contradictory to the biblical mandate to keep our bodies pure. "Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body" (1 Corinthians 6:19\-20\). In short, although there remains much research to be done in this area, there are plenty of studies that indicate seriously deleterious effects of marijuana on the body. The pain\-controlling or analgesic effect of marijuana is roughly comparable to that of codeine, according to the DEA. However, the effect is potentiated due to the neuropsychiatric "high" feeling or euphoria that occurs when marijuana enters the bloodstream. But marijuana is no panacea. A recent study shows that high doses can actually increase pain. There is a therapeutic window for analgesia, with low doses being ineffective, medium doses resulting in pain relief, and high doses increasing pain. It is important to note that researchers also found a significant correlation between increasing marijuana use and drowsiness, loss of control over thought and action, and transient depression and paranoia. The Bible teaches Christians to be sound of mind. "Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8\). The Greek word translated as "sober" is nepho, which literally means "drink no wine." From this it derived a broader meaning of being self\-controlled, free of confusion, clear headed, sound of mind, or keeping your head. From this verse, we can see that Christians are to avoid intoxicants that impair clear thinking. Marijuana certainly seems to cloud thinking and reaction time. According to the Kaiser study, daily marijuana users have a 30 percent higher risk of injuries, presumably from accidents. A survey of 1,023 emergency room trauma patients in Baltimore found that more than 34 percent were under the influence of marijuana. And a 2005 study showed people who drive after using marijuana are almost twice as likely to be involved in a fatal car crash. Additionally, clouded thinking can lead to questionable moral choices. Habakkuk warns, "Woe to you who make your neighbors drink, who mix in your venom even to make them drunk so as to look on their nakedness!" (Habakkuk 2:15\). The reference to "mix in your venom" is the ancient practice of adding herbs (or drugs) to wine to make its intoxicating effects more potent. Christians have a hard enough time battling temptations without making Satan’s job easier by taking drugs that alter one’s judgment and self\-control. Use of intoxicants has also been closely associated with witchcraft and sorcery in the Bible. The Greek word [pharmakeia](pharmakeia-in-the-Bible.html), translated “sorcery,” literally means "to administer drugs." As with our English word "drugs," the context must be considered to determine the meaning. In biblical times, pagans incorporated the use of drugs to induce altered states of consciousness, during which they supposedly communed with their gods. This would be similar to the modern\-day practice of voodoo. The apostles strongly condemned the use of such drugs to produce altered mind states because the drugs lowered inhibitions and self\-control. (Galatians 5:19\-21; Revelation 9:20\-21; 21:8; 22:15\). The Christian disciplines his body and keeps it under control (1 Corinthians 9:27\), so that he is able to set his mind on things above (Colossians 3:2\). We must also consider the impact that the use of marijuana could have on others. A person smoking marijuana may be encouraging someone else, who may not have a medical justification, to use marijuana as well. Anyone who truly wants to know the effects of legalizing medicinal marijuana need look no further than California, where Proposition 215 passed in 1996\. The law was written to target "seriously ill" Californians, but the state’s Police Chiefs Association reports that marijuana use by healthy youth and adults is "at epidemic levels." Police officers regularly find parolees, probationers and gang members in possession of both marijuana and marijuana paraphernalia. Even more disturbing are reports of children possessing physician recommendations and routinely using marijuana. One unintended consequence of medical marijuana is the promotion of its use by those who are not "seriously ill." As Christians, we are called to avoid not only sin, but also any activity that may cause our brothers and sisters in Christ to sin (1 Corinthians 8:9\-13\). Finally, Satan is the great justifier. He always wants to help us rationalize and justify sinning against God, almost making it seem like the right thing to do. The same games people play in using the Bible to try to justify many other sinful activities can used to justify smoking pot. Taking verses out of context, stating a verse means one thing when it clearly means another, and making assumptions the Word does not support are all tricks the enemy will use to try to justify smoking marijuana. We must never forget that Satan is a liar. We must guard against these tactics in our own lives. Over 90 percent of the marijuana used currently in this country is for recreational use. Although many of those users have medical marijuana cards, in many cases their marijuana has been prescribed by practitioners who are employed by the dispensaries, have never examined the patient, are not qualified to treat the conditions for which the marijuana is being prescribed, and have done nothing to validate the medical necessity of the prescription. Although many people may be deceived by such practices, God is not deceived. He will not be mocked (Galatians 6:7\).
Why is daily prayer important?	Answer Quite simply, for followers of Jesus Christ prayer is the best way to communicate with God. Prayer is the vehicle for daily dialogue with the One who created us. The importance of daily communication through prayer cannot be overestimated. It is so important that it is mentioned over 250 times in Scripture. So why is daily prayer so important? First, daily prayer gives us an opportunity to share all aspects of our lives with God. Second, daily prayer gives us the chance to express our gratitude for the things He provides. Third, daily prayer provides the platform for confessing our sin and asking for help in overcoming that sin. Fourth, daily prayer is an act of worship and obedience. And finally, daily prayer is a way to acknowledge who is really in control of our lives. Let’s take a look at each of these important reasons in a little more detail. Daily prayer gives us an opportunity to share all aspects of one’s life with God. Life’s circumstances change on a daily basis. In fact, things can go from good to bad to worse in a very short time. God calls us to bring our concerns to Him for disposition and potential blessing. He also calls us to share our joys and triumphs with Him. In fact, Jeremiah 33:3 states, “Call to me and I will answer you and tell you great and unsearchable things you do not know.” God wants us to call on Him so that He can answer our prayers. He also wants to share with us incredible blessings that we might otherwise have missed had we not reached out to Him through prayer. And finally, James 4:8 tells us to “draw near to God, and he will draw near to you.” God wants us to be close to Him at all times. Daily prayer gives us the chance to express gratitude for the things in life that He provides. It is no secret that we must give thanks to the Lord for all the things that He provides and all of the things He does on our behalf. His goodness and [lovingkindness](lovingkindness.html) to us should be recognized on a daily basis. In 1 Chronicles 16:34, we are commanded to “give thanks to the LORD, for he is good; his love endures forever.” The psalmist tells us in Psalm 9:1, “I will praise you, O LORD, with all my heart; I will tell of all your wonders.” We pray on a daily basis to acknowledge His faithfulness and His abundant provision in our daily lives. Daily prayer provides the platform for confessing our sin and asking for help repenting of that sin. Let’s face it, we all sin daily whether we know it or not. So as followers of Jesus Christ, what must we do? Scripture makes it very clear: “Then I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the LORD’— and you forgave the guilt of my sin” (Psalm 32:5\). Tell God what He already knows and do it on a daily basis. Daily prayer time is a great place to unburden one’s self from the debilitating effects of sin. So often Christians walk around with unconfessed sin that hinders our personal relationship with Jesus Christ, when we should humbly submit ourselves and ask for forgiveness in prayer. Another important element of daily prayer is asking God for the strength to repent of our sins. Only God can help us turn from our sins, and, for this to be so, He needs to hear our plea to repent. Daily prayer is an act of worship and obedience. Perhaps no other verse better summarizes why we should pray on a daily basis than 1 Thessalonians 5:16\-18: “Be joyful always; pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” It’s God’s will for His children to rejoice in Him, to pray to Him and give thanks to Him. To pray without ceasing simply means that we should make prayer a regular habit and never stop doing so. Prayer also is an act of worship because by praying to Him we are showing Him how much we adore Him. Daily prayer is also an act of obedience that brings joy to the Lord to see His children following His commands. Daily prayer is a way to acknowledge who is really in control of our lives. As Christians, we know who is really in control. God is sovereign. Nothing happens without God knowing about it (Isaiah 46:9\-10; Daniel 4:17\). Because He is sovereign over all, He deserves our worship and praise. “Yours, O LORD, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, O LORD, is the kingdom; you are exalted as head over all” (1 Chronicles 29:11\). God is our great King and as such He controls every aspect of our lives. Each day we should acknowledge His proper place in our lives humbly and with a reverence reserved for such a great and awesome King. Finally, prayer is something that we all should want to do on a daily basis. Yet for many Christians it can be a challenge to humble one’s self in daily prayer. For those who have been walking with the Lord for many years, daily prayer may become stale and lacking in proper conviction or reverence. Whether one is a new believer or an established one, prayer should always be considered as THE best way to speak to God. Imagine not speaking to a loved one or a close friend. How long would the relationship last? Daily prayer with God is daily fellowship with our heavenly Father. It is truly amazing that God would want to have fellowship with us at all. In fact, the psalmist asks, “What is man that you are mindful of him, the son of man that you care for him?” (Psalm 8:4\). Daily prayer is a good way to understand this incredible truth and the marvelous privilege God has given us.
What does the Bible say about being a servant / servanthood?	Answer The Bible has a great deal to say about servanthood because the central theme of the Bible is the Servant of all—Jesus Christ. “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45\). When we give Jesus Christ His rightful place as Lord of our lives, His lordship will be expressed in the way we serve others (Mark 9:35; 1 Peter 4:10; John 15:12\-13\). How can we demonstrate love for God? Our love for God will be expressed in our love for others. “For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Corinthians 4:5\). True leadership is servanthood, and the greatest leader of all time is Jesus Christ. Servanthood is an attitude exemplified by Christ “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant” (Philippians 2:6\-7\). The five words in the New Testament translated “ministry” generally refer to servanthood or service given in love. Serving others is the very essence of ministry. All believers are called to ministry (Matthew 28:18\-20\), and, therefore, we are all called to be servants for the glory of God. Living is giving; all else is selfishness and boredom. It has been rightly stated, “Rank is given you to enable you to better serve those above and below you. It is not given for you to practice your idiosyncrasies” (General Bruce C. Clarke, USA, Ret). Let’s serve others by serving Christ (Colossians 3:23\-24\). God the Father has served us by sacrificing Christ on the cross for our sins, and we should serve others by giving the gospel and our lives to them (1 Thessalonians 1:5\-6\). Those who desire to be great in God’s kingdom must be the servant of all (Matthew 20:26\).
How can we rely on the power of God?	Answer We often hear about the [power of God](God-Almighty.html), and Scripture is full of examples of His power in action. He is “the great God, mighty and awesome” (Nehemiah 9:32\). We are taught to rely on His great power to get us through trials such as a job loss, a sticky divorce, bankruptcy, hateful persecutions, a debilitating illness, or the loss of a loved one. Learning to rely on the power of God is part of living the Christian life. The apostle Paul gives us a glimpse of the power of God when he writes of “his incomparably great power for us who believe. That power is the same as the mighty strength he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority” (Ephesians 1:19–21\). The Greek word translated “great” is megethos, which means “strong” or “great,” and it appears only here in the New Testament. This word obviously wasn’t sufficient for Paul to express God’s great power, so he adds the word incomparably or, in Greek, hyperballon, related to a verb that literally means to “throw beyond the usual mark” or to “excel or surpass.” So, the full idea of the expression hyperballon megethos is that of a power beyond measure, a super\-abounding or surpassing power, power that is “more than enough.” Greek authorities tell us that, because the term megethos is found only here in all the New Testament, this reflects the outreach of Paul’s mind when he sought to describe the power of God. Paul was “stretching at the seams” as he tried to describe the power of God and pour more meaning into his words. What Paul is really telling us is that God’s power exceeds or surpasses everything—it is unimaginable power. God spoke the universe into existence, raised Jesus from the dead, and “placed all things under his feet and appointed him to be head over everything for the church” (Ephesians 1:22\), and He has power far beyond any possibility of being measured. Paul simply could not say enough about the greatness and majesty of God, and he had difficulty finding the words to express his thoughts about the power of God. How can we learn to rely on the enormous power of God? First of all, we choose to remember the things that God has done: “Look to the Lord and his strength; seek his face always. Remember the wonders he has done, his miracles, and the judgments he pronounced” (Psalm 105:4–5\). Every miracle recorded for us in the Bible should give us encouragement that His strength is more than enough for our need. Also, to rely on the power of God, we must learn to cease trusting in our frail efforts and hand our resources over to the One who can do anything. God’s power is perfected in our weakness (2 Corinthians 12:9\). The disciples were at their wits’ end trying to figure out how to feed the 5,000; it was not until they brought the small amount of food they had to Christ that anyone was fed. Joshua stood helpless before the walls of Jericho, but he learned to trust the Lord’s battle plan. Zerubbabel faced the daunting task of rebuilding the temple, and God reminded him that the work would be done “not by might nor by power, but by my Spirit” (Zechariah 4:6\). [Prayer](power-of-prayer.html) is a vital part of relying on the power of God, as we pray, “[Thy will be done](thy-will-be-done.html)” (Luke 11:2, KJV). Jesus said, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matthew 7:7–8\). It was after a prayer meeting in the early church that “the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly” (Acts 4:31\). It was during a prayer meeting that Peter was miraculously released from prison (Acts 12\). The resurrection of Jesus certainly demonstrates the great power of God and is the great hope of all believers. Because He lives, we will live also (John 14:19\). Peter said we have been “born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away” (1 Peter 1:3–4, NASB). No matter what happens in this world, we have the power of God and Jesus’ resurrection; the Lord will grant us an inheritance and sustain us through eternity. We “through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (verse 5\). As Martin Luther sang during the Protestant Reformation, “The body they may kill; / God’s truth abideth still.” No matter how weak or ill\-equipped we may at times feel, we can rely on the power of God. We have the assurance that God “is able to do [immeasurably more](immeasurably-more.html) than all we ask or imagine, according to his power that is at work within us” (Ephesians 3:20\). We have confidence that ultimately God will accomplish His good in our lives: “In all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28\).
Who was Baal?	Answer Baal was the name of the supreme god worshiped in ancient Canaan and Phoenicia. The practice of Baal worship infiltrated Jewish religious life during the time of the Judges (Judges 3:7\), became widespread in Israel during the reign of Ahab (1 Kings 16:31\-33\) and also affected Judah (2 Chronicles 28:1\-2\). The word baal means “lord”; the plural is baalim. In general, Baal was a fertility god who was believed to enable the earth to produce crops and people to produce children. Different regions worshiped Baal in different ways, and Baal proved to be a highly adaptable god. Various locales emphasized one or another of his attributes and developed special “denominations” of Baalism. [Baal of Peor](Baal-Peor.html) (Numbers 25:3\) and Baal\-Berith (Judges 8:33\) are two examples of such localized deities. According to some versions of Canaanite mythology, Baal was the son of Dagon; other accounts make him out to be a son of El, the chief god, and Asherah, the goddess of the sea. Baal was considered the most powerful of all gods, eclipsing El, who was seen as rather weak and ineffective. In various battles Baal defeated Yamm, the god of the sea, and Mot, the god of death and the underworld. Baal’s sisters/consorts were Ashtoreth, a fertility goddess associated with the stars, and Anath, a goddess of love and war. The Canaanites worshiped Baal as the sun god and as the storm god—he is usually depicted holding a lightning bolt—who defeated enemies and produced crops. They also worshiped him as a fertility god who provided children. Baal worship was rooted in sensuality and involved ritualistic prostitution in the temples. At times, appeasing Baal required human sacrifice, usually the firstborn of the one making the sacrifice (Jeremiah 19:5\). The priests of Baal appealed to their god in rites of wild abandon which included loud, ecstatic cries and self\-inflicted injury (1 Kings 18:28\). Before the Hebrews entered the Promised Land, the Lord God warned against worshiping Canaan’s gods (Deuteronomy 6:14\-15\), but Israel turned to idolatry anyway. During the reign of Ahab and Jezebel, at the height of Baal worship in Israel, God directly confronted the paganism through His prophet Elijah. First, God showed that He, not Baal, controlled the rain by sending a drought lasting three\-and\-one\-half years (1 Kings 17:1\). Then Elijah called for a showdown on Mt. Carmel to prove once and for all who the true God was. All day long, 450 prophets of Baal called on their god to send fire from heaven—surely an easy task for a god associated with lightning bolts—but “there was no response, no one answered, no one paid attention” (1 Kings 18:29\). After Baal’s prophets gave up, Elijah prayed a simple prayer, and God answered immediately with fire from heaven. The evidence was overwhelming, and the people “fell prostrate and cried, ‘The LORD–he is God! The LORD–he is God!’” (verse 39\). In Matthew 12:27, Jesus calls Satan “Beelzebub,” linking the devil to Baal\-Zebub, a Philistine deity (2 Kings 1:2\). The Baalim of the Old Testament were nothing more than demons masquerading as gods, and all idolatry is ultimately devil\-worship (1 Corinthians 10:20\).
Who are the people of God?	Answer The phrase “the people of God” always indicates a clear relationship. God called Abram (later Abraham) in Genesis 12 to leave his land for a new one that God would show him. Once Abram was there, God says in Genesis 12:2, “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.” This nation would become the nation of Israel, the first group to be designated as God’s people. God says to Israel through the prophet Isaiah, “I have put my words in your mouth and covered you with the shadow of my hand—I who set the heavens in place, who laid the foundations of the earth, and who says to Zion, 'You are my people'” (Isaiah 51:16\). God also confirms Israel as His people in Ezekiel 38:14 in a prophecy to the neighboring nation of Gog. Are non\-Jewish believers in a Jewish Messiah (Jesus Christ) considered the people of God? Yes. Jesus came for all mankind, not just to save Israel (Romans 1:16, 10:12; Galatians 3:28\). The relationship of God to His people is more than His calling; they also call Him their God. David says, “I know, my God, that you test the heart and are pleased with integrity. All these things have I given willingly and with honest intent. And now I have seen with joy how willingly your people who are here have given to you” (1 Chronicles 29:17\). Here, God’s people are identified more by their willingness to give themselves to Him than by their nationality. Anyone who accepts Jesus Christ as Savior and Lord becomes a part of the people of God. The relationship does not come through church attendance or good deeds. It is a deliberate choice to follow God alone. That is why 2 Corinthians 6:16 and Mark 8:38 both indicate that a choice has to be made. And when we make that choice to embrace God, He embraces us as well. Then we truly are His people.
Why is seeking God important?	Answer In his letter to the church in Rome, Paul quotes an astonishing statement from the Psalms: “There is no one who understands; there is no one who seeks God” (Romans 3:11\). How can Paul, and David before him, make such a sweeping declaration? Of all who have ever lived, not even one person has really sought after God? There’s no question that billions of people have sought after a god, but they have not always sought after the true God. This fact ties directly to [Adam and Eve’s](Adam-and-Eve-questions.html) sin prompted by Satan’s deception. Throughout the history of mankind, the treachery promulgated by Satan has been so thorough that the natural man can perceive only bits and pieces of the real truth about God. As a result, our conceptions about God are blurred. It’s only when God chooses to reveal Himself to us that the pieces begin to fall together as our eyes are opened to truth. Then, truly seeking God becomes possible. Jesus tells us in John 17:3, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” Here Jesus is telling us that our continuing to seek God, desiring to know Him more, is the essence of true life, eternal life. The most important thoughts our minds can entertain are thoughts of God, because they will determine the quality and direction of life. Seeking God, then, is an ongoing responsibility and privilege for all Christians. But we also know that seeking God is not always an easy thing to do, not because God is elusive, but because our minds are saturated with misconceptions and deceits planted by Satan and reinforced by the culture, not to mention the sinful nature of our own hearts and the general deceitfulness of sin (Jeremiah 17:9; James 1:13–15\). But the good news is that these mistaken beliefs are done away with through coming to know God and growing in our relationship with Him. This starts when we turn to Him for salvation and put our trust in Jesus Christ. When we are saved, we receive the indwelling Holy Spirit who helps us to know God and even transforms our hearts to want to seek Him (Ephesians 1:13–14; Philippians 1:6; 2:12–13; Romans 8:26–30\). Romans 12:2 counsels, “Do not conform 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.” We learn the truth about God and seek Him through reading His Word (the Bible). We seek God also through prayer and in times of worship. We seek God both individually and corporately. Spending time with other believers in Jesus who are also seeking God is important to help us continue to seek Him (Hebrews 10:24–25\). Second Chronicles 15:2–4 is instructive for us. This passage was written over two thousand years ago to a people like us: “\[Azariah the prophet] went out to meet Asa and said to him, ‘Listen to me, Asa and all Judah and Benjamin. The LORD is with you when you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you. For a long time Israel was without the true God, without a priest to teach and without the law. But in their distress they turned to the LORD, the God of Israel, and sought him, and he was found by them.’” Their instructions were simple: when they sincerely sought God, things went well, but when their desire to seek Him waned and eventually ceased altogether, their world came apart. Sin increased, morality declined, and contact with God ceased. The admonitions to the children of God of that time are clear to us today: “If you seek him, he will be found by you.” This profound principle is repeated throughout Scripture (Deuteronomy 4:29; Jeremiah 29:13; Matthew 7:7; Acts 17:27; James 4:8\). The idea is that, when we draw near to God, He reveals Himself to us. God does not hide Himself from the seeking heart. “But if from there you seek the LORD your God, you will find him if you seek him with all your heart and with all your soul” (Deuteronomy 4:29\). “You will seek me and find me when you seek me with all your heart” (Jeremiah 29:13\). “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matthew 7:7\).
What happened on each of the days of Creation?	Answer The creation account is found in Genesis 1—2\. Most of God’s creative work was done by speaking, an indication of the power and authority of His Word. Let us look at each day of God’s creative work: [Creation Day 1](what-did-God-create-on-the-first-day.html) (Genesis 1:1–5\) God creates the heavens and the earth. “The heavens” refers to everything beyond the earth, outer space. The earth is made but not formed in any specific way, although water is present. God then speaks light into existence. He then separates the light from the dark and names the light “day” and the dark “night.” [Creation Day 2](what-did-God-create-on-the-second-day.html) (Genesis 1:6–8\) God creates the sky. The sky forms a barrier between water upon the surface and the moisture in the air. At this point earth has an atmosphere. [Creation Day 3](what-did-God-create-on-the-third-day.html) (Genesis 1:9–13\) God creates dry land. Continents and islands rise above the water. The large bodies of water are named “seas” and the ground is named “land.” God declares that all this is good. God creates all plant life. He creates this life to be self\-sustaining: plants can reproduce. The plants are created in great diversity (many “kinds”). The land is green and teeming with plant life. God declares that this work is also good. [Creation Day 4](what-did-God-create-on-the-fourth-day.html) (Genesis 1:14–19\) God creates all the stars and heavenly bodies. The movement of these will help man track time. Two great heavenly bodies are made in relation to the earth. The first is the sun, which is the primary source of light, and the moon, which reflects the light of the sun. The movement of these bodies will distinguish day from night. This work is also declared to be good by God. [Creation Day 5](what-did-God-create-on-the-fifth-day.html) (Genesis 1:20–23\) God creates all life that lives in the water, in all of its marvelous diversity. God also makes all the birds. The language of the passage allows that this may be the time God made flying insects as well; if not, they are made on Day 6\. All these creatures have the ability to perpetuate their species by reproduction. The creatures made on Day 5 are the first creatures blessed by God. God declares this work good. [Creation Day 6](what-did-God-create-on-the-sixth-day.html) (Genesis 1:24–31\) God creates all the creatures that live on dry land. This includes every type of creature not included on previous days. God also creates man. God declares this work good. When God was creating man, He took counsel with Himself. “God said, ‘Let us make man in our image, in our likeness’” (Genesis 1:26\). This is not an explicit revelation of the [Trinity](Trinity-Bible.html) but is part of the foundation for such, as God reveals an “us” within the Godhead. God makes mankind in His own image, and thus mankind is special above all other creatures. He makes them male and female and places them in authority over the earth and over all the other creatures. God blesses them and commands them to reproduce, fill the earth, and subdue it (bring it under the rightful stewardship of mankind as authorized by God). God announces that humans and all other creatures are to eat plants alone. God will not rescind this dietary restriction until Genesis 9:3–4\. God’s creative work is complete at the end of the sixth day. The entire universe in all its beauty and perfection was fully formed in these six periods labeled as “days.” At the completion of His creation, God announces that it is “very good” (Genesis 1:31\). [Creation Day 7](what-did-God-do-on-the-seventh-day.html) (Genesis 2:1–3\) God rests. This in no way indicates He was weary from His creative efforts; rather, it denotes that the creation is complete. He stops creating. Further, God is establishing a pattern of one day in seven to rest. The keeping of this day will eventually be a distinguishing trait of God’s chosen people, Israel (Exodus 20:8–11\). Many Christians interpret these “days” of creation as literal, 24\-hour periods, a position called [Young\-Earth Creationism](young-earth-creationism.html). It should be noted that certain other interpretations of these “days” suggest they were indeterminate periods of time. The [Day\-Age Theory](Day-Age-Theory.html) and [Historical Creationism](historical-creationism.html) are two theories that interpret the biblical data in a way that allows for an older earth. Regardless, the events and accomplishments of each “day” are the same.
Did Jesus change the water into wine or grape juice?	Answer John chapter 2 records Jesus performing a miracle at a wedding in Cana of Galilee. At the wedding, the hosts ran out of wine. Jesus’ mother, Mary, asks Jesus to intervene, and He does so, reluctantly. Jesus has the servants bring six jars filled with water and then instructs the servants to give it to the overseer of the celebration. The water miraculously turns into wine, and the overseer declares that it was the best wine he had ever tasted. In this account, Jesus performed an amazing miracle, actually altering the molecular composition of the water, changing it into wine. The point of the account is summarized in John 2:11, "He thus revealed His glory, and His disciples put their faith in Him." Usually, though, when this passage is studied, a side issue becomes the main issue. Did Jesus transform the water into wine (fermented, alcoholic) or into grape juice (non\-alcoholic)? Throughout the passage, the Greek word translated "wine" is oinos, which was the common Greek word for normal wine, wine that was fermented/alcoholic. The Greek word for the wine Jesus created is the same word for the wine the wedding feast ran out of. The Greek word for the wine Jesus created is also the same word that is used in Ephesians 5:18, "...do not get drunk on wine..." Obviously, getting drunk from drinking wine requires the presence of alcohol. Everything, from the context of a wedding feast, to the usage of oinos in 1st century Greek literature (in the New Testament and outside the New Testament), argues for the wine that Jesus created to be normal, ordinary wine, containing alcohol. There is simply no solid historical, cultural, exegetical, contextual, or lexical reason to understand it to have been grape juice. Those who oppose the drinking of alcohol, in any quantity, argue that Jesus would not have turned the water into wine, as He would have been promoting the consumption of a substance that is tainted by sin. In this understanding, alcohol itself is inherently sinful, and consumption of alcohol in any quantity is sin. That is not a biblical understanding, however. Some Scriptures discuss alcohol in positive terms. Ecclesiastes 9:7 instructs, “Drink your wine with a merry heart.” Psalm 104:14\-15 states that God gives wine “that makes glad the heart of men.” Amos 9:14 discusses drinking wine from your own vineyard as a sign of God’s blessing. Isaiah 55:1 encourages, “Yes, come buy wine and milk…” From these and other Scriptures, it is clear that alcohol itself is not inherently sinful. Rather, it is the abuse of alcohol, drunkenness and/or addiction, that is sinful (Ephesians 5:18; Proverbs 23:29\-35; 1 Corinthians 6:12; 2 Peter 2:19\). Therefore, it would not have been a sin for Jesus to create a drink that contained alcohol. A second, related argument is that by creating alcoholic wine, Jesus would have been promoting drunkenness, which the Bible clearly identifies as sinful. This is not a valid argument. Was Jesus promoting gluttony when He multiplied the fishes and loaves far beyond what the people needed? Of course not. Creating a substance that can be abused does not make one responsible when another person foolishly chooses to abuse it. Jesus creating alcoholic wine was in no sense encouraging drunkenness. The belief that Jesus created alcoholic wine is definitely more in agreement with the context and the definition/usage of oinos. The primary reasons for interpreting it as grape juice, that alcohol is inherently sinful or that the creation of alcohol would have been encouraging drunkenness, are unbiblical and invalid. There is simply no good biblical reason to understand John 2 as anything other than Jesus performing an amazing miracle by turning water into real wine. Is drunkenness sinful? Absolutely! Is addiction sinful? Definitely. Would Jesus turning the water into alcoholic wine in any way violate God’s standards regarding the consumption of alcohol? Absolutely not!
How can I learn to trust in God?	Answer We cannot trust someone we don’t know, and that is the secret of learning to trust God. When someone says, “Trust me,” we have one of two reactions. Either we can say, “Yes, I’ll trust you,” or we can say, “Why should I?” In God’s case, trusting Him naturally follows when we understand why we should. The main reason we should trust God is that He is worthy of our trust. Unlike men, He never lies and never fails to fulfill His promises. “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?” (Numbers 23:19; Psalm 89:34\). Unlike men, He has the power to bring to pass what He plans and purposes to do. Isaiah 14:24 tells us, “The LORD Almighty has sworn, ‘Surely, as I have planned, so it will be, and as I have purposed, so it will stand.’” Furthermore, His plans are perfect, holy, and righteous, and He works all things together for good for those who love Him and are called according to His holy purpose (Romans 8:28\). If we endeavor to know God through His Word, we will see that He is worthy of our trust, and our trust in Him will grow daily. To know Him is to trust Him. We can learn to trust God as we see how He has proven Himself to be trustworthy in our lives and the lives of others. In 1 Kings 8:56 we read, “Praise be to the LORD, who has given rest to his people Israel just as he promised. Not one word has failed of all the good promises he gave through his servant Moses.” The record of God’s promises is there in His Word for all to see, as is the record of their fulfillment. Historical documents verify those events and speak of God’s faithfulness to His people. Every Christian can give personal testimony to God’s trustworthiness as we see His work in our lives, fulfilling His promises to save our souls and use us for His purposes (Ephesians 2:8\-10\) and comfort us with the peace that passes all understanding as we run the race He has planned out for us (Philippians 4:6\-7; Hebrews 12:1\). The more we experience His grace, faithfulness, and goodness, the more we trust Him (Psalm 100:5; Isaiah 25:1\). A third reason to trust God is that we really have no sensible alternative. Should we trust in ourselves or in others who are sinful, unpredictable, unreliable, have limited wisdom, and who frequently make bad choices and decisions swayed by emotion? Or do we trust in the all\-wise, all\-knowing, all\-powerful, gracious, merciful, loving God who has good intentions for us? The choice should be obvious, but we fail to trust God because we don’t know Him. As already stated, we cannot hope to trust in someone who is essentially a stranger to us, but that is easily remedied. God has not made Himself difficult to find or know. All we need to know about God, He has graciously made available to us in the Bible, His holy Word to His people. To know God is to trust Him.
Spiritual gifts survey - what are the different spiritual gifts the Bible mentions?	Answer Before we survey the spiritual gifts, we will look at two Greek words used to describe the gifts of the Spirit: pneumatika refers to their source, the Holy Spirit (pneuma) of God; and charismata refers to the fact that they are granted as an act of God’s grace ([charis](charis-in-the-Bible.html)). The spiritual gifts are given by grace and are not based on our worthiness or personal abilities; they are given according to [God’s sovereign choice](spiritual-gifts.html). The gifts are given by the Spirit of God; thus, the gifts are a part of the new life granted to us in Christ and may be drastically different from our perceived capabilities or desires prior to salvation. First Corinthians 12:4–7 explains: “There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work. Now to each one the manifestation of the Spirit is given for the common good.” Believers will differ in their spiritual gifts, but all spiritual gifts are meant to be used for the edification of the body of Christ and to the glory of God. A brief examination of three key texts (Romans 12:6–8; 1 Corinthians 12:4–11; 1 Peter 4:10–11\) will help us see God’s design regarding His gifts. One of the first things that becomes clear in these passages is the diversity of the gifts. Paul’s survey of spiritual gifts in Romans 12 includes different gifts than are found in 1 Corinthians 12\. And when Peter spoke of the spiritual gifts in 1 Peter 4:10–11, he didn’t specify them but rather listed broad categories of the types of gifts God gives. Among the gifts listed in the Bible are prophecy, ministry, wisdom, knowledge, faith, healing, teaching, exhorting, giving, ruling, showing mercy, speaking in languages, and interpreting languages. Whatever the specific use, each gift fits together with the other gifts, and they all work together as the parts of the body to make a functional whole (Romans 12:5\). In putting together a complete survey of the spiritual gifts, one must attempt to quantify and define the gifts. Romans 12 lists at least seven gifts, and 1 Corinthians 12 lists nine. There is some overlap in these lists, and there are certainly indications that there are more gifts than are itemized. Here is a brief spiritual gifts survey from Dr. Larry Gilbert (modified from “How Many Spiritual Gifts Are There?”): 1\. Miraculous Gifts • Apostleship (1 Corinthians 12:28; Ephesians 4:11\) • Tongues (1 Corinthians 12:10, 28, 30\) • Interpretation (1 Corinthians 12:10, 30\) • Miracles (1 Corinthians 12:10, 28\) • Healing (1 Corinthians 12:9, 28\) 2\. Enabling Gifts • Faith (1 Corinthians 12:9\) • Discernment (1 Corinthians 12:10\) • Wisdom (1 Corinthians 12:8\) • Knowledge (1 Corinthians 12:8\) 3\. Team Gifts • Evangelism: passionately leading others to the saving knowledge of Christ (Ephesians 4:11\) • Prophecy: boldly and fearlessly proclaiming God’s truth (Romans 12:6; Ephesians 4:11; 1 Corinthians 12:10, 28\) • Teaching: making clear the truth of God’s Word with simplicity and accuracy (Romans 12:7; 1 Corinthians 12:28\) • Exhortation: motivating others to action, application, and purpose (Romans 12:8\) • Shepherding: overseeing, training, feeding, coaching/leading (Ephesians 4:11\) • Serving: providing practical help both physically and spiritually (Romans 12:7; 1 Corinthians 12:28\) • Mercy\-showing: identifying with and comforting those in need (Romans 12:8\) • Giving: releasing material resources to further the work of the Church (Romans 12:8\) • Administration: organizing, administering, promoting, leading (Romans 12:8; 1 Corinthians 12:28\) In 1 Peter 4:9–11, Peter gives us two groups of Team Gifts: 1\.“Speaking” gifts. Those who have the speaking gifts are Evangelists, Prophets, Teachers, Exhorters, and Shepherds. 2\. “Ministering” gifts, or support gifts. People with these gifts emulate Christ in that He came not to be served, but to served (Mark 10:45\). They have been blessed with self\-forgetfulness as they focus on the needs of others. Ministering gifts include Shepherds, Mercy\-Showers, Servers, Givers, and Administrators. The Bible says we are given spiritual gifts for a purpose. In Romans 12:8 we are told to use the various gifts according to the character of God and His revealed will “with simplicity . . . with diligence . . . with cheerfulness.” In 1 Corinthians 12:24–25 we are told that “God has put the body together, giving greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other.” In 1 Peter 4:11 the purpose of the gifts is “that in all things God may be praised through Jesus Christ.”
What does the Bible say about halos?	Answer A halo, also called a nimbus, is a geometric shape, usually in the form of a disk, circle, ring, or rayed structure. Traditionally, the halo represents a radiant light around or above the head of a divine or sacred person. Since halos are found nowhere in the Bible, what is their origin in Christianity? Interestingly, the word “halo” comes from the Greek word for a threshing floor. It was on these floors that oxen moved round and round in a continuous circle on the ground, making a circular path in the shape we now associate with halos. Many ancient societies, including the Egyptians, Indians and Romans, used a circular sign to suggest supernatural forces, such as angels, at work. In art, halos originally appeared as disks of gold sketched upon the head of a figure. This depicted a sphere of light radiating from the head of the person, suggesting that the subject was in a mystical state or sometimes just very smart. Because of its shape and color, the halo was also associated with the sun and resurrection. By the fourth century, the halo had become widely used in standard Christian art. Essentially, it was used to mark a figure as being in the kingdom of light. Most commonly, Jesus and the Virgin Mary are shown with halos, along with the angels. In fact, halos are found in art forms all over the world. Sometimes, especially in the East, crowns are used instead of halos, but the meaning is the same: holiness, innocence, and spiritual power. With it not being found in the Bible, the halo is both pagan and non\-Christian in its origin. Many centuries before Christ, natives decorated their heads with a crown of feathers to represent their relationship with the sun god. The halo of feathers upon their heads symbolized the circle of light that distinguished the shining divinity or god in the sky. As a result, these people came to believe that adopting such a nimbus or halo transformed them into a kind of divine being. However, interestingly enough, before the time of Christ, this symbol had already been used by not only the Hellenistic Greeks in 300 B.C., but also by the Buddhists as early as the first century A.D. In Hellenistic and Roman art, the sun\-god, Helios, and Roman emperors often appear with a crown of rays. Because of its pagan origin, the form was avoided in early Christian art, but a simple circular nimbus was adopted by Christian emperors for their official portraits. From the middle of the fourth century, Christ was portrayed with this imperial attribute, and depictions of His symbol, the Lamb of God, also displayed halos. In the fifth century, halos were sometimes given to angels, but it was not until the sixth century that the halo became customary for the Virgin Mary and other saints. For a period during the fifth century, living persons of eminence were depicted with a square nimbus. Then, throughout the Middle Ages, the halo was used regularly in representations of Christ, the angels, and the saints. Often, Christ’s halo is quartered by the lines of a cross or inscribed with three bands, interpreted to signify His position in the Trinity. Round halos are typically used to signify saints, meaning those people considered as spiritually gifted. A cross within a halo is most often used to represent Jesus. Triangular halos are used for representations of the Trinity. Square halos are used to depict unusually saintly living personages. As we’ve stated at the outset, the halo was in use long before the Christian era. It was an invention of the Hellenists in 300 B.C. and is not found anywhere in the Scriptures. In fact, the Bible gives us no example for the bestowal of a halo upon anyone. If anything, the halo has been derived from the profane art forms of ancient secular art traditions.
Going to Heaven—how can I guarantee my eternal destination?	Answer Face it. The day we step into eternity may come sooner than we think. In preparation for that moment, we need to know this truth—not everyone is going to heaven. How can we know for sure that we are going to heaven? Some 2,000 years ago, the apostles Peter and John were preaching the gospel of Jesus Christ to a large crowd in Jerusalem. Peter made a profound statement that resonates even in our postmodern world: “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\). Now as then, Acts 4:12 is not politically correct. Today it’s popular to say, “Everyone’s going to heaven” or “All paths lead to heaven.” There are many who think they can have heaven without having Jesus. They want the glory, but they don’t want to be bothered by the cross, much less the One who died there. Many don’t want to accept Jesus as the only way of going to heaven and are determined to find another path. But Jesus warns us that no other path exists and that the consequence for rejecting this truth is an eternity in hell. He told us that “whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36\). Faith in Christ is the key to going to heaven. Some will argue that it’s extremely narrow\-minded of God to provide only one way to heaven. But, frankly, in light of mankind’s rebellion against God, it’s extremely broad\-minded for Him to provide us with any way to heaven. We deserve judgment, but God gives us the way of escape by sending His one\-and\-only Son to die for our sins. Whether someone sees this as narrow or broad, it’s the truth. The good news is that Jesus died and rose again; those who are going to heaven have received this gospel by faith. Many people today hold to a watered\-down gospel that does away with the need for repentance. They want to believe in a “loving” (nonjudgmental) God who never mentions sin and who requires no change in their lifestyle. They may say things like, “My God would never send a person to hell.” But Jesus spoke more about hell than He did about heaven, and He presented Himself as the Savior who offers the only means of going to heaven: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). Who will actually enter God’s kingdom? How can I guarantee that I’m going to heaven? The Bible makes a clear distinction between those who have eternal life and those who do not: “He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:12\). It all goes back to [faith](faith-in-Jesus.html). Those who believe in Christ are made the children of God (John 1:12\). Those who accept Jesus’ sacrifice as the payment for their sins and who believe in His resurrection are going to heaven. Those who reject Christ are not. “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son” (John 3:18\). As awesome as heaven will be for those who accept Jesus Christ as their Savior, [hell](hell-real-eternal.html) will be that much more awful for those who reject Him. One cannot read the Bible seriously without seeing it over and over again—the line is drawn. The Bible says there is one and only one way to heaven—Jesus Christ. Follow Jesus’ command: “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13–14\). Faith in Jesus is the one means of going to heaven. Those who have faith are guaranteed to get there. Do you trust in Jesus? Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
Why is serving God important?	Answer Is it really necessary to serve God? What is the purpose of changing our priorities to accomplish tasks that God could honestly do better and more quickly without us? Peter addresses the importance of serving God in 1 Peter 4:10\-11: “Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen.” Peter makes it clear that we have received our gifts from God for two purposes— to serve others and to bring praise to God. Serving isn’t about us receiving attention or glory; it is for Him to receive glory. How does God receive glory when we serve? The transforming power of Jesus Christ is on display in the lives of those who have traded selfishness for selflessness. Peter says believers should recognize that we are speaking and serving directly on behalf of God to others, while He gives the ability and strength for us to do so. And when we direct glory towards Him instead of accepting it for ourselves, we stand out from the crowd of those who glorify only themselves. And that difference in our lives causes people to examine the life\-changing nature of a relationship with Jesus Christ. It validates our faith in front of others. Romans 12:1\-2 says, “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. 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.” Paul’s point is that for those who have been saved by the blood of Jesus, it only makes sense to honor Him. Giving ourselves to God is our spiritual act of worship (the Greek word for “spiritual” can also be translated "reasonable"). It’s only reasonable that we would serve the God who has provided the greatest service of all: salvation from sin and self and eternal life with Him in heaven.
How should I understand the concept of the Father God?	Answer “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know Him” (1 John 3:1\). This passage begins with a command: “See.” John wants us to observe the manifestations of the Father’s love. He has introduced the subject of God’s love in the preceding chapter (1 John 2:5, 15\), briefly discusses it here, and fully explains it in the fourth chapter. John’s purpose is to describe the kind of love the Father gives His children, “what great love.” The Greek word translated “what great” is found only six times in the New Testament and always implies astonishment and admiration. What is interesting to note here is that John does not say, “The Father loves us.” In doing so, he would be describing a condition. Instead, he tells us that the Father has “lavished” His love on us, and this, in turn, portrays an action and the extent of God’s love. It is also interesting to note that John has chosen the word “Father” purposely. That word implies the father\-child relationship. However, God did not become Father when He adopted us as children. God’s fatherhood is eternal. He is eternally the Father of Jesus Christ, and through Jesus He is our Father. Through Jesus we receive the Father’s love and are called “children of God.” What an honor it is that God calls us His children and gives us the assurance that as His children we are heirs and co\-heirs with Christ (Romans 8:17\). In his Gospel, John also tells us that God gives the right to become children of God to all who in faith have received Christ as Lord and Savior (John 1:12\). God extends His love to His Son Jesus Christ and, through Him, to all His adopted children. When John then tells us “that is what we are!” he declares the reality of our status. Right now, at this very moment, we are His children. In other words, this is not a promise which God will fulfill in the future. No, the truth is we are already God’s children. We enjoy all the rights and privileges our adoption entails, because we have come to know God as our Father. As His children we experience His love. As His children we acknowledge Him as our Father, for we have an experiential knowledge of God. We put our trust and faith in Him who loves us, provides for us, and protects us as our earthly fathers should. Also as earthly fathers should, God disciplines His children when they disobey or ignore His commands. He does this for our benefit, so “that we may share in His holiness” (Hebrews 12:10\). There are many ways the Scriptures describe those who love God and obey Him. We are heirs of God and co\-heirs with Christ (Romans 8:17\); we are holy priests (1 Peter 2:5\); we are new creations (2 Corinthians 5:17\); and we are partakers of the divine nature (2 Peter 1:4\). But more than any of the above—more significant than any title or position—is the simple fact that we are God’s children and He is our heavenly Father.
Is there a biblical list of sins?	Answer We often think that our lives can be simplified if we just have a checklist to follow. We have shopping lists, to\-do lists, wish lists, and more. Surely, if God wants us to have success in living for Him, there must be a list in the Bible of sins to avoid. When we look to the Bible, we certainly do find lists of sins, but we also discover that the lists never seem to end. From the very beginning, God told man what was right and wrong. To Adam in the Garden, God said, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die” (Genesis 2:16\-17\). When the children of Israel came out of Egypt, God established His Law with them at Mount Sinai. The Ten Commandments (Exodus 20:1\-17\) were not the whole law, but a summary of all that God had to tell them. The entire books of Leviticus and Deuteronomy are devoted to revealing to the Israelites God’s laws. Jewish rabbis say that there are [613 laws](613-commandments.html) in the Torah (Books of Moses). Of those, 365 are in the “thou shalt not...” category. What are some examples of these sins? From the Ten Commandments we have false worship, idolatry, misusing God’s name, violating the Sabbath, dishonoring parents, murder, adultery, stealing, lying/[libel](Bible-libel.html), and coveting. In the Sermon on the Mount (Matthew 5–7\), Jesus took some of these same sins to a new level. Regarding murder, Jesus said, “Anyone who is angry with his brother will be subject to judgment.... But anyone who says, 'You fool!' will be in danger of the fire of hell” (Matthew 5:22\). Regarding adultery, Jesus said, “Anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28\). In Galatians 5:19\-21, we are told, “The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.” Just these brief lists will give most people plenty of things to work on for a lifetime. In addition to the various lists that can be found in Scripture, we are told in 1 John 5:17 that “all wrongdoing is sin.” Not only does the Bible tell us the things not to do, but in James 4:17, we are informed that anyone “who knows the good he ought to do and doesn’t do it, sins.” When we try to compile a list of sins, we find ourselves buried under the guilt of our own failures because we discover that we have sinned far more than we realized. The Scriptures inform us, “All who rely on observing the law are under a curse, for it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law’” (Galatians 3:10\). While that statement might seem self\-defeating, it is actually the best news possible. Since we can never fully keep God’s Law, there must be another answer, and it is found a few verses later: “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a pole.’ He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit” (Galatians 3:13\-14\). The Law of God, or the lists of sins that we find in the Bible, serve as a tutor to “lead us to Christ that we might be justified by faith” (Galatians 3:24\).
What is Pietism?	Answer Though few groups today would identify themselves as Pietist, there are actually a large number of modern churches which have been significantly impacted by Pietist teaching. Pietism is a movement within Christianity that attempts to focus on individual holiness and a consistent Christian life. It is typically led by laymen or local pastors who are frustrated with the perceived hypocrisy or inconsistency within the larger church. There have been a number of Pietist movements, each one leading to the development of new denominations or fellowships. [Jan Hus](Jan-Hus.html), a preacher in the 1400s in what is now the Czech Republic, was one of the earliest leaders of the Pietist movement. He was influenced by the teachings of [John Wycliffe](John-Wycliffe.html), and sought to reform the Bohemian church. Hus was burned at the stake in 1415 on a charge of heresy. Though his personal ministry was short\-lived, Hus’s reform efforts had long\-term effects, as Martin Luther himself was influenced by Hus’s teachings. The modern Moravian or Bohemian Brethren Church (825,000 members) is traced directly back to the followers of Jan Hus. The Pietist movement had a hand in the formation of the Lutheran Church, and then in the 1670s it led to a reform movement within that church. Philipp Jakob Spener, who had been influenced by Pietist and Waldensian teachers, was convinced of the need for a moral and religious reformation within German Lutheranism. He saw a rigid orthodoxy sapping the zeal from the Christian life of the church. To counter that, he began meetings in his home where he encouraged personal and small\-group Bible study, involvement in church leadership by laymen, and a preaching style which would implant Christianity in the inner man and result in visible fruits of good works. Many of these Lutherans stayed within the church and attempted to enact these reforms. Others left and formed a variety of new churches, most of them with names including the term “Brethren.” Swedish Lutherans who were influenced by Spener’s teachings came to America and formed the Evangelical Covenant Church and the Evangelical Free Church of America. In England, the Pietist movement impacted John Wesley, who began the Methodist movement. The philosophy of ministry that led to the Pietist movement has been held by true believers from the very beginning. When Peter and John were forbidden by the Jewish religious leaders to speak in the name of Jesus, they responded, “Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard” (Acts 4:19\-20\). These brethren believed that every believer and every church must submit to the authority of God’s Word, and any practice or teaching that is in contradiction to God’s clear command must be surrendered. To that, let every believer today say a hearty “Amen.”
What is the biblical Creation story?	Answer The basic creation story is found in Genesis 1 and 2, with the account of what happened in the Garden of Eden in chapter 3\. Genesis 1 begins before the existence of anything except God Himself. God’s revelation of Himself and His will for mankind is the beginning of the creation story. In this beginning, God created everything in the universe (Genesis 1:1\). This includes all the heavenly bodies (including every star and planet), as well as everything on the earth. While the triune nature of God is not explicit in the Genesis account, God does reveal an “[us](God-plural.html)” within the Godhead (Genesis 1:26\). The Spirit is active in creation (Genesis 1:2\) as is Christ (John 1:1–3; Colossians 1:15–17\). In the six days of creation, God formed light, the universe, and the earth (day 1\); the sky and the atmosphere (day 2\); dry land and all plant life (day 3\); the stars and heavenly bodies, including the sun and moon (day 4\); birds and water creatures (day 5\); and all the land animals and man (day 6\). Mankind is special above all other creatures because he bears the image of God (Genesis 1:27\) and has the responsibility to steward and subdue the earth (verse 28\). All of creation was completed in six days in all its vast array and wondrous beauty. God announced that His creation was “very good” (verse 31\). Genesis 2 sees the ending of God’s creative work and gives a more detailed account of the creation of man. The seventh day is marked by God’s [resting](God-rest-seventh-day.html). The rest does not suggest that God was tired; rather, His “rest” was simply a cessation of work. God was done, and the universe was just as He wanted it to be. God’s six days of work, followed by a day of no work, establishes a pattern of taking one day in seven for rest and sets the number of days in the week still in use today. The keeping of the [Sabbath](Sabbath-day-rest.html) later became a distinguishing mark of God’s chosen people (Exodus 20:8–11\.) Genesis 2 takes a closer look at the creation of man. This passage is not a [second creation account](two-Creation-accounts.html), nor is it contradictory to Genesis 1\. Genesis 2 simply takes a step away from a linear report to refocus the reader on God’s unique work concerning man. God formed man from the dust of the earth He had previously created. After forming man’s body, God breathed life—a soul—into him. The fact that God chose to form man this way shows His great care in this process. God next placed the first man, Adam, in a special place, the Garden of Eden. Eden was beautiful and bountiful. Adam had almost everything he needed, including food and productive work. However, God was not done with man. God helped Adam to see his need for a mate by having him review all the other creatures and naming them (Genesis 2:19–20\). At the end of the naming process, Adam understood what he lacked. God caused Adam to sleep and then formed Eve with as much care as He had formed Adam (verses 21–22\). Eve was made from [Adam’s rib](Adams-rib.html). When God brought Eve to Adam, the man immediately understood that she was special. She was his counterpart, his [complement](complementarianism.html), and flesh of his flesh (verse 23\). God made both Adam and Eve in God’s image (Genesis 1:27\). The Bible’s creation account establishes the family as the basic building block of society (Genesis 1:24; cf. Matthew 19:5–6\). As a God\-ordained institution, marriage is to be only between one man and one woman. Adam and Eve were created in a state of innocence (Genesis 1:25\) and had not committed any sin. They enjoyed communion with God in Eden and the freedom to eat of whatever trees of the garden they wished, except for one (Genesis 2:16–17\). Part of their relationship with God was the inclusion of one simple rule: Adam and Eve were forbidden to eat from the [tree of the knowledge of good and evil](tree-knowledge-good-evil.html) (Genesis 2:17\). At some point Eve was tempted by the [serpent](Satan-serpent.html) to eat from the forbidden tree, which she did. Adam also ate and joined his wife in disobedience (Genesis 3:1–6\). When Adam and Eve sinned against God, they lost their innocence and their nature was corrupted (Genesis 3:7–12\). Sin brought consequences. The process of death began immediately. God cursed the serpent to crawl forever on the ground and be hated by men (verses 14–15\). God punished Eve to pain in childbirth and conflict with her husband (verse 16\), and He punished Adam with toil and hardship in his labors (verses 17–19\). And Adam and Eve were expelled from the Garden of Eden and denied access to the tree of life (Genesis 3:22–24\). In His great mercy, God also covered Adam and Eve’s shame (Genesis 3:21\) and gave them a message of hope in the promise of a Redeemer. The Bible’s first mention of the coming Messiah is found in Genesis 3:15, often called the [protoevangelium](protoevangelium.html). The Seed of the woman would come to crush the head of the Serpent, at the cost of being bruised Himself. So, an integral part of the creation story is a prediction of Jesus’ death on the cross and His triumph over Satan and the curse.
What does it mean that God is a God of justice?	Answer Justice is a term used for what is right or “as it should be.” Justice is one of God’s attributes and flows out of His holiness. Justice and righteousness are often used synonymously in the Bible. Since righteousness is the quality or character of being right or just, it is another attribute of God and incorporates both His justice and holiness. We cannot begin to understand God’s justice unless we first understand sin. Sin is lawlessness (1 John 3:4\) and iniquity (Daniel 9:4\-5; Micah 2:1; James 3:6\). It embodies everything contrary to God’s holy nature and is offensive to Him. Thus, sin is a crime against God, and justice demands a penalty of death and separation from Him for it (Romans 1:18\-32; 2:5; 3:23\). But God sent His Son, Jesus Christ, to earth to pay that penalty for us (Romans 5:8\-11; 6:23\) and made salvation available to all who believe in His name (John 1:12; 3:15\-17; 20:31\). God’s own righteousness is provided as a gift to sinners who accept Jesus Christ as their Savior and is based upon His grace and mercy in response to our faith (Romans 3:23\-26; Ephesians 2:3\-7\). His mercy and grace are not in spite of His justice, but because of it. He loved us so much that, despite the fact that our sin demands our death, He sent His Son to be our substitute upon the cross, thus demonstrating that His justice was not violated, but instead satisfied (1 Thessalonians 1:10; 5:9\). Having been made in His image (Genesis 1:26\-27\), we humans long for moral justice to prevail upon the earth and are outraged when we see injustice happening around us. Why do we seek justice for crimes? It’s in our DNA. King David’s outrage when the poor man’s lamb was taken away by the rich man resonates within us (2 Samuel 12:1\-14\). That is why Nathan told the story to David in the first place because it revealed David’s own injustice in taking Uriah’s wife from him. David’s immediate repentant prayer was effective because by admitting his sin against God, he acknowledged the righteousness of God. The Lord told David through the prophet Nathan that even though his sin was forgiven, the child resulting from the adulterous affair would die, demonstrating the fact that his sin still had to be judged. As for the future, the book of Revelation reveals the justice of God in all its glory during the end times. When the saints watch the destruction of the earth, their song will be of God’s righteous judgment upon the inhabitants for their ultimate sin of rejecting Him (Revelation 11:16\-18; 15:3\-4; 16:7; 19:1\-4\). And as 2 Peter 3:13 says, we are promised that someday, when Christ physically reigns on earth, God’s righteous justice will finally be on full display.
What is a succubus?	Answer According to medieval folklore, a succubus is a demon that takes the form of a woman in order to have intercourse with a man in his dreams. The name comes from Old Latin, and means “to lie under.” In Islamic superstition, there is a similar demon called the qarinah or karina, and in ancient Middle Eastern cultures Lilith was the night demon’s name. Whichever name is used, the essential qualities are the same: a demon who tempts men sexually at night and who tries to kill infants at birth. There are two biblical passages that may refer directly to this kind of demon. One of the Dead Sea Scrolls (4Q184\) depicts a being called “the seductress” who has horns and wings and a multitude of sins in her wings. This being tempts men into sin and ultimately drags them into the Pit. The passage is quite similar to Proverbs 2:18\-19, which describes the dangers of the seductress or “strange woman.” In describing the results of God’s judgment on Edom, Isaiah 34:14 (KJV) says, “the screech owl also shall rest there, and find for herself a place of rest.” The American Standard Version translates “lilith” as night demon or monster, and the Revised Standard Version uses the name “Lilith.” Some commentators have proposed that primitive cultures heard the cries of nocturnal animals and attributed them to demons because they had no knowledge of those animals. Are succubi real? If we grant any credence to the widespread beliefs of ancient cultures, the answer would have to be yes. If we confine our search to biblical writing, the answer becomes more difficult. To be sure, the name has been associated with a demonic presence for several thousand years and fits in that context in the Bible. It is also certain that the Bible deals with demons as very real, very powerful beings which have dealings with mankind. Second Peter 2:4 speaks of angels who sinned and were cast down to hell in judgment. Jude 6 (KJV) likewise speaks of angels who “kept not their first estate,” and are awaiting the last judgment. Jesus cast demons out of people, as did His disciples. Whether or not we accept the idea of sexual tempters, there is no doubt that demons themselves are real. The male counterpart of the succubus is the incubus, from the Latin incubo for "nightmare." An incubus was supposedly a male demon who would lie with sleeping human women in order to have sexual intercourse with them. Incubi were thought to be able to father children, and the half\-human offspring of an incubus was called a “cambion.” Merlin, the legendary wizard from the King Arthur legends, was supposedly sired by an incubus, from whom he received his supernatural powers and abilities. Both succubi and incubi were the products of medieval superstitions and were most likely efforts to explain the natural phenomena that occur during sleep—nightmares, sexual dreams, sleep paralysis and night terrors. They are also thought to have been efforts to explain away nighttime rapes and other assaults on women by friends, relatives and even the clergy. It would have been easier to attribute such attacks to the supernatural than to admit they came from some person in a position of trust. As Christians, we are warned against worshiping demons (Leviticus 17:7\), and even their names should be forgotten (Zechariah 13:2\). Some people study demons thinking that will help them carry on spiritual warfare. All we really need to know about the enemy is this: “Every spirit that does not confess that Jesus Christ has come in the flesh is not of God” (1 John 4:3, NKJV). Our focus should be on learning more about the One who “has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins” (Colossians 1:13\-14, NKJV). When we hide God’s Word in our hearts, it keeps us from sinning against Him (Psalm 119:11\) and gives us the weaponry to fight off any attack of Satan or his demons (Ephesians 6:17\).
Did Jesus ever travel to India?	Answer There is no biblical support for the idea that Jesus meditated in India before beginning His ministry in Israel. Other than when Joseph and Mary took Jesus to Egypt when He was a child in Matthew 2:13–21, there is no evidence that He ever left the land of Israel. Of the four Gospel accounts, only two mention the birth of Jesus (Matthew and Luke), and only one (Luke) mentions anything about Jesus’ life prior to His beginning His three\-year ministry in Israel. So, from His birth until 12 years of age, the Bible tells us very little about what happened in Jesus’ life. And from ages 12 to 30, we know nothing. This has led many to speculate as to what Jesus did during those intervening years. The orthodox position is that Jesus grew up in Nazareth with His family until it was time to begin His ministry. While the Bible doesn’t explicitly say this, it is implied from the following passage in the Gospel of Luke: “He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was His custom. And he stood up to read.... All spoke well of him and were amazed at the gracious words that came from His lips. ‘isn’t this Joseph’s son?’ they asked. Jesus said to them, ‘Surely you will quote this proverb to me: “Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum." I tell you the truth,’ he continued, ‘no prophet is accepted in his hometown’” (Luke 4:16, 22\-24\). Notice that Luke says that Jesus was "brought up" in Nazareth, and he also mentions twice that Nazareth was Jesus’ hometown. Furthermore, the people in the synagogue knew Jesus and knew that he was Joseph’s son. All of this leads to the conclusion that Jesus lived in relative obscurity in Nazareth until His baptism. Despite this fairly clear account, there are those who want to fill in the gaps in Jesus’ life with extraordinary tales of adventure and mystery. From apocryphal tales of Jesus’ infancy in which He acts more like a malevolent trickster than the very Son of God, to the supposed tales of Jesus’ journey to India to learn the secrets of Hinduism and Buddhism from Eastern gurus, there is no shortage of sources that claim to have “definitive proof” of Jesus’ lost years. Depending on the source, Jesus either spent 17 years in India before His ministry in Israel, or He spent the remainder of His life after surviving the crucifixion in India and died at the age of 120\. These theories all seem to come from the identification of Jesus with the Kashmiri saint, Issa Yuz Asaf ("Jesus Son of Joseph"). The most recent author to promote this view is Holger Kersten, whose book Jesus Lived in India: His Unknown Life Before and After the Crucifixion (1994\) supposedly presents "irrefutable evidence that Jesus did indeed live in India." Mr. Kersten is also the author of another “conspiracy” book called The Jesus Conspiracy, in which he asserts that the Roman Catholic Church fudged the carbon dating on the shroud of Turin to show a medieval date. Mr. Kersten argues that the shroud was the authentic burial cloth of Jesus, but that Jesus was alive following the crucifixion. The problem with most conspiracy theorists is that their books are long on conspiracy and short on evidence. Authors such as Mr. Kersten aren’t taken seriously in biblical scholarship. A precursor to Holger Kersten is Nicolas Notovitch, a Russian war correspondent, who visited India and Tibet in the late 19th century. While there, Mr. Notovitch learned of the life of Saint Issa, the "best of the Sons of men." Mr. Notovitch chronicles the life of Saint Issa, whom he identifies as Jesus, and tells how Saint Issa grew in wisdom and knowledge while attending the ancient Indian university at Nalanda. However, Mr. Notovitch’s work was discredited by one J. Archibald Douglas, who claims that Mr. Notovitch never visited the monastery of Hemis (where he purportedly learned of Saint Issa). We can argue and speculate on why these theories regarding Jesus abound, but the main thing to take away is that despite the origin of these theories, their ultimate source is the father of lies, Satan (John 8:44\). As he did in the beginning, so he is doing now. At the baptism of Jesus, a voice from heaven proclaimed, “This is my Son, whom I love; with him I am well pleased” (Matthew 3:17\). Jesus of Nazareth was declared by God the Father to be His one and only Son. All of these conspiracy theories attempt to divert us from God’s declaration that Jesus was His Son. They do so by downplaying or denying outright the deity of Jesus Christ. By denying His divinity, they reduce Jesus to just another rabbi, prophet, sage or wise man. In the case of Mr. Kersten, he not only denies the deity and resurrection of Christ, but he claims that Jesus didn’t even die on the cross. By denying the death and resurrection of Christ, he strikes at the very heart of the Christian faith; which, of course, is his intent. The thing to keep in mind is despite the claims of a few conspiracy theorists, the four Gospels still provide the most accurate and compelling account of the life of Jesus in print. If Jesus went to India prior to His three\-year ministry, then one would expect there to be a distinct Indian flavor to His teaching. However, how does one explain Jesus’ vast knowledge of the Torah? Jesus quotes the Hebrew Scriptures all throughout His earthly ministry to the point of correcting even the learned scholars of His day. Not only that, but His teaching style was consistent with the Jewish itinerant teachers of His day. Scholars would study most of their lives to have the encyclopedic knowledge of Hebrew law and customs that Jesus had. Are we to believe that Jesus took the Old Testament with Him to India and studied the Scriptures between lessons on transcendental meditation? Of course there are those who simply deny the authenticity of the four Gospels. How are we to respond? With the exception of John, all 12 apostles (including Paul and Matthias in the place of Judas) died martyr’s deaths. Why would they do that for a lie? More importantly, why would they do that for something they knew to be a lie? The four Gospels have been under attack for nearly 2,000 years; in fact, no book has undergone as much scrutiny or endured so many attempts to extinguish it than the Bible, yet it is still here, still changing lives and still attesting to the truth of the good news of Jesus Christ. "The grass withers, the flower fades, but the word of our God will stand forever" (Isaiah 40:8\).
How could David be considered a man after God’s own heart?	Answer To understand why David was a man after God’s own heart, we need to see what characteristics he had to qualify for such an exalted description. In the book of Acts, the apostle Paul speaks of God’s feelings about King David: “After removing Saul, he made David their king. He testified concerning him: ‘I have found David son of Jesse, a man after my own heart; he will do everything I want him to do’” (Acts 13:22\). The answer to why David was considered a man after God’s own heart is found right in the verse: David did whatever God wanted him to do. An obvious question is how could God still call David a man after His own heart when David committed such terrible sins, including adultery and murder? We learn much of David’s character in the [book of Psalms](Book-of-Psalms.html) as he opened up his life for all to examine. [David’s life](life-David.html) was a portrait of success and failure, and the biblical record highlights the fact that David was far from perfect. But what made David a cut above the rest was that his heart was pointed toward God. He had a deep desire to follow God’s will and do “everything” God wanted him to do. He was a man after God’s own heart. Let’s look at some characteristics of David’s life to discover what that entails: Part of why David is called a man after God’s own heart is that he had absolute faith in God. Nowhere in Scripture is this point better illustrated than in 1 Samuel 17 where David as a young shepherd boy fearlessly slew the Philistine, [Goliath](David-and-Goliath.html). Shortly before the duel, we see direct evidence of David’s faith when David says, “‘The LORD who delivered me from the paw of the lion and from the paw of the bear will deliver me from the hand of this Philistine.’ And Saul said to David, ‘Go, and the LORD be with you!’” (verse 37\). David was fully aware that God was in control of his life, and he had faith that God would deliver him from impending danger. How else would one venture into a potentially fatal situation with such calm and confidence? David knew early on in life that God was to be trusted and obeyed. As we see in Scripture, David’s faith pleased God, and God rewards David for his faithfulness. Another reason David was a man after God’s own heart is that he absolutely loved God’s Law. Of the 150 psalms in the Bible, David is credited for writing over half of them. Writing at various and often troubling times in his life, David repeatedly mentioned how much he loved God’s perfect Word. We find a beautiful example of this in Psalm 119:47–48: “For I delight in your commands because I love them. I lift up my hands to your commands, which I love, and I meditate on your decrees.” It is not hard to see his complete adoration for God’s Word. Also notice how David “meditates” on God’s statutes. God granted David understanding and wisdom through daily meditation. We would do well to not only read God’s Word but also think about it throughout the day, for God loves us to think about Him. “Blessed are they who keep his statutes and seek him with all their heart. They do nothing wrong; they walk in his ways” (Psalm 119:2–3\). David was a man after God’s own heart in that he was truly thankful. “I wash my hands in innocence, and go about your altar, O LORD, proclaiming aloud your praise and telling of all your wonderful deeds” (Psalm 26:6–7\). David’s life was marked by seasons of great peace and prosperity as well as times of fear and despair. But through all of the seasons in his life, he never forgot to thank the Lord for everything that he had. It is truly one of David’s finest characteristics. “Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name!” (Psalm 100:4, ESV). As followers of Jesus Christ, we would do well to follow David’s lead of offering praise through thanksgiving to our Lord. After he sinned, David was truly repentant. [David’s sin with Bathsheba](David-and-Bathsheba.html) is recorded in 2 Samuel 11:2–5\. The mighty fall hard, and David’s fall included adultery, lying, and murder. He had sinned against God, and he admits it in 2 Samuel 12:13: “David said to Nathan, ‘I have sinned against the LORD.’ And Nathan said to David, ‘The LORD also has put away your sin; you shall not die.’” But admitting our sin and asking for forgiveness is only half of the equation. The other half is repentance, and David did that as well. Psalm 51 is David’s prayer of repentance to God: “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin!" (Psalm 51:1–2\). In conclusion, David was a man after God’s own heart because he demonstrated his faith and was committed to following the Lord. Yes, his faith was tested on a grand scale, and he failed at times. But after his sin he sought and received the Lord’s forgiveness. In the final analysis, David loved God’s Law and sought to follow it exactly. As a man after God’s own heart, David is a role model for all of us.
What does it mean to be a part of the family of God?	Answer The Bible teaches that Jesus Christ and the Father are One (John 1:1\-4\), and that He is also the only begotten Son of God (Hebrews 1:1\-4\). This familial term indicates God regards Jesus as a family member. Born\-again believers are told that we, too, are members of this family (Romans 9:8; 1 John 3:1\-2\). How do we become a part of this family of God? When we hear the gospel, confess our sins, and place our faith and trust in Jesus Christ, we are at that moment born into God’s kingdom as His children and become heirs with Him for eternity (Romans 8:14\-17\). While Jesus Christ is referred to as the only begotten Son of God, believers are referred to as children born into God’s family who need to grow and mature in our faith (Ephesians 4:11\-16\), and as sons and heirs adopted into His family (Galatians 4:4\-7\). God’s infinite grace and mercy are revealed in Ephesians 1:5\-6, which says He redeems sinners, whom He has “adopted as his sons through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves.” As children of God, what do we inherit? Nothing less than the kingdom of God (Matthew 25:34; 1 Thessalonians 2:12; Hebrews 12:28\)! Ephesians 1:3 tells us that believers are blessed with every spiritual blessing in the heavenly places in Christ. These spiritual blessings are infinite, eternal, and reside in Christ, and by God’s grace we are given these blessings as His children. As earthly children we eventually inherit what our parents leave behind for us after their death. But in God’s case believers are already reaping the rewards of our inheritance by having peace with Him through the sacrifice of His Son on the cross. Other rewards of our inheritance include the gift of the indwelling of the Holy Spirit at the moment we believe in Christ (Ephesians 1:13\-14\), which empowers us to live for Him in the present, and the knowledge that our salvation is secure for eternity (Hebrews 7:24\-25\). Being a part of the family of God is the greatest blessing bestowed upon believers and one that should drive us to our knees in humble adoration. We can never do anything to deserve it for it is His gift of love, mercy, and grace to us, yet, we are called to become sons and daughters of the Living God (Romans 9:25\-26\). May we all respond in faith to His invitation!
What did Jesus mean when He instructed us to love our enemies?	Answer When Jesus said we are to love our enemies, He was creating a new standard for relationships. He proclaimed to the crowds listening to His [Sermon on the Mount](sermon-on-the-mount.html) that they knew they were to love their neighbor because the command to love our neighbor was a law of God (Leviticus 19:18\). That we must therefore hate our enemy was an inference incorrectly drawn from it by the Jews. While no Bible verse explicitly says “hate your enemy,” the Pharisees may have somewhat misapplied some of the Old Testament passages about hatred for God’s enemies (Psalm 139:19\-22; 140:9\-11\). But Jesus replaced this idea with an even higher standard: “Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven” (Matthew 5:44\-45\). Jesus goes on to explain that loving those who love us is easy and even unbelievers can do that. Then He commands us to “be perfect, therefore, as your heavenly Father is perfect” (Matthew 5:43\-48\). Jesus explained to His followers that they should adhere to the real meaning of God’s law by loving their enemies as well as their neighbors. A Pharisee once asked Jesus, “Who is my neighbor?” (Luke 10:29\). Jesus then told the Parable of the Good Samaritan. Here Jesus taught that His followers must demonstrate love to all kinds of people—no matter what faith, nationality, or personality—enemies included. If you love your enemies and “pray for those who persecute you,” you then truly reveal that Jesus is Lord of your life. By using an illustration of the sun rising and the rain falling on both the good and the evil, Jesus shows God’s undiscriminating love to all people. His disciples then must reflect His character and exhibit this same undiscriminating love for both friends and enemies. Jesus is teaching us that we must live by a higher standard than what the world expects—a standard that is impossible for us to attain by our own efforts. It’s only through the power of God’s Spirit that His people can truly love and pray for those who intend to do them harm (Romans 12:14\-21\). Finally, after giving us the admonition to love our enemies, Jesus then gives us this command: “Be perfect, therefore, as your heavenly Father is perfect” (Matthew 5:48\). As sons of our Father (Matthew 5:45\), we are to be perfect, even as He is perfect. This is utterly impossible for sinful man to achieve. This unattainable standard is exactly what the Law itself demanded (James 2:10\). So how can Jesus demand the impossible? He later tells us, “With man this is impossible, but with God all things are possible” (Matthew 19:26\). That which God demands, only He can accomplish, including the demand to love our enemies. What is impossible for man becomes possible for those who give their lives to Jesus Christ through the power of the Holy Spirit who lives in our hearts.
What does it mean that a person will not inherit the kingdom of God (1 Corinthians 6:9-11)?	Answer The first mention of not inheriting the kingdom of God is found in Paul’s first letter to the church at Corinth. “Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God" (1 Corinthians 6:9\-11\). By saying the wicked will not inherit the kingdom of God, Paul is stating that the wicked are not children of God, nor are they heirs of eternal life (Romans 8:17\). This does not mean that anybody who has ever committed one of these sins will be denied entrance to heaven. What differentiates a Christian’s life from that of a non\-Christian is the struggle against sin and the ability to overcome it. A true Christian will always repent, will always eventually return to God, and will always resume the struggle against sin. But the Bible gives no support for the idea that a person who perpetually and unrepentantly engages in sin can indeed be a Christian. The 1 Corinthians passage lists sins that, if indulged in continuously, identify a person as not being redeemed by Christ. The Christian’s response to sin is to hate it, repent of it, and forsake it. We still struggle with sin, but by the power of the Holy Spirit who lives in us, we are able to resist and overcome sin. The hallmark of a true Christian is the decreasing presence of sin in his life. As Christians grow and mature in the faith, sin has less and less of a hold on us. Of course, sinless perfection is impossible in this life, but our hatred for sin becomes greater as we mature. Like Paul, we are distressed that sin still exists in our flesh, causing us at times to do what we don’t want to do and looking to Christ for relief from this “body of death” (Romans 7:18\-25\). If a person actively, perpetually, and unrepentantly lives a homosexual lifestyle, the lifestyle of a thief, a greedy lifestyle, a drunken lifestyle, etc., that person is showing himself to be unsaved, and such a person will definitely not inherit the kingdom of God.
What does it mean to be a man of God?	Answer “Man of God” is the description given to a man that follows God in every way, who obeys His commands with joy, who does not live for the things of this life but for the things of eternity, who willingly serves his God in giving freely of all his resources yet gladly suffers as a consequence of his faith. Perhaps Micah 6:8 sums up the man of God in one neat verse: “He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” The man of God does not swindle or defraud his employer by turning up late for work or spending an hour on the internet during work hours; he doesn’t gossip or slander; he keeps his mind and heart pure by guarding his eyes and ears from the filth of the world; he is the spiritual leader of his family. He does everything opposite to what the world does or approves of; he goes "against the grain" of society because he knows these things displease God; he considers those who are "disadvantaged" or those rejected by society, those who are lonely or despairing; he is a listener to other people’s problems and does not judge. Most of all, the man of God understands that when our Lord commanded him to "be perfect, therefore, as your heavenly Father is perfect" (Matthew 5:48\), he is only able to accomplish that because God enables him to be “holy and blameless in his sight” (Ephesians 1:4\) through His power and the indwelling of His Spirit. On our own, we are incapable of holiness and perfection, but through Christ who strengthens us, we can "do all things" (Philippians 4:13\). The man of God knows that his new nature is that of the righteousness of Christ which was exchanged for our sinful nature at the cross (2 Corinthians 5:17; Philippians 3:9\). The final result is that he walks humbly with his God, knowing that he must rely solely upon Him to be able to live to the full and persevere to the end. Perhaps the Christian today is lacking in these qualities, but this is what simple religion is all about—the simple religion that is yet sufficient to please God: helping those in distress and keeping oneself from being polluted by the world (James 1:23\). We can have an awareness of all biblical doctrines, we can know all the theological terms, we may be able to translate the Bible from the original Greek and so on, but the principle of Micah 6:8 is the principle that the man of God must follow: act justly, love mercy, and walk humbly with God.
Is it a sin to have a sexual fetish?	Answer A sexual fetish is a particular object or non\-sexual part of the body that causes sexual arousal in some people. For example, a bare foot, a glove, a hairstyle, or a tattoo can be a fetish. The person who is sexually attracted to such things is called a fetishist. Fetishism can manifest in varied degrees ranging from simple fascination to absolute obsession. Is fetishism wrong? Is it sinful to have a sexual fetish? There is nothing wrong with finding a particular part of the body especially attractive. The Bible says that our bodies are fearfully and wonderfully made (Psalm 139:14\). Within the confines of marriage, there is nothing wrong with a husband or wife enjoying a particular characteristic of his or her spouse’s body. While some fetishes seem very strange—and may be considered “kinky”—there is no body part or sexual behavior that is “off limits” between a husband and wife, as long as the sexual expression is God\-honoring, exclusive, loving, other\-oriented, unifying, and mutually agreed to (1 Corinthians 7:5\). Within a marriage, having a sexual fetish is only sinful if it becomes an obsession (an idol), if it interferes with complete sexual expression, or if it goes against the will of the other spouse. Please read our article on “[What is a Christian couple allowed to do in sex?](sexually-allowed.html)” Any type of preference or attraction that turns into a desire to do something [immoral](sexual-immorality.html) is sinful. An unmarried person needs to be especially careful in this area. An attraction to the opposite sex is normal and natural. And being “turned on” by a certain body style, non\-sexual body part, or piece of clothing might not be wrong per se. But Jesus warned us that sin begins in the heart: “You have heard that it was said, ‘Do not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:27–28\). Fetishes, as strange as some of them may seem, are not necessarily sinful within the confines of a God\-honoring marriage. Both spouses must agree, however, that the fetish is a healthy part of their marital union. Anything that leads to obsession or lust or that makes the other spouse uncomfortable is sinful. Romans 6:19 lays down a principle for all believers: “Just as you used to offer the parts of your body in slavery to impurity and to ever\-increasing wickedness, so now offer them in slavery to righteousness leading to holiness.”
What is a Congregational Church / Congregationalism?	Answer Congregationalism speaks of a form of church government. “Episcopal” church government is rule by bishops, “presbyterian” church government is rule by elders, and “congregational” church government is rule by the congregation. Episcopal government usually includes a hierarchy over the local church, and presbyterian government sometimes does as well. Congregational government nearly always avoids such hierarchy, maintaining that the local church is answerable directly to God, not some man or organization. Congregational government is found in many Baptist and non\-denominational churches. In addition to those churches which practice a congregational form of government, there are also those which call themselves Congregational Churches. Most of these are affiliated with the United Church of Christ, the National Association of Congregational Christian Churches, or the Conservative Congregational Christian Conference. These groups share a common history which is traced to the New England Puritans. In 1648, the Massachusetts Bay Colony Puritans drew up the Cambridge Platform as a means of protecting their assemblies from interference by unfriendly authorities in England and to formulate a common church polity based on Scripture. While formally still a part of the Church of England, these Puritans were unwilling to conform to the corruptions in the forms of worship and government that they saw in the church. Stepping outside the authority of the mother church, the Platform declared that “a company of professed believers ecclesiastically confederate” is a church, with or without officers. This clearly separated them from all forms of hierarchical church government. The Congregational churches eventually merged with the Christian churches, which had separated from the Methodists, Baptists, and Presbyterians in the late 1700s and early 1800s. This new group maintained the congregational form of government, and with the strong emphasis on the autonomy of the local church, tolerance of doctrinal variations was essential. While the Congregational Christian Churches were growing, two other groups were formed that would eventually become part of the United Church of Christ. German settlers in Pennsylvania formed the Reformed Church in 1725, and many years later, German settlers in Missouri formed the Evangelical Church in 1841\. These bodies merged in 1934 to become the Evangelical and Reformed Church. In 1957, the Evangelical Reformed Church merged with the Congregational Christian Churches to become the United Church of Christ. According to their web page, the UCC is an “extremely pluralistic and diverse denomination.” Because of their firm adherence to the autonomy of the local church, the denomination cannot impose doctrine onto individual churches. Likewise, because of the belief in freedom of individual conscience, the local church has a hard time imposing doctrine on its members. While they celebrate the historic creeds and confessions of the church, they do not recognize them as authoritative tests of orthodoxy, but as “testimonies of faith.” Since “faith can be expressed in many different ways,” the UCC has no formula that is a test of faith. Members of each congregation covenant with one another and with God in “trustful relationships rather than legal agreements.” The result of this doctrine is a wide variance of beliefs and practices, with no consistency or standard for churches or people. The National Association of Congregational Christian Churches was formed in 1955 in response to the pending formation of the United Church of Christ. These churches believed that the new denomination would create unwieldy bureaucracies and hinder the freedoms of local churches. These churches are more independent and self\-directing than those within the UCC and tend to hold even more liberal positions in doctrine and practice. The third group is the Conservative Congregational Christian Conference, which was formed in 1948 in opposition to the liberal theology making inroads in other Congregational churches. While generally holding to the basic doctrines of the Christian faith, these churches are unwilling to break fellowship over secondary issues. The result is a rather tenuous fellowship where churches can hold widely varying beliefs, try to take a stand on a biblical position, yet be unable to hold one another accountable for discrepancies. In summary, Congregational churches recognize the sovereignty of Christ over His Church and make that a touchstone of their faith. What some congregational churches fail to recognize is the duty that all believers have to correct and instruct one another. In 2 Thessalonians 3:6, the believers were commanded to withdraw themselves from “to keep away from every brother who is idle and does not live according to the teaching you received from us.” Likewise in 1 Timothy 6:3,5 (NKJV), we are told “If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness...from such withdraw yourself.” In Paul’s letter to the Galatians, we find repeated references to correcting or withdrawing from those who teach or practice falsehood (Galatians 2:5, 11; 4:16; 6:1\). God’s design for believers is that we would be conformed to the image of His Son (Romans 8:29\) and that our fellowship be based on a unity of faith and practice (Philippians 3:16\).
What is reprobation?	Answer “Reprobation” is the term used to describe those who by default are left in their fallen human nature to sin and to be eternally damned. It can be the only possible consequence if, as Scripture declares, God has foreknown and chosen others to eternal life through His only begotten Son, the Lord Jesus Christ (Ephesians 1:4\-5; Romans 9:24\-25\). In Acts 13:48, we read, “And all who were appointed for eternal life believed.” From this, we see that the decree of reprobation is a result of unbelief or, rather, the decree of reprobation results in unbelief. Some theologians declare from Scripture that God foreknew some and reprobated others, prior to the Fall of Adam. This is called [supralapsarianism](lapsarianism.html), from the Latin supra meaning “above” and lapsus, meaning “fall.” Others maintain that foreknowledge and reprobation were decreed to happen as a consequence of the Fall, and this is termed “infralapsarianism.” The existence of the state of reprobation can be deduced from the Scriptures in many places, such as Proverbs 16:4 and Jeremiah 6:30, just to name two. Although it describes the fact that God has rejected some, there is a sense in which those whom He has rejected still serve His purposes, despite their willful rebellion. The best example is the raising up of Pharaoh in the book of Exodus. Here was a man who clearly refused to obey God, despite Moses’ repeated petitions to let the Israelites leave the land of Egypt. But the thing we note about Pharaoh is that, despite his willful obstinacy, God was nevertheless glorified through him. Reading Exodus 9:13\-16, we note that God says He could have wiped the whole of Egypt and Pharaoh out of existence were it not for His wish to demonstrate His power and make His name known throughout the earth (Exodus 14:4,31\). Clearly, God will fulfill all of His eternal purposes, both through those whom He has foreknown (Philippians 2:13\) and through those whom He has rejected—the reprobate (Romans 9:22\). In both cases, God will receive the highest honor and glory. Finally, the question that remains is whether we can declare anyone to be reprobate in this life. Clearly, we cannot. The doctrines of grace as purported by John Calvin are both the hub and very essence of reformed theology, but sadly some have taken them to the extreme. Hypercalvinism, for example, dares to declare that the taking of the gospel to the world is unnecessary if God has already decreed those He would or wouldn’t save. However, John 3:16 would not say “For God so loved the world that He sent His only begotten Son that whoever believes in Him should not perish but have everlasting life” if, indeed, we were privy to such secret things as those who are reprobate. Our responsibility is to preach the gospel to all men everywhere, pleading with them to be reconciled to God (2 Corinthians 5:20\).
What is Christian domestic discipline (CDD)?	Answer A domestic discipline (DD) marriage is one in which one partner—usually the husband—is given authority over the other and has the means to back up that authority with corporal punishment, including spanking. So\-called “Christian domestic discipline” occurs in a marriage when one or both partners use biblical support to rationalize an unscriptural and un\-Christian lifestyle. Those who advocate domestic discipline do so on the basis of several passages taken out of context and wildly interpreted. Ephesians 5:22\-24 is interpreted to mean that the husband is the head of the household, while the wife is submissive to her husband as if the Lord Himself were her husband. This verse is used by CDD proponents to justify the discipline of the wife by the husband in any form he chooses to use, including physical punishment and spanking. However, this interpretation misses the intent of the passage. While wives are to submit to their husbands as to the Lord, this bizarre interpretation ignores the fact that nowhere in Scripture does the Lord ever command or even allow for the physical punishment of wives by husbands. Spanking is reserved for children for the simple reason that they are too young to be reasoned with and loving physical punishment is, in many cases, the only way to protect children from their own foolishness. In fact, to fail to do so is to do a great disservice to children (Proverbs 13:24; 23:13\-14\). Wives, on the other hand, are not children and most certainly can understand biblical principles without the use of physical force. Husbands are to love their wives as Christ loves the Church that is His body. The Lord Jesus never physically punished His disciples, and His relationship with His Church is summarized in Ephesians 5:25, which says He “loved the church and gave himself up for her.” A husband is to follow this example, loving his wife, teaching and reasoning with his wife from the Scriptures, and nourishing and cherishing her as Christ does the Church, even to the point of giving himself up for her. Ephesians 5:28–29 goes on to say that husbands should love their wives as they do their own bodies. Unless a husband regularly inflicts corporal punishment on himself, there is no reason to use this passage to justify inflicting it upon his wife. If a wife is truly being rebellious against her husband, then biblical counseling is the next step, following the model of [church discipline](church-discipline.html), as outlined in Matthew 18:15–20\. Wives are commanded to love their husbands and submit to their authority “in everything” (Ephesians 5:24\). But, clearly, wives are not to submit to their husbands when their husbands are demanding something outside of God’s will. Titus 2:5 explains this further in that wives are “to be subject to their husbands, so that no one will malign the word of God.” Those who advocate the unscriptural practice of spanking their wives and call it “Christian” discipline are most certainly maligning the word of God, and wives have more than enough justification to refuse to participate in something so demeaning, unloving and controlling. Domestic discipline is at best a strange, unbiblical practice and, at worst, an excuse for abuse. If couples mutually agree to engage in this type of behavior, they are certainly entitled to do so. But to use the Bible to justify it and call it part of the Christian life is not only ridiculous and scripturally unsupportable; it is antithetical to all biblical principles of love and mutual submission out of reverence for Christ (Ephesians 5:21\).
Who was Solomon in the Bible?	Answer Solomon was the third and last king of the united kingdom of Israel, following King Saul and King David. He was the son of David and Bathsheba, the former wife of Uriah the Hittite whom David had killed to hide his adultery with Bathsheba while her husband was on the battle front. Solomon wrote the Song of Solomon, the book of Ecclesiastes, and much of the book of Proverbs. His authorship of Ecclesiastes is contested by some, but Solomon is the only “son of David” to be “king over Israel” (not just Judah) “in Jerusalem” (Ecclesiastes 1:1, 12\), and many of the descriptions of the author fit Solomon perfectly. Solomon reigned for 40 years (1 Kings 11:42\). What are the highlights of Solomon’s life? When he ascended to the throne, he sought after God, and God gave him opportunity to ask for whatever he wanted. Solomon humbly acknowledged his inability to rule well and unselfishly asked God for the wisdom he would need to rule God’s people justly. God gave him wisdom and wealth besides (1 Kings 3:4–15; 10:27\). In fact, "King Solomon was greater in riches and wisdom than all the other kings of the earth" (1 Kings 10:23\). God also gave Solomon peace on all sides during most of his reign (1 Kings 4:20–25\). One common illustration of Solomon’s wisdom is his judging a dispute over the identity of the true mother of an infant child (1 Kings 3:16\-28\). Solomon proposed splitting the living child in half, knowing that the true mother would prefer to lose her son to another woman than to have him killed. Solomon was not only wise in his rule but had great general wisdom as well. His wisdom was renowned in his day. The Queen of Sheba traveled 1,200 miles to verify the rumors of his wisdom and grandeur (1 Kings 10\). "Solomon answered all her questions; nothing was too hard for the king to explain to her. When the queen of Sheba saw all the wisdom of Solomon and the palace he had built, the food on his table, the seating of his officials, the attending servants in their robes, his cupbearers, and the burnt offerings he made at the temple of the LORD, she was overwhelmed" (1 Kings 10:3–5\). Solomon proved not only to be knowledgeable but to have put his wisdom into action in the way his kingdom functioned. Solomon wrote many proverbs and songs (1 Kings 4:32\) and completed many building projects (1 Kings 7:1–12; 9:15–23\). Solomon also built a fleet of ships and acquired tons of gold from [Ophir](Ophir-in-the-Bible.html) with Hiram, king of Tyre, as a partner (1 Kings 9:26–28; 10:11, 22\). Perhaps Solomon’s most important building project was completing the Jewish temple per the instructions and provisions of his father, David (1 Kings 6; 1 Chronicles 22\). Solomon had 700 wives and 300 concubines, many of them foreigners who led him into public idolatry in his old age, greatly angering God (1 Kings 11:1–13\). First Kings 11:9–10 records, "The LORD became angry with Solomon because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice. Although he had forbidden Solomon to follow other gods, Solomon did not keep the LORD’s command." God told Solomon that he would remove the kingdom from him, but, for the sake of David, would not do so during Solomon’s lifetime. He also promised not to tear the whole kingdom away. In the meantime, God raised up adversaries against Solomon who caused trouble the remainder of Solomon’s life (1 Kings 11:14–25\). Jeroboam, who would become the first king of Israel, also began to rebel against Solomon, but fled (1 Kings 11:26–40\). The kingdom was divided under Rehoboam, Solomon’s son (1 Kings 12\). There are many lessons we can learn from the life of Solomon. First, when we seek God with all of our heart, He will be found (1 Kings 3:3–7\). Second, those who honor God will be honored by Him (1 Kings 3:11–13; 1 Samuel 2:30\). Third, God will equip us to accomplish the tasks He calls us to if we will rely on Him (1 Kings 3; Romans 12:3–8; 2 Peter 1:3\). Fourth, the spiritual life is a marathon, not a sprint. A good start is not always enough to finish well (1 Kings 3; 11\). Fifth, we can sincerely ask God to incline our hearts toward Him (1 Kings 8:57–58\), but we will wander off the path of righteousness if we choose to violate His revealed Word. Sixth, those closest to us will affect our spiritual lives (Exodus 34:16; 1 Kings 11:1–8; Daniel 1; 3; 1 Corinthians 15:33\), and we must therefore be very careful of the company we keep. Seventh, life lived apart from God will be meaningless, regardless of education, fulfilled goals, the greatest of pleasures, and the greatest abundance of wealth (Ecclesiastes 1:2\).
Does God hate shrimp?	Answer The essential argument of GodHatesShrimp.com is that we should not condemn homosexuality as a sin based on the Old Testament because the Old Testament also refers to eating certain kinds of seafood (including shrimp) as an abomination, yet Christians do not have any problem with eating shrimp or any of the other forbidden foods. Does the “God hates shrimp” argument have any validity? Yes and no. First, it is important to note that the title “God hates shrimp” is a reaction to a particular group of anti\-homosexuality protestors who are famous for a derogatory statement about God hating homosexuals. The argument is that if God hates homosexuals, based on the Old Testament Law, then God equally hates those who eat shrimp. The Bible nowhere says that God hates homosexuals, however. There are lists of things that God hates in the Old Testament (see Proverbs 6:16\-19\), and homosexuality does not make the list. Yes, homosexuality is a sin, and yes, God hates sin. But again, the Bible nowhere says that God hates homosexuals, or that homosexuality is any more difficult for God to forgive. Back to the “God hates shrimp” argument \- is it valid? Yes and no. First, a Christian should never make an argument exclusively using the Old Testament Law. Jesus fulfilled the Law, ending its requirements (Romans 10:4; Galatians 3:23\-25; Ephesians 2:15\). If you use the Old Testament Law as the sole argument for homosexuality being a sin, you should also declare that everything the Law outlaws to be sin: eating shrimp, wearing clothing of mixed fabrics, sowing different types of seed into the same field, etc. No, Jesus fulfilled the Law. Christians are not bound by the Old Testament Law, but rather are to be subject to the Law of Christ (Matthew 22:37\-39; Galatians 6:2\). So, if the Old Testament Law cannot exclusively be used to argue for homosexuality being sinful, why then do Christians believe homosexuality is sinful? The answer is that the New Testament also clearly and explicitly states that homosexuality is both immoral and unnatural (Romans 1:26\-27; 1 Corinthians 6:9\). The New Testament confirms the Old Testament command against homosexuality, explains why the command existed, and argues for why homosexuality should continue to be considered sinful. What then about shrimp? Does God still hate shrimp? No. Jesus Himself “declared all foods clean” (Mark 7:19\). Jesus later confirmed this in a vision to Peter (Acts 10:15\). While the New Testament confirms that homosexuality is sinful, it clearly indicates the food laws to be null and void. God never hated shrimp. Rather, God disallowed the consumption of shrimp to distinguish the Israelites’ diet from that of the surrounding nations, and likely due to the fact that since they are bottom\-feeders, shrimp are really not very healthy. What should be learned from the "God hates shrimp" argument is that we should use the word of God consistently, “rightly dividing the word of truth” (2 Timothy 2:15, NKJV). As New Covenant believers, we are not to use the Old Testament Law as the exclusive basis for our morality. Rather, we are to study the whole counsel of Scripture and live accordingly.
What does the Bible say about work?	Answer The beginning of an essay penned by Bob Black in 1985 entitled “The Abolition of Work” read, “No one should ever work. Work is the source of nearly all the misery in the world. Almost any evil you’d care to name comes from working or from living in a world designed for work. In order to stop suffering, we have to stop working.” In a leisure\-loving culture, many would wholeheartedly echo Black’s sentiment. Americans spend approximately 50 percent of their waking hours devoted to work. Is work a curse, or is it something that humans were uniquely designed to do? In stark contrast to the assertions of Bob Black, the significance and beneficial nature of work is a resounding theme in the Bible. The origin of work is depicted in the book of Genesis. In the opening passage, God is the primary worker, busy with the creation of the world (Genesis 1:1\-15\). The Bible states that God worked for six days and rested on the seventh day. These passages reveal that God was the first to do work on the earth. Therefore, legitimate work reflects the activity of God. Because God is inherently good, work is also inherently good (Psalm 25:8; Ephesians 4:28\). Furthermore, Genesis 1:31 declares that, when God viewed the fruit of His labor, He called it “very good.” God examined and assessed the quality of His work, and when He determined that He had done a good job, He took pleasure in the outcome. By this example, it is apparent that work should be productive. Work should be conducted in a way that produces the highest quality outcome. The reward for work is the honor and satisfaction that comes from a job well done. Psalm 19 says that God reveals Himself to the world by His work. Through natural revelation, God’s existence is made known to every person on earth. Thus, work reveals something about the one doing the work. It exposes underlying character, motivations, skills, abilities, and personality traits. Jesus echoed this principle in Matthew 7:15\-20 when He declared that bad trees produce only bad fruit and good trees only good fruit. Isaiah 43:7 indicates that God created man for His own glory. In 1 Corinthians 10:31 we read that whatever we do should be to His glory. The term glorify means “to give an accurate representation.” Therefore, work done by Christians should give the world an accurate picture of God in righteousness, faithfulness, and excellence. God created man in His image with characteristics like Him (Genesis 1:26\-31\). He created man to work with Him in the world. God planted a garden and put Adam in it to cultivate and maintain it (Genesis 2:8, 15\). Additionally, Adam and Eve were to subdue and rule over the earth. What does this original work mandate mean? To cultivate means to foster growth and to improve. To maintain means to preserve from failure or decline. To subdue means to exercise control and discipline. Rule over means to administer, take responsibility for, and make decisions. This mandate applies to all vocations. The 15th\-century Reformation leaders saw an occupation as a ministry before God. Jobs should be acknowledged as ministries, and workplaces should be considered as mission fields. The Fall of Man depicted in Genesis 3 generated a change in the nature of work. In response to Adam’s sin, God pronounced several judgments in Genesis 3:17\-19, the most severe of which is death. However, labor and the results of labor figure centrally in the rest of the judgments. God cursed the ground. Work became difficult. The word toil is used, implying challenge, difficulty, exhaustion, and struggle. Work itself was still good, but man must expect that it will be accomplished by “the sweat of his brow.” Also, the result will not always be positive. Although man will eat the plants of the field, the field will also produce thorns and thistles. Hard work and effort will not always be rewarded in the way the laborer expects or desires. It is also noted that man would be eating from the produce of the field, not the garden. A garden is symbolic of an earthly paradise made by God as a safe enclosure. Gardens also symbolize purity and innocence. The earth or field, on the other hand, represents an unbounded, unprotected space and an emphasis on loss of inhibition and worldliness. Therefore, the work environment can be hostile, especially to Christians (Genesis 39:1\-23; Exodus 1:8\-22; Nehemiah 4\). It is said that man has three basic needs in life: love, purpose and significance. Many times, humans attempt to find purpose and significance in work itself. In Ecclesiastes 2:4\-11, Solomon details his search for meaning in a variety of projects and works of all kinds. Even though the work brought some degree of satisfaction in accomplishment, his conclusion was, “Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun.” Other critical biblical principles regarding work are: • Work is done not only to benefit the worker, but others also (Exodus 23:10\-11; Deuteronomy 15:7\-11; Ephesians 4:28\). • Work is a gift from God and, for His people, will be blessed (Psalm 104:1\-35; 127:1\-5; Ecclesiastes 3:12\-13, 5:18\-20; Proverbs 14:23\). • God equips His people for their work (Exodus 31:2\-11\). There has been much debate recently about societal responsibilities and obligations toward the unemployed, uninsured, and uneducated in our society. While many of those affected by economic downturns truly desire to work and can’t find employment, there are a number of U.S. citizens who have become generational welfare recipients, preferring to remain on the government dole. It is interesting to note that the biblical welfare system was a system of work (Leviticus 19:10; 23:22\). The Bible is harsh in its condemnation of laziness (Proverbs 18:9\). Paul makes the Christian work ethic abundantly clear: “If anyone does not provide for his own, and especially those of his own household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8\). In addition, Paul’s instruction to another church regarding those who preferred not to work was to “keep away from every brother who is idle and does not live according to the teaching you received from us.” And he goes on to say, “For even when we were with you, we gave you this rule: ‘If a man will not work, he shall not eat.’" Instead, Paul instructs those who had been idle, “Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat” (2 Thessalonians 3:12\). Although God’s original design for work was perverted by sin, God will one day restore work without the burdens that sin introduced (Isaiah 65:17\-25; Revelation 15:1\-4; 22:1\-11\.) Until the day when the New Heavens and New Earth are set in place, the Christian attitude toward work should mirror that of Jesus: “My food, said Jesus, is to do the will of him who sent me and to finish his work” (John 4:34\). Work is of no value except when God is in it.
Why is praising God important?	Answer The book of Psalms is the praise book of the Bible, and it gives us hundreds of reasons why praise is important, as well as examples of how to give praise to God. In examining those reasons and examples, one thing becomes clear. “It is good to praise the LORD and make music to your name, O Most High...” (Psalm 92:1\). Praise is a good thing. That means it is pleasant, valuable, and morally excellent. Psalm 147:1 tells us that praise is beautiful and agreeable. When we consider the reasons why we should praise God, we find a list of His attributes. He is full of glory (Psalm 138:5\), great (Psalm 145:3\), wise and powerful (Daniel 2:20\), good (Psalm 107:8\), merciful and faithful (Psalm 89:1\), and much more. This list of attributes is complemented by a list of His wonderful works. He is the One who saves us (Psalm 18:46\), keeps His promises (1 Kings 8:56\), pardons sin (Psalm 103:1\-3\), and gives us our daily food (Psalm 136:25\). To try to list all the things God has done is impossible, but it is a wonderful exercise because it turns our hearts back to Him and keeps us mindful of how much we owe to Him. Psalm 148:1\-10 tells us that all of creation is commanded to give praise to God. When Jesus was entering Jerusalem on Palm Sunday, great crowds gathered and offered Him their praises. The Pharisees wanted Him to rebuke the people, but Jesus answered, “I tell you that, if these should hold their peace, the stones would immediately cry out” (Luke 19:40 KJV). Though there are many people who choose not to praise God right now, there is coming a day in which every knee will bow and every tongue will confess the praises of God (Philippians 2:10\-11\). Some will joyfully give those praises because of the salvation they have received, while some will give those praises as conquered enemies headed for eternal punishment for their rejection of God. Praise is a vital part of a life surrendered to God, and it gives credit where credit is due. “O that men would praise the Lord for his goodness, and for his wonderful works to the children of men!” (Psalm 107:8 KJV).
What is new covenant theology?	Answer New covenant theology is best described as a hermeneutical principle, or an interpretative grid through which one reads and interprets the Scriptures. As a hermeneutical principle, it stands as a bridge between [dispensational theology](dispensationalism.html) and [covenant theology](covenant-theology.html). That is not to say that new covenant theology has intentionally set itself up between dispensational theology and covenant theology, but that new covenant theology shares things in common with both dispensational and covenant theology. As such, we cannot say what new covenant theology is without reference to dispensational theology and covenant theology. Dispensational theology essentially sees the Scriptures unfolding in a series of, usually, seven “dispensations.” A dispensation can be loosely defined as the means through which God governs His actions with man and creation. Therefore, God’s governance was different with Adam than it was with Abraham, etc. Dispensational theology views the revelation as progressive, i.e., in each dispensation, God reveals more and more of His divine plan of redemption. However, while Scripture is a progressive revelation, each successive dispensation represents a new way of God dealing with His creation. In other words, according to dispensational theology, there is a strong level of [discontinuity](continuity-vs-discontinuity.html) between the dispensations; once an old dispensation is over and a new one begun, the "old" way of doing things under the old dispensation is superseded by the new dispensation. And each dispensation is typically introduced with some new revelation from God. The thing to remember with dispensational theology is that there is a sharp distinction between Israel and the Church. They are two different people with two different destinies in God’s economy. The Church is seen as a "parenthesis" between God’s dealings with national Israel. The restored kingdom promised to Israel will be fulfilled in the [Millennium](millennium.html). Until then is the Church Age—the time of the Gentiles. Covenant theology is effectively the polar opposite of dispensational theology. While both agree that Scripture is progressive, the overarching principle of covenant theology is the covenant. Covenant theology sees two theological covenants in Scripture—the [covenant of works](Covenant-of-Works.html) and the covenant of grace. The covenant of works was introduced in the Garden between God and man in which God promised mankind life for obedience and judgment for disobedience. The covenant of works was re\-introduced at Sinai as God promised Israel long life and blessing in the land on the condition of their obedience to the Mosaic covenant, but expulsion and judgment in the event of their disobedience. The covenant of grace was implemented after the fall and represents God’s unconditional covenant with man to redeem and save the elect. All of the various biblical covenants (Noahic, Abrahamic, Mosaic, Davidic, and the New) are outworkings of the covenant of grace as God works His plan of redemption in human history. So, where dispensational theology saw a discontinuity between the various dispensations (and in particular between the Old and the New Testaments), covenant theology sees a great deal of continuity. This is especially evident in the fact that covenant theology does not see a sharp distinction between Israel and the Church. Both entities are seen as one continuous people of God with one ultimate destiny. All of that serves as the backdrop to view new covenant theology. As mentioned previously, new covenant theology is a middle point between the two. It shares a lot in common with classic covenant theology, in particular the continuity between the Church and Israel as being one people of God. However, it also differs from covenant theology in that it does not necessarily view the Scriptures as the unfolding of redemption in a covenant of works/covenant of grace framework. Instead, it sees the Scriptures in a more promise/fulfillment paradigm. By far the biggest difference between new covenant theology and covenant theology is how each views the Mosaic Law. Covenant theology sees the Law in three ways: civil, ceremonial and moral. The civil aspect of the Law was those laws in the covenant of Sinai which governed the theocratic nation of Israel while they live in the Promised Land. The ceremonial aspect of the Law governed the worship of God by Israel while in the land. Finally, the moral aspect of the Law governed the behavior of God’s people. It should be understood that the Law, in and of itself, is one cohesive whole and that the Jews did not delineate between civil, ceremonial and moral; these are just terms used to help identify the three areas of Israelite life that the Mosaic Law governed. According to classic covenant theology, Jesus came to fulfill the Law (Matthew 5:17\). He did so by satisfying all of the ceremonial, civil and moral aspects of the Law. Jesus Christ is the reality behind the shadows of the Old Testament sacrificial system and thereby fulfills the ceremonial aspect of the Law. Jesus Christ also bore the penalty our sins deserved and thereby fulfilled the civil aspect of the Law. Finally, Jesus Christ lived in full accordance with the moral aspect of the Law and fulfilled the righteous requirements of the Law. Now, the moral aspect of the Law represents the essence of the covenant of works. As such, it transcends the Mosaic economy. In other words, God has always required holiness from humanity. The covenant of works was not negated due to the fall, nor was it negated even though it was fulfilled in Christ. The moral aspect of the Law still stands as the standard of morality for mankind because it is reflective of God’s character, and that does not change. Therefore, covenant theology still sees the Mosaic Law (especially the Ten Commandments) as prescriptive for the Church, even though the ceremonial and civil aspects have been rendered obsolete in Christ. New covenant theology sees the Mosaic Law as a whole and sees it all fulfilled in Christ (so far in agreement with covenant theology). However, because new covenant theology sees the Mosaic Law as a whole, it also sees the moral aspect of the Mosaic Law as fulfilled in Christ and no longer applying to Christians. Instead of being under the moral aspect of the Mosaic Law as summarized in the Ten Commandments, we are under the law of Christ (1 Corinthians 9:21\). The law of Christ would be those prescriptions that Christ specifically stated in the Gospels (e.g., the Sermon on the Mount). In other words, the entire Mosaic economy has been set aside in new covenant theology; it no longer applies in any way to Christians. So, while covenant theology sees a continuity between the Old and New Testaments in regards to God’s people and the way of salvation, new covenant theology draws a rather sharp line of distinction between the Old and New Testaments when it comes to the difference between the old Mosaic covenant and the new covenant mediated by Christ. The old covenant is obsolete (including the moral aspect of the Mosaic Law) and replaced by the new covenant with the law of Christ to govern its morality.
What does it mean to seek first the kingdom of God?	Answer Jesus said to seek first the [kingdom of God](kingdom-of-God.html) in His Sermon on the Mount (Matthew 6:33\). The verse’s meaning is as direct as it sounds. We are to seek the things of God as a priority over the things of the world. Primarily, it means we are to seek the salvation that is inherent in the kingdom of God because it is of greater value than all the world’s riches. Does this mean that we should neglect the reasonable and daily duties that help sustain our lives? Certainly not. But for the Christian, there should be a difference in attitude toward them. If we are taking care of God’s business as a priority—seeking His salvation, living in obedience to Him, and sharing the good news of the kingdom with others—then He will take care of our business as He promised—and if that’s the arrangement, where is worrying? But how do we know if we’re truly seeking God’s kingdom first? There are questions we can ask ourselves. “Where do I primarily spend my energies? Is all my time and money spent on goods and activities that will certainly perish, or in the service of God—the results of which live on for eternity?” Believers who have learned to truly put God first may then rest in this holy dynamic: “…and all these things will be given to you as well.” God has promised to provide for His own, supplying every need (Philippians 4:19\), but His idea of what we need is often different from ours, and His timing will only occasionally meet our expectations. For example, we may see our need as riches or advancement, but perhaps God knows that what truly we need is a time of poverty, loss or solitude. When this happens, we are in good company. God loved both Job and Elijah, but He allowed Satan to absolutely pound Job (all under His watchful eye), and He let that evil woman, Jezebel, break the spirit of His own prophet Elijah (Job 1–2; 1 Kings 18–19\). In both cases, God followed these trials with restoration and sustenance. These “negative” aspects of the kingdom run counter to a heresy that is gaining ground around the world, the so\-called ["prosperity" gospel](prosperity-gospel.html). A growing number of false teachers are gathering followers under the message “God wants you to be rich!” But that philosophy is not the counsel of the Bible—and it is certainly not the counsel of Matthew 6:33, which is not a formula for gaining wealth. It is a description of how God works. Jesus taught that our focus should be shifted away from this world—its status and its lying allurements—and placed upon the things of God’s kingdom.
What does the Bible say about education?	Answer Solomon wrote, “Of making many books there is no end, and much study wearies the body” (Ecclesiastes 12:12\). Any student who has pulled an all\-nighter, crammed for a test, memorized an equation, or pored over a textbook can verify the truth of that statement. Solomon’s point was that there are more important things than simply amassing knowledge—namely, fearing God and obeying Him (verses 13\-14\). That is not to say that education is unimportant. In fact, Jesus Himself learned. One of the only things we know of His childhood is that He “grew in wisdom” as He grew “in stature” (Luke 2:52\). That is, the Son of God voluntarily put Himself in a position where He needed to assimilate knowledge as a man. Education was part of the process. The church has historically promoted education and the improvement of the mind. The Reformer John Calvin was a strong advocate for universal education, believing that every child should be trained in reading, writing, math, and grammar, as well as religion. Martin Luther taught that education was essential, “both to understand the Word of Scripture and the nature of the world in which the Word would take root.” The modern [Sunday school](Sunday-School.html) movement began in 1780 when Robert Raikes began educating poor children who were otherwise overlooked by society. Most universities, including Harvard, Yale, Princeton, Oxford, and Cambridge, were founded by Christians as religious schools. In the book of Proverbs, a son is exhorted to heed his father’s instruction, and the application of the knowledge learned is called wisdom. The word education may not appear in the English form in the Bible, but Scripture does say a lot about the process of education, and it begins with the parent and child. The command to parents is to nurture their children in the Lord (Ephesians 6:4\), and the Greek word paideia, translated “nurture” in the KJV, carries with it the idea of training, education, instruction and discipline. Solomon tells us that the basis of all true knowledge is the [fear of the Lord](fear-God.html) (Proverbs 1:7\). The word fear here does not carry the idea of terror or dread; rather, it is awe and reverence for the holiness and majesty of God and a reluctance to disappoint or disobey Him. Jesus said that when we know the truth, the truth will make us free (John 8:32\). Freedom from fear comes from being educated in Truth. In Romans, the apostle Paul uses the word know or knowing eleven times. What are we to know? God’s Word. When we acquire spiritual knowledge and apply it to our lives, we serve the Lord in spirit and truth (Romans 6:11\-13\). Theology has been called “the [queen of the sciences](theology-queen-sciences.html)” because our knowledge of God informs every other area of erudition. The Christian is to “study to shew thyself approved unto God” (2 Timothy 2:15, KJV). The NIV renders this verse, “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” The Greek word translated “study” means “to give diligence, to exert oneself, or to make haste to apply oneself.” Therefore, in order to educate ourselves, we must apply ourselves to study with diligence the Word of God. Some people see education as a cure\-all for society’s ills. However, education, in and of itself, does nothing to combat ungodliness. In fact, knowledge, apart from the love of God, leads to pride (1 Corinthians 8:1\). Nicodemus was “Israel’s teacher,” yet he did not understand even the basics of spiritual life (John 3:10\). Paul was a highly educated man, having been trained in the best Jewish school of his day (Acts 22:3\), and he used his education to communicate effectively to people of many cultures (Acts 17:28; Titus 1:12\). Yet Paul’s education certainly did not make him holy (1 Timothy 1:16\), and he warned of those who were “always learning and never able to come to the knowledge of the truth” (2 Timothy 3:7\). Simply knowing facts does not make one a better person, and it is indeed possible to be a highly educated fool. Education begins with the reality of God’s existence and the fact that He has communicated to us through creation, His Word, and His Son. As we learn more of God’s creation, our understanding of God’s wisdom and power deepens. As we study God’s Word, we become more equipped for God’s work (2 Timothy 3:16\-17\). As we grow in our knowledge of God’s Son (2 Peter 3:18\), our love for Him increases and our service for Him intensifies.
What does the Bible say about stress?	Answer The dictionary defines stress as "physical, mental, or emotional strain or tension." Some stress is necessary and even good—such as the physical strain we put on our muscles in order to make them stronger. But when we talk about "stress," we are usually referring to excessive or negative mental or emotional strain or tension. While "stress" is not specifically mentioned in the Bible, Scripture does speak to things such as anxiety, worry, and trouble—things we often associate with stress—and gives us clear answers on how we should deal with them. Everyone suffers from stress at one time or another. How we naturally deal with it depends in large part on who we are. For some, emotional stress causes physical illness. Others might become hyper\-productive. On the other hand, some people under stress shut down mentally and emotionally. And, of course, there are a variety of other responses. Stress is a common human experience, particularly in a world where the demands for our time and attention seem to be unending. Our jobs, health, family, friends, and even ministry activities can overwhelm us. The ultimate solution to stress is to surrender our lives to God and seek His wisdom regarding priorities as well as His enabling to do the things to which He calls us. He always gives enough, so we need not be defeated by stress. One common cause of stress is financial. We stress over money because we never seem to feel that we have enough. We worry about being able to pay all our bills, many living paycheck to paycheck. Or we become consumed by materialism and, in turn, stressed\-out about maintaining our lifestyle. Some become stressed over finances because they don’t trust God to provide the basic necessities of life. But Jesus said, "Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food and the body more than clothing? … And which of you by being anxious can add a single hour to his span of life?" (Matthew 6:25, 27\). It is true that we are called upon to be good stewards of money and to provide for our families (1 Timothy 5:8\), but we must never forget that God is ultimately our Provider. If we are His, we need not fear that He will abandon us. On the other hand, there are those whose financial stress is caused more by materialistic greed than it is by true need. Materialism inevitably leads to stress because, when we seek the world’s goods, we have fallen for the "deceitfulness of wealth" (Mark 4:19\), the lie that such things relieve stress and lead to happiness, contentment, and joy. They do not. We might also find ourselves stressed when facing a hardship or trial. James 1:2–4 counsels, "Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything." When we encounter hardship, we can succumb to stress, or we can view it as a means by which God can strengthen our faith and mold our character (Romans 5:3–5; 8:28–29\). When we redirect our focus on God, we find comfort in our sorrows and strength to endure (2 Corinthians 1:3–4; 12:9–10\). No matter the type of stress in our lives, the starting point for dealing with it is Jesus Christ. Jesus offers us great encouragement in John 14:1: "Let not your hearts be troubled. Believe in God; believe also in me." We desperately need Him in our lives. We need Him because He is the only one who can give us the strength to cope with the troubles in our lives. Believing in Him does not mean that we will have a trouble\-free life or that we will not feel overcome by stress in our lives. It simply means that a life without Jesus Christ makes coping with stress an impossible and often debilitating task. Believing leads to trusting. Proverbs 3:5\-6 tells us to "trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths." Leaning on "our own understanding" often means adopting the world’s ways of relieving stress—things like alcohol or drugs or mindless entertainment. Instead, we are to trust His Word as our ultimate guide to a stress\-reduced life. David says, "I sought the LORD, and he answered me and delivered me from all my fears" (Psalm 34:4\). David knew that by seeking the Lord and sharing his troubles with Him that perhaps he would find favor with Him. The Lord in turn answered him and calmed him down. Perhaps no passage in Scripture better captures how to handle stress than Philippians 4:6\-7: "Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus." The Lord tells us not to be anxious about anything, but rather to turn everything over to Him in prayer. Lifting our burdens and concerns to a holy and righteous God daily will mitigate or eliminate the stress in our lives. Psalm 55:22 tells us to cast all our cares on Him because He will sustain us and never fail us (see also 1 Peter 5:6–7\). Jesus Christ offers peace if we come to Him with our worries and concerns. "Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid" (John 14:27\). Stress of all kinds is a natural part of life (Job 5:7, 14:1; 1 Peter 4:12; 1 Corinthians 10:13\). But how we deal with it is up to us. If we choose to try to do it on our own, we will not find lasting relief. The only way we can consistently and successfully deal with stress is with Jesus Christ. First, we must believe in Him. Second, we need to trust Him and obey Him. We should trust Him to do what is right because His ways are always best for us. Disobedience and sin can produce stress and cut us off from the only means of peace and joy. By obeying His commandments we reap the blessings of true contentment from a loving God. Finally, we need to seek His peace daily by filling our minds with His Word, lifting all things to Him in prayer, and sitting at His feet in awe and reverence. It is only by His grace, mercy, and love that the stress in our lives can be managed.
What does it mean to be a woman of God?	Answer A woman of God is first and foremost a daughter of God. Becoming a [child of God](child-of-God.html) happens through a saving relationship with Jesus Christ (John 1:12; 3:16–18, 36\). When we trust in Jesus for salvation, we become new creations (2 Corinthians 5:17\). God gives us His Holy Spirit who works in us and transforms us to become more like Christ (John 14:15–17; 1 John 4:13; 2 Corinthians 3:18\). Most simply, a woman of God is a woman who has been saved by Jesus Christ and who submits to the work of the Holy Spirit in her. What does this look like practically? A woman of God will seek to know God more through reading His Word, communing with Him in [prayer](what-is-prayer.html), [fellowshipping](Christian-fellowship.html) with other believers, and listening to [sound teaching](sound-doctrine.html). She knows that “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\), so she seeks to know what God’s Word says. She does her “best to present \[her]self to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15\). She also heeds James warning: “Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:22\). Part of doing what the Word says is having an active prayer life. Paul instructs us, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7\). Similarly, 1 Thessalonians 5:16–18 says, “Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus.” A woman of God approaches God with a grateful heart and casts her worries on God (1 Peter 5:7\). She trusts in God’s ability and His love, and so she brings her worship and her concerns to His throne (Hebrews 4:14–16\). A woman of God obeys God’s commands to love others well. Her speech is edifying and encouraging to others, not slanderous or filled with gossip or ill intent (Ephesians 4:29; 1 Peter 2:1–3\). She is kind, compassionate, and forgiving (Ephesians 4:32\). She helps to bear the burdens of other believers (Galatians 6:2; Romans 12:15\). As she has opportunity, she tries to do good to all, especially those also in the family of God (Galatians 6:10\). She is not conceited but lives with a spirit of humility (Romans 12:10, 16; Philippians 2:5–11\). She does not grumble or needlessly argue or cause dissension, but rather tries to live in harmony with others (Romans 12:16, 18; Philippians 2:14\). A woman of God follows Peter’s teaching to “in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander” (1 Peter 3:15–16\). She attempts to “abstain from sinful desires, which wage war against your soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (1 Peter 2:11–12\). A woman of God eagerly does the work God has given to her (Romans 12:11\). If she is an older woman, she lives as an example to younger women (Titus 2:3–5\). She spends time with other believers, encouraging them and being encouraged by them (Hebrews 10:24–25\). She is [submissive](Bible-submissive.html), meaning she takes a “you before me” posture, as all Christians are called to (Ephesians 5:21\). She heeds Peter’s command to “submit yourselves for the Lord’s sake to every human authority. . . . For it is God’s will that by doing good you should silence the ignorant talk of foolish people. Live as free people, but do not use your freedom as a cover\-up for evil; live as God’s slaves. Show proper respect to everyone, love the family of believers, fear God, honor the emperor” (1 Peter 2:13–17\). She knows that she is highly valued in Christ (Galatians 3:28\) and chooses to imitate Him by laying down her own self\-will. If she is married, she allows her husband to lead the family (Ephesians 5:21–33; 1 Peter 3:1–2\). She honors her parents (Ephesians 6:1–3\), and, if she has children, she cares for them (Titus 2:3–5; 1 Timothy 5:14\). She manages her home well and according to godly principles (Titus 2:3–5; Proverbs 14:1; 31\). A woman of God’s [beauty](Bible-beauty.html) is of her “inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1 Peter 3:3–4\). Ultimately, the woman of God is a work in progress, a masterpiece of God’s, saved by His grace through faith (Ephesians 2:8–10\), and becoming more like Jesus as she seeks to know Him and obey Him.
How is the Holy Spirit like a fire?	Answer The Bible describes God as “a consuming fire” (Hebrews 12:29\), so it is not surprising that fire often appears as a symbol of God’s presence. Examples include the burning bush (Exodus 3:2\), the Shekinah glory (Exodus 14:19; Numbers 9:15\-16\), and Ezekiel’s vision (Ezekiel 1:4\). Fire has many times been an instrument of God’s judgment (Numbers 11:1, 3; 2 Kings 1:10, 12\) and a sign of His power (Judges 13:20; 1 Kings 18:38\). For obvious reasons, fire was important for the Old Testament sacrifices. The fire on the altar of burnt offering was a divine gift, having been lit originally by God Himself (Leviticus 9:24\). God charged the priests with keeping His fire lit (Leviticus 6:13\) and made it clear that fire from any other source was unacceptable (Leviticus 10:1\-2\). In the New Testament, the altar can serve as a picture of our commitment to the Lord. As believers in Jesus Christ, we are called upon to offer our bodies as “living sacrifices” (Romans 12:1\), engulfed by the divine gift: the inextinguishable fire of the Holy Spirit. At the very beginning of the New Testament, the Holy Spirit is associated with fire. John the Baptist predicts that Jesus will be the One to “baptize you with the Holy Spirit and with fire” (Matthew 3:11\). When the Holy Spirit began His ministry of indwelling the early church, He chose to appear as “tongues of fire” resting on each of the believers. At that moment, “all of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (Acts 2:3\-4\). Fire is a wonderful picture of the work of the Holy Spirit. The Spirit is like a fire in at least three ways: He brings God’s presence, God’s passion, and God’s purity. The Holy Spirit is the presence of God as He indwells the heart of the believer (Romans 8:9\). In the Old Testament, God showed His presence to the Israelites by overspreading the tabernacle with fire (Numbers 9:14\-15\). This fiery presence provided light and guidance (Numbers 9:17\-23\). In the New Testament, God guides and comforts His children with the Holy Spirit dwelling in our bodies—the “tabernacle” and the “temple of the living God” (2 Corinthians 5:1; 6:16\). The Holy Spirit creates the passion of God in our hearts. After the two traveling disciples talk with the resurrected Jesus, they describe their hearts as “burning within us” (Luke 24:32\). After the apostles receive the Spirit at Pentecost, they have a passion that lasts a lifetime and impels them to speak the word of God boldly (Acts 4:31\). The Holy Spirit produces the purity of God in our lives. God’s purpose is to purify us (Titus 2:14\), and the Spirit is the agent of our sanctification (1 Corinthians 6:11; 2 Thessalonians 2:13; 1 Peter 1:2\). As the silversmith uses fire to purge the [dross](meaning-of-dross.html) from the precious metal, so God uses the Spirit to remove our sin from us (Psalm 66:10; Proverbs 17:3\). His fire cleanses and refines.
What does the Bible say about hope?	Answer The Bible has quite a lot to say about hope. Biblical hope has as its foundation faith in God. The word hope in English often conveys doubt. For instance, “I hope it will not rain tomorrow.” In addition, the word hope is often followed by the word so. This is the answer that some may give when asked if they think that they will go to heaven when they die. They say, “I hope so.” However, that is not the meaning of the words usually translated “hope” in the Bible. In the Old Testament the Hebrew word batah and its cognates has the meaning of confidence, security, and being without care; therefore, the concept of doubt is not part of this word. We find that meaning in Job 6:20; Psalm 16:9; Psalm 22:9; and Ecclesiastes 9:4\. In most instances in the New Testament, the word hope is the Greek elpis/elpizo. Again, there is no doubt attached to this word. Therefore, biblical hope is a confident expectation or assurance based upon a sure foundation for which we wait with joy and full confidence. In other words, “There is no doubt about it!” One of the verses in which we find the word hope is Hebrews 11:1\. “Now faith is being sure of what we hope for and certain of what we do not see.” This verse at the beginning of the faith chapter (Hebrews 11\) carries with it all of the confidence that comes with knowing for sure, with no question, what we have been promised by God in His Word. Our faith is confident assurance, for it is founded upon the Rock of our salvation, the Lord Jesus Christ. All of the actions of the heroes of the faith recorded in Hebrews 11 were made possible because they had this faith based in their confident assurance or hope in God. As believers, we are also called to give an answer for the hope that is within us to any who would ask (1 Peter 3:15\). Therefore, biblical hope is a reality and not a feeling. Biblical hope carries no doubt. Biblical hope is a sure foundation upon which we base our lives, believing that God always keeps His promises. Hope or confident assurance can be ours when we trust the words, “He who believes on Me has everlasting life” (John 6:47, NKJV). Accepting that gift of eternal life means our hope is no longer filled with doubt but, rather, has at its sure foundation the whole of God’s Word, the entirety of God’s character, and the finished work of our Lord and Savior Jesus Christ.
What is the origin of Valentine’s Day, and should Christians celebrate it?	Answer The first Valentine was posted around 1806\. Almost one billion Valentine’s Day cards are sent each year on or near February 14 with females purchasing 85% of the cards. This is second only to the number of Christmas cards sent. The history is somewhat murky as to how Valentine’s Day has come to be what we now know and celebrate. Saint Valentine served in third\-century Rome. Emperor Claudius decided that single men made better soldiers. Therefore, Claudius banned soldiers from being married. One version of the story is that Valentine continued to perform the weddings of young soldiers who were in love, and Claudius had Valentine imprisoned. While imprisoned, Valentine reportedly fell in love with the jailer’s daughter. Valentine sent her a card and signed it, "Love, your Valentine." Another version is that Valentine defied Claudius by helping Christians escape the torture of the Romans. Valentine died in approximately A.D. 270\. Others claim the church may have decided to celebrate in mid February to "Christianize" the pagan Roman celebration Lupercalia. The first Valentine sent in the United States was in the 1840’s by Esther Howgald. Most of us enjoy "spoiling" a loved one on Valentine’s Day. Sending gifts and cards conveys love, affection, and friendship. There is no biblical reason why Christians should not celebrate Valentine’s Day by giving their loved ones flowers, candy and/or cards. As with [celebrating any holiday](Christian-holidays.html), the decision should be between the individual and God. Some people feel very strongly that observing any secular holiday is wrong, while others see it as harmless. The important thing to remember is that celebrating or not celebrating holidays should not be a cause for pride or division among Christians.
What does it mean that Jesus is our High Priest?	Answer High Priest is only one of the many [titles applied to Jesus](names-Jesus-Christ.html): Messiah, Savior, Son of God, Son of Man, Friend of Sinners, etc. Each one focuses on a particular aspect of who He is and what that means for us. In the book of Hebrews, Jesus is called a High Priest (Hebrews 2:17; 4:14\). The word “priest” carries a couple of primary meanings. First, it means one who mediates in religious services. It also means one who is holy or set apart to perform those services. The first place we find the word used in the Bible is in Genesis 14\. Abraham, the friend of God, entered into battle to rescue his nephew Lot, who had been captured by the army of Elam. On his return, Abraham was met by Melchizedek, King of Salem and priest of the Most High God. This man, whose name means the “king of righteousness,” blessed Abraham and the Most High God who gave victory to Abraham. In return for this blessing, Abraham gave a tithe (10 percent) of all the spoils of war to Melchizedek. By this act, Abraham acknowledged Melchizedek’s high position as the priest of God. Years later, Abraham’s great\-grandson Levi was singled out by God to be the father of the priestly tribe. When the Law was given on Mount Sinai, the Levites were identified as the servants of the Tabernacle, with the family of Aaron becoming the priests. The priests were responsible for making intercession to God for the people by offering the many sacrifices that the law required. Among the priests, one was selected as the High Priest, and he entered into the Most Holy Place once a year on the Day of Atonement to place the blood of the sacrifice on the Ark of the Covenant (Hebrews 9:7\). By these daily and yearly sacrifices, the sins of the people were temporarily covered until the Messiah came to take away their sins. When Jesus is called our High Priest, it is with reference to both of these previous priesthoods. Like Melchizedek, He is ordained as a priest apart from the Law given on Mount Sinai (Hebrews 5:6\). Like the Levitical priests, Jesus offered a sacrifice to satisfy the Law of God when He offered Himself for our sins (Hebrews 7:26\-27\). Unlike the Levitical priests, who had to continually offer sacrifices, Jesus only had to offer His sacrifice once, gaining eternal redemption for all who come to God through Him (Hebrews 9:12\). One other important point about Jesus’ priesthood—every priest is appointed from among men. Jesus, though God from eternity, became a man in order to suffer death and serve as our High Priest (Hebrews 2:9\). As a man, He was subject to all the weaknesses and temptations that we are, so that He could personally relate to us in our struggles (Hebrews 4:15\). Jesus is greater than any other priest, so He is called our “Great High Priest” in Hebrews 4:14, and that gives us the boldness to come “unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16 KJV).
What does the Bible say about communication?	Answer The two most important types of communication are between man and God and between human beings. Communication is more than just our ability to talk, but also to listen. As we communicate with God, the first part of that communication is listening. God’s primary ways of communication with us are through His Word (Romans 10:17\) and by the Holy Spirit (John 14:26\). God speaks to all believers through the vehicle of the Bible, which is all we need to equip us for the Christian life (2 Timothy 3:16\). In order to fully understand God’s communication with us, we must be diligent to read, study, memorize, and meditate on His Word. Trying to shortcut this process by seeking extra\-biblical revelations or “hearing” God’s voice is not only unscriptural, but opens us up to the deception of our own fallen nature (Jeremiah 17:9; Proverbs 3:5\) or worse, the deception of demons who are always looking for inroads into our minds (1 Peter 5:8\). The function of the Holy Spirit’s communication with us is first to convict us of sin (John 16:7\-11\), then to guide us into all truth (John 16:13\). When Jesus went away, His disciples were greatly distressed because they had lost His comforting presence. But He promised to send the Spirit to comfort, console, and guide those who belong to Christ. The Spirit also “bears witness” to our spirits that we belong to Him, and thereby assures us of salvation (John 14:16; 15:26; 16:7\). The Spirit communicates with the Father on our behalf, interceding and praying for us before the throne, especially when we are weary and downhearted and unable to pray for ourselves (Romans 8:26\). Our primary mode of communication with God is prayer. We are to go to God in prayer for all our needs. When we lack something, God says that it is not from His inability to provide but from our lack of diligence to ask or asking with the wrong motives (James 4:2\-3\). Even Jesus prayed regularly because of the limitations He took upon Himself in human form (Luke 3:21; Mark 1:35; Matthew 26:36\). No longer able to communicate with God face to face, as He did in heaven, Jesus prayed often and fervently to reestablish intimate communication with the Father. We are to follow His example and “pray continually” (1 Thessalonians 5:17\). Second, we must examine how we communicate with our fellow man. It goes without saying that no “filthy communication” should escape from the lips of a Christian, whether said in jest or in earnest (Colossians 3:8\). James speaks clearly on this subject in James 1:19, “My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry.” When we speak in anger, we fail to show God’s love. Whether speaking to a family member or a stranger, our communication should always come forth in a loving manner. Otherwise, our testimony is damaged, as is the name of Jesus Christ when His people fail to guard their tongues. The best way to be sure what comes from our mouths is pure is to be aware of what is in our hearts. As Jesus reminded the Pharisees, “Out of the overflow of the heart, the mouth speaks.” If our hearts are filled with ungodliness, it will eventually come forth in our speech, no matter how hard we try to restrain it. Of course, our most important communication to man should be the fulfillment of Matthew 28:19\-20 as we communicate the gospel of Jesus Christ to a world that desperately needs to hear it. Believers should constantly examine their communication. We should consider the tone of newer forms of communication such as email and text messaging. We should never allow the safety of a computer screen to lead us to harsh or ungodly words toward others. We should consider our body language and facial expressions toward others as well. Simply withholding words is meaningless when our body language communicates disdain, anger, or hatred toward another. When engaged in conversation, as we prepare to speak, we should ask ourselves these questions: Is it true (Exodus 20:16\)? Is it kind (Titus 3:2\)? Is it necessary (Proverbs 11:22\)?
What is the mercy seat?	Answer The writer to the Hebrews talks about the arrangement of the tabernacle of the Old Testament. The tabernacle was the portable sanctuary used by the Israelites from the time of their wandering in the wilderness after the Exodus from Egypt to the building of the temple in Jerusalem (see Exodus 25–27\). Within the tabernacle was the ark of the covenant which included the mercy seat (Hebrews 9:3\-5 NKJV). The ark of the covenant, the chest containing the two stone tablets inscribed with the Ten Commandments, was the most sacred object of the tabernacle and later in the temple in Jerusalem, where it was placed in an inner area called the Holy of Holies. Also within the ark were the golden pot of manna, such as was provided by God in the wilderness wanderings (Exodus 16:4\) and Aaron’s almond rod (Numbers 17:1\-13\). On top of the ark was a lid called the mercy seat on which rested the cloud or visible symbol of the divine presence. Here God was supposed to be seated, and from this place He was supposed to dispense mercy to man when the blood of the atonement was sprinkled there. In a manner of speaking, the mercy seat concealed the people of God from the ever\-condemning judgment of the Law. Each year on the Day of Atonement, the high priest entered the Holy of Holies and sprinkled the blood of animals sacrificed for the atonement of the sins of God’s people. This blood was sprinkled on the mercy seat. The point conveyed by this imagery is that it is only through the offering of blood that the condemnation of the Law could be taken away and violations of God’s laws covered. The Greek word for “mercy seat” in Hebrews 9:5 is hilasterion, which means “that which makes expiation” or “propitiation.” It carries the idea of the removal of sin. In Ezekiel 43:13\-15, the [brazen altar](brazen-altar.html) of sacrifice is also called hilasterion (the propitiatory or mercy seat) in the Septuagint (the Greek translation of the Old Testament) because of its association with the shedding of blood for sin. What is the significance of this? In the New Testament, Christ Himself is designated as our “propitiation.” Paul explains this in his letter to the Romans: “Being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed” (Romans 3:24\-25 NKJV). What Paul is teaching here is that Jesus is the covering for sin, as shown by these Old Testament prophetic images. By means of His death, and our response to Christ through our faith in Him, all our sins are covered. Also, whenever believers sin, we may turn to Christ who continues to be the propitiation or covering for our sins (1 John 2:1, 4:10\). This ties together the Old and New Testament concepts regarding the covering of sin as exemplified by the mercy\-seat of God.
What does the Bible say about faith?	Answer Faith resides at the core of Christianity and the Christian life. While the Bible has much to say about it, [faith](definition-of-faith.html) is a challenging concept to define. A biblical definition of faith reaches beyond mere belief—the simple acknowledgment that God exists—into the realm of trust. Genuine faith involves abandoning all human reliance on self\-efforts and placing total dependence upon God’s character, His actions, and His promises, as revealed in His Word. Faith has many dimensions. One crucial facet of faith is defined in Hebrews 11:1: “Now faith is confidence in what we hope for and assurance about what we do not see.” Biblical faith takes present\-day possession of things not yet seen with our eyes but hoped for in the future. What God has revealed in His Word becomes our inner reality today. Rather than looking at life with our earthly eyes, faith sees through the lens of God’s promises. The apostle Paul said, “We walk by faith and not sight” (2 Corinthians 5:7\). Faith does not put trust in bank account balances, headline news, or the doctor’s report. “We don’t look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever” (2 Corinthians 4:18, NLT). When the world seems to be falling apart, our faith stands secure on the rock\-solid, trustworthy promises of God and His Word. Faith begins with God. It is His gift, not the result of any human effort or achievement. God initiates the relationship between Himself and humans by revealing Himself to them (Ecclesiastes 3:11; Romans 1:19–20\) and lovingly persuading them to come to Him (Romans 2:4; 2 Peter 3:9; Isaiah 30:18\), just as Jesus called the disciples to follow Him (Matthew 4:18–22\). But then God expects us to respond to Him in faith: “And it is impossible to please God without faith. Anyone who wants to come to him must believe that God exists and that he rewards those who sincerely seek him” (Hebrews 11:6, NLT). Failure to trust God was at the heart of the first sin (Genesis 3:1–7\). Ever since the fall of man, God has been calling people back to faith—to a place of trust and obedience to Him. Faith is and always has been the only [means of salvation](by-grace-through-faith.html). In the Old Testament, the covenantal bond was the believer’s expression of faith. God initiated the covenant, and believers responded in faith, actively obeying His Word and trusting in the Lord to fulfill His promises. In Genesis 15:6, Abraham “believed the Lord, and the Lord counted him as righteous because of his faith” (NLT; see also Romans 4:22; Galatians 3:6\). The prophet states, “Look at the proud! They trust in themselves, and their lives are crooked. But the righteous will live by their faithfulness to God” (Habakkuk 2:4, NLT). In the New Testament, it is by faith that people receive God’s grace in Jesus Christ and, through Him, the gift of salvation (Ephesians 2:8–9\). Paul emphasized the centrality of faith in the believer’s life: “For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile. This Good News tells us how God makes us right in his sight. This is accomplished from start to finish by faith. As the Scriptures say, ‘It is through faith that a righteous person has life’” (Romans 1:16–17, NLT; see also Romans 3:27–28; 10:9–10\). Faith results in numerous blessings and benefits. At the top of the list are the gifts of salvation, justification, and peace with God (Romans 5:1–2; Galatians 2:15–16; 1 Peter 1:8–9\). Jesus makes His home in our hearts through faith (Ephesians 3:17\). We receive forgiveness of sin (Acts 10:43; Luke 7:48–50\), adoption into God’s family (John 1:12; Galatians 3:26\), God’s protection and power (1 Peter 1:5; Matthew 17:20; Luke 8:43–48\), freedom to draw near to God with a clean conscience (Ephesians 3:12; Hebrews 10:22\), reconciliation (2 Corinthians 5:18\), sanctification (Acts 26:17–18\), and a new life in Jesus Christ (Galatians 2:20\), all through faith. Moreover, we are granted victory over death and eternal life (John 3:16, 36; 5:24; 6:40, 47; 11:25–27\). The Bible plainly teaches that faith is not just a mental attitude. James explains that saving faith is revealed in a person’s actions. He writes, “What good is it, dear brothers and sisters, if you say you have faith but don’t show it by your actions? Can that kind of faith save anyone?” (James 2:14, NLT). James is not saying that we are saved by works, but that [faith and good deeds](faith-vs-works.html) go together: “Just as the body is dead without breath, so also faith is dead without good works” (James 2:26, NLT). Good works are proof that our faith is alive. A biblical concept of faith includes believing that God exists and that He is wholly trustworthy, so much so that we base our lives on Him and His Word, doing what it says, no matter what our physical eyes tell us. Through faith in Jesus Christ, we obtain “the victory that has overcome the world” (1 John 5:4–5\).
Is there a biblical spiritual gifts list?	Answer There are actually three biblical lists of the “gifts of the Spirit,” also known as spiritual gifts. The three main passages describing the spiritual gifts are Romans 12:6–8; 1 Corinthians 12:4–11; and 1 Corinthians 12:28\. We could also include Ephesians 4:11, but that is a list of offices within the church, not spiritual gifts, per se. The spiritual gifts identified in Romans 12 are prophesying, serving, teaching, encouraging, giving, leadership, and mercy. The list in 1 Corinthians 12:4–11 includes the word of wisdom, the word of knowledge, faith, healing, miraculous powers, prophecy, distinguishing between spirits, speaking in tongues and interpretation of tongues. The list in 1 Corinthians 12:28 includes healings, helps, governments, diversities of tongues. A brief description of each gift follows: [Prophecy](gift-of-prophecy.html) – The Greek word translated “prophecy” in both passages properly means “a speaking forth.” According to Thayer’s Greek Lexicon, the word refers to “discourse emanating from divine inspiration and declaring the purposes of God, whether by reproving and admonishing the wicked, or comforting the afflicted, or revealing things hidden; especially by foretelling future events.” To prophesy is to declare the divine will, to interpret the purposes of God, or to make known in any way the truth of God that is designed to influence people. Serving – Also referred to as “ministering,” this gift involves providing service of any kind; it is the broad application of practical help to those in need. “Serving“ is a translation of the Greek word diakonian, from which we get the English deacon. [Teaching](gift-of-teaching.html) – This gift involves the analysis and proclamation of the Word of God, explaining the meaning, context and application to the hearer’s life. The gifted teacher is one who has the unique ability to clearly instruct and communicate knowledge, specifically the doctrines of the faith. [Encouraging](gift-of-encouragement.html) – Also called “exhortation,” this gift is evident in those who consistently call upon others to heed and follow God’s truth, which may involve correction or building others up by strengthening weak faith or comforting in trials. [Giving](gift-of-giving-generosity.html) – Gifted givers are those who joyfully share what they have with others, whether it is financial, material, or the giving of personal time and attention. The giver is concerned for the needs of others and seeks opportunities to share goods, money, and time with them as needs arise. [Leadership](gift-of-leadership.html) – The gifted leader is one who rules, presides over, or has the management of other people in the church. The word literally means “guide” and carries with it the idea of one who steers a ship. One with the gift of leadership rules with wisdom and grace and exhibits the fruit of the Spirit in his life as he leads by example. [Mercy](gift-of-mercy.html) – Closely linked with the gift of encouragement, the gift of mercy is obvious in those who are compassionate toward others who are in distress, showing sympathy and sensitivity coupled with a desire and the resources to lessen their suffering in a kind and cheerful manner. [Word of wisdom](word-wisdom-knowledge.html) – The fact that this gift is described as the “word” of wisdom indicates that it is one of the speaking gifts. This gift describes someone who can understand and speak forth biblical truth in such a way as to skillfully apply it to life situations with discernment. [Word of knowledge](word-wisdom-knowledge.html) – This is another speaking gift that involves understanding truth with an insight that only comes by revelation from God. Those with the gift of knowledge understand the deep things of God and the mysteries of His Word. [Faith](gift-of-faith.html) – All believers possess faith in some measure because it is one of the gifts of the Spirit bestowed on all who come to Christ in faith (Galatians 5:22\-23\). The spiritual gift of faith is exhibited by one with a strong and unshakeable confidence in God, His Word, His promises, and the power of prayer to effect miracles. [Healing](gift-of-healing.html) – Although God does still heal today, and while there is no biblical reason that God could not empower an individual with the spiritual gift of healing today, God miraculously healing people directly through the spiritual gifting of an individual seems to have primarily been limited to the ministry of the apostles and their close associates in the very early days of the church (2 Corinthians 2:12; Hebrews 2:4\). [Miraculous powers](gift-of-miracles.html) – Also known as the working of miracles, this is another temporary sign gift that involved performing supernatural events that could only be attributed to the power of God (Acts 2:22\). This gift was exhibited by Paul (Acts 19:11\-12\), Peter (Acts 3:6\), Stephen (Acts 6:8\), and Phillip (Acts 8:6\-7\), among others. [Distinguishing (discerning) of spirits](gift-discerning-spirits.html) – Certain individuals possess the unique ability to determine the true message of God from that of the deceiver, Satan, whose methods include purveying deceptive and erroneous doctrine. Jesus said many would come in His name and would deceive many (Matthew 24:4\-5\), but the gift of discerning spirits is given to the church to protect it from such as these. [Speaking in tongues](gift-of-tongues.html) – The gift of tongues is one of the temporary sign gifts given to the early church to enable the gospel to be preached throughout the world to all nations and in all known languages. It involved the divine ability to speak in languages previously unknown to the speaker. This gift authenticated the message of the gospel and those who preached it as coming from God. The phrase “diversity of tongues” (KJV) or “different kinds of tongues” (NIV) effectively eliminates the idea of a “personal prayer language” as a spiritual gift. [Interpretation of tongues](gift-interpreting-tongues.html) – A person with the gift of interpreting tongues could understand what a tongues\-speaker was saying even though he did not know the language that was being spoken. The tongues interpreter would then communicate the message of the tongues\-speaker to everyone else, so all could understand. [Helps](gift-of-helps.html) – Closely related to the gift of mercy is the gift of helps. Those with the gift of helps are those who can aid or render assistance to others in the church with compassion and grace. This has a broad range of possibilities for application. Most importantly, this is the unique ability to identify those who are struggling with doubt, fears, and other spiritual battles; to move toward those in spiritual need with a kind word, an understanding and compassionate demeanor; and to speak scriptural truth that is both convicting and loving.
Lucid dreaming - what is it?	Answer A lucid dream is a dream in which the sleeper is aware that she or he is dreaming. When the dreamer is lucid, he/she can actively participate in and often manipulate the imaginary experiences in the dream environment. The term “lucid dreaming” was coined by Frederik van Eeden (1860–1932\), a Dutch psychiatrist. Since that time, several books and articles have been written on the subject. Research and analysis of the causes of lucid dreams is ongoing and often strays into the area of parapsychology. Some researchers have identified a similarity between lucid dreaming, near\-death experiences, transcendental meditation, out\-of\-body experiences, and other occult and New Age practices. God’s Word forbids these practices (Leviticus 20:27; Deuteronomy 18:10\-12\). There is certainly nothing wrong with dreaming, and everyone dreams at one time or another. Some people can remember every detail of their dreams, while some remember nothing, causing them to conclude that they don’t dream at all, which is unlikely. Dreams are little more than the continued functioning of the mind during sleep, sometimes rehearsing recent thoughts and events, and sometimes creating scenarios based on fears, hopes or desires. As such, dreams are a perfectly normal function of the brain. Although dreams are mentioned frequently in the Bible—God can and has used dreams to speak to people—lucid dreaming as such is never addressed. Lucid dreaming simply means being able to control your dreams. There is nothing essentially wrong with this. But if lucid dreaming becomes too much of a focus or an obsession, it should be avoided. For Christians, being fascinated by the concept of lucid dreaming is of little or no spiritual value and might possibly lead to an unhealthy interest in other extra\-sensory phenomena. While many things are permissible for Christians, not all things are beneficial (1 Corinthians 6:12\). A Christian should prayerfully examine why he/she wants to experience lucid dreaming. If the motives are pure and include an understanding of the unreliable nature of dreams, it is probably nothing more than a harmless curiosity. It if becomes more than that or involves even the smallest hint of [New Age](new-age-movement.html) or occult practices, it should be avoided.
What is the significance of a red heifer in the Bible?	Answer It seems that every few years, a red heifer (red cow) is born in Israel, and it results in some people thinking that the return of Jesus is near. Why is this? What does a red heifer have to do with the end times? Before we explore that question directly, it is important to understand the significance of a red heifer in the Bible. To meet the requirements of the [Old Testament law](Mosaic-Law.html), a red heifer was needed to help accomplish the purification of the Israelites from uncleanness—specifically, the ashes of a red heifer were needed (see Numbers 19\). Because red heifer ashes were necessary for the purification rites held at the temple, many have regarded the appearance of a red heifer today as heralding the construction of the third temple and the return of Christ. According to rabbinical tradition, there have been nine red heifers sacrificed since Moses’ time. Since the destruction of the second temple, no red heifers have been slaughtered. The rabbi [Maimonides](Maimonides.html) (1135—1204\) taught that the tenth red heifer would be sacrificed by the Messiah Himself (Parah Adumah, ch. 3, § 4\). The Temple Institute, a group advocating the construction of a third temple, reports that five flawless red heifers from Texas arrived in Israel on September 15, 2022 (https://templeinstitute.org, accessed 9/22/22\). Many people view this event as a fulfilment of prophecy, since the acquisition of a red heifer is a major step forward in plans for a new temple. The Mosaic Law specified that the red heifer was to be “without defect or blemish” and to have never borne a yoke (Numbers 19:2\). The sacrifice of the red heifer was unique in the law in that it used a female animal, it was sacrificed away from the entrance to the tabernacle, and it was the only sacrifice in which the color of the animal was specified. The slaughtering of a red heifer is described in Numbers 19:1–10\. Eleazar the priest was to oversee the ritual outside the camp of the Israelites. After the animal was killed, Eleazar was to sprinkle some of its blood toward the front of the tabernacle seven times (verse 4\). Then he left camp again and oversaw the burning of the carcass of the red heifer (verse 5\). As the red heifer burned, the priest was to add “some cedar wood, hyssop and scarlet wool” to the fire (verse 6\). The ashes of the red heifer were then collected and stored “in a ceremonially clean place outside the camp.” The ashes were used “in the water of cleansing; it is for purification from sin” (Numbers 19:9\). The law goes on to detail when and how the ashes of the red heifer were used in purifying those who came in contact with a dead body: “Whoever touches a human corpse will be unclean for seven days. They must purify themselves with the water on the third day and on the seventh day; then they will be clean” (verses 11–12\). The purification process involved the ashes of the red heifer in this way: “Put some ashes from the burned purification offering into a jar and pour fresh water over them. Then a man who is ceremonially clean is to take some hyssop, dip it in the water and sprinkle . . . anyone who has touched a human bone or a grave or anyone who has been killed or anyone who has died a natural death” (verses 17–18\). The commands concerning the red heifer were yet another foreshadowing of the sacrifice of Christ for believers’ sin. The Lord Jesus was “without blemish,” just as the red heifer was to be. As the heifer was sacrificed “outside the camp” (Numbers 19:3\), Jesus was crucified outside of Jerusalem (Hebrews 13:11–12\). And, just as the ashes of the red heifer cleansed people from the contamination of death, so the sacrifice of Christ saves us from the penalty and corruption of death. The red heifer ritual as established in the Mosaic Law was fairly simple; in the interval since that time, Judaism has added many standards and extra criteria. Talmudic tradition speaks of the type of rope the red heifer was to be bound with, the direction it was to face when being slaughtered, the words spoken by the priest, the wearing of sandals during the ritual, etc. The rabbinical rules listed many things that would disqualify a red heifer from being sacrificed: if she had been ridden or leaned on, if she had a garment placed over her, if a bird had rested on her, and if she had two black or white hairs, among many other conditions not found in the biblical text. According to the futurist timeline of eschatology, there will indeed be a third temple of God in Jerusalem. Jesus prophesied a [desecration of the temple](abomination-desolation.html) to occur during the tribulation (Matthew 24:15; cf. 2 Thessalonians 2:4\); for that to happen, there obviously will need to be a temple. Assuming those who dedicate the end\-times temple follow Jewish law, they will need the ashes of a red heifer, mixed with water, for the ceremonial cleansing. If a blemish\-free red heifer has truly been found and is in Israel, that could be one more piece falling into place for the fulfillment of biblical prophecy. Must a red heifer be found before the [rapture](rapture-of-the-church.html) occurs? No, Jesus could return to receive His own at any moment. The rapture is not contingent on the presence of any particular cow. Must a red heifer be found before the temple is rebuilt? Not necessarily, although temple advocates certainly want one for ceremonial purposes. Are animal sacrifices of any type required today? No, Jesus fulfilled all the requirements of the law, and His sacrifice provides true forgiveness and life eternal. Scripture explicitly contrasts the red heifer ceremony with the greater [sacrifice of Christ](Jesus-better-Levitical-sacrifices.html): “The ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!” (Hebrews 9:13–14\).
Who was Joshua in the Bible?	Answer Joshua is best known as Moses’ second in command who takes over and leads the Israelites into the Promised Land after Moses’ death. Joshua is considered one of the Bible’s greatest military leaders for leading the seven\-year conquest of the Promised Land, and is often held up as a model for leadership and a source of practical application on how to be an effective leader. Let’s look at his life from a biblical perspective. As a military leader, Joshua would be considered one of the greatest generals in human history, but it would be a mistake to credit Israel’s victory solely to Joshua’s skill as a military general. The first time we see Joshua is in Exodus 17 in the battle against the Amalekites. Exodus 17:13 tells us that Joshua "overwhelmed Amalek and his people," and so we’re tempted to conclude that Joshua’s military expertise saved the day. But in this passage we see something odd occurring. In verse 11 we read, "Whenever Moses held up his hand, Israel prevailed, and whenever he lowered his hand, Amalek prevailed." Eventually, Moses’ arms grew so weary that a stone had to be brought for him to sit on and Aaron and Hur held his hands up. Hence, we see in this vignette that Joshua prevailed because God gave him the battle. The same can be said of the military victories in the Promised Land. The Lord had promised sure victory and delivered it in convincing fashion. The only exception is in the battle of [Ai](Ai-in-the-Bible.html) (Joshua 7\). There are several things to note about this incident. Israel broke faith with God regarding the “devoted things” (Joshua 7:1\). God had commanded the Israelites to devote everything to destruction (Joshua 6:17\), and Achan had kept some of the loot from the battle of Jericho for himself. Because of this, God judged them by not giving them the victory at Ai. Another thing to note is that there is no explicit command by God to go against Ai. The purpose of putting these two battle stories side by side is to show that when God sets the program and agenda, victory follows, but when man sets the program and agenda, failure ensues. Jericho was the Lord’s battle; Ai was not. God redeemed the situation and eventually gave them the victory, but not until after the object lesson was given. Further evidence of Joshua’s leadership qualities can be seen in his rock\-solid faith in God. When the Israelites were on the edge of the Promised Land in Numbers 13, God commanded Moses to send out twelve people to spy out the land, one from each of the tribes of Israel. Upon their return, ten reported that the land, while bounteous as the Lord had promised, was occupied by strong and fierce warriors dwelling in large, fortified cities. Furthermore, the Nephilim (giants from the Israelites’ perspective) were in the land. Joshua and Caleb were the only two who urged the people to take the land (Numbers 14:6\-10\). Here we see one thing that sets Joshua (and Caleb) apart from the rest of the Israelites—they believed in the promises of God. They were not intimidated by the size of the warriors or the strength of the cities. Rather, they knew their God and remembered how He had dealt with Egypt, the most powerful nation on the earth at that time. If God could take care of the mighty Egyptian army, He could certainly take care of the various Canaanite tribes. God rewarded Joshua’s and Caleb’s faith by exempting them from the entire generation of Israelites that would perish in the wilderness. We see Joshua’s faithfulness in the act of obediently consecrating the people before the invasion of the Promised Land and again after the defeat at Ai. But no more clearly is Joshua’s faithfulness on display than at the end of the book that bears his name when he gathers the people together one last time and recounts the deeds of God on their behalf. After that speech, Joshua urges the people to forsake their idols and remain faithful to the covenant that God made with them at Sinai, saying, “And if it is evil in your eyes to serve the LORD, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the LORD” (Joshua 24:15\). So what can we learn from Joshua’s life? Can we draw principles for leadership from his life? Sure. That God gave him the victory in taking the Promised Land does not take away from his military leadership. Furthermore, he was a more\-than\-capable leader for the Israelites, but his skill in leadership is not the primary lesson we should draw from Joshua’s life. A better lesson would be Joshua’s faithfulness, his stand against the ten spies who brought the disparaging report about the obstacles in taking over the Promised Land, and his zeal in ensuring the covenant faithfulness of the people. But even his faith wasn’t perfect. There is the fact that Joshua sent spies into Jericho even though God had ensured victory, and then there is the overconfidence he exhibited in the battle of Ai. The primary lesson to draw from Joshua’s life is that God is faithful to His promises. God promised Abraham that his descendants would dwell in the land, and, under Joshua, God brought the people into the land that He had promised to give to them. This act completed the mission of redemption that God started with Moses in bringing Israel out of Egypt. It is also a type that points to the ultimate redemption that Jesus brings to the community of faith. Like Moses, Jesus delivered us from bondage and slavery to sin, and, like Joshua, Jesus will bring us into the eternal Promised Land and everlasting Sabbath rest (Hebrews 4:8\-10\).
What does it mean that believers are to be salt and light (Matthew 5:13-16)?	Answer Jesus used the concepts of salt and light a number of different times to refer to the role of His followers in the world. One example is found in Matthew 5:13: “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men.” Salt had two purposes in the Middle East of the first century. Because of the lack of refrigeration, salt was used to preserve food, especially meat, which would quickly spoil in the desert environment. Believers in Christ are preservatives to the world, preserving it from the evil inherent in the society of ungodly men whose unredeemed natures are corrupted by sin (Psalm 14:3; Romans 8:8\). Second, salt was used then, as now, as a flavor enhancer. In the same way that salt enhances the flavor of the food it seasons, the followers of Christ stand out as those who “enhance” the flavor of life in this world. Christians, living under the guidance of the Holy Spirit and in obedience to Christ, will inevitably influence the world for good, as salt has a positive influence on the flavor of the food it seasons. Where there is strife, we are to be peacemakers; where there is sorrow, we are to be the ministers of Christ, binding up wounds, and where there is hatred, we are to exemplify the love of God in Christ, returning good for evil (Luke 6:35\). In the analogy of light to the world, the good works of Christ’s followers are to shine for all to see. The following verses in Matthew 5 highlight this truth: “You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:14\-16, NASB). The idea here is similar—the presence of light in darkness is something that is unmistakable. The presence of Christians in the world must be like a light in the darkness, not only in the sense that the truth of God’s Word brings light to the darkened hearts of sinful man (John 1:1\-10\), but also in the sense that our good deeds must be evident for all to see. And indeed, our deeds will be evident if they are performed in accordance with the other principles that Jesus mentions in this passage, such as the Beatitudes in Matthew 5:3\-11\. Notice especially that the concern is not that Christians would stand out for their own sake, but that those who looked on might “glorify your Father who is in heaven” (v. 16, KJV). In view of these verses, what sorts of things can hinder or prevent the Christian from fulfilling his or her role as [salt](salt-of-the-earth.html) and light in the world? The passage clearly states that the difference between the Christian and the world must be preserved; therefore, any choice on our part that blurs the distinction between us and the rest of the world is a step in the wrong direction. This can happen either through a choice to accept the ways of the world for the sake of comfort or convenience or to contravene the law of obedience to Christ. Mark 9:50 suggests that saltiness can be lost specifically through a lack of peace with one another; this follows from the command to “have salt in yourselves, and be at peace with each other.” And in Luke 14:34\-35, we find a reference to the metaphor of salt once again, this time in the context of obedient discipleship to Jesus Christ. The loss of saltiness occurs in the failure of the Christian to daily take up the cross and follow Christ wholeheartedly. It seems, then, that the role of the Christian as salt and light in the world may be hindered or prevented through any choice to compromise or settle for that which is more convenient or comfortable, rather than that which is truly best and pleasing to the Lord. Moreover, the status of salt and light is something that follows naturally from the Christian’s humble obedience to the commandments of Christ. It is when we depart from the Spirit\-led lifestyle of genuine discipleship that the distinctions between ourselves and the rest of the world become blurred and our testimony is hindered. Only by remaining focused on Christ and being obedient to Him can we expect to remain salt and light in the world.
What are the dangers of postmodernism?	Answer Simply put, postmodernism is a philosophy that affirms no objective or absolute truth, especially in matters of religion and spirituality. When confronted with a truth claim regarding the reality of God and religious practice, postmodernism’s viewpoint is exemplified in the statement “that may be true for you, but not for me.” While such a response may be completely appropriate when discussing favorite foods or preferences toward art, such a mindset is dangerous when it is applied to reality because it confuses matters of opinion with matters of truth. The term “postmodernism” literally means “after modernism” and is used to philosophically describe the current era which came after the age of [modernism](Christian-modernism.html). Postmodernism is a reaction (or perhaps more appropriately, a disillusioned response) to modernism’s failed promise of using human reason alone to better mankind and make the world a better place. Because one of modernism’s beliefs was that absolutes did indeed exist, postmodernism seeks to “correct” things by first eliminating absolute truth and making everything (including the empirical sciences and religion) relative to an individual’s beliefs and desires. The dangers of postmodernism can be viewed as a downward spiral that begins with the rejection of absolute truth, which then leads to a loss of distinctions in matters of religion and faith, and culminates in a philosophy of religious pluralism that says no faith or religion is objectively true and therefore no one can claim his or her religion is true and another is false. Dangers of Postmodernism \- \#1 – Relative Truth Postmodernism’s stance of relative truth is the outworking of many generations of philosophical thought. From Augustine to the Reformation, the intellectual aspects of Western civilization and the concept of truth were dominated by theologians. But, beginning with the [Renaissance](Renaissance-Christianity.html) the 14th – 17th centuries, thinkers began to elevate humankind to the center of reality. If one were to look at periods of history like a family tree, the Renaissance would be modernism’s grandmother and the Enlightenment would be its mother. [Rene Descartes](Rene-Descartes.html)’ “I think, therefore I am” personified the beginning of this era. God was not the center of truth any longer – man was. The Enlightenment was, in a way, the complete imposition of the scientific model of rationality upon all aspects of truth. It claimed that only scientific data could be objectively understood, defined, and defended. Truth as it pertained to religion was discarded. The philosopher who contributed to the idea of relative truth was the Prussian [Immanuel Kant](Immanuel-Kant.html) and his work The Critique of Pure Reason, which appeared in 1781\. Kant argued that true knowledge about God was impossible, so he created a divide of knowledge between “facts” and “faith.” According to Kant, “Facts have nothing to do with religion.” The result was that spiritual matters were assigned to the realm of opinion, and only the empirical sciences were allowed to speak of truth. While modernism believed in absolutes in science, God’s special revelation (the Bible) was evicted from the realm of truth and certainty. From modernism came postmodernism and the ideas of Frederick Nietzsche. As the patron saint of postmodernist philosophy, Nietzsche held to “perspectivism,” which says that all knowledge (including science) is a matter of perspective and interpretation. Many other philosophers have built upon Nietzsche’s work (for example, Foucault, Rorty, and Lyotard) and have shared his rejection of God and religion in general. They also rejected any hint of absolute truth, or as Lyotard put it, a rejection of a [metanarrative](metanarrative.html) (a truth that transcends all peoples and cultures). This philosophical war against objective truth has resulted in postmodernism being completely averse to any claim to absolutes. Such a mindset naturally rejects anything that declares to be inerrant truth, such as the Bible. Dangers of Postmodernism \- \#2 – Loss of Discernment The great theologian Thomas Aquinas said, “It is the task of the philosopher to make distinctions.” What Aquinas meant is that truth is dependent upon the ability to discern – the capability to distinguish “this” from “that” in the realm of knowledge. However, if objective and absolute truth does not exist, then everything becomes a matter of personal interpretation. To the postmodern thinker, the author of a book does not possess the correct interpretation of his work; it is the reader who actually determines what the book means – a process called deconstruction. And given that there are multiple readers (vs. one author), there are naturally multiple valid interpretations. Such a chaotic situation makes it impossible to make meaningful or lasting distinctions between interpretations because there is no standard that can be used. This especially applies to matters of faith and religion. Attempting to make proper and meaningful distinctions in the area of religion is no more meaningful than arguing that chocolate tastes better than vanilla. Postmodernism says that it is impossible to objectively adjudicate between competing truth claims. Dangers of Postmodernism \- \#3 – Pluralism If absolute truth does not exist, and if there is no way to make meaningful, right/wrong distinctions between different faiths and religions, then the natural conclusion is that all beliefs must be considered equally valid. The proper term for this practical outworking in postmodernism is “philosophical pluralism.” With pluralism, no religion has the right to pronounce itself true and the other competing faiths false, or even inferior. For those who espouse philosophical religious pluralism, there is no longer any heresy, except perhaps the view that there are heresies. D. A. Carson underscores conservative evangelicalism’s concerns about what it sees as the danger of pluralism: “In my most somber moods I sometimes wonder if the ugly face of what I refer to as philosophical pluralism is the most dangerous threat to the gospel since the rise of the Gnostic heresy in the second century.” These progressive dangers of postmodernism – relative truth, a loss of discernment, and philosophical pluralism – represent imposing threats to Christianity because they collectively dismiss God’s Word as something that has no real authority over mankind and no ability to show itself as true in a world of competing religions. What is Christianity’s response to these challenges? Response to the Dangers of Postmodernism Christianity claims to be absolutely true, that meaningful distinctions in matters of right/wrong (as well as spiritual truth and falsehood) exist, and that to be correct in its claims about God any contrary claims from competing religions must be incorrect. Such a stance provokes cries of “arrogance” and “intolerance” from postmodernism. However, truth is not a matter of attitude or preference, and when closely examined, the foundations of postmodernism quickly crumble, revealing Christianity’s claims to be both plausible and compelling. First, Christianity claims that absolute truth exists. In fact, Jesus specifically says that He was sent to do one thing: “To testify to the truth” (John 18:37\). Postmodernism says that no truth should be affirmed, yet its position is self\-defeating – it affirms at least one absolute truth: that no truth should be affirmed. This means that postmodernism does believe in absolute truth. Its philosophers write books stating things they expect their readers to embrace as truth. Putting it simply, one professor has said, “When someone says there is no such thing as truth, they are asking you not to believe them. So don’t.” Second, Christianity claims that meaningful distinctions exist between the Christian faith and all other beliefs. It should be understood that those who claim meaningful distinctions do not exist are actually making a distinction. They are attempting to showcase a difference in what they believe to be true and the Christian’s truth claims. Postmodernist authors expect their readers to come to the right conclusions about what they have written and will correct those who interpret their work differently from what they have intended. Again, their position and philosophy proves itself to be self\-defeating because they eagerly make distinctions between what they believe to be correct and what they see as being false. Finally, Christianity claims to be universally true in what it says regarding man’s lost condition before God, the sacrifice of Christ on behalf of fallen mankind, and the separation between God and anyone who chooses not to accept what God says about sin and the need for repentance. When Paul addressed the Stoic and Epicurean philosophers on Mars Hill, he said, “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent” (Acts 17:30\). Paul’s declaration was not “this is true for me, but may not be true for you”; rather; it was an exclusive and universal command (that is, a metanarrative) from God to everyone. Any postmodernist who says Paul is wrong is committing an error against his own pluralistic philosophy, which says no faith or religion is incorrect. Once again, the postmodernist violates his own view that every religion is equally true. Just as it is not arrogant for a math teacher to insist that 2\+2\=4 or for a locksmith to insist that only one key will fit a locked door, it is not arrogant for the Christian to stand against postmodernist thinking and insist that Christianity is true and anything opposed to it is false. Absolute truth does exist, and consequences do exist for being wrong. While pluralism may be desirable in matters of food preferences, it is not helpful in matters of truth. The Christian should present God’s truth in love and simply ask any postmodernist who is angered by the exclusive claims of Christianity, “So have I become your enemy by telling you the truth?” (Galatians 4:16\).
What does the Bible say about beauty?	Answer To define what is beautiful is difficult because beauty is, as the old saying goes, in the eyes of the beholder. What is beautiful to us may be ugly to another. To regard something as beautiful, it must meet our own definition and concept of beauty. The fact that beauty is an individual concept is understood clearly by all. However, many don’t realize that God’s concept of beauty is also His own. No one defines for God His concept of beauty. If a person is beautiful to God, he fits God’s concept of beauty. For example, God never uses one’s outward physical appearance to determine beauty. When the prophet Samuel examined Jesse’s sons in search of the next king of Israel, he was impressed with Eliab’s appearance. God told Samuel: “Do not consider his appearance or his height, for I have rejected him. The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart” (1 Samuel 16:7\). Nothing in a person’s outward appearance impresses God. God looks upon the inner beauty, the beauty of one’s heart. God never uses the origin or culture of a person as the criterion of beauty. People of one culture seldom see beauty in people of a different culture. Only a divine revelation could convince Peter to enter a Gentile’s house and preach the gospel to him (Acts 10\). It took an angel to get Peter the Jew and Cornelius the Gentile together. Only a divine sign convinced the Jewish witnesses that Gentiles unquestionably had the right to be God’s children. When Peter said, “I now realize how true it is that God does not show favoritism (Acts 10:34\), he was saying, “At last, I understand.” Peter realized that God is unconcerned about a person’s origin or culture. God gladly accepts those who revere and obey Him. His concept of beauty is different because He ignores cultural preferences and prejudices. While our opinions are strongly influenced by one’s address, occupation, and social role, God never determines beauty by social rank or life circumstances. When we speak of the so\-called “beautiful people,” rarely do we mean those who are struggling to survive, who make their living by menial jobs, or who come from “backward” areas. In contrast, God never notices those things when He considers beauty in people. Paul wrote, “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:26\-28\). What is beautiful in God’s eyes? Recognizing the qualities God has cherished in the lives of other people is one way to determine His concept of beauty. Noah’s implicit trust in God led him to construct a gigantic boat miles from water. Abraham trusted God’s promise so implicitly that he would have sacrificed his son of promise without hesitation. Moses yielded total control of his life to God and became the man of meekness. David gave his whole being to doing the will of God. No consequence or shameful treatment could keep Daniel from reverencing his God. Peter, Paul, Barnabas, and Timothy were ruled by God in every consideration and decision. They were totally focused upon Jesus’ will as they shared the gospel with all. In all these qualities God saw great beauty. While all these people were beautiful to God, virtually nothing is known about their physical appearance. It was not their physique or stateliness but their faith and service that made them beautiful. The same was true of God’s beautiful women: Rahab, Hannah, Ruth, Deborah, and Mary of Bethany. Those noted for physical beauty were often great spiritual disappointments. Rebekah was “very beautiful” (Genesis 26:7\), but she was also a deceiver and manipulator. Saul was a man of physical beauty, but his disobedience against God hurt the nation of Israel. Peter directed Christian women to focus on the inner, spiritual qualities in order to be truly beautiful: “Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. For this is the way the holy women of the past who put their hope in God used to make themselves beautiful” (1 Peter 3:3\-5\). Peter is not prohibiting nice clothes or nice hairstyles; he is simply saying that a gentle and quiet spirit is even more beautiful in God’s eyes. The qualities God wants in His people further reveal His concept of beauty. The beatitudes reveal some of God’s standards of beauty. An awareness of one’s spiritual poverty, sorrow for wickedness, hunger and thirst for righteousness, mercy, purity of heart, and being a peacemaker are all qualities of beauty. The epistles also stress attributes valued by God: keeping a living faith while enduring physical hardships, controlling the tongue, enduring personal harm to protect the church’s influence, making sacrifices for the good of others, and living by Christian convictions in the face of ridicule. All these are beautiful to God. However, just as a beautiful appearance can become ugly through neglect, a beautiful life of righteousness can become ugly through neglect. Spiritual beauty must never be taken for granted or be neglected. We must remember that just as it is possible to be one of society’s most impressive people and be ugly in the eyes of God, it is also possible to be an unknown in society and to be radiantly beautiful in His eyes.
What does the Bible say about knowledge?	Answer The word knowledge in the Bible denotes an understanding, a recognition, or an acknowledgment. To “know” something is to perceive it or to be aware of it. Many times in Scripture, knowledge carries the idea of a deeper appreciation of something or a relationship with someone. The Bible is clear that the knowledge of God is the most valuable knowledge a human being can possess. But it is also clear that simply being aware of God’s existence is not sufficient; the knowledge of God must encompass the deep appreciation for and relationship with Him. We know from Scripture that knowledge is a gift from God. Proverbs 2:6 tells us that the Lord gives wisdom that comes from His own mouth—the Word of God—and that the wisdom of God results in knowledge and understanding. James adds that those who lack wisdom have only to ask for it and God will give it abundantly and generously. God’s desire is for all to know Him, appreciate Him, and have a relationship with Him; therefore, He grants to all who truly seek Him the wisdom that leads to knowledge. Further, because knowledge is God’s to give, those who reverence Him will receive it. “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7\). The word fear here is not dread or terror but a reverence for God, respect for His law, His will, His rule in our lives, and the fear of offending Him, which will lead us to obey, worship and praise Him. God gives the gift of knowledge out of His infinite store of knowledge. Psalm 19:2 tells us that God’s creation reveals the Creator’s knowledge: “Night after night \[the skies] display knowledge.” The vastness of God’s knowledge and creative power are on display continually and are clearly seen in what He has created, as Paul reminds us in Romans 1:19\-20\. Not only is God’s knowledge infinite, but it is absolute: “Oh, the depth of the riches of the wisdom and knowledge of God! / How unsearchable his judgments, / and his paths beyond tracing out!” (Romans 11:33\). When God came to earth in the Person of Jesus Christ, He became the embodiment of knowledge: “. . . Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2\-3\). Human knowledge, apart from God, is flawed. The Bible also refers to it as worthless because it isn’t tempered by love (1 Corinthians 13:2\). The knowledge man possesses tends to make one proud. “Knowledge puffs up, but love builds up” (1 Corinthians 8:1\). Therefore, the pursuit of knowledge for its own sake, without seeking God, is foolishness. “Then I applied myself to the understanding of wisdom . . . but I learned that this, too, is a chasing after the wind. For with much wisdom comes much sorrow; the more knowledge, the more grief” (Ecclesiastes 1:17\-18\). Worldly knowledge is a false knowledge which is opposed to the truth, and Paul urges us to “Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, which some have professed and in so doing have wandered from the faith” (1 Timothy 6:20\-21\). Human knowledge is opposed to God’s knowledge and therefore is no knowledge at all; rather, it is foolishness. For the Christian, knowledge implies a relationship. For example, when the Bible says that “Adam knew Eve his wife” (Genesis 4:1, NKJV), it means he had a physical union with her. Spiritual relationships are also described this way. Jesus used the word know to refer to His saving relationship with those who follow Him: “I am the good shepherd; I know my sheep and my sheep know me” (John 10:14\). He also told His disciples, “You will know the truth, and the truth will set you free” (John 8:32\). By contrast, Jesus said to the unbelieving Jews, “You do not know \[my Father]” (verse 55\). Therefore, to know Christ is to have faith in Him, to follow Him, to have a relationship with Him, to love and be loved by Him. (See also John 14:7; 1 Corinthians 8:3; Galatians 4:9; and 2 Timothy 2:19\.) Increasing in the knowledge of God is part of Christian maturity and is something all Christians are to experience as we “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18\).
What does the Bible say about failure?	Answer To fail from time to time is only human, but to be a “failure” is when we are defeated by failure, refusing to rise and try again. Christians sometimes believe they should be immune to failure by virtue of their relationship with God, but the truth is that God often allows us to fail for a variety of reasons. Job 14:1 says, "Man born of woman is of few days and full of trouble.” That doesn’t say “unbelievers” or “the ungodly.” It says man born of woman. What does that mean? Everyone. Life is full of trouble, even for those who belong to God through faith in Christ. We are to expect it. This means God does not promise life to be without problems, sorrow, and, yes, failure, just because we believe in Him. Luke 9:1\-5 describes how Jesus sent His disciples out to preach the gospel and perform miracles. He also taught them how to handle failure. “If people do not welcome you, shake the dust off your feet when you leave their town, as a testimony against them." Jesus wanted the soon\-to\-be apostles to model themselves after Him. He gave them power and authority over devils, power to heal the sick, etc. Most of all, Jesus wanted them to have boldness. He knew that not everyone was going to receive the truth about Him, but in saying “Shake the dust from your feet,” He meant for them to move on and plow forward. Witnessing and being rejected can make us feel like failures, but if we understand we are to expect it (John 15:18\), what appears to be failure actually becomes a badge of honor. When we feel failure come against us, our first reaction may be to run or give up. When it comes to sin, we are all capable of avoiding it. Even in complete love, faith, and devotion to God, we can fall, but God is not shocked by this which is why He sent His Son to die for our sins. We get back up again, and we start over. But we should know that we cannot do it alone. We must keep our eyes on our Savior, following and obeying Him and laying aside the sin that inevitably leads to spiritual failure, as Hebrews 12:1 says, “Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.” God has marked out a course for each of us, and sometimes that course includes failure. But when we cling to the Savior, even our failures can be turned into successes by the One who controls all things and who strengthens us in our weakness (Philippians 4:11\-13\). Our ultimate victory in Jesus is assured, but complete victory will only come when we are out of this world of temptation and safe in the arms of the Lord in heaven.
What does it mean that God is Almighty?	Answer In Hebrew, the title "God Almighty" is written as El Shaddai and probably means “God, the All\-powerful One” or “The Mighty One of Jacob” (Genesis 49:24; Psalm 132:2,5\), although there is a question among most Bible scholars as to its precise meaning. The title speaks to God’s ultimate power over all. He has all might and power. We are first introduced to this name in Genesis 17:1, when God appeared to Abram and said, “I am God Almighty; walk before me and be blameless.” God has many names and attributes. He is the Almighty (Genesis 49:25\), the Creator of heaven and earth (Genesis 14:19\), Builder of everything (Hebrews 3:4\), the King of heaven (Daniel 4:37\), God of all mankind (Jeremiah 32:27\), and the Eternal King. (Jeremiah 10:10\). He is the only God (Jude 1:25\), the Eternal God (Genesis 21:33\), the Everlasting God (Isaiah 40:28\), and Maker of all things (Ecclesiastes 11:5\). He is able to do more things than we can ask or even imagine (Ephesians 3:20\). He performs wonders that cannot be fathomed and miracles that cannot be counted (Job 9:10\). God’s power is unlimited. He can do anything He wants, whenever He wants (Psalm 115:3\). He spoke the universe into existence (Genesis 1:3\). Furthermore, He answers to no one as to His plans and purposes: “All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’" (Daniel 4:35\). When we see God as the Almighty, we are struck by His power and by the fact that He is indeed a great, mighty, and awesome God (Deuteronomy 10:17\). The identity of God as Almighty serves to establish the sense of awe and wonder we have toward Him and the realization that He is God above all things without limitation. This is important in view of how He is described next in the Bible. In Exodus 6:2\-3, God said to Moses, “I am the LORD. I appeared to Abraham, to Isaac and Jacob as God Almighty, but by my name the LORD I did not make myself known to them.” How is this significant? It is significant because God, whom we previously knew only as God Almighty, has now given a new, more personal and intimate name to Moses (and Israel). This desire on God’s part for a more personal relationship with mankind would culminate later when God Almighty sent His only Son to earth\-\-God in flesh\-\-to die on the cross so that a way for forgiveness of our sins could be provided. The fact that God Almighty would humble Himself in this way for us makes His name all the more remarkable.
What does the Bible say about a Christian’s responsibility?	Answer Without question the greatest reason that we live for God is our unwavering belief in the resurrection of His Son, Jesus Christ. It is through His resurrection from the grave that we have hope and the promise of life eternal with him. In 1 Corinthians chapter 15, the apostle Paul explains that, because of these promises of a future resurrection and of living eternally in the kingdom, believers have not only the motivation but also eternal responsibilities for our lives here on earth. The apostle Paul touches on such responsibilities in his concluding statement in the 15th chapter of his first letter to the Corinthians. He declares that, if we really believe and if we are truly thankful that our resurrection is sure, we should “therefore” demonstrate our assurance and our thankfulness by “standing firm, letting nothing move us” and “always giving ourselves full to the work of the Lord” (1 Corinthians 15:58\). This, then, is the believer’s responsibility: to stand firm in the faith and give himself completely to the Lord. The Greek for “standing firm” is hedraios, which literally refers to “being seated, being settled and firmly situated.” The Greek for “letting nothing move you” is ametakinetos, and it carries the same basic idea but with more intensity. It means “being totally immobile and motionless,” indicating that we should not even budge an inch from His will. And with our being totally within the will of God, we are to be “always giving ourselves to the work of the Lord,” being careful not to be “tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming” (Ephesians 4:14\). Why did Paul give us this warning? Simply because, if our confident hope in the resurrection wavers, we are sure to abandon ourselves to the ways and standards of the world. Therefore, if there are no eternal ramifications or consequences of what we do in this life, the motivation for selfless service and holy living is gone. In other words, our eternal responsibilities are abandoned. Conversely, when our hope in the resurrection is clear and certain, we will have great motivation to be attending to the responsibility we have to “always giving ourselves to the work of the Lord.” The Greek for this phrase carries the idea of exceeding the requirements, of overflowing or overdoing. A good example of this is found in Ephesians 1:7\-8 where the word is used of God having “lavished” upon us the riches of His grace. Because God has so abundantly provided for us who deserve nothing from Him, we should determine to give of ourselves abundantly in service to Him, to whom we owe everything. The Bible teaches us that our responsibility as believers is to work uncompromisingly as the Lord has gifted us and leads us in this life. We must fully understand that until the Lord returns there are souls to reach and ministries of every sort to be performed. We are responsible for our money, time, energy, talents, gifts, bodies, minds, and spirits, and we should invest in nothing that does not in some way contribute to the work of the Lord. James tells us, “As the body without the spirit is dead, so faith without deeds is dead” (James 2:26\). Our work for the Lord, if it is truly for Him and done in His power, cannot fail to accomplish what He wants accomplished. Every good work believers do has eternal benefits that the Lord Himself guarantees. Jesus tells us, “Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done” (Revelation 22:12\). Simply put, our responsibility lies in working for the Lord, whether it is in “looking after orphans or widows in distress” (James 1:27\), giving to the hungry, the naked, visiting those in prison (see Matthew 25:35\-36\), serving in our workplace (see Colossians 3:22\), or doing whatever we do (Colossians 3:23\). And our motivation is that we have God’s own promise that our work “is not in vain” in the Lord “since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:24\).
What does the Bible say about attitude?	Answer Writing from a prison cell in Rome, the apostle Paul wrote about the attitude a Christian should have: “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ” (Philippians 1:27\). The "whatever happens" here is a reference to whether Paul can come to visit the Philippians or not. Paul gave this instruction so that "whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel" (Philippians 1:27\). No matter what unexpected disruptions, frustrations, or difficulties come our way, we are to respond with a Christlike attitude. We should be standing firm and striving for the faith. Paul later writes, “Your attitude should be the same as that of Jesus Christ” (Philippians 2:5\). He is talking about demonstrating humility and selflessness in relationships. He also encourages us in Ephesians 5:1 to be “imitators of Christ as dearly beloved children.” As children love to imitate what they see and repeat what they hear; we also are charged to imitate and model Christ’s behavior and to be clear reflections of the Lord (Matthew 5:16\). Jesus maintained a perfect attitude in every situation. He prayed about everything and worried about nothing. We, too, should seek God’s guidance about every aspect of our lives and allow Him to work out His perfect will. Jesus’ attitude was never to become defensive or discouraged. His goal was to please the Father rather than to achieve His own agenda (John 6:38\). In the midst of trials, He was patient. In the midst of suffering, He was hopeful. In the midst of blessing, He was humble. Even in the midst of ridicule, abuse, and hostility, He “made no threats . . . and did not retaliate. Instead He entrusted Himself to Him who judges justly” (1 Peter 2:23\). When Paul writes that our “attitude should be the same as that of Christ Jesus,” he had summarized in the previous two verses what such an attitude was: selflessness, humility, and service. “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others” (Philippians 2:3\-4\). In other words, the attitude a Christian should reflect is one that focuses on the needs and interests of others. Without question, that does not come naturally to us. When Christ came into the world, He established a whole new attitude to relationships with others. One day when His disciples were arguing among themselves regarding who was to be greatest in His kingdom, Jesus said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave – just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:25\-28\). Jesus is teaching us that, when we become preoccupied with our own things, it can cause conflicts and other problems with people we know. Instead, God wants us to have an attitude of serious, caring involvement in the concerns of others. Paul speaks more about this Christlike attitude in his letter to the church in Ephesus: “You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness” (Ephesians 4:22\-24\). Many religions of today, including the New Age philosophies, promote the old lie that we are divine or that we can become gods. But the truth of the matter is that we will never become God, or even a god. Satan’s oldest lie was promising Adam and Eve that, if they followed his advice, “you shall be as gods” (Genesis 3:5\). Each time we try to control our circumstances, our future, and the people around us, we’re only demonstrating that we want to be a god. But we must understand that, as creatures, we will never be the Creator. God doesn’t want us to try to become gods. Instead, He wants us to become like Him, taking on His values, His attitudes, and His character. We are meant to “be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness” (Ephesians 4:23\-24\). Finally, we must always keep in mind that God’s ultimate goal for His children is not our comfort, but the transformation of our minds into the attitude of godliness. He wants us to grow spiritually, to become like Christ. This doesn’t mean losing our personalities or becoming mindless clones. Christlikeness is all about transforming our minds. Again, Paul tells us, “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\). It is God’s will that we develop the kind of mindset described in the Beatitudes of Jesus (Matthew 5:1\-12\), that we exhibit the fruit of the Spirit (Galatians 5:22\-23\), that we emulate the principles in Paul’s great chapter on love (1 Corinthians 13\), and that we strive to pattern our lives after Peter’s characteristics of an effective and productive life (2 Peter 1:5\-8\).
What does the Bible say about health?	Answer Good health is something we take for granted—until we start to lose it. When our health takes a downturn, we quickly begin to question our habits and diet. God has designed the human body so that it is a finely tuned instrument that is the most resilient on earth. It can endure fractures and adhesions, constant pain, and great stretches of tedium. However, it is a fragile instrument because it is not built to handle excess, whether in the form of nourishment, fuel, or additives. Unlike machines, it chokes on poisons when ingested in unending doses and mistaken for fuel. Though it has moving, feeling, and thinking parts, they can be misused. God has provided us with an “owner’s manual” that tells us how to operate the human body. That manual is the Bible, a book that contains instructions for proper maintenance. Although it isn’t a medical text, it is God’s Word, and in its pages He reveals many basic principles for good physical, mental, and spiritual health. A major part of the Bible’s health instruction dates back to the time of Moses. Yet in our day, many researchers and medical doctors are stunned at the accuracy and effectiveness of its many provisions. The Wycliffe Bible Encyclopedia tells us that the laws given by God to Moses contain remarkable rules pertaining to public health which concerns us even today: water and food contamination, sewage disposal, infectious diseases, and health education. These issues were all dealt with in the Mosaic health laws. The Bible gives us the foundational key to physical and mental health. That key is simply this: “My son, do not forget my teaching, but keep my commands in your heart, for they will prolong your life many years and bring you prosperity . . . This will bring health to your body and nourishment to your bones” (Proverbs 3:1\-2, 8\). It should not surprise us that obedience to God’s commandments and other laws would promote health. When we obey them, we operate in accordance with His instructions. As our Creator, He knows what’s best for us: “Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man” (Ecclesiastes 12:13\). Some biblical statements about health are specific, such as: “If you listen carefully to the voice of the LORD your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the LORD, who heals you” (Exodus 15:26\). The ancient Egyptians suffered from the kinds of diseases that have ravaged mankind throughout history. Autopsies on Egyptian mummies have revealed evidence of cancer, arteriosclerosis, arthritis, tuberculosis, gallstones, bladder stones, parasitic diseases, and smallpox. They suffered many diseases because they did not understand the health principles God gave to Moses. The biblical instructions regarding health, maintenance, and recovery from illness involve application of cause\-and\-effect principles—based on true science—that were given thousands of years before scientists developed the technology that enabled them to discover germs, bacteria, viruses, genes, and the like. Modern medical science has discovered many principles of good health, but they originated with God who designed and created the miracle that is the human body. What the Bible says about health is that those who follow God will generally be healthy. That does not necessarily mean that those who don’t follow God will always be sick. Nor does it mean that God’s people will be absolutely free of disease. The Bible says, “I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well” (3 John 1:2\). Obviously, God is more interested in our spiritual health than our physical well\-being, but He does want us to be physically healthy as well. On the other hand, disease is a result of Adam’s sin, and even the most righteous may suffer. After all, Job was righteous, but God allowed him to suffer disease and hardship. It was not until the modern era that men obtained detailed knowledge of human physiology and medicine. Yet the Creator God, who is sometimes called the Great Physician, knows everything about us, and He’s provided the necessary keys to good health. The choice to obey the Lord and reap the resulting benefits is ours to make.
What is the correct interpretation of John 20:23?	Answer In John 20:23, Jesus tells His disciples, “If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven." The very core of the gospel message is the truth that the way someone has their sins forgiven is by having faith in Jesus Christ as his or her Lord and Savior. In Acts 10:43\-44, when Peter was sharing the gospel, he said, “Everyone who believes in him receives forgiveness of sins through his name.” First John 5:1\-5 tells us only he who believes in Jesus will overcome the world. Luke 5:20 says, “When Jesus saw their faith, He said ‘Friend, your sins are forgiven.’” Colossians 2:13\-14 says Jesus forgave all our sins. All these passages confirm that Jesus is the one who forgives sin, and He forgives all of our sins. If we have had genuine faith in Him, someone else cannot later decide we are not forgiven one sin or another. So, what exactly did Jesus mean in John 20:23? Only God can forgive sins, and Christ, being God, has the power to do so as well, but He never communicated any such power to His disciples, nor did they ever assume any such power to themselves. The key to understanding the meaning of John 20:23 lies in the previous two verses: “Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’ And with that he breathed on them and said, ‘Receive the Holy Spirit.’” He sent them, as He is sending us, to bring the good news of the way to salvation and heaven to the whole world. Jesus was leaving the earth physically but promised God would be with them in the person of the Holy Spirit living in them. As they proclaimed the gospel, they could honestly tell people who believed in that message that their sins were forgiven, and they could honestly tell people that did not believe in the message that their sins were not forgiven and that they stand condemned in God’s eyes. “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36\). Believers today have the very same mission given to us! We are obligated to share the gospel message, the way to heaven, to others in the world, and we go about that mission with the Holy Spirit living inside us, guiding us as we share His truth. We are obligated to tell people the only way to be forgiven is through faith. Jesus said in John 8:24, “If you do not believe that I am (God), you will indeed die in your sins.” This is the very core of the gospel message and the very heart of what we are to explain to the world. It was Jesus’ last command to His followers before He physically left the earth—carry forward the message of hope and save as many as will believe in Him. Jesus preached a crucial message about forgiving our brothers, as God forgave us. We stand in grace, and He expects us to keep our hearts pure toward others, not holding grudges or harboring a spirit of unforgiveness, especially after He gave us such undeserved love and forgiveness at such a high personal cost to Himself! Jesus said those who have been forgiven much, love much (Luke 7:47\). He expects us to forgive others 70 times 7 times (Matthew 18:22\). We are also told that if we are praying but hold something against anyone, we are to forgive that person so our relationship with God is right and righteous! Colossians 3:13 says, “Forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.” We know we are His if we love our brothers and don’t hate them or have unforgiveness in our hearts (1 John 2:3\-6; 3:14\-19; 4:16\-21\). Forgiveness is a key to showing we indeed have eternal life inside us, according to these passages. If we say we love God but hate our brother, we are liars and no truth is in us. So, our forgiveness of others is a major indicator of true fellowship with God. God looks at the heart and actions, not mere words. Jesus stated while on earth, “These people come near to me with their lips, but their hearts are far from me.” So, it’s important we have a living, genuine faith: “We know that we have passed from death to life, because we love our brothers” (1 John 3:14\).
What is expiation?	Answer The word “expiation” does not appear in the New Testament, but it does accurately describe an aspect of the sacrifice of Christ on our behalf. Expiation means “to cover sin” and/or “to cleanse sin.” Expiation reflects the idea that the negative and degrading effects of our sin are removed through the grace of God. Another word for expiation is [atonement](substitutionary-atonement.html), and truly this is one of the results of Jesus’ atoning death for us. Through expiation—the work of Christ on the cross for us—the sin of all those who would ever believe in Christ was cancelled. That cancellation is eternal in its consequence, even though sin is still present in the temporal sense. In other words, believers are delivered from the penalty and power of sin, but not the presence of it. [Justification](justification.html) is the term for being delivered from the penalty of sin. This is a one\-time act wherein the sinner is justified and made holy and righteous in the eyes of God who exchanged our sinful natures for the righteousness of Christ at the cross (2 Corinthians 5:21\). [Sanctification](sanctification.html) is the ongoing process whereby believers are delivered from the power of sin in their lives and are enabled by the new nature to resist and turn away from it. Glorification is when we are removed from the very presence of sin, which will only occur once we leave this world and are in heaven. All these processes—justification, sanctification and glorification—are made possible through the expiation or cancellation of sin. It is good to know also that there are other benefits of Jesus’ death for us. One of them, not included in the concept of expiation, but just as true and biblical, is [propitiation](propitiation.html), which is “to appease wrath.” Truly the atoning death of God the Son satisfies the wrath of God the Father against rebellious, sinful humanity (John 3:36; Romans 5:9\). Expiation, justification, sanctification, glorification, propitiation, and many more \- we have countless reasons to praise God and to run to Him in faith and trust.
What should a Christian do if he/she lives in an area where there is no church to attend?	Answer There are many areas of the world where restrictions are placed on Christians in regard to when, where, and how they may worship. In some countries, Christian worship in any form is not permitted, and some repressive governments arrest and kill Christians simply for declaring or exercising their faith. Christians who live in such areas must expend considerable effort to ensure they will continue to grow and mature in the faith while away from any kind of church atmosphere and in a country hostile to God. For the Christian in a country that allows possession of a Bible or Bible study material, diligent, daily study of the Word is essential, especially if fellowship with other Christians isn’t possible. It’s essential to spend time each day personally studying God’s Word and praying. For believers in countries where Bibles are outlawed, the internet may help. Numerous websites provide access to the Bible. There are even [online](online-church-service.html) fellowship groups for believers to communicate and encourage one another. Radio broadcasts that teach God’s Word are also available in most countries around the world, even if they have to be aired via shortwave from great distances. Finding other believers in a restricted area can be the beginning of an “underground” home group for believers to get together to study God’s Word and pray. The home church movement in China has produced a strong and vibrant community of Christians facing [persecution](Christian-persecution.html). Those who have started underground home groups in the Middle East have found a tremendous hunger for God’s Word among English\-speaking foreign workers living in their area. These faithful believers rotate the meeting’s location each week, keep invitations to word\-of\-mouth only, and grow tremendously in their faith during difficult and hostile times. Nothing can separate a child of God from the love of God in Christ (Romans 8:38\-39\). Even when a Christian is isolated from other believers, he or she can maintain a close relationship with the Lord, and God will encourage and strengthen him or her. Believers have been given the gift of the Holy Spirit who resides within us (Ephesians 1:13–14\), and He is [the Comforter](paraclete-Holy-Spirit.html) who will help us through threatening situations. The history of Christianity is filled with stories of believers who maintained strong faith under the worst persecution and isolation imaginable. The power of the Holy Spirit within believers should never be underestimated.
What is the significance of the triumphal entry?	Answer The triumphal entry is that of Jesus coming into Jerusalem on what we know as [Palm Sunday](Palm-Sunday.html), the Sunday before the crucifixion (John 12:1, 12\). The story of the triumphal entry is one of the few incidents in the life of Jesus which appears in all four Gospel accounts (Matthew 21:1\-17; Mark 11:1\-11; Luke 19:29\-40; John 12:12\-19\). Putting the four accounts together, it becomes clear that the triumphal entry was a significant event, not only to the people of Jesus’ day, but to Christians throughout history. We celebrate Palm Sunday to remember that momentous occasion. On that day, Jesus rode into Jerusalem on the back of a borrowed donkey’s colt, one that had never been ridden before. The disciples spread their cloaks on the donkey for Jesus to sit on, and the multitudes came out to welcome Him, laying before Him their cloaks and the branches of palm trees. The people hailed and praised Him as the “King who comes in the name of the Lord” as He rode to the temple, where He taught the people, healed them, and drove out the money\-changers and merchants who had made His Father’s house a “den of robbers” (Mark 11:17\). Jesus’ purpose in riding into Jerusalem was to make public His claim to be their Messiah and King of Israel in fulfillment of Old Testament prophecy. Matthew says that the King coming on the foal of a donkey was an exact fulfillment of Zechariah 9:9, “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.” Jesus rides into His capital city as a conquering King and is hailed by the people as such, in the manner of the day. The streets of Jerusalem, the royal city, are open to Him, and like a king He ascends to His palace, not a temporal palace but the spiritual palace that is the temple, because His is a spiritual kingdom. He receives the worship and praise of the people because only He deserves it. No longer does He tell His disciples to be quiet about Him (Matthew 12:16, 16:20\) but to shout His praises and worship Him openly. The spreading of cloaks was an act of homage for royalty (see 2 Kings 9:13\). Jesus was openly declaring to the people that He was their King and the Messiah they had been waiting for. Unfortunately, the praise the people lavished on Jesus was not because they recognized Him as their Savior from sin. They welcomed Him out of their desire for a messianic deliverer, someone who would lead them in a revolt against Rome. There were many who, though they did not believe in Christ as Savior, nevertheless hoped that perhaps He would be to them a great temporal deliverer. These are the ones who hailed Him as King with their many hosannas, recognizing Him as the Son of David who came in the name of the Lord. But when He failed in their expectations, when He refused to lead them in a massive revolt against the Roman occupiers, the crowds quickly turned on Him. Within just a few days, their [hosannas](hosanna-in-the-highest.html) would change to cries of “Crucify Him!” (Luke 23:20\-21\). Those who hailed Him as a hero would soon reject and abandon Him. The story of the triumphal entry is one of contrasts, and those contrasts contain applications to believers. It is the story of the King who came as a lowly servant on a donkey, not a prancing steed, not in royal robes, but on the clothes of the poor and humble. Jesus Christ comes not to conquer by force as earthly kings but by love, grace, mercy, and His own sacrifice for His people. His is not a kingdom of armies and splendor but of lowliness and servanthood. He conquers not nations but hearts and minds. His message is one of peace with God, not of temporal peace. If Jesus has made a triumphal entry into our hearts, He reigns there in peace and love. As His followers, we exhibit those same qualities, and the world sees the true King living and reigning in triumph in us.
Is faith in God a crutch?	Answer Jesse Ventura, former governor of Minnesota, once said, “Organized religion is a sham and a crutch for weak\-minded people who need strength in numbers.” Agreeing with him is pornographer Larry Flynt, who commented, “There’s nothing good I can say about it \[religion]. People use it as a crutch.” Ted Turner once simply said, "Christianity is a religion for losers!" Ventura, Flynt, Turner, and others who think like them view Christians as being emotionally feeble and in need of imaginary support to get through life. Their insinuation is that they themselves are strong and in no need of a supposed God to help them with their lives. Such statements bring a number of questions: Where did such thinking start? Is there any truth to it? And how does the Bible respond to such assertions? Is faith in God a crutch? \- The Impact of Freud Sigmund Freud (1856\-1939\) was an Austrian neurologist who founded the practice of psychoanalysis, a system espousing the theory that unconscious motives dictate much of human behavior. Though championing atheism, Freud admitted that the truth of religion could not be disproved and that religious faith has provided comfort for untold numbers of people through history. However, Freud thought the concept of God was illusionary. In one of his religious works, The Future of an Illusion, he wrote, “They \[believers] give the name of ‘God’ to some vague abstraction which they have created for themselves.” As to the motivation for creating such illusions, Freud believed two basic things: (1\) people of faith create a god because they have strong wishes and hopes within them that act as comfort against the harshness of life; (2\) The idea of God comes from the need for an idyllic father figure that eclipses either a non\-existent or imperfect real father in the life of a religiously\-minded person. Speaking of the supposed [wish\-fulfillment](wish-fulfillment.html) factor in religion, Freud wrote, “They \[religious beliefs] are illusions, fulfillments of the oldest, strongest, and most urgent wishes of mankind. We call belief an illusion when a wish\-fulfillment is a prominent factor in its motivation and in doing so we disregard its relation to reality, just as the illusion itself sets no store by verification.” For Freud, God was nothing more than a psychological projection that served to shield an individual from a reality he does not want to face and cannot cope with on his own. After Freud came other scientists and philosophers who asserted the same thing and said that religion is just an illusion/delusion of the mind. Robert Pirsig, an American writer and philosopher who typifies Freud’s followers, has said, “When one person suffers from a delusion, it’s called insanity. When many people suffer from a delusion, it’s called religion.” What about the above charges? Is there any truth to the assertions made by Freud and others? Examining the Claims of the “Crutch Crowd” When making an honest examination of these claims, the first thing to recognize is what those making the assertions are claiming about themselves. Deriders of religion are saying that Christians are prone to psychological and wish\-fulfillment factors that they, the skeptics, are not. But how do they know that? For example, Freud saw the need for a Father God as an outworking of emotionally needy people desiring a father figure, but could it be that Freud himself had an emotional need for no father figure to exist? And perhaps Freud had an outworking of wish\-fulfillment that manifested in not wanting a Holy God and judgment in the afterlife to exist, a wish for hell not to be real. Demonstrating the plausibility of such thinking is the writing of Freud himself who once said, “The bad part of it, especially for me, lies in the fact that science of all things seems to demand the existence of a God.” It would seem reasonable to conclude, as Freud and his followers have argued in their position, that the only way a person could overcome “demanding” black\-and\-white evidence of something is by creating an illusionary hope that overpowers the verifications of God’s existence, and yet they do not consider this a possibility for them. Some atheists, however, have honestly and openly admitted this likelihood. Serving as one example, atheist Professor/Philosopher Thomas Nagel once said, “I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well\-informed people I know are religious believers. It isn’t just that I don’t believe in God and naturally hope that I’m right in my belief. It’s that I hope that there is no God! I don’t want there to be a God; I don’t want the universe to be like that.” Another consideration to keep in mind is that not all aspects of Christianity are comforting. For example, the doctrine of hell, the recognition of humankind as sinners who are unable to please God on their own, and other similar teachings are not of the warm\-and\-fuzzy kind. How does Freud explain the creation of these doctrines? An additional thought that springs from the above question is why, if humankind merely invents the concept of God to make itself feel better, would people fabricate a God who is holy? Such a God would seem to be at odds with people’s natural desires and practices. In fact, such a God would seem to be the last type of god they would come up with. Instead, one would expect people to create a god who agrees with the things they naturally want to do instead of opposing the practices that they themselves (for some reason yet to be explained) label as “sinful.” One last question is how do the “crutch” claims explain people who initially were hostile to religion and did not want to believe? Such people seemingly had no wish or desire for Christianity to be true, yet after an honest examination of the evidence and an acknowledgement of its “realness,” they became believers. English scholar C. S. Lewis is one such person. Lewis is famous for saying there was no more reluctant convert in all of England than himself, that he was literally dragged kicking and screaming into the faith, which is hardly a statement that one would expect from a person engaged in a wish\-fulfillment fantasy. These issues and questions seem to be at odds with the claims of the “crutch” crowd and are conveniently ignored by them. But what does the Bible have to say about their claims? How does it answer their charges? Is Faith in God a Crutch? \- How Does the Bible Respond? There are three core responses that the Bible makes to the claim that people have invented the idea of God as a crutch for themselves. First, the Bible says that God created people for Himself and designed humankind to naturally desire a relationship with Him. Of this fact, Augustine wrote, “Thou hast made us for thyself, O Lord, and our hearts are restless until they find their rest in thee.” The Bible says that humankind is made in the image of God (Genesis 1:26\). This being true, isn’t it reasonable to believe that we feel a desire for God because we have been created with this desire? Shouldn’t a divine fingerprint and the possibility of relationship between creature and Creator exist? Second, the Bible says that people actually act in the reverse way from that which Freud and his followers claim. The Bible states that humankind is in rebellion against God and naturally pushes Him away instead of desiring Him, and that such rejection is the reason the wrath of God comes upon them. The reality is people naturally do everything they can to suppress the truth about God, which is something Paul wrote about: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools” (Romans 1:18–22\). The fact that God is clearly evident in creation to all, as stated in Paul’s words, is nicely summed up by C. S. Lewis, who wrote, “We may ignore, but we can nowhere evade, the presence of God. The world is crowded with Him.” Freud himself admitted that religion was “the enemy,” and this is exactly how God depicts humankind before being spiritually enlightened—as the enemies of God. This is something Paul also acknowledged: “For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Romans 5:10, emphasis added). Third, the Bible itself states that life is difficult, hardships are common, and a fear of death is experienced by all. These are truths that are easily seen in the world around us. The Bible also says that God is there to help us get through hard times and assures us that Jesus has overcome the fear of death. Jesus Himself said, “In the world you have tribulation,” which speaks to the fact that difficulties in life exist, but He also said, “Take courage” and said His followers should look to Him for ultimate victory (John 16:33\). The Bible says that God cares for and helps His people and that He commands His followers to help one another as well and bear each other’s burdens (cf. Galatians 6:2\). Speaking of God’s concern for people, Peter wrote, “Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety on Him, because He cares for you” (1 Peter 5:6\-7, emphasis added). Jesus’ famous statement also speaks to this fact: “Come to Me, all who are weary and heavy\-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matthew 11:28–30\). In addition to daily help, the fear of death has also been overcome by Christ. Through His resurrection, Jesus proved that death has no power over Him, and God’s Word says that Christ’s resurrection was proof of the resurrection and eternal life of all who put their trust in Him (cf. 1 Corinthians 15:20\). The release from the fear of death is a truth proclaimed by the writer of Hebrews, who said, “Therefore, since the children share in flesh and blood, He Himself \[Jesus] likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives” (Hebrews 2:14–15, emphasis added). So, indeed, the Bible speaks about God’s care, concern, and help for His creation. Such truth does indeed bring comfort, but it is a comfort that it is grounded in reality and not mere wish\-fulfillment desire. Is faith in God a crutch? \- Conclusion Jesse Ventura was wrong when he said that religion is nothing more than a crutch. Such a statement speaks to the prideful nature of man and epitomizes the type of people rebuked by Jesus in the book of Revelation: “You say, ‘I am rich, and have become wealthy, and have need of nothing,’ and you do not know that you are wretched and miserable and poor and blind and naked” (Revelation 3:17\). The wish\-fulfillment claims of Freud, Ventura, and others only act as an indictment against themselves and showcase their desire to reject God and His claim to their lives, which is exactly what the Bible says fallen humankind does. But to these same people, God asks that they recognize their true desires and offers Himself in the place of the false hope of humanism that they cling to. The Bible’s statements regarding the fact and evidence of Christ’s resurrection bring comfort and real hope—hope that does not disappoint—and instruct us to walk in a way that trusts God and recognizes our true “weak” position before Him. Once that is done, we become strong, just as Paul said, “For when I am weak, then I am strong” (2 Corinthians 12:10\).
Surviving the end times - what do I need to know?	Answer Often, people experience anxiety when they think about the future; however, it does not have to be that way. For those who know God, thoughts of the future bring eagerness and comfort. For example, describing a woman who knows and trusts God, Proverbs 31:25 says, “She smiles at the future.” Two key thoughts to keep in mind about the future are, first, God is sovereign and in control over everything. He knows the future and absolutely controls what will happen. The Bible says, “Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me, *Declaring the end from the beginning, And from ancient times things which have not been done, Saying, ‘My purpose will be established, And I will accomplish all My good pleasure’ . . . Truly I have spoken; truly I will bring it to pass. I have planned it, surely I will do it” (Isaiah 46:9–11, emphasis added). The second thing to remember about the future is that the Bible outlines what will occur in “the end times” or “latter days.” Because the Bible is God’s revelation to humankind, and because God knows and controls the future (as Isaiah says above), then it stands to reason that when the Bible speaks about what will occur in the future, we can believe it. Concerning predictions about the future, the Bible says, “No prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God" (2 Peter 1:21\). This truth is evident in the fact that, unlike the false prophecies made in other religions or by individuals such as Nostradamus, the Bible has never once been wrong – every time the Bible has predicted a future event, it happened exactly as Scripture said it would. When considering how to understand and survive in the end times, answer these three questions: 1\. How should I interpret what the Bible says about the future (biblical prophecy)? 2\. What does the Bible say will happen in the end times? 3\. How should what the Bible says about the future affect the way I live today? How to Interpret Biblical Prophecy* There are a number of viewpoints on what methods should be used when interpreting passages concerning the end times. While there are good people espousing different beliefs, there is good reason to believe that biblical prophecy should be interpreted (1\) literally, (2\) with a futurist view, and (3\) in what is called a “premillennial” manner. Encouraging a literal interpretation is the fact that there are over 300 prophecies that concern the first coming of Christ, all of which were literally fulfilled. The predictions surrounding the Messiah’s birth, life, betrayal, death and resurrection were not fulfilled allegorically or in a spiritual manner. Jesus literally was born in Bethlehem, performed miracles, was betrayed by a close friend for 30 pieces of silver, was pierced in His hands and feet, died with thieves, was buried in a rich man’s tomb, and was resurrected three days after His death. All these details were predicted hundreds of years before Jesus was born and were literally fulfilled. And, while there is symbolism used in various prophecies (e.g., dragons, horsemen, etc.), all of it portrays literal beings or events, in much the same way as Jesus is spoken of as a lion and a lamb. Regarding a futurist view, the Bible clearly states that prophetic books like Daniel and Revelation contain not only accounts of historical events, but also predictions of future events. After John was given his messages for the churches of his day, he received visions concerning what would occur in the end times. John was told, “Come up here, and I will show you what must take place *after these things” (Revelation 4:1, emphasis added). Perhaps an even stronger argument for a futurist view involves the promises God made to Abraham (cf. Genesis 12 \& 15\) concerning the land of Israel. Since God’s covenant with Abraham was unconditional, and His promises have not yet been fulfilled to Abraham’s descendants, then a futurist view of the promises to Israel is warranted. Lastly, with respect to prophecy being interpreted in a “premillennial” manner, this means that, first, the church will be Raptured, then the world will experience a seven\-year Tribulation period, and then Jesus Christ will return to reign over the earth for 1,000 literal years (Revelation 20\). But what does the Bible say will happen before then? What Does the Bible Say Will Happen in the End Times?* Sadly, the Bible predicts a downward spiral of catastrophes, human sin, and religious apostasy before Christ returns. Paul writes, “But realize this, that in the last days difficult times will come. . . . Evil men and impostors will proceed from bad to worse, deceiving and being deceived” (2 Timothy 3:1, 13\). The world will continue to reject God, His Word, and His people. Some day in the future – a day no one knows – God will end the Church Age which began in the first century on Pentecost (cf. Acts 2\) with an event known as the Rapture. At that time, God removes all believers in Christ from the earth in preparation for His final judgments. Of the Rapture, Paul says, “For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words” (1 Thessalonians 4:14–18\). The erosion of peace and increase of turmoil that precedes the Rapture will reach epic proportions when untold numbers of people disappear from the earth. Such an event will cause panic and demands for a strong leader who will have answers to all the world’s problems. Preparation for this leader has been in progress for some time, as historian Arnold Toynbee has noted, “By forcing on mankind more and more lethal weapons, and at the same time making the world more and more interdependent economically, technology has brought mankind to such a degree of distress that we are ripe for the deifying of any new Caesar who might succeed in giving the world unity and peace.” Out of a revived Roman Empire, one that is organized in a European ten\-constituency fashion (cf. Daniel 7:24; Revelation 13:1\), the Antichrist will arise and sign a covenant with the nation of Israel, which will officially begin God’s prophetic seven\-year countdown to Christ’s second coming (cf. Daniel 9:27\). For three and a half years, the Antichrist will reign over the earth and promise peace, but it is a false peace which will entrap the people of the earth. The Bible says, “While they are saying, ‘Peace and safety!’ then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape” (1 Thessalonians 5:3\). Wars, earthquakes, and famines will escalate (cf. Matthew 24:7\) until the end of the Antichrist’s 3\.5\-year reign, when he will enter a rebuilt temple in Jerusalem and proclaim himself to be God and demand worship (cf. 2 Thessalonians 2:4; Matthew 24:15\). It is at that point that the true God responds to the challenge. For another 3\.5 years, a Great Tribulation will occur, such as has never before been seen. Jesus predicted, “For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short” (Matthew 24:21–22\). Untold loss of life and destruction of the earth will occur during the Great Tribulation. Also, large numbers will come to faith in Christ, yet many will do so at cost of their lives. God will still be in control as He gathers the unbelieving armies of the world in order to judge them. Of this event, the prophet Joel wrote, “I will gather all the nations And bring them down to the valley of Jehoshaphat. Then I will enter into judgment with them there on behalf of My people” (Joel 3:2\). John records the battle this way: “And I saw coming out of the mouth of the dragon \[Satan] and out of the mouth of the beast \[the Antichrist] and out of the mouth of the false prophet, three unclean spirits like frogs; for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. . . . And they gathered them together to the place which in Hebrew is called Har\-Magedon” (Revelation 16:13–16\). At this point, the Messiah Jesus will return, destroy His enemies, and claim the world, which is rightfully His. “And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. He is clothed with a robe dipped in blood, and His name is called The Word of God. And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, ‘KING OF KINGS, AND LORD OF LORDS.’ Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in mid\-heaven, ‘Come, assemble for the great supper of God, so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great.’ And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army. And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. And the rest were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh” (Revelation 19:11–21\). After Christ has defeated all the armies gathered in the valley of Armageddon, He will reign with His saints for one thousand years and fully restore Israel to her land. At the end of a thousand years, a final judgment of the nations and all remaining mankind will occur, which is then followed by an eternal state: either spent with God or separated from Him (cf. Revelation 20\-21\). The above events are not speculations or possibilities – they are what will take place in the future. Just as all the Bible’s prophecies of Christ’s first coming came true, so will all the Bible’s prophecies of His second coming. Given the truth of these prophecies, what impact should they have on us now? Peter asks this question: “Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat! ” (2 Peter 3:11–12\). The Effect of Bible Prophecy on Us Today There are four responses we should have to Bible prophecy. The first is obedience, which is what Peter speaks of in the verses above. Jesus continually tells us to be ready for His coming, which could happen at any time (cf. Mark 13:33\-37\) and to live in such a way that we are not ashamed of our behavior. The second response is worship. God has provided a way to escape His end\-time judgments—His free gift of salvation offered through Jesus. We must be sure we receive His salvation and live in gratitude before Him. Our worship on earth will one day become worship in heaven: “And they sang a new song, saying, ‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation’” (Revelation 5:9\). The third response is proclamation. The message of God’s salvation and the truth of His second coming need to be proclaimed for all to hear, especially to those who don’t yet believe. We must give everyone the chance to turn to God and be saved from His coming wrath. Revelation 22:10 says, "And he said to me, ‘Do not seal up the words of the prophecy of this book, for the time is near.’” The last response to God’s prophetic Word is service. All believers should be diligent about carrying out God’s will and performing good works. Part of Christ’s judgments will be of the works performed by believers. They do not determine a Christian’s acceptance into heaven, but they do show what each believer did with the gifts given him or her by God. Paul says of this judgment, "For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad" (2 Corinthians 5:10\). In summation, God is sovereign over all events and people of the world. He is firmly in control of everything and will bring a perfect end to everything He has started. An old Christian song puts it like this: “All is God’s creation … Fashioned by One hand … Satan and Salvation … Under One command.” Fulfilled prophecy is one proof that the Bible is a supernatural book. Hundreds of Old Testament prophecies have already been fulfilled, and it is reasonable to conclude that what it says about the end times will be fulfilled as well. For those who know Jesus and have trusted Him as their Lord and Savior, His coming will be their blessed hope (cf. Titus 2:13\). But for those who have rejected Christ, He will be their holy terror (cf. 2 Thessalonians 1:8\). The bottom line is this: to survive the end times, make sure you are a believer in Christ: “For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ” (1 Thessalonians 5:9\).
What does the Bible say about pain?	Answer The word “pain” or some form of it appears over 70 times in Scripture. The word’s first usage explains the origin of pain in childbirth: “To the woman He said, ‘I will greatly multiply your pain in childbirth, In pain you will bring forth children; Yet your desire will be for your husband, And he will rule over you’” (Genesis 3:16, NASB). The context here is that Adam and Eve had sinned and the pain of childbirth is one of the consequences of sin. Because of sin, the whole earth was cursed, and death entered in as a result (Romans 5:12\). So, it may be concluded that pain is one of the many results of the original sin. While not specifically stated in the Bible, medically we know that pain is a gift. Without it we would not know when we needed medical attention. In fact, the absence of pain is one of the problems associated with leprosy. Children would never learn that touching a hot stove is a bad idea, nor would we be alerted to a dangerous medical condition without the pain associated with it. Spiritually speaking, one of the benefits of pain is expressed by James: “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance” (James 1:2\-3\). According to James, when we endure painful trials, we can take joy in knowing that God is at work in us to produce endurance and Christ\-like character. This applies to mental, emotional, and spiritual pain as well as to physical pain. Pain also provides one an opportunity to experience the grace of God. Consider what Paul said: “And He has said to me, ‘[My grace is sufficient for you](my-grace-is-sufficient.html), for power is perfected in weakness.’ Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Corinthians 12:9\). Paul was speaking of a “thorn in his flesh” that was troubling him. We don’t know what it was, but it seemed to have been painful for Paul. He recognized that God’s grace was being given to him so he could endure. God will give His children the grace to bear pain. But the really good news is that Jesus died in our place for our sins: “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit” (1 Peter 3:18\). Through belief in Jesus Christ, God gives the believer eternal life and all the blessings that are included. One of which is “He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away” (Revelation 21:4, emphasis added). The pain we experience as a natural part of living in a fallen, sin\-cursed world will be a thing of the past for those who, through faith in Christ, spend eternity in heaven with Him. In summary, although pain is not pleasant, we should thank God for it because it alerts us that something is wrong in our body. Also, it causes us to reflect on the awful consequence of sin and be extremely thankful to God for making a way for us to be saved. When one is in pain, it is an excellent time to realize that Jesus endured excruciating emotional and physical pain on our behalf. There is no pain that could approach the horrific events of Jesus’ crucifixion, and He suffered that pain willingly to redeem us and glorify His Father.
What does the Bible say about nightmares / bad dreams?	Answer Nightmares are defined as dreams that produce a strong negative emotional response, such as fear or horror. Nightmare sufferers usually awake in a state of extreme distress, even to the point of a severe physical response—racing pulse, sweating, nausea—and they often are unable to go back to sleep for some time. The causes of nightmares are varied. Children, because of their active imaginations, are prone to nightmares, some so severe that they wake up screaming and crying. Extreme incidents of these are also referred to as “night terrors.” Eating certain foods too close to bedtime can trigger a nightmare, as can viewing scary movies. Going to bed distressed about life’s circumstances or after a fight or argument can also cause nightmares because of the brain’s continued activity during sleep. There is no doubt that nightmares can be extremely disturbing, but is there any spiritual significance to nightmares? Dreams and visions are mentioned in the Bible, and God sometimes used the dream state to communicate with His prophets and others. God spoke to Abimelech in Genesis 20, warning him not to touch Abraham’s wife, Sarah. Other dreams include Jacob’s ladder (Genesis 28\), Joseph’s dream that his brothers would serve him that led to his captivity in Egypt (Genesis 37\), as well as his interpretation of Pharaoh’s dreams (Genesis 40\-41\) that led to his being made the second most powerful man in Egypt. The Lord or His angel appeared to others in the Bible, including Solomon (1 Kings 3\), Nebuchadnezzar (Daniel 2\), Joseph (Matthew 2\), and Pilate’s wife (Matthew 27\). None of these dreams, however, with the possible exception of Pilate’s wife’s dream, can really be called a nightmare. So it would appear that God does not usually speak to people through nightmares. Some people think Satan or demons are infiltrating their minds during nightmares, but there is no passage in the Bible to directly substantiate this. With the possible exception of a dream Eliphaz claimed to have, there are no biblical incidents of demonic forces communicating with people during dreams or nightmares. Most likely, nightmares are nothing more than the brain’s way of contending with our fears and concerns as it continues to function during sleep cycles. If a Christian experiences continual, frequent nightmares that are interrupting sleep and causing emotional disturbance on a regular basis, perhaps medical help is in order. But, as in all things, prayer is our most potent weapon against any kind of emotional or spiritual distress. Praying for fifteen or twenty minutes prior to sleep is the most effective way to calm the mind and heart and prepare for restful sleep. As in all things, God grants wisdom to those who seek it from Him (James 1:5\), and He has also promised His peace to all who seek it. “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7\).
What are the different theories of biblical inspiration?	Answer The doctrine of [inspiration](Bible-inspired.html) is the teaching that the Bible is God\-breathed and is therefore our infallible rule for faith and practice. If the Bible is simply the work of the human imagination, then there is no compelling reason to follow its doctrines and moral guidelines. The Bible itself makes the bold claim to be God\-breathed: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16–17\). We notice two things regarding Scripture in this verse: 1\) it is “inspired by God,” and 2\) it is “profitable” for Christian living. There are four views of inspiration: 1\. The neo\-orthodox view of inspiration 2\. The [dictation](dictation-theory.html) view of inspiration 3\. The view of limited inspiration 4\. The view of plenary verbal inspiration The [neo\-orthodox](neoorthodoxy.html) view of inspiration emphasizes the transcendence of God. Neo\-orthodoxy teaches that God is so completely different from us that the only way we could ever know Him is through direct revelation. This view of the transcendence of God denies any concept of natural theology (i.e., that God can be known through His creation). Furthermore, neo\-orthodoxy denies that the Bible is the Word of God. Rather, the Bible is a witness, or mediator, to the Word of God, Jesus. The neo\-orthodox theory of inspiration is that the words in the Bible aren’t God’s words, but they are fallible words written by fallible men. The Bible is only “inspired” in that God can sometimes use the words to speak to individuals. The neo\-orthodox theory of inspiration is no inspiration at all. If the Bible is the fallible product of fallible men, then it really has no value, at least no more than other books. God could just as well “speak” to us through the works of Dickens or Stevenson as He could through the Bible. The dictation theory of inspiration sees God as the author of Scripture and the individual human agents as secretaries or amanuenses taking dictation. God spoke, and man wrote it down. This view has some merit, since we know there are portions of Scripture in which God essentially says, “Write this down” (e.g., Jeremiah 30:2\), but not all Scripture was created that way. The Pentateuch is essentially a chronicle of the Jewish people prior to settling in the Promised Land. While Moses is the primary author, much of the Pentateuch required editorial work on Moses’ part, as he undoubtedly compiled earlier records for some of the history. Luke states in the preamble to his gospel that he performed detailed research into the events of the life of Jesus before writing (Luke 1:1–4\). Many of the prophetic books read like journals of the prophets’ lives. The bottom line is that the dictation theory only explains certain portions of Scripture, but not all of it or even most of it. The theory of limited inspiration is the opposite view of the dictation theory. Whereas the latter sees Scripture as primarily God’s work with minimal human contribution, the former sees Scripture as primarily man’s work with limited help from God. The theory of limited inspiration says that God guided the human authors but allowed them freedom to express themselves in their works, even to the point of allowing factual and historical errors. Fortunately, the Holy Spirit prevented doctrinal errors. The problem with this view is that, if the Bible is prone to error in its historical accounts, then how can we trust it in doctrinal matters? With limited inspiration, the reliability of the Bible is called into doubt. This view also seems to ignore the fact that the Bible’s story of redemption from Genesis to Revelation is told against the backdrop of human history—the doctrine is woven within the history. We can’t arbitrarily say that the history is inaccurate and then state it contains a kernel of doctrinal truth. The final view, and the view of orthodox Christianity, is the theory of [plenary, verbal inspiration](verbal-plenary-inspiration.html). The word plenary means “complete or full,” and verbal means “the very words of Scripture.” So plenary, verbal inspiration is the view that every single word in the Bible is the very word of God. It’s not just the ideas or thoughts that are inspired, but the words themselves. Second Timothy 3:16–17 uses a unique Greek word, theopneustos, which literally means “God\-breathed.” Scripture is “breathed out” of the mouth of God. The Bible’s words are God’s words. Furthermore, “Prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21\). This passage gives us a clue as to how God inspired the human authors. Men spoke (or wrote) “as they were carried along by the Holy Spirit.” The verb for “carried along” is used to speak of a sail being filled with wind and carrying a boat along the water. When the human authors were putting pen to paper, the Holy Spirit “carried them along” so that what they wrote were the “breathed\-out” words of God. So, while the writings retain the personality of the individual authors (Paul’s style is quite different from that of James or John or Peter), the words themselves are exactly what God wanted written. The proper view of biblical inspiration is the orthodox view of the church, which says that the Bible is the plenary, verbally inspired Word of God.
What does the Bible say about complaining?	Answer Complaining can mean different things in different contexts. Those who complain could be expressing grief or sorrow or accusing someone of an offense. In that context, there is nothing overtly sinful about complaining. As long as the expression of grief or accusation of wrongdoing conforms to biblical guidelines, the complaint is appropriate. After all, the Bible contains a book called Lamentations, and many of the psalms contain “complaints”—utterances of grief over a dire situation. However, complaining can also take the form of fault\-finding, murmuring, griping, or grumbling, in which case it is wrong. A complainer who is sinfully grumbling is showing discontentment with his lot in life. Complaining is certainly not a fruit of the Spirit (Galatians 5:22–23\); a complaining spirit is, in fact, detrimental to the peace, joy, and patience that come from the Spirit. For the Christian, complaining is destructive and debilitating personally and serves to make one’s witness to the world more difficult. The Bible gives several examples of those who complained. Adam, after he and Eve disobeyed God, complained to God that “the woman you put here with me . . . gave me some fruit from the tree, and I ate it” (Genesis 3:12\). In this way, Adam blamed Eve and, indirectly, God for his sin. While in the wilderness, the Israelites under Moses complained often. Less than three months after leaving Egypt, they were complaining that they were starving to death in the desert. Their complaint included the foolish wish to have remained slaves in Egypt: “The whole community grumbled against Moses and Aaron. The Israelites said to them, ‘If only we had died by the Lord’s hand in Egypt!’” (Exodus 16:2–3; cf. Numbers 14:2\). Although their complaint was leveled at their human leaders, Moses informed them that they were actually murmuring against God: “You are not grumbling against us, but against the Lord” (Exodus 16:8\). The Israelites’ complaining was linked to disobedience and a lack of faith: “They grumbled in their tents and did not obey the Lord” (Psalm 106:25\). The psalmists wrote out their complaints to God. One example is Psalm 12:1–2: “No one is faithful anymore; those who are loyal have vanished from the human race. Everyone lies to their neighbor; they flatter with their lips but harbor deception in their hearts.” The prophets also expressed the grief of personal pain (e.g., Jeremiah 20:7–8; Micah 7:1–2\). Such complaints were not sinful, however, because they were taken to God in a prayer for help. Those who heard Jesus’ teaching that He was the [bread of life](bread-of-life.html) come down from heaven had a hard time reconciling that truth with their knowledge of His upbringing, and they grumbled as a result (John 6:41\). Jesus told them, “Stop grumbling among yourselves” (John 6:43\). The Greek word translated “grumbling” indicates they were murmuring and muttering to themselves. According to Strong’s Concordance, the word was used “generally of smoldering discontent.” Believers are not to smolder in their discontent. They are not to grumble or complain. A person who refuses to complain will stand out in a world full of complainers: “Do everything without grumbling . . . , so that you may become blameless and pure, ‘children of God without fault in a warped and crooked generation.’ Then you will shine among them like stars in the sky” (Philippians 2:14–15, referencing Deuteronomy 32:5\). Our acts of kindness to others should always be done without complaining: “Offer hospitality to one another without grumbling” (1 Peter 4:9\). A complaining spirit reveals a lack of trust in God. Has not God provided in the past? Will He not faithfully provide now and in the future? Can we not trust Him to know what we need and to provide it in His time? Our circumstances, however bad they may be, are known to God, and He is in control of them. Whenever we are tempted to complain, we should go to the Lord first. We should learn to cast all our cares on Him, knowing that He cares for us (1 Peter 5:7\). To overcome the habit of complaining, we should pray for God’s help, remember the Lord’s goodness (Psalm 105:5\), “give thanks [in all circumstances](give-thanks-in-everything.html)” (1 Thessalonians 5:18\), and “rejoice always” (1 Thessalonians 5:16\). It’s impossible to complain while rejoicing. As we keep studying the Word of God, praying, and enjoying fellowship with other believers, our complaining and grumbling will grow less and less. We will begin to allow our difficult circumstances to produce something other than grumbling within us. Whining will fade away. We will learn to “[count it all joy](count-it-all-joy.html) . . . when \[we] meet trials of various kinds, for \[we] know that the testing of \[our] faith produces steadfastness” (James 1:2–3, ESV).
What does the Bible say about competition?	Answer Competition is a prevalent activity around the world today. When people think of competition, it is usually in the context of a [sporting](sports-Christian.html) event; however, competition takes many other forms as well. Competition takes place in both the physical and spiritual realms. Competition is important for the believer if he is to have [spiritual victory](spiritual-warfare.html) and faithfully follow Jesus Christ. Jesus competed against Satan in the wilderness, and He defeated Satan with the Word of God (Matthew 4:1–11\). As believers, we fight for the souls of lost people by sharing the gospel with them, and we must compete with alternate worldviews to defeat false truth claims. Competition is also good for communities in the business world. Competition restricts [inflation](Bible-inflation.html). It forces companies to try to sell their products at a lower price so their competitors do not get all the business. And competition forces companies to make better products in order to earn the customer’s trust. Competition in the business world is healthy as long as sinful strategies are not used, such as lying about a competitor’s product, stealing ideas from a competitor, etc. It is common in today’s society in some communities to try to eliminate competition. Some children’s sporting organizations play games in which no score is kept. Such policies ignore the benefits of direct competition for children such as teaching them to work hard to achieve a goal—and keeping score is one measurement of success. Of course, children must also be taught to be gracious when they are victorious and to give God the glory, but that is also part of healthy competition. Even some Christians claim that competition is bad because winning makes the loser feel bad. They often refer to what Paul said, “Do nothing out of rivalry or conceit, but in humility consider others as more important than yourselves. Everyone should look out not only for his own interests, but also for the interests of others. Make your own attitude that of Christ Jesus” (Philippians 2:3–5, HCSB). However, we must also consider that Paul used competitive sporting events as illustrations for spiritual truths. In 1 Corinthians 9:24–27 he uses competitions among runners and boxers to illustrate the importance of spiritual discipline in one’s life. It seems unlikely that the Holy Spirit would inspire the apostle Paul to use something sinful to illustrate how we should have discipline in our lives. The most extreme form of competition is war. In a battle people are competing for domination, and the consequences are the most severe because people die. Jesus went to the cross to do battle against the effects of sin and death: “He must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:25–26\). In the end we are told that Jesus, at His second coming, will defeat all His enemies: “The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Coming out of his mouth is a sharp sword with which to strike down the nations. ‘He will rule them with an iron scepter.’ . . . The rest were killed with the sword coming out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh” (Revelation 19:14–15, 21\). As believers, we are told that we are more than conquerors in Christ Jesus (Romans 8:37\); we are to tear down strongholds (2 Corinthians 10:4\); we are to fight the good fight (1 Timothy 6:12; 2 Timothy 4:7\); and we are to put on the armor of God (Ephesians 6\). These are just a few verses that show us that we are in competition with “the spiritual forces of evil in the heavenly realms” (Ephesians 6:12\). While the Bible does not forbid competition, it does forbid the heart attitudes that so many have when they do compete. The Scripture is clear that we are to do all things for God’s glory (1 Corinthians 10:31\). “All things” must include competitions. Eric Liddel, before serving as a missionary in China, ran in the 1924 Summer Olympics. Liddel demonstrated the kind of attitude one should have when competing. He said, “I believe God made me for a purpose, but he also made me fast! And when I run I feel his pleasure.” The worst kind of competition is when people remain God’s enemies by rejecting God’s gift of salvation through Jesus Christ. Jesus went to the cross so we could be a part of His kingdom. However, those who reject God’s gift of forgiveness and eternal life will be defeated as His enemies and will spend eternity under His wrath. God’s desire is for you to repent and believe in Him so you can receive the gift of eternal life!
What does it mean to be a living sacrifice (Romans 12:1)?	Answer In Romans 12:1, Paul says, “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (NKJV). Paul’s admonition to the believers in Rome was to sacrifice themselves to God, not as a sacrifice on the altar, as the Mosaic Law required the sacrifice of animals, but as a living sacrifice. The dictionary defines sacrifice as “anything consecrated and offered to God.” As believers, how do we consecrate and offer ourselves to God as a living sacrifice? Under the Old Covenant, God accepted the sacrifices of animals. But these were just a foreshadowing of the sacrifice of the Lamb of God, Jesus Christ. Because of His ultimate, once\-for\-all\-time sacrifice on the cross, the Old Testament sacrifices became obsolete and are no longer of any effect (Hebrews 9:11\-12\). For those who are in Christ by virtue of saving faith, the only acceptable worship is to offer ourselves completely to the Lord. Under God’s control, the believer’s yet\-unredeemed body can and must be yielded to Him as an instrument of righteousness (Romans 6:12\-13; 8:11\-13\). In view of the ultimate sacrifice of Jesus for us, this is only “reasonable.” What does a living sacrifice look like in the practical sense? The following verse (Romans 12:2\) helps us to understand. We are a living sacrifice for God by not being conformed to this world. The world is defined for us in 1 John 2:15\-16 as the lust of the flesh, the lust of the eyes, and the pride of life. All that the world has to offer can be reduced to these three things. The lust of the flesh includes everything that appeals to our appetites and involves excessive desires for food, drink, sex, and anything else that satisfies physical needs. Lust of the eyes mostly involves materialism, coveting whatever we see that we don’t have and envying those who have what we want. The pride of life is defined by any ambition for that which puffs us up and puts us on the throne of our own lives. How can believers NOT be conformed to the world? By being “transformed by the renewing of our minds.” We do this primarily through the power of God’s Word to transform us. We need to hear (Romans 10:17\), read (Revelation 1:3\), study (Acts 17:11\), memorize (Psalm 119:9\-11\), and meditate on (Psalm 1:2\-3\) Scripture. The Word of God, ministered in our hearts by the Holy Spirit, is the only power on earth that can transform us from worldliness to true spirituality. In fact, it is all we need to be made “complete, thoroughly equipped for every good work” (2 Timothy 3:16, NKJV). The result is that we will be “able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2b). It is the will of God for every believer to be a living sacrifice for Jesus Christ.
What does it mean to have a seared conscience?	Answer The Bible speaks of a seared conscience in 1 Timothy 4:2\. The [conscience](conscience.html) is the God\-given moral consciousness within each of us (Romans 2:15\). If the conscience is “seared”—literally “cauterized”—then it has been rendered insensitive. Such a conscience does not work properly; it’s as if “spiritual scar tissue” has dulled the sense of right and wrong. Just as the hide of an animal scarred with a branding iron becomes numb to further pain, so the heart of an individual with a seared conscience is desensitized to moral pangs. Paul identifies those who have a seared conscience in 1 Timothy 4:1–2: “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron.” In this passage, we learn three things about [false teachers](false-teachers.html) who lead others into apostasy: 1\) they are mouthpieces for evil spirits, since they promulgate “things taught by demons”; 2\) they are hypocritical liars, since they wear a mask of holiness but are full of falsehood; and 3\) they are unscrupulous, since their consciences have been cauterized. This explains much. How can false teachers lie with no shame and spread deception with no compunction? Because they have seared consciences. They are past feeling that lying is wrong. Earlier in the epistle, Paul speaks of the “good conscience” as opposed to the seared conscience. “Advancing God’s work,” he says, comes by faith, and love “comes from a pure heart and a good conscience and a sincere faith” (1 Timothy 1:4–5\). A good conscience has the capability to tell right from wrong and is free from guilt. A person with a good conscience maintains his integrity. He enjoys fellowship with those who “walk in the light, as \[Jesus] is in the light” (1 John 1:7\). The lies of the devil are anathema to the one with a good conscience. Rather than follow the lies of apostates, he will “fight the battle well, holding on to faith and a good conscience” (1 Timothy 1:18–19\). Proverbs 6:27 asks a rhetorical question to illustrate the consequences of adultery: “Can a man scoop fire into his lap / without his clothes being burned?” To paraphrase the question in relation to false teaching, “Can an apostate dispense the fiery lies of hell without his conscience being seared?”
What does the Bible say about trust?	Answer The words translated “trust” in the Bible literally mean “a bold, confident, sure security or action based on that security.” Trust is not exactly the same as faith, which is the gift of God (Ephesians 2:8\-9\). Rather, trusting is what we do because of the faith we have been given. Trusting is believing in the promises of God in all circumstances, even in those where the evidence seems to be to the contrary. Hebrews 11 talks about faith, which is accepting and believing the truth that God reveals about Himself, supremely in the person of His Son, the Lord Jesus Christ. Nevertheless, the practical consequence of faith in God is trust, which we prove by living out our full acceptance of God’s promises day by day. Furthermore, it is by this trust that we are promised peace: “You will keep in perfect peace those whose minds are steadfast, because they trust in you” (Isaiah 26:3\). The classic verse regarding trust is Proverbs 3:5: “Trust in the LORD with all your heart and lean not on your own understanding.” This verse sums up the Bible’s teaching on trust. First, it is the Lord in whom we are to trust, not ourselves or our plans, and certainly not the world’s wisdom and devices. We trust in the Lord because He and He alone is truly trustworthy. His Word is trustworthy (Psalm 93:5; 111:7; Titus 1:9\), His nature is faithful and true (Deuteronomy 7:9; Psalm 25:10; 145:13; 146:6\), and His plans for us are perfect and purposeful (Isaiah 46:10; Jeremiah 29:11\). Further, because of God’s nature, we are to trust Him with all our hearts, committing every aspect of our lives to Him in complete confidence. Finally, we are not to trust in ourselves because our understanding is temporal, finite, and tainted by our sin natures. Trusting in ourselves is like walking confidently across a rotten wooden bridge over a yawning chasm thousands of feet deep. Disaster inevitably follows. Trust in God is a feature of many of the psalms of David. There are 39 references to trust in the Psalms alone, whether referring to trusting in God and His Word, or to not trusting in riches or the things of this world. It is on the basis of this trust that David finds deliverance from all the evil he encounters. Many of David’s psalms describe situations when he was pursued by Saul and his army, as well as his other enemies, and always did the Lord come to his aid. One thing that can be noted about biblical trust is that it always engenders further trust in our God. The man of God never stops trusting in God completely. His faith may be knocked, he may stumble, or he may fall into the foulest of sins, but “though he stumble, he will not fall, for the LORD upholds him with his hand” (Psalm 37:24\). The man of God knows that, though trials will beset in this life, his trust will not waver because that trust is based on faith in the promises of God: the promise of eternal joy with the Lord and the promise of an inheritance that “can never perish, spoil or fade” (1 Peter 1:4\).
What does the Bible say about hate?	Answer Biblically speaking, there are positive and negative aspects to hatred. It is acceptable to hate those things that God hates; indeed, this is very much a proof of a right standing with God. “Let those who love the Lord hate evil” (Psalm 97:10a). Indeed, the closer our walk with the Lord and the more we fellowship with Him, the more conscious we will be of sin, both within and without. Do we not grieve and burn with anger when God’s name is maligned, when we see spiritual hypocrisy, when we see blatant unbelief and godless behavior? The more we understand God’s attributes and love His character, the more we will be like Him and the more we will hate those things that are contrary to His Word and nature. However, the hatred that is negative surely has to be that which is directed against others. The Lord mentions hatred in the [Sermon on the Mount](sermon-on-the-mount.html): “But I tell you that anyone who is angry with his brother will be subject to judgment” (Matthew 5:22\). The Lord commands that not only should we be reconciled with our brother before we go before the Lord, but also that we do it quickly (Matthew 5:23\-26\). The act of murder itself was certainly condemned, but hatred is a “heart” sin, and any hateful thought or act is an act of murder in God’s eyes for which justice will be demanded, possibly not in this life but at the judgment. So heinous is the position of hate before God that a man who hates is said to be walking in darkness, as opposed to the light (1 John 2:9, 11\). The worst situation is that of a man who continues professing religion but remains at enmity with his brother. The Scriptures declare that such a person is a liar (1 John 4:20\), and he may fool men, but not God. How many believers live for years pretending that all is well, putting on a front, only to be found finally wanting because they have harbored enmity (hatred) against a fellow believer? Hatred is a poison that destroys us from within, producing bitterness that eats away at our hearts and minds. This is why the Scriptures tell us not to let a “root of bitterness” spring up in our hearts (Hebrews 12:15\). Hatred also destroys the personal witness of a Christian because it removes him from fellowship with the Lord and other believers. Let us be careful to do as the Lord advised and keep short accounts with everyone about everything, no matter how small, and the Lord will be faithful to forgive, as He has promised (1 John 1:9; 2:1\).
Islamic antichrist? Will the antichrist be a Muslim?	Answer With the increasing tensions in the Middle East in recent years, the statements by Shiite Muslim extremists regarding the [Twelfth Imam](twelfth-Imam.html) are causing many people to ask how Muslim prophecy relates to Bible prophecy. Specifically, many ask if an Islamic / Muslim antichrist is a probability. To answer, we must first find out who the Twelfth Imam is and what he is expected to do for Islam. Second, we must examine the statements by Shiite Muslims in relation to those hopes, and, third, we need to look to the Bible to shed light on the whole issue. Within the Shiite branch of Islam, there have been twelve imams, or spiritual leaders appointed by Allah. These began with Imam Ali, cousin to Muhammad, who claimed prophetic succession after Muhammad’s death. Around AD 868, the Twelfth Imam, Abu al\-Qasim Muhammad (or Muhammad al Mahdi), was born to the Eleventh Imam. Because his father was under intense persecution, the Mahdi was sent into hiding. About the age of 6, when his father was killed, he briefly came out of hiding but then disappeared again. It is said that the Mahdi has been hiding in caves ever since and will supernaturally return just before the day of judgment to eradicate all tyranny and oppression, bringing harmony and peace to the earth. He is the savior of the world in Shiite theology. According to one writer, Imam Mahdi will combine the dignity of Moses, the grace of Jesus, and the patience of Job in one perfect person. The predictions about the Twelfth Imam have a striking similarity to Bible prophecies of the end times. According to Islamic prophecy, the Mahdi’s return will be preceded by a number of events during three years of horrendous world chaos, and he will rule over the Arabs and the world for seven years. His appearance will be accompanied by two resurrections, one of the wicked and one of the righteous. According to Shiite teachings, Jesus will accept the Mahdi’s leadership, and the two great branches of Abraham’s family will be reunited forever. The former President of Iran, Mahmoud Ahmadinejad, is a deeply committed Shiite and claims that he is to personally prepare the world for the coming Mahdi. In order for the world to be saved, it must be in a state of chaos and subjugation, and Ahmadinejad feels he was directed by Allah to pave the way for that. Ahmadinejad has repeatedly made statements about destroying the enemies of Islam. The Iranian President and his cabinet have supposedly signed a contract with al Mahdi in which they pledge themselves to his work. When asked directly by ABC reporter Ann Curry in September 2009 about his apocalyptic statements, Ahmadinejad said, “Imam ... will come with logic, with culture, with science. He will come so that there is no more war. No more enmity, hatred. No more conflict. He will call on everyone to enter a brotherly love. Of course, he will return with Jesus Christ. The two will come back together. And working together, they would fill this world with love.” What does all this have to do with the Antichrist, the powerful “man of sin” in the end times? According to Revelation 6:2 and Daniel 9:27, the Antichrist will pose as a man of peace, ready to set the world right. It is easy to see how the Antichrist, promising a false peace, could be welcomed by a world hungry for a ceasefire and security. Some may see him as the Mahdi, and others may see him as the Messiah. In fact, Jesus warned that the Antichrist would mimic the true Messiah and be accepted by those who rejected Christ (John 5:43\). There are a few other parallels between the Bible and Shiite theology that we should note. First, the Bible says that the tribulation will last for seven years, and Islam claims that the Twelfth Imam will rule the world for the same amount of time. Second, Muslims anticipate three years of chaos before the revealing of the Twelfth Imam, and the Bible speaks of three and a half years of tribulation before the Antichrist reveals his true nature by desecrating the Jewish temple. Third, the Bible describes the Antichrist as a deceiver who claims to bring peace but who actually brings widespread war; the expectation of the Twelfth Imam is that he will bring peace through massive war with the rest of the world. Will the [Antichrist](what-is-the-antichrist.html) be a Muslim? Only God knows. Are there connections between Islamic eschatology and Christian eschatology? There certainly seem to be direct correlations, though they are like reading the descriptions of a great battle, first from the perspective of the loser trying to save face, and then from the perspective of the victor. Of course, prophecies of the Twelfth Imam should not be considered equal to biblical prophecies. Only the Bible is the inspired Word of God; it’s possible to interpret some elements of Islamic eschatology in a way that agrees with Daniel and Revelation, but that does not lend any credence to the rest of Shiite theology. Until we see the fulfillment of these things, we need to heed the words of 1 John 4:1–4, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the [spirit of the antichrist](Islamic-antichrist.html), which you have heard is coming and even now is already in the world. You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world.”
Should a Christian use social media/networking tools (Facebook, Twitter, Pinterest, Instagram, etc.)?	Answer Hundreds of millions of people are running toward social networking sites like Facebook and Twitter to participate in the relational components of the Internet. Are these networks the next big mission field or an enormous waste of time? Should a Christian participate in social networking? The answer to these questions should be determined by whether we can honestly ask God to bless and use our actions for His own good purposes. “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31\). If we are willing to let God use our participation for His glory, we have freedom to participate. Christians who choose to participate in social networking should be aware of the negative aspects of social networking. It should be remembered that not everyone on the Internet has pure motives, and we should use safety precautions, utilize the privacy settings, and be selective as to who is accepted as a “friend” or “fan.” Parents should regularly interact with their children and be active participants in their child’s use of social networking sites. In addition, Christians should be aware of the danger of the narcissism (excessive self\-love and preoccupation with self) inherent in self\-oriented sites. Studies have shown that overuse or wrong motives in social media participation can breed narcissism. When we rely on social media sites primarily to promote ourselves or draw attention to ourselves, it is time to take a step back. It’s wise to utilize accountability, encouraging spouse, family members, and Christian brothers and sisters to view our social networking activity and hold us accountable. Proverbs 27:17 says, "Iron sharpens iron; so a man sharpens his friend’s countenance." It’s also important to understand the impact our status, photo, comments, or blog posts may have in the future. It should be remembered that social networking sites involve publishing to the entire Internet, including family members, current and future employers, college admissions personnel, etc. The ramifications of any statements, both now and in the future, should be considered. It should be assumed that everything written is permanent and viewable by everyone. Furthermore, while maintaining relationships is important and healthy, addiction is not. Limiting the amount of time we devote to these social networking sites is both healthy and wise. On the other hand, there are definitely positive aspects of social networking. For the Christian, social media sites can be an enormously productive mission field. Reconnecting with old friends and increasing our sphere of influence can lead to evangelistic opportunities unavailable elsewhere. Social media allows us to reenter the daily lives of people we may have lost contact with and open up new avenues for sharing Christ. As such, we can influence the views of others by what we post, bringing encouragement and spiritual guidance to others and using friends lists or Facebook status updates to pray regularly for friends and their needs. "Let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching" (Hebrews 10:24\-25\). Finally, social networking sites can engage spiritual seekers on the Internet, meeting those seekers where they are. Just like in face\-to\-face evangelism, we can establish credibility and authenticity in the seeker’s natural and comfortable environment, and then build on that foundation and share the love of Christ with new online friends. (We invite you to like/follow GotQuestions.org on [Facebook](http://www.facebook.com/gotquestions.org), [Twitter](http://twitter.com/gotquestions), [Instagram](https://www.instagram.com/gotquestionsministries/), or [Pinterest](https://www.pinterest.com/gotquestionsmin/)).
What does the Bible say about family?	Answer The concept of family is extremely important in the Bible, both in a physical sense and in a theological sense. The concept of family was introduced in the very beginning, as we see in Genesis 1:28, "God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.'" God’s plan for creation was for men and women to marry and have children. A man and a woman would form a "one\-flesh" union through marriage (Genesis 2:24\), and they with their children become a family, the essential building block of human society. We also see early on that family members were to look after and care for one another. When God asks Cain, "Where is Abel your brother?" Cain’s response is the flippant "Am I my brother’s keeper?" The implication is that, yes, Cain was expected to be Abel’s keeper and vice versa. Not only was Cain’s murder of his brother an offense against humanity in general, but it was especially egregious because it was the first recorded case of fratricide (murder of one’s sibling). The Bible has a more communal sense of people and family than is generally held in Western cultures today, where citizens are more individualized than people in the Middle East and definitely more so than the people of the ancient near East. When God saved Noah from the flood, it wasn’t an individual case salvation, but a salvation for him, his wife, his sons and his sons’ wives. In other words, his family was saved (Genesis 6:18\). When God called Abraham out of Haran, He called him and his family (Genesis 12:4\-5\). The sign of the Abrahamic covenant (circumcision) was to be applied to all males within one’s household, whether they were born into the family or are part of the household servant staff (Genesis 17:12\-13\). In other words, God’s covenant with Abraham was familial, not individual. The importance of family can be seen in the provisions of the Mosaic covenant. For example, two of the Ten Commandments deal with maintaining the cohesiveness of the family. The fifth commandment regarding honoring parents is meant to preserve the authority of parents in family matters, and the seventh commandment prohibiting adultery protects the sanctity of marriage. From these two commandments flow all of the various other stipulations in the Mosaic Law which seek to protect marriage and the family. The health of the family was so important to God that it was codified in the national covenant of Israel. This is not solely an Old Testament phenomenon. The New Testament makes many of the same commands and prohibitions. Jesus speaks on the sanctity of marriage and against frivolous divorce in Matthew 19\. The apostle Paul talks about what Christian homes should look like when he gives the twin commands of “children, obey your parents” and “parents, don’t provoke your children” in Ephesians 6:1–4 and Colossians 3:20–21\. In 1 Corinthians 7, the unbelieving spouse is “sanctified” through the believing spouse, meaning, among other things, that the unbelieving spouse is in a position to be saved through the witness of the believing spouse. Let’s now turn our attention to the theological concept of family. During His three\-year ministry, Jesus shattered some prevailing notions of what it meant to be part of a family: "While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, ‘Your mother and brothers are standing outside, wanting to speak to you.’ He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother’” (Matthew 12:46\-50\). Now we must clear up some misconceptions with this passage. Jesus is not saying that biological family isn’t important; He is not dismissing His mother and brothers. What He is doing is making the clear theological point that in the Kingdom of Heaven, the most important family connection is spiritual, not physical. This is a truth made explicitly clear in John’s Gospel, when the evangelist says, "Yet to all who received him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God" (John 1:12\-13\). The parallels are quite clear. When we are born physically, we’re born into a physical family, but when we are "born again," we are born into a spiritual family. To use Pauline language, we are adopted into God’s family (Romans 8:15\). When we are adopted into God’s spiritual family, the Church, God becomes our Father and Jesus our Brother. This spiritual family is not bound by ethnicity, gender or social standing. As Paul says, "You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise" (Galatians 3:26\-29\). So what does the Bible say about family? The physical family is the most important building block to human society, and as such, it should be nurtured and protected. But more important than that is the new creation that God is making in Christ, which is comprised of a spiritual family, the Church, made up of all people who call upon the Lord Jesus Christ as Savior. This is a family drawn "from every nation, tribe, people and language" (Revelation 7:9\), and the defining characteristic of this spiritual family is love for one another: "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another" (John 13:34\-35\).
What does it mean to glorify God?	Answer To glorify God is to honor Him with praise or [worship](worship-in-the-Bible.html). God is glorious; that is, He is great and magnificent—He is exceptionally grand in His nature and deeds. “Full of splendor and majesty is his work” (Psalm 111:3, ESV). When we glorify Him, we acknowledge His greatness and splendor and laud Him for it. When we “give Him glory,” as all the world is told to do in Revelation 14:7, we direct our praise, adoration, thanksgiving, and worship to Him who alone is worthy. Scripture makes our responsibility to glorify God evident from cover to cover. First Chronicles 16:17–36 presents a model for giving glory to God. As [Asaph](who-was-Asaph.html) is installed as the chief minister before the ark of God, David instructs him in the method of worship: • give praise to the Lord (verse 8\) • proclaim the greatness of God’s name (verse 8\) • tell the whole world what God has done (verses 8–9, 24\) • sing to the Lord (verses 9, 23\) • glory, or exult, in His name (verse 10\) • rejoice in Him (verse 10\) • seek out the Lord and trust in His power (verse 11\) • remember all the Lord’s mighty deeds (verse 12\) • ascribe glory and strength to Him because it is His due (verses 28–29\). To ascribe is to think of as belonging, as a quality or characteristic; thus, we regard the Lord as possessing glory and strength. • bring an offering to God (verse 29\). In Asaph’s time, the offerings were in accordance with the Law of Moses; today, we are “to offer \[our] bodies as a [living sacrifice](living-sacrifice.html), holy and pleasing to God—this is \[our] true and proper worship” (Romans 12:1\). • worship the Lord (verse 29\) • give thanks to God for His goodness and love (verse 34\) • cry out to God for deliverance (verse 35\) El Elyon, the Most High God, is the possessor of all true majesty and resplendence. Glory is His by virtue of His nature, and He rightfully refuses to share it with others: “I am the Lord; that is my name! I will not yield my glory to another or my praise to idols” (Isaiah 42:8\). By virtue of who God is, we have an obligation to glorify God at all times (1 Corinthians 10:31\). Those who refuse to glorify God face severe judgment, as witnessed by the example of [Herod](Herod-Agrippa-I.html) usurping God’s glory in Acts 12:21–23\. We can, of course, glorify God with our words of praise and thanksgiving. We can also glorify God through our works of service for Him. Jesus said, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16\). Bearing fruit for the kingdom of God also brings glory to Him (John 15:8\). Even in our manner of death, we can glorify God (see John 21:19\). To glorify God is to extol His attributes, praise His works, trust His name, and obey His Word. He is holy, faithful, merciful, gracious, loving, majestic, sovereign, powerful, and omniscient—and that’s just for starters. His works are wonderful, wise, marvelous, and fearfully complex. His Word is “perfect . . . trustworthy . . . right . . . radiant . . . pure . . . firm . . . precious” (Psalm 19:7–10\). His salvation is astonishing, timely, and near. No matter how loudly or widely we proclaim the glory of God, He is worthy of more. In the refrain of her 1875 hymn, “To God Be the Glory,” [Fanny Crosby](Fanny-Crosby.html) exhorts us to do what is right by extolling the Lord for all His work: “O come to the Father through Jesus the Son and give him the glory, great things he has done!”
What is the cause of sexual abuse in the Catholic Church?	Answer In recent years, hundreds, if not thousands, of individuals have come forward claiming sexual abuse from priests in the Roman Catholic Church. Numerous "pedophile priests" have been identified. Sadly, rather than defrocking the priests (removing from the priesthood), the Catholic Church has in most instances attempted to cover up the sexual abuse by transferring the offending priest(s) to different parishes. The scandal and attempted cover\-up continues to expand, reaching all the way to the papacy itself. So, what is the cause of sexual abuse in the Catholic Church? Why does pedophilia seem to be such a common problem among Roman Catholic priests? First, let us be abundantly clear, as an Evangelical Protestant Christian organization, we have strong disagreements with virtually every area of Roman Catholic doctrine and practice. Second, with the priesthood of all believers and Jesus’ fulfillment/completion of the Old Testament sacrificial system and priesthood, we do not believe the New Testament instructs that there should even be priests. Biblically speaking, a priest is a mediator (primarily through sacrifices) between God and man. With Jesus as our High Priest, we already have direct access to God (Hebrews 4:14\-16\) and have no need for any other mediator (1 Timothy 2:5\). Third, it is important not to take the horribly evil actions of some Roman Catholic priests and attribute them to the entire Roman Catholic priesthood. While we strongly disagree with Roman Catholic doctrine and practice, we have no doubt that many Roman Catholic priests truly love the Lord Jesus Christ, truly desire to minister to people, and would absolutely never molest a child. It is impossible to discover how many "pedophile priests" have been, or still are, active in the Roman Catholic Church. Whatever the number is, it is surely an exceedingly small percentage. The vast majority of Catholic priests has never, and would never, molest or harm a child in any way. Back to the question at hand, what is the cause of the sexual abuse that has taken place in the Roman Catholic Church? Our contention is that the unbiblical requirement that priests be celibate is a primary cause. It is biblical to say that celibacy can be useful to ministry (1 Corinthians 7:32\-34\). At the same time, it is completely unbiblical for any church to require celibacy of its leaders. In the qualifications of church leadership (1 Timothy 3:1\-13; Titus 1:6\-9\), the apostle Paul assumes that bishops, elders, overseers, and deacons will be married and have children. While these qualifications should not be viewed as requiring marriage/family to serve in church leadership, they are most definitely an allowance for married men to serve as leaders in the church. It is, therefore, completely anti\-biblical for any church to require celibacy of its leaders. The unbiblical requirement of celibacy on priests in the Roman Catholic Church likely contributes to sexual abuse in that men whom God never intended to be celibate are forced into celibacy, resulting in sexual tension and stress. Also, the stricture of celibacy is appealing to some men with abnormal sexual tendencies who view the priesthood as a means of keeping their desires under control. These men find that external rules do little to change the heart, and, when they give in to sexual temptations, the result is unnatural sexual acts, such as homosexuality or pedophilia. Compounding the problem is the Catholic teaching of “once a priest, always a priest.” The fact that the “sacred ordination” cannot be invalidated has contributed to a reluctance to defrock pedophile priests. When abusive priests are transferred to different parishes, the same behavior is repeated. Also, lax rule enforcement and cover\-ups have encouraged the application of pedophiles to the priesthood. Many pedophiles see the priesthood as a means of easy, unsupervised access to children. Whatever the cause of the sexual abuse in the church, pedophile priests should be arrested and punished just as any other pedophile would be. Anyone covering up or, by negligence, enabling pedophilia in the church should be prosecuted. A priest who has sexually abused anyone should never be allowed back into church leadership, as he could most definitely not be considered "above reproach" (1 Timothy 3:2\). The pedophile priest scandal in the Roman Catholic Church is absolutely horrid. There is nothing more antithetical to the message of Christ than priests sexually abusing children. May God use this scandal to awaken the church of Jesus Christ to the presence of apostates within the church and to strongly motivate the church to be fully biblical in all of its beliefs and practices.
What is apostasy and how can I recognize it?	Answer Apostasy, from the Greek word apostasia, means “a defiance of an established system or authority; a rebellion; an abandonment or breach of faith.” In the first\-century world, apostasy was a technical term for political revolt or defection. Just like in the first century, spiritual apostasy threatens the Body of Christ today. The Bible warns about people like Arius (c. AD 250—336\), a Christian priest from Alexandria, Egypt, who was trained at Antioch in the early fourth century. About AD 318, Arius accused Bishop Alexander of Alexandria of subscribing to [Sabellianism](Sabellianism.html), a false teaching that asserted that the Father, Son, and Holy Spirit were merely roles or modes assumed by God at various times. Arius was determined to emphasize the oneness of God; however, he went too far in his teaching of God’s nature. Arius denied the Trinity and introduced what appeared on the surface to be an inconsequential difference between the Father and Son. [Arius](arianism.html) argued that Jesus was not homoousios (“of the same essence”) as the Father, but was rather homoiousios (“of similar essence”). Only one Greek letter—the iota (ι)—separated the two. Arius described his position in this manner: “The Father existed before the Son. There was a time when the Son did not exist. Therefore, the Son was created by the Father. Therefore, although the Son was the highest of all creatures, he was not of the essence of God.” Arius was clever and did his best to get the people on his side, even going so far as to compose little songs that taught his theology, which he tried to teach to everyone who would listen. His winsome nature, asceticism, and revered position as a preacher also contributed to his cause. With respect to apostasy, it is critical that all Christians understand two important things: (1\) how to recognize apostasy and apostate teachers, and (2\) why apostate teaching is so deadly. The Forms of Apostasy To fully identify and combat apostasy, Christians should understand its various forms and the traits that characterize its doctrines and teachers. As to the forms of apostasy, there are two main types: (1\) a falling away from key and true doctrines of the Bible into heretical teachings that claim to be “the real” Christian doctrine, and (2\) a complete renunciation of the Christian faith, which results in a full abandonment of Christ. Arius represents the first form of apostasy—a denial of key Christian truths (such as the divinity of Christ) that begins a downhill slide into a full departure from the faith, which is the second form of apostasy. The second form almost always begins with the first. A heretical belief becomes a heretical teaching that splinters and grows until it pollutes all aspects of a person’s faith, and then the end goal of Satan is accomplished, which is a complete falling away from Christianity. A 2010 study by Daniel Dennett and Linda LaScola called “Preachers Who Are Not Believers.” Dennett and LaScola’s work chronicles five different preachers who over time were presented with and accepted heretical teachings about Christianity and now have completely fallen away from the faith. These pastors are either pantheists or clandestine atheists. One of the most disturbing truths highlighted in the study is that these preachers maintain their position as pastors of Christian churches with their congregations being unaware of their leader’s true spiritual state. The Characteristics of Apostasy and Apostates Jude was the half brother of Jesus and a leader in the early church. In his New Testament letter, he outlines how to recognize apostasy and strongly urges those in the body of Christ to contend earnestly for the faith (Jude 1:3\). The Greek word translated “contend earnestly” is a compound verb from which we get the word agonize. It is in the present infinitive form, which means that the struggle will be continuous. In other words, Jude says that there will be a constant fight against false teaching and that Christians should take it so seriously that we “agonize” over the fight in which we are engaged. Moreover, Jude makes it clear that every Christian is called to this fight, not just church leaders, so it is critical that all believers sharpen their discernment skills so that they can recognize and prevent apostasy in their midst. After urging his readers to contend earnestly for the faith, Jude highlights the reason: “For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ” (Jude 1:4\). In this one verse, Jude provides Christians with three traits of apostasy and apostate teachers: First, Jude says that apostasy can be subtle. Apostates have “crept” into the church. In extra\-biblical Greek, the term Jude uses describes the cunning craftiness of a lawyer who, through clever argumentation, infiltrates the minds of courtroom officials and corrupts their thinking. The word literally means “slip in sideways; come in stealthily; sneak in.” In other words, Jude says it is rare that apostasy begins in an overt and easily detectable manner. Instead, it looks a lot like Arius’s doctrine—only a single letter, the iota, differentiates the false teaching from the true. Describing this aspect of apostasy and its underlying danger, [A. W. Tozer](A-W-Tozer.html) wrote, “So skilled is error at imitating truth, that the two are constantly being mistaken for each another. It takes a sharp eye these days to know which brother is Cain and which is Abel.” The apostle Paul also speaks to the outwardly pleasing behavior of apostates and their teaching: “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. No wonder, for even Satan disguises himself as an angel of light” (2 Corinthians 11:13–14\). In other words, do not look for apostates to appear bad on the outside or speak dramatic words of heresy at the outset of their teaching. Rather than denying truth outright, apostates will twist it to fit their own agenda, but, as pastor R. C. Lensky has noted, “The worst forms of wickedness consist in perversions of the truth.” Second, Jude describes apostates as “ungodly” and as those who use God’s grace as a license to commit unrighteous acts. Beginning with “ungodly,” Jude describes eighteen unflattering traits of apostates: they are ungodly (Jude 1:4\), morally perverted (verse 4\), denying Christ (verse 4\), ones who defile the flesh (verse 8\), rebellious (verse 8\), people who revile angels (verse 8\), who are ignorant about God (verse 8\), those who proclaim false visions (verse 10\), self\-destructive (verse 10\), grumblers (verse 16\), faultfinders (verse 16\), self\-satisfying (verse 16\), people who use arrogant words and false flattery (verse 16\), mockers of God (verse 18\), those who cause divisions (verse 19\), worldly minded (verse 19\), and finally (and not surprisingly), devoid of the Spirit/unsaved (verse 19\). Third, Jude says apostates “deny our only Master and Lord, Jesus Christ.” How do apostates do this? Paul tells us in his letter to Titus, “To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed” (Titus 1:15–16\). Through their unrighteous behavior, the apostates show their true selves. Unlike an apostate, a true believer is someone who has been delivered from sin to righteousness in Christ and who refuses to continue in sin (Romans 6:1–2\). Ultimately, the sign of an apostate is that he eventually falls away and departs from the truth of God’s Word and His righteousness. The apostle John signifies this is a mark of a false believer: “They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us” (1 John 2:19\). Ideas Have Consequences Every New Testament book except Philemon contains warnings about false teaching. Why is this? Simply because ideas have consequences. Right thinking and its fruit produce goodness, whereas wrong thinking and its accompanying action result in undesired penalties. As an example, the Cambodian killing fields in the 1970s were the product of the nihilistic worldview of Jean Paul Sartre and his teaching. The Khmer Rouge’s leader, Pol Pot, lived out Sartre’s philosophy toward the people in a clear and frightening way, which was articulated in this manner: “To keep you is no benefit. To destroy you is no loss.” Satan did not come to the first couple in the Garden with an external armament or visible weapon; instead, he came to them with an idea. And it was that idea, embraced by Adam and Eve, that condemned them and the rest of humankind, with the only remedy being the sacrificial death of God’s Son. The great tragedy is that, knowingly or unknowingly, the apostate teacher dooms his unsuspecting followers. Speaking to His disciples about the religious leaders of His day, Jesus said, “Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit” (Matthew 15:14, emphasis added). Alarmingly, it is not only false teachers who go to destruction, but their disciples follow them there. Christian philosopher [Søren Kierkegaard](Soren-Kierkegaard.html) put it this way: “For it has never yet been known to fail that one fool, when he goes astray, takes several others with him.” Conclusion In AD 325, the [Council of Nicea](council-of-Nicea.html) convened primarily to take up the issue of Arius and his teaching. Much to Arius’s dismay, the end result was his excommunication and a statement in the Nicene Creed that affirms Christ’s divinity: “We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the only\-begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father.” Arius may have died centuries ago, but his spiritual children are still with us to this day in the form of cults like the [Jehovah’s Witnesses](Jehovahs-Witnesses.html) and others who deny Christ’s true essence and person. Sadly, until Christ returns and every last spiritual enemy has been removed, tares such as these will be present among the wheat (Matthew 13:24–30\). In fact, Scripture says apostasy will only get worse as Christ’s return approaches. “At that time \[the latter days] many will fall away and will betray one another and hate one another” (Matthew 24:10\). Paul told the Thessalonians that a great falling away would precede Christ’s second coming (2 Thessalonians 2:3\) and that the end times would be characterized by tribulation and hollow religious charlatans: “But realize this, that in the last days difficult times will come. For men will be . . . holding to a form of godliness, although they have denied its power; avoid such men as these” (2 Timothy 3:1–2, 5\). It is critical, now more than ever, that every believer pray for [discernment](Bible-discernment.html), combat apostasy, and contend earnestly for the faith that was once and for all delivered to the saints.
What does the Bible say about Christian character?	Answer Character is defined as strength of moral fiber. A.W. Tozer described character as “the excellence of moral beings.” As the excellence of gold is its purity and the excellence of art is its beauty, so the excellence of man is his character. Persons of character are noted for their honesty, ethics, and charity. Descriptions such as “man of principle” and “woman of integrity” are assertions of character. A lack of character is moral deficiency, and persons lacking character tend to behave dishonestly, unethically, and uncharitably. A person’s character is the sum of his or her disposition, thoughts, intentions, desires, and actions. It is good to remember that character is gauged by general tendencies, not on the basis of a few isolated actions. We must look at the whole life. For example, King David was a man of good character (1 Samuel 13:14\) although he sinned on occasion (2 Samuel 11\). And although King Ahab may have acted nobly once (1 Kings 22:35\), he was still a man of overall bad character (1 Kings 16:33\). Several people in the Bible are described as having noble character: Ruth (Ruth 3:11\), Hanani (Nehemiah 7:2\), David (Psalm 78:72\), and Job (Job 2:3\). These individuals’ lives were distinguished by persistent moral virtue. Character is influenced and developed by our choices. Daniel “resolved not to defile himself” in Babylon (Daniel 1:8\), and that godly choice was an important step in formulating an unassailable integrity in the young man’s life. Character, in turn, influences our choices. “The integrity of the upright guides them” (Proverbs 11:3a). Character will help us weather the storms of life and keep us from sin (Proverbs 10:9a). It is the Lord’s purpose to develop character within us. “The crucible for silver and the furnace for gold, but the LORD tests the heart” (Proverbs 17:3\). Godly character is the result of the Holy Spirit’s work of sanctification. Character in the believer is a consistent manifestation of Jesus in his life. It is the purity of heart that God gives becoming purity in action. God sometimes uses trials to strengthen character: “we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope” (Romans 5:3\-4\). The Lord is pleased when His children grow in character. “You test the heart and are pleased with integrity” (1 Chronicles 29:17; see also Psalm 15:1\-2\). We can develop character by controlling our thoughts (Philippians 4:8\), practicing Christian virtues (2 Peter 1:5\-6\), guarding our hearts (Proverbs 4:23; Matthew 15:18\-20\), and keeping good company (1 Corinthians 15:33\). Men and women of character will set a good example for others to follow, and their godly reputation will be evident to all (Titus 2:7\-8\).
What does the Bible say about suffering?	Answer Of all the challenges thrown at Christianity in modern times, perhaps the most difficult is explaining the problem of suffering. How can a loving God allow suffering to continue in the world which He created? For those who have endured massive suffering themselves, this is much more than a philosophical issue, but a deep\-seated personal and emotional one. How does the Bible address this issue? Does the Bible give us any examples of suffering and some indicators on how to deal with it? The Bible is startlingly realistic when it comes to the problem of endured suffering. For one thing, the Bible devotes an entire book to dealing with the problem. This book concerns a man named Job. It begins with a scene in heaven which provides the reader with the background of Job’s suffering. Job suffers because God contested with Satan. As far as we know, this was never known by Job or any of his friends. It is therefore not surprising that they all struggle to explain Job’s suffering from the perspective of their ignorance, until Job finally rests in nothing but the faithfulness of God and the hope of His redemption. Neither Job nor his friends understood at the time the reasons for his suffering. In fact, when Job is finally confronted by the Lord, Job is silent. Job’s silent response does not in any way trivialize the intense pain and loss he had so patiently endured. Rather, it underscores the importance of trusting God’s purposes in the midst of suffering, even when we don’t know what those purposes are. Suffering, like all other human experiences, is directed by the sovereign wisdom of God. In the end, we learn that we may never know the specific reason for our suffering, but we must trust in our sovereign God. That is the real answer to suffering. Another example of suffering in the Bible is Joseph’s story in the book of Genesis. Joseph was sold into slavery by his own brothers. In Egypt, he was indicted on false charges and thrown into prison. As a result of Joseph’s suffering and endurance, by God’s grace and power, Joseph is later promoted to governor of Egypt, second only to Pharaoh himself. He finds himself in a position to make provision for the nations of the world during a time of famine, including his own family and the brothers who sold him into slavery! The message of this story is summarized in Joseph’s address to his brothers in Genesis 50:19\-21: “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. So then, don’t be afraid. I will provide for you and your children.” Romans 8:28 contains some comforting words for those enduring hardship and suffering: “We know that in all things God works for the good of those who love him, who have been called according to his purpose.” In His providence, God orchestrates every event in our lives—even suffering, temptation and sin—to accomplish both our temporal and eternal benefit. The psalmist David endured much suffering in his time, and this is reflected in many of his poems collected in the book of Psalms. In Psalm 22, we hear David’s anguish: “My God, my God, why have you forsaken me? Why are you so far from saving me, so far from the words of my groaning? Oh my God, I cry out by day but you do not answer, by night, and am not silent. Yet you are enthroned as the Holy One; you are the praise of Israel. In you our fathers put their trust; they trusted and you delivered them. They cried to you and were saved; in you they trusted and were not disappointed. But I am a worm and not a man, scorned by men and despised by the people. All who see me mock me; they hurl insults, shaking their heads: 'He trusts in the Lord; let the Lord rescue him. Let him deliver him, since he delights in him.'” It remains a mystery to David why God does not intervene and end his suffering and pain. He sees God as enthroned as the Holy One, the praise of Israel. God lives in heaven where all is good, where there is no weeping or fear, no hunger or hatred. What does God know of all that humans endure? David goes on to complain that “dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing.” Did God ever answer David? Yes, many centuries later, David received his answer. Roughly one millennium later, a descendant of David named Jesus was killed on a hill called Calvary. On the cross, Jesus endured the suffering and shame of his forefather. Christ’s hands and feet were pierced. Christ’s garments were divided among his enemies. Christ was stared at and derided. In fact, Christ uttered the words with which David opens this psalm: “My God, my God, why have you forsaken me?” thus identifying Himself with the suffering of David. Christ, the eternal Son of God in whom the fullness of God dwells, has lived on earth as a human being and has endured hunger, thirst, temptation, shame, persecution, nakedness, bereavement, betrayal, mockery, injustice and death. Therefore, He is in a position to fulfill the longing of Job: “If only there were someone to arbitrate between us, to lay his hand upon us both, someone to remove God’s rod from me, so that his terror would frighten me no more. Then I would speak up without fear of him, but as it now stands with me, I cannot” (Job 9:33\). Christian theism is, in fact, the only worldview which can consistently make sense of the problem of evil and suffering. Christians serve a God who has lived on this earth and endured trauma, temptation, bereavement, torture, hunger, thirst, persecution and even execution. The cross of Christ can be regarded as the ultimate manifestation of God’s justice. When asked how much God cares about the problem of evil and suffering, the Christian God can point to the cross and say, “That much.” Christ experienced physical pain as well as feelings of rejection and abandonment. He experienced the same suffering as many people today who know the bitterness of isolation, pain, and anguish.
What are the spiritual disciplines?	Answer Discipline is defined as "training expected to produce a specific character or pattern of behavior." Discipline is not part of the sin nature, but it is a natural component of the Christian life. In fact, almost nothing of any significance in our lives is ever accomplished without it. Spiritual disciplines can be described as those behaviors that augment our spiritual growth and enable us to grow to spiritual maturity. This process of spiritual growth and development begins to take place the moment a person encounters the risen Christ and comes to Him for salvation. The purpose of spiritual discipline is the development of our inner being, that which has been transformed by Christ at salvation (2 Corinthians 5:17\). Redeemed believers have experienced the total renewal of the whole person from within, involving differences in thought, feeling and character that may be slower to be evident in our outward behavior. This is what Paul had in mind when he spoke of taking off the "old self" and putting on the new, “which is being renewed in knowledge in the image of its Creator” (Colossians 3:9\-10\). There are a number of popular programs and books today on the spiritual disciplines, but some go too far from Scripture in an effort to outline various methods of disciplining oneself. Some of these methods border on the mystical and the extra\-biblical, sometimes delving into areas of Eastern mysticism, Catholic mysticism, and New Age philosophy. Out of this movement has come such unbiblical practices as “hearing” the [voice of God](voice-of-God.html) and breathing/[soaking](soaking-prayer.html)/[contemplative](contemplative-prayer.html) prayer. The best way to avoid error in the understanding of spiritual disciplines is to stick with clear scriptural mandates given to all Christians to immerse ourselves in the Word of God wherein God speaks to us, and in prayer, whereby we speak to Him. The foremost of the disciplines is that involving the Word of God and constitutes the reading, study, memorization, and meditation of Scripture. If this discipline is neglected, no other effort to discipline ourselves will be successful because we simply do not have the power to overcome the resistance of the sin nature in which our new natures reside. Nor do we have the power to overcome the resistance of demonic influences whose aim is always to separate us from the only means of spiritual growth, the Word of God. Paul reminded Timothy of the inherent nature of Scripture, that it is literally from the mouth of God, i.e. “God\-breathed,” and, as such, contains the very power of God. He also refers to the gospel as the very “power of God” (Romans 1:16\) and exhorts Christians to take up “the sword of the Spirit, which is the Word of God” as our only offensive spiritual weapon against demonic forces (Ephesians 6:17\). We must begin any effort at spiritual discipline with the only source of power, the Word of God. Scripture memorization is also essential. We always have the freedom to choose what we place in our minds. With that in mind, memorization is vital. If we truly believe that the Bible is the Word of God, how can we not memorize it? Memorization enables us to keep it constantly in the forefront of our minds, and that makes it possible to react to all life circumstances according to its precepts. One of the most powerful passages of Scripture regarding the necessity of memorization is found in Joshua 1:8: “Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.” It is through the discipline of memorization that we are enabled to pray more effectively and to meditate. This in turn enables us to “be prosperous and successful” as God defines “success” for us. When we are walking in His ways and in His will, we are imbued with a new Spirit\-filled inner being, one with a heart like God’s. The second discipline is that of prayer. Our prayers are a spiritual communion with God through means of thanksgiving, adoration, supplication, petition, and confession. The wonderful thing about prayer is that God meets us where we are. He comes alongside us to lead us into a deeper, more real relationship with Him, not motivated by guilt, but driven by His love. Prayer changes us. Prayer changes lives. Prayer changes history. Our knowing God really makes us want to conform to Jesus and His will for our lives. God slowly and graciously reveals Himself to us while we pray, and it is during those moments that we can more deeply understand and experience His love. Of course, one of the major outcomes of disciplined prayer is answered prayer. But, in all truth, that is secondary to the real purpose of prayer which is an ever\-growing, unending communion with God. Taken together, the spiritual disciplines of prayer and the Word will provide us with a rewarding program which will lead to godly living, praise, submission, service and celebration of our salvation and the God who provided it. Through these disciplines, we are enabled to obey God’s command to “work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose” (Philippians 2:12\-13\).
Who was Timothy in the Bible?	Answer Timothy, the recipient of the two New Testament letters bearing his name, was the son of a Greek father and a Jewish mother. He joined Paul during one of Paul’s later missionary journeys. Paul addresses Timothy as "my true son in the faith" (1 Timothy 1:2\). He was probably no older than late teens/early twenties when he joined Paul but had already distinguished himself as faithful, and the elders noticed him. He probably heard and responded to the gospel when Paul came through the area of Derbe and [Lystra](Lystra-in-the-Bible.html) on his first missionary journey, but we don’t know for sure. Timothy served as Paul’s representative to several churches (1 Corinthians 4:17; Philippians 2:19\), and he was later a pastor in Ephesus (1 Timothy 1:3\). Timothy is also mentioned as being with Paul when Paul wrote several New Testament letters—2 Corinthians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon. Paul says Timothy had a “genuine faith,” the same as that which lived in his mother and grandmother (2 Timothy 1:1–5\). Eunice and Lois prepared Timothy’s heart to accept Christ by teaching Timothy the Old Testament Scriptures and preparing him “from infancy” to recognize the Messiah when He appeared (2 Timothy 3:15\). When Paul came preaching Christ, all three accepted his teaching and committed their lives to the Savior. We, too, must prepare our children to be ready when Christ moves in their hearts. They must know how to recognize that pull on their spirits as coming from the Savior, and the only way to do that is to follow the example of Eunice and Lois and teach our children the Word of God. In Paul’s first letter to Timothy, he gave him instructions and advice for leading the church. He also exhorted Timothy not to let others look down upon him due to his youth, but to set an example for other believers "in speech, in conduct, in love, in faith and in purity" (1 Timothy 4:12\). Paul told Timothy to be devoted to reading Scripture, exhorting, and teaching, and to not neglect the gift that he had been given. Paul also counseled Timothy to keep a close watch on himself. These instructions remain pertinent to believers today. We, too, are called to "pursue righteousness, godliness, faith, love, endurance and gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses" (1 Timothy 6:11–12\). It seems that Timothy had a chronic illness that required some attention (1 Timothy 5:23\). Paul counseled him on a change of diet to aid the relief of his condition. From this example we learn that it is not always God’s will to heal a person miraculously; sometimes, healing comes through more “natural” means, if it comes at all. In his second letter to Timothy, Paul warned Timothy about the false teachers that he would encounter and tells him to continue in the things he has learned because he knows the character of those he learned them from, namely Paul himself and his mother and grandmother (2 Timothy 3:14–15\). The truths Timothy was taught from infancy—truths about sin and our need for a Savior—were able to make him “wise for salvation” (2 Timothy 3:15\). As parents, we are to prepare our children to distinguish truth from error. And as believers, we are to stand firm in the truth we have learned, not being surprised or swayed by opposition and false teachers. Paul also told Timothy, to "do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth" (2 Timothy 2:15\). This advice is crucial for all Christians. "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\). Paul counseled Timothy, his "dear son" (2 Timothy 1:2\), from a heart of love, wanting Timothy to stand firm in his own faith and to lead the other believers well. Timothy certainly seems to have been faithful; we should follow his example.
What is the Day of the Dead?	Answer The Day of the Dead or el Día de los Muertos, is a Mexican holiday held from October 31 to November 2\. The Day of the Dead is connected to two Catholic holidays, [All Saints’ Day](All-Saints-Day.html) and [All Souls’ Day](All-Souls-Day.html), and corresponds with the end of harvest. On the Day of the Dead, celebrants gather to pray to and honor friends and family members who have died. Celebrations on the Day of the Dead involve parades, costumes, sharing “sugar skulls” and pan de muerto, or the “bread of death,” placing food and flowers on home altars or on the graves the deceased, and marking the path from the grave to one’s home with candles. Origins of the holiday have been traced back thousands of years to an Aztec festival dedicated to a goddess called Mictecacihuatl, but observance of the Day of the Dead has been heavily influenced by [Catholicism](Roman-Catholicism.html). The idea behind the Day of the Dead is that dead loved ones participate in the ceremonies. It’s traditionally thought that the boundary between the spirit world and the world of the living grows weak from October 31 through November 2, allowing people to commune with their departed relatives. The rituals required in preparing for the Day of the Dead are deemed important based on another notion: “It is believed that the dead are capable of bringing prosperity (e.g. an abundant maize harvest) or misfortune (e.g. illness, accidents, financial difficulties) upon their families depending on how satisfactorily the rituals are executed” (https://ich.unesco.org/en/RL/indigenous\-festivity\-dedicated\-to\-the\-dead\-00054, accessed 5/31/22\). There is nothing wrong with honoring the memory of loved ones who have died. But Day of the Dead observances go beyond honor and promote communing with the dead. Jesus indicated that those who have died do not have access to communicate with the living—they are not free to return to earth (see Luke 16:19–31\). Elsewhere, God’s Word warns people of the futility of trying to contact the dead: “Should not a people inquire of their God? Why consult the dead on behalf of the living?” (Isaiah 8:19\). Even if the souls of the dead were capable of returning, they could not bless or curse anyone; blessing and cursing are God’s prerogative (Psalm 37:22; Proverbs 3:33\). The world is full of traditions and customs that are contrary to God’s will as expressed in His Word. The Day of the Dead is based not on biblical truth but on a synthesis of Roman Catholic tradition and indigenous customs. The result is a holiday that leans heavily on superstition and empty ritual. How much better to focus on Jesus, “the Lord of both the dead and the living” (Romans 14:9\)? How much better to prepare to meet Him some day, knowing that He “will judge the living and the dead” (2 Timothy 4:1\)?
Why did the Israelites need manna if they had flocks/herds of animals that they could eat?	Answer In Exodus 9:1–7, the Bible tells us that the children of Israel had cattle or livestock while living as slaves in Egypt. And in Exodus 12:30–31, Pharaoh tells Moses to get out of Egypt after the final [plague](ten-plagues-Egypt.html) had been placed on Egypt and all their firstborn sons had died. Pharaoh even went so far as to tell the Israelites to take all that they had, including their flocks and their herds, possibly getting every trace of them out of Egypt. Yet as they wander in the wilderness, they complain and moan about not having enough to eat, and God deals with them with tremendous grace by providing manna (Exodus 16:1–5\). Why, though, did they describe themselves as “starving” when they had flocks and herds of animals? The fact is that the Bible doesn’t explain why they did not—or could not—eat the animals from their flocks. For the sake of the argument we will ponder some possible answers even though Scripture is silent on the issue. First, it’s possible that Israel had too much of the Egyptian ways in them, having been in captivity there for over 400 years. Egypt had a system in effect wherein they worshiped many animals, cattle among them. Soon after the exodus from Egypt, the children of Israel even worshiped a golden calf, fashioned by Aaron in the absence of Moses (Exodus 32:1–4\). It’s possible they were so steeped in Egyptian ways that they couldn’t bring themselves to eat animals they worshiped. Second, did they see their livestock as their source of income? They were shepherds, and they came from shepherds. No one would want to eat his source of income. Perhaps they were preserving their flocks and herds for when they came into the Promised Land and would once again be shepherds and herdsmen. If they ate up the source of all their income, they would be paupers and beggars in their new country. A third possibility is that they were just whining because they were tired of eating the same old thing all the time. Perhaps they just wanted some variety in their diet. Whatever the reason, the point is that it wasn’t meat that the Israelites lacked; it was faith. They wanted to go back to Egypt where they were “fed” (Numbers 11:4–6\). Even though they had been slaves in Egypt, they wanted to go back so they would not have to worry about where their next meal came from. Another point is that they should have made the trip in 10 days (and they probably had that much food) but it took 40 years because of their rebellion and disobedience (Numbers 14:26–35\). Nothing would please or satisfy the grumbling Israelites, not meat for a whole month, not all the flocks and herds or all the fish in the sea. Although God is silent as to why this happened, the lesson we learn from it is that God is faithful and supplies our needs, whatever they are, and it is not always what we want or think that we need. But He knows our greatest needs, and He knows what will sustain us and keep us safe. A case in point is the fact that the clothes and shoes of the Israelites did not wear out in the 40 years of desert wandering because God saw to it (Deuteronomy 8:4; Nehemiah 9:21\). The manna stayed fresh so long as the people gathered it up according to His instructions, and water came out of a rock for them (Numbers 20:11\). In the same way, God has promised to supply all our needs through His riches in Christ Jesus (Philippians 4:19\). We are not to worry about food because God knows what we need before we ask. Rather, we are to seek God and His kingdom, putting Him first and trusting in His faithfulness to provide what we need (Matthew 6:33; Luke 12:22–31\).
What is Christian revival?	Answer Revival refers to a spiritual reawakening from a state of dormancy or stagnation in the life of a believer. It encompasses the resurfacing of a love for God, an appreciation of God’s holiness, a passion for His Word and His church, a convicting awareness of personal and corporate sin, a spirit of humility, and a desire for repentance and growth in righteousness. Revival invigorates and sometimes deepens a believer’s faith, opening his or her eyes to the truth in a fresh, new way. It generally involves the connotation of a fresh start with a clean slate, marking a new beginning of a life lived in obedience to God. Revival breaks the charm and power of the world, which blinds the eyes of men, and generates both the will and power to live in the world but not of the world. In the USA, the first revival, also called the First Great Awakening, produced an upsurge of devotion among Protestants in the 1730s and 1740s, carving a permanent mark on American religion. It resulted from authoritative preaching that deeply moved the church members with a convicting awareness of personal guilt and the awesome nature of salvation through Christ. Breaking away from dry ritual and rote ceremony, the Great Awakening made Christianity intensely personal to the average person, as it should be, by creating a deep emotional need for relationship with Christ. Revival, in many respects, replicates the believer’s experience when he or she is saved. It is initiated by a prompting of the Holy Spirit, creating an awareness of something missing or wrong in the believer’s life that can only be righted by God. In turn, the Christian must respond from the heart, acknowledging his or her need. Then, in a powerful way, the Holy Spirit draws back the veil the world has cast over the truth, allowing the believers to fully see themselves in comparison to God’s majesty and holiness. Obviously, such comparisons bring great humility, but also great awe of God and His truly amazing grace (Isaiah 6:5\). Unlike the original conversion experience that brings about a new relationship to God, however, revival represents a restoration of fellowship with God, the relationship having been retained even though the believer had pulled away for a time. God, through His Holy Spirit, calls us to revival in a number of situations. Christ’s letters to the seven churches reveal some circumstances that may necessitate revival. In the letter to Ephesus, Christ praised the church for their perseverance and discernment, but He stated that they had forsaken their first love (Revelation 2:4\-5\). Many times as the excitement of acceptance to Christ grows cold, we lose the zeal that we had at first. We become bogged down in the ritual, going through the motions, but we no longer experience the joy of serving Christ. Revival helps restore that first love and passion for Christ. Revelation 2:10\-11 refers to the church at Smyrna, which was suffering intense persecution. The cares and worries of life can beat us down, leaving us emotionally, physically, and spiritually exhausted. Revival can lift us up to new hope and faith. Revelation 2:14\-16 talks about the problem of compromise with the world and incorporating worldly values into our belief systems. Revival helps us to rightly discern what values we should hold. Revelation 2:20\-23 discusses the problem of tolerating false teaching in our churches. We need to examine the messages that we hear and compare them to the message of the Bible. Revival helps us to find the truth. Revelation 3:1\-6 describes a dead church, a church that goes through the motions outwardly, but there is nothing underneath. Here is a picture of nominal Christianity, outwardly prosperous, busy with the externals of religious activity, but devoid of spiritual life and power. Revival helps to resuscitate spiritual life. In Revelation 3:11, we are further warned against complacency, a life that does not bear fruit. All of these scenarios call for revival. The evidence of revival is changed lives. Great movements toward righteousness, evangelism, and social justice occur. Believers are once again spending time in prayer and reading and obeying God’s Word. Believers begin to powerfully use their spiritual gifts. There is confession of sin and repentance. If you have questions about the 2023 revival at Asbury University, check out our podcast episode here: <https://youtu.be/hqZ5ZNT2Qo0>.
What is the love of Christ?	Answer The phrase “love of Christ,” as opposed to “love for Christ,” refers to the love that He has toward mankind. His love can be briefly stated as His willingness to act in our best interest, especially in meeting our greatest need, even though it cost Him everything and even though we were the least worthy of such love. Though Christ Jesus, being God in nature, existed from the beginning of time with God the Father (John 1:1\) and the Holy Spirit, He willingly left His throne (John 1:1\-14\) to become a man, that He might pay the penalty for our sin so that we would not have to pay for it for all eternity in the lake of fire (Revelation 20:11\-15\). Because mankind’s sin has been paid for by our sinless Savior Jesus Christ, God who is just and holy can now forgive our sins when we accept Christ Jesus’ payment as our own (Romans 3:21\-26\). Thus, Christ’s love is shown in His leaving His home in heaven, where He was worshiped and honored as He deserved, to come to earth as a man where He would be mocked, betrayed, beaten, and crucified on a cross to pay the penalty for our sin, rising again from the dead on the third day. He considered our need of a Savior from our sin and its penalty as more important than His own comfort and life (Philippians 2:3\-8\). Sometimes people may give their lives willingly for ones they deem as worthy—a friend, a relative, other “good” people—but Christ’s love goes beyond that. Christ’s love extends to those most unworthy of it. He willingly took the punishment of those who tortured Him, hated Him, rebelled against Him, and cared nothing about Him, those who were most undeserving of His love (Romans 5:6\-8\). He gave the most He could give for those who deserved it the least! Sacrifice, then, is the essence of godly love, called agape love. This is God\-like love, not man\-like love (Matthew 5:43\-48\). This love which He demonstrated toward us on the cross is just the beginning. When we place our trust in Him as our Savior, He makes us God’s children, co\-heirs with Him! He comes to dwell within us through His Holy Spirit, promising that He will never leave us or forsake us (Hebrews 13:5\-6\). Thus, we have a loving companion for life. And no matter what we go through, He is there, and His love is ever available to us (Romans 8:35\). But as He rightfully reigns as a benevolent King in heaven, we need to give Him the position He deserves in our lives as well, that of Master and not merely companion. It is only then that we will experience life as He intended and live in the fullness of His love (John 10:10b).
What is the origin of baptism?	Answer First, it must be understood that baptism is an outward proclamation of an inward conversion. In other words, baptism is a ceremonial act undertaken after a person accepts Jesus Christ as his or her Lord and Savior. This is usually done in the presence of the church body as a public proclamation of one’s faith. Concerning the origin of baptism, Christian theologians suggest that, although baptism was used by John the Baptist, baptism itself did not originate with Christians or, for that matter, with John. Jews practiced baptism as a traditional act of purification and the initiation of converts to Judaism long before the coming of the Messiah. The origins of baptism might be found in the book of Leviticus where the Levite priests were commanded to perform a symbolic cleansing in water before and after performing their priestly duties. Leviticus 16:4 tells us, “He is to put on the sacred linen tunic, with linen undergarments next to his body; he is to tie the linen sash around him and put on the linen turban. These are sacred garments; so he must bathe himself with water before he puts them on.” Scripture also states in Leviticus 16:23\-24, "Then Aaron is to go into the Tent of Meeting and take off the linen garments he put on before he entered the Most Holy Place, and he is to leave them there. He shall bathe himself with water in a holy place and put on his regular garments. Then he shall come out and sacrifice the burnt offering for himself and the burnt offering for the people, to make atonement for himself and for the people.” Although the act described in these Old Testament passages was not specifically called “baptism,” it does highlight how important and holy ceremonial (and practical) cleansing is to God. John’s “baptism of repentance” (Luke 3:3; Acts 19:4\) followed this paradigm of cleansing, although the final cleansing from sin is only available through Christ, and John’s baptism was the foreshadowing of that. The significance of baptism as a New Testament ceremony is that, as believers in Jesus Christ, we are baptized into His death (Romans 6:3\) and raised to walk in newness of life (Romans 6:4 KJV). The Lord taught the significance of baptism to the extent that He Himself was baptized by John the Baptist at the start of His ministry (Mark 1:9\).

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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.