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Is caffeine addiction a sin?	Answer First Corinthians 6:12 declares, “'Everything is permissible for me'—but not everything is beneficial. 'Everything is permissible for me'—but I will not be mastered by anything.” The Bible nowhere mentions caffeine, so the subject of caffeine addiction is not directly addressed in the Bible. All that can be done is take biblical principles that apply to being addicted to anything, and then apply those truths to caffeine addiction. First Corinthians 6:12 is likely the most applicable scripture. While the context is dealing with sexual immorality, Paul’s words clearly go beyond sexual immorality when he says, “I will not be mastered by anything.” Similar to [gluttony](gluttony-sin.html), caffeine addiction is something that Christians are often hypocritical about. Christians are quick to condemn addiction to alcohol and tobacco, but tend to ignore other more “socially acceptable” addictions such as over\-eating and caffeine. Alcohol clearly can have more dangerous effects on behavior and can be harmful to health when abused. Tobacco is harmful to health in even small quantities. In comparison, caffeine might not seem so bad, but “it’s not as bad as…” is not something Christians should live by. Rather, Christians should live by “Is it right? Is it honoring to God?” Caffeine, in reasonable quantities, is neither overly harmful to health nor addicting. Caffeine, in excessive quantities, is both harmful to heath and addicting. Is it wrong to have a cup of coffee in the morning to help yourself wake up? No, of course not. Is it wrong to be so hopelessly dependent on coffee that you cannot function in the morning until you have had your cup(s) of coffee? According to 1 Corinthians 6:12, the answer has to be yes. We should not be addicted to anything. We should not allow ourselves to become mastered/controlled/enslaved by anything. This surely includes caffeine. When consumed in moderation, caffeine is not a sin. When one is addicted to and dependent on caffeine, that is when it becomes a spiritual issue, and a sin that needs to be overcome.
What are the Pauline Epistles?	Answer The Pauline Epistles are the 13 letters written by the apostle Paul that are included in the [canon of Scripture](canon-of-Scripture.html). The Pauline Epistles are Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, and Philemon. The Pauline Epistles contain much of the doctrine the Christian faith is built upon, especially in relationship to salvation. The Pauline Epistles expound on the doctrines of sanctification, justification, redemption, and reconciliation. The Pauline Epistles contain significant teachings on difficult theological issues such as election, predestination, foreknowledge, the deity/humanity of Christ, God’s ongoing relationship with Israel, and the Judgment Seat of Christ. The Pauline Epistles also get very practical in how the church should function, containing teaching on spiritual gifts, qualifications of church leaders, the role of women in ministry, and the relationship between law and grace in the life of a Christ\-follower. The Pauline Epistles are not to be confused with [Pauline Christianity](Pauline-Christianity.html), which is the unbiblical view that Paul’s teachings in the Epistles are unique in Scripture and distinct from the gospel of Jesus. The “Pauline Christians” believe that what Paul taught differs from what is taught in the Gospels. This belief goes against some of the most fundamental beliefs of orthodox Christians, including the inerrancy of Scripture, the unity of the Bible and the inspiration of the Holy Spirit. We know that “all Scripture is God\-breathed,” inspired by the same Spirit. Therefore, it is a unified whole, preserved forever by God. The Pauline Epistles are part of that unity, and the teachings they contain are equally inspired and in complete harmony with the rest of the Bible.
What are the Major Prophets and Minor Prophets?	Answer The terms Major Prophets and [Minor Prophets](minor-prophets.html) are simply a way to divide the Old Testament prophetic books. The Major Prophets are Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel. The Minor Prophets are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The Minor Prophets are also sometimes called The Twelve. The Major Prophets are described as “major” because their books are longer and the content has broad, even global implications. The Minor Prophets are described as “minor” because their books are shorter (although Hosea and Zechariah are almost as long as Daniel) and the content is more narrowly focused. That does not mean the Minor Prophets are any less inspired than the Major Prophets. It is simply a matter of God choosing to reveal more to the Major Prophets than He did to the Minor Prophets. Both the Major and Minor Prophets are usually among the least popular books of the Bible for Christians to read. This is understandable with the often unusual prophetic language and the seemingly constant warnings and condemnations recorded in the prophecies. Still, there is much valuable content to be studied in the Major and Minor Prophets. We read of Christ’s birth in Isaiah and Micah. We learn of Christ’s atoning sacrifice in Isaiah. We read of Christ’s return in Ezekiel, Daniel, and Zechariah. We learn of God’s holiness, wrath, grace, and mercy in all of the Major and Minor Prophets. For that, they are most worthy of our attention and study.
Did God create the universe?	Answer The scriptural teaching on the origin of the universe is found in Genesis 1:1, which states that in the beginning, God created the heavens and the earth. Steven Hawking attempts to circumvent this truth (or, at the very least, render a Creator logically superfluous to the issue of the beginning of the universe). However, his ideas are not new, but are rather the latest versions of some classic attempts to explain getting something (i.e., the universe) out of nothing. Hawking’s support for his work comes from the existence of the law of gravity. It is known to physicists that the energy associated with the gravitational force is negative, while the energy associated with most ordinary objects (baseballs, cars, etc.) is positive. It is possible for these positive and negative energies to cancel, resulting in zero net energy. Two situations with the same energy (or zero energy difference) are, in a physical sense, equally preferable. An example would be a soccer ball on the kitchen floor; the ball could sit by the refrigerator or the stove or the table without wanting to roll anywhere else. This is because each position on the kitchen floor which the soccer ball could occupy would have the same energy, so none of the positions is energetically preferable to the others. Hawking envisions the origin of the universe in a similar way. Since it is possible to think of the creation of the universe as a “zero net energy process,” Hawking suggests that there is no need to explain how it could have been created. But this inference is based not on the physics, but on Hawking’s own philosophical presuppositions. In the example of a soccer ball on the kitchen floor, it is conceivable to imagine the soccer ball sitting anywhere on the floor without needing an explanation; however, it is quite another thing to say that the soccer ball and the kitchen floor came from nothing. Hawking's attempts to address this problem are not in any way new to philosophers; it is one of the oldest issues in Epicurean philosophy: “ex nihilo nihil fit” (literally, “nothing comes out of nothing”). Hawking’s ideas may establish that two physical situations (the universe existing versus not existing) are energetically equivalent, but it does nothing to address the issue of cause and effect. No explanation is needed as to why the soccer ball is sitting by the stove rather than by the refrigerator, but an explanation is needed if the ball moves from the stove to the refrigerator. In physics, a change never occurs without an explanation; in philosophical language, an effect never occurs without a cause. Hawking’s ideas do nothing to address this; the issue of the universe’s origin is the same as it was before. It is not possible to get something from nothing. Only the idea of a Creator can adequately explain where the universe could have come from. Moreover, Hawking’s statement that science will always prevail over religion “because it works” reveals a fundamental misunderstanding of the philosophy of science. Truth is not determined by “what works,” but by whether it conforms to the reality around us. When we say that a particular statement is “true,” we are saying that the content of that statement actually describes the way things are. This connection between a statement and the reality it describes is independent of a person and his mind. A statement may be true or false, irrespective of whether or not it appears to a particular person to describe the correct state of affairs. This is what we mean when we say that truth is objective; a statement’s “truth value” is a quality which it possesses independently of a person's knowledge thereof. However, once we begin to try to decide whether a particular statement is true or false (as happens in both science and religion), the only way we know how to proceed is to try to test the statement to “see if it works.” As an example, suppose we want to decide whether the statement, “All cats are brown” is true. We can begin our investigation by gathering cats together and inspecting each of them to see if any do not conform to the statement in question, thereby rendering it false. We only need to find one gray cat to know that the original statement is false: not all cats are brown. But what if every cat we were able to find was, in fact, brown? Clearly, the world does contain felines of many other varieties and colors. In this case, even though the statement “works” (from our investigation, all cats do appear to be brown), it is clearly false. Thus, the issue of whether science or religion “works” is completely irrelevant to the issue of truth in each of these disciplines. While truth can be discovered by noting what works, simply because a statement appears to work does not in fact imply that it is true. To summarize, Hawking's reasoning fails on philosophical grounds. Hawking attempts to substitute God with a particular physical law (gravity). However, Hawking fails to address the key issue at hand \- that is, the origin of physical law in the first place. Where did the law of gravity come from and how does nothing produce something? A physical law is not nothing. Moreover, Hawking's conception of a plethora of ensemble universes to escape the conclusion of [fine\-tuning](fine-tuning-argument.html) is philosophically unsound, metaphysically motivated, and less parsimonious than the theistic interpretation. Why does humanity seek to eliminate God from having had any role in the creation of the Universe? It's very simple. Humanity hates God and does not want to be subject to God’s law, or held accountable for our actions. As Paul writes in Romans 1, "For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles."
Who was the young man who fled naked in Mark 14:51-52?	Answer This event occurred in the [Garden of Gethsemane](garden-of-Gethsemane.html) the night Jesus was betrayed and captured. Mark 14:51–52 describes a young man who, wearing only a linen cloth, followed Jesus. When he was seized by the Roman soldiers, he escaped capture and ran, leaving the garment behind. The identity of the man is unknown, but since the Gospel of Mark is the only gospel that mentions the incident, many Bible scholars speculate that the young man was [John Mark](John-Mark-in-the-Bible.html) himself, the author of the Gospel of Mark. It is impossible to know for sure who the young man was, since the Bible does not specifically identify him. There are all sorts of explanations and supposed hidden spiritual/allegorical meanings on the young man who fled naked. None of them have any explicit biblical support. But we understand that the identity of the young man who fled naked must have had meaning to the original readers of the Gospel of Mark. The identity that makes the most sense, with that in mind, is John Mark.
Should a Christian run for political office?	Answer Whether or not Christians should run for political office is one of those “hot\-button” issues that provoke strong responses on both sides of the question. There are no direct references in the Bible to Christians running for political office. But there are Christian principles we can bring to bear on the decision whether or not to seek political office. Anyone considering running for office would do well to consider these principles and prayerfully seek God’s will for his/her own life. There is no doubt that countries where political officials are elected by the citizens are countries that promote freedom. Christians in many countries in this world are oppressed and persecuted, suffering under governments they are powerless to change and governments that hate their faith and silence their voices. These believers preach the gospel of Jesus Christ at risk of their own lives. In the U.S.A., Christians have been blessed with the right to speak about and choose their leaders without fearing for themselves or their families. The leaders we elect have great influence on our freedoms. They can choose to protect our right to worship and spread the gospel, or they can restrict those rights. They can lead our nation toward righteousness or toward moral disaster. Clearly, the more committed Christians that are part of government—whether at the local, state, or federal level—the more our religious freedoms will be guarded. Christians in politics can effect desperately needed changes in the culture. A prime example is [William Wilberforce](William-Wilberforce.html), a 19th\-century English politician who campaigned for decades to end the abominable slave trade that flourished at that time. His campaign was eventually successful, and he is lauded today for his courage and commitment to Christian principles. At the same time, there is an old saying: “politics is a dirty business.” Politicians, even those with the best of motives, are in danger of being corrupted by a system that deals in power. Those in political office, especially at the federal level, are courted by those who hope to gain favor in an effort to advance their own agendas. Wherever money and power are concentrated, greed and covetousness are always nearby. There is great danger for Christians who are involved in worldly political systems, and great care must be taken to be in that world, but not of it. Perhaps nowhere in life is it more true that “bad company corrupts good character” (1 Corinthians 15:33\) than in the seats of political power. Jesus said that His kingdom is not of this world (John 18:36\). The kingdom of Christ is not connected with earthly political systems or national governments, all of which are in rebellion against God. The world Christians are to be concerned with is the spiritual realm, not the temporal. There is nothing wrong with Christians being involved in politics, as long as they remember that we are to be ambassadors for Christ on earth. That is our primary job description, and our goal is to appeal to others to be reconciled to God through Jesus (2 Corinthians 5:20\). So should a Christian run for political office? For some Christians, the answer is a definite no; for others, a definite yes. This is a personal decision that requires prayer and the wisdom only God can provide and which He promises to grant to those who truly seek it (James 1:5\). Christian politicians must remember that their duty to the Lord must take precedence over the duties of their office. Paul tells us that whatever we do, we are to do it for the glory of the Lord, not our own (1 Corinthians 10:31; Colossians 3:17\). If a Christian does seek office, it should only be if he/she can faithfully execute the duties of that office to the glory of God and without compromising Christian principles.
How should a Christian view politics?	Answer If there is anything that will spark a spontaneous debate, if not an outright argument, it is a discussion involving politics—even among believers. As followers of Christ, what should be our attitude and our involvement with politics? It has been said that “religion and politics don’t mix.” But is that really true? Can we have political views outside the considerations of our Christian faith? The answer is no, we cannot. The Bible gives us two truths regarding our stance towards politics and government. The first truth is that the will of God permeates and supersedes every aspect of life. It is God’s will that takes precedence over everything and everyone (Matthew 6:33\). God’s plans and purposes are fixed, and His will is inviolable. What He has purposed, He will bring to pass, and no government can thwart His will (Daniel 4:34\-35\). In fact, it is God who “sets up kings and deposes them” (Daniel 2:21\) because “the Most High is sovereign over the kingdoms of men and gives them to anyone he wishes” (Daniel 4:17\). A clear understanding of this truth will help us to see that politics is merely a method God uses to accomplish His will. Even though evil men abuse their political power, meaning it for evil, God means it for good, working “all things together for the good of those who love him, who have been called according to his purpose” (Romans 8:28\). Second, we must grasp the fact that our government cannot save us! Only God can. We never read in the New Testament of Jesus or any of the apostles expending any time or energy schooling believers on how to reform the pagan world of its idolatrous, immoral, and corrupt practices via the government. The apostles never called for believers to demonstrate civil disobedience to protest the Roman Empire’s unjust laws or brutal schemes. Instead, the apostles commanded the first\-century Christians, as well as us today, to proclaim the gospel and live lives that give clear evidence to the gospel’s transforming power. There is no doubt that our responsibility to government is to obey the laws and be good citizens (Romans 13:1–2\). God has established all authority, and He does so for our benefit, “to commend those who do right” (1 Peter 2:13–15\). Paul tells us in Romans 13:1–8 that it is the government’s responsibility to rule in authority over us—hopefully for our good—to collect taxes, and to keep the peace. Where we have a voice and can elect our leaders, we should exercise that right by voting for those who best demonstrate Christian principles. One of Satan’s grandest deceptions is that we can rest our hope for cultural morality and godly living in politicians and governmental officials. A nation’s hope for change is not to be found in any country’s ruling class. The church has made a mistake if it thinks that it is the job of politicians to defend, to advance, and to guard biblical truths and Christian values. The church’s unique, God\-given purpose does not lie in political activism. Nowhere in Scripture do we have the directive to spend our energy, our time, or our money in governmental affairs. Our mission lies not in changing the nation through political reform, but in changing hearts through the Word of God. When believers think the growth and influence of Christ can somehow be allied with government policy, they corrupt the mission of the church. Our Christian mandate is to spread the gospel of Christ and to preach against the sins of our time. Only as the hearts of individuals in a culture are changed by Christ will the culture begin to reflect that change. Believers throughout the ages have lived, and even flourished, under antagonistic, repressive, pagan governments. This was especially true of the first\-century believers who, under merciless political regimes, sustained their faith under immense cultural stress. They understood that it was they, not their governments, who were the light of the world and the salt of the earth. They adhered to Paul’s teaching to obey their governing authorities, even to honor, respect, and pray for them (Romans 13:1\-8\). More importantly, they understood that, as believers, their hope resided in the protection that only God supplies. The same holds true for us today. When we follow the teachings of the Scriptures, we become the light of the world as God has intended for us to be (Matthew 5:16\). Political entities are not the savior of the world. The salvation for all mankind has been manifested in Jesus Christ. God knew that our world needed saving long before any national government was ever founded. He demonstrated to the world that redemption could not be accomplished through the power of man, economic strength, military might, or politics. Peace of mind, contentment, hope, and joy—and the salvation of mankind—are provided only through Jesus’ death and resurrection.
What is the Deutero-Isaiah theory?	Answer Most conservative Bible scholars are in agreement that Isaiah was the sole author of the book that bears his name. However, there are some liberal scholars who are skeptical about anything that points to supernatural inspiration of the Bible. In fact, they go so far as to explain the fulfilled prophecies in these books by re\-dating them to after the events occurred! The theory of multiple Isaiahs is one example of skepticism from those who want to call into question the Bible as God’s inspired Word. This theory of “Deutero\-Isaiah” (or second Isaiah) came about near the end of the eighteenth century. Supposedly, Isaiah himself wrote only the first 39 chapters, leaving one of his students to write the second part (chapters 40–66\) sometime after the Babylonian captivity started (after 586 BC). This later date would explain explicit mentions of “Cyrus, King of Persia” in Isaiah 44:28–45:1 without requiring predictive prophecy. The “Deutero\-Isaiah” theory claims Isaiah chapters 40—55 contain no personal details of the prophet Isaiah as compared to Isaiah 1—39\. The first section tells of numerous stories of Isaiah, especially his dealings with kings and others in Jerusalem. The theory goes on to say that the style and language of Isaiah 40—55 seem to be quite different from the earlier chapters. What is so interesting about this argument is that it is also promulgated by the authors who support one author for the book! One contention is that specific references to Cyrus began with the experiences of the exiles in Babylon. This last argument is supposedly the strongest. It claims the second part of the second part of Isaiah was written later because only a later date can explain the accuracy of the prophecy. Again, most reputable Bible scholars reject the “Deutero\-Isaiah” theory. Their conclusions include the similarity of writing styles in both sections, the consistent use of the same words throughout, and the familiarity of the author with Israel, but not Babylon. Furthermore, Jewish tradition uniformly ascribes the entire book to Isaiah. The Dead Sea Scrolls contain a complete scroll of Isaiah dated from the second century BC. The book is one unit with the end of chapter 39 and the beginning of chapter 40 in one continuous column of text. This demonstrates that the scribes who copied this scroll never doubted the singular unity of the book. Neither did the New Testament authors, nor the early church, as quotations from both sections are attributed only to Isaiah. The book of Isaiah contains extensive and precise prophecies about the coming of the Messiah as well as the life and crucifixion of Christ. Briefly these include: • The reign of Christ in the kingdom (Isaiah 2:3–5\) • The virgin birth of Christ (Isaiah 7:14\) • The reign of Christ (Isaiah 9:2, 7\) • Jesus’ rule over the world (Isaiah 9:4\) • Christ as a descendant of David (Isaiah 11:1, 10\) • Christ to be filled with the Spirit (Isaiah 11:2; 42:1\) • Christ to judge with righteousness (Isaiah 11:3–5; 42:1, 4\) • Christ to rule over the nations (Isaiah 11:10\) • Christ to be gentle to the weak (Isaiah 42:3\) • Christ to make possible the New Covenant (Isaiah 42:6; 49:8\) • Christ to be a light to the Gentiles and to be worshiped by them (Isaiah 42:6; 49:6–7; 52:15\) • Christ to be rejected by Israel (Isaiah 49:7; 53:1–3\) • Christ to be obedient to God and subject to suffering (Isaiah 50:6; 53:7–8\) • Christ to be exalted (Isaiah 52:13; 53:12\) • Christ to restore Israel and judge the wicked (Isaiah 61:1\-3\). Messianic prophecy is strong and important evidence for Jesus’ claims to be God. Isaiah’s writings were completed many centuries before Jesus Christ was born and yet are completely accurate. Remember, the Dead Sea Scrolls contained more than one complete scroll of this book composed well before the birth of Christ. And the book of Isaiah was included in the Septuagint (LXX), the earliest version of the Old Testament Scriptures, translated at least 300 years earlier. But by far the strongest evidence that proves the unity of the book of Isaiah is that the Gospel of Matthew quotes from both the beginning and the end of the book, attributing all of it to Isaiah. 1\. Jesus quoting from Isaiah 29:13: “Isaiah was right when he prophesied about you hypocrites; as it is written: ‘These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men’” (Mark 7:6–7\). 2\. Jesus also referenced Isaiah 42:1–4 in Matthew 12:17: “This was to fulfill what was spoken through the prophet Isaiah.” 3\. Isaiah is also referenced in Matthew 8:16–17 by quoting Isaiah 53:4: “This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmities and carried our diseases.’” Aside from the passages quoted by Jesus above, several other New Testament verses refer to the prophet Isaiah as having been the sole author: Matthew 3:3 and Luke 3:4 (Isaiah 40:3\); Romans 10:16, 20 (Isaiah 53:1; 65:1\); John 12:38\-41 (Isaiah 53:1; 6:10\). But the fact that our Lord Jesus affirmed Isaiah’s authorship by quoting from both sections of the book and attributing them to Isaiah is proof enough of the entire book’s authorship. Those who reject the words of the Lord Himself will never be convinced by any other means.
What should we learn from the account of Daniel in the lions’ den?	Answer The story of Daniel in the lions’ den, recorded in Daniel 6, is one of the most beloved in all Scripture. Briefly, the story involves Daniel, a prophet of the true and living God, who defies [King Darius’s](Darius-in-the-Bible.html) decree that the people should pray only to the Persian king for thirty days. Daniel, an otherwise law\-abiding man, continues to pray to Israel’s God as he has always done. Evil men, who instigated the decree in the first place in order to entrap Daniel, of whom they were jealous, report him to Darius. The king is forced to put Daniel into a den of lions where he would be torn to pieces. King Darius is greatly distressed about having to punish Daniel, and he says to Daniel, “May your God, whom you serve continually, rescue you” (Daniel 6:16\). God does indeed rescue Daniel, sending His angel to shut the mouths of the lions so they do not harm him. Daniel is removed from the lions’ den the next day, much to the relief of the king. One of the chief lessons we learn from this narrative is gleaned from the confession of King Darius himself: “For he is the living God and he endures forever; his kingdom will not be destroyed, his dominion will never end” (Daniel 6:26\). For only by faith in such a God could any man have “shut the mouths of lions” (Hebrews 11:33\). As with Daniel, the faithful Christian must understand that God is sovereign and omnipotent and His will permeates and supersedes every aspect of life. It is God’s will that takes precedence over everything and everyone. The psalmist tells us, “As for God, His way is perfect” (Psalm 18:30\). If God’s ways are “perfect,” then we can trust that whatever He does—and whatever He allows—is also perfect. This may not seem possible to us, but our minds are not God’s mind. It is true that we can’t expect to understand His mind perfectly, as He reminds us in Isaiah 55:8\-9\. Nevertheless, our responsibility to God is to obey Him, to trust Him, and to submit to His will and believe that whatever He ordains will be for our benefit and His glory (Romans 8:28\). In Daniel’s case, “no wound was found on him, because he had trusted his God” (Daniel 6:23\). Joseph, too, understood that sometimes evil men plan things for evil, but God means them for good (Genesis 50:20\). There is more to learn from this remarkable story that makes it relevant to our postmodern culture. Peter tells us in 1 Peter 2:13\-20 to “submit yourselves for the Lord’s sake to every authority instituted among men: whether to the king, as the supreme authority, or to governors, who are sent by him” (1 Peter 2:13\-14\). Daniel not only followed this principle, he exceeded it by distinguishing himself as one with “exceptional qualities” (Daniel 6:2\-3\). Taking this lesson further, we read that submission to our political authorities “is God’s will that by doing good you should silence the ignorant talk as foolish men” (1 Peter 2:15\). Daniel’s faithfulness, his outstanding work ethic, and integrity made it next to impossible for his adversaries to find “grounds for charges against him” (Daniel 6:4\). Instead, they found that “he was trustworthy and neither corrupt nor negligent.” The world now, as it did then, judges us not by our faith but by our conduct (James 2:18\). How many today could stand such a scrutiny as did Daniel on this occasion? The story ends badly for Daniel’s accusers, just as it will for those who accuse and persecute Christians today. King Darius, on the other hand, recognized the power of the God of Daniel, turned to Him in faith, and commanded the people of his kingdom to worship Him (Daniel 6:25–27\). Through the witness of Daniel, his faith, and the faithfulness and power of God, an entire nation came to know and reverence the Lord. “For he is the living God and he endures forever; his kingdom will not be destroyed, his dominion will never end.”
How many times did Jesus cleanse the temple?	Answer Jesus cleansed the temple of the money\-changers and sellers of merchandise because of His disgust at what they had made of God’s house of prayer and His [zeal](zeal-for-your-house-will-consume-me.html) to purify it from the abuse of ungodly men. Judea was under the rule of the Romans, and the money in current use was Roman coin. However, the Jewish law required that every man should pay a tribute to the service of the sanctuary of “half a shekel” (Exodus 30:11–16\), a Jewish coin. It became, therefore, a matter of convenience to have a place where the Roman coin could be exchanged for the Jewish half shekel. The money\-changers provided this convenience but would demand a small sum for the exchange. Because so many thousands of people came up to the great feasts, changing money was a very profitable business and one that resulted in fraud and oppression of the poor. Also, according to the Law, two doves or pigeons were required to be offered in sacrifice (Leviticus 14:22; Luke 2:24\). Yet it was difficult to bring them from the distant parts of Judea, so a lucrative business selling the birds sprang up, with the sellers gouging the faithful by charging exorbitant prices. There were other merchants selling cattle and sheep for the temple sacrifices as well. Because of these sellers who preyed on the poor and because of His passion for the purity of His Father’s house, Jesus was filled with righteous indignation. As He overturned the tables of the money\-changers, He condemned them for having turned God’s house of prayer into “a den of thieves” (Matthew 21:13\). As He did so, His disciples remembered Psalm 69:9, “Zeal for your house consumes me, and the insults of those who insult you fall on me.” Jesus’ first cleansing of the temple is described in John 2:11–12 as having occurred just after Jesus’ first miracle, the turning of water into wine at the wedding in Cana. John makes it clear that it was “after this” that He went to Capernaum, where He “stayed for a few days.” Then in the next verse (verse 13\), John tells us that the “Passover of the Jews was at hand” (NKJV). These verses trace Jesus’ movements over a short period of time from Cana in Galilee to Capernaum and eventually to Jerusalem for the Passover. This is the first of the two times Jesus cleansed the temple. The [Synoptic Gospels](Synoptic-Gospels.html) do not record the temple cleansing mentioned in John 2, instead only recording the temple cleansing that occurred during Passion Week. The second cleansing of the temple occurred just after Jesus’ [triumphal entry](triumphal-entry.html) into Jerusalem the last week of His life. This second cleansing is recorded in Matthew, Mark, and Luke but not in John. There are differences in the two events, aside from their being nearly three years apart. In the first cleansing, temple officials confronted Jesus immediately (John 2:18\), whereas in the second cleansing, the chief priests and scribes confronted Him the following day (Matthew 21:17–23\). In the first event, Jesus made a whip of cords with which to drive out the sellers, but there is no mention of a whip in the second cleansing. So there are two recorded occasions when Jesus cleansed the temple—the first time at the beginning of His public ministry, and the second time just after His triumphal entry into Jerusalem shortly before He was crucified.
Is it wrong to be a Christian secretly in order to preserve your own life?	Answer Is it wrong to live lives as secret Christians for fear of reprisal or even death? Should Christians be willing to die for confessing the name of Jesus? Should we keep our faith secret in order to preserve our lives? This is a question that is only hypothetical for Christians in many parts of the world, with the worst persecution they could receive being ridicule and/or insults. However, for Christians in some parts of the world, this question is very real and practical—their lives literally are at risk. It is one thing to not be as bold as you would like in order to protect your own life and/or the lives of your family. It is another thing entirely to make your own life a higher priority than serving, honoring, worshiping, and obeying Christ. So, with that said, is it wrong to keep your faith in Christ a secret? Jesus Himself gives us the answer: "Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven. Do not think that I came to bring peace on earth. I did not come to bring peace but a sword” (Matthew 10:32\-34\). Christ made it clear to us that “if the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:18\-19\). So, while it is understandable for someone to keep his/her faith in Christ a secret in order to save his/her life, for a Christian, a secret faith is simply not an option. In the passage above, the word “world” comes from the Greek kosmos. It refers to an evil, fallen world system of godless, immoral people whose hearts and minds are controlled by Satan (John 14:30; 1 John 5:19; Ephesians 2:1\-3\). Satan hates God. He also hates those who follow Christ. Christians are the focal point of Satan’s wrath. His goal is to “devour” them (1 Peter 5:8; Ephesians 6:11\). We should not be surprised that the world’s rulers hate believers simply because we “are not of the world.” The reason why Christians are being persecuted and killed daily for their confession of Christ is that our godly lives serve to condemn this world’s wicked deeds (Proverbs 29:27\). It has been this way from the beginning of time with the first murder ever recorded when Cain killed Abel (Genesis 4:1\-8\). Why did Cain do this? “Because his own actions were evil and his brother’s were righteous” (1 John 3:12\). Correspondingly, the world today cheers those who practice evil (Romans 1:32\) and condemns those who would live righteously. Another message that Jesus brought to the world: “They \[the world] will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake” (Matthew 24:9\). Jesus has promised us this: at the end times Christians will suffer severe persecution by this ungodly world. We will be profaned, abused, and cursed. The phrase “will deliver” comes from the Greek word meaning “giving over,” as in the sense of being arrested by the police or military (Matthew 4:12\). Many will be murdered. We will be “hated by all nations” for His name’s sake. In the parallel passage of Mark, Jesus declares, “But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before rulers and kings for My sake, for a testimony to them” (Mark 13:9\). As we are witnessing today throughout the world, being identified with the name of Christ will cost us our freedoms, our rights, our respect, and sometimes our lives. Christians have a mandate from Christ to “go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19\). Paul echoes Christ’s directive with this query: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: ‘How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!’” (Romans 10:14\-15\). In order for the gospel to be proclaimed, even in the darkest corners of the earth, someone must do the proclaiming. Our purpose on earth is to be the light of the world and the salt of the earth, telling others the life\-saving news of Jesus Christ. Yes, sometimes we risk persecution in doing so, and sometimes we risk our own lives. But we know it is God’s will that we share His truth with others, and we also know He is powerful enough to protect us until our mission on earth is completed. Living for Christ in this world can be difficult, even brutal. This world is not our home. The world is a battlefield. The trials of life are the tools God uses for building us up and making us more like Jesus. It is in those dark times that we look to Christ and let His power work within us. Just before His ascension into heaven, Jesus gave us His final command to spread the gospel to the world. With that He also gave us His final promise. “And lo, I am with you always, even to the end of the age" (Matthew 28:20\). And that is all that matters.
What is the protoevangelium?	Answer Genesis 3:15 says, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” This is known as the protoevangelium—the first gospel. The verse introduces two elements previously unknown in the Garden of Eden, elements that are the basis of Christianity—the curse on mankind because of Adam’s sin and God’s provision for a Savior from sin who would take the curse upon Himself. Verse 14 makes it clear that God is speaking to the serpent whom He curses to crawl on his belly and “eat dust” all his days. In verse 15, God switches from condemning the serpent to the one who inhabited it, Satan. He curses Satan to be forever at war against mankind, depicted as the seed or offspring of the woman. The woman in question is in a general sense Eve herself, all of whose offspring would forever be harassed by Satan and his minions. Sin enters the human race at this point, and the ravages of sin and its consequences reverberate down to us today. We inherit sin and the sin nature from Adam, and we suffer for it continually. The enmity—the hostility and hatred—of men and demons, between whom the warfare still continues, begins here. Evil angels and also wicked men are called serpents, and even a brood of vipers (Matthew 3:7\), and they war against the people of God, the seed of the church, who are hated and persecuted by them, and so it has been ever since this affair in the Garden. More specifically, the offspring of the woman refers to Jesus Christ, who was born of a woman. The “enmity” or hostility and hatred spoken of here is between Satan and Christ. The seed of the serpent, evil men and demonic forces, struck at the heel of the Savior when Judas, the Pharisees, the rabble, and the Romans, conspired to condemn Jesus to be crucified. But His wound was not the final act. He rose the third day, having paid the price for the sin of all who would ever believe in Him. The ultimate victory was His, and He crushed the head of Satan, removing forever his rule over man. The power of Christ would destroy Satan and all his principalities and powers, confound all his schemes, and ruin all his works. The power of the cross would crush Satan’s whole empire, strip him of his authority (particularly his power over death), and his tyranny over the bodies and souls of men. All this was done by the incarnate Christ when He suffered and died for the souls of men (Hebrews 2:14–15\). Because of what Jesus did on the cross, he “crushed” the devil’s head, defeating him forever. The protoevangelium shows us that God always had the plan of salvation in mind, and informed us of His plan as soon as sin entered the world. “The reason the Son of God appeared was to destroy the devil’s work” (1 John 3:8\).
What was the meaning and purpose of Jesus’ temptations?	Answer The three temptations by Satan in the wilderness were not the only temptations our Lord ever suffered on Earth. We read in Luke 4:2 that He was tempted by the devil for forty days, but He was undoubtedly tempted at other times (Luke 4:13; Matthew 16:21–23; Luke 22:42\), and yet in all this He was without sin or compromise. Although some have suggested that the Lord’s period of fasting compares with that of both Moses (Exodus 34:28\) and Elijah (1 Kings 19:8\), the main point is how the Lord deals with temptation in the light of His humanity. It is because He is human, and made like us in every way, that He could do three vital things: 1\) destroy the devil’s power and free those who were held in slavery by their fear of death (Hebrews 2:15\); 2\) become a merciful and faithful High Priest in service to God and atone for our sins (Hebrews 2:17\); and 3\) be the One who is able to sympathize with us in all our weaknesses and infirmities (Hebrews 4:15\). Our Lord’s human nature enables Him to sympathize with our own weaknesses, because He was subjected to weakness, too. More importantly, we have a High Priest who is able to intercede on our behalf and provide the grace of forgiveness. Temptation is never as great as when one has made a public declaration of faith as did our Lord when He was baptized in the Jordan (Matthew 3:13–17\). However, we also note that, during this time of exhaustive testing, our Lord was also ministered to by angels, a mystery indeed that the omnipotent One should condescend to receive such help from lesser beings! Here is a beautiful description of the ministry that His people also benefit from. During times of testing and trial, we too are aided by angels who are ministering spirits sent to those who will inherit salvation (Hebrews 1:14\). Jesus’ temptations follow three patterns that are common to all men. The first temptation concerns the lust of the flesh (Matthew 4:3–4\). Our Lord is hungry, and the devil tempts Him to convert stones into bread, but He replies with Scripture, quoting Deuteronomy 8:3\. The second temptation concerns the pride of life (Matthew 4:5–7\), and here the devil uses a verse of Scripture (Psalm 91:11–12\), but the Lord replies again with Scripture to the contrary (Deuteronomy 6:16\), stating that it is wrong for Him to abuse His own powers. The third temptation concerns the lust of the eyes (Matthew 4:8–10\), and if any quick route to the Messiahship could be attained, bypassing the passion and crucifixion for which He had originally come, this was the way. The devil already had control over the kingdoms of the world (Ephesians 2:2\) but was now ready to give everything to Christ in return for His allegiance. But the mere thought almost causes the Lord’s divine nature to shudder at such a concept and He replies sharply, “You shall worship the Lord your God and serve Him only” (Deuteronomy 6:13\). There are many temptations that we sadly fall into because our flesh is naturally weak, but we have a God who will not let us be tempted beyond what we can bear; He will provide a way out (1 Corinthians 10:13\). We can therefore be victorious and then will thank the Lord for deliverance from temptation. Jesus’ experience in the desert helps us to see these common temptations that keep us from serving God effectively. Furthermore, we learn from Jesus’ response to the temptations exactly how we are to respond—with Scripture. The forces of evil come to us with a myriad of temptations, but all have the same three things at their core: lust of the eyes, lust of the flesh, and the pride of life. We can only recognize and combat these temptations by saturating our hearts and minds with the Truth. The armor of a Christian solider in the spiritual battle of life includes only one offensive weapon, the sword of the Spirit which is the Word of God (Ephesians 6:17\). Knowing the Bible intimately will put the Sword in our hands and enable us to be victorious over temptations.
What is the cause of all the anti-Semitism in the world?	Answer Why does the world hate the Jews? Why is anti\-Semitism so rampant in so many different nations? What is so bad about the Jews? History has shown that at various times over the last 1,700 years the Jews have been expelled from over 80 different countries. Historians and experts have concluded there are at least six possible reasons: • Racial Theory – the Jews are hated because they are an inferior race. • Economic Theory – the Jews are hated because they possess too much wealth and power. • Outsiders Theory – the Jews are hated because they are different from everyone else. • Scapegoat Theory – the Jews are hated because they are the cause for all the world’s problems. • Deicide Theory – the Jews are hated because they killed Jesus Christ. • Chosen People Theory – the Jews are hated because they arrogantly declare they are the “chosen ones of God.” Is there any substance to these theories? • One problem with the racial theory is that Jewish identity involves more than genetics and is often unrelated to physical characteristics. Author David M. Levy posits that even a Gentile can be considered Jewish “by following and embracing the decrees set forth by Judaism” (“What Makes Someone Jewish?” www.foi.org/2020/10/23/what\-makes\-someone\-jewish/, accessed 3/4/24\). • The economic theory citing that the Jews are wealthy doesn’t hold much weight. History has shown that during the 17th through the 20th centuries, especially in Poland and Russia, the Jews were desperately poor and had very little, if any, influence in business or political systems. • As for the outsiders’ theory, during the 18th century, the Jews desperately tried to assimilate with the rest of Europe. They had hoped that assimilation would cause anti\-Semitism to disappear. However, they were hated even more by those who claimed the Jews would infect their race with inferior genes. This was especially true in Germany prior to World War II. • As for the scapegoat theory, the fact is that the Jews have always been hated, which makes them a very convenient target. • As for the idea of deicide, the Bible makes it clear that the Romans were the ones who actually killed Jesus, though the Jews acted as accomplices. It wasn’t until a few hundred years later that the Jews were cited as the murderers of Jesus. One wonders why the Romans are not the ones hated. Jesus Himself forgave the Jews (Luke 23:34\). Even the Vatican absolved the Jews of Jesus’ death in 1963\. Nevertheless, neither statement has diminished anti\-Semitism. • As for their claim to being the “chosen people of God,” the Jews in Germany rejected their “chosen\-ness” status during the later part of the 19th century to better assimilate into German culture. Nevertheless, they suffered the Holocaust. Today, some Christians and Muslims claim to be the “chosen people” of God, yet for the most part, the world tolerates them and still hates the Jews. This brings us to the real reason why the world hates the Jews. The apostle Paul tells us, “For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised!” (Romans 9:3\-5\). The truth is that the world hates the Jews because the world hates God. The Jews were God’s firstborn, His chosen people (Deuteronomy 14:2\). Through the Jewish patriarchs, the prophets, and the temple, God used the Jews to bring forth His Word, the Law, and morality to a world of sin. He sent forth His son, Jesus the Christ, in a Jewish body to redeem the world of sin. Satan, the prince of the earth (John 14:30; Ephesians 2:2\), has poisoned the minds of men with his hatred of the Jews. See Revelation 12 for an allegorical depiction of Satan’s (the dragon’s) hatred of the Jewish nation (the woman). Satan has tried to wipe out the Jews through the Babylonians, the Persians, the Assyrians, the Egyptians, the Hittites, and the Nazis. But he’s failed every time. God is not finished with Israel. Romans 11:26 tells us that some day all Israel will be saved, and this cannot come to pass if Israel no longer exists. Therefore, God will preserve the Jews for the future, just as He has preserved their remnant throughout history, until His final plan comes to pass. Nothing can thwart God’s plan for Israel and the Jewish people.
Is "what would Jesus do?" (WWJD) something we should seek to live by?	Answer In the 1990s and early 2000s, the initials WWJD were frequently seen on bracelets, necklaces, T\-shirts, etc., as religious people asked, “What would Jesus do?” to help guide their [decisions](decision-making-Bible.html) in life. The slogan is not seen as commonly today, but it is still in circulation. The idea behind WWJD is that, to know the right thing to do, we should ask ourselves, “What would Jesus do?” and then model His behavior. Some question the benefit of asking “What would Jesus do?” and wonder if WWJD is really something Christians should seek to live by. In answer to that, we would say that of course there is nothing wrong with emulating Jesus Christ. We are to follow in Jesus’ steps (1 Peter 2:21\), and many passages of Scripture advise us to look to Christ as our example (e.g., John 13:15; Romans 15:7; 1 Corinthians 11:1; Ephesians 4:32; 5:25\). So there is nothing wrong with the idea behind WWJD or sporting WWJD merchandise. However, there are some cautions in using the WWJD approach to decision\-making. First, we must make sure that our answer to the question “What would Jesus do?” is based on the objective truth of Scripture and not subjective opinion. If you were to ask ten people what Jesus would do in a given situation, you would probably receive eight or nine different answers. People tend to conjure up their own images of who Jesus is and what He would do. We need to focus on the Jesus of the Bible. We cannot really know what Jesus would do if we do not know what Jesus did do. Fortunately, the Bible often sheds light on the hypothetical what Jesus would do because it shows us what He, in reality, did. For example, if we are faced with the choice of showing compassion versus ignoring a need, we can look to Jesus’ behavior in the Gospels and see that He would show compassion (see Matthew 14:14\). If we are tempted to skirt the truth, we can see Jesus’ example in the Gospels that He always told the truth (see John 8:45\). His actions in the past guide us today. Scripture must be what informs us. The idea of WWJD must be properly grounded in a familiarity with Scripture. Second, we must resist the temptation to use WWJD as a cover for doing what we want. The heart is deceitful (Jeremiah 17:9\), and we should be careful not to lie to ourselves. WWJD cannot be allowed to become WDIWTD (“What Do I Want To Do?”). Sinful behavior cannot be justified simply by falsely imagining that Jesus would agree with us. Third, we should not use the WWJD formula as a replacement for [prayer](daily-prayer.html). Along with asking “What would Jesus do?” we should be praying, “Jesus, what should I do?” JWSID may not be as catchy as WWJD, but it’s important that we seek the Lord’s guidance directly (see James 1:5\). WWJD can be a good reminder that we are to follow Jesus and seek to emulate Him. But asking, “What would Jesus do?” is not a standalone method of decision\-making. We must also [study the Word](why-read-Bible.html) and seek God’s wisdom in prayer.
Did God die?	Answer Did God die when Jesus died on the cross? The answer depends on how we understand the meaning of the word die. To die does not mean to go out of existence. Death is separation. Physical death is when the soul\-spirit separates from the physical body. So, in that sense, yes, God died, because Jesus was God in human form, and Jesus’ soul\-spirit separated from His body (John 19:30\). However, if by “death” we mean “a cessation of existence,” then, no, God did not die. For God to “die” in that sense would mean that He ceased to exist, and neither the Father nor the Son nor the Holy Spirit will ever cease to exist. The Son, the second Person of the Trinity, left the body He temporarily inhabited on Earth, but His divine nature did not die, nor could it. Jesus is truly God and truly man. His physical body did die; His heart stopped beating, and “he gave up his spirit” (Matthew 27:50\). Just as our physical bodies will someday die, so did His. But as Jesus died physically, He remained alive spiritually. Jesus made good on His promise to the believing [thief on the cross](thief-on-the-cross.html)—He and the thief both went to paradise, not physically, but in spirit (Luke 23:43\). So, Jesus died physically on the cross, as was plain for all to see (John 19:34\). But there is also the matter of [spiritual death](spiritual-death.html). When Jesus was hanging on the cross, He experienced death on our behalf. Even though He is God, He still had to suffer the agony of a temporary separation from the Father due to the sin He bore. After three hours of supernatural darkness, Jesus cried, “My God, my God, why have you forsaken me?” (Mark 15:34\). So, could it be said that Jesus also “died” spiritually? Again, it was only His human nature that was separated from God, not His divine nature. God did not “die.” The question for all people to ask is “what will happen to my soul/spirit when it leaves my physical body?” This is the most crucial question in life. As we saw with Jesus, our spirits will leave our bodies and travel on to somewhere else. We will either follow Him to heaven to spend eternity with Him, or we will go to hell to spend eternity in “outer darkness” where there will be “weeping and gnashing of teeth” (Matthew 8:12\). There is no other option. Jesus’ death on the cross paid the way for all who would ever believe in Him so that we can know for sure where our spirits will reside for eternity. His death provided us spiritual life, both here and in heaven. “And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you” (Romans 8:11\).
What should we learn from the golden calf incident in Exodus 32?	Answer The story of the golden calf is found in Exodus 32:1–6\. The children of Israel had been in bondage in Egypt for over two hundred years. God called Moses, the deliverer, and told him that He had heard their cries and was about to deliver them (Exodus 3:6–8\). During their time in Egypt, the Israelites had apparently begun to doubt the existence of the God their fathers worshiped (Exodus 3:13\). To help Moses prove the existence and power of God, he was given a number of miraculous signs to help the Israelites believe. After all of these miracles were done, including the ten plagues on the Egyptians, the Israelites came out of Egypt with a renewed belief in the God of their fathers. They passed through the Red Sea on dry land, while the Egyptian army was drowned, and they were brought to the mountain of God to receive His laws. The people of the Middle East were very religious, but they also worshiped many gods. The ten plagues God brought on the Egyptians were judgments against specific gods they worshiped and showed that the Lord was greater than all of them. Even Moses’ father\-in\-law Jethro, who was the priest of Midian and a worshiper of the true God, was impacted by the religious pluralism of the people around him. When Moses and the people arrived at Mount Sinai, and Jethro heard of all God’s works, he replied, “Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people” (Exodus 18:11\). When God gave His laws to the Israelites, He began by addressing this religious pluralism. “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me” (Exodus 20:2–5\). While Moses was up on the mountain receiving God’s laws, the people were getting anxious down on the plain. Moses spent forty days (Exodus 24:18\) up on the mountain with God, and by the end of that time, the people were beginning to think Moses had died or left them. The people urged Aaron, their temporary leader, to make gods for them to follow. Since they were accustomed to having visual representations of gods, this was the natural (but sinful) result of their thinking. Aaron took their gold earrings, which they had brought from Egypt, and melted them down to make a golden idol. The idol he crafted for them was a calf, but Aaron maintained the name of the Lord in connection with it (Exodus 32:5\). He was merging the pagan practices they were familiar with and the worship of the God they were just beginning to be re\-acquainted with. Aaron called the people together and told them that the golden calf was the god who delivered them from Egypt. The people offered sacrifices and then engaged in [pagan rituals](pagan-revelry.html), including orgies (Exodus 32:25\) to worship this new god. Why did Aaron do this? Scripture doesn’t give us the full answer, but we can put certain clues together and get a fairly good picture. First, the people’s long familiarity with idol worship would incline them to follow that method in the absence of clear direction otherwise. Second, they were already in the habit of merging their beliefs with those of the people around them, a practice that would continue to plague them throughout the kingdom years. Third, Aaron was faced with an unruly crowd that placed a demand on him. The solution of making an idol and calling it by God’s name seemed fairly reasonable. Why did he choose a calf/bull? His lame excuse to Moses—“It just came out of the fire like this!” Exodus 32:24\)—was just a feeble attempt to dodge blame. He fashioned it with a graving tool (Exodus 32:4\) and took great care to form it that way. Some have tried to show that the bull represented one of the gods of Egypt, but that doesn’t fit the text, because Aaron called a feast to the Lord (Yahweh) and said that it was the god(s) which brought them out of the land of Egypt. The bull was a symbol of strength and fertility, and the people were already familiar with bull gods from Egypt. Bulls were also typical animals of sacrifice, so to use their image as a symbol of the god being worshiped was a natural connection. Aaron’s bull was a mixture of the powerful God who delivered the people through mighty works and the pagan methods of worship that were borrowed from the people around them. Even though there are reasonable explanations for why Aaron and the people began to worship the golden calf, those explanations do not excuse the sin. God certainly held the people accountable for their corruption (Exodus 32:7–10\) and was ready to destroy them for their sin. Moses’ personal intercession on behalf of his people saved them. Moses indicated that Aaron at least should have known that his actions were sinful (Exodus 32:21\) and didn’t let him off the hook. As with any other sin, the punishment is death, and the only proper response is repentance. Moses called for those who were on the Lord’s side to come stand with him (Exodus 32:26\). The Levites stood with him and were commanded to go through the camp and kill anyone who persisted in the idolatry. Three thousand men were killed that day. The next day, Moses went up and confessed the people’s sins before God, asking for His forgiveness. God declared that the guilty ones would yet pay with their own deaths and be blotted out of His book. These were the same ones who, on the verge of entering the Promised Land, would deny God’s promises and be sent into the wilderness to die for their sins. Their children would be the ones to receive God’s promised blessings. Their experiences are a lesson to us today. Even though we might justify our actions through reason or logic, if we are violating God’s clear commands, we are sinning against Him, and He will hold us accountable for those sins. God is not to be worshiped with images, because any image we make will draw more attention to the work of our hands than the God who made all things. Also, there is no way we can ever fully represent the holiness and awesomeness of God through an image. To attempt to do so will always fall short. On top of this, God is a spirit (John 4:24\), and we cannot form an image of a spirit. We worship God by believing His Word, obeying it, and declaring His greatness to others.
Is pleading the blood of Jesus biblical?	Answer “Pleading the blood of Jesus” in prayer is a teaching common in [Pentecostal](Pentecostals.html) and [Charismatic](Charismatic-movement.html) circles. When people speak of “pleading the blood of Jesus in prayer,” they are referring to the practice of claiming the power of Christ over any and every problem by using the phrase “I plead the blood of Jesus over \_\_\_\_\_\_\_.” People fill in the blank with whatever they want: “I plead the blood of Jesus over my family/job/thoughts/illness.” “Pleading the blood of Jesus” has no clear basis in Scripture. No one in the Bible ever “pleads the blood” of Christ. Those who “plead the blood” often do so as if there were something magical in those words or as if by using them their prayer is somehow more powerful. This teaching is born from a misguided view of prayer that prayer is a way of manipulating God to get what we want rather than praying for His will to be done. The whole [Word of Faith movement](Word-Faith.html), which teaches pleading the blood, is founded on the false teaching that faith is a force and that, if we pray with enough faith, God guarantees us health, wealth, and happiness. Those who teach the value of pleading the blood of Jesus usually point to the Passover as support of their practice. (It is quite common for Pentecostalism to base its doctrines on Old Testament examples.) Just as the blood of the Paschal lamb protected the Israelites from the angel of death and led to their deliverance from slavery, so the blood of Jesus can protect and deliver Christians today, if they apply, or “plead,” it. Those who plead the blood of Jesus often do so in the context of seeking victory over demons. Pleading the blood of Jesus is a way of taking up the authority of Christ over the spirit world and announcing to the forces of darkness that they are powerless. Some base this aspect of pleading the blood on Revelation 12:11, “They triumphed over \[Satan] by the blood of the Lamb and by the word of their testimony.” Again, there is no example in the Bible of anyone “pleading the blood,” so in that sense it is not expressly biblical. The phrase the blood of Christ in the New Testament is often used as a metonymy meaning “the death of Christ.” The blood/death of Christ forgives our sin, reconciles us with God, guarantees our inheritance in heaven, etc. Should a Christian be aware of all that the blood/death of Christ has accomplished for us? Absolutely. Should a believer be thankful for the blood/death of Christ? Of course, and expressing that thanks is good. Does a believer need to remind God of the blood/death of Christ every time he prays? Not according to the Bible. Do the words “I plead the blood of Jesus” give our prayers an extra kick? No, that’s more superstition than biblical prayer. Pleading the blood of Christ is not needed to defeat Satan. He has already been defeated, and, if we are born again, Satan has no power over us other than what God allows for His purpose and glory. We have already been “delivered” (past tense) from the power of darkness and “translated” (past tense) into the kingdom of God’s Son (Colossians 1:13\). No need to continually plead the blood. Rather than “pleading the blood” of Christ for protection or power, Christians should obey the command in James 4:7, “Submit to God. Resist the devil and he will flee from you.” The Bible gives us numerous instructions in victorious living in Christ, and pleading the blood of Jesus is not one of them. We have been cleansed by the blood of Christ, and now He is our High Priest and mediator who “always lives to make intercession” for us (Hebrews 7:25\). As His sheep we are already under His protection; we simply need to live day by day trusting in Him for what He has already promised and provided.
What does the Bible say about humility?	Answer The Bible describes humility as meekness, lowliness, and absence of self. The Greek word translated “humility” in Colossians 3:12 and elsewhere literally means “lowliness of mind,” so we see that humility is a heart attitude, not merely an outward demeanor. One may put on an outward show of humility but still have a heart full of pride and arrogance. Jesus said that those who are “poor in spirit” would have the kingdom of heaven (Matthew 5:3\). Being poor in spirit means that only those who admit to an absolute bankruptcy of spiritual worth will inherit eternal life. Therefore, humility is a prerequisite for the Christian. When we come to Christ as sinners, we must come in humility. We acknowledge that we are paupers and beggars who come with nothing to offer Him but our sin and our need for salvation. We recognize our lack of merit and our complete inability to save ourselves. Then when He offers the grace and mercy of God, we accept it in humble gratitude and commit our lives to Him and to others. We “die to self” so that we can live as new creations in Christ (2 Corinthians 5:17\). We never forget that He has exchanged our worthlessness for His infinite worth, and our sin for His righteousness. The life we now live, we live by faith in the Son of God who loved us and gave Himself for us (Galatians 2:20\). That is true humility. Biblical humility is not only necessary to enter the kingdom, it is also necessary to be great in the kingdom (Matthew 20:26\-27\). Here Jesus is our model. Just as He did not come to be served, but to serve, so must we commit ourselves to serving others, considering their interests above our own (Philippians 2:3\). This attitude precludes selfish ambition, conceit, and the strife that comes with self\-justification and self\-defense. Jesus was not ashamed to humble Himself as a servant (John 13:1\-16\), even to death on the cross (Philippians 2:8\). In His humility, He was always obedient to the Father and so should the humble Christian be willing to put aside all selfishness and submit in obedience to God and His Word. True humility produces godliness, contentment, and security. God has promised to give grace to the humble, while He opposes the proud (Proverbs 3:34; 1 Peter 5:5\). Therefore, we must confess and put away pride. If we exalt ourselves, we place ourselves in opposition to God who will, in His grace and for our own good, humble us. But if we humble ourselves, God gives us more grace and exalts us (Luke 14:11\). Along with Jesus, Paul is also to be our example of humility. In spite of the great gifts and understanding he had received, Paul saw himself as the “least of the apostles” and the “chief of sinners” (1 Timothy 1:15; 1 Corinthians 15:9\). Like Paul, the truly humble will glory in the grace of God and in the cross, not in self\-righteousness (Philippians 3:3\-9\).
Do we receive mansions in heaven?	Answer The night before Jesus was crucified, He told His disciples that He would be leaving them and that they could not go with Him (John 13:33\). Peter asked where He was going and why they couldn’t go with Him, and Jesus assured them that they would follow Him eventually (John 13:36\-37\). Jesus said, "In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also" (John 14:2\-3\). This saying of Jesus has confused many because of the King James Version’s rendering of the words “house” and “mansions.” The Greek word translated “house” means “an abode,” literally or figuratively, and, by implication, “a family.” The word translated “mansions” or “rooms” means literally “the act of staying or residing.” So, putting the Greek together, Jesus is saying that in God’s home (heaven) there will be many people in the family of God all abiding together. Within God’s heavenly house, Christians will live in the presence of the Lord. This is quite different from the idea of rows of mansions on streets of gold, which is the image many people have of what Jesus was saying. Jesus Christ prepares a place in heaven for His own, those who have come to Him in faith, and the Holy Spirit prepares the redeemed on earth for their place in heaven. Revelation 7:9 tells us that there will be a "great multitude in heaven that no one could number" all standing before the throne. Here, again, the imagery is of multitudes together, not living separately in different mansions.
What are the prison epistles?	Answer The prison epistles—[Ephesians](book-of-Ephesians.html), [Philippians](book-of-Philippians.html), [Colossians](book-of-Colossians.html), and [Philemon](Book-of-Philemon.html)—are so named because they were written by the apostle Paul during one of his incarcerations. Paul mentions this imprisonment in each of the prison epistles: Ephesians 3:1 and 4:1, Philippians 1:13, Colossians 4:3, 18, and Philemon 1:10\. It is generally accepted that Paul wrote the prison epistles during his first Roman imprisonment. The exact date he wrote each of the prison epistles is unknown, but the two\-year period he spent under house arrest in Rome has been narrowed down to the years AD 60–62\. Paul’s imprisonment in Rome is verified by the book of Acts, where we find references to his being guarded by soldiers (Acts 28:16\), being permitted to receive visitors (Acts 28:30\), and having opportunities to share the gospel (Acts 28:31\). These details, along with Paul’s mention of being with “those who belong to Caesar’s household” (Philippians 4:22\), support the view that Paul wrote the prison epistles from Rome. Paul’s Roman incarceration produced three great letters to the churches of Ephesus, Colossae, and Philippi, as well as a personal letter to his friend Philemon. Three of the prison letters, also called the imprisonment or captivity letters, were bound for three churches. Two of these churches (in Ephesus and Philippi) he founded on his second missionary journey (Acts 20:1–3\). One (in Colossae) he had never visited but was familiar with. Paul’s letters reflect his pastor’s heart, full of love and concern. Colossians was written explicitly to defeat the heresy that had arisen in Colossae that endangered the existence of the church. In his letter, Paul dealt with key areas of theology, including the deity of Christ (Colossians 1:15–20; 2:2–10\), the error of adding circumcision and other Jewish rituals to salvation by faith (Colossians 2:11–23\), and the conduct of God’s people (chapter 3\). The letter to the church at Ephesus also reflects Paul’s concerns for the beloved, especially that they would understand the great doctrines of the faith (chapters 1—3\) and the practical outworking of that doctrine in Christian behavior (chapters 4—6\). The epistle to the Philippians is Paul’s most joyful letter, and references to joy abound within its pages (Philippians 1:4, 18, 25–26; 2:2, 28; 3:1; 4:1, 4, 10\). He encourages the Philippian believers to rejoice in spite of suffering and anxiety, rejoice in service, and continue to look to Christ as the object of their faith and hope. The fourth prison letter was written to Paul’s “friend and fellow laborer,” Philemon (Philemon 1:1\) as a plea for forgiveness. Philemon’s slave, [Onesimus](Onesimus-in-the-Bible.html), had run away from Philemon’s service to Rome, where he met the aging apostle and became a convert to Christ through him. Paul asks Philemon to receive Onesimus back as a brother in Christ who is now “profitable” to both of them (Philemon 1:11\). The theme of the book of Philemon is forgiveness and the power of the gospel of Christ to undermine the evils of slavery by changing the hearts of both masters and slaves so that spiritual equality is achieved. While the prison epistles reflect Paul’s earthly position as a prisoner of Rome, he makes it clear that his captivity was first and foremost to Christ (Philemon 1:9; Ephesians 3:1; Colossians 4:18; Philippians 1:12–14\). Paul’s time in prison was for the purpose of spreading the gospel in the Gentile capital of Rome. The Lord Himself told Paul to “take courage! As you have testified about me in Jerusalem, so you must also testify in Rome” (Acts 23:11\). Paul’s time in captivity is no less profitable to us today than it was to the first\-century churches he loved so well.
What are the Pastoral Epistles?	Answer The Pastoral Epistles are three letters written by the apostle Paul. The Pastoral Epistles are 1 Timothy, 2 Timothy, and Titus. All three are letters from an old man at the close of his ministry who is concerned for his successors in the pastorate. As such, the letters concern the things that would be crucial for the young pastors to understand—church organization and discipline, including such matters as the appointment of elders and deacons, the opposition of rebellious members or false teachers, and the maintenance of doctrinal purity. Titus was written by Paul to encourage Titus, his brother in the faith, whom he had left in Crete to lead the church Paul had established there on one of his missionary journeys (Titus 1:5\). Paul wrote 1 Timothy to Timothy to encourage him in his responsibility for overseeing the work of the Ephesian church and possibly the other churches in the province of Asia (1 Timothy 1:3\). His second letter to Timothy was written in approximately AD 67, shortly before the apostle Paul was put to death. Imprisoned in Rome, Paul felt lonely and abandoned and recognized that his earthly life was likely coming to an end soon. The book of 2 Timothy is essentially Paul’s “last words.” Paul looked past his own circumstances to express concern for the churches and specifically for Timothy. Paul wanted to use this last opportunity to encourage Timothy, and all other believers, to persevere in faith (2 Timothy 3:14\) and proclaim the gospel of Jesus Christ (2 Timothy 4:2\). As instructional letters to younger pastors, Paul’s Pastoral Epistles are invaluable today. These letters are full of the heartfelt warnings and instructions that characterize Paul’s ministry, revealing his pastor’s heart in caring for the churches he founded. Whether he is speaking of church organization (1 Timothy 3:1–13; Titus 1:1–16\), addressing the role of women in ministry (1 Timothy 2:12\), revealing Christ as the mediator between God and man (1 Timothy 2:5\), encouraging believers to persevere in the faith (2 Timothy 2:14\) and to remain firm in sound doctrine (2 Timothy 1:1–2, 13–14\), verifying the inspiration of Scripture (2 Timothy 3:16\), or warning against false and apostate teachers (2 Timothy 3:1–17\), the Pastoral Epistles are the “how\-to” manual for pastors in all places and for all time.
What does it mean that we are not to cause others to stumble?	Answer The concept of not causing others to stumble is found in Romans 14 and 1 Corinthians 8\. In these chapters, Paul talks about personal convictions and our responsibility to our fellow believers in Christ. He highlights several topics over which believers have disagreements—food, drink, and sacred days. In Paul’s time, the disagreements were mostly concerning Jewish law versus the new freedom found in Christ. We experience much the same type of disagreements today, even over the same topics, to which we could add things like body piercings, tattoos, clothing style, movies, video games, books, and alcohol/tobacco. These are all areas for which the Bible does not provide specific instruction and yet are areas in which many feel conviction. Some of these things can lead to worldliness, sin, impurity or even just become an obsession/idol. But, on the flip side, legalism and avoidance of anything the world has to offer can also become an idol. Paul tells the Romans, “So then, each of us will give an account of himself to God. Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way . . . So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin” (Romans 14:12\-13, 22\-23\). Paul is telling us to enjoy our freedom in Christ, but along with that freedom comes the responsibility to protect those around us who have doubts about that freedom. The example of alcohol is relevant here. Alcohol is not inherently evil, and the biblical prohibitions are not against drinking but against drunkenness. But someone who tends toward alcoholism very often knows he must not drink at all and believes others shouldn’t drink, either, even in moderation. If a Christian has a friend who is convinced drinking is wrong, then drinking around that person may cause him/her to “stumble” or trip up. The Greek word for “stumble” gives the sense of stubbing one’s toe. As Christians, we are forbidden to do anything that may cause our brothers and sisters in Christ to stub their toe, spiritually speaking. Stubbing the toe can cause a person to fall in the spiritual sense, or to damage or weaken his faith. In all things, the important lesson is to “make every effort to do what leads to peace and to mutual edification” (Romans 14:19\). In this way, God is glorified, believers are edified, and the world sees in us “righteousness, peace and joy in the Holy Spirit” (Romans 14:17\).
What is the value in attending a Christian camp?	Answer There are many factors that make Christian camping a positive and valuable experience. All of these experiences are found to some extent in the local church and in other types of ministries, but they are strongly present in Christian camps. First, in most Christian camps, there is an extensive exposure to the Word of God. Hebrews 4:12 tells us that the Bible is living and powerful. A typical day in a Christian camp will have some form of personal or group devotions, an evening chapel service, and a Scripture memorization program. This repeated use of the Word of God over a week’s time is very valuable in letting the Word dwell richly in the lives of the campers and staff (Colossians 3:16\). God often orchestrates the various times in the Word to emphasize the same themes from different angles or to offer a variety of emphases that will meet different needs in the different individuals. There is also the opportunity for campers to observe and learn from godly mentors (counselors, staff, and speakers). Many campers come from broken homes or grow up with less\-than\-ideal role models because one or both parents are unsaved or weak and immature in their faith. As Paul encouraged others to follow his example as he emulated Christ (1 Corinthians 11:1\), these godly mentors are able to model loving discipline and the freedom it offers. They are also able to show unconditional love, model how a godly man or woman behaves, and display God\-centered living before the campers. Commonly, it is God’s written Word that He uses most to affect and change lives, but often He also effectively uses the “Bible” bound in shoe leather—godly mentoring. A Christian camp is typically sponsored and supported by a number of local churches. These churches commit and encourage their members to systematically pray for the campers, staff, and speakers. God promises that the fervent prayer of a righteous man (or woman) accomplishes a great deal (James 5:16\). God, in His grace, works in response to these praying saints, and it is the campers (as well as the staff and speakers) that receive the benefit of these unseen labors. Another beneficial factor is what is commonly absent at a Christian camp: TVs, cell\-phones, mp3 players, computers, video games, etc. These distractions serve to busy the mind and keep young people from focusing on the deeper questions of life such as, “Why am I here?” “What will happen to me when I die?” “Does my life have meaning?” While occupied with fulfilling the desires of the flesh and of the mind (Ephesians 2:3\), young people have little time to ponder such questions. When these mind\-occupying distractions are taken away, campers have the time to ponder the Word in a much deeper way than a once\-a\-week church experience allows. Once distractions are removed, campers find themselves surrounded by God’s creation, an environment that turns their minds to Him and to the eternal and away from the world. A Christian camp also provides a place for godly young people to grow in serving Christ, both behind the scenes in tasks that Amy Carmichael might have described as “holy drudgery,” but also in learning how to share the gospel, give devotions from the Bible, and pray with others about their needs. God not only works in campers’ hearts, but He is typically busy in the lives of staff and counselors as well. Another major blessing is that Christian camping allows the broadening of one’s circle of fellowship. For many campers, new friends they meet at camp one year, and continue to see year by year, become lifelong friends that they care for, pray for, and encourage in Christ for decades. And it has happened more than once that a camper even ends up meeting his or her future godly spouse while attending or serving in a camp setting. God has greatly used Christian camping in calling out ones to be saved and to serve Him as Lord, whether as missionaries, pastors, or just as importantly, as “full\-time Christians.”
What did Jesus mean when He spoke of living water?	Answer Jesus uses the phrase living water in two instances in the Bible. The first is in John 4\. Jesus and His disciples had traveled into Samaria. Jesus was tired and sat [at a well](woman-at-the-well.html) while His disciples went into a nearby town to buy food. A Samaritan woman came to draw water, and Jesus asked her for a drink (verse 7\). The Samaritan woman was quite shocked because Jesus was a Jew, and Jews and [Samaritans](Samaritans.html) had a long history of mutual animosity. She naturally asked Him why He was speaking to her, since He was Jewish. Jesus ignored the question and went right to the point: “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water” (John 4:10\). Notice that He does not say that He is the living water, but that He would give living water to her. It would be His gift to her, and when she received it, she would never thirst again. Of course, Jesus was speaking of a spiritual truth, whereas the woman’s thoughts were fixed on physical water, the type that could only be procured with a bucket down a well. But, as the conversation progressed, the woman began to understand what Jesus was saying to her about the living water. The other passage of Scripture where Jesus speaks of “living water” is in John 7\. In that context, Jesus is in the temple for the [Feast of Booths](Feast-of-Tabernacles.html) (or Feast of Tabernacles). One feature of that feast was the pouring out of water at the base of the altar for seven days. On the eighth day, the ritual was suspended—no water was poured. It was then that Jesus made a very public, very dramatic offer: On the last day, the climax of the festival, Jesus stood and shouted to the crowds, “Anyone who is thirsty may come to me! Anyone who believes in me may come and drink! For the Scriptures declare, ‘Rivers of living water will flow from his heart.’” (When he said “living water,” he was speaking of the Spirit, who would be given to everyone believing in him. But the Spirit had not yet been given, because Jesus had not yet entered into his glory.) (John 7:37–39, NLT). John’s note that Jesus “was speaking of the Spirit” (John 7:39\) is key to understanding the meaning of the “living water.” The living water is the Holy Spirit. Jesus extended the offer to everyone (“anyone” in John 7:37 and “whoever” in verse 38\). The requirement for salvation was faith in Christ (verses 38 and 39\). The result of salvation would be the gift of the Holy Spirit (verse 39\), likened unto “rivers of living water” (verse 38\). Jesus repeats the promise of the Spirit to His disciples in John 16:7–15\. The Spirit is always involved in salvation (John 3:5–8\), but the time of the [permanent indwelling](indwelling-of-the-Holy-Spirit.html) of the Spirit would have to wait until “later,” when Jesus had ascended back to glory (John 7:39\). The picture of the Spirit as “living water” leads us to the following conclusions: • The Spirit gives life. Just as water refreshes and revitalizes a thirsty person, so the Spirit gives life to the believer, enabling God to produce fruit in his or her life. Just as, in Moses’ time, the [water in the desert](Meribah-in-the-Bible.html) kept the Israelites alive, so the Spirit enlivens the followers of Christ (and, according to 1 Corinthians 10:4, the rock providing the water was a picture of Christ). • The Spirit is active. He is living water, as opposed to still, standing, or stagnant water. He is an artesian well, “a spring of water welling up to eternal life,” in John 4:14\. He is a flowing river of water in John 7:38\. • Believers are channels for the Spirit’s work. At the well in Samaria, Jesus said the water would be “in them” to well up and overflow (John 4:14\). During the Feast of Booths, Jesus said the water would “flow from within them” (John 7:38\). The Spirit gives gifts, and the believer “shall receive spiritual blessings, or communications of divine grace, in so great an abundance, that he shall not only be refreshed and comforted himself, but shall be instrumental in refreshing and comforting others” (Benson, J., Benson Commentary on the Old and New Testaments, 1857\). This is exactly what we see in John 4, as the Samaritan woman, “leaving her water jar, . . . went back to the town” and told everyone about Jesus the Messiah (verse 28\). Long ago, God told His people, Israel, not to fear, giving them this promise: “For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants” (Isaiah 44:3\). The Spirit, whom the Father likens unto water, was indeed poured out on all of those who put their faith in the Son. It’s just one of the many promises of God that are “yes” and “amen” in Christ (2 Corinthians 1:20\).
What does the Bible say about multi-level marketing (MLM)?	Answer The Bible does not address multi\-level marketing (MLM) specifically, but it does give some general principles that are applicable. Take time to thoroughly research the company and pray about the opportunity. Before becoming involved in any multi\-level marketing business, investigate the company in detail. Review the start\-up costs, ask to see the company’s income disclosure statement, ask questions, and understand the job description, expenses, and responsibilities. It is easy to get caught up in the hype of a sales pitch, so take a step back and look at the information and reviews. Ask someone you trust for wise counsel (Proverbs 12:15\). Also, consider how the Bible’s command to “not be yoked together with unbelievers” (2 Corinthians 6:14\) might apply. The Bible says you can know a tree by its fruit. While this principle specifically concerns being able to identify false teachers (Matthew 12:33\), its application extends beyond that. According to a Federal Trade Commission report, only 1 percent of multi\-level marketing participants earn a profit. Realistic expectations are a must. Investigate any associations the company has with religious groups. Some independent distributers within MLM businesses are affiliated with cults; others feed into the Word of Faith movement, using unbiblical techniques such as visualization and the “power of positive thinking” as part of their motivational training. Investigate whether the multi\-level marketing company is legitimate or if it is a pyramid scheme. If the money you earn is based on your sales, the company may be a legitimate business. If your earnings are based on the number of people you recruit and your sales to them, the company may be a pyramid scheme, which is illegal. Christians are not to participate in illegal ventures. Also, investigate if the products for sale by the multi\-level marketing are safe and reasonably priced. Make sure the company’s claims have truthful evidence to back them up. If the company is promising miracle products or quick cures, it should be avoided. Check your motivation Some multi\-level marketing companies promise high income and rewards for little effort or money. Your motivation should be more than simply making money (Hebrews 13:5–6\). Proverbs warns about the desire to make quick money (Proverbs 12:11\). While employers should reasonably compensate for labor (Luke 10:7\), our primary focus should not be on what we receive. As Christians, our life focus on giving should also be reflected in our chosen occupation in which we seek to give to others through our work. Pursue your giftedness and talents Both spiritually and physically, God gifts us with abilities. He also intends for us to use all of our abilities on behalf of others, not solely for our own gain (Acts 20:35\). We are also told to “consider others better than \[ourselves]” (Philippians 2:3\). If you enjoy sales, and the responsibilities of the job fit within your skill set, then work on developing your skills and use them for God’s glory, whether that be through a traditional business model, self\-employment, or through multi\-level marketing. Don’t lose your friends When business and friendship collide, it is often a sign of trouble ahead. Remember that friendships are more important than making that extra sale. Unless your friends are also successful in the same business, they probably don’t want to hear about your business each time you meet. If a friend says “no” to your sales pitch, respect that. As with any business or financial venture, the Christian’s responsibility is to obey the Lord’s command that we love one another (John 13:34\) and Paul’s admonition to “do nothing out of selfish ambition or vain conceit” (Philippians 2:3\). You can say “no” Not everyone is skilled as a salesperson and social media expert, nor do they desire to be. Don’t be pressured to join a business that you aren’t skilled in or don’t want to participate in. There is nothing illegal about most multi\-level marketing companies, but they are not a good fit for everyone. Pray and ask God for wisdom before you launch into a new opportunity. James 1:5 says, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.”
What did Jesus mean when He said, “I am the way and the truth and the life” (John 14:6)?	Answer “I am the way and the truth and the life” is one of the seven “I Am” statements of Jesus. On the last night before His betrayal and death, Jesus was preparing His disciples for the days ahead. For over three years, these men had been following Jesus and learning from His teaching and example. They had placed their hopes in Him as the Messiah, the promised deliverer, yet they still didn’t understand how He was going to accomplish that deliverance. After the [Last Supper](Last-Supper.html), Jesus began speaking about His departure, which led to questions from His disciples. In John 13:33, Jesus said, “My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.” This prompted Peter to ask where He was going (verse 36\). Peter and the others did not understand that Jesus was speaking of His death and ascension to heaven. Jesus’ response was, “Where I am going, you cannot follow now, but you will follow later.” Peter was still misunderstanding and declared that he would follow Jesus anywhere and even lay down His life if necessary. As Jesus patiently continued to teach His disciples, He began speaking more plainly about heaven, describing the place He was going to prepare for them (John 14:2–3\). Then Jesus said, “You know the way to the place where I am going” (verse 4\). Speaking for the others, Thomas said they did not know where He was going, so how could they know how to follow Him there? It was in answer to this question that Jesus uttered one of the seven famous “I am” statements. I am – In the Greek language, “I am” is a very intense way of referring to oneself. It would be comparable to saying, “I myself, and only I, am.” Several other times in the Gospels we find Jesus using these words. In Matthew 22:32 Jesus quotes Exodus 3:6, where God uses the same intensive form to say, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” In John 8:58, Jesus said, “Truly, truly I say unto you, before Abraham was, I am.” The Jews clearly understood Jesus to be calling Himself God because they took up stones to stone Him for committing blasphemy in equating Himself with God. In Matthew 28:20, as Jesus gave the Great Commission, He gave it emphasis by saying, “I am with you always, to the end of the age.” When the soldiers came seeking Jesus in the garden the night before His crucifixion, He told them, “I am he,” and His words were so powerful that the soldiers fell to the ground (John 18:4–6\). These words reflect the very name of God in Hebrew, Yahweh, which means “to be” or “the self\-existing one.” It is the name of power and authority, and Jesus claimed it as His own. The way – Jesus used the definite article to distinguish Himself as “the only way.” A way is a path or route, and the disciples had expressed their confusion about where He was going and how they could follow. As He had told them from the beginning, Jesus was again telling them (and us) “follow me.” There is no other path to heaven, no other way to the Father. Peter reiterated this same truth years later to the rulers in Jerusalem, saying about Jesus, “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\). The exclusive nature of the only path to salvation is expressed in the words “I am the way.” The truth – Again Jesus used the definite article to emphasize Himself as “the only truth.” Psalm 119:142 says, “Your law is the truth.” In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus reminded His listeners of several points of the Law, then said, “But I say unto you . . .” (Matthew 5:22, 28, 32, 34, 39, 44\), thereby equating Himself with the Law of God as the authoritative standard of righteousness. In fact, Jesus said that He came to fulfill the Law and the prophets (Matthew 5:17\). Jesus, as the incarnate Word of God (John 1:1\) is the source of all truth. The life – Jesus had just been telling His disciples about His impending death, and now He was claiming to be the source of all life. In John 10:17–18, Jesus declared that He was going to lay down His life for His sheep, and then take it back again. He spoke of His authority over life and death as being granted to Him by the Father. In John 14:19, He gave the promise that “because I live, you also will live.” The deliverance He was about to provide was not a political or social deliverance (which most of the Jews were seeking), but a true deliverance from a life of bondage to sin and death to a life of freedom in eternity. In these words, Jesus was declaring Himself the great “I Am,” the only path to heaven, the only true measure of righteousness, and the source of both physical and spiritual life. He was staking His claim as the very God of Creation, the Lord who blessed Abraham, and the Holy One who inhabits eternity. He did this so the disciples would be able to face the dark days ahead and carry on the mission of declaring the gospel to the world. Of course, we know from Scripture that they still didn’t understand, and it took several visits from their risen Lord to shake them out of their disbelief. Once they understood the truth of His words, they became changed people, and the world has never been the same. So how do we follow Him today? The same way the disciples did long ago. They heard the words of Jesus and believed them. They took His words and obeyed them. They confessed their sins to Jesus as their Lord and God. They believed that He died to take the punishment of their sins and rose from the dead to give them new life. They followed His example and command to tell others the truth about sin, righteousness, and judgment. When we follow Him in “the way,” we can be assured of following Him all the way to heaven.
What are some of the signs of genuine saving faith?	Answer This is one of the most important questions in the Christian life. Many believers doubt their salvation because they don’t see signs of genuine faith in their lives. There are those who say we should never doubt our decision to follow Christ, but the Bible encourages us to examine ourselves to see if we are truly “in the faith” (2 Corinthians 13:5\). Thankfully, God has given us ample instruction for how we can know for sure that we have eternal life. The first epistle of John was actually written for that purpose, as it states in 1 John 5:13, "I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life." There is a series of tests in 1 John that we can use to examine ourselves and our faith. As we look at them, remember that no one will perfectly fulfill all of them all the time, but they should reveal a consistent trend that characterizes our lives as we grow in grace. 1\. Do you enjoy having fellowship with Christ and His redeemed people? (1 John 1:3\) 2\. Would people say you walk in the light, or walk in the darkness? (1 John 1:6\-7\) 3\. Do you admit and confess your sin? (1 John 1:8\) 4\. Are you obedient to God’s Word? (1 John 2:3\-5\) 5\. Does your life indicate you love God rather than the world? (1 John 2:15\) 6\. Is your life characterized by "doing what is right"? (1 John 2:29\) 7\. Do you seek to maintain a pure life? (1 John 3:3\) 8\. Do you see a decreasing pattern of sin in your life? (1 John 3:5\-6\) \[Note: this refers to not continuing in sin as a way of life, not a total absence of sin.] 9\. Do you demonstrate love for other Christians? (1 John 3:14\) 10\. Do you "walk the walk," versus just "talking the talk"? (1 John 3:18\-19\) 11\. Do you maintain a clear conscience? (1 John 3:21\) 12\. Do you experience victory in your Christian walk? (1 John 5:4\) If you are able to truthfully answer "Yes" to these questions (or a majority of them, and are working on the others), then your life is bearing the fruit of true salvation. Jesus said that it is by our fruits that we are known as His disciples (Matthew 7:20\). Fruitless branches—professing believers who do not display the fruit of the Spirit (Galatians 5:22\-23\) are cut off and thrown into the fire (John 15:6\). A genuine faith is one that not only believes in God (the demons themselves do that \- James 2:19\), but leads to open confession of sin and obedience to Christ’s commands. Remember, we are saved by grace through faith, not by our works (Ephesians 2:8\-9\), but our works should display the reality of our salvation (James 2:17\-18\). Genuine saving faith will always produce works; a faith that is perpetually without works is no faith at all and saves no one. In addition to these confirmations, we need to remember God’s promises and the reality of the war we are in. Satan is just as real as Jesus Christ, and he is a formidable enemy of our souls. When we turn to Christ, Satan will look for every opportunity to deceive and defeat us. He will try to convince us that we are unworthy failures or that God has given up on us. When we are in Christ, we have the assurance that we are kept by Him. Jesus Himself prayed for us in John 17:11 that the Father would "protect them by the power of your name—the name you gave me—so that they may be one as we are one." Again in verse 15, He prayed, "keep them from the evil one." In John 10:27\-29, Jesus said, "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand." If you hear and obey the voice of Jesus, then you are one of His sheep, and He will never let you go. Jesus gave a wonderful word picture here of Christians securely held within His loving hands and the Father’s almighty hands wrapping themselves around His, giving us a double assurance of eternal security.
If the penalty for our sins is eternity in hell, how did Jesus’ death pay our penalty if He did not spend eternity in hell?	Answer If we think of Jesus as merely a man, then this question is a natural one to ask. But the reason Jesus did not have to spend eternity in hell is that He is not merely a man, but the God\-man. The second Person of the Godhead took on flesh and lived among men in the form of a man. But He was a man like no other because His nature was that of God—holy, perfect and infinite. Several passages attest to this fact, such as the opening passage in John’s Gospel. It is there we read the following: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth” (John 1:1–3, 14\). This passage gives clear testimony that the eternal Word, who is co\-eternal with God and of the same essence as God, took on human flesh and made His dwelling (“pitched his tent” or “tabernacled”) among us. As the apostle Paul says regarding Jesus, “For in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9\). With that in mind, let’s look more closely at the question. It is certainly true that the penalty for our sins is an eternity in hell. The Bible says that all have sinned (Romans 3:23\) and that the wages of our sin is death (Romans 6:23\). The book of Revelation says that those whose names aren’t in the Lamb’s book of life are cast into the lake of fire where they will be tormented “forever and ever” (Revelation 20:10, 15\). But how can the death of Jesus atone for the sins of every person who has ever lived? This is where the discussion of Jesus being the God\-man comes in. If Jesus were a mere man (with sin of His own), then His death wouldn’t even atone for His own sin, much less the sins of another. But Jesus is no mere man; He is God in human flesh. As a man, He can identify with those for whom He sacrificed Himself. As a perfectly sinless man, He can atone for the sins of mankind without first having to atone for His own sin. Finally, as God, He can fully satisfy the wrath of God that our sins incur. Sin against an infinite God must be paid infinitely. That is why payment for our sin must be infinite. There are only two options for infinite payment. Either a finite creature (man) must pay for his sin for an infinite amount of time, or an infinite Being (Jesus) must pay for it once for all men for all time. There are no other options. A sin against an infinitely holy God requires an equally infinite satisfaction as payment, and even an eternity in hell will not dissipate God’s infinite, righteous wrath against sin. Only a divine Being could withstand the infinite wrath of a holy God against our sin. It requires an equally infinite Being as a substitute for mankind to satisfy God’s wrath. Jesus, as the God\-man, is the only possible Savior.
What is Progressive Christianity, and is it biblical?	Answer The term progressive Christianity can mean different things. By some definitions, progressive Christianity is compatible with biblical faith. Other definitions classify progressive Christianity as contrary to Scripture or self\-defeating. In most cases—but not all—the term is associated with an unbiblical perspective. When progressive implies an evolving or drastically changing theology, it’s invalid. When it implies an overly earthly focus at the expense of faithfulness to God’s revealed truth, it’s likewise incompatible with biblical faith. Politically “progressive” Christianity Political terms vary over time, as well as by culture. In the modern West, the term progressive is broadly associated with a desire to improve society: to make it “progress.” This implies a decided emphasis on government action. Progressivism is associated with concepts such as [social justice](social-justice.html), [environmentalism](environmentalism-Christian.html), [socialism](socialism-Christian.html), and so forth. While variations on those concepts can follow biblical ideals, modern progressivism typically aligns with non\-biblical views of [life](is-abortion-always-sin.html), [sexuality](homosexuality-Bible.html), [gender](transsexualism-gender-identity-disorder.html), and [family](Bible-family.html), and it generally rejects worldview assumptions undergirding the gospel. In recent decades, implications of the label “progressive” have changed dramatically. Believers of prior generations would consider the expansion of racial and gender rights legitimately “progressive,” because they represented true “progress” toward an understood biblical ideal. But not every social change is compatible with God’s intent for humankind. In that sense, some goals pursued by “progressive” groups are merely “different,” not necessarily “better,” and many of their goals are worse. A born\-again Christian may legitimately believe in a collective responsibility to curate the environment, attain social justice, care for the disadvantaged, and so forth. Those ideas are not unbiblical in and of themselves. In that sense, some Christians may label themselves “politically progressive.” However, taking on that identity raises concerns about the unbiblical concepts also tied to the term. When secular [political preferences](Christian-politics.html) begin to steer one’s beliefs about God, politics becomes its own form of religion. Theologically “progressive” Christianity As political progressivism has grown, so too have attempts to square it with claims to Christian faith. As noted, not all aspects of progressive thinking are unbiblical. Some facets are within the bounds of a biblical Christian worldview. Others are not. Mankind has always tried to take God’s Word and bend it to their preferences. Political trends influence how people attempt to interpret the Bible. That is to say, popular interpretation generally follows cultural trends. The two aspects resonate and amplify one another. The greatest difference between political progressivism and “progressive theology” is that the latter is wholly incompatible with the Bible. Good theology isn’t guaranteed to remove all “doubtful issues” (Romans 14:1\). Yet a person’s approach to theology is either correct or incorrect. God’s Word means what it means and says what it says. Convoluted rejections of clear biblical teachings about sin, gender, sexuality, salvation, sanctity of life, family, morality, Scripture, and so forth are not “progress” toward truth. Neither does a reinterpretation of Scripture represent an evolution of truth. Truth does not progress or develop: it exists, and we either come closer to it or drift further away. Progressive theology broadly rejects historic views of the Bible. That usually means discarding concepts such as [biblical inspiration](Bible-inspired.html), [inerrancy](Biblical-inerrancy.html), and [preservation](preservation-Bible.html). Progressive\-minded readers may attempt to insert their ideas into passages where such ideas were never meant to be found. When [eisegesis](exegesis-eisegesis.html) becomes inconvenient or impossible, the progressive may dismiss certain texts or ideas as outdated and thus safe to ignore. Christianity, as historically understood, and modern “progressive Christianity” are diverging enough that some consider them separate religions. What once implied “tolerance and openness within a biblical framework” has now shifted. In practice, modern “progressive” faith means “religion conforming to left\-leaning political and social trends.” What’s celebrated as “progressive Christianity” today is mostly an earthly, secular, humanist political framework covered by a thin religious veneer. Truth has no Tribe Progressivism is not the only path to misinterpreting the Bible in service of cultural preferences. The mirror image of progressive Christianity is described using varied terms: hyper\-nationalist, right\-wing, fundamentalist, and so forth. As with their counterparts, those terms are sometimes used unfairly, and accurate definitions are important. But the fact remains that those opposing political progressivism are equally capable of warping God’s truth to make it fit their preferences. Just as with progressivism, some ideas associated with “political conservativism” are biblical, while others are not. Some right\-wing concepts match the intent and wording of the Bible; others blatantly contradict it. It's tempting to lump everything associated with a popular label into simplistic bins of “correct” or “incorrect,” for no other reason than association with the “right” or “wrong” side. Reasonable believers ought to carefully weigh issues on their own merits (see Proverbs 18:13, 17\). This might mean disagreeing with nearly everything a particular group believes—making it reasonable to dissociate from them. It might mean agreeing with nearly everything—inviting association—while not blindly endorsing everything that group says or does.
I am in the process of getting a divorce. Can I start dating?	Answer The question of dating during the divorce process is difficult to answer for several reasons. For one thing, the concept of “dating” as we know it today is nowhere mentioned in the Bible. Most marriages in Bible times were arranged, and any contact between two prospective spouses was strictly monitored. In addition, no matter what view one takes on the issue of divorce, it is important to remember Malachi 2:16: “‘[I hate divorce](God-hates-divorce.html),’ says the LORD, the God of Israel” (NAS). According to the Bible, marriage is a lifetime commitment. “So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Matthew 19:6\). No decision to divorce should be made lightly. There are three situations in which dating during the divorce process might occur. The first is the case of a spouse who has [biblical grounds for divorce](grounds-for-divorce.html). That is, the innocent spouse has been abandoned by his/her unbelieving spouse or has been cheated on by an unrepentant adulterer. In either case, the innocent spouse is most likely in a state of emotional turmoil and vulnerability. Most people going through a divorce, even when it is not their fault and even when they have biblical reasons, are usually shattered by the circumstances and not in any frame of mind to be “dating.” People don’t usually make good decisions while “on the rebound.” For a still\-hurting divorced person or someone in a painful divorce process to be dating is neither wise nor prudent. The abandoned spouse may indeed be lonely, but making clear\-headed, godly relationship decisions in such a situation is difficult, if not impossible. The second situation in which dating during the divorce process could occur is that of a person who divorces his/her spouse for non\-biblical reasons. A divorce in this case, in the words of God, is due to “hardness of heart” (Mark 10:1–12\). Such a divorce, therefore, is a spiritual failure and should prompt those involved to focus on the Lord and not on seeking to replace the one being divorced. The third situation in which dating during the divorce process might occur is that of a person who causes a divorce, i.e., the “guilty” party in a divorce. All of the biblical allowances for remarriage after a divorce relate to the “innocent” spouse in a divorce with biblical grounds. There is no biblical allowance for remarriage for a spouse divorced for unbiblical reasons or for a spouse who caused a divorce, whether by adultery, abandonment, and/or [other possible grounds](abuse-divorce.html). The Bible nowhere states that the “guilty” spouse in a divorce is allowed to remarry; therefore, he or she should not be dating. Since the purpose of dating to find a spouse or to seek companionship with the opposite sex, biblically speaking, a married man or woman is not free to date, even if there is a pending divorce. Even the innocent victim of an unwanted divorce is still married until the marriage is legally or formally ended. Forging a dating relationship outside of marriage, even for those getting a divorce, gives the wrong appearance. The better choice is to abstain from any action that could endanger one spiritually or give the impression to others of a careless attitude toward marriage.
Why did Jesus tell the rich young ruler he could be saved by obeying the commandments?	Answer To understand Jesus’ response to the rich young ruler’s question—“What must I do to be saved?”—we must consider three things: the background of the rich young ruler, the purpose of his question, and the essence of the gospel of Jesus Christ. The young man had asked Jesus, “Teacher, what good thing must I do to get eternal life?” (Matthew 19:16\). Jesus responded, “If you want to enter life, keep the commandments” (verse 17\). At first glance, it appears that Jesus is saying that the young man and, by extension, all people must obey the commandments in order to be saved. But is that really what He was saying? Since the essence of the salvation message is that we are saved by grace through faith (Ephesians 2:8–9\), why would Jesus offer the rich young ruler an “alternative plan”? The story of the rich young ruler is found in all three of the Synoptic Gospels, Matthew 19:16–23, Mark 10:17–22, and Luke 18:18–23\. The man is described as a “ruler,” which means he was a prince or magistrate of some sort. Since no Roman ruler would address Jesus as “teacher” or “master,” it is assumed that this man was a Jewish ruler in the local synagogue. This man also had “great wealth” (Matthew 19:22\), and Jesus later used His conversation with this man to teach the detrimental effect money can have on one’s desire for eternal life (verses 23–24\). The lesson Jesus draws from this incident concerns money, not salvation by works. The first thing Jesus says to the man’s greeting, “Good teacher,” is to remind him that no one is good except God (Matthew 19:17\). Jesus was not denying His own divinity. Rather, Jesus was immediately getting the man to think about what “good” really means—since only God is good, then what we normally call human goodness might be something else entirely This truth comes into play later in the conversation. When the man asked Jesus to specify which commandments he should keep, Jesus recited six of the commandments, including “love your neighbor as yourself” (Matthew 19:19\). The man replies, “All these I have kept. . . . What do I still lack?” (verse 20\), and that is a key statement. The young man was obviously religious and sincere in his pursuit of righteousness. His problem was that he considered himself to be faultless concerning the Law. And this is the point that Jesus challenges. Jesus tells the man, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me” (Matthew 19:21\). The young man decided that Jesus was asking too much. “He went away sad, because he had great wealth” (verse 22\). Rather than obey Jesus’ instructions, he turned his back on the Lord and walked away. The man’s choice undoubtedly saddened Jesus as well, because Jesus loved him (Mark 10:21\). In telling the young man to keep the commandments, Jesus was not saying that he could be saved by obeying the commandments; rather, Jesus was emphasizing the Law as God’s perfect standard. If you can keep the Law perfectly, then you can escape sin’s penalty—but that’s a big if. When the man responded that he met the Law’s standard, Jesus simply touched on one issue that proved the man did not measure up to God’s holiness. The man was not willing to follow the Lord, if that meant he must give up his wealth. Thus, the man was breaking the two [greatest commands](greatest-commandment.html); he did not love the Lord with all his heart, and he did not love his neighbor as himself. He loved himself (and his money) more. Far from keeping “all” the commandments, as he had claimed, the man was a sinner like everyone else. The Law proved it. If the man had loved God and other people more than he did his property, he would have been willing to give up his wealth to the service of God and man. But that was not the case. He had made an idol of his wealth, and he loved it more than God. With surgical precision, Jesus exposes the greed in the man’s heart—greed the man did not even suspect he had. Jesus’ statement that only God is good (Matthew 19:17\) is proved in the young man’s response to Jesus’ command. In His conversation with the rich young ruler, Christ did not teach that we are saved by the works of the Law. The Bible’s message is that salvation is by [grace](grace-of-God.html) through faith (Romans 3:20, 28; 4:6; Galatians 2:16; Ephesians 2:9; 2 Timothy 1:9\). Rather, Jesus used the man’s love of money to show how the man fell short of God’s holy standard—as do we all. The rich young ruler needed the Savior, and so do we.
What is the Church of Body Modification?	Answer The "Church of Body Modification" is a group of individuals with [tattooing](tattoos-sin.html), [piercings](body-piercings.html), and other body modifications as their common bond. The Church of Body Modification is not a church in the biblical sense of the word. They are not a group of people gathering together to worship God. According to the website of the Church of Body Modification, they are “a collection of members practicing ancient and modern body modification rites. We believe these rites are essential to our spirituality. Practicing body modification and engaging in body manipulation rituals strengthen the bond between mind, body, and soul. By doing so, we ensure that we live as spiritually complete and healthy individuals.” The “statement of faith” of the Church of Body Modification does not mention God, Christ, sin, salvation, or any other orthodox Christian doctrine of faith. Among their beliefs are that their bodies belong to themselves and they can, therefore, alter them at will for “spiritual and other reasons.” Furthermore, they believe the physical defines who they are and that body manipulations “test and push the limits of the flesh and spirit.” So in reality, the Church of Body Modification is no church at all. Rather, it is a group of people who have in common activities that border on the bizarre, if not the sado\-masochistic, going beyond tattooing and piercing to include “firewalking, binding and corsetry.” One primary motivation for the “church” seems to be to intimidate employers who require employees to remove excessive piercings before coming to work. In such cases, the “church member” is advised: “If you are in conflict with your employer over your modifications, advise your employer of your spirituality and your religious affiliation.” The other motivation would seem to be to try to establish “spirituality” through the abuse of the body to an extent that would induce some sort of spiritual experience. That a Christian should not be involved in such a “church” is obvious. The bodies God has given us are not to be abused because they are the temple of the Holy Spirit who dwells within us (1 Corinthians 3:16\). We are to do everything in our power to care for them, not to push them to ridiculous limits in an attempt to achieve a spiritual experience. Christian spirituality, according to the Bible, is a consciousness of fellowship with the Spirit of Christ, uninterrupted by carnality and sin. Christian spirituality develops when a born\-again believer—one who has come to Christ for salvation from sin—makes a consistent and ongoing choice to surrender to the ministry of the Holy Spirit. Modifying or manipulating the body has nothing to do with true spirituality. Rather, it is the spirit of this world, Satan, who deceives people into believing spirituality is attainable apart from Christ. This is just another lie from the “father of lies” (John 8:44\) who prowls around like a lion seeking whom he may devour (1 Peter 5:8\).
What is the Assemblies of God Church, and what do they believe?	Answer The Assemblies of God is one of the largest [Pentecostal](Pentecostals.html) denominations, with 57 million adherents worldwide. It was organized in 1914 to promote unity and doctrinal stability among groups that had been influenced by the Pentecostal revivals of the early 1900s, revivals which were the result of a desire to see an increase in God’s power in churches and individuals. Many people spent long hours in prayer, seeking a fresh infusion of the Spirit. Following the teachings of [Charles Parham](Charles-Parham.html), these people were expecting speaking in tongues as an evidence of the Holy Spirit’s baptism. The first popularly acknowledged revival was at [Azusa Street](Azusa-Street-Revival.html) in Los Angeles, 1906\-1909\. From that movement, several churches were formed, and in April 1914, meetings were held in Hot Springs, Arkansas, which led to the formation of the Assemblies of God. Eudorus Bell, formerly a Southern Baptist preacher, was appointed as the first chairman of the denomination. The core doctrines of the Assemblies of God are salvation by repentance and faith, [Holy Spirit baptism](Spirit-baptism.html) as evidenced by speaking in tongues, divine healing as an expected part of salvation, and the imminent Second Coming of Jesus Christ. Like many other Pentecostal churches, their doctrine of salvation follows the teachings of Jacob Arminius (1560\-1609\) in that believers can fall from grace as a result of persistent, unrepentant sin. The need for personal repentance and faith in Jesus’ substitutionary death for sin is the cornerstone of salvation (Luke 24:46\-47\). Regarding the baptism of the Spirit, the official emphasis of the church is on the need for power from on high to witness, not on an experience or bubbly feelings. Even though this is the official statement of the church, it is easily observed that some Assemblies of God preachers have given an inordinate focus on the ecstatic experiences like being [slain in the Spirit](Spirit-slain.html) and “[holy laughter](holy-laughter.html)”. On the doctrine of divine healing, again there is a discrepancy between the official position and that of some teachers. The Assemblies of God website states that the same faith that saves also heals and that preachers don’t heal – only God does. Believers are called to pray and leave the outcome to God. Yet some of the more infamous faith healers who have been ordained in the Assemblies of God portray themselves as special avenues of God’s healing. The emphasis of the Assemblies of God churches has always been evangelism and missions, and faith healing crusades have often been a key element of that work. While many people have evidently been brought to saving faith through the faithful work of Assemblies of God churches, there have also been a significant number of problems associated with their ministries. Benny Hinn, Morris Cerullo, Jim Bakker, and Jimmy Swaggart all received their ministry credentials through the Assemblies of God and have been repeatedly involved in scandals. The Brownsville (Pensacola) Revival was led by an Assemblies of God church and has led to a wide range of biblically questionable practices. Even though revival and healing campaigns have been a hallmark of Assemblies of God ministries for years, there is little evidence to show that God was at work in those campaigns. In the cities where many thousands supposedly came to Christ, there has been no noticeable decrease in crime or divorce, and even though hundreds have claimed healing, there are no documented cases of visibly evident healing (like restored limbs or reversed diseases). There are many deeply committed believers within the Assemblies of God, and we ought to love them as brothers and sisters in Christ. Within that fellowship are also many people who have been confused by the emphasis on healing and signs and the false doctrines taught by a few noteworthy teachers. Any time we give preeminence to emotional experience over the clear teaching of the Word, we open the door to potentially harmful doctrines. First Thessalonians 5:21 commands us to “prove all things; hold fast that which is good.” As believers, we ought to carefully examine every teaching and practice, compare it to the Word of God, and hold on to only those things which are upright by that standard.
What did Jesus mean when He said “I AM”?	Answer Jesus, in response to the Pharisees’ question “Who do you think you are?” said, “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ ‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ ‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (John 8:56–59\). The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal God incarnate. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14\. If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1\). There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18\). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14\). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way. Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are [I AM the Bread of Life](bread-of-life.html) (John 6:35, 41, 48, 51\); [I AM the Light of the World](light-of-the-world.html) (John 8:12\); [I AM the Door of the Sheep](I-am-the-door.html) (John 10:7, 9\); [I AM the Good Shepherd](Good-Shepherd.html) (John 10:11,14\); [I AM the Resurrection and the Life](resurrection-and-life.html) (John 11:25\); [I AM the Way, the Truth and the Life](way-truth-life.html) (John 14:6\); and [I AM the True Vine](true-vine.html) (John 15:1, 5\).
Is Romans 7:14-25 describing a believer or an unbeliever?	Answer Romans 7:14–25 is a passage that has caused some confusion among Bible students because of the strong language Paul uses to describe himself. How can the greatest of the apostles characterize himself, and by extension, all Christians, as “unspiritual,” a “slave to sin” and a “prisoner of the law of sin”? Aren’t these descriptions used in Romans 7:14–25 descriptions of unbelievers? How can Paul describe himself in these terms if he is truly saved? The key to understanding Romans 7:14–25 is Paul’s description of the two natures of a Christian. Prior to salvation, we have only one nature—the sin nature. But once we come to Christ, we are new creations in Christ (2 Corinthians 5:17\), but we still abide in the old flesh which has the remains of the sinful nature within it. These two natures war constantly with one another, continually pulling the believer in opposite directions. The desires of the believer’s spiritual nature pull him in the direction of good while the flesh in which he lives pulls him in the other. He wants to do one thing but has something within him that does the opposite. So how do these evil desires differ from those of an unbeliever? Simply put, the believer hates the evil flesh in which he lives and desires to be freed from it, whereas unbelievers have no such desire. So strong is Paul’s desire to live godly and so frustrated is he that his flesh wars against his spirit that he finally cries out in desperation, “What a wretched man I am! Who will rescue me from this body of death?” Of course, the answer is Jesus Christ our Lord (verse 25\). One day believers will be completely freed from the body of death in which we live when we are glorified with Christ in heaven, but until that day we rely on the power of the Spirit who indwells us and gives us victory in the ongoing battle with sin. In Romans 7:14–25, the apostle Paul puts into practical language the fact that he is a redeemed sinner who still has a carnal body, the flesh that wars against the indwelling Spirit. In another place the apostle says, “That Christ Jesus came into the world to save sinners of whom I am the chief” (1 Timothy 1:15\). The personal pronouns in these passages are not just an artifice but a statement of reality and the honest evaluation of a man who examines himself in the light of who he is and who our Lord Jesus is and comes to the conclusion that he is a wretched man in need of deliverance. This is not the deliverance from the penalty of sin—that was paid for on the cross—but deliverance from the power of sin. As a faithful teacher, the apostle Paul in Romans 7:14–25 uses his own experiences and what he has learned through them to teach other believers how to use God’s provision and our position in Christ to overcome the struggle with our carnal nature. Praise God that we have such a wonderful thesis that not only truthfully exposes the struggle between the spiritual nature and the flesh in which it resides, but most importantly presents us with the tremendous hope and confidence in our salvation: “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1\).
Why did God kill Ananias and Sapphira for lying?	Answer The story of [Ananias](Ananias-in-the-Bible.html) and Sapphira is found in Acts 5, and it is a sad story, indeed. It actually begins at the end of chapter 4 with the description of the early church in Jerusalem, a group of believers so filled with the Holy Spirit that they were of one heart and one mind. Great power and grace were on the apostles, who preached and testified of the risen Savior. So knit together were the hearts of the people that they held all their possessions loosely and willingly shared them with one another, not because they were coerced but because they [loved one another](love-one-another.html). Those who sold land and houses gave of their profits to the apostles, who distributed the gifts to those in need. Two members of this group were Ananias and his wife, Sapphira; they also had sold a field. Part of the profit from their sale was kept back by the couple, and Ananias only laid a part of the money at the apostles’ feet. However, Ananias made a pretense of having given all the proceeds. This hypocritical show may have fooled some, but not Peter, who was filled with the power of the Spirit. Peter knew instantly that Ananias was lying—not just to him but to God—and exposed his hypocrisy then and there. Ananias fell down and died (Acts 5:4\). When Sapphira showed up, she, too, lied to Peter and to God, saying that they had donated the entire proceeds of the sale of the land to the church. When her lie had been exposed, she also fell down and died at Peter’s feet. Some speculate that these two deaths were from natural causes. Perhaps Ananias died from shock or guilt, but Peter pronounced Sapphira’s death before she died, and the coincidental timing and place of their deaths indicate that this was indeed God’s judgment. The question is why. Why would God kill two people for lying? God’s reasons for bringing about the deaths of Ananias and Sapphira involve His abhorrence of sin, the hypocrisy of the couple, and the lesson for the rest of the church, both then and now. It can be easy today to gloss over the holiness of God, to forget that He is righteous and pure and that He hates sin wholeheartedly. This particular sin of hypocrisy in the church was dealt with swiftly and decisively. Were Ananias and Sapphira saved? We believe they probably were. Their story is told in the context of the actions of “all the believers” (Acts 4:32\). They knew of the Holy Spirit (Acts 5:3\), and Ananias’s lie could have been an earlier promise that he would give the whole amount of the sale to the Lord. But the best evidence that they were children of God may be that they received discipline: “If you are not disciplined—and everyone undergoes discipline—then you are not legitimate, not true sons and daughters at all” (Hebrews 12:8; see also 1 Corinthians 5:12\). Ananias and his wife had conspired to garner the accolades of the church; but their conspiracy led to the [sin unto death](sin-unto-death.html). The case of Ananias and Sapphira illustrates the fact that even believers can be led into bold, flagrant sin. It was Satan that had filled their hearts to lie in this way (Acts 5:3\) and “to test the Spirit of the Lord” (verse 9\). Covetousness, hypocrisy, and a desire for the praise of men all played a part in their demise. The sudden, dramatic deaths of Ananias and Sapphira served to purify and warn the church. “Great fear seized the whole church” (Acts 5:11\). Right away, in the church’s infancy, God made it plain that hypocrisy and dissimulation were not going to be tolerated, and His judgment of Ananias and Sapphira helped guard the church against future pretense. God laid the bodies of Ananias and Sapphira in the path of every hypocrite who would seek to enter the church. Furthermore, the incident involving Ananias and Sapphira helped to establish the apostles’ authority in the church. The sinners had fallen dead at Peter’s feet. It was Peter who had known of the secret sin and had the authority to pronounce judgment in the church (see Matthew 16:19\). If the hypocrisy of Ananias and Sapphira had succeeded in fooling Peter, it would have severely damaged the apostles’ authority. The sad story of Ananias and Sapphira is not some obscure incident from the Old Testament regarding a violation of Mosaic Law. This occurred in the first\-century church to believers in Jesus Christ. The story of Ananias and Sapphira is a reminder to us today that God sees the heart (1 Samuel 16:7\), that He hates sin, and that He is concerned for the purity of His church (1 Corinthians 11; 1 John 5\). As Jesus told the compromising church in Thyatira, “All the churches will know that I am he who searches hearts and minds, and I will repay each of you according to your deeds” (Revelation 2:23\).
Is it possible to know when Jesus is coming back?	Answer Matthew 24:36\-44 declares, “No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father…Therefore keep watch, because you do not know on what day your Lord will come…So you also must be ready, because the Son of Man will come at an hour when you do not expect Him.” At first glance, these verses would seem to provide a clear and explicit answer to the question. No, no one can know when Jesus is coming back. However, those verses do not say that no one will ever be able to know when Jesus will return. Most Bible scholars would say that Jesus, now glorified in heaven, knows the timing of His return, indicating that the phrase “nor the Son” does not mean Jesus will never know when He will return. Similarly, it is possible that, while Matthew 24:36\-44 indicates that no one at that time could know the timing of Jesus’ return, God could reveal the timing of Jesus’ return to someone in the future. In addition, there is Acts 1:7, which states, "It is not for you to know the times or dates the Father has set by His own authority." This was said by Jesus after the disciples asked Him if He was at that time going to restore the kingdom to Israel. This would seem to confirm the message of Matthew 24\. It is not for us to know the timing of Jesus coming back. But there is also the question of which return these passages are referring to. Are they speaking of the Rapture or the Second Coming? Which return is unknowable—the Rapture, the Second Coming, or both? While the Rapture is presented as being imminent and mysterious, the timing of the Second Coming could potentially be known based on end\-times prophecy. With that said, let us be abundantly clear: we do not believe that God has revealed to anyone when Jesus is coming back, and we see nothing in Scripture which indicates that God will ever reveal to anyone when Jesus is coming back. Matthew 24:36\-44, while spoken directly to the people in Jesus’ time, also contains a general principle. The timing of Jesus’ return and the end of the age is not for us to know. Scripture nowhere encourages us to try to determine the date. Rather, we are to “keep watch, because we do not know on which day our Lord will come” (v. 42\). We are to “be ready, because the Son of Man will come at an hour when we do not expect Him” (v. 44\). The force of Jesus’ words diminishes if at some point in the future someone will be able to determine when He is coming back. If the date is discovered, we no longer need to “keep watch” or “be ready.” So, with the principle of Matthew 24:36\-44 in mind, no, it is not possible for anyone to know the date that Jesus is coming back. Despite this clear biblical principle, many throughout Christian history have attempted to prophesy the date that Jesus is coming back. Many such dates have been proposed, and all of them have been wrong. Most, if not all, of those who have predicted specific dates for Jesus’ return have had questionable, if not heretical, doctrinal positions on other issues. As it was said above, based on Matthew 24:36 and Acts 1:7, it is not God’s desire for us to calculate the day that Jesus is coming back. Anyone who undertakes such a task is, if nothing else, misguided. The key points are (1\) the Bible nowhere encourages us to attempt to discover the timing of Jesus’ return and (2\) the Bible gives no explicit data by which the timing of Jesus’ return can be determined. Rather than developing wild and speculative calculations to determine when Jesus is coming back, the Bible encourages us to “keep watch” and “be ready” (Matthew 24:42\-44\). The fact that the day of Jesus’ return is unknown should motivate us to live every day in light of the imminence of Christ’s return.
What is the correct translation of Psalm 22:16?	Answer Psalm 22:16 reads, “Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet.” The phrase “pierced my hands and feet” along with the context, is likely the clearest prophecy of the crucifixion of Jesus Christ in the Hebrew Scriptures. Some propose, however, that Psalm 22:16 should read, “like a lion, they are at my hands and feet.” So, does Psalm 22:16 truly prophesy the crucifixion of Jesus on the cross? What causes such confusion is that the two Hebrew words for “pierced” and “lion” are remarkably similar. All that separates the two Hebrew words is the length of an upright vowel stroke. A majority of Hebrew manuscripts, from the [Masoretic text](Masoretic-text.html), of Psalm 22 have the “lion” reading, while a minority of manuscripts contain the “pierced” reading. However, which reading is in the majority is not always the deciding factor in determining which reading is correct. For example, in the [Dead Sea Scrolls](dead-sea-scrolls.html), which predate most other Hebrew texts by over a thousand years, note that the term is unmistakably “pierced.” In addition, the oldest Syriac, Vulgate, Ethiopic, and Arabic versions also go with “pierced.” The same is true in the Septuagint, the first Greek translation of the Hebrew Scriptures, which was completed approximately 200 years before the birth of Christ. So, even though the Hebrew manuscripts that say “lion” outnumber the manuscripts that say “pierced,” the older Hebrew manuscripts, and manuscripts in other languages that predate most of the Hebrew manuscripts, strongly argue for “pierced” being the correct reading. Those who argue for “lion” typically claim that “pierced” is a corruption, inserted by Christians, in an attempt to create a prophecy about Jesus. However, the fact that there are many manuscripts that predate Christianity that have the “pierced” reading disproves this concept. In fact, it is more likely that the “lion” reading in the Masoretic Hebrew text is the corruption, as the Masoretic manuscripts predominantly date to the 3rd and 4th centuries AD, after Christianity was established, giving the Jews a reason to conceal what the Hebrew Scriptures predict regarding Jesus Christ. The prophets foretold the manner in which Jesus was to die. They knew that in some way His blood would be shed because “life is in the blood” (Leviticus 17:11\). Because we are sinners and are subject to death (Genesis 2:17; Romans 6:23\), in God’s divine plan, Jesus was to give His life (or blood), in order that we might live (Matthew 20:28; Matthew 26:28; Romans 3:21–26\). In light of this, Isaiah said, “He was pierced for our transgressions” (Isaiah 53:5\). Zechariah prophesied, “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced” (Zechariah 12:10; compare John 19:37\). Although nowhere in the New Testament is Psalm 22:16 quoted, most scholars agree that this passage provides us a preview of Christ’s death on the cross. It is clear that only those who deny the inspiration of the New Testament writers fail to see that this passage points to the manner of Christ’s death. Psalm 22:1: “My God, my God, why have you forsaken me?” was quoted by Christ as He hung on that cross (Matthew 27:46; Mark 15:34\). Verses 7–8 graphically portray His actual suffering (Luke 23:35; Matthew 27:39, 43\). Verse 18 shows the Roman soldiers gambling for His clothes (compare Matthew 27:35\). It is in this context that we read, “They have pierced my hands and feet” (Psalm 22:16\). Two things about all this solidify for us that “pierced” is the correct translation: 1\) within its context, this word makes sense of the whole passage and agrees with the rest of Scripture, and 2\) the mere fact that the Dead Sea Scrolls support this rendering and none other, especially that of “lion,” leaves no doubt that our modern versions have it right. There is no question that Psalm 22:16 is an implicit foretelling of the crucifixion of Jesus. Our modern Bible versions have correctly translated this passage as: “Dogs have surrounded me; a band of evil men has encircled me, *they have pierced my hands and my feet*.”
What do the seven thunders in Revelation 10:1-7 mean?	Answer The seven thunders appear in Revelation 10:1–7\. In his apocalyptic vision, the apostle John saw a mighty angel striding the sea and the land with a scroll in his hand. The angel gave a shout like the roar of a lion, and then the voices of the seven thunders spoke. Just as John was about to write down what they said, a voice from heaven told him to “seal up what the seven thunders have said and do not write it down” (Revelation 10:4\). The incident of the seven thunderous voices occurs in the interlude between the sixth and seventh trumpets. The seven thunders are not just the usual noise of thunder but are thunder\-like voices communicating a message. The Greek word translated “thunder” means “to roar.” Thunder is often a mark of judgment in Scripture as in 1 Samuel 2:10, 2 Samuel 22:14, and several more places in Revelation (8:5, 11:19, 16:18\), so these seven powerful voices are crying out for God’s judgment upon the sinful earth. The thunder represents the voice of God. Psalm 18:13 says, “The LORD thundered from heaven; the voice of the Most High resounded.” Further evidence of the seven thunders being the voice of God is in Revelation 4:5: “From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God.” Again the voice of God is depicted as thunderous rumblings that display the power, majesty and glory of our mighty Lord. In this verse, John saw a preview of the divine wrath to be poured out on the earth as described in full in Revelation chapters 6—19\. Just as John was about to write the words of the seven thunders, a voice from heaven commands him to seal up what was revealed by them. The same throne that issues forth lightning and peals of thunder issues a command to keep secret what the voices have revealed. The reason for the sealing is not given, but it could be that the judgment was simply too terrifying to be recorded. The content of the message is never revealed in Scripture, so we can’t speculate on it. The seven thunders are the only words in Revelation that are sealed.
Who was Peter in the Bible?	Answer Simon Peter, also known as Cephas (John 1:42\), was one of the first followers of Jesus Christ. He was an outspoken and ardent disciple, one of Jesus’ closest friends, an apostle, and a “pillar” of the church (Galatians 2:9\). Peter was enthusiastic, strong\-willed, impulsive, and, at times, brash. But for all his strengths, Peter had several failings in his life. Still, the Lord who chose him continued to mold him into exactly who He intended Peter to be. Simon was originally from Bethsaida (John 1:44\) and lived in Capernaum (Mark 1:29\), both cities on the coast of the [Sea of Galilee](Sea-of-Galilee.html). He was married (1 Corinthians 9:5\), and he and James and John were partners in a profitable fishing business (Luke 5:10\). Simon met Jesus through his brother Andrew, who had followed Jesus after hearing John the Baptist proclaim that Jesus was the Lamb of God (John 1:35\-36\). Andrew immediately went to find his brother to bring him to Jesus. Upon meeting Simon, Jesus gave him a new name: Cephas (Aramaic) or Peter (Greek), which means “rock” (John 1:40\-42\). Later, Jesus officially called Peter to follow Him, producing a miraculous catch of fish (Luke 5:1\-7\). Immediately, Peter left everything behind to follow the Lord (verse 11\). For the next three years, Peter lived as a disciple of the Lord Jesus. Being a natural\-born leader, Peter became the de facto spokesman for the Twelve (Matthew 15:15, 18:21, 19:27; Mark 11:21; Luke 8:45, 12:41; John 6:68, 13:6\-9, 36\). More significantly, it was Peter who first confessed Jesus as “the Christ, the Son of the living God,” a truth which Jesus said was divinely revealed to Peter (Matthew 16:16\-17\). Peter was part of the inner circle of Jesus’ disciples, along with James and John. Only those three were present when Jesus raised the daughter of Jairus (Mark 5:37\) and when Jesus was transfigured on the mountain (Matthew 17:1\). Peter and John were given the special task of preparing the final Passover meal (Luke 22:8\). In several instances, Peter showed himself to be impetuous to the point of rashness. For example, it was Peter who left the boat to [walk on the water](Peter-walking-on-water.html) to Jesus (Matthew 14:28\-29\)—and promptly took his eyes off Jesus and began to sink (verse 30\). It was Peter who took Jesus aside to rebuke Him for speaking of His death (Matthew 16:22\)—and was swiftly corrected by the Lord (verse 23\). It was Peter who suggested erecting three tabernacles to honor Moses, Elijah, and Jesus (Matthew 17:4\)—and fell to the ground in fearful silence at God’s glory (verses 5\-6\). It was Peter who drew his sword and attacked the servant of the high priest (John 18:10\)—and was immediately told to sheath his weapon (verse 11\). It was Peter who boasted that he would never forsake the Lord, even if everyone else did (Matthew 26:33\)—and later denied three times that he even knew the Lord (verses 70\-74\). Through all of Peter’s ups and downs, the Lord Jesus remained his loving Lord and faithful Guide. Jesus reaffirmed Simon as Peter, the “Rock,” in Matthew 16:18\-19, promising that he would be instrumental in establishing Jesus’ Church. After His resurrection, Jesus specifically named Peter as one who needed to hear the good news (Mark 16:7\). And, repeating the miracle of the large catch of fish, Jesus made a special point of forgiving and restoring Peter and re\-commissioning him as an apostle (John 21:6, 15\-17\). On the day of Pentecost, Peter was the main speaker to the crowd in Jerusalem (Acts 2:14ff), and the Church began with an influx of about 3,000 new believers (verse 41\). Later, Peter healed a lame beggar (Acts 3\) and preached boldly before the Sanhedrin (Acts 4\). Even arrest, beatings, and threats could not dampen Peter’s resolve to preach the risen Christ (Acts 5\). Jesus’ promise that Peter would be foundational in building the Church was fulfilled in three stages: Peter preached on the day of Pentecost (Acts 2\). Then, he was present when the Samaritans received the Holy Spirit (Acts 8\). Finally, he was summoned to the home of the Roman centurion Cornelius, who also believed and received the Holy Spirit (Acts 10\). In this way, Peter “unlocked” three different worlds and opened the door of the Church to Jews, Samaritans, and Gentiles. Even as an apostle, Peter experienced some growing pains. At first, he had resisted taking the gospel to Cornelius, a Gentile. However, when he saw the Romans receive the Holy Spirit in the same manner he had, Peter concluded that “God does not show favoritism” (Acts 10:34\). After that, Peter strongly defended the Gentiles’ position as believers and was adamant that they did not need to conform to Jewish law (Acts 15:7\-11\). Another episode of growth in Peter’s life concerns his visit to Antioch, where he enjoyed the fellowship of Gentile believers. However, when some legalistic Jews arrived in Antioch, Peter, to appease them, withdrew from the Gentile Christians. The Apostle Paul saw this as hypocrisy and called it such to Peter’s face (Galatians 2:11\-14\). Later in life, Peter spent time with John Mark (1 Peter 5:13\), who wrote the gospel of Mark based on Peter’s remembrances of his time with Jesus. Peter wrote two inspired epistles, 1 and 2 Peter, between A.D. 60 and 68\. Jesus said that Peter would die a martyr’s death (John 21:18\-19\)—a prophecy fulfilled, presumably, during Nero’s reign. Tradition has it that Peter was crucified upside down in Rome, and, although such the story may be true, there is no scriptural or historical witness to the particulars of Peter’s death. What can we learn from Peter’s life? Here are a few lessons: Jesus overcomes fear. Whether stepping out of a boat onto a tossing sea or stepping across the threshold of a Gentile home for the first time, Peter found courage in following Christ. “There is no fear in love. But perfect love drives out fear” (1 John 4:18\). Jesus forgives unfaithfulness. After he had boasted of his fidelity, Peter fervently denied the Lord three times. It seemed that Peter had burned his bridges, but Jesus lovingly rebuilt them and restored Peter to service. Peter was a former failure, but, with Jesus, failure is not the end. “If we are faithless, he will remain faithful, for he cannot disown himself” (2 Timothy 2:13\). Jesus patiently teaches. Over and over, Peter needed correction, and the Lord gave it with patience, firmness, and love. The Master Teacher looks for students willing to learn. “I will instruct you and teach you in the way you should go” (Psalm 32:8\). Jesus sees us as He intends us to be. The very first time they met, Jesus called Simon “Peter.” The rough and reckless fisherman was, in Jesus’ eyes, a firm and faithful rock. “He who began a good work in you will carry it on to completion” (Philippians 1:6\). Jesus uses unlikely heroes. Peter was a fisherman from Galilee, but Jesus called him to be a fisher of men (Luke 5:10\). Because Peter was willing to leave all he had to follow Jesus, God used him in great ways. As Peter preached, people were amazed at his boldness because he was “unschooled” and “ordinary.” But then they took note that Peter “had been with Jesus” (Acts 4:13\). Being with Jesus makes all the difference.
What did Jesus mean when He said, “I am the good Shepherd?”	Answer “I am the good shepherd” (John 10:11\) is the fourth of seven “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique, divine identity and purpose. Immediately after declaring that He is “the door” in John 10:7, Jesus declares “I am the good shepherd.” He describes Himself as not only “the shepherd” but the “good shepherd.” What does this mean? It should be understood that Jesus is “the” good shepherd, not simply “a” good shepherd, as others may be, but He is unique in character (Psalm 23; Zechariah 13:7; Hebrews 13:20; 1 Peter 2:25; 1 Peter 5:4\). The Greek word kalos, translated “good,” describes that which is noble, wholesome, good, and beautiful, in contrast to that which is wicked, mean, foul, and unlovely. It signifies not only that which is good inwardly—character—but also that which is attractive outwardly. It is an innate goodness. Therefore, in using the phrase “the good shepherd,” Jesus is referencing His inherent goodness, His righteousness, and His beauty. As shepherd of the sheep, He is the one who protects, guides, and nurtures His flock. As He did in declaring that He is “the door of the sheep” in John 10:7, Jesus is making a contrast between Himself and the religious leaders, the Pharisees (John 10:12–13\). He compares them to a “hireling” or “hired hand” who doesn’t really care about the sheep. In John 10:9, Jesus speaks of thieves and robbers who sought to enter the sheepfold stealthily. In that passage the Jewish leaders (Pharisees) are contrasted with Christ, who is the Door. Here, in John 10:12, the hireling is contrasted with the true or faithful shepherd who willingly gives up his life for the sheep. He who is a “hireling” works for wages, which are his main consideration. His concern is not for the sheep but for himself. Interestingly enough, the shepherds of ancient times were not usually the owners of the flock. Nevertheless, they were expected to exercise the same care and concern the owners would. This was characteristic of a true shepherd. However, some of the hirelings thought only of themselves. As a result, when a wolf appeared—the most common threat to sheep in that day—the hireling abandoned the flock and fled, leaving the sheep to be scattered or killed (John 10:12–13\). First, to better understand the purpose of a shepherd during the times of Jesus, it is helpful to realize that sheep are utterly defenseless and totally dependent upon the shepherd. Sheep are always subject to danger and must always be under the watchful eye of the shepherd as they graze. Rushing walls of water down the valleys from sudden, heavy rainfalls may sweep them away, robbers may steal them, and wolves may attack the flock. David tells how he killed a lion and a bear while defending his father’s flock as a shepherd boy (1 Samuel 17:36\). Driving snow in winter, blinding dust and burning sands in summer, long, lonely hours each day—all these the shepherd patiently endures for the welfare of the flock. In fact, shepherds were frequently subjected to grave danger, sometimes even giving their lives to protect their sheep. Likewise, Jesus gave His life on the cross as “the Good Shepherd” for his own. He who would save others, though He had the power, did not choose to save Himself. “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28\). Through His willing sacrifice, the Lord made salvation possible for all who come to Him in faith. In proclaiming that He is the Good Shepherd, Jesus speaks of “laying down” His life for His sheep (John 10:15, 17–18\). Jesus’ death was divinely appointed. It is only through Him that we receive salvation. “I am the good shepherd; and I know My sheep, and am known by My own” (John 10:14\). Furthermore, Jesus makes it clear that it wasn’t just for the Jews that he laid down His life, but also for the “other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd” (John 10:16\). The “other sheep” clearly refers to the Gentiles. As a result, Jesus is the Good Shepherd over all, both Jew and Gentile, who come to believe upon Him (John 3:16\).
What is the Salvation Army, and what do they believe?	Answer The Salvation Army describes itself as “an evangelical part of the universal Christian Church with its own distinctive governance and practices.” Most people recognize the red\-and\-white shield of the Salvation Army as representing a social services organization that responds to disasters, feeds the [homeless](Bible-homeless.html), and runs thrift stores. Many do not realize the underlying purpose of those efforts is rooted in the gospel of Jesus Christ. The Salvation Army was founded in 1865 by William Booth, who saw a great need for reaching the poor and destitute in England with the gospel of Jesus Christ (Luke 14:21\). He began an evangelistic ministry on the streets, and as these people responded to the gospel, Booth directed them to the various churches and chapels in their neighborhoods. As these “undesirables” came into the very proper Victorian churches, they were often rejected because of their unorthodox dress and habits. To provide a place for them to worship and be discipled, William Booth founded the East London Christian Mission. When Booth was dictating a letter referencing believers as God’s army, the name “Salvation Army” was coined, and Booth began forming his mission in a military structure. Booth named himself the General of the Salvation Army, and his wife, Catherine, was named “Mother of the Salvation Army.” From the beginning, women were given the same freedom and authority as men, and Catherine was an ordained minister in the organization. Ministers were given military officer ranks in keeping with their duties and experience, and church members were called soldiers. One reason for this military identification was a reminder that as Christians, they were in permanent mission to the unconverted. William Booth identified the approach to his work in “three S’s” \- Soup, Soap, and Salvation. In order to give the message of salvation, the physical needs of the people were met. That method is still kept today. While the Salvation Army was started as an independent Christian Church, Booth was careful to avoid criticizing other churches. He viewed each church as a part of the Body of Christ, and therefore harmony and cooperation were to be encouraged. One Salvationist expressed differences between churches this way: “In the overall economy of God there are no inherent contradictions, but there are creative paradoxes.” Since many in the churches seemed to rely on the outward symbols of the faith (baptism \& communion), yet didn’t live out a personal faith, Booth eliminated all forms of outward observance in his church. The Salvation Army sees all of life as a sacrament to be lived for God, so baptism and the Lord’s Supper are not practiced, and the style of worship can vary significantly from location to location. The emphasis in the Salvation Army is on personal religion and individual regeneration, with a commitment to unceasingly proclaim the gospel. The basic doctrines of the Salvation Army are like most evangelical churches: a belief in the Trinity, the full divinity and humanity of Jesus Christ, the full depravity of man at birth, the atoning death of Jesus Christ for man’s sin, and the essential need of repentance and faith for salvation. Following [Arminian](arminianism.html) theology, the Army teaches that continued salvation depends on continued obedience to the Word of God. Keeping with the social efforts that began the mission, the Salvation Army has always included social justice and charitable work as a key part of its ministry. In World War II, the Salvation Army operated 3,000 service units for soldiers and sailors, which led to the formation of the USO. Today the Army carries on a wide range of work, including prison visits, disaster response, refugee assistance, addiction and dependency treatment, daycare and children’s homes, homeless and domestic violence shelters, thrift stores, hospitals, clinics, and schools. They are recognized worldwide as a charitable organization that exists to help others. In fact, the Salvation Army is one of the world’s largest providers of social help. It has permanent ministries in 127 countries and 175 languages and provides assistance to millions of people every year.
What did Jesus mean when He said “I am the door” (John 10:7)?	Answer The statement “I am the door,” found in John 10:7, is the third of seven “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique, divine identity and purpose. In this “I am” statement, Jesus colorfully points out for us the exclusive nature of salvation by saying that He is “the door,” not “a door.” Furthermore, Jesus is not only our Shepherd who leads us into the “sheepfold,” but He is the only door by which we may enter and be saved (John 10:9\). Jesus is the only means we have of receiving eternal life (John 3:16\). There is no other way. To get a clear picture of Jesus’ meaning in this statement, it is helpful to understand a little of that ancient culture, especially of sheep and shepherding. Of all domesticated animals, sheep are the most helpless. Sheep will spend their entire day grazing, wandering from place to place, never looking up. As a result, they often become lost. But sheep have no “homing instinct” as other animals do. They are totally incapable of finding their way to their sheepfold even when it is in plain sight. By nature, sheep are followers. If the lead sheep steps off a cliff, the others will follow. Additionally, sheep are easily susceptible to injuries and are utterly helpless against predators. If a wolf enters the pen, they won’t defend themselves. They won’t try to run away or spread out. Instead they huddle together and are easily slaughtered. If sheep fall into moving water, they will drown. However, sheep do fear moving water and will not drink from any stream or lake unless the water is perfectly still. This is why David in the 23rd Psalm tells us of the shepherd who “makes \[us] to lie down in green pastures, he leads \[us] beside the still waters . . . though \[we] walk through the valley . . . \[we] will fear no evil. For You \[the Shepherd] are with \[us].” Sheep are totally dependent upon the shepherd who tends them with care and compassion. Shepherds were the providers, guides, protectors and constant companions of sheep. So close was the bond between shepherd and sheep that to this day Middle Eastern shepherds can divide flocks that have mingled at a well or during the night simply by calling their sheep, who know and follow their shepherd’s voice. Shepherds were inseparable from their flocks. The shepherd would lead the sheep to safe places to graze and make them lie down for several hours in a shady place. Then, as night fell, the shepherd would lead the sheep to the protection of a sheepfold. There were two kinds of sheepfolds or pens. One kind was a public sheepfold found in the cities and villages. It would be large enough to hold several flocks of sheep. This sheep pen would be in the care of a porter or doorkeeper, whose duty it was to guard the door to the sheep pen during the night and to admit the shepherds in the morning. The shepherds would call their sheep, each of which knew its own shepherd’s voice, and would lead them out to pasture. The second kind of sheep pen was in the countryside, where the shepherds would keep their flocks in good weather. This type of sheep pen was nothing more than a rough circle of rocks piled into a wall with a small open space to enter. Through it the shepherd would drive the sheep at nightfall. Since there was no gate to close—just an opening—the shepherd would keep the sheep in and wild animals out by lying across the opening. He would sleep there, in this case literally becoming the door to the sheep. In this context, Jesus is telling us that He is not only the shepherd of the sheep, but also the door of the sheep. In doing so, He is vividly contrasting Himself with that of the religious leaders of His time whom He describes as “thieves and robbers” (John 10:8\). When Jesus says, “I am the door,” He is reiterating the fact that only through Him is salvation possible. This is far removed from the ecumenical teachings popular in today’s liberal religious circles. Jesus makes it clear that any religious leader who offers salvation other than the teachings of Christ is a “thief” and a “robber.” One who believes the gospel (Hebrews 11:6\) and repents of sin (Luke 13:3\) is assured of being in “the fold” and of having entered by “the door.” As followers of Christ, Jesus is both our Shepherd and the Door to the sheepfold who provides for all our needs. Knowing that the world is full of predators whose sole intent is to destroy us (1 Peter 5:8\), we are always under His protection. More importantly, we are fully confident that “when the Chief Shepherd appears, \[we] will receive the crown of glory that does not fade away” (1 Peter 5:4\).
How does bad company corrupt good character (1 Corinthians 15:33)?	Answer In his first letter to the Corinthians, the apostle Paul wrote of the false teachers who had come into the church at Corinth teaching that the resurrection of Jesus Christ wasn’t true. These people considered only their physical existence and denied life after death or the resurrection (1 Corinthians 15:32\). As a result, their moral outlook on life influenced the rest of the Corinthian believers. Paul is telling us that in associating with false teachers, we will be adversely influenced by them. The truth is that false teachings do not lead to holiness. As such, it is critical that we are careful whom we form relationships with, especially those outside the church because unbelievers can cause even the strongest Christians to waver in their faith and adversely affect their walk with Christ and their witness to the world. This is why Paul tells us, “Do not be misled.” Actually, this was the second time Paul warned the Corinthians not to be deceived (1 Corinthians 6:9\). He cautioned them not to take up the lifestyles of corrupt people—those who will not inherit the kingdom of God. Paul knew how easy it is for people to be influenced by such adverse teachings. If not checked at the very beginning, they could begin to adopt such perverted ideas and behaviors as normal. For this reason, Paul quotes a proverb by the Greek poet Menander: “Bad company corrupts good character” (1 Corinthians 15:33\). No doubt this proverb was well known among Greeks of this time. The point Paul makes here is pertinent to all people in all ages. When we associate with or take delight in the company of people with worldly morals, we run the risk of mimicking their behaviors, their language, and their habits. Before long we are no longer of Christ, but of the world with its denial of absolute authority, its rejection of the Bible as the Word of God, and its ideology of relative morality. This is especially pertinent to young people who are generally easily influenced by their peers. Young people are desperate for the approval of others. So motivated are they by the need for acceptance that godly wisdom in decision\-making can go out the window in the face of peer pressure. Therefore, it is crucial for parents of young teens especially to be on guard against the influence of bad company. So, what are we to do? Paul provides us the answer at the very end of chapter 15: “Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58\). As parents, we stand firm against ungodly influences that may corrupt our children. As Christians, we stand firm against those who would corrupt our walk with Christ. As church members, we stand firm against false teaching and watered\-down gospel presentations that lead others astray. In all things, we are “self\-controlled and alert” because our “enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\).
What does it mean when Jesus says, “My yoke is easy and my burden is light” (Matthew 11:30)?	Answer The saying “my yoke is easy and my burden is light” is part of a larger passage (Matthew 11:28–30\), in which Jesus tells all who are weary and burdened to come to Him for rest. He isn’t speaking here of physical burdens. Rather, it was the heavy burden of the system of works that the Pharisees laid on the backs of the people that Jesus was offering to relieve. Later on in Matthew’s Gospel, Jesus will rebuke the Pharisees for laying heavy burdens on the shoulders of the people (Matthew 23:4\). The “yoke of the Pharisees” is the burdensome yoke of self\-righteousness and legalistic law\-keeping. It has been said by biblical scholars that the Pharisees had added over 600 regulations regarding what qualified as “working” on the Sabbath. That is a heavy burden! Recall the story of the lawyer who asked Jesus what was the greatest commandment of the Law (Matthew 22:36\). You can almost read between the lines of the man’s question: “What law, of all the laws we have, do I absolutely have to keep?” Jesus was saying that any kind of law\-keeping is burdensome and amounts to a “heavy yoke” of oppression because no amount of law\-keeping can bridge the gap between our sinfulness and God’s holiness. God says through the mouth of the prophet Isaiah that all of our righteous deeds are like a “polluted garment,” and Paul reiterated to the Romans that “no one will be declared righteous in his sight by observing the law” (Romans 3:20\). The good news is that Jesus promises to all who come to Him that He will give them rest from the heavy burden of trying to earn their way into heaven and rest from the oppressive yoke of self\-righteousness and legalism. Jesus encourages those who are “heavy laden” to take His yoke upon them, and in so doing they will find rest for their souls. The yoke of Jesus is light and easy to carry because it is the yoke of repentance and faith followed by a singular commitment to follow Him. As the apostle John says, “For this is the love of God, that we keep his commandments. And his commandments are not burdensome” (1 John 5:3\). This is what Jesus says in Matthew 11:30\. His yoke is easy and His burden light. Now, we might think that there is really no difference between the commandments of Jesus and the Jewish Law. Isn’t the same God responsible for both? Technically speaking, yes. If anything, one might argue that the commands of Jesus are even more burdensome because His reformulation of the Mosaic Law in the Sermon on the Mount (Matthew 5—7\) actually goes above and beyond a mere outward conformity to the Law and deals instead with the inner person. What makes Jesus’ yoke easy and His burden light is that in Jesus’ own active obedience (i.e., His perfect fulfillment of the Law of God), He carried the burden that we were meant to carry. His perfect obedience is applied (imputed) to us through faith, just as His righteousness was exchanged for our sin at the cross (2 Corinthians 5:21\). Our obedience to Jesus then becomes our “spiritual worship” (Romans 12:1\). Furthermore, we are indwelt by the Holy Spirit who works in our lives to mold us into the image of Christ, thereby making the yoke of Jesus easy and His burden light. The life lived by faith is a much lighter yoke and a much easier burden to carry than the heavy and burdensome yoke of self\-righteousness under which some continually strive to make themselves acceptable to God through works.
What is the simple church movement?	Answer The distinguishing factor of the simple church movement is an emphasis on house churches. A simple church might also emphasize lay leaders, a family atmosphere, and reproducing more [house churches](home-church.html). A “simple church” can meet anywhere. They may or may not have trained leaders, formal liturgy, programs, or structures. A simple church is usually a small group of no more than 20–25 persons. The term simple church is often used interchangeably with other terms like house church, organic church, essential church, primitive church, relational church, and micro\-church. All have in common a rejection of larger churches organized along [denominational](what-is-a-denomination.html) lines, church buildings, and formal worship services. The emphasis in simple churches is on building relationships within the small group and missionary outreach. Perhaps the primary problem with the simple church or house church movement is that some of the congregations see the book of Acts as regulating church methodology and organization. The book of Acts is not a mandate for church structure; it is simply the history of the early church. Acts is [descriptive](descriptive-vs-prescriptive.html) but not always prescriptive; that is, Acts recounts the actions and growth of the early church, but it does not usually dictate church\-wide procedures. A church today is free to organize itself in the same way as the house churches in Acts, but there is no biblical mandate to do so. Christ is the head of the church and its supreme authority (Ephesians 1:22; 4:15; Colossians 1:18\). The books of 1 Timothy and Titus outline [church government](church-government.html) and establish two offices—elders and deacons. Some in the simple church movement decry any hierarchy of leadership within the church, but in doing so they reject God’s plan for the local church. Many promoters of the simple church movement see an implied principle of participation in 1 Corinthians 14:26, 29–31: “When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. . . . Let two or three prophets speak, and let the others weigh what is said. . . . For you can all prophesy one by one, so that all may learn and all be encouraged.” Such individual participation in the gathering suggests a small group. A few things seem to be overlooked within some churches in the simple church movement. Limiting churches to a few families or a small number of people is not mandated in the Bible. We know from Acts 2:47 that the church grew daily. Others in the simple church movement understand this and seek to reproduce house churches within a network. In addition, some critics are concerned about doctrinal purity and accountability in the simple church movement. The Holy Spirit is ultimately the one responsible for ensuring purity within the worldwide church body. God can certainly work both within a formal religious structure and in the midst of believers gathering in someone’s home. As with all things, Christian love is the rule to follow. Those who are not against us are for us (Mark 9:40\), and whether we worship in large cathedrals or small home gatherings, the important thing is the proclamation of the gospel of Jesus Christ to a lost world, the upholding of the Word of God as the rule for faith and practice, and the love we have for one another.
What is the harmony of the Gospels?	Answer The "harmony" of the Gospels is the agreement of the four biblical Gospels. The four New Testament Gospels are like the singers in a four\-part choir. They each have their distinct parts to sing, yet the parts combine to make a beautiful composition. Each of the four Gospels gives testimony of Jesus from a slightly different perspective, but they all tell the same story. Thus, they are all in harmony with one another. There are also books that align the Gospel accounts chronologically which are called harmonies of the Gospels, and some Bibles have a reference section doing the same thing that is referred to as a harmony of the Gospels. Matthew, Mark, and Luke are called the "synoptic" gospels, because they give a synopsis of most of the same events from the life of Jesus. John stands on its own, filling in gaps that the others leave out. Each one of these Gospels was written for a different audience and emphasizes different things about Jesus. The Gospel of [Matthew](Gospel-of-Matthew.html) was written primarily for the Jews and emphasized how Jesus fulfilled the prophecies of a kingly Messiah. [Mark](Gospel-of-Mark.html) was written primarily for Roman or Gentile Christians, so it includes few Old Testament prophecies and explains many Jewish words and customs. Jesus is portrayed in Mark as the Divine Servant. [Luke](Gospel-of-Luke.html) was also written primarily for Gentile believers, as it also explains Jewish customs and uses Greek names. Luke set out to write an orderly narrative of the life of Jesus and presented Jesus as the Son of Man, emphasizing His full humanity. [John’s Gospel](Gospel-of-John.html) emphasizes Jesus as the Son of God and includes more of Jesus’ revelations about Himself than any of the other Gospels. It also gives a much more detailed picture of the events during Jesus’ last days. Some people have attempted to discredit the Bible by pointing out the inconsistencies in the Gospel narratives. They point out differences in the order in which the events are presented or minor details within those events. When the four accounts are placed side by side, we see that they do not all follow the same strict chronology. Much of the narrative in the Gospels is arranged in a topical order, where an event brings to mind a similar thought. This is the way most of us carry on conversations every day. The differences in minor details like the angels at Christ’s tomb (Matthew 28:5; Mark 16:5; Luke 24:4; John 20:12\) are also answered by allowing the text to speak. The differences are complementary, not contradictory. New information is added, but it does not take away from the veracity of the old information. Like the rest of Scripture, the four Gospels are a beautiful testimony of God’s revelation to man. Imagine a tax collector (Matthew), an untrained Jewish lad with a history as a quitter (Mark), a Roman doctor (Luke), and a Jewish fisherman (John) all writing harmonious testimonies about the events in the life of Jesus. There is no way, without the intervention of God, that they could have written these amazingly accurate accounts (2 Timothy 3:16\). The historical references, the prophetic references, and the personal details all work together to compose one very detailed, very accurate picture of Jesus—the Messiah, the King, the Servant, and the Son of God.
Did Jesus mean that we should never refer to our earthly father as “father” (Matthew 23:9)?	Answer Religious hypocrites will do almost anything for attention. Like the [Pharisees](Pharisees.html) of Jesus’ day, they love to be seated in high positions where they will be seen and honored above everyone else. In His final discourse, Jesus dealt with the vain hypocrisy of Israel’s religious leaders and warned His followers not to be like them: “But as for you, do not be called ‘Rabbi,’ because you have one Teacher, and you are all brothers. Do not call anyone on earth your father, because you have one Father, who is in heaven. And do not be called masters either, because you have one Master, the Messiah” (Matthew 23:8–10, HCSB). These instructions came on the heels of Christ’s scathing description of the Pharisees (Matthew 23:1–12\), condemning their fixation with status, positions of importance, and titles of honor such as Father, Rabbi, Teacher, and Master (verses 5–7\). Many of these Jewish leaders flaunted their high appointments. In essence, they made idols of themselves and insisted that others bow down and worship them. Jesus commanded His disciples to be different. Instead of striving for personal glory and public recognition, followers of Jesus are to humble themselves before God and people (Luke 14:9–11; Colossians 3:12; James 4:10; 1 Peter 3:8; 5:6\). Jesus taught that the greatest in His kingdom are meek and modest servants (Matthew 20:26; 23:11; Luke 9:48; 22:26–27\). Genuine kingdom seekers don’t demand recognition but instead desire God alone to be glorified (Matthew 5:16; Philippians 1:11; 1 Corinthians 10:31; 1 Peter 4:11\). Jesus said, “Do not call anyone father,” not as a blanket injunction against the use of such titles but as an exhortation to humility. The Bible tells us to “honor your father and your mother,” so it’s certainly not wrong to call one’s earthly father by that name (see Exodus 20:12; Hebrews 12:9\). Likewise, the respectful and affectionate title “father” was often used in Bible times for elders and teachers (see 2 Kings 6:21; 13:14; Acts 7:2; 22:1\). The apostle Paul saw himself as a spiritual father figure to those he had led to Christ and nurtured in the faith (1 Corinthians 4:14–15; Philippians 2:22; 1 Timothy 1:2, 18; 2 Timothy 1:2; Titus 1:4\), but he never insisted that anyone call him by the title “father.” Instead, Paul acknowledged his lowly place as “less than the least of all the Lord’s people” (Ephesians 3:7–8; see also 1 Corinthians 15:9–10; 1 Timothy 1:12–16\). Jesus also wasn’t teaching that there should never be positions of authority in the body of Christ. Rather, He emphasized that all [leadership roles](church-leadership.html) in the church should be seen as opportunities to serve the Lord and others. It is inappropriate and unbiblical to put human spiritual leaders onto pedestals. Scripture shows that all Christians are brothers and sisters in Christ (Matthew 23:8; Philemon 16; 1 Timothy 6:2\). Ultimately, God in heaven is the only One who has the right to be called our Father (Matthew 6:9\), and only He is holy and worthy of exaltation (1 Samuel 2:2; Isaiah 6:3; 43:15; Revelation 4:8; 15:4\). Only Jesus is our Master (Luke 17:13; Colossians 4:1\), and the Holy Spirit our Teacher (John 14:26\). Believers are told, “Do not call anyone father,” because anyone who assumes the title in arrogance and self\-promotion will have to contend with God the Father. True spiritual leaders are unpretentious enough to recognize that any wisdom or knowledge they possess is a gracious gift from God. Although the Pharisees exalted themselves, they would one day be humbled (Isaiah 2:11–12; 5:15; Ezekiel 21:26\), and disciples of Jesus Christ, who humble themselves in [service](serving-in-the-church.html), will be exalted in God’s time (Matthew 23:12\).
What is the Book of Jubilees and should it be in the Bible?	Answer The Book of Jubilees, sometimes called the “Lesser Genesis,” “Little Genesis,” or “The Testament of Moses,” is a [pseudepigraphal](pseudepigrapha.html) work of Jewish apocalyptic literature. It was probably written in the second century BC, sometime between 135 and 105\. The Book of Jubilees records an account of biblical history from the creation of the world to the time of Moses, as delivered to Moses by an angel on Sinai. The book divides history into periods or “jubilees” of 49 years. Generally, the Book of Jubilees follows the account of creation as recorded in the Book of Genesis, but it inserts interesting details such as the names of Adam’s daughters and the creation of angels. Some scholars consider the Book of Jubilees to be an extended [midrash](Mishnah-midrash.html) on Genesis through the first part of Exodus. The only complete text of the Book of Jubilees still extant is an Ethiopic manuscript from the sixth century AD. It contains 1,307 verses. Most scholars believe that the book was originally written in Hebrew or Aramaic. That theory is bolstered by the discovery among the [Dead Sea Scrolls](dead-sea-scrolls.html) of fragmented Hebrew texts containing portions of the Book of Jubilees. So far, at least fifteen separate manuscripts of the Book of Jubilees have been identified at Qumran. All have been reduced to fragments (“The Dead Sea Scrolls: The Book of Jubilees,” VanderKam, J., and Morgan, S., The Missouri Review, the College of Arts \& Science of the University of Missouri, 12/1/1992\), and those fragments provide only about 3 percent of the total content of the book. There are also some fragments of Jubilees existing today in Greek and Latin, but nowhere near a complete book in either of those languages or in Hebrew. According to the Book of Jubilees, on [Mt. Sinai](mount-Sinai-significance.html) “the angel of the presence spake to Moses according to the word of the Lord, saying: Write the complete history of the creation” (Jubilees 2:1, Charles, R. H., trans., 1902\). This angel told Moses that God created various categories of angels on the first day of creation. Great stress is laid on the [Sabbath](Sabbath-day-rest.html) in Jubilees 2:17–32\. In chapter 3, Adam and Eve are in Eden for a period of seven years. Then, after “seven years exactly,” the serpent tempted Eve (Jubilees 3:17\). It was only after the fall that Adam had sex with his wife (Jubilees 3:34\). Jubilees chapter 4 introduces Noah and his wife (who is named Emzara). Chapter 5 narrates the flood. The author of Jubilees writes that, after the flood, God says to Noah, “Command thou the children of Israel that they observe the years according to this reckoning—three hundred and sixty\-four days, and (these) will constitute a complete year” (Jubilees 5:32\). The 364\-day solar year (rather than the 360\-day lunar year) is one of the main thrusts of the Book of Jubilees. Some scholars have pointed out that it appears that Jubilees was written precisely for the purpose of pushing the author’s commitment to a solar\-based calendar. In Jubilees, God is concerned that His people might “disturb all their seasons and the years will be dislodged . . . and they will neglect their ordinances” (Jubilees 6:33\). It’s true that the sun keeps a more regular schedule than the moon. So, in Jubilees, to prevent confusion and to keep holy days from getting “dislodged,” God instituted the 364\-day solar calendar. Under that system, since 7 is a factor of 364, the same date falls on the same day of the week each year (e.g., every year July 4 would be on the same day of the week). The command governing the calendar reflects another major emphasis in Jubilees: the laws concerning Sabbaths, Passover, firstfruits, and other holy days. The author of Jubilees claims that the feasts of the Lord were observed by the patriarchs long before the time of Moses. [Circumcision](circumcision.html) is also stressed in the book, which promises “great wrath from the Lord” on uncircumcised Israelites (Jubilees 15:40\). The author of the Book of Jubilees was probably an [Essene](Essenes.html) member of the Qumran community—the people who copied and preserved the Dead Sea Scrolls. Theological and cultural details within the book differ from the teachings of both the Pharisees and the Sadducees. The calendar system advocated in Jubilees is the one used in other Essene writings. The [Ethiopian Orthodox Church](Ethiopian-Orthodox-Church.html) is the only group today that accepts the Book of Jubilees as canonical. There are several problems with including the Book of Jubilees in the Bible as part of inspired Scripture. Probably the most significant is that the author of Jubilees, in retelling the story of Genesis, changes the biblical record in several respects. In general, the patriarchs are glorified as holy men who were scrupulous in keeping the law—even the ceremonial aspects—long before Moses climbed Sinai. As portayed in the Book of Jubilees, Jacob does not lie to his father; Isaac eventually declares Jacob to be his true heir, an elderly Jacob settles on Leah as the wife he loves, and Abram’s deceit of Pharaoh is never mentioned. Clearly, these heroes of the faith are handled with kid gloves by the author of Jubilees; in contrast, Scripture presents a candid record of their faults. Further, the Book of Jubilees adds to the Law of Moses and goes far beyond Scripture in its stress on punishment. For example, if someone eats blood, “he and his seed shall be rooted out of the land” (Jubilees 6:18\). A father who gives his daughter in marriage to a Gentile “shall surely die, and they shall stone him with stones . . . and they shall burn the woman with fire” (Jubilees 30:11–12\). Adding to the Bible, the Book of Jubilees says that during the [Feast of Tabernacles](Feast-of-Tabernacles.html) (which Abraham first celebrated) Israel is to “set wreaths upon their heads” and carry branches around the altar seven times each morning (Jubilees 16:39, 41\). Also, Jubilees stipulates the type of wood to be used for the fire of the burnt offering (Jubilees 21:16–19\). In summary, the Book of Jubilees adds to the Mosaic Law, leans toward hagiography, introduces sectarian teachings regarding the calendar, and lacks sufficient manuscript evidence. For each of these reasons, Jubilees fails the standards of the canon of Scripture.
What is the doctrine of the sufficiency of Scripture?	Answer The doctrine of the sufficiency of Scripture is a fundamental tenet of the Christian faith. To say the Scriptures are sufficient means that the Bible is all we need to equip us for a life of faith and service. It provides a clear demonstration of God’s intention to restore the broken relationship between Himself and humanity through His Son, Jesus Christ, our Savior through the gift of faith. No other writings are necessary for this good news to be understood, nor are any other writings required to equip us for a life of faith. When discussing Scripture, Christians are referring to both Old and New Testaments. The apostle Paul declared that the holy Scriptures “are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:15–17\). If Scripture is “God\-breathed,” then it is not man\-breathed, and, although it was penned by men, those “men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21\). No man\-made writing is sufficient to equip us for every good work; only the Word of God can do that. Furthermore, if the Scriptures are sufficient to thoroughly equip us, then nothing more is needed. Colossians 2 deals with the dangers a church faces when the sufficiency of Scripture is challenged and merged with non\-biblical writings, full of ungodly theology and concepts. Paul warned the church at Colosse: “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” (Colossians 2:8\). Jude says it even more specifically when he writes, “Although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints” (Jude 1:3\). Notice the phrase “once and for all.” This makes it clear that no other writings, no matter how godly the pastor, theologian, or denominational church they may come from, are to be seen as equal to or completing the Word of God. The Bible is all that is necessary for the believer to understand the character of God, the nature of man, and the doctrines of sin, heaven, hell, and salvation through Jesus Christ. Paul’s words to the Galatians indicate the seriousness of delivering a message outside the Bible: “If we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!” (Galatians 1:8\). Perhaps the strongest verses on the issue of the sufficiency of the Bible come from the book of Psalms. In Psalm 19:7–14, David rejoices in God’s Word, declaring it to be perfect, trustworthy, right, radiant, enlightening, sure and altogether righteous. The sufficiency of Scripture is under attack today, and, sadly, that attack comes far too often in our own churches. Certain management techniques, worldly methods of drawing crowds, entertainment, extra\-biblical revelations, mysticism, and some forms of psychological counseling all declare that the Bible is not adequate for the Christian life. But Jesus’ words “are full of the Spirit and life” (John 6:63\), and they will never pass away (Mark 13:31\). His Word is completely and utterly sufficient.
What is decisional regeneration?	Answer Decisional regeneration, sometimes referred to as decision theology, is the belief that a person must make a decision for Christ, consciously accepting Him as Savior, in order to be saved. According to decision theology, the new birth occurs when someone 1\) hears the gospel, 2\) is convicted of the truth of the gospel, 3\) understands the need for salvation, and 4\) chooses to accept Christ rather than reject Him. Often, the decision to accept Christ is marked by an action such as walking an aisle, praying a "sinner’s prayer," signing a decision card, or similar activity. Detractors of decision theology consider it a misleading and dangerous teaching because it gives man too much control over his salvation. Some see decisional regeneration (salvation depends on making a decision) akin to [baptismal regeneration](baptismal-regeneration.html) (salvation depends on being baptized) and other works\-based systems. If salvation is by grace, then it is an internal work of the Holy Spirit, occurring at the time of His choosing. Decisional regeneration, on the other hand, posits that the moment of salvation occurs when someone makes a choice to “accept Christ.” This, say opponents, is tantamount to salvation by works, because exercising the will is a human work and therefore cannot be part of salvation. Some are opposed to decision theology because it risks associating a spiritual event with a physical action. Telling someone to "make a decision for Christ" and to "express" that decision outwardly fosters the notion that salvation is synonymous with walking an aisle or reciting a prayer instead of being the work of the Holy Spirit (John 3:8\). This false association, in turn, can lead to false conversions, because someone who walks an aisle after a sermon may think he is saved (on the basis of an emotional experience), when there has been no work of God in his heart. Also, the detractors of decision theology are quick to point out that nowhere in the Bible are "decisions for Christ" mentioned, nor is anyone commanded to "accept Christ" or to "ask Him into your heart." Further, Scripture says that man in his natural state is incapable of choosing Christ. He is "dead" in sin (Ephesians 2:1\), he cannot please God (Romans 8:8\), and he is utterly helpless to come to God on his own (John 6:44\-45\). There is "no one who seeks God" (Romans 3:11\); an unsaved person is unable to "accept the things that come from the Spirit of God" (1 Corinthians 2:14\). This being the case, asking a non\-Christian to make a decision for Christ is like asking a corpse to dance. Divine intervention is necessary. Central to the debate over decision theology is the debate over [monergism vs. synergism](monergism-vs-synergism.html). Is salvation God’s work or man’s—or both? Monergism, closely allied with Calvinism and its tenet of irresistible grace, teaches that God is solely responsible for all aspects of our salvation. God sovereignly saves without any cooperation from us whatsoever, even giving us the faith to believe (Ephesians 2:8\-9\). Synergism teaches that we cooperate in our salvation to some degree. Decisional regeneration can be seen as synergistic in that we must decide to accept Christ—a very limited cooperation, but cooperation nonetheless. The Bible is clear that salvation is totally the work of God. We can do nothing to secure salvation for ourselves (Romans 3:20\). The Lord chooses us (John 15:16\), draws us to Himself (John 6:44\), gives us life (John 14:6\), and preserves us (John 10:28\). The new birth is not the result "of human decision" (John 1:13\). Just as the Lord brought life to the valley of dry bones (Ezekiel 37\), Jesus "gives life to whom he is pleased to give it" (John 5:21\). At the same time, the Bible commands everyone to repent (Acts 3:19, 17:30\) and to believe in Christ (Acts 16:31\). While the words "make a decision for Christ" are not used in Scripture, the fact that we are commanded to repent seems to imply an exercise of the will. How is one saved? By grace through faith—and even faith is a gift created through the hearing of God’s Word (Romans 10:17\). Salvation does not come by walking an aisle or raising a hand. Saying a prayer does not save anyone. Reading and agreeing with the salvation pages on GotQuestions.org cannot save. Salvation is making a new spiritual creation, something only the Holy Spirit can accomplish. Does this mean that it is wrong for an evangelist to hold an ”[altar call](altar-calls.html)” after his message? Not at all. However, we must be careful never to attribute our spiritual peace with God to a physical act of our own. Coming to the front of a church is not the same thing as coming to Christ. Also, we should remember that simply "making a decision" of some kind is not what saves us; it is the all\-powerful, sovereign work of God in Christ that saves. Rather than calling on people to "invite Jesus to come in," it would perhaps be better to urge them to repent of their sin and cast themselves on the mercy of God in Christ.
What did Jesus mean when He said, “I am the Bread of Life” (John 6:35)?	Answer “I am the bread of life” (John 6:35\) is one of the seven “I Am” statements of Jesus. Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. John 6:35 says, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” Bread is considered a staple food—i.e., a basic dietary item. A person can survive a long time on only bread and water. Bread is such a basic food item that it becomes synonymous for food in general. We even use the phrase “breaking bread together” to indicate the sharing of a meal with someone. Bread also plays an integral part of the Jewish Passover meal. The Jews were to eat unleavened bread during the Passover feast and then for seven days following as a celebration of the exodus from Egypt. Finally, when the Jews were wandering in the desert for 40 years, God rained down “bread from heaven” to sustain the nation (Exodus 16:4\). All of this plays into the scene being described in John 6 when Jesus used the term “bread of life.” He was trying to get away from the crowds to no avail. He had crossed the Sea of Galilee, and the crowd followed Him. After some time, Jesus inquires of Philip how they’re going to feed the crowd. Philip’s answer displays his “little faith” when he says they don’t have enough money to give each of them the smallest morsel of food. Finally, Andrew brings to Jesus a boy who had five small loaves of bread and two fish. With that amount, Jesus miraculously fed the throng with lots of food to spare. Afterward, Jesus and His disciples cross back to the other side of Galilee. When the crowd sees that Jesus has left, they follow Him again. Jesus takes this moment to teach them a lesson. He accuses the crowd of ignoring His miraculous signs and only following Him for the “free meal.” Jesus tells them in John 6:27, “Do not labor for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” In other words, they were so enthralled with the food, they were missing out on the fact that their Messiah had come. So the Jews ask Jesus for a sign that He was sent from God (as if the miraculous feeding and the walking across the water weren’t enough). They tell Jesus that God gave them manna during the desert wandering. Jesus responds by telling them that they need to ask for the true bread from heaven that gives life. When they ask Jesus for this bread, Jesus startles them by saying, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” This is a phenomenal statement! First, by equating Himself with bread, Jesus is saying he is essential for life. Second, the life Jesus is referring to is not physical life, but eternal life. Jesus is trying to get the Jews’ thinking off of the physical realm and into the spiritual realm. He is contrasting what He brings as their Messiah with the bread He miraculously created the day before. That was physical bread that perishes. He is spiritual bread that brings eternal life. Third, and very important, Jesus is making another claim to deity. This statement is the first of the “[I AM](I-AM.html)” statements in John’s Gospel. The phrase “I AM” is the covenant name of God (Yahweh, or YHWH), revealed to Moses at the burning bush (Exodus 3:14\). The phrase speaks of self\-sufficient existence (or what theologians refer to as “[aseity](aseity-of-God.html)”), which is an attribute only God possesses. It is also a phrase the Jews who were listening would have automatically understood as a claim to deity. Fourth, notice the words “come” and “believe.” This is an invitation for those listening to place their faith in Jesus as the Messiah and Son of God. This invitation to come is found throughout John’s Gospel. Coming to Jesus involves making a choice to forsake the world and follow Him. Believing in Jesus means placing our faith in Him that He is who He says He is, that He will do what He says He will do, and that He is the only one who can. Fifth, there are the words “hunger and thirst.” Again, it must be noted that Jesus isn’t talking about alleviating physical hunger and thirst. The key is found in another statement Jesus made, back in His Sermon on the Mount. In Matthew 5:6, Jesus says, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” When Jesus says those who come to Him will never hunger and those who believe in Him will never thirst, He is saying He will satisfy our hunger and thirst to be made righteous in the sight of God. If there is anything the history of human religion tells us, it is that people seek to earn their way to heaven. This is such a basic human desire because God created us with eternity in mind. The Bible says God has placed \[the desire for] eternity in our hearts (Ecclesiastes 3:11\). The Bible also tells us that there is nothing we can do to earn our way to heaven because we’ve all sinned (Romans 3:23\) and the only thing our sin earns us is death (Romans 6:23\). There is no one who is righteous in himself (Romans 3:10\). Our dilemma is we have a desire we cannot fulfill, no matter what we do. That is where Jesus comes in. He, and He alone, can fulfill that desire in our hearts for righteousness through the Divine Transaction: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). When Christ died on the cross, He took the sins of mankind upon Himself and made atonement for them. When we place our faith in Him, our sins are imputed to Jesus, and His righteousness is imputed to us. Jesus satisfies our hunger and thirst for righteousness. He is our Bread of Life.
Witnessing to Mormons – what is the key?	Answer As a preface to this answer, please see our article on [Mormonism](Mormons.html) and what Mormons believe. As Christians, we always want to use the Bible and its timeless truths as our primary tool in witnessing the love of God and salvation through Christ. One of the problems with trying to witness to Mormons is that they believe that the Bible was hopelessly corrupted through the years and is no longer reliable. Although we can say with confidence that the Scriptures are most certainly not corrupted—due to the manuscript evidence in the form of the [Dead Sea Scrolls](dead-sea-scrolls.html), several codices of the various portions of the biblical text, and thousands of other manuscripts—Mormons are most likely not going to agree to that. Therefore, approaching Mormons from another direction is more effective. It is important to understand that Mormons use many of the terms that Christians use, such as salvation, justification, heaven, and others. But their definitions are quite different from the biblical definitions we are familiar with. For instance, Mormons say they believe in salvation by grace through faith in Christ. But their idea of salvation is inclusive—everyone has been saved by Christ so that they will live eternally, but it is each person’s works that will determine where they will spend eternity and the extent of their eternal blessings (Articles of Faith, p. 78–79; Mormon Doctrine, p. 348\). Clearly, salvation as the Bible explains it is not the same as the Mormon idea of salvation. This is why arguing doctrine with a Mormon is rarely successful. The key to reaching the heart of Mormons is to understand that, while they may appear confident and self\-assured on the outside, internally many are filled with stress and doubt because they are continually striving for perfection. This is partly driven by Mormon doctrine and partly by family pressures. Family is extremely important to Mormons, and living up to both family and church standards is a motivating factor to many Mormons. Deep down inside most Mormons is the fear of not being good enough, of not measuring up. The question in every Mormon’s mind is, “Am I worthy enough?” The best thing to do is to reinforce that doubt. Show them that by their own efforts, they are not even close to being worthy to stand before a holy God. This is the bad news that has to precede the good news. Show them from the Scriptures that all their “righteous acts are like filthy rags” (Isaiah 64:6\), that “no one will be declared righteous in his sight by observing the law” (Romans 3:20\), and that “all have sinned and fall short of the glory of God” (Romans 3:23\). If the Mormon will admit to these truths, he/she should be open for the good news of the true gospel of Jesus Christ, that real righteousness only comes at the cross, where God exchanged our sin for the righteousness of Christ (2 Corinthians 5:21\). No other righteousness can stand before God on Judgment Day. Once a Mormon, or anyone else for that matter, admits these truths, he/she is well on the way to understanding true salvation. While it is important for us to be diligent in our proclamation of truth, it is also important for us to put the results of witnessing in the hands of our God, who is able to “save to the uttermost those who draw near to God through Him” (Hebrews 7:25\). We can rest assured that, ultimately, it falls upon the Spirit to sway the hearts of those who are lost and open their eyes to Truth. Our job is to “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” (1 Peter 3:15\), trusting God with the words that we are to say, praying diligently for the souls of those we witness to, and leaving the results to Him. (Editor’s note: many of the references in our articles on Mormonism are Mormon publications, such as Mormon Doctrine, Articles of Faith, Doctrines of Salvation, History of the Church, Doctrine and Covenants, and so forth. Others are from the Book of Mormon itself, e.g., books such as 1 Nephi, 2 Nephi, and Alma.)
What is a Christian view of "A Course in Miracles"?	Answer “A Course in Miracles” is a self\-study curriculum written by a woman named Helen Schucman (1909—1981\), a research psychologist raised by Jewish but non\-religious parents. From 1958 through 1976, she was a professor of medical psychology at Columbia University in New York. It is claimed that A Course in Miracles was “scribed” by Schucman between 1965 and 1972 through a process of inner dictation. She experienced the process as one of a distinct and clear dictation from an inner voice, which earlier had identified itself to her as Jesus. After Schucman’s death, the Foundation for A Course in Miracles was begun and is the organization that holds the copyright to A Course in Miracles. The teachings of the Course—a mixture of the mysticism, [Gnosticism](Christian-gnosticism.html), and [New Age](new-age-movement.html) psycho\-babble—run counter to Christian beliefs. The fundamental teaching of A Course in Miracles is the “atonement principle,” which states that separation from God through sin did not happen. The course further teaches that sin is the absence of love and nothing more. It denies that sin is an act against God. The principal purpose of A Course in Miracles is to “restore to one’s awareness the power of one’s mind to choose.” There is no doubt that whatever “voice” Schucman was hearing, it was not the voice of Jesus Christ. Too much of the Course contradicts what God has already revealed in Scripture, and we know that God does not contradict Himself. Jesus Christ is God incarnate, “the same yesterday, today and forever” (Hebrews 13:8\), and He would never contradict the Truth revealed in the pages of Scripture. The Bible tells us that sin did indeed occur and that it is the source of our separation from God. Sin is described in the Bible, not as the absence of love as the Course states, but as transgression of the law of God (1 John 3:4\) and rebellion against God (Deuteronomy 9:7; Joshua 1:18\). It goes without saying that demonically driven false religion is eager to convince people that sin does not exist, that they are not separated from God, and that they do not need a Savior to keep them from hell. But the Bible reveals the truth on these issues: “Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation” (Colossians 1:21–22\). Furthermore, the idea of restoring to sinful, unredeemed man the “power to choose” is against everything the Bible teaches. The only power in the life of a Christian is the power of the gospel of Jesus Christ, of which we are not ashamed (Romans 1:16\). The heart and mind of the unregenerate man has no power to choose anything but death. “The mind of sinful man is death, but the mind controlled by the Spirit is life and peace” (Romans 8:6\). Jeremiah tells us that “the heart is deceitful above all things and beyond cure.” The danger of A Course in Miracles is that it does use Christian vocabulary and attempts to sound Christian. Many churches have been deceived by the sound of the course and have used the material in Sunday school classes and other church\-sponsored activities. This damages the Church through the spread of false teachings and exposes the congregants to the lies of the enemy who “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). Christians need to be wise as serpents and steer clear of A Course in Miracles.
What does the Bible say about demonic oppression?	Answer There is strong biblical evidence that a Christian cannot be demon possessed. The question then arises regarding what influence/power a demon can have over a Christian. Many Bible teachers describe demonic influence on a Christian as “demonic oppression” to distinguish it from possession. The Bible says that the devil seeks to devour believers (1 Peter 5:8\), and Satan and his demons “scheme” against Christians (Ephesians 6:11\). As Satan attempted with Jesus (Luke 4:2\), demonic forces tempt us to sin and oppose our efforts to obey God. Should a Christian allow the demons to succeed in these attacks, oppression results. Demonic oppression is when a demon is temporarily victorious over a Christian, successfully tempting a Christian to sin and hindering his ability to serve God with a strong testimony. If a Christian continues to allow demonic oppression in his/her life, the oppression can increase to the point that the demon has a very strong influence over the Christian’s thoughts, behavior, and spirituality. Christians who allow continuing sin open themselves up for greater and greater oppression. Confession and repentance of sin are necessary to restore fellowship with God, who can then break the power of demonic influence. The apostle John gives us great encouragement in this area: “We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one cannot harm him” (1 John 5:18\). For the Christian, the power for victory over and freedom from demonic oppression is always available. John declares, “The One who is in you is greater than the one who is in the world” (1 John 4:4\). The power of the indwelling Holy Spirit (Romans 8:9\) is always available to overcome demonic oppression. No demon, not even Satan himself, can prevent a Christian from surrendering to the Holy Spirit and thereby overcoming any and all demonic oppression. Peter encourages believers to resist the devil, “standing firm in your faith” (1 Peter 5:9\). Being firm or steadfast in the faith means relying on the power of the Holy Spirit to successfully resist demonic influence. Faith is built up through the spiritual disciplines of feeding on the Word of God, persistent prayer, and godly fellowship. Strengthening our faith by these means enables us to put up the shield of faith with which we can “extinguish the flaming arrows of the evil one” (Ephesians 6:16\).
Who was Flavius Josephus?	Answer Since their release in the first century AD, the writings of Flavius Josephus have become a primary source of Judeo\-Christian history. According to The Life of Flavius Josephus, Josephus “was born to Matthias in the first year of the reign of Caius Caesar” (1:5\), being AD 37\. At “fourteen years of age, \[he] was commended by all for the love \[he] had to learning; on which account the high priests and principal men of the city came then frequently to \[him] together, in order to know \[his] opinion about the accurate understanding of points of the law” (2:9\). Observing the Jewish sects of Pharisees, Sadducees, and Essenes, Flavius Josephus spent three years with a hermit named Banus (2:11–12\) and, upon returning at nineteen years age, “began to conduct \[him]self according to the rules of the sect of the Pharisees” (2:12\). Traveling to Rome to defend persecuted Pharisees, he returned with an admiration for the Roman way of life. Soon after, a rebellion by Jewish forces against Rome occurred (AD 66\), and Josephus found himself becoming a commander in Galilee where he “took care to have arms provided, and the cities fortified” (14:77\). However, despite his attempts, Flavius Josephus surrendered at Jotapata, which “was taken by force” (65:350\). When the “siege of Jotapata was over, and \[he] was among the Romans, \[he] was kept with much care, by means of the great respect that Vespasian showed \[him]” (AD 69\) and was soon accompanied by the emperor’s son Titus back to Jerusalem (75:414–416\). Despite Josephus’s attempts to quell growing revolts, Jerusalem was destroyed by the Romans in AD 70\. Josephus returned with Titus to Rome, where he “had great care taken of \[him] by Vespasian; for he gave \[him] an apartment in his own house, which he lived in before he came to the empire. He also honored \[Josephus] with the privilege of a Roman citizen, and gave \[him] an annual pension; and continued to respect \[him] to the end of his life” (76:423\). The works of Josephus are few in number, but large in volume. The Wars of the Jews is the harrowing and partly eye\-witness account of the wars involving the Jewish nation from the Maccabean Revolt (as told in the apocryphal 1 Maccabees) to the fall of Jerusalem in AD 70, through which Josephus lived. The Antiquities of the Jews details the history of the Jewish people from the creation narrative (Genesis in the Old Testament) to the time of Josephus’s writing (New Testament and thereafter). Against Apion is an insightful apologetic of Jewish theology and thought against critics and students of Greek philosophy. Josephus is best known however, among Christians for his referral to Jesus in The Antiquities of the Jews, one of the earliest pieces of historical evidence for Jesus outside the New Testament. Below is the paragraph from The Antiquities of the Jews (18:63–64\), with what is commonly believed to be additions by a later Christian translator in brackets: “At this time there appeared Jesus, a wise man \[if indeed one ought to refer to him as a man]. For he was a doer of startling deeds, a teacher of people who received the truth with pleasure. And he gained a following both among many Jews and among many of Greek origin. \[He was the Messiah\-Christ.] And when Pilate, because of an accusation made by the leading men among us, condemned him to the cross, those who had loved him previously did not cease to do so. \[For on the third day he appeared to them again alive, just as the divine prophets had spoken about these and countless other marvelous things about him.] And up until this very day the tribe of Christians, named after him, has not died out.” Later in The Antiquities of the Jews (20:200\), Jesus is again mentioned, in passing this time, as Josephus focuses his discussion on Jesus’ half\-brother James (Matthew 13:55; Galatians 1:19\). The passage is again worth quoting in full: “But this younger Ananus, who, as we told you already, took the high priesthood, was a bold man in his temper, and very insolent. . . . He assembled the Sanhedrin of judges, and brought before them the brother of Jesus the so\-called Messiah\-Christ, whose name was James, and some others. When he had formed an accusation against them as breakers of the law, he delivered them over to be stoned.” Despite the occasional bias of his historical works, Josephus is a relatively credible historian whose work provides a thorough understanding of Jewish life in the first century and the Jewish War. Without such histories, our knowledge and understanding of these two areas would be far less rich.
What is the meaning of the Valley of Dry Bones in Ezekiel 37?	Answer Ezekiel’s vision of the valley of dry bones (Ezekiel 37:1–14\) came to him after God had directed him to prophesy the rebirth of Israel in chapter 36\. God announced, through the prophet, that Israel will be restored to her land in blessing under the leadership of “David, My servant \[who] shall be king over them” (Ezekiel 37:24\), clearly a reference to the future under Jesus Christ the Messiah, descendant of David (Isaiah 7:14; 9:6–7; Luke 1:31–33\). However, this promise seemed impossible in light of Israel’s present condition. She was “dead” as a nation, deprived of her land, her king, and her temple. She had been divided and dispersed for so long that unification and restoration seemed impossible. So God gave Ezekiel the vision of the dry bones as sign. God transported Ezekiel—probably not literally, but in a vision—to a valley full of dry bones and directed him to speak to the bones. Ezekiel was to tell the bones that God would make breath enter the bones and they would come to life, just as in the creation of man when He breathed life into Adam (Genesis 2:7\). Ezekiel obeyed, the bones came together, flesh developed, skin covered the flesh, breath entered the bodies, and they stood up in a vast army. This vision symbolized the whole house of Israel that was then in captivity. Like unburied skeletons, the people were in a state of living death, pining away with no end to their judgment in sight. They thought their hope was gone and they were cut off forever. The surviving Israelites felt their national hopes had been dashed and the nation had died in the flames of Babylon’s attack with no hope of resurrection. The reviving of the dry bones signified God’s plan for Israel’s future national restoration. The vision also, and most importantly, showed that Israel’s new life depended on God’s power and not the circumstances of the people. Putting “breath” by God’s Spirit into the bones showed that God would not only restore them physically but also spiritually. The Israelites residing in the Holy Land today are not the fulfillment of this prophecy. It will be fulfilled when God re\-gathers believing Israelites to the land (Jeremiah 31:33; 33:14–16\) and Christ returns to establish His Millennial Kingdom (Matthew 24:30–31\).
What principles should distinguish a Christian business?	Answer Are there certain laws, rules, or principles that delineate a secular business enterprise from that of a Christian business? What are the identifying hallmarks of a Christian business? Are there any biblical guidelines to managing a Christian business? A recent study conducted by the Gallup organization and the National Opinion Research Center revealed that 78 percent of all Americans claim they want to experience some form of spiritual growth. Of this group, half of them felt they were too busy with their careers to enjoy God or even give enough time to developing their spiritual lives. And when polled about their workplace, it was found that, when businesses provided spiritually\-minded programs they felt not only more calm and relaxed, but were, in fact, more productive. Additionally, it was discovered that those who worked for Christian business organizations where spiritual values were encouraged were less fearful and more committed to their workplace goals, as well as less likely to compromise their values. Ian Mitroff, professor at the USC School of Business, says that “spirituality could be the ultimate competitive advantage.” What, then, are the key principles that set apart these organizations that place a high premium on Christian values? Though we could name many, there are three biblical principles that stand out that define a Christian business worthy of that name. First is integrity. Integrity is about Christ\-centered living. It is about doing what is right rather than what is expedient. The organization with integrity will make its business decisions based on the standards and principles of God—righteousness, truth, and honesty. That is, there is congruency between what the organization verbalizes and what it practices. No one can point a finger at such a company and justifiably cry out, "Hypocrite!" Socrates (469\-399 BC) declared, “The greatest way to live with honor in this world is to be what we pretend to be.” A Christian business is the epitome of integrity. This means “we are who we say we are.” Second is a commitment to excellence. Paul said, “This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone” (Titus 3:8\). If an organization is to be recognized as an exemplary one, one whose goal is to glorify God through its commitment to excellence in its service and product, it must always honor God and be thoroughly cognizant of its role and mission in a pagan world. Such an organization never forgets that God has called them to be His witness to the lost world in which they do business. When business organizations commit themselves to the pursuit of excellence, they exalt the Word of God. And as the Gallup and National Research Center study revealed, they also demonstrate God’s power to transform lives, not only through their employees but with their customers as well. Finally, a Christian business should have a commitment to its people. This includes the area of fair compensation, performance recognition, and providing growth opportunities, both professionally and personally. It has been determined that organizations that recognize the needs of their people and create opportunities for them to fulfill those needs are able to bring out the very best in them. The apostle Paul indirectly addressed relationships between employers and employees. To those who work for someone else, Paul gave this command: “Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:22\-24\). Then to employers, Paul commanded, “Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven” (Colossians 4:1\). Paul gave this command to employers because, just as their employees report to them, they themselves have someone to report to—their Master in heaven. Employers could hardly expect to be treated fairly by God if they failed to treat their employees fairly. Paul’s remarks concerning the employee/employer relationship involve the mutual submission of employees to their employers and vice versa. Employees, too, are to treat their employers with respect and “obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart” (Ephesians 6:6\). In all things, for both employers and employees, Christ should be the model for Christian business, because He was known to be a man of integrity, even among His enemies (Matthew 22:16\).
What did Jesus mean when He said, “I am the True Vine” (John 15:1)?	Answer “I am the True Vine” (John 15:1\) is the last of seven [“I am”](I-AM.html) declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique divine identity and purpose. Jesus said, “I am the True Vine” to closest friends gathered around Him. It was only a short time before Judas would betray Him; in fact, Judas had already left to do his infamous deed (John 13:30\). Jesus was preparing the eleven men left for His pending crucifixion, His resurrection, and His subsequent departure for heaven. He had just told them that He would be leaving them (John 14:2\). Knowing how disturbed they would feel, He gave them this lovely metaphor of the True Vine as one of His encouragements. Jesus wanted His friends, not only those eleven, but those of all time, to know that He was not going to desert them, even though they would no longer enjoy His physical presence. His living energy—His spiritual reality—would continue to nourish and sustain them just as the roots and trunk of a grape vine produce the energy that nourishes and sustains its [branches](vine-and-branches.html) while they develop their fruit. Jesus wanted us to know that, even though we cannot see Him, we are as closely connected to Him as the branches of a vine are connected to its stem. Our desire to know and love Him and the energy to serve Him will keep flowing into and through us as long as we “abide” in Him. Jesus went on to remove any misunderstanding about what He meant (John 15:4\). He said that no branch can even live, let alone produce leaves and fruit, by itself. Cut off from the trunk, a branch is dead. Just as a vine’s branches rely on being connected to the trunk from which they receive their energy to bear fruit, Jesus’ disciples depend on being connected to Him for their spiritual life and the ability to serve Him effectively. The fruit we produce is that of the Holy Spirit—love, joy, peace, patience, goodness, kindness, gentleness, faithfulness, and self\-control (Galatians 5:22–23\). Our source of life and spiritual fruit is not in ourselves; it is outside us, in Christ Jesus. We can live, live rightly, and serve Him effectively only if we are rightly connected to Him in a faith/love relationship. Then Jesus underscored His point even more strongly by saying, “Apart from me you can do nothing” (John 15:5\). This illustration of the vine and branches is no thoughtless generality or careless simile. It is absolute, stark reality. No believer can achieve anything of spiritual value independently of Christ Jesus. He also reminds us that there are some who are “in” Him who bear no fruit. But these are not, as some would suppose, true branches that just happen to be fruitless. All true branches bear fruit. Just as we know a healthy, living tree by the good fruit it produces, so do we recognize fruitless branches as having no connection to the True Vine. This is why Jesus tells us, “By their fruit you will know them” (Matthew 7:16–20\). Those who do not produce good fruit are cut away and burned. The reference here is to apostates, those who profess to know Christ but whose relationship to Him is insincere. He neither called them nor elected them nor saved them nor sustains them. Eventually, the fruitless branches are identified as not belonging to the Vine and are removed for the sake of truth and the benefit of the other branches. So, we depend on Jesus for everything, starting with our very life—“For in Him we live and move and have our being” (Acts 17:28\)—and including our reconciliation with God through Him (Romans 5:10\). No one can serve God effectively until he is connected with Jesus Christ by faith. Jesus is our only connection with the God who gave life and who produces in us a fruitful life of righteousness and service.
What did Jesus mean when He said, “I am the Resurrection and the Life” (John 11:25)?	Answer “I am the Resurrection and the Life” (John 11:25\) is the fifth of the seven “[I am](I-AM.html)” statements of Jesus. Lazarus was dead. Earlier, Jesus had heard that His good friend was sick, but instead of going to visit Lazarus, Jesus “stayed where he was for two more days” (John 11:6\). He explained to His puzzled disciples that the sickness was “for God’s glory, that God’s Son may be glorified through it” (v. 4\). After Lazarus died, Jesus began a journey to Bethany, Lazarus’s home. Significantly, when Jesus informed His disciples that Lazarus was dead, He simply said His friend was “asleep, but I am going there to wake him up” (John 11:11\). Outside Bethany, Lazarus’s sister Martha went out to meet Jesus. “If you had been here,” she said, “my brother would not have died.” Such was her faith in Jesus’ power to heal. Jesus replied by assuring Martha that her brother would rise again. Martha responded again in faith: “I know he will rise again in the resurrection at the last day.” At this point, Jesus makes His fifth “I Am” statement in John’s gospel, “I am the resurrection and the life,” and He follows it with a call to faith: “He who believes in me will live, even though he dies, and whoever lives and believes in me will never die” (John 11:21\-24\). When Jesus said, “I am the resurrection and the life,” He was claiming to be the source of both. There is no resurrection apart from Christ, and there is no eternal life apart from Christ. Beyond that, Jesus was also making a statement concerning His divine nature. He does more than give life; He is life, and therefore death has no ultimate power over Him. Jesus confers this spiritual life on those who believe in Him, so that they share His triumph over death (1 John 5:11\-12\). Believers in Jesus Christ will experience resurrection because, having the life Jesus gives, it is impossible for death to defeat them (1 Corinthians 15:53\-57\). The grieving Martha wished that Jesus had arrived earlier so He could have healed her brother. And when Jesus spoke of resurrection, Martha assumed He was speaking of “the resurrection at the last day.” In both statements, Martha reveals that she considered Time an insurmountable obstacle. In effect, Martha was saying, “It’s too late to help Lazarus (the time is past), so now we must wait (allow more time).” Jesus shows that neither Death nor time is an obstacle to Him. Outside the tomb, “Jesus called in a loud voice, ‘Lazarus, come forth!’ The dead man came out” (John 11:43\). It’s one thing to claim to be the resurrection and the life, but Jesus proved it by raising Lazarus, who was four days dead. Truly, with Christ, death is but “sleep” (1 Thessalonians 4:13\). Death has no dominion over Him who is Life itself, nor does death have dominion over those who are in Him (1 Corinthians 15:54\-55\). Because He lives, we live. Because He is Life, we have life eternally. Jesus’ statement that He is the resurrection and the life provides a godly perspective on several spiritual matters. Martha believed that the resurrection is an event; Jesus showed her (and us) that the resurrection is a Person. Martha’s knowledge of eternal life was an abstract idea; Jesus proved that knowledge of eternal life is a personal relationship. Martha thought victory over death was a future expectation; Jesus corrects her, showing that victory is a present reality. After presenting Himself as the resurrection and the life, Jesus asks Martha an all\-important question: “Do you believe this?” (John 11:26\). May Martha’s answer be ours as well: “Yes, Lord, I believe that you are the Christ, the Son of God who was to come into the world” (verse 27\).
How can I find joy in the midst of trials?	Answer James 1:2\-4 says, “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything.” This is the very first thing James writes in his letter after his salutation. Why? Because of its import. Many Christians think once they’ve made that decision for Christ that everything will fall into place and life will be that proverbial bowl of cherries. And when trials and tough times come upon them or continue, they begin to question, “why?” Wondering how they could possibly endure horrible circumstances and consider it joy. Peter also tackles this subject of joy through trials. “In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls” (1 Peter 1:6\-9\). In both of these passages, we see the instruction of what we should do. ‘Consider it pure joy…’ ‘In this you greatly rejoice…’ Why? Because trials make us stronger. The James passage clearly states that the testing of our faith produces perseverance. And the Peter passage states that our faith, which is priceless, will be proved genuine and result in praise to God. But how? How can we find joy in the midst of all the junk, hardships, and painful circumstances? First, we need to understand that the joy the world gives is not the same as the joy the Spirit gives. Worldly joy or happiness comes and goes as often as waves hitting the shore. It isn’t something you can cling to when you’ve lost a loved one or are facing bankruptcy. The Spirit’s joy or happiness, on the other hand, can stay with you for the long haul. For the believer, the fruit of the Spirit, including joy, is like a bottomless well of water—there’s always an abundant supply. Even in the darkest days, when sadness, grief, and loss may threaten to overwhelm you, God’s joy is there. Second, we need to understand that God’s joy cannot be taken away. Oh, you might think that it’s gone—that the hands of misfortune have snatched it from you—but it’s not. As believers, we are promised the constant presence of the Holy Spirit. We are promised His joy. Just as our salvation is assured through Jesus’ one\-time sacrifice for all. Jesus’ words in John 15:11, “I have told you this so that my joy may be in you and that your joy may be complete.” Other examples, Acts 13:52, “And the disciples were filled with joy and with the Holy Spirit.” Acts 16:34, “The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God—he and his whole family.” Third, we need to stop wallowing, whining, and complaining and grab onto God’s joy. Just like salvation, joy is a free and perfect gift from Him, and we must reach out and accept that gift. Grab onto it. Like a lifeline. Choose joy. Over bitterness, anger, and sorrow. Make a decision to choose joy every day. No matter what. Look at these great examples in Scripture: “Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability” (2 Corinthians 8:2\-3\). “You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit” (1 Thessalonians 1:6\). “Be joyful always” (1 Thessalonians 5:16\). “You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions” (Hebrews 10:34\). And the best illustration of all, “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2\). All through Scripture we see the persecution of the church, the trials and hardships that believers have faced. The challenge then is to truly learn how to consider each trial joy. This topic is very near and dear to my heart because it is a lesson I’m relearning each and every day. My daughter has a rare nerve disorder, she’s had brain surgery, and we’ve faced seemingly insurmountable obstacles, mountains of medical bills, bankruptcy, and foreclosure. But you know what I have discovered? God’s joy really is there. You can consider each trial joy, you can greatly rejoice with joy inexpressible and full of glory even when you feel like you are face\-first in the mud puddle. You can endure whatever circumstances are making you quake in your boots right now. If you have been saved through faith in Jesus Christ—you have all you need. Grab onto God’s joy.
Is it wrong to want to die?	Answer Many people who are suffering from terminal illness, painful conditions, or intense sadness or emotional pain want to die. Those who are suffering wonder if they can just ask God to take their lives. Is this a form of suicide? Will God take us to heaven if we pray to die? The question that also arises is whether such a prayer is sinful. Wanting to die and escape from suffering, whether emotional or physical, is a very human condition. Even the Lord Jesus Christ prayed, “O My Father, if it be possible, let this cup pass from Me: nevertheless not as I will, but as You will” (Matthew 26:39\). This was the humanity of Jesus speaking. Jesus knew what lay ahead at the cross, but notice that He submitted to God’s will. In all things, Jesus submitted Himself to the will of the Father (John 5:30\). In the Garden, Jesus verified that there are times when it is necessary to suffer, and He willingly suffered because it was the will of the Father. As believers we are always to pray, “Your will be done.” None of us will die before it is our time, even if we want to die. David verifies the truth that all our days are planned out by God and nothing will shorten them outside of God’s will: “All the days ordained for me were written in your book before one of them came to be” (Psalm 139:16\). Rather than praying to die, it is better to pray for God’s strength and grace to stand fast in whatever suffering we are experiencing and trust in God to determine the time and the details of our passing. Suffering is hard, and sometimes the hardest part is the questions we have about why. Suffering is humbling, and as humans we don’t like being humbled or weak and dependent. But when we ask, “Why me, Lord?” the answer may just be “Why not you?” When born\-again believers suffer on this earth, God has a purpose for that suffering, and His plans and purposes are perfect and holy, just as He is perfect and holy. The psalmist tells us, “As for God, His way is perfect” (Psalm 18:30\). If God’s ways are perfect, then we can trust that whatever He does—and whatever He allows—is also perfect. This may not seem possible to us, but our minds are not God’s mind, as He reminds us in Isaiah 55:8–9\. The apostle Paul suffered from a “thorn in his flesh”—some affliction that is not explained in the Bible—and three times he prayed for the Lord to remove that thorn. But God, who could have eased Paul’s suffering in an instant, chose not to do so. He reminded Paul that the “thorn” was to keep him from becoming proud and “exalted above measure through the abundance of the revelations” he had been given, to keep him from exalting himself. But God did not leave Paul powerless to suffer alone. God assured him that the grace he had been given by God was “sufficient” and that God would be glorified by Paul’s reliance on His power to sustain him. Paul’s response to these truths was to be glad of his frailty and sufferings because in them God is glorified when the miracle of His power and strength are on display (2 Corinthians 12:7–10\). Therefore, rather than seeking to escape from suffering of any kind through death, we depend upon God and rest in Him, for His purpose in suffering will always bring glory to Him and abound to our blessing. When we are under the intense pressure of suffering, we sometimes feel like we simply can’t go on any longer. But God reminds us that there is no suffering or trial that comes upon a believer that someone else hasn’t gone through before us. Other believers have suffered pain that could not be alleviated by modern medicine. Other believers have suffered persecution and hideous deaths at the hands of God\-haters. Other believers have been lonely and abandoned, some imprisoned for their testimony. So we are certainly not alone. But God is always faithful, and He will not allow us to suffer or be tested above what we can withstand and will also make a way to escape so that we are able to bear up under it (1 Corinthians 10:13\). Finally, to answer the question of whether it is actually sinful to pray to die, quite simply it may come down to the principle “whatever is not of faith, is sin” (Romans 14:23\). In other words, if our inner man says that it is sin, then to us it is sin. There is also the Scripture that says, “Anyone, then, who knows the good he ought to do and doesn’t do it, sins” (James 4:17\). There is only one sin that keeps us out of heaven, and that is the sin of rejecting the Lord Jesus Christ as our Savior. But praying to God to allow us to die can be sin because doing so indicates a lack of faith. A better prayer would be “God, you have promised to sustain me through any trial. I beg you to take away my hopelessness, comfort me with your presence, and uphold me with your strong right hand. But in all things, not my will but yours be done. Amen.”
What is paganism?	Answer From a Christian viewpoint, pagans are generally characterized as those who are caught up in any religious ceremony, act, or practice that is not distinctly Christian. Correspondingly, Jews and Muslims also use the term pagans to describe those outside their religion. Others define the term paganism as any religion outside of Buddhism, Hinduism, Judaism, and Christianity; whereas some argue that a pagan is anyone with no religion at all. Pagan comes from the Latin word paganus, which means “country dweller”; paganism can refer to polytheism or the worship of more than one god, such as in ancient Rome. A pagan is also considered to be one who, for the most part, has no religion and indulges in worldly delights and material possessions; someone who revels in sensual pleasures; a hedonistic or self\-indulgent individual. Another, more modern term is neo\-paganism, which refers to some of the contemporary forms of paganism such as [Wicca](wicca.html), Druidry, and Gwyddon. These modern “pagan” practices are actually similar to their ancient counterparts in that they rely heavily on hedonism—sensual gratification and self\-indulgence and the pursuit of happiness and pleasure to the exclusion of everything else. In ancient times, sexual ceremonies were a major part of pagan religions. The Old Testament references these perverted religions in such passages as Deuteronomy 23:17, Amos 2:7–8, and Isaiah 57:7–8\. Though they are numerous and varied in their practices and beliefs, pagans do hold to some similar beliefs. For example: • The physical world is a good place, one to be taken pleasure in by everyone. • Everyone is considered to be part of this Mother Earth. • Divinity reveals itself in every facet of the world. • Every being, man and animal, is a derivative of the Divine. As such, all are gods and goddess. • Most pagan religions do not have gurus or messiahs. • Doctrine is superseded by one’s own responsibility. • Solar and lunar cycles are significant in pagan worship. Any form of paganism is false doctrine. Paul addressed this perversion of the truth in his letter to the believers in Rome (Romans 1:22–27\). The people Paul described were worldly and materialistic, worshiping created things rather than the Creator. They worshiped trees, animals, and rocks, going so far as to abuse their bodies in deviant sexual practices to revel in their passions. Paul then goes on to tell us why they did this and the end result: “Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done” (Romans 1:28\). In spite of common assumptions, most pagan worshipers claim they don’t believe in Satan. However, there’s no question that Satan is their chief source of influence and control. Though they will deny it, they deify him in their worldly and sensual practices. Paul tells us plainly how Satan works in the lives of people without God, through his power, his signs, his deceit, and his lies: “The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, and in every sort of evil that deceives those who are perishing. They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness” (2 Thessalonians 2:9–12\). That Satan is alive and well is powerfully evidenced in these pagan practices. This was not only clear in the times of the first\-century church, but also in today’s postmodern world. To the faithful believers who know the Lord, pagan worship is what it appears to be—the power and deceit of the prince of this world, Satan (1 John 5:19\), who “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). As such, paganism should be avoided.
Can faith really move mountains?	Answer In order to correctly interpret a passage such as Matthew 17:20, we first look at the overall context of the passage. Jesus, along with Peter, James and John, had just come down from the “[mount of transfiguration](transfiguration.html),” and they encounter a man with a demon\-possessed child. The man tells Jesus that he brought his son to Jesus’ disciples, but they couldn’t cast the demon out (recall that Jesus earlier, in Matthew 10:1, gave His disciples the authority to cast out evil spirits). Jesus then chastises them for their lack of faith and then casts the demon out of the boy. When His disciples inquire as to why the demon didn’t obey their command, Jesus replies with the statement in Matthew 17:20\. Their faith, He says, is small and weak. If it were the size of even the smallest of the seeds, the mustard bush, they would be able to “move mountains.” The first thing that needs to be considered is the Bible’s use of literary techniques. The Bible is first and foremost God’s revealed Word; we want to be clear on this point (2 Timothy 3:16\). While the Bible is God’s revealed Word, it is revealed to us by way of language. God condescended—He lowered Himself—to speak to us in ways in which we would understand. Consider a father trying to communicate with his young child. The father has to condescend in order to be understood by the limited intellect and understanding of the child. This is analogous (though not identical) to the way in which God speaks to us. The Bible employs many forms, or genres, of literature. There is historical narrative, poetry, prophecy, apocalyptic writing, and epistolary literature (to name a few). Among these various literary genres, several literary techniques are used—metaphor, simile, imagery, parable, allusion, irony, personification, paradox, and hyperbole. As readers of the Bible, we must recognize when these techniques are being used so we can properly interpret the meaning. For example, in John 10:7, Jesus says, “[I am the door of the sheep](I-am-the-door.html).” How are we to interpret this verse? If we are too literal, we might start looking for a doorknob hidden somewhere on His body. However, if we understand this to be a metaphor, then we can begin to understand His meaning (Jesus is the way of access to eternal life, much like a door is the way of access into a room). Another thing to consider in biblical interpretation is the context of the passage. More often than not, when we take a single verse out of its native context, we end up misinterpreting the verse. In the context of Matthew 17, Jesus rebukes the disciples for their weak faith and says that even if they had mustard seed\-sized faith, they could command the mountain to move. Contextually, the mountain must refer to the demon that was afflicting the man’s son. Jesus tells His disciples that, if their faith was stronger, they could have commanded the demon to leave the boy, and it would be so. This was clearly the case in Matthew 10 when Jesus sent them out to cure diseases, cast out demons, and spread the gospel. Therefore, it is clear from the context that Jesus does not intend to assert that mustard seed\-sized faith can literally move mountains. Rather, the expression Jesus uses was a common colloquialism of that day; to a Jew of Jesus’ day, a mountain is a metaphor signifying a seemingly impossible task. Faith that can move mountains is not meant to imply a faith that can literally move literal mountains. The point Jesus was making is that even a little bit of faith—faith the size of a tiny mustard seed—can overcome mountainous obstacles in our lives.
Where do the Hebrew Scriptures prophesy the death and resurrection of the Messiah?	Answer Throughout the Hebrew Scriptures, the promise of a Messiah is clearly given. These messianic prophecies were made hundreds, sometimes thousands of years before Jesus Christ was born, and clearly Jesus Christ is the only person who has ever walked this earth to fulfill them. In fact, from Genesis to Malachi, there are over 300 specific prophecies detailing the coming of this Anointed One. In addition to prophecies detailing His virgin birth, His birth in Bethlehem, His birth from the tribe of Judah, His lineage from King David, His sinless life, and His atoning work for the sins of His people, the death and resurrection of the Jewish Messiah was, likewise, well documented in the Hebrew prophetic Scriptures long before the death and resurrection of Jesus Christ occurred in history. Of the best\-known prophecies in the Hebrew Scriptures concerning the death of Messiah, Psalm 22 and Isaiah 53 certainly stand out. Psalm 22 is especially amazing since it predicted numerous separate elements about Jesus’ crucifixion a thousand years before Jesus was crucified. Here are some examples. Messiah will have His hands and His feet “pierced” through (Psalm 22:16; John 20:25\). The Messiah’s bones will not be broken (a person’s legs were usually broken after being crucified to speed up their death) (Psalm 22:17; John 19:33\). Men will cast lots for Messiah’s clothing (Psalm 22:18; Matthew 27:35\). Isaiah 53, the classic messianic prophecy known as the “[Suffering Servant](suffering-servant-Isaiah-53.html)” prophecy, also details the death of Messiah for the sins of His people. More than 700 years before Jesus was even born, Isaiah provides details of His life and death. The Messiah will be rejected (Isaiah 53:3; Luke 13:34\). The Messiah will be killed as a vicarious sacrifice for the sins of His people (Isaiah 53:5–9; 2 Corinthians 5:21\). The Messiah will be silent in front of His accusers (Isaiah 53:7; 1 Peter 2:23\). The Messiah will be buried with the rich (Isaiah 53:9; Matthew 27:57–60\). The Messiah will be with criminals in His death (Isaiah 53:12; Mark 15:27\). In addition to the death of the Jewish Messiah, His resurrection from the dead is also foretold. The clearest and best known of the resurrection prophecies is the one penned by Israel’s King David in Psalm 16:10, also written a millennium before the birth of Jesus: “For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay.” On the Jewish feast day of Shavuot (Weeks or Pentecost), when Peter preached the first gospel sermon, he boldly asserted that God had raised Jesus the Jewish Messiah from the dead (Acts 2:24\). He then explained that God had performed this miraculous deed in fulfillment of David’s prophecy in Psalm 16\. In fact, Peter quoted the words of David in detail as contained in Psalm 16:8–11\. Some years later, Paul did the same thing when he spoke to the Jewish community in Antioch. Like Peter, Paul declared that God had raised Messiah Jesus from the dead in fulfillment of Psalm 16:10 (Acts 13:33–35\). The resurrection of the Messiah is strongly implied in another Davidic psalm. Again, this is Psalm 22\. In verses 19–21, the suffering Savior prays for deliverance “from the lion’s mouth” (a metaphor for Satan). This desperate prayer is then followed immediately in verses 22–24 by a hymn of praise in which the Messiah thanks God for hearing His prayer and delivering Him. The resurrection of the Messiah is clearly implied between the ending of the prayer in verse 21 and the beginning of the praise song in verse 22\. And back again to Isaiah 53: after prophesying that the Suffering Servant of God would suffer for the sins of His people, the prophet says He would then be “cut off out of the land of the living.” But Isaiah then states that He (Messiah) “will see His offspring” and that God the Father will “prolong His days” (Isaiah 53:5, 8, 10\). Isaiah proceeds to reaffirm the promise of the resurrection in different words: “As a result of the anguish of His soul, He will see light and be satisfied” (Isaiah 53:11\). Every aspect of the birth, life, death and resurrection of Jesus the Messiah had been prophesied in the Hebrew Scriptures long before the events ever unfolded in the timeline of human history. No wonder that Jesus the Messiah would say to the Jewish religious leaders of His day, “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me” (John 5:39\).
What does the Bible say about being late or lateness?	Answer There is no commandment in the Bible that says, “Thou shall not be late, ever,” so it’s not as simple as one Scripture reference to determine God’s view on tardiness. Everyone has been late to something at some point, often due to unforeseen or unavoidable circumstances. But, if someone is habitually late and unconcerned about being on time, especially if that person professes to be a Christian, then scriptural principles do apply. As with all things, God looks at the heart, “for the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7\). For one thing, continual lateness does not express love for others. Forcing others to wait for us time after time is simply rude. Christians are to love one another and love our enemies as well, and “love is not rude” (1 Corinthians 13:5\). When others perceive that we are unloving and unconcerned about them, our reputations as Christians suffer. “A good name is better than precious ointment” (Ecclesiastes 7:1\). A good name, a good reputation is important for a Christian. This means that we should be known as people of our word, trustworthy and dependable, and not be known as always late, slothful, or unconcerned about others. Our actions as Christians point back at Christ. Do they glorify Him? Do they bring Him honor? “And whatever you do, do it heartily, as to the Lord and not to men” (Colossians 3:23\). Furthermore, as Christians we never want to cause someone else to sin. Constantly being forced to wait for someone can be very aggravating, especially to those who make an effort to be on time. Minor irritation can easily become anger, which can easily become sin, and we are never to be the cause of someone else’s sin. “Jesus said to his disciples: ‘Things that cause people to sin are bound to come, but woe to that person through whom they come’” (Luke 17:1\). Waiting can not only be frustrating, but it causes unnecessary stress and wasted time for the person that has to wait. Christians are exhorted by Paul to “do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves” (Philippians 2:3\). The perpetually late person does not consider others’ time as more important than his own. Most habitual late\-comers are concerned only with themselves. Continually being late does not communicate a zeal or diligence in serving Christ by loving others as He loves us. It also does not communicate faithfulness or trustworthiness. For the person who is habitually late, there is hope. For many, it is simply a matter of overcoming bad habits built up over time. Sometimes it’s just a matter of changing those habits to be more aware of time, planning ahead, and leaving ample time for the unexpected. Recognizing the spiritual impact on others is the first step in understanding the importance of reversing the bad habit of tardiness. If we are motivated by love for others and a desire to maintain a good reputation for Christ’s sake, then prayer for wisdom and help is the next step. God has promised wisdom to all who ask for it (James 1:5\), and He is never far away from those who call upon His power for godly living.
What did Jesus mean when He said, “I am the Light of the World” (John 8:12)?	Answer “I am the Light of the world” (John 8:12\) is the second of seven “[I AM](I-AM.html)” declarations of Jesus, recorded only in John’s gospel, that point to His unique divine identity and purpose. In declaring Himself to be the Light of the world, Jesus was claiming that He is the exclusive source of spiritual light. No other source of spiritual truth is available to mankind. There are two types of light in the world. We can perceive one, or both, or neither! When we are born into this world, we perceive physical light, and by it we learn of our Creator’s handiwork in the things we see. However, although that light is good, there is another Light, a Light so important that the Son of God had to come in order to both declare and impart it to men. John 8:12 records, “When Jesus spoke again to the people, He said, ‘I am the Light of the World. Whoever follows me will never walk in darkness but have the light of life.’” The metaphor used by the Lord in this verse speaks of the light of His Truth, the light of His Word, the light of eternal Life. Those who perceive the true Light will never walk in [spiritual darkness](spiritual-darkness.html). We take a candle into a room to dispel the darkness. Likewise, the Light of Jesus Christ has to be taken into the darkness of sin that engulfs the hearts and lives of those who are not following Him. That’s the condition behind having this Light—that we follow Him. If we do not follow Him, we will not have this light, this truth, this eternal life. Physical light is necessary for physical life. The earth would certainly change very rapidly if there were no longer any sunlight. A forest full of trees with very thick canopies of foliage high above has very little plant life on the ground except for moss or lichen, which needs little sunlight. Plants will never move away from the light—they are said to be positively phototropic, drawn to the light. In the same way, spiritual light is necessary for spiritual life, and this can be a good test of our standing in Christ. The believer will always tend toward spiritual things; he will always tend toward fellowship, prayer, the Word of God, and so on. The unbeliever always does the opposite (John 1:5; 3:19–20\) because light exposes his evil, and he hates the light. Indeed, no man can come into the true spiritual light of Jesus Christ, unless he is enabled (John 6:37\). Following Jesus is the condition of two promises in John 8:12\. First, His followers will never walk in darkness, which is a reference to the [assurance of salvation](assurance-salvation.html) we enjoy. As true followers of the Light, we will never follow the ways of sin, never live in a state of continually sinning (1 John 1:5–7\). Rather, we repent of our sin in order to stay close to the Light of the world. The second promise is that we will reflect the Light of Life. Just as He came as the Light of the world, He commands us to be “lights,” too. In Matthew 5:14–16 we see believers depicted as the light of the world. Just as the moon has no light of its own, reflecting the light of the sun, so are believers to reflect the Light of Christ so that all can see it in us. The Light is evident to others by the good deeds we do in faith and through the power of the Holy Spirit. The emphasis here is maintaining a credible and obvious witness in the world, a witness that shows us to be faithful, God\-honoring, trustworthy, sincere, earnest, and honest in all that we do. Also, we should always be ready to give an account of the hope that we have (1 Peter 3:15\), for the gospel Light we have is not to be covered, but made obvious for all to see and benefit from, that they, too, may leave the darkness and come into the Light.
What is the day of Pentecost?	Answer Pentecost is significant in both the Old and New Testaments. “Pentecost” is actually the Greek name for a festival known in the Old Testament as the Feast of Weeks (Leviticus 23:15; Deuteronomy 16:9\). The Greek word means “fifty” and refers to the fifty days that have elapsed since the wave offering of Passover. The Feast of Weeks celebrated the end of the grain harvest. Most interesting, however, is its use in Joel and Acts. Looking back to Joel’s prophecy (Joel 2:28–32\) and forward to the promise of the Holy Spirit in Christ’s last words on earth before His ascension into heaven (Acts 1:8\), Pentecost signals the beginning of the church age. The only biblical reference to the actual events of Pentecost is Acts 2:1–3\. Pentecost is reminiscent of the Last Supper; in both instances the disciples are together in a house for what proves to be an important event. At the Last Supper the disciples witness the end of the Messiah’s earthly ministry as He asks them to remember Him after His death until He returns. At Pentecost, the disciples witness the birth of the New Testament church in the coming of the Holy Spirit to indwell all believers. Thus the scene of the disciples in a room at Pentecost links the commencement of the Holy Spirit’s work in the church with the conclusion of Christ’s earthly ministry in the upper room before the crucifixion. The description of fire and wind mentioned in the Pentecost account resounds throughout the Old and the New Testament. The sound of the wind at Pentecost was “rushing” and “mighty.” Scriptural references to the power of wind (always understood to be under God’s control) abound. Exodus 10:13; Psalm 18:42 and Isaiah 11:15 in the Old Testament and Matthew 14:23–32 in the New Testament are only a few examples. More significant than wind as power is wind as life in the Old Testament (Job 12:10\) and as spirit in the New (John 3:8\). Just as the first Adam received the breath of physical life (Genesis 2:7\), so the last Adam, Jesus, brings the breath of spiritual life. The idea of spiritual life as generated by the Holy Spirit is certainly implicit in the sound of the wind at Pentecost. Fire is often associated in the Old Testament with the presence of God (Exodus 3:2; 13:21–22; 24:17; Isaiah 10:17\) and with His holiness (Psalm 97:3; Malachi 3:2\). Likewise, in the New Testament, fire is associated with the presence of God (Hebrews 12:29\) and the purification He can bring about in human life (Revelation 3:18\). God’s presence and holiness are implied in the Pentecostal tongues of fire. Indeed, fire is identified with Christ Himself (Revelation 1:14; 19:12\); this association naturally underlies the Pentecost gift of the Holy Spirit, who would teach the disciples the things of Christ (John 16:14\). Another aspect of the Day of Pentecost is the miraculous speaking in foreign tongues which enabled people from various language groups to understand the message of the apostles. In addition is the bold and incisive preaching of Peter to a Jewish audience. The effect of the sermon was powerful, as listeners were “cut to the heart” (Acts 2:37\) and instructed by Peter to “repent, and be baptized” (Acts 2:38\). The narrative concludes with three thousand souls being added to the fellowship, the breaking of bread and prayers, apostolic signs and wonders, and a community in which everyone’s needs were met.
Will more people go to heaven or to hell?	Answer The question of whether there are more people in heaven or hell is answered by Jesus Himself in one succinct passage: “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few” (Matthew 7:13–14\). This passage tells us that only those who receive Jesus Christ and who believe in Him are given the right to become children of God (John 1:12\). As such, the gift of eternal life comes only through Jesus Christ to all those who believe. He said, “[I am the way, and the truth, and the life](way-truth-life.html). No one comes to the Father except through me” (John 14:6\). It’s not through Mohammed, Buddha, or other false gods of man’s making. It’s not for those wanting a cheap and easy way to heaven while continuing to live their own selfish and worldly lives on earth. Jesus only saves those who fully trust in Him as Savior (Acts 4:12\). So, what are these two gates in Matthew 7:13–14? They are the entrance to two different “ways.” The wide gate leads to the broad way, or road. The small, narrow gate leads to the way that is narrow. The narrow way is the way of the godly, and the broad way is the way of the ungodly. The broad way is the easy way. It is attractive and self\-indulgent. It is permissive. It’s the inclusive way of the world, with few rules, few restrictions, and fewer requirements. Tolerance of sin is the norm where God’s Word is not studied and His standards not followed. This way requires no spiritual maturity, no moral character, no commitment, and no sacrifice. It is the easy way of salvation, following “the course of this world, following the prince of the power of the air, of the spirit that is now at work in the sons of disobedience” (Ephesians 2:2\). It is that broad way that “seems right to a man, but end is the way to death” (Proverbs 14:12\). Those who preach a gospel of inclusiveness where “all ways lead to heaven” preach an utterly different gospel than the one Jesus preached. The gate of self\-centeredness, self\-absorption, and a proud, holier\-than\-thou mindset is the wide gate of the world that leads to hell, not the narrow gate that leads to eternal life. As a result, most people spend their lives following the masses who are on the broad road, doing what everyone else does and believing what everyone else believes. The narrow way is the hard way, the demanding way. It is the way of recognizing that you cannot save yourself and must depend on Jesus Christ alone to save you. It’s the way of self\-denial and the cross. The fact that few find God’s way implies that it is to be sought diligently. “You will seek me and find me, when you seek me with all your heart” (Jeremiah 29:13\). No one will stumble into the kingdom or wander through the narrow gate by accident. Someone asked Jesus, “Lord, will those who are saved be few?” He replied, “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able” (Luke 13:23–24\). Many will seek to enter that narrow door, the door of salvation, but “will not be able.” They are unwilling to trust/rely on Jesus alone. They are unwilling to pay the price. It costs too much for them to give up the world. God’s gate is a gate through which one cannot carry the baggage of sin and self\-will, nor can one carry the accoutrements of materialism. The way of Christ is the way of the cross, and the way of the cross is the way of self\-denial. Jesus said, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it” (Luke 9:23–24\). Jesus knows that many will choose the wide gate and the broad way that leads to destruction and hell. Correspondingly, He said that only a few will choose the narrow gate. According to Matthew 7:13–14, there is no doubt that more will go to hell than to heaven. The question for you is, then, on which road are you?
What is mythicism?	Answer Mythicism is the belief that Jesus Christ never existed as a historical figure but was derived from a group of mythical gods and demigods from Greek and Roman times. Mythicism claims that, since certain supernatural powers or feats were described prior to the rise of Christianity, then Christians could have simply incorporated them into their new religion. For example, a mythicist might believe that followers of Christ “borrowed” the powers ascribed to Asclepius, the Greek god of medicine (Jesus is called the Great Physician), fathered by the god Apollo and his mother, a mortal woman (Jesus is the Son of the Father and was born of a virgin). The symbol of Asclepius was a serpent wound around a staff, and Jesus compared Himself to a serpent that was lifted up in the desert by Moses as a foreshadowing of His being raised up on the cross (Numbers 21:9; John 3:14–15\). Mythicists use these examples and others to defend their beliefs. Mythicism denies that Jesus has come in the flesh and is from God. But the apostle John warns against the empty philosophies that deny the One who came to save mankind. Such denials are of the devil. “Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God” (1 John 4:1–3a). The truth is that [Jesus really did exist](did-Jesus-exist.html). The truth is that the [Gospels are not copies of ancient mythologies](Jesus-myth.html). The claims of mythicism are totally false, and, like all lies, they are designed to catch the unsuspecting and shipwreck the faith of immature believers. The only sure way to recognize the lies is to be intimately familiar with the Truth. We do this by seeking truth in everything and comparing everything we hear with the Word of God, just as the Bereans did. “These were more fair\-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men” (Acts 17:11–12\).
How can demonic strongholds be overcome?	Answer Before demonic strongholds can be overcome, we should understand exactly what demonic strongholds are. The word stronghold appears only once in the New Testament (2 Corinthians 10:4\), and the Greek word translated “stronghold” means “a fortification such as a castle.” In this passage, the apostle Paul is instructing the church at Corinth on how to fight against and “destroy arguments and every lofty opinion raised against the knowledge of God” (2 Corinthians 10:5\). They do this, not by using the weapons of the world, but by “divine power.” Lofty arguments and opinions are the result of pride and evil and vain imaginations, the very strongholds in which demons reside. This, then, is the essence of demonic warfare—the power of God to overcome the strongholds of demons. In Ephesians 6:10–18, Paul describes the resources that God makes available to His followers—the [armor of God](full-armor-of-God.html). Here we are told how, in an attitude of humility and dependence, we are to avail ourselves of God’s resources. Note that we are to be strong “in the Lord” and “in the power of His might.” We do not take on demonic strongholds in our own strength. We protect ourselves with the first five pieces of defensive armor and wield the one offensive weapon—the sword of the Spirit which is the Word of God. We do all of this “with all kinds of prayers and requests . . . praying for all the Lord’s people” (verse 18\). In verses 12 and 13 of Ephesians 6, Paul writes, “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.” One habit that every believer needs to develop is focusing on Ephesians 6:10–18 and “getting dressed” spiritually every day. It would go a long way to giving victory over the devil and his schemes. Here Paul states that, while we walk in the flesh (we are living and breathing in this human body), we do not war according to the flesh (we can’t fight spiritual battles with fleshly weapons). Instead, as we focus on the resources and weapons of spiritual strength, we can see God give us victory. No demonic stronghold can withstand praying Christians wearing the full armor of God, battling with the Word of God, and empowered by His Spirit.
Is the New Perspective on Paul biblical?	Answer Any time a “new perspective” on some biblical doctrine arises, red flags should go off warning Christians of possible danger. In many cases such “new” ideas, teachings, or perspectives are not new at all. Rather, they are the same old lie from the Garden of Eden when Satan first cast doubt on God’s Word: “Did God really say…” (Genesis 3:1\). In that sense, the “New Perspective on Paul” is ancient in that it tries to deny what the Scriptures clearly teach and what has been accepted by Christians for centuries. The “New Perspective on Paul” is not biblical and appears to be an attempt to redefine and even deny key biblical doctrines that are the foundation of the Christian faith. Sadly, however, the teachings propagated by the few who champion the “New Perspective on Paul” are gaining ground, even among evangelical churches, despite the fact that some of its leading proponents are liberal New Testament scholars from secular universities. Most well\-known among the “New Perspective on Paul” proponents is N.T. Wright, a noted Bible scholar and Bishop in the Anglican Church, whose books seem to be influencing the spread of this troublesome teaching in evangelical churches. The heart of this teaching is that for hundreds, if not thousands, of years Christians have seriously “misunderstood” the apostle Paul and his teachings—thus the need for a new perspective on Paul. The idea that these latter\-day scholars are so wise that they can figure out the correct perspective on Paul, when biblical scholars from the time of Christ on could not, is founded upon audacity and even borderline arrogance. The “New Perspective on Paul” is not unlike the Jesus Seminar group, who several years ago decided they could determine what Jesus actually said and did not say by voting on which words of Christ in the Bible should be attributed to Him and which should not. The implied arrogance of these types of “wiser than everyone else” attitudes should be clear when they claim that Christians for almost 2,000 years have been wrong about Paul. There are four basic tenets of “New Perspective on Paul.” First is the belief that Christians misunderstand Judaism of the first century. They say that Paul was not battling against Jews who were promoting a religion of self\-righteousness and works\-based salvation and that the Pharisees were not legalists. Yet the Bible describes the Pharisees as those who “neglected the weightier matters of the law: justice and mercy and faithfulness,” “straining at a gnat while swallowing a camel,” and ones who “cleaned up the outside of the cup and the plate, but inside they are full of greed and self\-indulgence” (Matthew 23:23–25\). The view that first\-century Pharisees were not legalists and their religion was not one of self\-righteousness and works\-based salvation directly contradicts Jesus’ own words in this and numerous other passages. The second tenet of this false teaching is that Paul really did not have a problem with the doctrine of salvation taught by the Jewish leaders of his day. His disagreement with them was simply over how they treated the Gentiles and not a fundamental difference over how one is saved or justified before a holy God. However, in his letters to the Galatians and the Romans, Paul clearly and solidly condemned the works\-based system of righteousness promoted by the Judaizers who were trying to lure the Galatians away from the true gospel message. In fact, he said that anyone who preached a gospel other than the one he preached should be “eternally condemned” (Galatians 1:8–9\). Once again, Scripture shows that the “New Perspective on Paul” is not based on the testimony of Scripture but instead is contrary to it, making it an unbiblical teaching with serious consequences for those who follow it and are led astray by it. The third unbiblical tenet of the “New Perspective on Paul” teaching is that the gospel is about the Lordship of Christ and not a message of personal salvation and individual redemption from the condemnation of sin. Certainly, the Lordship of Christ is an important part of the gospel truth, but, if that is all it is, how is that good news? No one can make Christ Lord of his life without first being cleansed of sin and indwelt by the Holy Spirit. Only the Spirit of God can empower us to yield to the lordship of Christ. Clearly the hope of Christians is that Christ is first and foremost a Savior whose atoning sacrifice has personally and completely made atonement for their sins. It is for this reason that the gospel is the good news, because “it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek” (Romans 1:16\). This leaves us with the fourth and the most serious unbiblical tenet of the “New Perspective on Paul” teaching—the denial of the doctrine of justification by faith, a central and non\-negotiable Christian doctrine. According to proponents of this unbiblical teaching, when Paul wrote about justification, he was not speaking of personal and individual justification whereby a guilty sinner is declared righteous on the basis of his faith in Christ and Christ’s righteousness being imputed to the sinner. Instead, they claim, when Paul wrote about justification, he was speaking of how one could tell if a person was “a member of the covenant family.” According to N.T. Wright, “Justification in the first century was not about how someone might establish a relationship with God. It was about God’s eschatological definition, both future and present, of who was in fact, a member of his people.” The problem with this tenet of the “New Perspective on Paul” is that it distorts the biblical teaching on justification by faith and instead teaches that Paul’s doctrine of justification was only concerned with the Gentiles’ standing in the covenant community and not at all about a guilty sinner being declared just before a holy and righteous God. Simply put, we cannot disregard or redefine justification and still be considered Christian or biblical. In his writings, N.T. Wright often argues against the imputed righteousness of Christ, which is the heart and soul of the true gospel (2 Corinthians 5:21\). Just as Satan called into question the Word of God to Eve, the “New Perspective on Paul” calls into question the basic doctrines of the Christian faith as revealed by the Bible and, because of this, the “New Perspective on Paul” should be rejected.
Who are the various Herods mentioned in the Bible?	Answer There are several men in the New Testament referred to as “Herod.” These Herods were part of a dynasty, a partly hereditary, partly appointed line of Idumean rulers over Israel during the days of the Roman Empire. Unlike other previous kings of Israel, the Herods were appointed by the Roman emperors and the senate. The first of the Herods is often known as “[Herod the Great](Herod-the-Great.html)” and is the one who sought to kill Jesus in Matthew 2 by slaughtering all the infant boys. This Herod also tried to enlist the wise men to reveal the whereabouts of the baby Jesus. According to Jewish historians, this first Herod, also called Herod the Ascalonite, was the son of Antipater, a friend and deputy of King Hyrcanus. He was made king in the room of Hyrcanus his master by the senate of Rome. The son of Herod the Great was [Herod Antipas](Herod-Antipas.html) (or Antipater), who was referred to as Herod the tetrarch (Matthew 14:1; Luke 3:1\). The word tetrarch signifies that one who governs a fourth part of a kingdom. His father Herod the Great divided his large kingdom into four parts and bequeathed them to his sons, an action confirmed by the Roman senate. This Herod Antipas was tetrarch of Galilee, the part of the kingdom assigned to him. He is the one Jesus was sent to during His trials and eventual crucifixion (Luke 23\). This same Herod Antipas was the Herod who had John the Baptist murdered (Matthew 14\). [Herod Agrippa I](Herod-Agrippa-I.html) was the grandson of Herod the Great (Acts 12\). It was he who persecuted the church in Jerusalem and had the apostle James, the brother of John and son of Zebedee, put to death by the sword. By the hand of Herod Agrippa I, James became the first apostle to be martyred. Two of Agrippa I’s daughters were Bernice and [Drusilla](Drusilla-in-the-Bible.html), mentioned in Acts 24 and Acts 25\. Agrippa’s son, [Herod Agrippa II](Herod-Agrippa-II.html), was instrumental in saving Paul from being tried and imprisoned in Jerusalem by the Jews who hated his testimony of Jesus as the Messiah. King Agrippa, out of consideration for Paul being a Roman citizen, allowed Paul to defend himself, thereby giving Paul the opportunity to preach the gospel to all who were assembled (Acts 25—26\). Agrippa II was the last of the line of Herods. After him, the family fell out of favor with Rome.
What is progressive revelation as it relates to salvation?	Answer The term “progressive revelation” refers to the idea and teaching that God revealed various aspects of His will and overall plan for humanity over different periods of time, which have been referred to as “dispensations” by some theologians. To dispensationalists, a dispensation is a distinguishable economy (i.e., an ordered condition of things) in the outworking of God’s purpose. Whereas dispensationalists debate the number of dispensations that have occurred through history, all believe that God revealed only certain aspects of Himself and His plan of salvation in each dispensation, with each new dispensation building upon the prior one. While dispensationalists believe in progressive revelation, it is important to note that one does not have to be a dispensationalist to embrace progressive revelation. Nearly all students of the Bible recognize the fact that certain truths contained in Scripture were not fully revealed by God to prior generations. Anyone today who does not bring an animal sacrifice with him when he wishes to approach God or who worships on the first day of the week rather than the last understands that such distinctions in practice and knowledge have been progressively revealed and applied throughout history. In addition, there are weightier matters concerning the concept of progressive revelation. One example is the birth and composition of the Church, which Paul speaks of: “I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (Ephesians 3:1\-6\). Paul states nearly the same thing in Romans: “Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God” (Romans 16:25\-26\). In discussions of progressive revelation, one of the first questions people have is how it applies to salvation. Were those living before the first advent of Christ saved in a different way than people are saved today? In the New Testament era, people are told to place their faith in the finished work of Jesus Christ and believe that God raised Him from the dead, and they will be saved (Romans 10:9\-10; Acts 16:31\). Yet Old Testament expert Allen Ross notes, “It is most improbable that everyone who believed unto salvation \[in the Old Testament] consciously believed in the substitutionary death of Jesus Christ, the Son of God.” John Feinberg adds, “The people of the Old Testament era did not know that Jesus was the Messiah, that Jesus would die, and that His death would be the basis of salvation.” If Ross and Feinberg are correct, then what exactly did God reveal to those who lived before Christ, and how were the Old Testament saints saved? What, if anything, changed in the salvation of the Old Testament to the salvation of the New Testament? Progressive Revelation \- Two Ways or One Way of Salvation? Some charge that those holding to progressive revelation espouse two different methods of salvation—one that was in place before the first coming of Christ, and another that came after His death and resurrection. Such a claim is refuted by L. S. Chafer who writes, “Are there two ways by which one may be saved? In reply to this question it may be stated that salvation of whatever specific character is always the work of God in behalf of man and never a work of man in behalf of God. . . . There is, therefore, but one way to be saved and that is by the power of God made possible through the sacrifice of Christ.” If this is true, then how can the revelations in the Old and New Testaments concerning salvation be reconciled? Charles Ryrie sums up the matter succinctly in this way: “The basis of salvation in every age is the death of Christ; the requirement for salvation in every age is faith; the object of faith in every age is God; the content of faith changes in the various ages.” In other words, no matter when a person has lived, their salvation is ultimately dependent on the work of Christ and a faith placed in God, but the amount of knowledge a person had concerning the specifics of God’s plan has increased through the ages via God’s progressive revelation. Regarding the Old Testament saints, Norman Geisler offers the following: “In short, it appears that at most, the normative Old Testament salvific requirements (in terms of explicit belief) were (1\) faith in God’s unity, (2\) acknowledgment of human sinfulness, (3\) acceptance of God’s necessary grace, and possibly (4\) understanding that there would be a coming Messiah.” Is there evidence in Scripture to support Geisler’s claim? Consider this passage, which contains the first three requirements, in Luke’s Gospel: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and was praying this to himself: ‘God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. ‘I fast twice a week; I pay tithes of all that I get.’ But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:10\-14\). This event took place before the death and resurrection of Christ, so it clearly involves a person who has no knowledge of the New Testament gospel message as it is articulated today. In the tax collector’s simple statement (“God be merciful to me, the sinner!”) we find (1\) a faith in God, (2\) an acknowledgement of sin, and (3\) an acceptance of mercy. Then Jesus makes a very interesting statement: He says the man went home “justified.” This is the exact term used by Paul to describe the position of a New Testament saint who has believed the gospel message and put his trust in Christ: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1\). The fourth on Geisler’s list is missing in Luke’s account—the understanding of a coming Messiah. However, other New Testament passages indicate that this may have been a common teaching. For example, in John’s account of Jesus and the Samaritan woman at the well, the woman says, “I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us” (John 4:25\). However, as Geisler himself acknowledged, faith in Messiah was not a “must have” for Old Testament salvation. Progressive Revelation \- More Evidence from Scripture A quick search of Scripture reveals the following verses in both the Old and New Testaments that support the fact that faith in God has always been the avenue of salvation: • “Then \[Abraham] believed in the Lord; and He reckoned it to him as righteousness” (Genesis 15:6\) • “And it will come about that whoever calls on the name of the Lord will be delivered” (Joel 2:32\) • “For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4\). • “Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old gained approval” (Hebrews 11:1\-2\). • And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Hebrews 11:6\). Scripture plainly states that faith is the key to salvation for all people down through history, but how could God save people without their knowing of Christ’s sacrifice for them? The answer is that God saved them based on their response to the knowledge that they did have. Their faith looked forward to something that they could not see, whereas today, believers look back on events that they can see. The following graphic depicts this understanding: ![progressive revelation](img/progressive-revelation.jpg) Scripture teaches that God has always given people enough revelation to exercise faith. Now that Christ’s work is accomplished, the requirement has changed; the “times of ignorance” are over: • “In the generations gone by He permitted all the nations to go their own ways; and yet He did not leave Himself without witness” (Acts 14:16\). • “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent” (Acts 17:30\). • “All have sinned and fall short of the glory of God, and are justified by his grace as a gift through the redemption that is in Christ Jesus whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over \[literally “let go unpunished”] the sins previously committed” (Romans 3:25\). Prior to Christ’s coming, God was foreshadowing Jesus’ death via the sacrificial system and conditioning His people to understand that sin leads to death. The Law was given to be a tutor to lead people to the understanding that they were sinners in need of God’s grace (Galatians 3:24\). But the Law did not revoke the prior Abrahamic Covenant, which was based on faith; it is Abraham’s covenant that is the pattern for salvation today (Romans 4\). But as Ryrie stated above, the detailed content of our faith—the amount of revelation given—has increased through the ages so that people today have a more direct understanding of what God requires of them. Progressive Revelation – Conclusions Referring to God’s progressive revelation, John Calvin writes, “The Lord held to this orderly plan in administering the covenant of his mercy: as the day of full revelation approached with the passing of time, the more he increased each day the brightness of its manifestation. Accordingly, at the beginning when the first promise of salvation was given to Adam (Gen. 3:15\) it glowed like a feeble spark. Then, as it was added to, the light grew in fullness, breaking forth increasingly and shedding its radiance more widely. At last – when all the clouds were dispersed – Christ, the Sun of Righteousness, fully illumined the whole earth” (Institutes, 2\.10\.20\). Progressive revelation does not mean that God’s people in the Old Testament were without any revelation or understanding. Those living before Christ, says Calvin, were not “without the preaching that contains the hope of salvation and of eternal life, but . . . they only glimpsed from afar and in shadowy outline what we see today in full daylight” (Institutes, 2\.7\.16; 2\.9\.1; commentary on Galatians 3:23\). The fact that no one is saved apart from the death and resurrection of Christ is clearly stated in Scripture (John 14:6\). The basis of salvation has been, and will always be, the sacrifice of Christ on the cross, and the means of salvation has always been faith in God. However, the content of a person’s faith has always depended on the amount of revelation that God was pleased to give at a certain time.
What does it mean that Jesus died for our sins?	Answer Simply put, without Jesus’ death on the cross for our sins, no one would have eternal life. Jesus Himself said, “[I am the way and the truth and the life](way-truth-life.html). No one comes to the Father except through me” (John 14:6\). In this statement, Jesus declares the reason for His birth, death, and resurrection—to provide the way to heaven for sinful mankind, who could never get there on their own. When God created Adam and Eve, they were perfect in every way and lived in a virtual paradise, the Garden of Eden (Genesis 2:15\). God created man in His image, meaning they also had the freedom to make decisions and choices of their own free will. Genesis 3 goes on to describe how Adam and Eve succumbed to Satan’s temptations and lies. In doing so, they disobeyed the will of God by eating of the tree of knowledge from which they were forbidden: “And the LORD God commanded the man, ‘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\). This was the first sin committed by man, and, as a result, all mankind is subject to both physical and eternal death by virtue of our [sinful nature inherited](inherit-sin.html) from Adam. God declared that all who sin will die, both physically and spiritually. This is the fate of all mankind. But God, in His grace and mercy, provided a way out of this dilemma, the shed blood of His perfect Son on the cross. God declared that “without the shedding of blood, there is no forgiveness” (Hebrews 9:22\), but through the shedding of blood, redemption is provided. The Law of Moses provided a way for the people to be considered “sinless” or “right” in God’s eyes—the offering of animals sacrificed for every sin they committed. These sacrifices were only temporary, though, and were really a foreshadowing of the perfect, once\-for\-all sacrifice of Christ on the cross (Hebrews 10:10\). This is why Jesus came and why He died, to become the ultimate and final sacrifice, the perfect (without blemish) sacrifice for our sins (Colossians 1:22; 1 Peter 1:19\). Through Him, the promise of life eternal with God becomes effective through faith to those who believe in Jesus. “So that what was promised, being given through faith in Jesus Christ, might be given to those who believe” (Galatians 3:22\). These two words, faith and believing, are critical to our salvation. It is through our believing in the shed blood of Christ for our sins that we receive eternal life. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9\).
Is there an error in the counting of the 14 generations in Matthew chapter 1?	Answer Matthew’s genealogy traces the ancestors of Joseph, the legal father of Jesus. The structure of the genealogy descends from father to son, beginning with Abraham. Additionally, Matthew divides the genealogy into three groups of fourteen generations, separated by important historic points (Matthew 1:17\). Matthew abridged the genealogy by omitting some names that appear in earlier records. Some speculate that the abridged arrangement was intended to aid in memorization. Genealogical abridgement has lots of biblical precedent. The wording of Matthew 1:17 has caused some to suggest that David’s name is included in both the first and second grouping of generations. Notice, "So all the generations from Abraham to David are fourteen generations, from David until the captivity in Babylon are fourteen generations..." The writer does not express his intent to reveal 42 generations from Abraham to Jesus, but rather three segments of Jewish history, each comprised of 14 generations. It is plausible that David’s name being mentioned twice (v 17\) indicates his inclusion in both the first and second groupings. If so, then the first begins with Abraham and ends with David, 14 generations; the second begins with David and ends with Josiah, 14 generations; and the third begins with Jeconiah and ends with Jesus, 14 generations. In the listing of Jesus’ forefathers, there is a name missing. Excluded from the list is [Jehoiakim](King-Jehoiakim.html) (a.k.a. Eliakim), who was Josiah’s son and Jeconiah’s father (1 Chronicles 3:15\-16\). The reason for his exclusion may be that he was a puppet king, given his rule by the Pharaoh of Egypt. The first phase of the captivity of Judah by Babylon began at the end of Jehoiakim’s reign, prior to his son Jeconiah coming into power. Thus, the 3 groupings of 14 generations would include: 1\. Abraham to David; 2\. Solomon to Jehoiakim (he is not mentioned, but was among the first to be carried off into Babylon); 3\. Jeconiah to Jesus. There may be other possible explanations for the existence of only 41 names in the genealogy of Matthew 1, even though verse 17 speaks of three groupings of 14\. Regardless, these two suffice to demonstrate that there is not a contradiction. Many commentators believe that the divisions of 14 generations is simply a literary structure by Matthew not intended to set forth a strict biological lineage. God did not arrange Israel’s history so nicely that there were exactly 14 biological generations between these three crucial moments in salvation history. One suggestion is that in 1 Chronicles 1–2 there are 14 generations listed between Abraham and David and from that Matthew structured the rest of the genealogy according to the number 14\. The purpose of a genealogy is to document the proof of ancestry from the origin of the line to the person under discussion. Every individual need not be included, but only those necessary to establish descending relationship. The author may legitimately abridge a genealogy to establish a point or to make it simpler. Matthew is correct in the factual material for his purpose, which is to document the ancestry of Jesus Christ, the Messiah, from Abraham.
How can Christians be sensitive to Muslim/Islamic culture?	Answer As a preface to this article, please see our article on “[What is Islam, and what do Muslims believe?](Islam.html)” Knowing and understanding Muslims can go a long way to breaking down cultural barriers and dispelling myths about Islamic culture and beliefs. Note, while the below principles apply to most Muslims, in no sense do they apply to all Muslims. Christians can develop genuine friendships with Muslims based upon mutual respect and interests. Some examples of extending friendship to Muslims include attending cultural or sports events with them; going together on picnics or on shopping trips; accompanying them to historic sites or museums; inviting them to one’s home; and accepting invitations to theirs. When Muslims come into the homes of Christians, certain things should not be done to avoid offense. Never offer food in which alcohol is a component and make sure any pet dogs are kept away from them (most Muslims consider dogs "unclean"). When in the home of a Muslim, especially if it is the home of a traditional Muslim, do not pass food with the left hand or point the soles of the feet toward them when seated in their presence. If possible, avoid using their toilet which could cause uncertainty in the mind of the host and/or hostess regarding "ritual uncleanness." In a Muslim’s home, dressing in a manner that Muslims consider immodest should be avoided. Building cross\-gender friendships is another thing to avoid; it is fine to ask a Muslim husband or wife about the family, but (because of the possible implications) do not ask a Muslim man about his wife or a Muslim woman about her husband. Muslims do not usually want non\-Muslims to compliment a baby or child—the parents may believe this will attract "the evil eye" and cause sickness. Neither the Qur’an nor the Bible should ever be laid on the floor or on the ground and nothing should be set on top of it. In addition, a marked\-up or highlighted Bible is considered very disrespectful and irreverent to a Muslim. The ultimate goal of befriending Muslims should be, for the Christian, to present the gospel of Jesus Christ to them. Those who are true disciples of Jesus were, at one time, "God’s enemies, but have been reconciled to Him by the death of His Son” (Romans 5:10\). And we have been given "the gospel of peace" (Ephesians 6:15\) to share with everyone in the world. That message needs to be undergirded by earnest prayer, accompanied by a blameless life and a bridge\-building lifestyle, and verbalized by humble disciples of Jesus who sincerely love Muslims and are eager to share their lives and their Savior with them.
Why doesn’t the Lord’s Prayer include thanksgiving?	Answer It does seem odd, given the apostle Paul’s exhortation in 1 Thessalonians 5:17–18 to “pray without ceasing” and to “give thanks in all circumstances,” that the Lord’s Prayer does not include instructions for thanksgiving. It seems especially odd since Jesus models thanksgiving in prayer elsewhere in the Gospels. Jesus thanks God for the meals that He provides, including the miraculous feeding of the 5,000 (Matthew 14:16–21\) and the 4,000 (Matthew 15:35–38\). He gave thanks for the cup and the bread at the Last Supper (Matthew 26:26–27\). He thanked God for hearing His request to raise Lazarus from the dead (John 11:41\). He even thanked the Father from keeping the secrets of the kingdom from the wise and revealing them to the poor, the ignorant, and the obscure (Matthew 11:25\). Yet He leaves thanksgiving out of the Lord’s Prayer. If we examine the passage containing the Lord’s Prayer (Matthew 6:9–13\), we first note why Jesus was teaching the disciples to pray a certain way. Jesus was critiquing the way the Pharisees prayed. They prayed out in the open where all could see and hear. This was a way to show the public how holy and pious they were. Jesus condemns this way of praying: “They have their reward,” the reward of being seen by men. Jesus is not condemning public prayer, only the practice of praying with the goal of being “seen by men.” We also see Jesus critiquing the way the Gentiles prayed by constantly praying the same thing over and over again as if to make sure their god heard them, such as the priests of Baal on Mount Carmel in 1 Kings 18\. Jesus’ corrective against these modes of prayer was to give His disciples a model prayer. Now, we don’t pray the Lord’s Prayer by simply reciting it, as do the Roman Catholics. This does not mean that corporate recital of the Lord’s Prayer is wrong. Jesus is referring to private prayer here, not corporate prayer. It’s best to think of the Lord’s Prayer as a general guideline for prayer—a means to shape our prayer life. The prayer contains six petitions. The first three relate to God, and the last three relate to us. After addressing God as “our Father in heaven,” we first pray that God’s name be honored and glorified. Next, we pray that God’s kingdom will come. There is a sense in which God’s kingdom is already present since the advent of Christ, but we pray for the kingdom to come in its fullness. Third, we pray for God’s will – His moral, or revealed, will – to be done here on earth, starting with us. After these three petitions, which address God’s glory and majesty, we continue with the petitions that pertain to us—our daily provision, our forgiveness from sin, and our deliverance from evil. As for why we don’t find thanksgiving in the Lord’s Prayer, the best answer is that thanksgiving is the attitude in which we pray to God. For those who are children of God, thanksgiving will fill our hearts and pour forth from our lips to God because we know, among other things, our sins are forgiven and we have eternal life through Jesus Christ. The more we contemplate what God has done for us, the more thankful we will be. Thanksgiving becomes natural in our relationship with God at all times, under all conditions, and in all circumstances. Paul writes in 1 Thessalonians 5:18, “In everything give thanks, for this is the will of God in Christ Jesus concerning you.”
What is Armstrongism?	Answer Armstongism refers to the teachings of Herbert W. Armstrong, which became the teaching of the Worldwide Church of God. These teachings were often at odds with traditional Christian beliefs and at times were explicitly in contradiction to the Bible. The most well\-known of Armstrong’s teachings is that of [Anglo\-Israelism](British-Israelism.html). This is the belief that modern\-day Jews are not the true physical descendants of Israel. Armstrong believed the lost tribes of Israel had migrated to Western Europe and that the present\-day British and Americans were actually the heirs to God’s covenant with Abraham, Isaac, and Jacob. Armstrong believed that this knowledge was the key factor in understanding the prophetic passages of Scripture and that it was his mission to proclaim this message in preparation for the end times. These beliefs of the Worldwide Church of God were not new and were rooted in a misinterpretation of Scripture. The Bible is clear that God has not [replaced Israel](replacement-theology.html) with any other nation and that His plans for Israel are right on schedule and will come to pass after “the fullness of the Gentiles” have come into the Kingdom (Romans 11:25\). We can be sure that all God has said is true and will take place, because of His character and consistency (Romans 3:3–4\). To attempt to revise God’s plans for both Israel and the Church is to call into question His nature, His sovereignty, His omniscience, and His faithfulness. In addition, Armstrong taught that at death one is in a [sleep\-like state](soul-sleep.html) until Jesus returns to earth. There would then be three resurrections. The first would be of the faithful Christians. Second would be the bulk of the population who would have a second chance to accept the gospel and be saved, despite the clear teaching of Scripture that there is no “second chance” for salvation after death (Hebrews 9:27\). Third would be those that had acted in such a way as to be ineligible for the second chance. They, along with the group from the second resurrection that rejected the gospel, would then be punished. The Worldwide Church of God did not believe in eternal punishment in hell, but rather a complete destruction through fire, i.e., [annihilationism](annihilationism.html). The Bible, however, is clear that there are [two resurrections](resurrection-first-second.html), one to eternal life in heaven for believers and one to [eternal damnation for unbelievers](hell-real-eternal.html) (Revelation 20:4–14\). Here again, the theories of Armstrongism and the Worldwide Church of God directly contradicted the Word of God. Armstrong also taught that followers of Christ should remain true to all of the teachings in the Old Testament. Thus, he held the Sabbath to be holy, and in Jewish tradition the Sabbath was observed from sundown Friday to sundown Saturday. He further believed that the Old Testament festivals such as Passover and the Feast of Tabernacles must be celebrated. The Worldwide Church of God taught that modern Christians should follow the dietary laws and tithe (up to 30 percent). Armstrongism was only one of many salvation\-by\-works philosophies that look to the keeping of the Old Testament laws as a means of salvation. But the Bible is clear that the opposite is true. Salvation is by faith alone in Christ alone, because the Law saves no one. “A man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified” (Galatians 2:16\). Clearly, the philosophies of Armstrongism and the Worldwide Church of God were just that—worldly philosophies that seek to deny the only means of salvation, the exchange at the cross of our sin for the righteousness of Christ (2 Corinthians 5:17\), and replace it with the Old Testament Law, which Jesus came to fulfill because we could not. After the death of Hebert W. Armstrong, the Worldwide Church of God began to embrace a more orthodox understanding of the Christian faith. Armstrong’s successors, Joseph Tkach, Sr., and Joseph Tkach, Jr., have led the Worldwide Church of God in a more orthodox direction, rejecting British Israelism, accepting the Trinity, etc. The organization/denomination now refers to itself as Grace Communion International. A brief history of the transition from Armstrongism to Grace Communion can be found at [www.gci.org/aboutus/history](http://www.gci.org/aboutus/history). Although Grace Communion has come a long way toward biblical doctrine, there are still some serious errors in their theology, such as the teaching that God gives “opportunity for unbelievers to become believers, even dead unbelievers” (from “God: Predestination: Does God Choose Your Fate?” on their official website). Not every Worldwide Church of God congregation became a part of Grace Communion International. Those who chose to remain more faithful to Armstrong's teachings formed the [United Church of God (UCG)](United-Church-of-God.html). In 2010, another group, the Church of God, a Worldwide Association (COGWA), split off from the UCG. Both groups retain Armstrong's original denial of the Trinity.
What is the meaning/definition of the word Catholic?	Answer The word catholic literally means "universal," as in "[the universal church](universal-local-church.html)." It originally was applied to all Christians because we are all part of the universal church in the way that we are all members of the [Body of Christ](body-of-Christ.html). The Latin word is catholicus, and in Greek it is katholikos, from the Greek phrase meaning "on the whole, according to the whole or in general." The word in English can mean "including a wide variety of things; all\-embracing," or "of the Roman Catholic faith," or "relating to the historic doctrine and practice of the Western Church.” Catholic was first used to describe the Christian Church in the early 2nd century to emphasize its universal scope. The term has been incorporated into the name of the largest Christian communion, the Roman Catholic Church, which consists of 23 churches sui iuris, in full communion with the Bishop of Rome. The largest of these, the Latin Rite consists of nearly 95 percent of the population of the Catholic Church. The remaining 5 percent consist of the 22 Eastern Catholic Churches. Some Protestant churches use the term "catholic Church" to refer broadly to all believers in Jesus Christ across the world and the ages, regardless of denominational affiliation. Generally, to avoid confusion between this concept and the Roman Catholic Church, theologians will refer to the “universal church” as the “church catholic,” utilizing the lower case, instead of “Catholic Church.” The Eastern Orthodox, Oriental Orthodox, Anglican, and Lutheran, and some Methodists declare that their churches are catholic in the sense that they are in continuity with the original universal church founded by the apostles. The Roman Catholic, Eastern Orthodox, and Oriental Orthodox churches all believe that their church is the only original and universal church. Catholicity is considered one of Four Marks of the Church, the others being unity, sanctity, and apostolicity according to the Nicene Creed of 381: "I believe in one holy catholic and apostolic Church." It is crucially important to remember, though, that when the early Christians used the term “catholic,” they were not referring to any particular church, denomination, rite, or communion. They were simply referring to all true believers in the Lord Jesus Christ.
What is psychotheology?	Answer The term psychotheology is an adaptation of a theory from Sigmund Freud called “psychopathology” in which he suggests that our unconscious mind can influence our daily life by manifesting itself in dreams, forgetfulness, slips of the tongue, or various other behaviors. In psychopathology, the psychological creates the pathology. Similarly, psychotheology claims that the psychological creates, or strongly influences, theology. In its extreme, this can attempt to relegate God to a mere figment of the imagination. Psychotheology suggests that we can learn to control our subconscious urges and feelings toward the existence of a deity, especially one who punishes sin and causes anxiety in the sinner, and only allow those emotions that renew and refresh, rather than overwhelm and destroy. In doing so, we can learn to modify nearly everything to suit our needs, regardless of truth or reality. This idea would suggest that belief in God, celebrating holidays, or other activities that bring us joy are nothing more than manifestations of our subconscious, designed to create emotions but no real attachment. An example of this would be the observation that our society has so dulled and softened the role of Christ in the Christmas holiday that even a non\-Christian feels free to celebrate it without the slightest hint of religious undertones or commitment to God. We get all of the benefit, but don’t need to ascribe to any beliefs to do so. But God is not a creation of man to provide us feelings of joy; it is the other way around. This idea that we are the authors of our own joy, and ultimately our destiny, is completely counter to the biblical message, which states that all things are created by God and for God (Colossians 1:16\). A philosophy like psychotheology attempts to explain away God’s influence but really accomplishes nothing more than providing a definition of the plan of Satan to mute our perception of God’s sovereignty and ultimate rule over our lives. “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” (Colossians 2:8\).
What is the Vineyard Movement?	Answer The Vineyard Movement is a network of [Charismatic](Charismatic-movement.html) churches, part of a movement recognized by such names as “[Third Wave](Third-Wave-movement.html),” “power theology,” and the “signs and wonders movement.” The Vineyard Movement’s founder, John Wimber, formed five churches in 1982, with the goal of forming 2,000 churches by the year 2000\. The stated goal of the Vineyard Movement was to combine the best of evangelical thinking with [Pentecostal](Pentecostals.html) practices. Churches in the Vineyard Movement are evangelical in nature and orthodox in their basic doctrine. They hold to salvation by grace through faith and are very concerned with spreading the gospel of the kingdom (through “power evangelism”—demonstrations of the miraculous). What makes Vineyard churches distinct from many other evangelical groups is their emphasis on the “sign gifts” of the Spirit. Members of the Vineyard Movement place a premium on experience. In fact, their booklet Core Values and Beliefs says, “Experience\-based worship is the central activity of all that we do in the Vineyard. . . . We experience God’s presence as a palpable reality when we worship” (page 5\). This experience\-based reality and seeking “palpable” manifestations of God is characteristic of Charismatic teaching. Of course, there is nothing wrong with “experiencing” God in worship or in daily life, as long as experience is not allowed to compete with or supersede the Word of God revealed in the Bible. Some churches in the Vineyard Movement tend to promote certain spiritual gifts such as tongues, healing, and casting out demons as the more desired gifts. It is the position of Got Questions Ministries that the purpose of these “sign gifts” [was fulfilled](cessationism.html) at the close of the apostolic age. As Paul said, prophecies and tongues will cease, in contrast to love, which endures forever (1 Corinthians 13:8\). Paul’s imperative was to learn the more excellent way, the way of love (1 Corinthians 12:31\). The initial goal of the Vineyard Movement, to combine solid evangelical theology with Pentecostal expressions of the Holy Spirit, was admirable. So was its purpose to “allow the Spirit to move in ways we do not expect.” However, that openness to spiritual inventiveness has allowed doctrines and practices to infiltrate its ranks. For example, the so\-called “[Toronto Blessing](Toronto-blessing.html)” began in a Vineyard Church. To their credit, the Vineyard Movement recognized the danger of the Toronto Blessing and has distanced itself from that particular phenomenon. The Vineyard Movement is not a cult. Rather, the Vineyard Movement is a part of the Body of Christ that emphasizes the worship experience and seeks the miraculous gifts of Spirit.
Does the Bible teach geocentrism?	Answer This is an important question because the answer helps to shape our belief system and worldview, both of which have eternal consequences. The short answer to this question is “no.” Nowhere in the Bible are we told that the earth is at the center of the universe. For many centuries, however, people believed that Claudius Ptolemaeus (or Ptolemy) and others were correct when they advocated an earth\-centered universe. It’s natural to trust “the experts,” such as Ptolemy; plus, the general human tendency is to view things primarily in relation to ourselves and our experiences. From our vantage point, the sun does seem to revolve around the earth. Supporters of Ptolemy’s geocentric theory sometimes cited Scripture to prove their point, quoting passages such as Genesis 1:14–18, Psalm 104:5, Job 26:7, and Isaiah 40:22\. Yet none of these passages state that God designed the universe with Earth at its center. The only way to find biblical “proof” for the geocentric theory was to conduct unwarranted extrapolations of the biblical descriptions. But we can understand why Copernicus and, later, Galileo, who posited the sun\-centered (heliocentric) theory, caused such a controversy in the church. Many thought that heliocentricism contradicted the biblical teaching of geocentrism, even though God’s Word doesn’t say that the earth is at the center of anything. Sadly, as time went on and people came to understand that the earth does in fact revolve around the sun, many simply lost faith in God’s Word, because they had falsely been taught geocentrism as if it were biblical fact. Scripture, not [science](science-God.html), is the ultimate test of all truth. How ironic that science has never disproved one word of the Bible, yet many people cite “science” as their reason to walk away from God. The ever\-changing theories of science come and go. Ptolemy was a fallible human, as are we all. The Word of God, however, is infallible, and it endures forever (Matthew 5:18\). Any time there is a seemingly irreconcilable difference between the Bible and science, the Bible is where we need to place our faith. Given time, science usually catches up with the truth.
What should I do if I cannot decide whom I should be dating?	Answer The Bible does not specifically address this topic, but it does give us insight into what we should seek in a potential spouse. The first, and best, advice is to pray about it. God will give wisdom and guidance if you ask for it. “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5\). Second Corinthians 6:14 instructs, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” The first question to ask is whether the potential spouse is devoted to God. If he/she is not, that person should not be considered for a potential spouse. On the other hand, just because one follows Christ, that does not make him/her the right choice. Being “equally yoked” can also go deeper than just “Is he/she a Christian?” There are many different beliefs in Christianity, and this should be taken into account when choosing a potential spouse. Consider what marriage would be like with this person. Are your beliefs close enough that you can agree to teach your children the same doctrines? This is of great importance. For men, it’s important to look at what a [Christian wife](Christian-wife.html) is supposed to be. “Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, His body, of which He is the savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything” (Ephesians 5:22\-24\). Paul tells us that a wife is to be submissive to her husband, out of love. This does not necessarily mean that the girl you are considering a relationship with should submit wholly to you. In dating she is not obligated to. However, she should not have a rebellious spirit, but should submit to the authorities she is under, out of love. She should be willing to be led. Proverbs 31:10\-31 tells us what the “wife of noble character” is like. She is hard working, generous and charitable, strong, and wise. You may not be able to find all of these traits in one person, but these are desirable traits and pleasing to God. Another scripture describing a wife who is pleasing to God is 1 Peter 3:1\-4: “Wives, in the same way be submissive to your husbands so that if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. 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.” This tells us that a woman should be pure and living for Christ so that she can win a lost husband over without words. It also indicates that she should not be as concerned about outward appearances as she is about her spiritual life. For women, there are a few illustrations of what a [Christian husband](Christian-husband.html) is to be. Although the person you are considering a relationship with is not your husband, you should look for qualities that display this kind of love. “Husbands, love your wives, just as Christ loved the church and gave Himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Ephesians 5:25\-27\). Is he loving? Is he willing to lead people toward Christ and help them to be holy and blameless? Is he a leader? A man should love God above all else and be willing to help his brothers and sisters in Christ to strive to be holy and pleasing to God. He should be humble, wise, and merciful, just as Christ was. Watch for these qualities in a man, because this is what is pleasing to God. You will not find a “perfect” person with all of these qualities, but God will let you see if someone you are considering a relationship with is striving to be pleasing to Him. Just as with any other big decision in life, relationships should be treated with caution, wisdom, and handled with discernment and much prayer.
What are valid reasons for breaking up with a boyfriend/girlfriend?	Answer This is a difficult question to answer, no matter what was said or done. The first thing to remember is the advice Jesus gave Peter about forgiving someone who has sinned against him: “Then Peter came to Him and asked, ‘Lord, how often should I forgive someone who sins against me? Seven times?’ ‘No, not seven times,’ Jesus replied, ‘but seventy times seven!’” (Matthew 18:21–22\). Forgiving the other person in the relationship should be the first step you take in deciding what to do. You can think of dating/courting as practice for marriage. This doesn’t mean you should stay with the first person you date/court and marry them. God may lead you to someone else, but it is best to forgive and try to work things out unless, through careful, humble prayer, God has led you to leave the relationship. You should put into practice the idea of making things work, as you would in marriage, instead of running away when your potential spouse does something that bothers or hurts you. There is one thing that would definitely be a reason to consider breaking up with your boyfriend/girlfriend. Paul tells us in 1 Corinthians 5:9–11, “When I wrote to you before, I told you not to associate with people who indulge in sexual sin. But I wasn’t talking about unbelievers who indulge in sexual sin, or are greedy, or cheat people, or worship idols. You would have to leave this world to avoid people like that. I meant that you are not to associate with anyone who claims to be a believer yet indulges in sexual sin, or is greedy, or worships idols, or is abusive, or is a drunkard, or cheats people. Don’t even eat with such people.” If your boyfriend or girlfriend indulges in any of these sins, Paul says the relationship must be broken. Those whose lives are characterized by greediness, immorality, idolatry, etc., are not suitable marriage partners. Circumstances are different for each situation, and it is always difficult to tell someone what to do in a given situation. It is clear that God wants us to demonstrate forgiveness in all situations, but as for leaving someone, the only way to know how to handle a problem in a relationship is through prayer, with discernment, wisdom, and compassion.
What is the purpose of Jesus interceding for us in Heaven?	Answer Speaking of Jesus, the writer to the Hebrews says, “Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them” (Hebrews 7:25\). This verse (and others like it) tells us that although Christ’s work to secure the salvation of the elect was completed on the cross, as evidenced by His cry “It is finished!” (John 19:30\), His care for His redeemed children will never be finished. Jesus did not go to heaven after His earthly ministry and “take a break” from His role as eternal Shepherd to His people. “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). If when humble, despised, dying, and dead, He had the power to accomplish so great a work as reconciling us to God, how much more may we expect that He will be able to keep us now that He is a living, exalted, and triumphant Redeemer, raised to life and interceding on our behalf before the throne (Romans 8:34\). Clearly, Jesus is still very active on our behalf in heaven. After Jesus ascended to heaven and was seated at the right hand of God the Father (Acts 1:9; Colossians 3:1\), He returned to the glory He had before His incarnation (John 17:5\) to carry on His role of King of kings and Lord of lords—His eternal role as the second Person of the triune God. While this old earth continues to be “won” for Christ, Jesus is the Advocate for Christians, meaning He is our great Defender. This is the intercessory role He currently fulfills for those who are His (1 John 2:1\). Jesus is always pleading our case before the Father, like a defense lawyer on our behalf. Jesus is interceding for us while Satan (whose name means “accuser”) is accusing us, pointing out our sins and frailties before God, just as he did with Job (Job 1:6\-12\). But the accusations fall upon deaf ears in heaven, because Jesus’ work on the cross paid our sin debt in full; therefore, God always sees in His children the perfect righteousness of Jesus. When Jesus died on the cross, His righteousness (perfect holiness) was imputed to us, while our sin was imputed to Him at His death. This is the great exchange Paul talks about in 2 Corinthians 5:21\. That took away forever our sinful state before God, so God can accept us as blameless before Him. Finally, it is important to understand that Jesus is the only human mediator between God and man. No one else—not Mary, not any previous Christian saints—has the power to intercede for us before the throne of the Almighty. No angel has that position. Christ alone is the God\-man, and He mediates and intercedes between God and man. “For there is one God, and one mediator also between God and men, the man Christ Jesus” (1 Timothy 2:5\).
What is Chrislam?	Answer Chrislam is an attempt to syncretize Christianity with Islam. While it began in Nigeria in the 1980s, Chrislamic ideas have spread throughout much of the world. The essential concept of Chrislam is that Christianity and Islam are compatible, that one can be a Christian and a Muslim at the same time. Chrislam is not an actual religion of its own, but a blurring of the differences and distinctions between Christianity and Islam. Advocates of Chrislam point to facts such as Jesus being mentioned 25 times in the Qur’an, or Christianity and Islam having similar teachings on morals and ethics, or the need for the two largest monotheistic religions to unite to fight against the rise of atheism and alternative spirituality. Chrislam is viewed by some as the solution for the ongoing conflict between the Western world, which is predominantly Christian, and the Middle East, which is predominantly Muslim. While it is undeniable that there are many similarities between Christianity and Islam (and Judaism, for that matter), Chrislam ultimately fails because Christianity and Islam are diametrically opposed on the most important of issues – the identity of Jesus Christ. True Christianity declares Jesus to be God incarnate. For Christians, the deity of Christ is a non\-negotiable, for without His deity, Jesus’ death on the cross would not have been sufficient to be the atoning sacrifice for the sins of the entire world (1 John 2:2\). Islam adamantly rejects the deity of Christ. The Qur’an declares the idea that Jesus is God to be blasphemy (5:17\). Belief in the deity of Christ is considered shirk (“polytheism”) to Muslims. Further, Islam denies the death of Christ on the cross (4:157–158\). The most crucial doctrine of the Christian faith is rejected in Islam. As a result, the two religions are absolutely not compatible, making Chrislam a concept both Christians and Muslims should reject.
How does Alcoholics Anonymous compare with the Bible?	Answer Alcoholics Anonymous (AA) was founded in 1935 by Bill Wilson and Dr. Bob Smith of Akron, Ohio. Wilson and Smith developed AA’s Twelve Step Program of spiritual and character development, which they believed was the key to breaking the bondage to alcohol. Several of the Twelve Steps refer to God or a “higher Power” whose assistance is sought in order to free oneself from alcohol addiction. Also, the wording of many of the Steps is reminiscent of biblical principles. So, in this sense, the tenets of Alcoholics Anonymous do compare with the Bible. However, there are significant differences in the Steps to recovery from alcohol addiction and the biblical “steps” to recovery from the nature that is the root cause of all sinful behavior, including alcoholism. First, the concept of God in AA is not the biblical teaching of Yahweh, the one true God, Creator, and Redeemer. God, according to Alcoholics Anonymous, is “a Power greater than ourselves” (Step 2\), but “God” is whatever the alcoholic “understands Him to be” (Steps 3 and 11\). This could just as easily refer to a mystical experience, the Hindu god Vishnu, the Muslim god Allah, the god of self, or any number of other false gods that have no power to save or change lives. Furthermore, while the behaviors required of the alcoholic are also reminiscent of coming to God by faith through Christ, they fall far short of actually being in line with biblical truths. Confession (Steps 1, 5, 8, 9\) is not of sin and the need for a Savior (Romans 3:10\-18; 5:8\), but rather a recognition of having done harm to the alcoholic himself and to others. God, as the alcoholic understands him/her, is asked to remove “defects of character” (Step 6\) and “shortcomings” (Step 7\). The Bible is clear that sin is not simply a shortcoming or character defect, but a fatal wound which is only cured by the blood of Christ shed on our behalf (Ephesians 2:1\-5\). Step 11 encourages alcoholics to seek “through prayer and meditation to improve our conscious contact with God as we understood Him.” Praying to, or meditating on, any god other than the true God of the Bible through Christ, the Mediator, is of no spiritual value. The “spiritual awakening” referred to in Step 12 does not lead to true spiritual life, except for those who have come to Christ by faith. Even if the alcoholic sobers up and remains so throughout his/her lifetime, only faith in Christ for salvation from sin will ensure an eternity of peace and glory in heaven. Although the tenets of Alcoholics Anonymous are not explicitly biblical, there is no doubt that the Twelve Step program has helped thousands of alcoholics to gain sobriety. Variations on the program have also resulted in thousands of drug addicts, gamblers, overeaters, sexual compulsives, and workaholics gaining control over their addictions. Auxiliary groups such as Al\-Anon and Nar\-anon have also helped the families of alcoholics and addicts. But as far as comparing Alcoholics Anonymous to the Bible is concerned, only the grace of God through faith in Christ (Ephesians 2:8\-9\) can lead to salvation from sin and eternal peace in heaven.
Is Numbers 5:11-31 referring to God causing an abortion?	Answer Numbers 5:11–31 describes an unusual procedure, sometimes referred to as the “jealousy offering.” Others label it “the ordeal of bitter water.” An Israelite man who insisted his wife was unfaithful—but had no proof—could bring her to the tabernacle for this test. The ritual required an accusing husband to bring his wife to the priest. The priest would create a concoction of unpleasant but relatively benign ingredients. The wife would recite an oath and drink the mixture. Guilt was demonstrated if the woman’s belly swelled and she became sick. If there was no such effect, her innocence was established. Conviction for [adultery](Bible-adultery.html) would be followed by a possible death sentence (Leviticus 20:10\). Innocence meant clearing her name, putting away all suspicion. The woman would suffer no ill effects “and will be able to have children” (Numbers 5:28\). Critics label this test a barbaric, superstitious ritual involving sorcery (see Deuteronomy 18:9–13\). Others suggest that it depicts an [abortion](abortion-Bible.html). Neither view is correct. While bizarre, the rite protected women from husbands who were overly aggressive or hasty in their judgments. It offered a safe outlet for male jealousy and prevented emotional or physical abuse. It kept Israelites from visiting pagan temples. And it would have nearly always exonerated the woman in question. Many seemingly strange rules of the Old Testament helped mediate a sinful, fallen culture. And such is the case with the “jealousy offering” or “bitter water ordeal” of Numbers 5:11–31\. It provided a stopgap measure that people could reasonably be expected to follow. This parallels the Mosaic Law’s procedures for divorce, intended to prevent women from being easily abused or cast aside (Deuteronomy 24:1–4; cf. Matthew 19:8\). There was nothing magical about the concoction the priest would make to determine guilt or innocence. Nor would the listed ingredients naturally produce swelling or severe illness. This implies a supernatural source for a “guilty” sign. In other words, for a woman to be exposed as blameworthy by the “curse” of this ritual, God would have to intervene and make the signs appear. This follows the perspective that adultery is fundamentally wrong as a sin against God, rather than simply an insult to the husband. It’s also noteworthy that the process is heavy on symbolism and drama. Components such as temple dust, an offering, water, and the loosening of the hair are representative of ideas such as repentance, holiness, and submission. One purpose for these components is the psychological effect they have on participants. Many ancient tests for innocence were structured in a similar way. A guilty conscience would be strained by fear, likely leading to a confession before the “curse” could be enacted. The rite was meant to exemplify the principle explained in Numbers 32:23: “Be sure your sin will find you out.” Some ancient Jewish commentators even believed the curse would affect the adulterous male, as well (Talmud Sotah 27b:3\) Those who claim the passage depicts abortion [insert concepts](exegesis-eisegesis.html) not even hinted at in the text. Part of this confusion stems from the 2011 edition of the NIV, which refers to [miscarriage](miscarriage-Bible.html). Pregnancy is not part of the requirement for the ritual. Nor is pregnancy mentioned anywhere in the process. The effects include some type of swelling and/or shriveling. Yet the targeted body part is vague. In fact, it’s the same Hebrew term used to describe the spot where Jacob suffered his infamous injury (Genesis 32:25\), as well as the place where Ehud hid his sword (Judges 3:16\). At worst, the Numbers 5 passage implies future infertility. The ritual was not a remedy for an unwanted pregnancy—it was a test for adultery. Traditional interpretations of the ritual even restricted it from being performed on pregnant women (Mishnah Sotah 4:3\). In the ancient world, women were often afforded [no rights](womens-rights.html) of any kind. Merely being suspected of adultery was enough justification to be divorced, cast aside, and left destitute. A man who suspected his wife was unfaithful might batter or even murder her. Or he might employ a pagan spell that would all but guarantee a guilty verdict. The ritual depicted in Numbers 5:11–31 is an allowance to human nature and to that cultural context, and it had the effect of greatly reducing the damage done to women. That’s not an endorsement of jealousy or suspicion. Nor does it include anything reasonably interpreted as an abortion. Unless God supernaturally intervened, the rite described in Numbers 5 would declare a woman innocent by default.
What does it mean that Jesus is the Prince of Peace (Isaiah 9:6)?	Answer In Isaiah’s prophecy about the coming Messiah, he says: “For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace” (Isaiah 9:6\). In a world filled with war and violence, it’s difficult to see how Jesus could be the all\-powerful God who acts in human history and be the embodiment of peace. But physical safety and political harmony don’t necessarily reflect the kind of peace He’s talking about (John 14:27\). The Hebrew word for “peace,” shalom, is often used in reference to an appearance of calm and tranquility of individuals, groups, and nations. The Greek word eirene means “unity and accord”; Paul uses eirene to describe the objective of the New Testament church. But the deeper, more foundational meaning of peace is “the spiritual harmony brought about by an individual’s restoration with God.” In our sinful state, we are enemies with God (Romans 5:10\). “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:8\). Because of Christ’s sacrifice, we are restored to a relationship of peace with God (Romans 5:1\). This is the deep, abiding peace between our hearts and our Creator that cannot be taken away (John 10:27–28\) and the ultimate fulfillment of Christ’s work as “Prince of Peace.” But Christ’s sacrifice provides more for us than eternal peace; it also allows us to have a relationship with the Holy Spirit, the Helper who promises to guide us (John 16:7, 13\). Further, the Holy Spirit will manifest Himself in us by having us live in ways we couldn’t possibly live on our own, including filling our lives with love, joy, and peace (Galatians 5:22–23\). This love, joy, and peace are all results of the Holy Spirit working in the life of a believer. They are reflections of His presence in us. And, although their deepest, most vital result is to have us live in love, joy, and peace with God, they can’t help but to spill over into our relationships with people. And we desperately need it—especially since God calls us to live with singleness of purpose with other believers, with humility, gentleness, and patience, “being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:1–3\). This unity in purpose and gentleness would be impossible without the work of the Holy Spirit in us and the peace we have with God thanks to the sacrifice of His Son. Ironically, the lightest definition of peace, that of the appearance of tranquility in a person, can be the most difficult to grasp and maintain. We do nothing to acquire or maintain our spiritual peace with God (Ephesians 2:8–9\). And, while living in unity with other believers can be extremely difficult, living in peace in our own lives can very often feel impossible. Note that peaceful doesn’t mean “easy.” Jesus never promised easy; He only promised help. In fact, He told us to expect tribulation (John 16:33\) and trials (James 1:2\). But He also said that, if we called on Him, He would give us the “peace of God, which surpasses all comprehension” (Philippians 4:6–7\). No matter what hardships we are faced with, we can ask for a peace that comes from the powerful love of God that is not dependent on our own strength or the situation around us.
Why does God test us?	Answer When we ask why God tests us or allows us to be tested, we are admitting that testing does indeed come from Him. When God tests His children, He does a valuable thing. David sought God’s testing, asking Him to examine his heart and mind and see that they were true to Him (Psalm 26:2; 139:23\). When Abram was tested by God in the matter of sacrificing Isaac, Abram obeyed (Hebrews 11:17–19\) and showed to all the world that he is the father of faith (Romans 4:16\). In both the Old and New Testaments, the words translated “test” mean “to prove by trial.” Therefore, when God tests His children, His purpose is to prove that our faith is real. Not that God needs to prove it to Himself since He knows all things, but He is proving to us that our faith is real, that we are truly His children, and that no trial will overcome our faith. In His [Parable of the Sower](parable-sower.html), Jesus identifies the ones who fall away as those who receive the seed of God’s Word with joy, but, as soon as a time of testing comes along, they fall away. James says that the testing of our faith develops perseverance, which leads to maturity in our walk with God (James 1:3–4\). James goes on to say that testing is a blessing, because, when the testing is over and we have “stood the test,” we will “receive the crown of life, which God has promised to those who love him” (James 1:12\). Testing comes from our heavenly Father who works all things together for good for those who love Him and who are called to be the children of God (Romans 8:28\). The testing or trials we undergo come in various ways. Becoming a Christian will often require us to move out of our comfort zones and into the unknown. Perseverance in testing results in spiritual maturity and completeness. This is why James wrote, “Consider it pure joy, my brothers, whenever you face trials of many kinds” (James 1:2\). The testing of faith can come in small ways and daily irritations; they may also be severe afflictions (Isaiah 48:10\) and attacks from Satan (Job 2:7\). Whatever the source of the testing, it is to our benefit to undergo the trials that God allows. The account of Job is a perfect example of God’s allowing one of His saints to be tested by the devil. Job bore all his trials patiently and “did not sin by charging God with wrongdoing” (Job 1:22\). However, the account of Job’s testing is proof that Satan’s ability to try us is limited by God’s sovereign control. No demon can test or afflict us with beyond what God has ordained. All our trials work toward God’s perfect purpose and our benefit. There are many examples of the positive results of being tested. The psalmist likens our testing to being refined like silver (Psalm 66:10\). Peter speaks of our faith as “of greater worth than gold,” and that’s why we “suffer grief in all kinds of trials” (1 Peter 1:6–7\). In testing our faith, God causes us to grow into strong disciples who truly live by faith and not by what we see (2 Corinthians 5:7\). When we experience the storms of life, we should be like the tree that digs its roots ever more deeply for a greater grip in the earth. We must “dig our roots” more deeply into God’s Word and cling to His promises so we can weather whatever storms come against us. Most comforting of all, we know that God will never allow us to be tested beyond what we are able to handle by His power. His grace is sufficient for us, and His power is made perfect in our weakness (2 Corinthians 12:9\). “That is why,” Paul said, “for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.”
Were the Salem Witch Trials biblical?	Answer A dark period in early American history, the Salem witch trials were a series of hearings and trials to prosecute people accused of witchcraft in the counties of Essex, Suffolk, and Middlesex, Massachusetts, between February 1692 and May 1693\. Hundreds of people were arrested, imprisoned, and tried for the crime of witchcraft, and nineteen of them were hanged. One was crushed under heavy stones, and at least five more died in prison. Numerous social, religious, psychological, and political reasons have been put forth as contributing factors to the bizarre events, but one thing is certain: the Salem Witch Trials were not biblical from a number of perspectives. Some proponents of this kind of action have pointed to Old Testament commands like Exodus 22:18, “Thou shalt not suffer a witch to live,” or Leviticus 20:27, “A man also or woman that hath a familiar spirit, or is a wizard, shall surely be put to death,” as justification for the trials. They would say that, since God commanded death for anyone found guilty, then we are obligated to carry out those commands today. If that were the case, then we would have difficulty understanding what happened in Acts 19:19\. As Paul ministered in Ephesus, many who had practiced witchcraft brought their books and burned them, confessing their sinful deeds. Instead of stoning these people, Paul welcomed them when they confessed and repented of their sins. Likewise, Simon the Sorcerer in Acts 8:9 was not stoned, but was rebuked by Peter. Why didn’t Peter and Paul obey God’s commands from the Old Testament? First of all, the Law was given to the nation of Israel as the basis of a theocracy. Israel was the only nation in all of history to legally and politically come under the direct authority of God. He did not originally establish a king to rule over them but declared Himself to be their only true king (1 Samuel 10:19\). By the time of Jesus and the apostles, Israel was no longer a sovereign nation and could no longer carry out all of the laws God had given them. When Jesus was presented for crucifixion before Pilate, the Jewish leaders had to get permission from the Roman governor to carry out their plans. Second, in this church age, we are no longer under the Law but under grace (Romans 6:14\). This doesn’t give an excuse to sin, but it does open the door of mercy to anyone who will confess and forsake his sin, no matter how grievous that sin is. Another reason the Salem witch trials were unbiblical is the manner in which they were carried out. The historical accounts of the trials make it pretty clear that most of the accused were really the victims of mass hysteria, petty jealousy, or gossip. Little evidence was produced to verify the charges leveled, and that which was produced was hearsay or circumstantial. In most cases it was one person’s word against another, and once the charge was made, the victim’s word was rejected. Those responsible for the trials were in most cases probably guiltier of sin than those who were accused. Lies, gossip, and slander were the rule of the day, and God was certainly not honored in anything that was done there. First Corinthians 13:4–7 stands as an indictment on those who carried out the Salem witch trials, showing that they did not have the love of God within them.
What does it mean to bless God?	Answer We are familiar with God’s blessings upon us, but what does it mean for us to bless the Lord? The phrases ‘bless the Lord’ and ‘bless God’ are found primarily in the Old Testament. The Psalms, especially, are filled with the psalmists’ blessings upon God. The King James Version uses ‘bless the Lord’ many times, but the more modern translations render it ‘praise the Lord.’ The Hebrew word translated ‘bless’ or ‘praise’ means literally ‘to kneel’, the implication being to kneel in worship. Therefore, to bless the Lord means to praise Him, exalt Him, and worship Him. The Psalms are filled with blessings upon God for His counsel (Psalm 16:7\), His holiness (Psalm 103:1\), His dominion over all things (Psalm 103:22\), His honor and majesty (Psalm 104:1\). We offer Him our praise and blessings because He deserves them. Unlike God’s blessings upon us, which are wholly undeserved and by His mercy and grace, our blessing God is done out of an understanding that He is the true praiseworthy Creator and our heavenly Father. God is glorified when we bless and praise and acknowledge Him. That acknowledgement comes in the form of praise, adoration, thanksgiving and love. That is what we were originally created for. However, no man can bless God in this way unless He is right with God for we read in Proverbs 28:9: 'If anyone turns a deaf ear to the Law, even his prayers are detestable.' It is only once we have been truly blessed by God in the heavenly realms (Ephesians 1:3\) that we can bless God in return, in a manner that pleases Him.
Does the Bible say, “Come as you are”?	Answer While the concept of “come as you are,” if understood correctly, is biblical, the precise phrase “come as you are” is not found in Scripture. But, again, the Bible does have a variety of verses that imply the same message, based on God’s amazing grace. In Joel 2:32, where the prophet is declaring the terrible judgments of the Day of the Lord, God’s offer of deliverance is open to “whosoever shall [call upon the name of the Lord](call-upon-the-name-of-the-Lord.html).” In Isaiah 1:18, God offers the invitation to come, though your sins are as scarlet, and He will make them white as snow. Revelation 22:17 is an open invitation: “Come! Whosoever will, let him take the water of life freely.” In these and other verses, the clear implication is that, even though we are sinners, God desires us to come to Him as we are, so that He can cleanse us. As for the meaning and application of the phrase, we can go to the examples of how Jesus dealt with the sinners He encountered. Sometimes well\-meaning Christians tell people that they have to “clean up their lives” before God will accept them, but that is not what we see in Scripture. When speaking to the woman at the well who was living with a man she was not married to (John 4:1–26\), Jesus addressed the fact of her sin, then offered her the salvation she needed. Again, when the woman caught in adultery (John 8:1–11\) was brought before Jesus, He told her, “Go, and sin no more.” The sin was never excused or ignored, but forgiveness was offered to anyone who recognized his sin and was willing to confess and forsake it. God certainly expects us to leave our sin, but that comes as a part of our salvation, not as a prerequisite. We are not able to clean ourselves up without God’s help. “Come as you are” is sometimes misunderstood and misapplied in today’s church. Those churches identified with the [emerging/emergent church](emerging-church-emergent.html) or hipster movements, among others, sometimes take the grace of God and turn it into licentiousness (Jude 1:4\) by teaching that it makes no difference how you live, as long as you believe. If you come to Christ in an illicit relationship, some say Christ will accept you just as you are and sanctify that relationship. If you come to Christ as someone who enjoys the night life, you can continue in that path, and use it to “reach others for Christ.” This may be a popular message, but it directly contradicts Scripture which clearly says that these things from our past lives should be left behind and that our former friends will think us strange for doing so (1 Peter 4:3–4\). Romans 13:13 commands us to walk honestly, or decently, no longer participating in the licentious lifestyle of the world. Galatians 5:13 says that we are called to liberty, but that we cannot use liberty “for an occasion to the flesh,” excusing our continued sins. God is amazing, gracious, loving, and forgiving, so He calls us to [salvation](Christian-doctrine-salvation.html), even though we don’t deserve it. While we were still sinners, Christ died for us (Romans 5:8\), making it possible for us to receive forgiveness. He requires us to confess and forsake our sins when we come to Him, but He receives us just as we are, then begins to change us as we submit to Him in obedience.
What should we learn from the virtuous woman in Proverbs 31?	Answer Proverbs is a book based on metaphor. It is packed with word\-pictures of universal truths. Throughout Proverbs, wisdom is [anthropomorphized](anthropomorphism.html) as a woman. As early as Proverbs 1:20, wisdom is compared to a woman who shouts in the streets, chastising fools and scoffers. Proverbs 31 provides a detailed metaphor of feminine wisdom in the context of a family and a community. The most quoted section, verses 10–31, is a [chiastic poem](chiasm-chiastic.html), that is, a poem that cycles through repeated thoughts in a particular order. The chapter speaks of the worth of a good wife to her husband, the manual labor that she does, her fulfillment of responsibilities to those who need her, her ability to provide for her family, and her wisdom in caring for herself so she can share her strength with others. These ideas are presented in a kind of circular pattern throughout the section. The chapter begins with King Lemuel recounting advice his mother had given him. She exhorted him to not fall to weaknesses that would compromise his position as king, but to care for the poor. One of the weaknesses the king’s mother mentioned was the susceptibility of his strength—or “noble character” (31:10\)—to be harmed by improper relationships with women. Although verses 10\-31 do not directly follow this warning in the original, they do illustrate a fitting description of what kind of woman Lemuel should seek. 10An excellent wife, who can find? For her worth is far above jewels. 11The heart of her husband trusts in her, And he will have no lack of gain. 12She does him good and not evil All the days of her life. A good, supportive, trusting wife is a blessing to a man. A woman who partners with her husband, who is reliable and looks out for his interests, gives a man a security that is greatly lacking in the world. She is worth more than a substantial paycheck. To bring in the metaphor, wisdom provides the same benefits—it is worth more than money, you can always trust it to make the right decision, and it provides blessings for those who have it. 13She looks for wool and flax, And works with her hands in delight… 19She stretches out her hands to the distaff, And her hands grasp the spindle… 27She looks well to the ways of her household, And does not eat the bread of idleness. The wife of Proverbs 31 isn’t afraid of work. She gets up in the morning and gets things done. In the time of Solomon, this involved making fabric and sewing clothes, but verse 27 certainly applies directly to us today—taking care of our responsibilities is a characteristic of wisdom. 15She rises also while it is still night And gives food to her household And portions to her maidens… 21She is not afraid of the snow for her household, For all her household are clothed with scarlet. 20She extends her hand to the poor, And she stretches out her hands to the needy. Another characteristic of wisdom is the grace to help others. The Proverbs 31 wife ensures that those under her care receive what they need—food, clothing, protection. And she is able to serve others out of the excess of her work and the leaning of her heart. She has so internalized her role as a provider that it extends past her immediate responsibilities and into the community. 14She is like merchant ships; She brings her food from afar… 16She considers a field and buys it; From her earnings she plants a vineyard… 18She senses that her gain is good; Her lamp does not go out at night… 24She makes linen garments and sells them, And supplies belts to the tradesmen. Beyond that, she’s savvy. She’s educated about the world and the world of business. She knows how to use her skills to provide for her family, and she’s not afraid to go interact with that world, whether it be as a merchant or a buyer. She knows how to use her strengths to her best advantage, and she fully realizes how valuable her efforts are. 17She girds herself with strength And makes her arms strong… 22She makes coverings for herself; Her clothing is fine linen and purple. 25Strength and dignity are her clothing, And she smiles at the future. 26She opens her mouth in wisdom, And the teaching of kindness is on her tongue. The Proverbs 31 woman not only knows her worth, she knows her responsibilities to herself. She would not be able to provide for others if she neglected her needs—both physical and spiritual. She makes sure her appearance reflects her respected position as an influence in her community. Her greatest strength is her wisdom—her accurate judgment about the world and her influence in it. And she is quick to share the wisdom she has gained to encourage others to reach their potential. 23Her husband is known in the gates, When he sits among the elders of the land… 28Her children rise up and bless her; Her husband also, and he praises her, saying: 29"Many daughters have done nobly, But you excel them all." 30Charm is deceitful and beauty is vain, But a woman who fears the LORD, she shall be praised. 31Give her the product of her hands, And let her works praise her in the gates. She knows that, as a partner in her marriage, she has a tremendous influence on her husband’s ministry. She can integrate her life—both domestic and professional—with her ministry in such a way that her husband has the freedom to serve. In fact, her reputation is so established, that it bleeds off onto him. The Proverbs 31 wife is a fierce provider and protector for those she cares about. She is wise to the ways of the world, but lives by the wisdom of God. As in the rest of the Proverbs, these specific examples provide a metaphor for the larger truth. How any individual woman exemplifies these characteristics will depend on her situation, gifts, and abilities. The key is in verse 30, just as it is in the beginning of Proverbs, in 1:7: But a woman who fears the LORD, she shall be praised.
What is the Golden Rule?	Answer The “Golden Rule” is the name given to a principle Jesus taught in His [Sermon on the Mount](sermon-on-the-mount.html). The actual words “Golden Rule” are not found in Scripture, just as the words “Sermon on the Mount” are also not found. These titles were later added by Bible translation teams in order to make Bible study a little easier. The phrase “Golden Rule” began to be ascribed to this teaching of Jesus during the 16th–17th centuries. What we call the Golden Rule refers to Matthew 7:12: “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.” Jesus knew the human heart and its selfishness. In fact, in the preceding verse, He describes human beings as innately “evil” (verse 11\). Jesus’ Golden Rule gives us a standard by which naturally selfish people can gauge their actions: actively treat others the way they themselves like to be treated. The [English Standard Version](English-Standard-Version-ESV.html) translates the Golden Rule like this: “Whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.” Jesus brilliantly condenses the entire Old Testament into this single principle, taken from Leviticus 19:18: “Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD.” Again, we see the implication that people are naturally lovers of self, and the command uses that human flaw as a place to start in how to treat others. People universally demand respect, love, and appreciation, whether they deserve it or not. Jesus understood this desire and used it to promote godly behavior. Do you want to be shown respect? Then respect others. Do you crave a kind word? Then speak words of kindness to others. “It is more blessed to give than to receive” (Acts 20:35\). The Golden Rule is also part of the second greatest commandment, preceded only by the command to love God Himself (Matthew 22:37–39\). What is interesting to note about the Golden Rule is that no other religious or philosophical system has its equal. Jesus’ Golden Rule is not the “ethic of reciprocity” so commonly espoused by non\-Christian moralists. Frequently, liberal critics and secular humanists attempt to explain away the uniqueness of the Golden Rule, saying it is a common ethic shared by all religions. This is not the case. Jesus’ command has a subtle, but very important, difference. A quick survey of the sayings of Eastern religions will make this plain: • Confucianism: "Do not do to others what you do not want them to do to you" ([Analects](Analects-of-Confucius.html) 15:23\) • Hinduism: “This is the sum of duty: do not do to others what would cause pain if done to you” (Mahabharata 5:1517\) • Buddhism: “Hurt not others in ways that you yourself would find hurtful" (Udanavarga 5:18\) These sayings are similar to the Golden Rule but are stated negatively and rely on passivity. Jesus’ Golden Rule is a positive command to show love proactively. The Eastern religions say, “Refrain from doing”; Jesus says, “Do!” The Eastern religions say it is enough to hold your negative behavior in check; Jesus says to look for ways to act positively. Because of the “inverted” nature of the non\-Christian sayings, they have been described as the “silver rule.” Some have accused Jesus of “borrowing” the idea of the Golden Rule from the Eastern religions. However, the texts for Confucianism, Hinduism, and Buddhism, cited above, were all written between 500 and 400 BC, at the earliest. Jesus takes the Golden Rule from Leviticus, written about 1450 BC. So, Jesus’ source for the Golden Rule predates the “silver rule” by about 1,000 years. Who “borrowed” from whom? The command to love is what separates the Christian ethic from every other religion’s ethic. In fact, the Bible’s championing of love includes the radical command to love even one’s enemies (Matthew 5:43–44; cf. Exodus 23:4–5\). This is unheard of in other religions. Obeying the Christian imperative to love others is a mark of a true Christian (John 13:35\). In fact, Christians cannot claim to love God if they don’t actively love other people as well. “If someone says, ‘I love God’ and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen” (1 John 4:20, NASB). The Golden Rule encapsulates this idea and is unique to the Judeo\-Christian Scriptures.
How important is physical attraction when looking for a spouse?	Answer There is no doubt that God created men and women to be physically attracted to one another. The sexual component in marriage is important for intimacy between husband and wife for procreation and the survival of the human race. At the same time, arranged marriages—including those in which the couple do not even see each other until the wedding—were the norm in centuries past and are still practiced today in parts of the world. Solomon described the attraction of the bridegroom for his beloved in chapters 4 and 7 of Song of Songs. He describes her physical beauty and his desire for her. She reciprocates in chapter 8, describing her passion for him and her desire for his embrace. Song of Songs is a beautiful depiction of conjugal love in which physical attraction is a component. This is not to say that physical attraction is the most important aspect to be considered when looking for a husband or wife. For one thing, beauty should not be defined by the world. That which the world finds beautiful falls well below the standard of beauty described in Scripture. Physical beauty fades with time, but true inner beauty shines forth from a woman who loves God (Proverbs 31:30\). Peter encourages women to develop inner beauty that comes from “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\). Outer beauty is fleeting; inner beauty is eternal. The attractiveness of a man should also be that which comes from within. The most obvious example in Scripture is Jesus, who “had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him” (Isaiah 53:2\). Yet the beauty of His grace, as the incarnate Son of God, shone forth from within Him to all who truly knew Him. The strength of character displayed in the Son of Man should be modeled by every man on earth. Outward beauty is fleeting, but men and women whose judgment is impaired by sin place undue importance on it. God’s perspective is different. “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\). A prospective husband or wife should be a genuine, born\-again Christian who is growing and maturing in the faith and who is obedient to Christ. Two people having the same purpose in life—to glorify God in all they do—will find that their physical attraction to one another increases daily and lasts for a lifetime.
Is the king of Tyre prophecy in Ezekiel 28 referring to Satan?	Answer At first glance, the prophecy in Ezekiel 28:11–19 seems to refer to a human king. The city of Tyre was the recipient of some of the strongest prophetic condemnations in the Bible (Isaiah 23:1–18; Jeremiah 25:22; 27:1–11; Ezekiel 26:1– 28:19; Joel 3:4–8; Amos 1:9, 10\). Tyre was known for building its wealth by exploiting its neighbors. Ancient writers referred to Tyre as a city filled with unscrupulous merchants. Tyre was a center of religious idolatry and sexual immorality. The biblical prophets rebuked Tyre for its pride brought on by its great wealth and strategic location. Ezekiel 28:11–19 seems to be a particularly strong indictment against the king of Tyre in the prophet Ezekiel’s day, rebuking the king for his insatiable pride and greed. However, some of the descriptions in Ezekiel 28:11–19 go beyond any mere human king. In no sense could an earthly king claim to be “in Eden” or to be “the anointed cherub who covers” or to be “on the holy mountain of God.” Therefore, most Bible interpreters believe that Ezekiel 28:11–19 is a dual prophecy, comparing the pride of the king of Tyre to the pride of Satan. Some propose that the king of Tyre was actually possessed by Satan, making the link between the two even more powerful and applicable. Before his fall, Satan was indeed a beautiful creature (Ezekiel 28:12–13\). He was perhaps the most beautiful and powerful of all the angels. The phrase “guardian cherub” possibly indicates that Satan was the angel who “guarded” God’s presence. Pride led to Satan’s fall. Rather than give God the glory for creating him so beautifully, Satan took pride in himself, thinking that he himself was responsible for his exalted status. Satan’s rebellion resulted in God casting Satan from His presence and will, eventually, result in God condemning Satan to the lake of fire for all eternity (Revelation 20:10\). Like Satan, the human king of Tyre was prideful. Rather than recognize God’s sovereignty, the king of Tyre attributed Tyre’s riches to his own wisdom and strength. Not satisfied with his extravagant position, the king of Tyre sought more and more, resulting in Tyre taking advantage of other nations, expanding its own wealth at the expense of others. But just as Satan’s pride led to his fall and will eventually lead to his eternal destruction, so will the city of Tyre lose its wealth, power, and status. Ezekiel’s prophecy of Tyre’s total destruction was fulfilled partially by [Nebuchadnezzar](Nebuchadnezzar.html) (Ezekiel 29:17–21\) and ultimately by [Alexander the Great](Alexander-the-Great.html).
How can I avoid being a doubting Thomas?	Answer We should thank God for the example of "doubting Thomas"! The famous story of the disciple [Thomas](Thomas-in-the-Bible.html) is recorded in John 20:24\-29\. All Christians suffer doubt at one time or another, but the example of doubting Thomas provides both instruction and encouragement. After His crucifixion and resurrection, Jesus appeared alive and glorified to His disciples to comfort them and proclaim to them the good news of His victory over death (John 20:19\-23\). However, one of the original 12 disciples, Thomas, was not present for this visitation (John 20:24\). After being told by the other disciples of Jesus’ resurrection and personal visit, Thomas “doubted” and wanted physical proof of the risen Lord in order to believe this good news. Jesus, knowing Thomas’s human frailty resulted in weakened faith, accommodated Thomas. It is important to note that Jesus did not have to fulfill Thomas’s request. He was not obligated in the slightest bit. Thomas had spent three years intimately acquainted with Jesus witnessing all His miracles and hearing His prophecies about His coming death and resurrection. That, and the testimony Thomas received from the other 10 disciples about Jesus’ return, should have been enough, but still he doubted. Jesus knew Thomas’s weakness, just as he knows ours. The doubt Thomas experienced in the face of the heartbreaking loss of the One he loved is not unlike our own when facing a massive loss: despair, heartbreak, and exceeding sorrow, all of which Christ sympathizes with (Hebrews 4:15\). But, although Thomas did in fact doubt the Lord’s resurrection appearance, once he saw the risen Christ, he proclaimed in faith, “My Lord and my God” (John 20:28\). Jesus commended him for his faith, although that faith was based on sight. As an extra encouraging note to future Christians, Jesus goes on to say, “Blessed are those who have not seen and yet have believed” (John 20:29, emphasis added). He meant that once He ascended to heaven, He would send the Helper, the Holy Spirit, who would live within believers from then on, enabling us to believe that which we do not see with our eyes. This same thought is echoed by Peter, who said of Christ, “Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls” (1 Peter 1:8\-9\). Although we have the Spirit within us, we can still experience doubt. This, however, does not affect our eternal standing with God. True saving faith always perseveres to the end just as Thomas’s did, and just as Peter’s did after he had a monumental moment of weakness by denying the very Lord he loved and believed in (Matthew 26:69\-75\). This is because, “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6\). Jesus is “the author and perfecter of our faith” (Hebrews 12:2\). Faith is the gift of God to His children (Ephesians 2:8\-9\), and He will mature and perfect it until He returns. So how do we keep from doubting as Thomas did? First, we must go to God in prayer when experiencing doubt. That may be the very reason God is allowing a Christian to doubt—so that we will depend on Him through prayer. Sanctification is the process of growing in Him, which includes times of doubt and times of great faith. Like the man who brought his demon\-possessed child to Jesus but was unsure whether Jesus could help him, we go to God because we believe in Him and ask Him for more and greater faith to overcome our doubts, crying, “I do believe; help me overcome my unbelief!” (Mark 9:17\-27\). Second, we must recognize that Christians fight a spiritual battle daily. We have to gear up for the battle. The Christian needs to daily be armed with the Word of God to help fight these spiritual battles, which include fighting doubt, and we arm ourselves with the “full armor of God” (Ephesians 6:10\-19\). As Christians, we must take advantage of the lulls in spiritual warfare to polish our spiritual armor in order to be ready for the next battle. Times of doubt will become less frequent if we take advantage of the good times to feed our faith with the Word of God. Then when we raise the shield of faith and do battle with the enemy of our souls, his flaming darts of doubt will not hit their target. Doubting Christians have two things doubting Thomas did not have—the indwelling Holy Spirit and the written New Testament. By the power of both the Spirit and the Word, we can overcome doubts and, like Thomas, be prepared to follow our Lord and Savior and give all for Him, even our lives (John 11:16\).

Subsets and Splits

Top Long Responses

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.