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What is Kinism?
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Answer
Kinism is one branch of a diverse series of religious movements that promote racial segregation. This movement is based in Christianity and, for the most part, is populated with people who claim to follow historic Christian doctrine. The tendency to adhere to some true doctrines, however, does not mean that Kinists are orthodox in belief and practice. In fact, their adherence to true doctrines and the extensive theological knowledge of some of Kinists make this legalistic cult all the more dangerous.
It is difficult to get a direct answer about Kinism, because the movement is relatively new and “un\-formed” and also because Kinists themselves tend to be quite scholarly and esoteric. But a few things are clear. Unlike the Christian Identity Movement, or the Aryan Nation, Kinists do not believe that non\-white races cannot be saved. Also, unlike Anglo\-Israelists, they do not believe that national Israel’s true descendants are the British and American people groups.
What makes Kinism different is the belief that God has ordained an order for mankind that goes beyond personal and individual worship. They believe that God has set boundaries for groups of human beings and that human beings should respect those boundaries by maintaining a tribal order. What this means is that you could have a group of white Kinists, and a group of black Kinists, but they would not worship together. They believe that man is usurping God’s authority when they “cohabit” with different races, when (as they say) God has ordained a necessary distinction. In the words of one Kinist, “This \[belief] affects our ecclesiology since it would consider a multi\-racial, drum\-banging mega\-church to be a foul stench in God’s nostrils.” Besides being unloving, this assertion is simply unbiblical, promotes a racist point of view, and is a platform for pride and legalism.
Kinists insist on racially segregated churches and communities and, of course, families. They believe that Christians should still adhere to the Old Testament Laws that forbade Jews to intermarry with other tribes/families. They also say that God “separated” the races at the Tower of Babel and that to “re\-integrate” is an affront to the order for mankind that He has ordained. Both of these beliefs, despite having a copious amount of scholarly support in Kinist camps, can be easily dismantled with Scripture.
First, to determine whether Old Testament law regarding segregation applies to the New Testament church, we should ask what the reason for segregation was in the Old Testament. God’s reason for this law was very clearly to avoid the introduction/assimilation of pagan idolatry into Jewish society (Malachi 2:11; Deuteronomy 7:3\). In the New Testament, the Holy Spirit came to indwell believers, and Jesus gave the command to take the good news to the Gentiles; now it is plain to see that “God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35\) and part of the body of Christ. The Kinist will agree with this, saying that any person of any race can be a Christian. But he still says that intermarriage is forbidden, although there is no biblical reason for this.
The law that said, “Don’t intermarry with foreigners, lest they draw your heart away from God” (cf. Deuteronomy 7:3–4\), is no longer valid. A person can marry a Christian of another race and not be in danger of being drawn away after foreign gods. The command today is not to intermarry with unbelievers—nothing is said of race or ethnicity (cf. 2 Corinthians 6:14\). Even under the Old Testament system, Gentiles chose to follow God could join the family of Israel: Boaz married Ruth, a Gentile; Salmon married Rahab, a Gentile. The church now consists of both Jews and Gentiles who believe in Christ for salvation, and all who have the Spirit are, in a real sense, “one brotherhood” (Luke 8:21\).
As for God’s action at the Tower of Babel being taken as His ordaining racial segregation, the story of the Tower of Babel (Genesis 11:1–9\) is about God confusing the languages of men so that they would not be able to work together to accomplish evil against Him. It is not about racial segregation. This is proved by Galatians 2:11–14, where Paul opposes Peter for separating himself from the Gentile believers in their church. Another example would be Paul’s ordaining as a Christian pastor the Greek\-born Timothy (2 Timothy 1:6\). He even calls Timothy “my true child in the faith” (1 Timothy 1:2\). Timothy’s mother was Jewish and a woman of the faith. This implies that Timothy lived and ministered in a community that was both Jewish and Gentile. Did his own mother not attend his church? And, if God wished the races to be segregated, which church would Timothy, being half\-Jew and half\-Gentile, be able to pastor? And what about Paul himself, a “preacher, apostle . . . and teacher of the Gentiles” (1 Timothy 2:7\)? If Kinism were true, would not God have sent a Gentile to preach to and teach the Gentiles?
In short, Kinism is simply another attempt to be justified by Law, rather than by the gospel of God’s grace. “I am not ashamed of the gospel, because it is the power of God for *the salvation of everyone who believes*: first for the Jew, then for the Gentile” (Romans 1:16, emphasis added.)
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Who were the Moabites?
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Answer
The Moabites were a tribe descended from Moab, the son of Lot, born of an incestuous relationship with his oldest daughter (Genesis 19:37\). From [Zoar](Zoar-in-the-Bible.html), the cradle of this tribe, on the southeastern border of the Dead Sea, they gradually spread over the region on the east of Jordan. Shortly before the Exodus, the warlike [Amorites](Amorites.html) crossed the Jordan under Sihon their king and drove the Moabites out of the region between the Arnon River Valley and the Jabbok River, and occupied it, making Heshbon their capital. The Moabites were then confined to the territory to the south of the Arnon Valley (Numbers 21:26–30\).
During the Exodus the Israelites did not pass through Moab, but through the “wilderness” to the east, eventually reaching the country to the north of Arnon. The Moabites were alarmed, and their king, Balak, sought aid from the Midianites (Numbers 22:2–4\). This was the occasion when the visit of Balaam to Balak took place (Numbers 22:2–6\).
In the Plains of Moab, which was in the possession of the Amorites, the children of Israel had their last encampment before they entered the land of Canaan (Numbers 22:1; Joshua 13:32\). If we had nothing else to interest us in the land of Moab, it was from the top of Pisgah that Moses, the mightiest of prophets, looked upon the Promised Land; it was here on Nebo that he died his solitary death; it was here in the valley over against Beth\-peor where he was buried (Deuteronomy 34:5–6\).
A basalt stone, bearing an inscription by King Mesha, was discovered at Dibon by Klein, a German missionary at Jerusalem, in 1868, consisting of thirty\-four lines written in Hebrew\-Phoenician characters. The stone was set up by Mesha about 900 BC as a record and memorial of his victories. It records Mesha’s wars with [Omri](King-Omri.html), his public buildings, and his wars against Horonaim. This inscription supplements and corroborates the history of King Mesha recorded in 2 Kings 3:4–27\. It is the oldest inscription written in alphabetic characters and, in addition to its value in the domain of Hebrew antiquities, is of great linguistic importance.
Perhaps the most significant Bible character to come from Moab was [Ruth](life-Ruth.html), who was “of the women of Moab” but was genetically linked to Israel through Lot, the nephew of Abraham (Genesis 11:31\). Ruth is an example of how God can change a life and take it in a direction He has foreordained, and we see God working out His perfect plan in Ruth’s life, just as He does with all His children (Romans 8:28\). Although she came from a pagan background in Moab, once she met the God of Israel, Ruth became a living testimony to Him by faith. Ruth, the Moabitess, is one of the few women mentioned in the genealogy of Jesus Christ (Matthew 1:5\).
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What is Ascension Day / Ascension Thursday?
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Answer
Ascension Day is the celebration of Christ [ascending](ascension-Jesus-Christ.html) into heaven after His death, burial and resurrection. Ascension Day is observed primarily in Catholic and Anglican churches, and it occurs on the Thursday 40 days after Easter. Ascension Day is also called the Feast of Ascension.
The story of Jesus’ Ascension is told in Luke 24:50\-53, Mark 16:19 and Acts 1:3, 9\. Putting these accounts together, we find that after His resurrection, Jesus appeared several times to His disciples and others. During this time, He spoke to them further about the kingdom of God and the coming of the Holy Spirit, for whom they were to wait (Acts 1:2\-9\). After 40 days of these appearances, He was taken up to heaven for the last time (Acts 1:9\-11\). As the disciples watched Him go, two angels appeared and declared to them that, just as He ascended, Jesus would return in glory.
According to one of the [early church fathers](early-church-fathers.html), Augustine of Hippo, the Feast of Ascension originated with the Apostles. It may be one of the oldest feasts practiced by the Church, possibly going as far back as AD 68\. There is no written evidence, however, of the church honoring Ascension Day until Augustine’s time in the fourth century. Churches around the world have observed Ascension Day Feasts for centuries, including ceremonies and traditions including processions, prayer vigils, and Catholic masses.
Whether or not we actually celebrate Ascension Day, its significance is that it reminds us that the glorious and triumphant return of Christ is near. It is a reminder of the Kingdom of God within our hearts, and of the ever\-present Holy Spirit, watching over and protecting us as we spread the light of Jesus’ truth throughout the world. The fact that Jesus was resurrected from the grave and ascended to the right hand of the Father is the source of our hope (1 Peter 1:3\). We know that those who belong to Him by faith will one day be with Him in heaven.
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Should a Christian work where alcohol and tobacco are sold?
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Answer
This is a question many Christians struggle with because they feel convicted that by working in a store that sells alcohol and tobacco, they are in some way encouraging or enabling others to sin by [drinking](sin-alcohol.html) and [smoking](smoking-Christian-sin.html). While the Bible is silent on the subject of selling alcohol and tobacco, there are scriptural principles that can be applied to this question.
Many people believe smoking cigarettes to be sinful in the respect that it is willfully harming one’s body. However, overeating, which is much more prevalent than smoking, at least in the U.S., is just as sinful, if not more so because of the biblical commands to avoid gluttony (Proverbs 23:2, 20\). Does this mean that restaurant waiters and fast\-food employees are causing others to sin by selling rich, fattening foods to them?
The question of alcohol is a little different. Drinking wine and/or alcohol is not identified in the Bible as sin. The sin is being “drunk with wine, in which is excess” (Ephesians 5:18\). Consider that Jesus Himself drank of the fruit of the vine, and Paul recommended drinking wine to his student, Timothy (1 Timothy 5:23\). It is the responsibility of the users to determine for themselves when they need to stop drinking, and so the responsibility for drinking lies with the drinker, not the supplier.
To be sure, in some situations, it would be wrong to sell alcohol. For example, if the buyer is intoxicated already, the sale is immoral; and if the buyer is a minor, the sale is illegal. However, in day\-to\-day business, selling alcohol is no more sinful than working in a grocery store. In any case, it is the responsibility of the drinker to regulate his or her intake, not the seller. The same holds true for cigarettes and food: the individual consumer must decide whether smoking or overeating is detrimental to his health and act accordingly.
In short, while there is no scriptural mandate against selling alcohol or tobacco, there are definitely things to consider that may make it a wrong choice for a Christian to work in those environments. If one feels convicted about selling alcohol or tobacco, perhaps the Lord is speaking and it is time for a career change. Christians should act according to their faith when it comes to matters such as these, relying on their consciences to approve or not approve of their actions. Paul addresses this principle regarding whether it was proper for believers to eat food sacrificed to idols: “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 14:22–23\). A further consideration is that we are called to avoid any activity that may cause our brothers and sisters in Christ to sin (1 Corinthians 8:9–13\).
Ultimately, the decision of working in a store that sells alcohol and tobacco should be made with sensitivity toward one’s conscience, consideration of others, and prayer for wisdom. God promises to grant the wisdom we need, and He “gives generously to all without finding fault” (James 1:5\).
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Why do so many people seek after signs and wonders?
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Answer
Our God is a God of wonders (Psalm 136:3\-4\). As the Creator and Sustainer of all that is, God has the power to suspend natural laws in order to fulfill His purposes. Miracles were a part of the ministries of Moses, Elijah and Elisha, and of course Jesus and the apostles, and their miracles primarily served the purpose of confirming their message as being from God (Hebrews 2:3\-4\). Today, many people still seek to experience the miraculous, and some will go to great lengths to have that experience. There may be many reasons for such a desire, and Scripture gives us at least five:
1\. Some people seek after signs and wonders because they want confirmation of the truth of God. There is nothing inherently wrong with this desire. In fact, God willingly gave signs to Moses (Exodus 4:1\-9\) and Gideon (Judges 6:11\-22\) to confirm His word. Miracles can aid a person’s coming to faith, as in John 2:23, “Many people saw the miraculous signs he was doing and believed in his name.”
However, there comes a time when enough miracles have been performed—the truth has been proved—and it is time to exercise faith. When Moses hesitated to obey after a series of miracles at the burning bush, “the LORD’s anger burned” (Exodus 4:14\).
Also, it is nobler in God’s sight to believe *without* needing a miracle. Jesus visited the Samaritans, and “because of his *words* many more became believers” (John 4:41, emphasis added). Just a few verses later, Jesus rebukes the Galileans: “Unless you people see miraculous signs and wonders . . . you will never believe” (John 4:48\). Unlike the Samaritans, the people of Galilee required signs and wonders.
2\. Some people seek after signs and wonders because they do not believe the signs and wonders which have already been performed. The Pharisees of Matthew 12 were just such a lot. Jesus had been performing miracles for quite some time when a group of scribes and Pharisees came to Him with an insolent demand to see another sign. In response, Jesus condemned them as “wicked and adulterous” (Matthew 12:38\-39\).
They were “wicked” in that they refused to believe the signs and wonders Christ had already performed. “In spite of his wonders, they did not believe” (Psalm 78:32\). Their hearts were hardened towards the truth, even after numerous public miracles. Nothing would make them believe; their hearts were as pharaoh’s, hardened after witnessing so many of Moses’ miracles in Egypt (Exodus 9:34\-35\).
They were “adulterous” in the spiritual sense, having left the true worship of God to follow a man\-made set of rules and traditions. Not satisfied with the miracles Jesus was doing, they demanded something even greater. As commentator Matthew Barnes puts it, “They looked for signs of their own devising.” So entrenched was their rejection of Christ that, when later presented with the “sign of the prophet Jonah” (Christ’s resurrection, Matthew 12:39\-40\), they still would not believe.
3\. Some people seek after signs and wonders because they seek an occasion to excuse their unbelief. There were people in Jesus’ day who “tested” Him by seeking a sign (Matthew 16:1; Luke 11:16\). Since they specified that the sign be “from heaven,” they most likely wanted something spectacular, similar to Elijah’s calling down fire from the sky (1 Kings 18:38\) or Isaiah’s causing the sun to reverse course (Isaiah 38:8\). Probably, their “test” was designed to be something “too big” for Jesus to accomplish—they simply hoped He would attempt it and fail in the attempt.
4\. Some people seek after signs and wonders because they are curious thrill\-seekers. Like the crowds in John 6:2 and King Herod in Luke 23:8, they want to see something sensational, but they have no real desire to know the truth of Christ.
5\. Some people seek after signs and wonders because they hope to get something for themselves. After Jesus fed the multitudes, a large crowd followed Him to the other side of Galilee. Jesus saw their true motivation, however, and rebuked it: “I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill” (John 6:26\). The crowd’s desire was not to know Christ or even to see more miracles; it was simply to fill their stomachs again.
Better than seeking after a new miracle is taking God at His Word. Simple faith is more pleasing to the Lord than a reliance on a dazzling sensory experience. “Jesus told him, ‘Because you have seen me, you have believed; blessed are those who have not seen and yet have believed’” (John 20:29\).
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What is Divine Command Theory?
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Answer
The Divine Command Theory (DCT) essentially teaches that a thing (i.e., action, behavior, choice, etc.) is good because God commands it to be done or evil because God forbids it from being done. Thus, to say that it is good to love our neighbors is semantically equivalent to saying God commands us to love our neighbors. Similarly, it is evil to commit murder because God forbids murder.
Now, right away someone can object to Divine Command Theory on the grounds that good and evil become arbitrary to the whim of God. If good and evil are solely based on the whim of God, then morality is merely a will to power or “might makes right.” Since God is mightier than any of us, morality boils down to “His way or the highway.”
The alternative to Divine Command Theory is the assertion that the basis for morality lies outside of God, rather than at the mercy of His whim. This is the approach that Plato takes in his dialogue *Euthyphro*. The so\-called [Euthyphro Dilemma](Euthyphro-Dilemma.html) can be stated thus: “Is an action morally good because God commands it \[DCT], or does God command it because it is morally good?” One might be tempted to abandon Divine Command Theory and instead ground morality in something external to God.
However, saying that God commands something because it is morally good threatens the sovereignty and independence of God. If an external principle, in this case the objective ground of morality, is outside of God, then God is obligated to adhere to this standard, and thus He is not sovereign. Furthermore, God’s morality depends on His adherence to this external standard; hence, His independence is threatened.
Thus, we are caught on the horns of a dilemma. Neither alternative is palatable to the Christian worldview. God is certainly not arbitrary in His moral actions, nor is God subject to some external standard of morality that governs His decisions. In the former case, we can say that God is not good, and in the latter we can say that God is not God. It’s quite understandable, at this point, why some reject Christianity and adopt moral relativism as their “standard,” except for the fact that the Bible presents us with a different picture of morality and demonstrates the Euthyphro Dilemma is a false dilemma.
The classic Christian response to the Euthyphro Dilemma is to ground goodness in God’s nature. This solves the first horn of the dilemma because God isn’t arbitrarily deciding what is good and what is evil on a whim. Rather, it is God’s nature to do good, and God never acts contrary to His nature. This also solves the second horn of the dilemma because the ground of morality is God’s nature and not some external standard to which God must adhere. God’s sovereignty is preserved as well as an objective standard for morality, i.e., God’s nature.
The Scriptures, God’s self\-revelation to humanity, illustrates this quite nicely. A sampling of passages that demonstrate that goodness is grounded in God’s nature:
• Good and upright is the LORD; therefore he instructs sinners in the way (Psalm 25:8\).
• Oh, taste and see that the LORD is good! Blessed is the man who takes refuge in him (Psalm 34:8\).
• For you, O Lord, are good and forgiving, abounding in steadfast love to all who call upon you (Psalm 86:5\).
• For the LORD is good; his steadfast love endures forever, and his faithfulness to all generations (Psalm 100:5\).
• Oh give thanks to the LORD, for he is good, for his steadfast love endures forever! (Psalm 107:1\).
Even with this definition of the Divine Command Theory, there are two objections that can be anticipated. First, what if God’s nature changes such that what is good by God’s nature becomes evil and vice versa? God’s nature is the totality of His all attributes. Therefore, because God is immutable (Malachi 3:6\), His goodness is an immutable goodness (James 1:17\). Here’s another way to say it: God’s nature never changes—cannot change; therefore, goodness will never change since it is grounded in God’s nature.
Second, what about the times when God commands the Israelites to slaughter their enemies down to the very last man, woman and child? Isn’t this is a violation of God’s very own commandment prohibiting murder? The answer is similar to that of the first objection; namely, God’s nature is the totality of all His attributes. God is good—immutably good—but He is also holy, righteous, and just. God is a God who must punish sin and wickedness. The Canaanites were wicked and rebellious and under the just condemnation of God for their sin. We know that the wages of sin is death (Romans 6:23\); and God, in His sovereignty, decreed the timing and manner of the Canaanites’ death, which was a demonstration of God’s judgment on sin. This, too, is an example of God’s goodness—it is *good* for God to execute holy judgment on sin.
Therefore, God commands certain actions as good and therefore to be done and forbids certain other actions as evil and therefore not to be done. What is good is not good simply because God commands it. It is good because it is reflective of His divine nature.
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What is a threshing floor?
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Answer
There are dozens of references to a “threshing floor” in the Bible, some literal and some symbolic. In biblical days there was no machinery, so after the harvest, the grain was separated from the straw and husks by beating it manually. First there had to be a flat surface that was smooth and hard, and this was known as the threshing floor. The process of threshing was performed generally by spreading the sheaves on the threshing floor and causing oxen and cattle to tread repeatedly over them, loosening the edible part of cereal grain (or other crop) from the scaly, inedible [chaff](chaff-in-the-Bible.html) that surrounds it (Deuteronomy 25:4; Isaiah 28:28\). On occasion, flails or sticks were used for this purpose (Ruth 2:17; Isaiah 28:27\). Then winnowing forks were used to throw the mixture into the air so the wind could blow away the chaff, leaving only the good grain on the floor.
Both the Old and New Testaments refer to the threshing floor as a symbol of judgment. Hosea prophesied that, because Israel has repeatedly turned from God to false idols, His judgment upon them would scatter them to the winds as the chaff from the threshing floor. “Therefore they will be like the morning mist, like the early dew that disappears, like chaff swirling from a threshing floor, like smoke escaping through a window” (Hosea 13:3\). Jeremiah pronounces a similar fate on the Babylonians who persecuted Israel, likening their fate to the trampled sheaves on the threshing floor (Jeremiah 51:33\).
John the Baptist uses the imagery of the threshing floor to describe the coming Messiah who would separate the true believers from the false. The true followers of Christ will be gathered into the kingdom of God just as grain is gathered into barns, while those who reject Christ will be burned up “with unquenchable fire,” just as the worthless chaff is burned (Matthew 3:12; Luke 3:17\). The wicked are often described as chaff that the wind drives away (Psalm 1:4; Isaiah 17:13\). Similar imagery of the good grain being separated from the worthless weeds appears in the [parable of the wheat and the tares](parable-wheat-tares.html) (Matthew 13:36–43\).
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What is the Acts 29 Network?
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Answer
The Acts 29 Network is an association of churches with a united mission and goal of planting churches across the United States and the rest of the world. A lot can be learned from looking at a church’s mission statement, or statement of vision, and also the doctrine and principles they believe in. Good churches will be very transparent about this, and have this information readily available for any and all to see. This is the case with the Acts 29 Network:
[https://www.acts29\.com/about\-us/distinctives/](https://www.acts29.com/about-us/distinctives/)
[http://www.acts29network.org/about/doctrine/](https://www.acts29.com/about-us/values/)
The name of the organization comes from their belief that, although there are only 28 chapters in the book of Acts, “God is at work today continuing the building of His church and expansion of His kingdom through the power of the gospel of Jesus Christ.” The Acts 29 Network seeks “to follow in the pattern of Spirit\-led and Scripture\-directed church planting and evangelistic ministry that began in the book of Acts and has continued in every age since through God’s faithful servants.”
The Acts 29 Network is a biblical organization in the fact that their main emphasis is church planting and evangelism in accordance with the Great Commission in Matthew 28:18\-20\. Theologically, the Acts 29 Network is [evangelical](evangelicalism.html), [missional](missional.html) (missions\-oriented), and [Reformed](reformed-theology.html). Acts 29 Network churches are known for having a heavy focus on evangelical [systematic theology](systematic-theology.html) and [Calvinism](calvinism.html).
The stance taken by the Acts 29 Network definitely possesses biblically sound foundations for a Christian church in the world today. The Acts 29 Network appears to be taking the same avenue and mindset with church planting as it is with discipleship—it is a ministry of multiplication, which is why it is a "network" or corporate organization. When used for this purpose, the network of churches can be very effective in quickly establishing new churches, in terms of logistics, money, resources, and personnel. Yet another positive aspect is the way the Acts 29 Network conducts formal and informal training for lay people and anyone involved in the ministry.
Each individual church in the Acts 29 Network would have its own uniqueness, just like any other denomination or organization. Overall, in terms of vision, doctrine, and belief structure, the Acts 29 Network is biblically sound. We see no reason why a Christian should not prayerfully consider attending an Acts 29 Network church. As with all things, we always recommend that Christians prayerfully seek God’s wisdom (James 1:5\) and take the time to learn firsthand what an organization/church is all about.
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What is expositional preaching?
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Answer
Expositional preaching at its simplest is preaching that is focused on explaining the meaning of Scripture in its historical and grammatical context. Expositional preaching involves explaining what the Bible says to a contemporary audience that is likely unfamiliar with the cultural and historical settings that the passage was written in.
The word *exposition* simply means “a setting forth or explanation.” So expositional preaching is the explanation of Scripture that is based upon diligent study and careful exegesis of a passage. It is the primary call of the pastor or preacher as we see in 2 Timothy 4:2: “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching.”
Expositional preaching is important to those who believe in the [verbal plenary inspiration](verbal-plenary-inspiration.html) of Scripture, which simply means that the Scriptures are the very Word of God. As God’s divinely inspired Word, the Scriptures need to be proclaimed and explained in the context in which they were written.
Simply reading Psalm 119 and understanding that Scripture is “God breathed” (2 Timothy 3:16\) should be enough for us to understand the importance and value of expositional preaching. In Psalm 119 we see many of the characteristics of God’s Word, but most of all this chapter should help us understand the importance of knowing what the Bible says and what it means, which is the goal of expositional preaching. If we do not understand the Bible, we cannot follow it, nor can it be a “lamp to my feet and a light to my path” (Psalm 119:105\).
The goal of expositional preaching is to declare precisely what a passage of Scripture says. So the sermon outline of an expository sermon will have gotten its main points and sub\-points directly from the text of Scripture the preacher is expounding or explaining.
There should be two main goals of expositional preaching. First is the goal to discover and explain the original, historic, and grammatical meaning of the passage, or, to put it another way, “God’s intended meaning.” This is the divinely inspired message that God had for the original audience. The second is closely related—to help people apply to their lives the truths revealed in the passage. Some discount the ability of expositional preaching to address the needs of today’s churchgoers, but that overlooks the fact that “the word of God is living and powerful, and sharper than any two\-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12\). The power to transform lives is found only in the Word of God as applied by the Holy Spirit in the hearts of men and women. Great presentation is good but it is not life\-changing. While there is a place for topical preaching, it needs to supplement expositional preaching, not replace it.
Expositional preaching is important because, when faithfully followed, it results in the full counsel of God being preached. Difficult or controversial subjects cannot be ignored or overlooked as they can with topical preaching. The expositor deals with what the text says, verse by verse, chapter by chapter, book by book. It helps avoid taking verses out of context and forces the faithful pastor to give due diligence to controversial and difficult issues and subjects.
Some who want to downplay the importance of expositional preaching say it limits the preacher’s ability to present relevant topics that they believe their congregations need to hear. These critics fail to recognize the effective power of the Word of God, which, when presented in the fullness of its truth, does not come back void (Isaiah 55:11\).
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What are the doctrines of grace?
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Answer
The phrase “doctrines of grace” is used as a replacement for the term “Calvinism,” in order to remove the attention from John Calvin and instead focus on how the specific points are biblically and theologically sound. The phrase “doctrines of grace” describes the [soteriological](soteriology.html) doctrines that are unique to [Reformed theology](reformed-theology.html), which is Calvinistic. These doctrines are summarized with the acronym *TULIP*. The *T* in TULIP stands for Total Depravity, *U* for Unconditional Election, *L* for Limited Atonement, *I* for Irresistible Grace, and *P* for Perseverance of the Saints.
Reformed Christians believe that all five of the doctrines of grace are derived directly from the Scripture and that the acronym *TULIP* accurately describes the Bible’s teaching on soteriology—the doctrine of salvation. The following is a brief description of each of the letters in the acronym *TULIP*.
[Total Depravity](total-depravity.html) \- As a result of Adam’s fall, the entire human race is affected; all of Adam’s descendants are spiritually dead in their trespasses and sins (Ephesians 2:1, 5\). Calvinists are quick to point out that this does not mean that all people are as bad as they could be. Rather, this doctrine says that, as a result of man’s fall in Adam, all people are radically depraved from the inside and that their depravity affects every area of their lives.
[Unconditional Election](unconditional-election.html) \- Because man is dead in sin, he is unable (and stubbornly unwilling) to initiate a saving response to God. In light of this, God, from eternity past, mercifully elected a particular people unto salvation (Ephesians 1:4–6\). These people are comprised of men and women from every tribe, tongue, people, and nation (Revelation 5:9\). Election and predestination are unconditional; they are not contingent on man’s response to God’s grace (Romans 8:29–30; 9:11; Ephesians 1:11–12\) because man, in his fallen state, is both unable and unwilling to respond favorably to Christ’s offer of salvation.
[Limited Atonement](limited-atonement.html) \- The purpose of Christ’s atoning death was not to merely make men savable and thus leaving the salvation of humanity contingent on man’s response to God’s grace. Rather, the purpose of the atonement was to secure the redemption of a particular people (Ephesians 1:4–6; John 17:9\). All whom God has elected and Christ died for will be saved (John 6:37–40, 44\). Many Reformed Christians prefer the term “particular redemption” as they feel that this phrase more accurately captures the essence of this doctrine. It is not so much that Christ’s atonement is limited as it is particular, intended for a specific people—God’s elect.
[Irresistible Grace](irresistible-grace.html) \- God has elected a particular people to be the recipients of Christ’s atoning work. These people are drawn to Christ by a grace that is irresistible. When God calls, man responds (John 6:37, 44; 10:16\). This teaching does not mean that God saves men against their will. Rather, God changes the heart of the rebellious unbeliever so that he now desires to repent and be saved. God’s elect will be drawn to Him, and that grace that draws them is, in fact, irresistible. God replaces the unbeliever’s heart of stone with a heart of flesh (Ezekiel 36:26\). In Reformed theology, regeneration precedes faith.
[Perseverance of the Saints](perseverance-saints.html) \- The particular people God has elected and drawn to Himself through the Holy Spirit will persevere in faith. None of those whom God has elected will be lost; they are eternally secure in Him (John 10:27–29; Romans 8:29–30; Ephesians 1:3–14\). Some Reformed theologians prefer to use the term “Preservation of the Saints” as they believe that this choice of words more accurately describes how God is directly responsible for the preservation of His elect. It is clear in Scripture that Christ continues to intercede for His people (Romans 8:34; Hebrews 7:25\). This continues to provide believers with the assurance that those who belong to Christ are eternally His.
These five doctrines together form the doctrines of grace, so called because they summarize the salvation experience as the result of the grace of God, who acts independently of man’s will. No effort or act of man can add to the grace of God to bring about the redemption of the soul. For truly 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\).
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Was Matthias or Paul God’s choice to replace Judas as the 12th apostle?
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Answer
With Judas having betrayed Christ and then committing suicide, the 11 remaining disciples decided to replace Judas with a new 12th apostle (Acts 1:16\-20\). The requirements were that the man had to have been with them the entire time of Jesus’ ministry, and to have been a witness of the resurrection and ascension (Acts 1:21\-22\). The 11 disciples proposed two men: Joseph called Barsabbas (possibly the same person as Barnabas), and [Matthias](Matthias-in-the-Bible.html) (Acts 1:23\). The 11 disciples then prayed for the Lord’s direction (Acts 1:24\-25\), and then cast lots, and the lot fell to Matthias (Acts 1:26\).
But, was this the Lord’s choice? Some propose that Paul, not Matthias, was God’s choice for the 12th apostle. They argue that Jesus had told the apostles to wait for the coming of the Holy Spirit (Acts 1:8\) and that casting lots is not how the disciples should have made the decision. They also point out that Matthias is never again mentioned in the New Testament, while Paul obviously became very prominent in the early Christian church. So, are they correct that Paul, not Matthias, was God’s choice to be Judas’ replacement as the 12th apostle?
The New Testament nowhere condones or condemns the way the apostles made the decision in Acts 1\. Casting lots was a biblically allowed method of making a decision (Proverbs 16:33\). And, while Matthias is never again mentioned in the New Testament, the same can be said for most of the other 11 apostles. Church history records that Matthias died as a martyr for Christ, as did all of the other apostles, except John. Yes, Paul was definitely more prominent than Matthias, but Paul was more prominent than any of the other apostles, except for perhaps Peter and John. Also, Paul would not have been qualified based on the apostles’ criteria (Acts 1:21\-22\). So, a conclusive biblical case cannot be made for the 11 apostles’ choice of Matthias being invalid.
Further, God is sovereign. If it was not His sovereign will for Matthias to be chosen, Matthias would not have been chosen. It could be argued that, while it was God’s sovereign will (what He ordained) for Matthias to be chosen, it was God’s perfect will (what He desired) for the apostles to wait for Paul. But, this would be pure speculation, as, again, the Bible nowhere condemns Matthias being chosen for the 12th apostle.
So, what name will be written on the 12th foundation in the heavenly Jerusalem (Revelation 21:14\)? The Bible does not explicitly say, but it likely will be Matthias. Ultimately, though, we will have to wait to find out.
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What is the flesh?
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Answer
[John Knox](John-Knox.html) (c. 1510–1572\) was a Scottish clergyman, a leader of the Protestant Reformation, and a man who is considered to be the founder of the Presbyterian denomination in Scotland. Knox has been admired by contemporary theologians as someone who personified a zeal for God and a commitment to the truth of Scripture and holy living. Yet, as he grew close to death, this saint of God admitted his own personal battle with the sin nature he inherited from Adam (Romans 5:12\). Knox said, “I know how hard the battle is between the flesh and the spirit under the heavy cross of affliction, when no worldly defense but present death doth appear. I know the grudging and murmuring complaints of the flesh..."
Knox’s statement sounds remarkably like that of the apostle Paul who openly acknowledged a personal struggle with his sin nature: "For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. So now, no longer am I the one doing it, but sin which dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. I find then the principle that evil is present in me, the one who wants to do good. For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Wretched man that I am! Who will set me free from the body of this death?" (Romans 7:14\-24\).
Paul states in his letter to the Romans that there was something “in the members” of his body that he calls “my flesh,” which produced difficulty in his Christian life and made him a prisoner of sin. Martin Luther, in his preface to the book of Romans, commented on Paul’s use of “flesh” by saying, “Thou must not understand ‘flesh,’ therefore, as though that only were ‘flesh’ which is connected with unchastity, but St. Paul uses ‘flesh’ of the whole man, body, and soul, reason, and all his faculties included, because all that is in him longs and strives after the flesh.” Luther’s comments point out that “flesh” equates to affections and desires that run contrary to God, not only in the area of sexual activity, but in every area of life.
To get a solid understanding of the term “flesh” requires examining its usage and definition in Scripture, how it manifests in the life of both believers and unbelievers, the consequences it produces, and how it can ultimately be overcome.
**A Definition of the “Flesh”**
The Greek word for “flesh” in the New Testament is *sarx*, a term that can often in Scripture refer to the physical body. However, *A Greek\-English Lexicon of the New Testament and Other Early Christian Literature* describes the word this way: “the physical body as functioning entity; in Paul’s thought esp., all parts of the body constitute a totality known as flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likewise present, and no good thing can live.”
The Bible makes it clear that humanity did not start out this way. The book of Genesis says that humankind was originally created good and perfect: “Then God said, ‘Let Us make man in Our image, according to Our likeness’ . . . God created man in His own image, in the image of God He created him; male and female He created them” (Genesis 1:26\-27\). Because God is perfect, and because an effect always represents its cause in essence \[that is, a totally good God can only create good things, or as Jesus said, “A good tree cannot produce bad fruit” (Matthew 7:18\)], both Adam and Eve were created good and without sin. But, when Adam and Eve sinned, their nature was corrupted, and that nature was passed along to their offspring: "When Adam had lived one hundred and thirty years, he became the father of a son *in his own likeness, according to his image*, and named him Seth" (Genesis 5:3, emphasis added).
The fact of the sin nature is taught in many places in Scripture, such as David’s declaration, "Behold, I was brought forth in iniquity, and in sin my mother conceived me” (Psalm 51:5\). David does not mean he was the product of an adulterous affair, but that his parents passed along a sin nature to him. In theology, this is sometimes called the “Traducian” (from the Latin term meaning “from a branch”) view of human nature The Traducian view is that a person’s soul is created via his parents, with the child inheriting their fallen nature in the process.
The Bible’s view of human nature differs from that of Greek philosophy in that Scripture says the physical and spiritual nature of humankind was originally good. By contrast, philosophers such as Plato saw a dualism or dichotomy in humanity. Such thinking eventually produced a theory that the body (the physical) was bad, but a person’s spirit was good. This teaching influenced groups such as the Gnostics who believed the physical world was mistakenly created by a demi\-god called the “[Demiurge](Demiurge.html).” The Gnostics opposed the doctrine of Christ’s incarnation because they believed God would never take on a physical form, since the body was evil. The apostle John encountered a form of this teaching in his day and warned against it: “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God” (1 John 4:1\-3\).
Further, the Gnostics taught that it did not matter what a person did in his body, since the spirit was all that mattered. This Platonic dualism had the same effect back in the first century as it does today—it leads either to asceticism or licentiousness, both of which the Bible condemns (Colossians 2:23; Jude 4\).
So contrary to Greek thought, the Bible says that humanity’s nature, both the physical and spiritual, were good, yet both were adversely affected by sin. The end result of sin is a nature often referred to as the “flesh” in Scripture—something that opposes God and seeks sinful gratification. Pastor Mark Bubek defines the flesh this way: “The flesh is a built\-in law of failure, making it impossible for natural man to please or serve God. It is a compulsive inner force inherited from man’s fall, which expresses itself in general and specific rebellion against God and His righteousness. The flesh can never be reformed or improved. The only hope for escape from the law of the flesh is its total execution and replacement by a new life in the Lord Jesus Christ.”
**The Manifestation and Struggle with the Flesh**
How does the flesh manifest itself in human beings? The Bible answers the question this way: "Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God” (Galatians 5:19\-21\).
Examples of the flesh’s outworking in the world are evident. Consider a few sad facts taken from a recent survey on the effect of pornography in America. According to the study, every second in the U.S.:
• $3,075\.64 is being spent on pornography
• 28,258 Internet users are viewing pornography
• 372 Internet users are typing adult search terms into search engines
And every 39 minutes, a new pornographic video is being created in the United States. Such statistics underscore the statement made by the prophet Jeremiah who mourned that “the heart is more deceitful than all else and is desperately sick; who can understand it?” (Jeremiah 17:9\).
**The Consequences of the Flesh**
The Bible says that living in the flesh produces a number of unfortunate consequences. First, Scripture states that those who live according to the flesh, and who never desire change or repent from their sinful behavior, will experience separation from God both in this life and the next:
• "Therefore what benefit were you then deriving from the \[sinful practices] of which you are now ashamed? For the outcome of those things is death" (Romans 6:21\)
• "For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live" (Romans 8:13\)
• "Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life" (Galatians 6:7\-8\)
Further, a person also becomes a slave to his/her fleshly nature: “Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?” (Romans 6:16\). This slavery always leads to a destructive lifestyle and deteriorated living. As the prophet Hosea said, "For they sow the wind and they reap the whirlwind” (Hosea 8:7\).
The fact of the matter is that obeying the flesh always results in breaking God’s moral law. Nevertheless, in a very real sense, a person can never break God’s moral law, although he can certainly disobey it. For example, a person can climb up on a roof, tie a cape around his neck, and leap off the roof in hopes of breaking the law of gravity. However, he will quickly learn that he cannot fly; he cannot break the law of gravity, and the only thing he breaks in the end is himself, while proving the law of gravity in the process. The same is true of moral actions: a person may disobey God’s moral law through fleshly living, but he will only prove the moral law of God true by breaking himself in some way via his own behavior.
**Overcoming the Flesh**
The Bible provides a three\-step process for overcoming the flesh and restoring oneself to a right relationship with God. The first step is a walk of honesty where a person acknowledges his sinful behavior before God. This involves agreeing with what the Bible says about everyone born of human parents: people are sinners and enter the world in a broken relationship with the God who made them:
• "If You, Lord, should mark iniquities, O Lord, who could stand?” (Psalm 130:3\)
• "If we say that we have no sin, we are deceiving ourselves and the truth is not in us. . . . If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10\)
The next step is a walk in the Spirit, which involves calling out to God for salvation and receiving His Holy Spirit who empowers a person to live rightly before God and not obey the flesh’s desires. This transformation and new walk of life is described in several places in Scripture:
• “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me." (Galatians 2:20\)
• "Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus." (Romans 6:11\)
• "But I say, walk by the Spirit, and you will not carry out the desire of the flesh." (Galatians 5:16\)
• "For all of you who were baptized into Christ have clothed yourselves with Christ.” (Galatians 3:27\)
• "But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts." (Romans 13:14\)
• "And do not get drunk with wine, for that is dissipation, but be filled with the Spirit" (Ephesians 5:18\)
• "Your word I have treasured in my heart, that I may not sin against You." (Psalm 119:11\)
The last step is a walk of death, where the flesh is starved of its desires so that it eventually dies. Even though a person is born again through the Spirit of God, he must understand he still possesses the old nature with its desires that war with the new nature and the desires that come from the Spirit. From a practical standpoint, the Christian purposely avoids feeding the old, fleshly nature and instead practices new behaviors that are driven by the Spirit:
• "But flee from \[sinful actions], you man of God, and pursue righteousness, godliness, faith, love, perseverance and gentleness” (1 Timothy 6:11\)
• “Now flee from youthful lusts” (2 Timothy 2:22\)
• "But I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.“ (1 Corinthians 9:27\)
• "Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry." (Colossians 3:5\)
• "Now those who belong to Christ Jesus have crucified the flesh with its passions and desires." (Galatians 5:24\)
• "Knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin" (Romans 6:6\)
• "But you did not learn Christ in this way, if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth." (Ephesians 4:20\-24\)
**Conclusion**
Susanna Wesley, mother to the great preachers and hymn writers John and Charles Wesley, described sin and the flesh this way: "Whatever weakens your reasoning, impairs the tenderness of your conscience, obscures your sense of God, or takes away your relish for spiritual things, in short—if anything increases the authority and the power of the flesh over the Spirit, that to you becomes sin however good it is in itself.” One of the goals of the Christian life is the victory of the Spirit over the flesh and a change of life, which manifests in righteous living before God.
Although the struggle will be very real (which the Bible makes clear), Christians have assurance from God that He will bring them eventual success over the flesh. "For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus” (Philippians 1:6\).
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Do the souls of aborted babies go to heaven?
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Answer
[Abortion](abortion-Bible.html) as we know it today was not practiced in biblical times, and the Bible never specifically mentions the issue of abortion. It is clear from the Scriptures that an unborn baby is known by the Lord, even from the time of conception (Psalm 139:13\-16\). Although the Bible does not mention abortion or aborted babies, we do have two keys to help us unlock the answer to the question of whether the souls of aborted babies go to heaven.
The first key is from the only passage in the Bible where something specific is said about the death of infants. In 2 Samuel 12 we learn of David’s affair with Bathsheba, another man’s wife. David was informed by the prophet Nathan that the child produced by that union would die. David then began to fast and pray, asking the Lord to not carry out His judgment. When the child did die, David got up from praying and fasting and ate something.
When asked about this behavior, David uttered the words recorded in 2 Samuel 12:23, “Now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he shall not return to me.” David’s words reflect a clear understanding that the child could not come back to earth, but David would be with his child one day in heaven. This indicates not only David’s assurance of his own future in heaven (Psalm 23:6\), but also the assurance that his child would share that future. From this account, we can conclude that infants who die are destined for heaven.
The second key to dealing with this issue is an understanding of the character and attributes of God. A God of justice must punish sin, for the Bible teaches us that “the wages of sin is death” (Romans 6:23\). Neither an unborn child nor an aborted baby has had the opportunity to *willfully* sin; however, every child conceived bears the sin nature inherited from Adam (Psalm 51:5\) and is therefore subject to judgment. At the same time, God reveals Himself as a God of goodness and mercy (Psalm 136:26\). He is “gracious in all His works” (Psalm 145:17\). It could very well be that God, in His grace, applies the sacrifice of Christ to the unborn victims of abortion. We know Christ’s blood is sufficient for such a thing. After all, Jesus died “for the sins of the whole world” (1 John 2:2\).
The Bible does not specifically say whether or not an unborn child who dies goes to heaven. Without a clear passage, we can only speculate. However, we know of God’s love, goodness, and compassion. We know of David’s confidence that he would be with his child again. And we know that Jesus invited the children to come to Him (Luke 18:16\). Based on these sureties, we believe it is appropriate to conclude that the souls of children are immediately in the presence of God when their lives are cut short by abortion.
Part 2: [If aborted babies go to heaven, why is abortion wrong?](aborted-babies-heaven-2.html)
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If aborted babies go to heaven, why is abortion wrong?
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Answer
We who defend the [sanctity of life](sanctity-of-life.html) sometimes face questions similar to this: “Why do you say abortion is wrong, if babies go to heaven when they die?” That question often has a follow\-up: “Aborted children never have a chance to grow up and reject Jesus; thus, by your own reasoning, abortion fills heaven and keeps people out of hell. Isn’t that a good thing?”
Considering [abortion](abortion-Bible.html) as mercifully sending babies to heaven is an invalid option for Christians for several reasons. First, if we believe that heaven and hell are real, then we have to believe that there is a God. And, if there’s a God, we need to care what He’s said on the subject of abortion. By that measure alone, we cannot justify killing the unborn, an action that God expressly forbids (Leviticus 20:1–5; 2 Kings 24:2–4\). God commands us not to commit murder (Exodus 20:13\), He knows the child before birth (Jeremiah 1:5\), and, in the Mosaic Law, He prescribed punishment for killing an unborn child (Exodus 21:22–25\). Abortion is never an act of mercy; it is always an act of shedding innocent blood (see Proverbs 6:16–17\).
So, the first reason that we reject the idea of a mercy\-motivated abortion is fairly simple: because God said not to kill. Regardless of what else we may think, God told us that killing the innocent is wrong. Period. Just as with a parent\-child relationship, the only thing we ultimately need to know is that the Father has said, “No.”
The second reason that abortion cannot be justified as a merciful act is that we are not *absolutely* sure what happens to those who die before they are born. We have many good reasons to think they’ll be in heaven, but we don’t have explicit biblical proof. So we can’t definitively say that aborting a soul will rescue it from hell. We dare not take such an awful risk with the souls of other people.
With both of those reasons in mind, we can pose a useful statement: “God didn’t just kill Cain before he sinned.” That fact doesn’t tell us exactly why we should not abort a child for mercy’s sake, but it does tell us that God does *not* see killing to prevent sin as a viable option.
A third reason that we cannot justify abortion on the basis that it sends babies to heaven involves eternal rewards. An aborted child has been denied the chance to serve God in this life and gain rewards for heaven. A child killed in the womb is being denied the chance to honor God in this world and earn rewards in the world to come. The chance to serve God is one of the things abortion steals from a human being.
Logically, the attitude that abortion is merciful in that it sends babies straight to heaven would lead us to kill all children, unborn or not. After all, if it really is “better” for them to be dead, then we should do them the favor of killing them and sending them to a better place. Anyone who takes seriously the idea that babies in the womb should be killed to send them to heaven would logically have to favor the killing of every single child who is—in his opinion—under the [age of accountability](age-of-accountability.html). Following the same rationale, he’d also be inclined to kill other believers to prevent them from sinning any more before they get to heaven.
Given that God is a God of logic, and given that He specifically tells us to protect the weak and innocent (Proverbs 31:8–9\), to have children (Genesis 1:28\), and to see them as a blessing (Psalm 127:4–5\), we can’t justify abortion on any moral grounds whatsoever. Abortion is the [murder of the unborn](is-abortion-murder.html), and we can’t mitigate the heinous nature of the act by injecting some perverse sense of human “mercy” into the equation.
Part 1: [Do the souls of aborted babies go to heaven?](aborted-babies-heaven.html)
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What is a Foursquare Church?
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Answer
The Foursquare Church, officially known as International Church of the Foursquare Gospel, is a Protestant denomination founded by Aimee Semple McPherson in the 1920s. Foursquare derives its name from what McPherson called the “Foursquare Gospel: Jesus is the Savior, Jesus is the Healer, Jesus is the Baptizer with the Holy Spirit, and Jesus is the Soon\-Coming King.”
Foursquare’s Declaration of Faith begins with “We believe that the Holy Bible is the Word of the living God; true, immutable, steadfast, unchangeable, as its author, the Lord Jehovah; that it was written by holy men of old as they were moved upon and inspired by the Holy Spirit.” This Declaration, penned by Aimee Semple McPherson, contains twenty\-two sections including, to mention just a few, “The Eternal Godhead,” “Salvation Through Grace,” “Baptism of the Holy Spirit,” “Divine Healing,” and “Tithing and Offerings.” Virtually every belief and statement on the church’s web site contains a scriptural reference supporting it.
However, there are concerns with some of the beliefs of the Foursquare Church that do not line up with Scripture. According to their Creedal Statements, they believe in “the free moral will power of man, who can backslide, apostatize, and be lost,” which is a rejection of the biblical doctrine of [eternal security](eternal-security.html) (\#24, https://foursquare\-org.s3\.amazonaws.com/assets/Creedal\_Statements.pdf, accessed 3/11/24\). The Bible clearly teaches that a true believer cannot lose his/her salvation or apostatize (John 10:28–29; Romans 8:30; 1 John 2:19\).
They also believe in “Divine Healing through the atonement,” which would disagree with the understanding that, while spiritual healing is in the atonement, physical healing does not necessarily occur until the glorified state. Isaiah 53:5, which is then quoted in 1 Peter 2:24, is a key verse on healing, but it is often misunderstood and misapplied. The context of 1 Peter 2 makes it clear that Peter is speaking of spiritual healing. “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24\). The verse is talking about sin and righteousness, not sickness and disease. Therefore, being “healed” in both these verses is speaking of being forgiven and saved, not physically healed.
Further, the Foursquare Church believes “in the personal Baptism of the Holy Ghost as received by the apostles,” which, as explained elsewhere on their website, means that they believe the baptism of the Holy Spirit is a “second blessing” subsequent to salvation. Along with this, they believe that all of the miraculous gifts of the Spirit are active in the church today. The majority of biblical evidence supports the indwelling of the Holy Spirit upon salvation, and while there are subsequent “fillings” of the Spirit throughout a believer’s life, there is only one [baptism of the Holy Spirit](Spirit-baptism.html), and that occurs at salvation.
As for the [miraculous gifts](miraculous-gifts.html) of the Spirit, the gifts of prophecy, knowledge, wisdom, healing, etc., verified those who were sent from God and were necessary for the early Christians to know God’s plan and purpose for them. The gift of prophecy, for instance, enabled believers to communicate new truth and revelation from God. Now that God’s revelation is complete in the Bible, the “revelatory” gifts are no longer needed, at least not in the same capacity as they were in the New Testament.
While the Foursquare Church definitely has some biblical stances on many doctrines, there are enough questionable beliefs to warrant caution and prayerfully seeking God’s will and discernment.
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Why do Christians try to impose their values on others?
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Answer
Christians are frequently accused of trying to impose their values or their beliefs on others. The oft\-heard accusation is that Christians are trying to “shove their religion down our throats.” In addressing this question, we must also address the implied accusation that Christians are an authoritarian group that seeks to impinge on the rights of others. Of course, there have been tyrants who were professed Christians, but true followers of Jesus Christ do not seek to infringe on anyone’s basic human rights. The same God who granted volition to the believer also granted volition to the unbeliever.
God extends His general blessings to everyone (Matthew 5:45\); therefore, freedom for all is a Christian value. Man is a special creation of God (Genesis 1:27\); therefore, human dignity and respect for the individual are Christian values.
Some say that it is wrong to try to “legislate morality.” We say that it is impossible not to. Every law “imposes” someone’s moral “values” on someone else. A law that prohibits murder, for example, imposes a belief that murder is wrong and upholds the Christian tenet that human life has intrinsic worth.
Almost everyone agrees that murder, adultery, stealing, lying, and greed are wrong. Most people agree that respecting one’s parents is right. This sense of right and wrong, woven into the fabric of our society, reflects six of the Bible’s Ten Commandments. Those who object to the “imposition” of Judeo\-Christian values should perhaps work to repeal the laws against murder, perjury, and theft.
Christians don’t want to impose their values, but they do recognize that, in every society, someone’s values must reign supreme. The question is whose values will predominate? There is no such thing as a neutral value system. Therefore, Christians work to advance their values in the sincere belief that, in a world of competing convictions, Christian values best promote the general welfare and preserve the domestic tranquility.
Christians don’t want to impose their values, but they do see the importance of having an authority higher than ourselves. Societies which attempt to produce a moral code based solely on human rationale can be manipulated by whoever has the most votes or the most weapons. Whether it’s the case of a humanistic despot such as Joseph Stalin or a collective tyranny such as the French Revolution, the exclusion of Christian principles leads to less freedom, not more.
Christians don’t want to impose their values, but they do want to live peaceably in whatever society they dwell (Romans 12:18; 1 Timothy 2:2\). Christians are obligated to do good to all (Galatians 6:10\) and to pray for everyone (1 Timothy 2:1\). Christ taught His followers to return blessing for cursing (Matthew 5:44\), a teaching which He modeled perfectly (1 Peter 2:23\).
There are some who wish for a purely “secular” society where religion is relegated to its cloister and all Christian opinion is silenced. To those individuals, we offer these reminders:
1\) Christians have as much right to be involved in the political process as anyone else. This means they may vote, rally, lobby, caucus, and hold office just like any other citizen—all the while promoting laws that reflect their own values. Christians do not seek to subvert the political process; they engage it, as it is the right of every citizen.
2\) Christians in a pluralistic society have as much right to voice their opinions as anyone else. This means they may broadcast, write, speak, publish, and create art as they will—all the while voicing their own view of morality. Christians are sometimes accused of [censorship](Bible-censorship.html), on the basis that they have criticized a certain book or have objected to their tax dollars funding anti\-Christian speech, but they are not burning books. The reality is that freedom of expression is a Christian value.
3\) Christians in a religiously free society have as much right to live out their beliefs as anyone else. This means they may preach and teach the gospel and live according to the Bible and their conscience. When a Christian says, “You must be born again” (John 3:7\), he is not trying to impose his values; he is speaking the truth, which anyone is free to accept or reject.
There is no doubt that when Christians share the joy that comes from faith in Christ, some see that as an attempt to impose Christianity on others. But the truth is that as Christians, we know that we have the antidote for human misery in this life and an eternity in hell in the next. To not share that cure with others, as we are commanded by Christ to do (Matthew 28:18\-20\), would be like knowing the cure for cancer and refusing to share it with the rest of the world. We can’t force our beliefs on anyone; all we can do is offer them the cure and pray they will accept it. If some see that effort as “imposing” our beliefs on them, that is a matter of their perception, not a reflection of reality.
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What is the unholy trinity in the end times?
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Answer
A common tactic of Satan is to imitate or counterfeit the things of God in order to make himself appear to be like God. What is commonly referred to as the “unholy trinity,” described vividly in Revelation 12 and 13, is no exception. The Holy Trinity consists of God the Father, the Son Jesus Christ, and the Holy Spirit. Their counterparts in the unholy trinity are [Satan](who-Satan.html), the [Antichrist](antichrist.html), and the [False Prophet](false-prophet.html). While the Holy Trinity is characterized by infinite truth, love, and goodness, the unholy trinity portrays the diametrically opposite traits of deception, hatred, and unadulterated evil.
Revelation 12 and 13 contain prophetic passages that describe some of the main events and the figures involved during the second half of the seven\-year Tribulation period. Although many Bible passages allude to Satan in various forms, such as a serpent or an angel of light, he is described in Revelation 12:3 as a “great red dragon, having seven heads and ten horns, and seven crowns upon his heads.” The color red indicates his vicious and homicidal personality. The seven heads symbolize seven evil kingdoms that Satan has empowered and used throughout history to attempt to prevent God’s ultimate plan from coming to fruition. Five of the kingdoms have already come and gone—Egypt, Assyria, Babylon, Medo\-Persia, and Greece.
All these kingdoms severely oppressed and persecuted the Hebrews, killing many of them. Satan’s intent was to prevent the birth of Christ (Revelation 12:4\). The sixth kingdom, Rome, was still in existence during the writing of this prophecy. Under Roman rule, King Herod murdered Hebrew babies around the time of Christ’s birth and Pontius Pilate ultimately authorized the crucifixion of Jesus. The seventh kingdom, which is more fierce and cruel than the others, will be the final world kingdom that the Antichrist forms during the end times. These kingdoms were also prophesied in Daniel, chapters 2 and 7\. The seven crowns represent universal rule, and ten horns represent complete world power or authority.
Revelation 12 indicates many important facts about Satan. Satan and one\-third of the angels were cast out of heaven during a rebellion before the world began (Revelation 12:4\). The Archangel Michael and the other angels will make war with Satan and his demons, and Satan will be excluded from heaven forever (Revelation 12:7\-9\). In his attempt to prevent God’s fulfillment of His earthly kingdom, Satan will attempt to annihilate the Jews, but God will supernaturally protect a remnant of the Jews in a location outside of Israel for the last 42 months of the Tribulation (Revelation 12:6, 13–17; Matthew 24:15–21\).
The second member of the unholy trinity is the [Beast](beast-of-Revelation.html) or [Antichrist](what-is-the-antichrist.html) described in Revelation 13 and Daniel 7\. The beast comes out of the sea, which typically in the Bible refers to the Gentile nations. He also has seven heads and ten horns, indicating his connection to and indwelling by Satan. The ten horns indicate ten seats of world government that will provide power to the Antichrist, three of which will be totally yielded to or taken over by the Antichrist (Daniel 7:8\). The number ten also indicates completion or totality, in other words, a one\-world government. The one\-world government will be blasphemous, denying the true God. The final kingdom will possess traits in common with the former “beast kingdoms” of Babylon, Medo\-Persia, Greece, and particularly Rome (Revelation 13:2; Daniel 7:7, 23\). Revelation 13:3 seems to indicate that the Antichrist will be mortally wounded about halfway through the Tribulation, but Satan will miraculously heal his wound (Revelation 13:3; 17:8–14\). After this wondrous event, the world will be totally enthralled by the Antichrist. They will worship Satan and the Antichrist himself (Revelation 13:4–5\). The Antichrist becomes emboldened, and, dispensing with all pretenses of being a peaceful ruler, he openly blasphemes God, breaks his peace treaty with the Jews, attacks believers and the Jews, and desecrates the rebuilt Jewish temple, setting himself up as the one to be worshiped (Revelation 13:4–7; Matthew 24:15\.) This particular event has been called the Abomination of Desolation.
The final personage of the unholy trinity is the False Prophet, described in Revelation 13:11–18\. This second beast comes out of the earth, not the sea, possibly indicating that he will be an apostate Jew coming from Israel. Although he presents himself as a meek, mild, and benevolent person, the horns indicate that he will have power. Jesus expressly warned believers to watch out for false prophets that may look innocent but actually can be very destructive (Matthew 7:15\). The False Prophet speaks like a dragon, meaning that he will speak persuasively and deceptively to turn humans away from God and promote the worship of the Antichrist and Satan (Revelation 13:11–12\). The False Prophet is capable of producing great signs and wonders, including bringing down fire from heaven (Revelation 13:13\). He sets up an image of the Antichrist for worship, gives life to the image, demands the worship of the image from all people, and executes those who refuse to worship the image (Revelation 13:14–15\). Revelation 20:4 indicates that the method of execution will be beheading.
The False Prophet will also compel each person to receive a [permanent mark](mark-beast.html) of some kind, just as slaves did in John’s day, to show total devotion to the Antichrist and renunciation of God. Only those who receive the mark will be permitted to engage in commerce. Acceptance of the mark means eternal death (Revelation 14:10\). The Bible makes clear that humans will fully understand that, by accepting the mark, they are not only accepting an economic system but also a worship system that rejects Jesus Christ. Revelation 13:18 reveals the number of the Beast—666\. No one knows precisely what this means. Some believe that the Antichrist’s first, middle, and last names will have six letters each. Some believe that the designation refers to a computer chip, since some computer programs start with 666\.
Satan is the anti\-God, the Beast is the anti\-Christ, and the False Prophet is the anti\-Spirit. This unholy trinity will persecute believers and deceive many others, resulting in their eternal death. But God’s kingdom will prevail. Daniel 7:21–22 states, “I was watching; and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.”
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What is the greatest commandment?
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Answer
Jesus was asked this very question by a Pharisee who was considered to be “an expert in the law” (Matthew 22:34–36\). Jesus answered by saying, “Love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and most important commandment. The second is like it: Love your neighbor as yourself. All the Law and the Prophets depend on these two commandments” (Matthew 22:37–40\).
Jesus gives us two commandments that summarize all the laws and commands in Scripture. The Ten Commandments in Exodus 20 deal with our relationship with God and then our relationship with other people. One naturally flows out of the other. Without a right relationship with God, our relationships with others will not be right, either. The cause of the world’s problems is that man needs to be reconciled to God. We will never love our neighbor as ourselves if we do not first love God with all our heart, mind, and soul. All of man’s best efforts toward world peace will fail as long as men are living in rebellion against God.
When asked by another Pharisee how one could “inherit eternal life,” Jesus answered that it is by keeping these two commandments (Luke 10:25–37\). Only two commandments to obey, yet how often do we, like this Pharisee, try to “justify” ourselves because saying we obey these commandments is much easier than really living according to them.
When carefully considered, Jesus’ answer was really a perfect response not only to the Pharisee of His day, but also to all modern\-day “Pharisees” who try measure a person’s righteousness by how well he conforms outwardly to a series of laws or commandments. Both the Pharisees of Christ’s day and today’s many versions create a whole system of rules and regulations for people to live by and yet are guilty of breaking the most important commandments of all because they “cleanse the outside of the cup and dish, but not the inside” (Matthew 23:25–26\).
When we prayerfully consider Jesus’ words and the fact that all the laws and commands in Scripture can really be summarized by these two commandments, we understand just how impossible it is for us to keep God’s commandments and how often we fail to do so and can therefore never be righteous before God on our own accord. That only leaves us with one hope, and that is that God “justifies the ungodly” (Romans 4:5\). God’s law and our failure to keep it “brings about wrath” (Romans 4:15\), but “God demonstrates His own love toward us that while we were yet sinners, Christ died for us” (Romans 5:8\).
While we will never keep God’s commandments or be righteous before Him by our own efforts, Christ did. It is His sacrificial death on the cross that causes our sins to be imputed to Him and His righteousness imputed to us (Romans 4—5\). That is why “if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation” (Romans 10:9–10\). After all, the gospel of Christ “is the power of God to salvation for everyone who believes,” for “the just shall live by faith” (Romans 1:16–17\).
Because Jesus answered this very question and His answer is recorded in Scripture, we don’t have to wonder or search for the answer ourselves. The only question left for us to answer is do we live according to these commandments? Do we truly love God with all our hearts, all our souls, and all our minds, and do we really love our neighbor as ourselves? If we are truthful with ourselves, we know that we do not, but the good news is that the law and commandments were given as “a tutor to bring us to Christ, that we might be justified by faith” (Galatians 3:24\). Only as we realize our sinfulness and hopelessness will we turn to Christ alone as the only hope of salvation.
As Christians, we strive to love God with all our heart, soul, and mind, and as our hearts and minds are transformed by the indwelling presence of the Holy Spirit we are able to begin to love others as ourselves. Yet we still fail to do so, which again drives us back to the cross of Christ and the hope of salvation that stems from the imputed righteousness of Christ and not from any merit of our own.
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What is monism?
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Answer
Monism is a philosophical worldview in which all of reality can be reduced to one “thing” or “substance.” This view is opposed to [dualism](dualism.html) (in which all of reality is reducible to two substances, e.g., good and evil; light and darkness; form and matter; body and soul) and pluralism (all of reality is comprised of multiple substances). In all of these philosophical views, this article uses the word *substance* in a technical sense to mean “essence,” or its “thing\-ishness”; in other words, something in which properties adhere.
Many of the early, pre\-Socratic philosophers tried to understand the underlying nature of the reality that surrounded them. They wanted to determine what everything could be reduced to. For Thales (624–546 BC), the first principle of everything—that from which everything is derived—was water. For Anaximenes (585–528 BC) it was air. Two more well\-known monists, Heraclitus (535–475 BC) and Parmenides (fl. early 5th century BC), attempted to ground reality in becoming (flux) and being (permanence), respectively. Heraclitus observed that all around him was in constant flux (or change); therefore, all reality was becoming—things changing from one form into another. His classic example was the observation that one can never step into the same river twice because the water is in constant motion. Parmenides, taking the opposite route of Heraclitus, said that ultimate reality can only reside in that which is unchanging; for him, that was absolute being.
Moving from a metaphysical analysis to a more spiritual outlook, monism is the underlying worldview of those who hold to a form of [pantheism](pantheism.html). Pantheism is the worldview that God (not necessarily the Christian God) is the ultimate source of being, and that all of reality is a manifestation of this God. Pantheism sees no real distinction between God and the universe. Plotinus (AD 204–270\), the father of neo\-Platonism, was a popular pantheist. His brand of metaphysics taught that ultimate being resided in the One. From a series of necessary emanations, out of the One, comes the Divine Mind (*Nous*). The next level of emanations results in the World Soul (*Psyche*), and finally the material world (*Cosmos*). Another famous philosophical pantheist was the 17th\-century rationalist philosopher Baruch Spinoza.
Monism can also be seen in the scientific realm in those who subscribe to a naturalistic materialism. According to this view, all reality is limited to the material world. There is no such thing as spirit, soul, or God. Only those things that can be perceived by the five senses are real. This is the default position of many atheists (at least those who are consistent with their worldview). One can see what happens if one takes this view to its logical conclusion. If everything is essentially matter governed by physical laws, then such things as love, morality, justice, etc., go out the window. What do those things mean in a purely material world? They are basically feeble attempts to construct meaning in a universe that is cold and deterministic.
All of these philosophies—whether monistic, dualistic, or pluralistic—are attempting to deal with the problem of universals (or the problem of the one and the many). The problem of universals can be simply illustrated. Take the example of a chair. We can all conceptualize a chair in our minds and apply that concept to different instances of “chair.” All of these particular instances of the concept “chair” may differ—e.g., a simple wooden chair as compared to a fancy office chair with soft cushions and a lift mechanism—but they all share the essential characteristics of what constitutes “chair\-ness.” The question that arises is what is more real: the concept of “chair” or the particular chairs we see in the world?
How do we solve this problem? The classic Christian response to this problem is to resolve it in the [ontological](ontological-argument.html) Trinity. God is the ultimate existing One. He is the only being who is independent and self\-existent (the technical term for this trait is [*aseity*](aseity-of-God.html)). All other existing things—the universe—derive their existence from God, who created all things *ex nihilo* (out of nothing). Hence, reality is not monistic in a strict sense because, after the act of creation, there was a Creator/creature distinction between God and the world He created. On the other hand, reality is not strictly dualistic (or pluralistic) because the universe is not an eternally self\-existing reality like God; its existence is derivative. In other words, there is distinction but not independence. Therefore, because God is a Trinity (one divine essence subsisting in three divine Persons), we see this unity in diversity trait all throughout creation. Reality reflects the essential nature of God, who Himself is a unity in diversity.
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Is the war in heaven in Revelation 12 describing Satan’s original fall or an end times angelic battle?
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Answer
The last great angelic battle and Satan’s ultimate expulsion from heaven are described in Revelation 12:7–12\. In this passage, John sees a great war between Michael and the angels of God and the dragon (Satan) and his fallen angels or demons that will take place in the end times. Satan, in his great pride and delusion that he can be like God, will lead a final rebellion against God. It will be a cosmic mismatch. Thus, the dragon and his demons will lose the battle and be thrown out of heaven forever.
A common misconception is that Satan and his demons were locked away in hell after the fall of Satan. It is clear from many Bible passages that Satan was not barred from heaven or the earth after his first rebellion, which predated the creation. In Job 1:1—2:8, he appears before God to accuse Job of ulterior motives in his worship of God. In Zechariah 3, he again appears before God to accuse Joshua, the high priest. Indeed, the name *Satan* means “accuser.” In Genesis, he visited the Garden of Eden and tempted Eve. He tempted Jesus in the wilderness before Jesus began His ministry, an incident recorded in Matthew 4:1–11\. The question arises that, if Satan had already rebelled and been cast from heaven before the world was created, why is he free to be in heaven and on earth?
In 2 Corinthians 12:2–3, the apostle Paul provides a major revelation that there are three “heavens.” In this passage, he seemingly talks about himself being taken up to the “third heaven” where God the Father and Jesus dwell. The second heaven is the universe or outer space, and the first is our atmosphere or air. The Bible indicates that Satan and some of his demons are allowed to move in this space (Ephesians 2:1–2; 6:12\).
In this age, Satan and his highest ranking angels can still oppose the work of God and hinder the angels of God (Daniel 10:10–14\) within the boundaries of the middle or second heaven. The battle recorded in Revelation 12 removes Satan and his minions from this realm.
When Satan is expelled from the middle heaven, there will be great rejoicing in heaven, since the age\-old [accuser](Satan-accuser.html) will be forever banned from his mission of accusation and slander against the elect. Satan’s power and freedom will be seriously curtailed. However, the inhabitants of the earth will suffer terribly after this event, because Satan will be enraged. He will also be aware that he only has three and a half more years until he is bound and cast into the bottomless pit. This will usher in a period of intensified suffering on earth (the [Great Tribulation](great-tribulation.html)) during which the Antichrist violates his peace treaty with Israel, desecrates their temple, declares himself as god, and begins to systematically murder all those who refuse to worship him.
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What is the baptism of/by/with fire?
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Answer
John the Baptist came preaching repentance and baptizing in the wilderness of Judea, and he was sent as a herald to announce the arrival of Jesus, the Son of God (Matthew 3:1\-12\). He announced, “I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (Matthew 3:11\).
After Jesus had risen from the dead, He instructed His apostles to “…wait for the Promise of the Father which you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now” (Acts 1:4\-5\). This promise was first fulfilled on the day of [Pentecost](day-Pentecost.html) (Acts 2:1\-4\), and the baptism of the Spirit joins every believer to the body of Christ (1 Corinthians 12:13\). But what about the baptism with fire?
Some interpret the baptism of fire as referring to the day of Pentecost, when the Holy Spirit was sent from heaven. “And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them” (Acts 2:2\-3\). It is important to note that these were tongues *as of fire*, not literal fire.
Some believe that the baptism with fire refers to the Holy Spirit’s office as the energizer of the believer’s service, and the purifier of evil within, because of the exhortation “Do not quench the Spirit” found in 1Thessalonians 5:19\. The command to the believer is to not put out the Spirit’s fire by suppressing His ministry.
A third and more likely interpretation is that the baptism of fire refers to judgment. In all four Gospel passages mentioned above, Mark and John speak of the baptism of the Holy Spirit, but only Matthew and Luke mention the baptism with fire. The immediate context of Matthew and Luke is judgment (Matthew 3:7\-12; Luke 3:7\-17\). The context of Mark and John is not (Mark 1:1\-8; John 1:29\-34\). We know that the Lord Jesus is coming in flaming fire to judge those who do not know God (2 Thessalonians 1:3\-10; John 5:21\-23; Revelation 20:11\-15\), but praise be to God that He will save all that will come and put their trust in Him (John 3:16\)!
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Should a Christian have hobbies?
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Answer
Webster’s dictionary defines a hobby as “a pursuit outside one’s regular occupation engaged in especially for relaxation.” God knows we need to relax from time to time and just have fun, but we need to have clean and godly fun, not worldly, sinful fun. So is it wrong for Christians to have hobbies? Not necessarily. Hobbies themselves are neutral and are neither right nor wrong. The key is the attitude of the person participating in the hobby.
Paul wrote this, “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father” (Colossians 3:17\). He also wrote, “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Corinthians 10:31\). The true barometer for our hobbies should be whether or not they glorify God, whether or not we see them as gifts from God for which we are thankful, and whether or not they draw our attention away from Him. So much of our entertainment today is rooted in sin, glorifying it and feeding the lust of the flesh and the lust of the eyes. We have to be careful that our hobbies are not rooted in sin.
Hobbies can be wrong if we have them to escape from God or have them with the wrong attitude. We can participate in sports and enjoy the camaraderie and exercise sports provide. But if our competitive nature causes us to curse when we lose or play poorly, if we cheat on the scorecard, or if we begin to see our opponents as the enemy, then that would be wrong and not glorify God. The sports themselves are not wrong, but our participation in them becomes sinful because of our attitudes and approach to them. But if we enjoy these activities with an attitude of thanksgiving to God and participation in them does not hamper our relationship with Him, then the sport or hobby is a positive influence in our lives.
The temptation with hobbies is to use them as an escape from life and consequently from God. They can rob us of time, become idols in our lives, and distract us from our “regular occupation” of glorifying God in everything. We have amazing freedom in Christ, but Paul offered this caution: “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Galatians 5:13\). We all know people who worship sports and watch the television for hours on end, especially on weekends. It is literally a religion for them. They know more batting averages than Bible verses and are more familiar with the lives of professional athletes than the life of Christ. Clearly, this is wrong and displeasing to God.
Again, hobbies are not necessarily wrong, but when they consume us and take our eyes off Christ, then they are definitely wrong. Even the most innocent hobbies that consume us are encumbrances that we must lay aside because they slow us down in our race, which is the Christian life (Hebrews 12:1\). A good test is this: how important is this hobby to me? Is the Lord alone enough? If it were stripped away from me, would I still be content in Christ? So, yes, Christians can have hobbies, but we have to make sure they never replace Christ. That is the temptation, and we must be sure to avoid it.
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Will we eat food in heaven?
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Answer
Many people ask whether we will eat food in [heaven](heaven-like.html) because eating is not only necessary to stay alive, but it is also so very enjoyable! Because eating is enjoyable, many people conclude that what is enjoyable on earth (sex, family relationships, etc.) will naturally be present in heaven. Although the Bible does not give us a detailed answer to the question of eating food in heaven, a few observations from the Scriptures are in order.
It is interesting to note that when the Lord Jesus celebrated the Passover with His disciples shortly before His crucifixion, He referred to eating and drinking in the kingdom. “Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the Kingdom of God’” (Mark 14:25\). The earthly millennial kingdom is certainly in view here, and in that kingdom all who are His followers will have already received their resurrection bodies. It would appear from this statement that we, in our glorified bodies, will eat and drink in the millennial kingdom. But what about the heavenly kingdom?
When John the Apostle was given a vision of the New Jerusalem, he was shown “a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations. And there shall be no more curse…” (Revelation 22:1\-3\). The text does not say whether we will actually eat the fruit of the tree of life, but that is certainly possible.
If we will be eating in heaven, we don’t know for sure what the heavenly menu may contain, although it has been suggested that perhaps our diet will be like that of Adam and Eve in paradise before the fall. “And God said, ‘See, I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed; to you it shall be for food’” (Genesis 1:29\).
In the end, we don’t really know if, or what, we will eat in heaven. Believers only “know in part” (1 Corinthians 13:9\). The joys of being forever with our Savior who is the Bread of Life are beyond our limited abilities to comprehend, for “it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, even as He is pure” (1 John 3:2\-3\).
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What does the Bible say about giving to the poor?
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Answer
In both the Old and New Testaments, we see God’s desire for His children to show compassion to the poor and needy. Jesus said that the poor would always be with us (Matthew 26:11; Mark 14:7\). He also said that those who show mercy to the poor, the sick, and the needy are in effect ministering to Him personally (Matthew 25:35–40\) and will be rewarded accordingly.
There is no doubt that poverty’s reach is both widespread and devastating. God’s people cannot be indifferent toward those in need, because His expectations for us in regard to taking care of the poor are woven throughout the entirety of Scripture. For example, look at the Lord’s words about the goodness of King Josiah in Jeremiah 22:16: “He defended the cause of the poor and needy, and so all went well. Is that not what it means to know me, declares the LORD?” And Moses instructed his people how to treat the poor and needy: “Give generously to \[them] and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to” (Deuteronomy 15:10\).This sentiment is perfectly captured in Proverbs 14:31: “Whoever is kind to the needy honors God.”
The first part of Proverbs 14:31 says, “He who oppresses the poor shows contempt for their Maker.” Proverbs is, in fact, filled with verses clearly showing that God loves the poor and is offended when His children neglect them (Proverbs 17:5; 19:17; 22:2, 9, 16, 22–23; 28:8; 29:7; 31:8–9\). The consequences for ignoring the plight of the poor are also made clear in Proverbs: “If a man shuts his ears to the cry of the poor, he too will cry out and not be answered” (Proverbs 21:13\). And note the strong language in Proverbs 28:27: “He who closes his eyes to \[the poor] receives many curses.” Among the many sins of Sodom described in Genesis 19, her people were “arrogant, overfed and unconcerned; they did not help the poor and needy” (Ezekiel 16:49\).
The New Testament is equally clear as to how we are to take care of the poor. One verse that nicely summarizes our expected charity is found in the first Epistle of John: “If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children, let us not love with words or tongue but with action and in truth” (1 John 3:17–18\). Equally important is Matthew 25:31–46\. The judgment described here precedes Christ’s millennial reign and is often referred to as the “judgment of nations,” in which those assembled before Christ will be divided into two groups—the sheep on His right side and the goats on His left. Those on the left will be sent to the “eternal fire prepared for the devil and his angels” (verse 41\), whereas those on the right will receive their eternal inheritance (verse 34\). Noteworthy, however, is the language Christ uses in addressing these separated groups. The sheep are basically commended for taking care of the poor, the sick, the imprisoned, and the vulnerable. The goats, on the other hand, are chastised for their lack of concern and action toward them. When the righteous ask Him when they did these things, Christ responds by saying, “Whatever you did for one of the least of these brothers of mine, you did for me.”
We are not to misconstrue this as meaning the good works of the sheep factored into their gaining salvation; rather, these good works were the “fruit” or evidence of their having been saved by grace (Ephesians 2:8–10\), further evidencing that a commitment to Christ will indeed be accompanied by undeniable evidence of a transformed life. Remember, we were created to do good works, which God prepared in advance for us to do, and the “good works” Christ speaks of in Matthew 25 include taking care of the poor and suffering.
James 2:26 says, "As the body without the spirit is dead, so faith without deeds is dead." James also wrote, “Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:22\). Similarly, John said, “The man who says, ‘I know Him,’ but does not do what He commands is a liar and the truth is not in him. . . . Whoever claims to live in Him must walk as Jesus did” (1 John 2:4, 6\). And the words of Christ Himself: “If you love me, you will obey what I command” (John 14:15\).
God’s Word gives us insight into His heart for the poor and instruction in how we are to care for them. If we truly have faith in Jesus, we must also share His concern for the poor. Jesus commanded us to love one another (John 13:34–35\). And what better way to demonstrate the love and kindness and compassion of Jesus Christ than by reaching out to the “least of these” among us?
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What is ultimate reconciliation?
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Answer
The concept of ultimate reconciliation—the idea that God will ultimately reconcile every soul at some point so that they willingly spend eternity with Him—once again caused quite a stir in the theological world with the March 2010 release of Emergent Church leader Rob Bell’s book *Love Wins*. Decrying the historical theological position of a literal and eternal hell, Bell writes, “A staggering number of people have been taught that a select few Christians will spend forever in a peaceful, joyous place called heaven, while the rest of humanity spends forever in torment and punishment in hell with no chance for anything better. It’s been clearly communicated to many that this belief is a central truth of the Christian faith and to reject it is, in essence, to reject Jesus. This is misguided and toxic and ultimately subverts the contagious spread of Jesus’ message of love, peace, forgiveness, and joy that our world desperately needs to hear.”
What biblical support does Bell offer for ultimate reconciliation? Bell cites Matthew’s statement of Elijah coming who “will restore all things” (Matthew 17:11\), Peter’s sermon in Acts 3 that states there will be a “period of restoration of all things” (Acts 3:21\), and Paul’s statement about the Father using Christ to “reconcile all things to Himself” (Colossians 1:20\). Bell also argues that God, being omnipotent, should be able to get what He wants, and the Bible clearly says that God “desires all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:4\). Bell implies that God would not be loving and great if He was unable or unwilling to save everyone: “How great is God? Great enough to achieve what God sets out to do, or kind of great, great most of the time, but in this, the fate of billions of people, not totally great. Sort of great. A little great” (*Love Wins*, pp. 97–99\).
Is God going to ultimately save everyone as Bell asserts? Does the Bible teach an ultimate reconciliation of all created beings at some point to the Creator? These questions can be answered by first examining the debate from a historical perspective, then understanding the concepts of mercy and justice in God, and finally making a tour through Scripture to see what the Bible has to say on the subject.
**Ultimate Reconciliation – A Look Back at History**
Although the doctrine of ultimate reconciliation has been championed by a variety of individuals down through history, there are two that stand out. The first is Origen of Alexandria (AD 185\-254\). The African theologian, who took an allegorical approach to Scripture and was heavily influenced by Greek philosophy, did not believe in the eternal suffering of sinners in hell. For Origen, all created beings, even demons and the devil, would eventually achieve salvation, no matter how long it took in the current life or in the life to come. He reasoned that, because God’s love is so powerful, it will eventually soften even the hardest heart. This thought is echoed by Bell who says, “No one can resist God’s pursuit forever because God’s love will eventually melt even the hardest hearts” (p. 108\).
Origen saw the church as the great “school of souls” in which erring pupils are instructed and disciplined, but those who do not choose God in this life, would continue their “tutelage” in the next through an atoning and sanctifying process of purging fire. Origen believed that hell cannot be permanent for any soul because God could not abandon any creature. Since God respects human freedom, the process of winning over His created beings may take a long time in some cases, but God’s love, Origen believed, will ultimately triumph. Or as Rob Bell puts it, love wins.
Origen’s restoration of all beings is known as *apokatastasis*, the Greek word used in Acts 3:21 for “restoration,” and can be traced back to the Greek philosopher Heraclitus, who stated that “the beginning and end are common.” Origen’s belief in ultimate reconciliation was eventually refuted by Augustine and condemned in AD 543 in a council at Constantinople.
The second major personality in history contributing to the teaching of ultimate reconciliation was an Italian theologian named Laelius Socinus and his nephew Faustus, who lived in the 16th century. Together, they revived the fourth century heresy of Arianism—officially condemned at the council of Nicaea in AD 325—and taught that the Trinity was a false doctrine and that Christ was not God. In that sense, they were “Unitarian” in their teaching.
But Socinus went further and said that some of God’s attributes (e.g., His omniscience, immutability, etc.) were optional and not necessary, meaning He didn’t have to manifest them if He chose not to. Socinus claimed that God’s justice was optional, but His mercy is mandatory. In other words, God always had to be merciful, but He didn’t always have to be just toward offenses committed against Him. Therefore, the logic of Socinus progressed as follows: if God’s justice is optional, but His mercy is mandatory, and if God loves all the world and Christ died for everyone who would ever live, then all people will be saved by God. In this respect, Socinus and his nephew were Universalists.
Both Origen’s and Socinus’s teaching preceded Rob Bell by centuries, but the text contained in *Love Wins* echoes their conclusions perfectly. The question becomes, then, how can such a thing occur from a practical standpoint? How can all souls be reconciled to God? This is where Bell and his predecessors greatly err in their theology; they misunderstand and misconstrue the Scripture’s teachings on God’s mercy and His justice.
**Ultimate Reconciliation – Understanding God’s Mercy and His Justice**
It is important to understand that the concepts of mercy and justice are understood in a unique fashion in Christianity. In every other religion in the world that holds to the idea of a supreme deity, that deity’s mercy is always exercised at the expense of its justice. For example, in Islam, Allah may grant mercy to an individual, but it’s always done at the expense of his justice. In other words, the offender’s punishment that was properly due him/her is brushed aside so that mercy can be extended. Islam’s Allah, and every other deity in every other non\-Christian religion of the world, lays aside the requirements of the moral law in order to be merciful. Most people would have a major complaint against any human judge who acted in such a fashion.
Christianity is different. In Christianity, God exercises His mercy *through* His justice. The Christian doctrine of penal substitution states that sin and injustice were punished at the cross of Christ, and only because the penalty of sin was satisfied through Christ’s sacrifice does God extend His mercy to undeserving sinners.
And while Christ did indeed die for sinners, He also died as a demonstration of God’s righteousness. The apostle Paul makes this clear when he says, “Being justified as a gift by His grace through the redemption which 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 the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus” (Romans 3:24\-26\). In other words, Paul says that, although God didn’t immediately punish the sins of those who lived before Christ and extended mercy to them, He did not forget about justice. Instead, His righteousness (i.e., His justice) was demonstrated by Christ’s death on the cross. So God’s mercy was and is exercised through His justice.
While this teaching is beautiful and gives God glory, it can be misconstrued by some to mean that everyone will be saved through Christ’s death on the cross. In addition to the scriptures mentioned by Bell in his book, some Universalists point to verses such as: “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2\), and: “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time” (1 Timothy 2:5\-6\).
The problem with thinking that everyone will be saved is that there is much biblical evidence that leads in the opposite direction. Instead of echoing Origen, Socinus, and Bell’s conclusion that everyone will eventually turn their heart toward God and be reconciled to Him, the Bible states conclusively that most will experience eternal separation from God and only few will be saved because not all will believe and embrace Christ as their Savior.
**Ultimate Reconciliation – The Biblical Case for Hell**
While some theologians may struggle to ascertain whether Jesus believed in a literal hell, a number of atheists experience no such difficulty. The skeptic Bertrand Russell wrote, “There is one very serious defect to my mind in Christ’s moral character, and it is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. . . . One does find repeatedly a vindictive fury against those people who would not listen to His preaching. . . . I must say that I think all this doctrine, that hell\-fire is a punishment for sin, is a doctrine of cruelty.”
A plain reading of the text shows that Russell is right in his conclusion that Christ believed in hell. Consider Jesus’ discourse found in Luke 16: “Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. And a poor man named Lazarus was laid at his gate, covered with sores, and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us’” (Luke 16:19–26\).
Bell believes that hell is a “period of pruning” and “an intense experience of correction” (pg. 91\), and yet verse 26 of the passage above speaks of a chasm so great that none who are in hell may cross over. In other words, hell is permanent. Perhaps this is why Jesus spoke more about hell in the Gospel accounts than He did heaven.
Consider Jesus’ other statements about eternal punishment and how the unsaved will experience God’s wrath:
• “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.” (Matthew 7:13–14\)
• “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’” (Matthew 7:22–23\)
• “And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day” (Matthew 11:23\)
• “So just as the tares are gathered up and burned with fire, so shall it be at the end of the age. The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness” (Matthew 13:40–41\)
• “So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous, and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth” (Matthew 13:49–50\)
• “Then the king said to the servants, ‘Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth’" (Matthew 22:13\)
• “Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves" (Matthew 23:15\)
• “You serpents, you brood of vipers, how will you escape the sentence of hell?" (Matthew 23:33\)
• “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels” (Matthew 25:41\)
• “These will go away into eternal punishment, but the righteous into eternal life” (Matthew 25:46\)
• “If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire” (Mark 9:43\)
• “But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him!” (Luke 12:5\)
• “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him” (John 3:36\)
• “Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.” (John 5:28\-29\)
• “He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death’" (Revelation 2:11\)
Notice that Revelation 2:11 has Jesus speaking of a “second death,” which is important to remember. This term is used three other times in the book of Revelation to speak of the fate of those who are unbelievers:
• “Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years" (Revelation 20:6\)
• “Then death and Hades were thrown into the lake of fire. This is the second death” (Revelation 20:14\)
• “But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death" (Revelation 21:8\).
In Scripture, death denotes separation, oftentimes referring to the passage of life from a human body or the division of spiritual life from the soul of a person. In these verses, the author speaks to the fact that unbelievers are born once, but die twice; first they lose their physical life and then they lose their hope for eternal life with God.
There is no second chance, no matter how much Origen or Rob Bell wishes it were otherwise. The writer of Hebrews plainly states, “It is appointed for men to die once and after this comes judgment" (Hebrews 9:27\).
**Reconciling God’s Mercy with the Biblical Case for Hell**
In arguing for ultimate reconciliation, Rob Bell asserts that God would not be great, loving, or merciful if He assigned people to hell. But nowhere does God’s justice ever factor into Bell’s thinking. While God’s justice is portrayed and is present throughout the entire Old and New Testaments, what is absent in the Bible is Bell’s belief in a post\-mortem evangelistic campaign that eventually reconciles to God those who die without Christ. This reversal of scriptural support proves to be Bell’s theological Achilles’ heel.
Those who teach ultimate reconciliation have difficulty reconciling God’s mercy and the reality of hell, and they evince a lack of understanding of God’s antecedent and consequent wills. God indeed antecedently desires all to be saved, but He consequently wills the sinner to experience His punishment. Or, as Thomas Aquinas explained it, “Hence it may be said of a just judge, that antecedently he wills all men to live; but consequently wills the murderer to be hanged. In the same way God antecedently wills all men to be saved, but consequently wills some to be damned, as His justice exacts.”
Redefining hell as Origen and Bell do (a place of temporary correction before entering eternal life with God) does every person who hears and accepts their teaching an incalculable injustice, and in a very real sense makes them irrelevant as theologians and teachers. On an American troop ship, the soldiers crowded around their chaplain asking, “Do you believe in hell?” “I do not,” replied the chaplain. “Well, then, will you please resign, for if there is no hell, we do not need you, and if there is a hell, we do not wish to be led astray.”
Unlike false shepherds like Rob Bell, the Bible\-believing Christian heeds the command given to Ezekiel, which applies to us today: “Son of man, I have appointed you a watchman to the house of Israel; whenever you hear a word from My mouth, warn them from Me. When I say to the wicked, ‘You will surely die,’ and you do not warn him or speak out to warn the wicked from his wicked way that he may live, that wicked man shall die in his iniquity, but his blood I will require at your hand. Yet if you have warned the wicked and he does not turn from his wickedness or from his wicked way, he shall die in his iniquity; but you have delivered yourself” (Ezekiel 3:17\-19\).
Charles Spurgeon paraphrased Ezekiel’s words this way: “If sinners be dammed, at least let them leap to hell over our bodies. If they will perish, let them perish with our arms about their knees. Let no one go there unwarned and unprayed for.”
**Ultimate Reconciliation – Conclusion**
It is sobering to remember that the first doctrine to be denied in Scripture is judgment. The Bible records Satan saying to Eve, “You surely will not die!” (Genesis 3:4\). Unfortunately, many Universalists feel the same way and deny that an eternal separation from God is a reality for anyone who refuses Christ as their Savior. But simply put, those who reject Jesus Christ in this life will have their request honored also in the next.
The doctrine of ultimate reconciliation or universalism may be appealing to human sensibilities, but it is simply wrong and unbiblical. Scripture teaches that beyond this life, there are no second chances. Instead, the Bible declares, “Today is the day of salvation” (2 Corinthians 6:2\). Love does indeed win for those who turn by faith to Christ in this life and embrace Him as Savior. Those who don’t and dismiss the concept of hell will find out eternity is an awfully long time to be wrong. As writer Os Guinness puts it, “For some, hell is simply a truth realized too late.”
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What is the Christian Identity Movement?
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Answer
The Christian Identity Movement is a name that applies to a variety of different religious cults all identified by racist, anti\-Semitic principles. These cults are typically found among radically anti\-government, extremist, right\-wing groups and “survival groups.” Christian Identity cults are connected by various unbiblical theological similarities, mostly centered on a white supremacist mindset that seeks to replace national Israel with British or American whites as the chosen people of God. This racist theology is followed by over 50,000 people in the United States. The largest Christian Identity Movement group is the infamous Ku Klux Klan.
There are other groups with similar theology to the Christian Identity Movement, including [British Israelism](British-Israelism.html) (the milder philosophy that gave rise to the Christian Identity theology) and [Kinism](kinism.html), but Christian Identity is more virulently racist, and there are other differences. Christian Identity followers believe that the end of the world is going to be preceded by a cleansing war, during which all non\-whites will be exterminated. This dangerous and scary mindset has given rise to terrorism and other nefarious behavior from Christian Identity followers. The history and activities of the Christian Identity Movement are extensive, but there are two main perversions of Christian doctrine that have led Christian Identity followers to some very wrong conclusions about the world and about God.
First, the Christian Identity Movement is famous for the idea that the British (and by extension Americans, Canadians, and others) are the spiritual and literal descendants of the [10 lost tribes of ancient Israel](lost-tribes-Israel.html). They believe that the white race now represents God’s chosen people, a belief founded in some creative interpretations of migratory history, but not based on fact. The Bible tells us that God will restore Israel, as a nation, to fellowship with Him after protecting them from the many nations that will come against them in the end times. Contrary to the beliefs of the Christian Identity movement, it is clear from the Bible that the nation of Israel will be made of the same ethnic people group that was responsible for Christ’s death, namely, the Jews (Zechariah 12:10\).
The second main unbiblical belief held by Christian Identity followers is that the end times and the return of Christ must be “ushered in” by a genocidal war. Interestingly, this belief fits more closely with the teachings of Islam than of Christianity. The Bible teaches that Christ will return to set up His kingdom without the aid of mankind. The aforementioned passage in Zechariah makes this clear, and it is supported in numerous other passages. Revelation 1:7 says that “all tribes” will witness His coming. Titus 2:13 was written by a Jewish man (Paul) to a Jewish church, as they were all joyfully anticipating Jesus’ appearance. There is mention that “wars and rumors of wars” would occur before the end (Matthew 24:6\), but there is no indication in Scripture that the Jewish nation would have to first migrate to northern Europe.
Furthermore, there is no biblical reason to believe that non\-white races will ever be eliminated by the hand of God or by His true followers. In fact, the New Jerusalem in heaven will house all nations, and the kings of the earth will bring the glory and honor of the nations into it (Revelation 21:22\-27\).
The Lord has always protected the sojourner and the foreigner (Deuteronomy 27:19; Isaiah 56:1\-8\) and though He commanded Israel not to marry the daughters of foreigners, and so be tempted to worship their idols, He has always drawn, and will continue to draw, converts from other nations, tribes and tongues (Ruth 1:16\-17; Revelation 7:9\). What distinguishes these converts from those who reject God is not their skin color, but their acceptance of His offer of forgiveness through the shed blood of Christ on the cross. Favor with God is a matter of the heart, not a matter of race or nationality (Galatians 3:28\-29\).
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Why do you need to guard your heart above all else (Proverbs 4:23)?
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Answer
Proverbs 4:23 says, “Above all else, guard your heart, for everything you do flows from it.” These words of wisdom from [King Solomon](life-Solomon.html) emphasize the importance of protecting our innermost being. Our heart is the source of our thoughts, attitudes, beliefs, and actions. Therefore, it is crucial to guard our hearts above all else.
The [heart](what-is-the-heart.html) is a powerful force that drives our actions and influences our thinking and behavior. It can either lead us down a path of righteousness or a path of destruction. Our hearts are susceptible to sinful thoughts, attitudes, and beliefs. Hence, we must be mindful of what we allow into our hearts; everything we do flows from it.
Guarding our hearts is about protecting ourselves from external and internal factors. We must be mindful of the things we think about, the things we set our affection on, and the things we give our attention to. Negativity, bitterness, and anger can take root in our hearts and lead to sinful behavior. For this reason, the apostle Paul says, “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice” (Ephesians 4:31\). Guarding your heart means choosing to focus on godly thoughts (Colossians 3:2; Philippians 4:8\), as well as seeking wisdom and guidance from God (Proverbs 4:7; James 1:5\).
When we guard our hearts, we take responsibility for our mental, psychological, and spiritual well\-being. In doing so, we protect ourselves from sinful influences that impede spiritual progress (Hebrews 12:1–3\). By guarding our hearts, we become who God designed us to be (Ephesians 2:10\).
There are several reasons why it is imperative to guard our hearts. First, our hearts have a significant impact on our relationship with God, and the condition of our heart can either draw us closer or push away us away from Him. When we meditate on the Word of God (Psalm 1:2\) and allow it to sink into our hearts, we are radically transformed and will experience a greater sense of peace, joy, and contentment (John 10:10; Philippians 4:6–7; Galatians 5:22–23\).
On the other hand, allowing sinful influences to take root in our hearts will hinder our relationship with God. We will struggle to pray, read the Bible, and may even feel distant from God. Thus, we must guard our hearts and cultivate a deeper relationship with God.
The second reason why it is imperative to guard our hearts is that the heart impacts our relationship with others. It can draw us closer to others or estrange us from them. For example, if we cultivate an attitude of love, kindness, and compassion toward others (Ephesians 4:32\), we will build strong and meaningful connections with them. A heart of patience, understanding, and forgiveness creates a culture of trust and mutual respect (1 Corinthians 12:25–27\).
On the other hand, allowing sinful thoughts to take root in our hearts and harboring resentment, bitterness, or envy toward others will create a toxic culture that drives people away. Strained and broken relationships are the natural result of sinful thoughts.
In [John Bunyan’s](John-Bunyan.html) *The Holy War*, the author pictures the heart as a city called Mansoul. In the allegory, access to Mansoul is obtained through five gates: Eye\-Gate (one of the most significant gates), Ear\-Gate (where the enemy of Mansoul, Diabolus, first attacks the city), Mouth\-Gate, Feel\-Gate (which is weakly guarded), and Nose\-Gate. These entry points “could never be opened nor forced but by the will and leave of those within” (ch. 1, p. 62\). Mr. Godly\-Fear is in charge of the gatekeeping, and all of Diabolus’s attacks on Mansoul are repelled as long as Godly\-Fear is the gatekeeper (chapter 15, p. 285\).
Casting Crown’s 2007 song “Slow Fade” sounds a warning to guard your heart:
“Be careful little eyes what you see
It’s the second glance that ties your hands
As darkness pulls the strings. . . .
It’s a slow fade when you give yourself away.
It’s a slow fade when black and white have turned to grey
And thoughts invade, choices are made,
A price will be paid
When you give yourself away.
People never crumble in a day” (John Mark Hall, BMG Rights Management, Capitol CMG Publishing).
Guarding our hearts in godly fear is essential for maintaining a healthy relationship with God and others and for maintaining our own spiritual health. It means being intentional about what we allow into our hearts. It involves choosing to focus on thoughts and influences that promote love, kindness, and compassion. It means seeking God’s wisdom and guidance through prayer and meditation and allowing His love to flow through us to others. When we exercise [discernment](spiritual-discernment.html) and guard our hearts, we experience the joy and blessings that come from living in community with other believers, and we become more effective in sharing God’s love and truth with the world.
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What is theosophy?
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Answer
Theosophy is more of a philosophy of religion than a religion per se. The word *theosophy* comes from the Greek words *theos* “god” and *sophia* “wisdom”. Literally, *theosophy* means “divine wisdom.” The roots of this philosophy can be traced back to ancient Gnosticism, with borrowings from Greek philosophy and medieval mysticism. Modern theosophy also draws heavily on Hinduism.
The Theosophical Society was founded in New York in 1875 by Helena Petrovna Blavatsky, a Russian\-born spiritualist, and Henry Steel Olcott, an American lawyer and newspaperman. Three years later, they moved the international base of operations for the Theosophical Society to India.
Theosophy teaches that all religions contain elements of the “Ancient Wisdom” and that wise men throughout history have held the secret of spiritual power. Those who have been enlightened by the divine wisdom can access a transcendent spiritual reality through mystical experience. Like [Hinduism](hinduism.html), theosophy teaches reincarnation and a belief in karma. Theosophists also place their trust in the Mahatmas (literally, “Great Souls”), also referred to as the Great Masters or the Adepts—those who have reached an exalted state of existence and who possess the sum of the world’s accumulated knowledge. According to theosophists, these Mahatmas are directing the spiritual evolution of mankind.
In 1911, the Theosophical Society proclaimed the advent of a “World Teacher”—a young Hindu named Jiddu Krishnamurthi. Theosophists heralded this messianic character as the world’s hope of enlightenment, peace, and unity. However, a few years later, Krishnamurthi renounced his position as “World Teacher” and stopped claiming to be a messiah.
Although theosophists contend that their philosophy is compatible with Christianity (and with Buddhism, Hinduism, and all other religions), it is clear that theosophy is at odds with the Bible. Not only does the Bible refute the idea of reincarnation and karma (Hebrews 9:27\), it also differs from theosophy on the following points:
1\) Theosophy denies the existence of a personal, infinite God. The Bible plainly teaches the existence of a God who is both personal and infinite (Hebrews 1:10, 11:6\).
2\) Theosophy denies the need of forgiveness. The Bible proclaims all mankind to be in need of God’s forgiveness, available only through the death of Jesus Christ (Romans 3:23\-25\).
3\) Theosophy teaches that Christ was a “Great Soul” who inhabited the body of a man named Jesus for a few years (this is an ancient Gnostic heresy). The Bible teaches that Jesus is the eternal Son of God (John 1:1\-14\).
While the number of theosophists has dwindled through the years, the philosophy itself has had a marked influence. Theosophy has produced great interest in the Eastern religions among those in the West, leading to revivals of Hinduism and Buddhism. It has also heavily influenced the rise of other religious movements, such as [Rosicrucianism](Rosicrucianism.html), [unity](unity-school-Christianity.html), and the New Thought movement.
Theosophy seeks a higher wisdom, but it fails to recognize that there is no higher wisdom than is found in Jesus Christ, “the power of God and the wisdom of God” (1 Corinthians 1:24\).
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What does it mean to train up a child in the way he should go (Proverbs 22:6)?
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Answer
Solomon’s advice to parents is to “train a child in the way he should go, and when he is old he will not turn from it” (Proverbs 22:6\). Raising and training a child within the context of this proverb means that it begins with the Bible, as “all Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training…” (2 Timothy 3:16\). Teaching children the truths of Scripture will make them wise for salvation (2 Timothy 3:15\); thoroughly equip them to do good works (2 Timothy 3:17\); prepare them to give an answer to everyone who asks them the reason for their hope (1 Peter 3:15\); and prepare them to withstand the onslaught of cultures bent on indoctrinating young people with secular values.
The Bible tells us that children are a reward from God (Psalm 127:3\). It would certainly seem fitting, then, that we heed Solomon’s wise counsel to train them appropriately. In fact, the value that God placed on teaching our children the truth is clearly addressed by Moses who stressed to his people the importance of teaching their children about the Lord and His commands and laws: “Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and your gates” (Deuteronomy 6:7\-9\). Moses’ thoroughness underscores his deep concern that successive generations maintain obedience to God’s laws to ensure they would “live safely in the land” (Leviticus 25:18\), that all would “go well” with them (Deuteronomy 12:28\), and that He would bless them in the land (Deuteronomy 30:16\).
Clearly Scripture teaches that training children to know and obey God is the basis for pleasing Him and living victoriously in His grace. Knowing God and His truths begins with the child’s understanding of sin and his need for a Savior. Even very young children understand that they are not perfect and can grasp at an early age the need for forgiveness. Loving parents model a loving God who not only forgives, but provides the perfect sacrifice for sin in Jesus Christ. Training up children in the way they should go means, first and foremost, directing them to the Savior.
Discipline is an integral part of raising godly children, for we know that the “LORD disciplines those He loves” (Proverbs 3:12\). Thus, we should neither take discipline lightly nor become disheartened by it as the Lord “punishes everyone He accepts as a son” (Hebrews 12:5\-6\). And we know that God disciplines us for our good, so that we may share in His holiness (Hebrews 12:10\). Likewise, when we discipline our children, they receive wisdom (Proverbs 29:15\) and they will bring us peace (Proverbs 29:17\) and respect (Hebrews 12:9\). In fact, even at a tender age children are able to discern that discipline is rooted in love. That is why children who grow up in homes without discipline often feel unloved and are more likely to disobey authority as they grow older. Now, the discipline administered should be commensurate with the offense and physical discipline, such as spanking (rightly motivated), is certainly condoned by the Bible (Proverbs 13:24, 22:15, 23:13\-14\). Indeed discipline, though it may seem unpleasant when received, will produce a “harvest of righteousness and peace for those who have been trained by it” (Hebrews 12:11\).
Parents should have the same zeal for teaching their children that Moses did. Parents have been given the privilege of being stewards of their children’s lives for a very short time, but the teaching and training they provide is eternal.
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Can you give me a basic timeline of the Bible?
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Answer
In the most basic sense, the Bible timeline is endless and eternal, as it chronicles creation (date unknown; Genesis 1:1–31\) through the end of ages (Matthew 28:20\). From a more practical viewpoint, the Bible timeline on which most scholars agree begins with the calling of Abram, renamed “Abraham” by God (Genesis 17:4–6\) in the year 2166 BC, and ends with the writing of the book of Revelation in approximately AD 95\. Prior to Abraham’s birth, the Bible timeline beginning in Genesis contains a rich history of creation, Adam and Eve, the Fall of Man, extensive genealogies, stories of human travails leading up to Noah and the Great Flood (date also unknown), and much more.
Within the period between Abraham’s birth and the apostle John’s writing of the book of Revelation, history helps to place many of the events of the Old and New Testaments on the Bible timeline. For example, Moses is estimated to have been born in 1526 BC and Joshua to have entered the Promised Land approximately 1406 BC. The period of Israel’s ten judges ended about 1052 BC, the onset of King Saul’s reign, when most scholars agree that concrete, historically verifiable dating is possible.
The Bible timeline includes King Saul, the famous King David—from whose family Jesus Christ would be born—and David’s son, the wise King Solomon, presided over a united kingdom of Israel. In 931 BC, after King Solomon’s reign, Israel was divided into a northern and a southern kingdom. Various kings ruled the north (Israel) and the south (Judah) until the fall of the northern kingdom in 722 BC and the fall of Jerusalem (capital of the southern kingdom) in 586 BC.
The exile of Judah lasted until about 538 BC when Persian King Cyrus allowed God’s people, under the leadership of Zerubbabel, to return to Israel and rebuild a temple for God at Jerusalem (Ezra 1\). The Jews restored Jerusalem between this time and approximately 432 BC, when the last book of the Old Testament (Malachi) was written. What follows on the Bible timeline is the intertestamental period, lasting approximately 430 years.
The Bible timeline continues in the New Testament. In approximately 5 BC, Jesus Christ, the Messiah of Israel, was born in Bethlehem. After the death of Herod the Great in 4 BC, Jesus and His parents returned to Nazareth in Galilee (Matthew 2:19–23\). Nothing is recorded of Jesus’ life for the next decade or so, until we see a twelve\-year\-old Jesus astounding the teachers in the temple (Luke 2:40–52\). Jesus began His public ministry in circa AD 26, beginning with His baptism (Matthew 3:13–17\). Jesus’ ministry lasted about three and a half years.
In the period AD 29–30, Jesus spent most of His time in Judea, preaching, teaching, performing miracles—including the raising of Lazarus from the dead—and further equipping the disciples to continue on after His death. Then come the most significant events in the Bible timeline: early in the year 30, Jesus set His face toward Jerusalem. During the last week of His life, Jesus celebrated the Passover with His friends, where He instituted the Lord’s Supper (Luke 22:14–20\) and gave His farewell discourse. Finally, He was betrayed, arrested, tried, crucified, and resurrected (Matthew 26:36–28:8\). The risen Christ completed a forty\-day ministry, which ended with His ascension to heaven (Acts 1:3–11; 1 Corinthians 15:6–7\).
The Bible timeline continues through the first century AD as the apostles begin to fulfill the Great Commission. Shortly after Jesus was crucified and resurrected, His apostles and followers wrote the New Testament. The first book of the New Testament to be written (either Galatians or James) could have been written as early as AD 49, or within two decades of Jesus’ death and resurrection. This means that the original texts were written by eyewitnesses providing firsthand accounts of what took place. The final book of the New Testament, Revelation, was written by John in approximately AD 95\.
Below is a list of major events in the Bible timeline, with the date for each. *Note: All dates are approximate. Also, the dates for early human history (prior to Abraham) reflect the viewpoint of young earth creationism.*
4000 BC (?)— Creation of the world
2344 BC (?)— Noah and the ark
2166 BC — The birth of Abram
2066 BC — The birth of Isaac
1526 BC — The birth of Moses
1446 BC — Israel’s exodus from Egypt
1406 BC — Israel’s entrance to the Promised Land
1383 BC — The death of Joshua
1052 BC — The coronation of King Saul
1011–971 BC — The reign of King David
959 BC — Solomon’s temple completed
931 BC — The dividing of the kingdom
875–797 BC — The ministries of Elijah and Elisha in Israel
739–686 BC — The ministry of Isaiah in Judah
722 BC — The fall of the northern kingdom to Assyria
586 BC — The fall of the southern kingdom to Babylon
538–445 BC — The Jews’ return to Jerusalem after exile
515 BC — The second temple finished
5 BC — The birth of Jesus Christ
AD 29–33 — Christ’s ministry, ending in His death and resurrection
AD 34–35 — The conversion of Saul of Tarsus
AD 48–49 — Paul’s first missionary journey
AD 49 — The Jerusalem Council
AD 60 — The imprisonment of Paul in Rome
AD 95 — John’s vision on Patmos and the writing of Revelation
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What was Jesus writing in the dirt/sand when the Pharisees brought to Him a woman caught in adultery?
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Answer
The story of the [woman caught in adultery](woman-caught-in-adultery.html) is found in John 8:1–11\. Briefly, the story involves the scribes and Pharisees who, in their continuing efforts to trick Jesus into saying something they could hold against Him, brought to Him a woman caught in adultery. They reminded Him that the Mosaic Law demanded her to be stoned to death. “But what do you say?” they asked Him. At this point, Jesus stooped down and starting writing something in the dirt. When He straightened up, He said, “If any one of you is [without sin, let him be the first to throw a stone](without-sin-cast-first-stone.html) at her” (John 8:7\). Then He stooped down and wrote again. One by one, the people left (verses 8–9\).
The Jewish leaders had already disregarded the Law by arresting the woman without the man. The Law required that both parties to adultery be stoned (Leviticus 20:10; Deuteronomy 22:22\). The leaders were using the woman as a trap so they could trick Jesus. If Jesus said the woman should not be stoned, they would accuse him of violating Moses’ Law. If He urged them to execute her, they would report Him to the Romans, who did not permit the Jews to carry out their own executions (John 18:31\).
There is a lot of speculation about what Jesus was writing, including the idea that He was writing a list of the sins committed by each of the Jewish leaders present. Another theory is that, since the woman was “caught in the act” of adultery, perhaps she was naked, and Jesus was writing in the dirt to avert His eyes from seeing the naked woman. Both of these ideas are possible, but there is no way to know for certain. The point of the passage is not what was being written in the dirt, but rather that hypocrisy in judging others is forbidden. Because Jesus upheld the legal penalty for adultery—stoning—He could not be accused of being against the Law. But by saying that only a sinless person could throw the first stone, He highlighted the fact that no one is without sin and the importance of compassion and forgiveness.
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What did Jesus mean when He said, “He who is without sin can cast the first stone” in John 8:7?
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Answer
Jesus’ statement “If any one of you is without sin, let him be the first to throw a stone at her” is found in John 8:7\. Jesus was teaching in the temple when the scribes and Pharisees brought to Him a woman who had been caught in the act of adultery, and they asked Him if she should be stoned as required by the Law of Moses. However, they cared nothing about this woman; they were using her to trap Jesus. In their minds, if He told them to set the woman free, they could claim He did not hold to the Law of Moses. If He told them to stone her, they could claim He was not the Savior; and, if He said nothing, they could claim He lacked wisdom. Jesus did not answer immediately but stooped and [wrote something on the ground](Jesus-writing-dirt.html), and they kept pressing Him. Finally, the Lord said, in essence, “Go ahead and stone her because that is what the Law requires. But the Law also requires that the first stone be thrown by a person who is sinless in connection with this charge” (John 8:6–7\).
There is no doubt that this woman was guilty of a capital offense and that [the Law required](punishment-for-adultery.html) that she be stoned, but the Law also required that the guilty man be stoned as well (Deuteronomy 22:22\), that witnesses be produced, and that a witness begin the execution. But the Jewish leaders came with venom against Jesus and were thwarted by their own single\-minded hate. They did not produce the guilty man, and they were unwilling or unable to produce the required witnesses. We do not know what Jesus wrote, but, after He wrote a second time, the Jews left one by one, from the oldest to the youngest, without saying another word. Jesus then set the woman free with a warning to her to sin no more.
From this passage we learn that we do not accuse others unless we first thoroughly search our own hearts and minds to make certain that we are pure in every possible aspect (Matthew 7:3\). Also, if we must admonish someone, we should do so as instructed in Scripture; we always look to God’s glory and never cause unnecessary division or harm (Matthew 18:15\), but we do work to keep the church pure. Moreover, Jesus was the only sinless person in the temple scene, and, instead of condemning the woman, He looked ahead to His work on the cross and offered her life. Likewise, we should use every possible opportunity to forgive and to reach out with the gospel and the love of Christ, always remembering that we, too, are sinners in need of the Savior (Romans 3:23\).
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Could an alien deception be part of the end times?
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Answer
We know that the events surrounding the end times, as described in the Bible, will include a powerful deception (Matthew 24:24; 2 Thessalonians 2:11\). Recently, interest has been rising in the theory that this deception will include alien beings supposedly from another planet. Although the Bible gives us no word about whether or not [aliens](aliens-UFOs.html) exist—there is no inclusion of them in the creation account in Genesis, and no mention of them elsewhere—the Bible does tell us about visitors from another world—the spiritual world.
Since the beginning, instances of demons (fallen angels) visiting the earth have been witnessed and recorded. We know from Eve’s encounter with Satan that demons are interested in monitoring (and altering) the progress of humanity. They want to be involved, with the goal of drawing humanity away from the worship of God and turning mankind’s attention instead to them. Another notable instance of their interaction with us is found in Genesis 6:4 with the arrival of the “[sons of God](sons-of-God.html).” The Genesis account states that these powerful beings had sexual intercourse with women and produced a super race of beings known as the Nephilim. This sounds like the stuff of science fiction, yet it is right there in the Bible. There are striking similarities between this account and the accounts of other ancient cultures. The writings of the ancient Sumerians, for example (who were the first to produce a written language) mention the presence of the “Anunnaki” who were deities that came from heaven to dwell on earth with men. It is also interesting to note that the Sumerians’ gods often came to them in the form of snakes.
These accounts, seen alongside the amazing things created by ancient man, make it possible to theorize that demons, in the form of beings from another world, came to earth, bringing spectacular wisdom and knowledge to men, and “intermarrying” with their daughters in an attempt to draw men away from God. We already see from Eve’s experience with the serpent that demons will use the temptation of superior wisdom to ensnare man and that man is very susceptible to it.
Could the end times include a similar alien deception? The Bible doesn’t directly address the issue, but it is certainly plausible, for a variety of reasons. First, the Bible tells us that the world will unite under the power of the Antichrist. In order to achieve an agreement between all the world’s religions, it would make sense for the “uniter” to come from an entirely new source—an extraterrestrial source. It is hard to imagine one religion becoming head of all the others, unless new, unearthly knowledge were the source of the appeal and power of the new “religion.” This would be in keeping with past deceptions and would be a very effective way to deceive a large number of people.
Second, this deception could provide an answer to the problem of earth’s origins. The scientific theory that the evolution of life on earth was spontaneously generated still has no answer for life’s beginnings. Many claim that there is evidence for a “[big bang](big-bang-theory.html),” but there is no explanation for what caused the supposed big bang to occur. If alien beings arrived and gave us an extraterrestrial explanation for life on earth, the origins of the world religions, and even the origins of our planet, it would be very persuasive.
That said, we should not fear. The Lord has said that He will not leave us or forsake us, and that He will protect us (1 Kings 8:57; Matthew 10:31; Isaiah 41:10\). Demons / angels are not omnipotent, nor are they omnipresent. Jesus said that in the end times His appearing would be like lightning—easily visible to all. He said to be wary of any being that says “I am the Christ” or any group that says “He’s over there” or “He’s in here” (Matthew 24:23\-24\). He said that vultures gather around a dead body, meaning that if you see a group of people gathering around someone claiming to be Christ, that person is death and a false prophet.
We should be wary of any person or being that produces signs and wonders without biblical fidelity or the presence of obedience to the Lord Jesus, anyone who provides a way to unite the world religions or governments (Revelation 13:5\-8\), any being that promotes unnatural sexual relationships (Genesis 6:4; Jude 1:6\-7\), and of course, any person who denies that Jesus is God (2 John 1:7\). Furthermore, anyone who presents a “substitute” Jesus, who represents Him as “a god but not the God” or who claims He was merely a good teacher, simply a human, or even a super\-human or an alien creature, is a deceiver.
Lastly, if demons manifesting as aliens are part of the end times, we should remember that they, too, are created beings subject to a sovereign God and ultimately answerable to Him. Whether in alien form or not, the descriptions of demons in Revelation are frightening (Revelation 9:1\-12\), but we should not fear those who can only kill the body. Instead, we should only fear the One who can kill the body and the soul in hell (Matthew 10:28\). No matter what happens to us on the earth, we should trust that the Lord is the Savior, Redeemer, and Protector of the souls of those who put their trust in Him (Psalm 9:10; 22:5\).
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How can it be said that we have everlasting life when we still die?
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Answer
The Word of God assures us that all who believe in the Lord Jesus Christ will have everlasting life (John 3:16; 6:47; 1 John 5:13\). The Greek word translated “everlasting” means “perpetual, eternal, forever.” Perhaps the word *perpetual* best explains the biblical concept of everlasting life; it is life that, once begun, continues perpetually into eternity. This speaks to the idea that man’s life is not merely physical. Rather, the true life of human beings is spiritual, and while the physical life ends, the spiritual continues throughout eternity. It is perpetual. It is everlasting life.
When God created Adam and Eve, He put them in the Garden with the [tree of life](tree-of-life.html), intending that they would live joyously forever, both physically and spiritually, but they sinned and brought physical and spiritual death to themselves and to all subsequent generations (Romans 5:12–14\). God then sent Adam and Eve from the Garden and stationed cherubim to guard the way to the tree of life, and He did so because in His mercy He did not want man to live forever under the weight of sin. But sin must be punished and the only acceptable punishment to a holy God is everlasting punishment (Mark 9:43–44\). However, our merciful God sent His Son as a perfect sacrifice to suffer, once for all time, the punishment due mankind for sin, thereby providing a perfect way to the tree of life for anyone and everyone who believes in Him (1 John 5:12; Revelation 22:14\).
We receive everlasting life by dying to our own efforts and receiving Christ Jesus into our hearts as our Lord and Savior, and, when we do, we are instantly reborn and made alive in Christ. We may not feel any immediate change, but there has in fact been a rebirth in the heart (John 3:6–7\), and we are now free of the fear of death; we have the promise of God that we will never die spiritually, but instead will live forever with our Lord Jesus (1 Thessalonians 5:9–10\). Later, when we die physically, our soul will immediately be with the Lord, and still later, when He returns, the Lord will resurrect our bodies to meet Him in the air. As for those Christians who are alive at His return, their bodies will be changed “in the twinkle of an eye,” and they will not experience even physical death (1 Corinthians 15:51–52\).
Jesus Christ instructed the apostle John to write the last book of the Bible, and therein we again read about the tree of life: “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God” (Revelation 2:7b).
It is in Christ that all Christians trust, and it is in God’s power that we rest, assured of our everlasting life (1 Peter 1:3–5\). The one true God created all things, and He is in control of life and death and rebirth. He will keep His word. Our God is all\-powerful and full of grace and truth (John 1:14\), and He wants us to know that our eternal state is assured: Jesus said, “I am the resurrection and the life; he who believes in Me will live even if he dies” (John 11:25\). Do you have everlasting life with God?
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How is physical death related to spiritual death?
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Answer
The Bible has a great deal to say about [death](Bible-death.html) and, more importantly, [what happens after death](what-happens-after-death.html). Physical death and spiritual death are both a separation of one thing from another. Physical death is the separation of the soul from the body, and spiritual death is the separation of the soul from God. When understood in that way, the two concepts are very closely related, and both physical death and spiritual death are reflected in the very first references to death.
In the creation account (Genesis 1–2\), we read how God created a variety of living beings. These animals had life, an inward element that gave movement and energy to their physical bodies. Scientists are still at a loss to explain what truly causes life, but the Bible is clear that God gives life to all things (Genesis 1:11\-28; 1 Timothy 6:13\). The life that God gave to mankind was different from that which He gave to animals. In Genesis 2:7, we are told that God “breathed into his nostrils the breath of life, and man became a living soul.” Whereas animals have a purely physical life, humans have both a physical and a spiritual element of life, and the death we experience likewise has both a physical and a spiritual element.
According to Genesis 2:17, God told Adam that, if he ate of the tree of the knowledge of good and evil, he would “surely die.” Some skeptics have tried to use this verse to show an inconsistency in the Bible, because Adam and Eve did not die the very day they ate of that fruit. However, there are different types of life, and there are different types of death. A person can be physically alive and spiritually dead (Ephesians 2:1, 5\) and vice versa (Matthew 22:32\). When they sinned (Genesis 3:7\), Adam and Eve immediately lost their spiritual life, they become “dead” to godliness, they forfeited Eden, and they came under God’s judgment (eternal death). Their shame triggered a correlating action, as they hid from God (Genesis 3:8\)—their internal separation from God manifests itself in an external separation from Him.
In addition to the immediate spiritual death they experienced, they also began the process of physical death, even though it took many years for death to have its full effect. This can be better understood with the example of a flower. When you see a flower growing in a garden, you know it is alive, because it is connected to the stem and the roots, and is receiving nourishment from the ground. When you separate the flower from its life source, it still has the appearance of life, and can maintain that appearance for several days, depending on the conditions. Regardless of the care it is given, though, it is already dying, and that process cannot be reversed. The same is true for mankind.
The physical death that entered into the world with Adam’s sin (Romans 5:12\) affected all living things. It is difficult for us to conceive of a world without death, but that is what Scripture teaches was the condition before the Fall. All living things began the process of dying when sin entered the world. When physical death occurs, there is a definite separation of the life force from the body. When that separation occurs, there is nothing man can do to reverse it (even the medical community acknowledges the difference between a “clinical death” and a “biological death”). The wages of sin is death (Romans 6:23\), and death comes upon all men because all have sinned. Everyone is subject to physical death because of the presence of sin in this world, as well as their own personal sins. From a human perspective, physical death seems to be the ultimate punishment, but the Bible teaches there are deeper meanings of death to be considered.
The life that God breathed into Adam (Genesis 2:7\) was more than just animal life; it was the breath of God, resulting in a being with a soul. Adam was created spiritually alive, connected to God in a special way. He enjoyed a relationship with God, but when he sinned, that relationship was broken. Spiritual death has implications both before and after physical death. Though Adam was still physically alive (but beginning the dying process), he became spiritually dead, separated from relationship with God. In this present life on earth, the effect of spiritual death is the loss of God’s favor as well as the knowledge of and desire for God. Scripture is clear that everyone begins life “dead in trespasses and sins” (Ephesians 2:1\-5\), resulting in a life focused on our sinful desires. Jesus taught that the remedy for spiritual death is a spiritual rebirth (John 3:3\-5\) through faith in Him. This rebirth is a re\-connection to the source of life, which Jesus pictured in John 15:1\-6\. He is the vine, and we are the branches. Without being connected to Him, we have no life in us, but when we have Jesus, we have real life (1 John 5:11\-12\).
For those who refuse to accept God’s salvation, physical death and spiritual death culminate in the “second death” (Revelation 20:14\). This eternal death is not annihilation, as some have taught, but is a conscious, eternal punishment for sins in the lake of fire, described as being separated from the presence of the Lord (2 Thessalonians 1:9\). Jesus also spoke of this eternal separation from God in Matthew 25:41 and identified the conscious torment of individuals in the story of [the rich man and Lazarus](Luke-16-19-31-parable.html) (Luke 16:19\-31\). God is not willing that any should perish, but that all should come to repentance (2 Peter 3:9\), so they do not have to remain spiritually dead. To repent means to turn away from sin, and includes confessing sin to God with sorrow for violating His holiness. Those who have received God’s salvation have turned from death to life (1 John 3:14\), and the second death has no power over them (Revelation 20:6\).
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What is the Geneva Bible?
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Answer
The Geneva Bible is an early English translation of the Bible. Its name comes from the fact it was first published in Geneva in 1560\. The work of Protestant exiles from England and Scotland, the Geneva Bible is well respected and was an important Bible in Scotland and England before and even after the [King James Version](King-James-Version-KJV.html) was published in 1611\. For some forty years after the King James Version was published, the Geneva Bible remained the most popular English translation of the Bible.
In 1553 Mary Tudor became Queen of England. As Queen she was committed to eliminating Protestant influences in England and restoring Roman Catholicism as the official religion. Under her rule there was a time of intense persecution of Protestants known as the Marian Persecutions, which earned her the nickname “[Bloody Mary](Bloody-Mary.html).” She had over 300 Protestant believers burned at the stake, and many others fled to other countries rather than face certain death for not supporting Roman Catholicism.
During this time period, several key English Protestant leaders fled to Geneva, Switzerland, to avoid the persecution in England. Among them were Miles Coverdale, [John Foxe](John-Foxe.html), Thomas Sampson, and William Whittingham. With the support of John Calvin and the Scottish Reformer [John Knox](John-Knox.html), these English Reformers decided to publish an English Bible that was not dependent upon the approval of English royalty. Building upon earlier English translations such as those done by William Tyndale and Myles Coverdale, the Geneva Bible was the first English translation in which all of the Old Testament was translated directly from Hebrew manuscripts. Much of the translation work was done by William Whittingham, the brother\-in\-law of John Calvin.
In 1557 they published an English New Testament. A few years later, in 1560, the first edition of the Geneva Bible was published in Geneva, Switzerland, containing both the New and Old Testaments along with significant translation notes. This new English Bible was dedicated to Queen Elizabeth I, who had been crowned Queen of England in 1558 after the death of Queen Mary I. Under Queen Elizabeth, the persecution of Protestants stopped, and she began leading England back toward Protestantism. This led to later editions of the Geneva Bible being published in England beginning in 1576\. In all, over 150 editions were published, with the 1644 version being the last.
Pre\-dating the King James Version by 51 years, the Geneva Bible was one of the earliest mass\-produced English Bibles commonly available to the public. It was the primary English Bible used by 16th\-century English Protestant Reformers. William Shakespeare alluded to the Geneva Bible in his plays more than any other version. John Milton and John Bunyan also made use of the Geneva Bible.
Often considered one of the earliest examples of a study Bible, the Geneva Bible contained detailed notes, verse citations that allowed cross\-referencing of passages, and also study aids such as book introductions, maps, and woodcut illustrations. It was printed in at least three different sizes and was reasonably affordable, costing less than a week’s wages even for the lowest paid workers.
The annotations or notes in the Geneva Bible were distinctly Calvinist and Puritan in character, which made the translation unpopular with some of the pro\-government Church of England leaders as well as King James I. This led King James I to commission the new translation that would become known as the Authorized Version or the King James Bible. Surprisingly, though, some of the Geneva notes were found in a few editions of the King James Bible up to the 1715 version. The Geneva Bible was also seen as a threat to Roman Catholicism, as some of its notes, written by Protestant Reformers during a time of intense persecution by the Roman Catholic Church, are distinctly anti\-Roman Catholic.
Eventually, the King James Version would replace the Geneva Bible as the most popular English translation. The Geneva Bible is a very important English translation and was the primary Bible used by many early settlers in America. In recent years it has gained popularity again, both because it is an excellent translation and because of its well\-written study notes.
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What is the book of Tobit?
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Answer
Tobit is part of what is considered the [Apocrypha / Deuterocanonical](apocrypha-deuterocanonical.html) scripture and appears in the Old Testament of Catholic Bibles. Except for some Episcopal or Lutheran Bibles, Tobit and other books of the Apocrypha do not appear in Protestant Bibles. *Apocrypha* means “hidden,” and *Deuterocanonical* means “second\-listed.” Books of the Apocrypha were generally written in the roughly 400 years between the composition of the books in the Old and New Testaments, the so\-called [intertestamental period](intertestamental-period.html). Tobit is one of 12\-15 books generally recognized as comprising the Apocrypha.
The Book of Tobit, also referred to as Tobias, believed to have been written early in the second century B.C., recounts the story of a man named Tobit and his family exiled to living in Nineveh shortly after the fall of the Northern Kingdom of Israel in 722 B.C. Tobit and his family strive to love and honor God and act as righteous followers of the Law. The Book of Tobit is regarded as a book of history, and its literary form is regarded by some as that of a religious novel. However, the teaching of the book is not driven by or relevant to historical events. Rather, it instructs about piety, honoring one’s parents, giving alms to the poor, intercessory prayer, marriage, and following the Law.
The story of Tobit revolves around a righteous, law\-abiding Jew who did not abandon traditional Jewish beliefs and practices while other Jews living in exile with him were worshiping idols and failing to follow God’s laws. Tobit did many good deeds, including burying Jews according to ritual at some risk to himself and giving alms to the poor. His family was wealthy. However, one hot night after burying a body, Tobit slept outside, and sparrow droppings fell into his eyes and blinded him. He despaired and asked God that he may die. On that same day in Media, Sarah, one of Tobit’s kinsman, prayed to God to take her life also because she was constantly ridiculed for marrying seven times, and each time the demon Asmodeus killed her husband before the marriage could be consummated.
With Tobit expecting to die soon, he sent his only son, Tobiah, to Media to return a large sum of money on deposit with a relative. During this trip, Tobiah was unknowingly accompanied by the angel Raphael (who appears only in the Apocrypha, not the Bible). Tobiah was attacked by a large fish, which Raphael tells him to kill and extract its gall bladder, liver, and heart, because they “can be used as medicines.” Upon arriving in Media, Tobiah marries Sarah at Raphael’s insistence and uses the fish heart and liver to dispose of the demon and protect the marriage bed. When Tobiah returns home, he applies the gall and restores his father’s sight.
This book was written in Aramaic, a rather common international language used by Jews and many others living during the intertestamental period. For centuries the original text was lost, and the Greek translation served as the primary source for this book. However, in Cave IV at Qumran (Dead Sea Scrolls discovery), fragments of Tobit were found written in Aramaic and Hebrew, and conform closely to the Greek recension used for current translations.
Several verses in Tobit repeat Old Testament Scripture, such as First and Second Kings, Deuteronomy, Leviticus, and many others. Tobit also hints at the birth of Christ described in the New Testament Gospels and the end times in apostle John’s Book of Revelation.
Many have highlighted a few historical and theological errors in Tobit. First, Tobit 1:15 incorrectly notes that Sennacherib was Shalmaneser’s son, rather than the son of Sargon II. Also, Tobit seems to imply that he was alive during the reign of Jeroboam I (about 930 B.C.), but at his death he was reported to be 117 years old. Theologically, Tobit asserts that almsgiving alone “will save you from death,” not, as Paul states in Galatians 2:16, that man is justified (saved) “by faith in Christ and not by observing the law, because by observing the law no one will be justified.” And Jesus, in John 3:16, says that “whoever believes in him shall not perish but have eternal life.” Faith alone, therefore, not works or observing the Law, provides salvation.
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What is the key to truly experiencing God?
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Answer
Although extremely popular in Christian circles, the concept of “experiencing God” is not explicitly found in Scripture. There are numerous commands in Scripture regarding how we are to relate to God, but experiencing Him is not one of them. We are to love God with all our hearts (Deuteronomy 6:5\), obey God (Deuteronomy 27:10; 1 John 5:2\), trust God (John 14:1\), fear God (Ecclesiastes 12:13; 1 Peter 2:17\), etc. But nowhere does the Bible tell us to “experience God.” The dictionary definition of *experience* as a verb is “1\) to participate in or undergo, 2\) to be emotionally or aesthetically moved by, or 3\) to learn by experience.”
What, then is meant by experiencing God, and how do we go about it? If we begin with the dictionary definitions of *experience*, put them together, and apply them to our relationship to God, we come up with something like “participating in the nature of God, being moved by Him, and learning of Him by familiarity.”
Before we can participate in God in any way, we have to fully come to terms with two inner conflicts. First, each of us is a hopeless sinner in a pit from which we cannot escape by our own efforts (Romans 3:12\). Second, nothing we do on our own is acceptable to Almighty God—not giving our money to the poor, not volunteer work at the hospital, not church attendance, nothing (Isaiah 64:6\). Scripture tells us that, in order to resolve these conflicts, we have to receive Jesus Christ in our heart as our Lord and Savior and turn our lives over to Him. Only then are our words and acts acceptable to God (2 Corinthians 12:9–10\). So the first key to experiencing God is to be a “partaker of the divine nature” (2 Peter 1:4\), and that is done only through faith in the shed blood of Christ on the cross for our sin.
The second part of our definition of experiencing God is being moved by Him. The movement of God in the soul of man is one function of the Holy Spirit. From the very beginning of creation, when the Spirit of God “moved on the face of the waters” (Genesis 1:2\), to the movement of the Spirit in the hearts of unbelievers, drawing them to Christ, the Spirit is actively involved in moving us. We are moved by God in His drawing us to faith (John 6:44\); the Spirit moves in our hearts to convict us of sin and our need for the Savior (John 16:7–9\), and within believers, He directs, guides, comforts, and influences us, as well as produces in us the fruit of the Spirit (Galatians 5:22–23\). In addition, the Spirit moved the authors of all 66 books of the Bible to record exactly what He breathed into their hearts and minds (2 Peter 1:21\), and through the Scriptures, He moves within us to testify to our spirits that we are His children (Romans 8:16\).
The third part of experiencing God is the lifelong process of learning of Him, becoming so intimately acquainted with Him that we joyfully yield our lives to Him because we have come to know Him and trust Him completely. This involves coming to understand that He is faithful, good, holy, just, unchanging, omnipotent, and sovereign over all circumstances. One very joyous part of experiencing God is the intimate knowledge of His love. The Bible tells us that “God *is* love” (1 John 4:8, emphasis added). As we experience His love, we can begin to share our Christian love with others, regardless of circumstances, and this in turn will produce more and more love as others experience His love through us.
The key to experiencing God, then, is not expecting an “experience” or an emotional lift. Rather, it is a lifelong process of belonging to Him through Christ, being moved by the Holy Spirit by whom we are sanctified, and growing in the knowledge of Him.
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Why did God condone such terrible violence in the Old Testament?
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Answer
The fact that God commanded the killing of entire nations in the Old Testament has been the subject of harsh criticism from opponents of Christianity for some time. That there was violence in the Old Testament is indisputable. The question is whether Old Testament violence is justifiable and condoned by God. In his bestselling book *The God Delusion*, [atheist](so-many-atheists.html) Richard Dawkins refers to the God of the Old Testament as “a vindictive, bloodthirsty ethnic cleanser.” Journalist Christopher Hitchens complains that the Old Testament contains a warrant for “indiscriminate massacre.” Other critics of Christianity have leveled similar charges, accusing Yahweh of “crimes against humanity.”
But are these criticisms valid? Is the God of the Old Testament a “moral monster” who arbitrarily commands genocide against innocent men, women, and children? Was His reaction to the sins of the Canaanites and the Amalekites a vicious form of “ethnic cleansing”? Or is it possible that God could have had morally sufficient reasons for ordering the destruction of these nations?
A basic knowledge of [Canaanite culture](Canaanites.html) reveals its inherent moral wickedness. The Canaanites were a brutal, aggressive people who engaged in bestiality, incest, and even child sacrifice. Deviant sexual acts were the norm. The Canaanites’ sin was so repellent that God said, “The land vomited out its inhabitants” (Leviticus 18:25\). Even so, the destruction was directed more at the Canaanite religion (Deuteronomy 7:3–5; 12:2–3\) than at the Canaanite people per se. The judgment was not ethnically motivated. Individual Canaanites, like Rahab in Jericho, could still find that mercy follows repentance (Joshua 2\). God’s desire is that the wicked turn from their sin rather than die (Ezekiel 18:31–32; 33:11\).
Besides dealing with national sins, God used the conquest of Canaan to create a religious/historical context in which He could eventually introduce the Messiah to the world. This Messiah would bring salvation not only to Israel, but also to Israel’s enemies, including Canaan (Psalm 87:4–6; Mark 7:25–30\).
It must be remembered that God gave the Canaanite people more than sufficient time to repent of their evil ways—over 400 years! The book of Hebrews tells us that the Canaanites were “disobedient,” which implies moral culpability on their part (Hebrews 11:31\). The Canaanites were aware of God’s power (Joshua 2:10–11; 9:9\) and could have sought repentance. Except in rare instances, they continued their rebellion against God until the bitter end.
But didn’t God also command the Israelites to kill non\-combatants? The biblical record is clear that He did. Here again, we must remember that, while it is true the Canaanite women did not fight, this in no way means they were innocent, as their seductive behavior in Numbers 25 indicates (Numbers 25:1–3\). However, the question still remains: what about the children? This is not an easy question to answer, but we must keep several things in mind. First, no human person (including infants) is truly innocent. The Scripture teaches that we are all born in sin (Psalm 51:5; 58:3\). This implies that all people are morally culpable for Adam’s sin in some way. Infants are just as condemned from sin as adults are.
Second, God is sovereign over all of life and can take it whenever He sees fit. God and God alone can give life, and God alone has the right to take it whenever He so chooses. In fact, He ultimately takes every person’s life at death. It is not our life to begin with but God’s. While it is wrong for us to take a life, except in instances of capital punishment, war, and self\-defense, this does not mean that it is wrong for God to do so. We intuitively recognize this when we accuse some person or authority who takes human life as “playing God.” God is under no obligation to extend anyone’s life for even another day. How and when we die is completely up to Him.
Third, an argument could be made that it would have been cruel for God to take the lives of all the Canaanites except the infants and children. Without the protection and support of their parents, the infants and small children were likely to face death anyway due to starvation. The chances of survival for an orphan in the ancient Near East were not good.
Finally, the children of Canaan would have likely grown up sympathetic to the evil religions their parents had practiced. It was time for the culture of idolatry and perversion to end in Canaan, and God wanted to use Israel to end it. Also, the orphaned children of Canaan would naturally have grown up resentful of the Israelites. Likely, some would have later sought to avenge the “unjust” treatment of their parents and return Canaan to paganism.
It’s also worth considering the eternal state of those infants killed in Canaan. If God took them before the age of moral accountability, then they went straight to heaven (as we believe). Those children are in a far better place than if they had lived into adulthood as Canaanites.
Surely, the issue of God commanding violence in the Old Testament is difficult. However, we must remember that God sees things from an eternal perspective, and His ways are not our ways (Isaiah 55:8–9\). The apostle Paul tells us that God is both kind and severe (Romans 11:22\). While it is true that God’s holy character demands that sin be punished, His grace and mercy remain extended to those who are willing to repent and be saved. The Canaanite destruction provides us with a sober reminder that, while our God is gracious and merciful, He is also a God of holiness and wrath.
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What does it mean to be absent from the body?
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Answer
The phrase “absent from the body” is found in 2 Corinthians 5:6\-8\. Paul states that he is confident in his eternal destiny and longs for the day when he can be “absent from the body” and be present with the Lord he loves and serves. To be “absent” from one’s body simply means to die because, [at death](what-happens-after-death.html), the spirit is separated from the body and moves into its eternal abode—either heaven with the Lord or hell, separated from God for eternity.
In the same way, Christians are always confident, knowing that while we are at home in the body we are absent from the presence of God. For we walk by faith, not by sight. We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord. When a born\-again believer dies, his soul goes immediately into the presence of the Lord. There, the soul consciously awaits the resurrection of the body. To the church at Philippi Paul wrote from a Roman prison:
“For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. For I am hard\-pressed between the two, having a desire to depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more needful for you” (Philippians 1:21\-24\).
Paul’s desire in life was to glorify the Lord Jesus Christ. If he lived, he could continue to labor for the Lord. If he faced execution, he would depart this life and be with Christ. He desired to be with his Savior, but if he remained on earth, he could continue to minister to others.
There are some who believe in [soul sleep](soul-sleep.html), meaning that when a person dies, his body and soul sleep in the grave, awaiting the resurrection. But if this were true, why would Paul not want to live to minister as long as possible, rather than sleep in a grave? And if it were true that the body and soul are never separated, it would be impossible to ever be absent from the body and present with the Lord.
We conclude, then, that believers who die are indeed absent from their physical bodies and present with the Lord in conscious bliss awaiting that grand resurrection day!
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What is the key to effective prayer?
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Answer
We all want our prayers to be “effective,” so much so that when we focus on the “results” of our prayers, we lose sight of the incredible privilege we have in prayer. That people like us can speak to the Creator of the universe is itself an amazing thing. Even more astounding is the fact that He hears us and acts on our behalf! The first thing we need to understand about effective prayer is that our Lord and Savior Jesus Christ had to suffer and die on the cross to even make it possible for us to approach the throne of grace to worship and pray (Hebrews 10:19\-25\).
Although the Bible offers a great deal of guidance on how we can deepen our communication with the Creator, effective prayer has more to do with the one doing the praying than it does with “how” we are to pray. Indeed, Scripture says, “The prayer of a righteous man is powerful and effective” (James 5:16\), and that the “eyes of the Lord are on the righteous and his ears are attentive to their prayer” (1 Peter 3:12; Psalm 34:15\), and, again, “the prayer of the upright pleases Him” (Proverbs 15:8\). Prayer saved the righteous Daniel from the lion’s den (Daniel 6:11\), and in the wilderness, God’s chosen people benefitted from Moses’ right standing with God (Exodus 16–17\). The barren Hannah’s steadfast and humble prayers resulted in the prophet Samuel (1 Samuel 1:20\), and the apostle Paul’s prayers even caused the earth to shake (Acts 16:25\-26\). Clearly, the passionate prayers of God’s righteous children can accomplish much (Numbers 11:2\).
We need to make sure that our prayers are in line with God’s will. “This is the confidence we have in approaching God: that if we ask anything according to His will, he hears us” (1 John 5:14\-15\). Praying in accordance with God’s will is essentially praying in accord with what He would want, and we can see God’s revealed will throughout Scripture. And if we do not know what to pray for, Paul reminds us that as God’s children we can rely on the Holy Spirit to intercede for us, as “the Spirit intercedes for the saints in accordance with God’s will” (Romans 8:27\). And since the Spirit of God knows the mind of God, the Spirit’s prayer is always in keeping with the will of the Father.
Additionally, prayer is something believers should do “continually” (1 Thessalonians 5:17\). In Luke 18:1, for example, we are told to pray with persistence and “not give up.” Also, when we present our requests to God, we are to pray with faith (James 1:5; Mark 11:22\-24\), with thanksgiving (Philippians 4:6\), with a spirit of forgiveness toward others (Mark 11:25\), in Christ’s name (John 14:13\-14\), and as stated above, with a heart that is right with God (James 5:16\). It’s the strength of our faith, not the length of our prayers that pleases Him to whom we pray, so we don’t need to impress God with our eloquence or intelligence. After all, God knows what our needs are even before we ask (Matthew 6:8\).
Also, we should make sure we have no unconfessed sin in our hearts when we pray, as this would certainly be an impediment to effective prayer. “But your iniquities have separated you from your God; your sins have hidden His face from you, so that He will not hear” (Isaiah 59:2; cf. Psalm 66:18\). Fortunately, “if we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\).
Another barrier to effective communication with God is praying with selfish desires and wrong motives. “When you ask you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures” (James 4:3\). Rejecting God’s call or ignoring His advice (Proverbs 1:24\-28\), worshiping idols (Jeremiah 11:11\-14\), or turning a deaf ear to the cry of the poor (Proverbs 21:13\) serve as additional obstacles to an effective prayer life.
Effective prayer is a way to strengthen our relationship with our Father in heaven. When we study and obey His Word and seek to please Him, the same God who made the sun stand still upon the prayer of Joshua (Joshua 10:12\-13\) invites us to come boldly before the throne of grace and pray with confidence that He will extend His mercy and grace to help us in our time of need (Hebrews 4:16\).
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What is the meaning of the yin and the yang?
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Answer
The concept of yin yang (often called “the yin and the yang”) is a Chinese philosophical idea used to explain how opposite forces are interconnected and interdependent upon each other. In other words, black could not exist without white, dark without light, cold without heat, etc. The yin yang concept is the basis of many branches of classical Chinese science and philosophy, traditional Chinese medicine, and different forms of Chinese martial arts and exercise, including [tai chi](Tai-Chi-Christian.html).
As with much of Chinese philosophy and culture, the concept of yin yang is mysterious and complex, and a full treatment of it is not possible here. The connection between yin yang and [Taoism](taoism-daoism.html), however, is undeniable. Tao deals with the flow of the universe, or the force behind natural order that keeps all things balanced and in order. It is considered to be a source of existence and "non\-existence." Most adherents of Taoism believe anything from polytheism (belief in many gods) to ancestor worship. Taoists tend to worship mostly on holidays in their calendar when food is set out as a sacrifice to the gods or the spirits of departed ancestors. Other forms of sacrifice include burning paper money so it will rematerialize in the spirit world for a departed ancestor to use. A number of martial arts disciplines such as T'ai Chi Ch'uan and Bagua Zang have their roots in Taoism.
Taoism and the yin yang concept are directly contradictory to biblical Christianity. While it is true that evil would not exist without goodness, the converse is *not* true. Goodness can and does exist without evil. Evil is not required to understand good or to have good. A doctor does not have to *have* asthma, in order to know how to *treat* asthma. Rape does not have to exist in order to understand the joy and intention that God has for sex. DaVinci’s mural *The Last Supper* is an example of terrific workmanship, yet today it is faded, chipped, and marred by decay. Must the decay exist in order to appreciate the beauty of the art? Not at all.
The holiness of God is eternal, complete, and undivided. God’s righteousness admits no admixture of sin; there is no “balance” or “integration” or “interdependence” between the holiness of God and the evil that exists in the world.
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What is Abraham’s bosom?
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Answer
The term “Abraham’s bosom” is found only once in the New Testament, in the story of the [rich man and Lazarus](rich-man-and-Lazarus.html) (Luke 16:19\-31\), in which Jesus was teaching about the reality of heaven and hell. “Abraham’s bosom” in this story is also translated “Abraham’s side” (NIV, ESV), “next to Abraham” (CEV), “with Abraham” (NLT), and “the arms of Abraham” (NCV). These various translations speak to the enigmatic nature of the Greek word *kolpos*.
All these translations are attempting to convey the sense that Lazarus went to a place of rest, contentment, and peace, almost as though Abraham (a highly revered person in Jewish history) was the protector or patron. In a sad contrast, the rich man finds himself in torment with no one to help, assist, or console him.
Contrary to some contemporary thought, the Bible does teach that both heaven and hell are real places. Each person who lives will spend eternity in one of these two places. These two destinies are portrayed in Jesus’ story. While the rich man had lived for the day and only focused on life here on earth, Lazarus endured many hardships while trusting in God. So, verses 22 and 23 are significant: “So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried. And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.”
Death can be thought of as separation. Physical death is the separation of our body from our soul/spirit, while spiritual death is the separation of our soul from God. Jesus taught that we ought not to fear physical death, but we should be most concerned about spiritual death. As we read in Luke 12:4\-5, Jesus also said, "And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!” Jesus’ use of the term “Abraham’s bosom” was a part of His teaching to focus the minds of His hearers on the fact that our choices to seek God or disregard Him here on earth literally affect where we spend eternity.
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What does putting God first really mean?
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Answer
It is common to hear a Christian say, “I’m putting God first” or to counsel others to “make sure God has first place in your life.” Such expressions are used so often they run the risk of becoming a Christian cliché. But there’s nothing trite about the idea of putting God first; in fact, it’s thoroughly biblical.
Everyone has priorities. We arrange our schedules, budgets, and relationships according to perceived importance. Putting God first means we give Him top priority over everything else. He is the principal figure in our lives and central to all we do and think. When we choose to put God first, we determine that He is more important than any other person, His Word is more valuable than any other message, and His will is weightier than any other imperative.
Putting God first means that we keep the [greatest commandment](greatest-commandment.html): “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37\). In other words, we are totally invested in our relationship with God. Everything we have and everything we are is devoted to Him. We hold nothing back.
Putting God first means we keep our lives free from [idolatry](idolatry-definition.html) in all its forms: “Dear children, keep yourselves from idols” (1 John 5:21\). An idol is anything that replaces the one, true God in our hearts. As Gideon demolished the altar of Baal and chopped down the Asherah pole (Judges 6:25–27\), we must tear from our hearts anything that lessens our devotion to or reverence of God. As Gideon built an altar to the Lord to replace the idolatrous images, we must dedicate ourselves as “living sacrifices” to God and in that way put Him first (Romans 12:1\).
Putting God first means that we strive to follow in Jesus’ steps (1 Peter 2:21\). Jesus’ life was characterized by total submission to the Father’s will, service to others, and prayer. In the garden, faced with unthinkable agony, Jesus prayed, “Not my will, but yours be done” (Luke 22:42\). That’s putting God first. Jesus’ words, actions, and doctrine all came from the Father (John 5:19; 7:16; 12:49\). Jesus glorified the Father in every detail of His life and accomplished all that He has been sent to do (John 17:4\).
Jesus taught us to “seek the Kingdom of God above all else” (Matthew 6:33, NLT). That is, we are to seek the things of God over the things of the world. We are to seek the salvation that is inherent in the kingdom of God, considering that of greater value than all the world’s riches combined (see Matthew 13:44–46\). The promise associated with the command is that, if we are putting God first, “he will give you everything you need.”
During a time of famine, the prophet Elijah visited a town where he met [a widow](Elijah-widow.html) who was preparing a final meal for herself and her son. Elijah asked her from some bread and water, and the widow explained that she had the resources for one meal only, and after that was gone, she would face starvation. Elijah persisted: “Don’t be afraid. . . . But first make a small loaf of bread for me from what you have and bring it to me, and then make something for yourself and your son” (1 Kings 17:13\). In essence, Elijah told her to put God first. By faith, the widow obeyed. She put God first and fed the prophet. And then came the miracle: “There was food every day for Elijah and for the woman and her family. For the jar of flour was not used up and the jug of oil did not run dry” (verses 15–16\).
Those who put God first will stand out from the rest of the world. They will obey God’s commands (John 14:15\), they will take up their cross and follow Jesus (Luke 9:23\), and they will not forsake their first love (Revelation 2:4\). They give God the firstfruits, not the leftovers. The Christian life is characterized by moment\-to\-moment selfless service to God that flows from love for Him and His people. In all things, the believer trusts, obeys, and loves God above all else. Putting God first becomes easier when we take to heart the words of Romans 11:36: “Everything comes from the Lord. All things were made because of him and will return to him. Praise the Lord forever! Amen” (CEV).
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What is a spiritual journey?
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Answer
*Spiritual journey* is a phrase used by many different religions to mean the natural progression of a person as they grow in understanding of God, the world, and himself. It is an intentional lifestyle of growing deeper in knowledge and wisdom. But what is meant by a spiritual journey toward [Christlikeness](christ-like.html) is vastly different from a journey toward some kind of “spirituality” that does not include, and is not based upon, the Person and work of the Lord Jesus Christ.
There are several differences between the Christian spiritual journey and the [New Age](new-age-movement.html) version. New Agers say to chant mantras for several hours a day. The Bible says to have daily conversations with God through prayer (1 Thessalonians 5:17\). New Agers believe that people can choose their own path in their journey and that all paths lead to the same destination. The Bible says that there is only one path—Christ (John 14:6\). New Agers believe a spiritual journey will result in harmony with the universe. The Bible teaches that the universe is at war (Ephesians 6:12\) and part of the journey is fighting for other souls and our own walk (1 Timothy 6:12\).
Another difference is that the Bible actually talks about a spiritual journey and the steps through it. A Christian starts as a child (1 Corinthians 13:11\), still seeing the world through naïve eyes, still influenced by the flesh, and in need of basic education about God and their position with God (1 Corinthians 3:1–2; 1 Peter 2:2\). And new Christians are given work in the church appropriate to their position as young in the faith (1 Timothy 3:6\). As Christians grow in understanding about God and the world, they learn more about how to act and how to relate to the world (Titus 2:5–8\). A person further along in his spiritual journey becomes an example to the younger (Titus 2:3–4\) and, sometimes, a leader in the church (1 Timothy 3\).
At the heart of the spiritual journey is the understanding that it *is* a journey. None of us are perfect. Once we become believers, we are not expected to achieve instant spiritual maturity. Rather, the Christian life is a process involving both our attention (2 Corinthians 7:1\) and God’s work in us (Philippians 1:6\). And it has more to do with opportunity and intentionality than with age (1 Timothy 4:12\). Author John Bunyan, in his book *The Pilgrim’s Progress*, pictured the spiritual journey as a road full of trials, dangers, and blessings, starting with the cross and ending at the Celestial City.
A spiritual journey filled with empty chanting will only lead to an empty heart. A journey filled with studying the Bible, obedience to what it says, and trusting God is a lifelong adventure that will bring true understanding of the world and a deep love for its Creator.
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What happened at Mars Hill in the Bible?
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Answer
Mars Hill is the Roman name for a hill in Athens, Greece, called the Hill of Ares or the [Areopagus](Areopagus.html) (Acts 17:19, 22\). Ares was the Greek god of war and according to Greek mythology this hill was the place where Ares stood trial before the other gods for the murder of Poseidon’s son Alirrothios. Rising some 377 feet above the land below and not far from the Acropolis and Agora (marketplace), Mars Hill served as the meeting place for the Areopagus Court, the highest court in Greece for civil, criminal, and religious matters. Even under Roman rule in the time of the New Testament, Mars Hill remained an important meeting place where philosophy, religion, and law were discussed.
The biblical significance of Mars Hill is that it is the location of one of Paul’s most important gospel presentations at the time of his visit to Athens during his second missionary journey (Acts 17:16–34\). It was where he addressed the religious idolatry of the Greeks who even had an altar to the “[Unknown God](unknown-god.html).” It was this altar and their religious idolatry that Paul used as a starting point in proclaiming to them the one true God and how they could be reconciled to Him. Paul’s sermon is a classic example of a gospel presentation that begins where the listeners are and then presents the gospel message in a logical and biblical fashion. In many ways it is a classic example of apologetics in action. Paul started his message by addressing the false beliefs of those gathered there that day and then used those beliefs as a way of presenting the gospel message to them.
We know that when Paul arrived in Athens he found a city “given over to idols” (Acts 17:16\). In his usual manner, Paul began presenting the gospel to both Jews and Gentiles. He started by “reasoning in the synagogue with the Jews and with the Gentile worshipers” (Acts 17:17\) and then also proclaimed the gospel “in the marketplace daily with those who happened to be there” (Acts 17:17\). While at the marketplace he encountered some Epicurean and Stoic philosophers (Acts 17:18\) who, having heard Paul proclaim the resurrected Jesus Christ, wanted to learn about “this new doctrine” he was teaching, so they “brought him to the Areopagus” to hear more from him (Acts 17:19–20\).
We know from history that the [Epicurean](Epicureanism-Epicurean.html) philosophers generally believed that God existed but that He was not interested or involved with humanity and that the main purpose of life was pleasure. On the other hand, the [Stoic](Stoicism-Stoic.html) philosophers had the worldview that “God was the world’s soul” and that the goal of life was “to rise above all things” so that one showed no emotional response to either pain or pleasure. These groups and others with their dramatically opposing worldviews loved to discuss and debate philosophy and religion. Intrigued by what they considered Paul’s “babblings” about the resurrection of Christ, they brought him to the Areopagus where the Athenians and foreigners “spent their time in nothing else but to tell or hear some new thing” (Acts 17:21\).
As mentioned earlier, Paul’s presentation of the gospel is a great example for us, both as a pattern for how Paul identified with his audience and as an example of apologetics in action. His connection with his audience is seen in how he begins addressing those gathered at the Areopagus. He begins with the observation that they were “very religious,” based on the fact that they had many altars and “objects of worship” (Acts 17:23\) including an altar to “the Unknown God.” Paul uses that altar to introduce them to the one true God and the only way of salvation, Jesus Christ.
His apologetic method and his knowledge that they did not even know what God is really like leads him to go back to Genesis and to the beginning of creation. Having a completely wrong view of God, those gathered that day needed to hear what God really was like before they would understand the message of the gospel. Paul begins explaining to them the sovereign God who created all things and gives life and breath to all things. He continues to explain that it was God who created from one individual all men and nations and even appointed the time and boundaries of their dwelling (Acts 17:26\). His message continues as he explains the closeness of God and their need to repent of their rebellion against Him. Paul completes his message by introducing them to the One before whom they would all stand one day and be judged—Jesus Christ, whom God had raised from the dead.
Of course, many in the audience scoffed at the idea that Christ was crucified and rose from the dead on the third day because the idea of the resurrection to the Greeks was foolishness (1 Corinthians 1:23\). Yet a few believed what Paul said and joined him.
What happened on Mars Hill is important because of the many lessons that can be learned, not only from how Paul presented the gospel and presented a biblical worldview, but also in the varied responses he received. Some of those there that day believed and were saved, others mocked Paul and rejected his message, and still others were open\-minded and desired to hear more. We can only hope that those who were open\-minded were later convinced of the truth and also repented and believed.
As with all men, those who were confronted with the truth of the gospel and did not respond in faith had no guarantee of a second chance. As Hebrews 3:15 says, “Today if you will hear His voice, do not harden your hearts as in rebellion.” Paul’s message to the philosophers on Mars Hill that day ended with a call to repentance and acceptance of the two fundamental truths of Scripture that Paul was committed to preaching—the crucifixion and resurrection of the Lord Jesus Christ. Paul preached Christ crucified to them as he always did wherever he went (1 Corinthians 2:2\).
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Who are the dead in Christ in 1 Thessalonians 4:16?
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Answer
Before identifying the “dead in Christ,” we should note the context in which this phrase is found. The immediate context is 1 Thessalonians 4:13–18, which deals with the question of what will happen at the return of the Lord Jesus. Paul’s readers were concerned that when Christ returns, those who have died prior to then would somehow miss out. The primary purpose of this passage is to comfort those believers who have lost believing loved ones.
The message of this passage is a message of hope. Christians have hope that unbelievers do not have when they lose loved ones. There is hope beyond the grave for Christians, and part of that hope is that, at the return of Christ, those who have already died “will rise first.” After that, Christians who are still alive will be transformed. Both groups will be “caught up” and will meet the Lord in the air. Paul closes this section with an admonition to encourage others with this hope.
In this passage, Paul uses the common euphemism of sleep to refer to those who have died in Christ, i.e., believers. Paul wants to comfort his readers that those Christians who have died prior to the return of Christ will not miss out on anything. That is why he opens this section by saying, “But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope” (v. 13\).
So to answer the question, the dead in Christ are those believers who have died prior to the [second coming of Christ](second-coming-Jesus-Christ.html). (Note, whether 1 Thessalonians 4 is referring to the second coming or the [rapture](rapture-of-the-church.html) is a matter of debate.) Believers, whether dead or alive, belong to Christ. We get similar language from the apostle in his first letter to the Corinthians when he writes, “But each in his own order: Christ the first fruits, then at his coming those who belong to Christ” (1 Corinthians 15:23\). The dead in Christ applies not only to Paul’s original audience, but to all believers who have died in what can be termed the “inter\-advental” period, or the time between the first and second comings of Christ.
Another question that may come up in this context is what happens to believers when they die? Certainly, Paul uses sleep to refer to their state, but does this mean that believers experience (for lack of a better word) an unconscious sleep\-like state until the future resurrection? Those who advocate this position, called soul sleep, base it on passages such as 1 Thessalonians 4:13–18\. But it should be noted that “sleep” as used here is euphemistic. It is not meant to convey actual sleep. In fact, the experience of the believer after death and before the end of the age when Christ returns is conscious, blissful communion with the Lord. Paul hints at this in 2 Corinthians 5:6–8 and Philippians 1:23\.
At death, the body lies in repose in the grave awaiting the resurrection of the last day, but the soul goes to be at home with the Lord. This is the doctrine of the intermediate state. Believers experience in a provisional sense the rewards that await them in heaven, while unbelievers experience a taste of their eternal torment in hell (Luke 16:19–31\).
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Am I my brother’s keeper?
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Answer
The phrase “my brother’s keeper” occurs in the context of the story of Cain and Abel in Genesis 4:1\-9\. After the Lord God had expelled Adam and Eve from the Garden of Eden for their disobedience, [Cain killed his brother Abel](Cain-and-Abel.html) out of jealousy that God had found Abel’s sacrifice acceptable, but He had rejected Cain’s. After the murder, the Lord, knowing full well what had happened, asked [Cain](Cain-in-the-Bible.html) where [Abel](Abel-in-the-Bible.html) was. Cain’s response was "I do not know. Am I my brother’s keeper?"
There is a grain of truth in this brazen lie, despite the surly response Cain offers to the God who created him. While no one is the absolute “keeper” of others in that we are not responsible for everyone’s safety when we are not present, every man is his brother’s keeper in that we are not to commit violent acts against them or allow others to do so if we can prevent it. This sort of “keeping” is something God rightfully demands of everyone, on the grounds of both justice and love. But Cain’s reply indicates a total lack of any kind of feeling for another human being—not to mention the absence of brotherly love—and the overriding presence of the kind of selfishness which kills affection and gives rise to hatred.
So are Christians to be the keepers of other Christians? Yes, in two ways. First we are not to commit acts of violence against one another. This includes violence of the tongue in the form of gossip and “quarreling, jealousy, outbursts of anger, factions, slander, gossip, arrogance and disorder” (2 Corinthians 12:20\). Second, we are to exhibit brotherly love toward our brothers and sisters in Christ with a tender heart and a humble mind (1 Peter 3:8\). In this way, we “keep” those for whom Christ gave His life.
One of the golden chapters of the Bible is 1 Corinthians 13\. In this magnificent portion of the Scriptures, we are reminded that love is even greater than faith and hope. Chapter 13 comes on the heels of Paul’s explanation of how the Body of Christ (the Church) is like the human body and is made up of many members, all of whom are important to the function and well\-being of the Body. We are continually encouraged throughout the New Testament to love one another (Hebrews 13:1; Romans 12:10; 1 Thessalonians 4:9\). Sometimes love must correct, admonish or reprove (2 Thessalonians 3:13\-15; Matthew 18:15\). However, correction is always to be done in the spirit of love with the goal of reconciliation.
Paul the apostle wrote to the church at Thessalonica, “And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work’s sake. Be at peace among yourselves. Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all” (1 Thessalonians 5:12\-15\).
So, as Christians, we are to be our brother’s keeper. As Paul wrote, “Therefore let us pursue the things which make for peace and the things by which one may edify (build up) another” (Romans 14:19\).
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Why is idol worship such a powerful temptation?
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Answer
Ultimately, the answer to this question is “sin.” It is the sin nature of man that causes us to [worship modern idols, all of which are](idolatry-modern.html), in reality, forms of self\-worship. The temptation to worship ourselves in various ways is a powerful temptation indeed. In fact, it is so powerful that only those who belong to Christ and have the Holy Spirit within them can possibly hope to resist the temptation of modern idolatry. Even then, resisting the worship of idols is a lifelong battle that is part of the Christian life (Ephesians 6:11; 1 Timothy 6:12; 2 Timothy 2:3\).
When we hear the word *idol*, we often think of statues and objects reminiscent of those worshiped by pagans in ancient cultures. However, the idols of the 21st century often bear no resemblance to the artifacts used thousands of years ago. Today, many have replaced the “golden calf” with an insatiable drive for money or prestige or "success" in the eyes of the world. Some pursue the high regard of others as their ultimate goal. Some seek after comfort or a myriad of other passionate, yet empty, pursuits. Sadly, our societies often admire those serving such idols. In the end, however, it doesn’t matter what empty pleasure we chase after or what idol or which false god we bow down to; the result is the same—separation from the one true God.
Understanding contemporary idols can help us to understand why they prove to be such a powerful temptation. An idol can be anything we place ahead of God in our lives, anything that takes God’s place in our hearts, such as possessions, careers, relationships, hobbies, sports, entertainment, goals, greed, addictions to alcohol/drugs/gambling/pornography, etc. Some of the things we idolize are clearly sinful. But many of the things we idolize can be very good, such as relationships or careers. Yet Scripture tells us that, whatever we do, we are to “do it all for the glory of God” (1 Corinthians 10:31\) and that we are to serve God only (Deuteronomy 6:13; Luke 16:13\). Unfortunately, God is often shoved out of the way as we zealously pursue our idols. Worse yet, the significant amount of time we often spend in these idolatrous pursuits leaves us with little or no time to spend with the Lord.
We sometimes also turn to idols seeking solace from the hardships of life and the turmoil present in our world. Addictive behaviors such as drug or alcohol use, or even something like excessive reading or television viewing, may be used as a means of temporarily “escaping” a difficult situation or the rigors of daily life. The psalmist, however, tells us that those who place their trust in this behavior will, essentially, become spiritually useless (Psalm 115:8\). We need to place our trust in the Lord “who will keep \[us] from all harm” (Psalm 121:7\) and who has promised to supply all of our needs when we trust in Him. We also need to remember the words of Paul, who teaches us not to be anxious about anything, but rather to pray about everything so the peace of God, which surpasses all understanding, can guard our hearts and our minds (Philippians 4:6–7\).
There is another form of idolatry prevalent today. Its growth is fostered by cultures that continue to drift away from sound biblical teaching, just as the apostle Paul warned us, “For the time will come when men will not put up with sound doctrine” (2 Timothy 4:3\). In these pluralistic, liberal times, many cultures have, to a large degree, redefined God. We have forsaken the God revealed to us in Scripture and have recast Him to comply with our own inclinations and desires—a “kinder and gentler” god who is infinitely more tolerant than the One revealed in Scripture. One who is less demanding and less judgmental and who will tolerate many lifestyles without placing guilt on anyone’s shoulders. As this idolatry is propagated by churches around the world, many congregants believe they are worshiping the one, true God. However, these made\-over gods are created by man, and to worship them is to worship idols. worshiping a god of one’s own making is particularly tempting for many whose habits and lifestyles and drives and desires are not in harmony with Scripture.
The things of this world will never fully satisfy the human heart. They were never meant to. The sinful things deceive us and ultimately lead only to death (Romans 6:23\). The good things of this world are gifts from God, meant to be enjoyed with a thankful heart, in submission to Him and for His glory. But when the gift replaces the Giver or the created replaces the Creator in our lives, we have fallen into idolatry. And no idol can infuse our lives with meaning or worth or give us eternal hope. As Solomon beautifully conveys in the book of Ecclesiastes, apart from a right relationship with God, life is futile. We were created in God’s image (Genesis 1:27\) and designed to worship and glorify Him as He alone is worthy of our worship. God has placed “eternity in man’s heart” (Ecclesiastes 3:11\), and a relationship with Jesus Christ is the only way to fulfill this longing for eternal life. All of our idolatrous pursuits will leave us empty, unsatisfied, and, ultimately, on the broad road that most people take, the one that leads to destruction (Matthew 7:13\).
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What does it mean to have left your first love (Revelation 2:4)?
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Answer
Revelation 2:1\-7 contains Jesus’ message to the [church in Ephesus](church-in-Ephesus.html), the first of seven exhortations to various churches in the Roman Empire. Ephesus had some unique challenges for a Christ\-follower in that it was home to the Emperor’s cult and the worship of the Greek goddess Artemis (Acts 19:23\-40\). Because of these influences, the Ephesian believers had developed great discernment when it came to false teachers and heresy. Christ commended them for this discernment, but He faulted them for having lost their “first love.”
The first love which characterized the Ephesians was the zeal and ardor with which they embraced their salvation as they realized they loved Christ because He first loved them (1 John 4:19\) and that it was, in fact, His love for them that had made them “alive together with Christ.” So overwhelmed were they by the joy that came from understanding their former state—dead in trespasses and sins—and their new life in Christ, that they exhibited the fruit of that joy (Ephesians 2:1\-5\). Because of God’s great love for the Ephesians, they were “made alive in Christ” and that new life was exhibited in the passion of gratitude. That passion for the Savior spilled over onto one another and out to those in the culture they inhabited, corrupt as it was.
Jesus commends the Ephesians for their many good works and hard work. They tested teachers to see whether their professions were real; they endured hardship and persevered without growing weary. But they had lost their warmth and zeal for Christ, and when that happened, they began to “go through the motions” of good works, motivated not by the love of and for Christ, but by the works themselves. What was once a love relationship cooled into mere religion. Their passion for Him became little more than cold orthodoxy.
Surrounded by paganism and false teachers, the Ephesian church would have had ample opportunity to correct false doctrine and confront heretical teachers. If they did so for any reason other than love for Christ and a passion for His truth, however, they would have lost their way. Instead of pursuing Christ with the devotion they once showed, much like a bride who follows her groom “through the desert” (Jeremiah 2:2\), the Ephesians were in danger of falling away from Christ completely. This is why He warns those who have “ears to hear” to prove the reality of their salvation by returning to Him and rekindling the love that had begun to cool. No doubt there were among the Ephesians those whose profession was false and whose hearing had become dulled. He warns the rest not to follow them, but to repent and return to Him with the passion they once had for Him.
We face the same challenges in the twenty\-first century. There are few churches that aren’t subject to, and in danger of, a certain amount of false teaching. But Jesus calls us to speak the truth in love (Ephesians 4:15\), and to not let the frustration of false teaching overpower the love of Christ in us (Ephesians 4:31\-32\). Our first love is the love Christ gives us for God and each other. We should be zealous for the truth, but that zeal should be tempered so that we are always “speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ” (Ephesians 4:15\).
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What does it mean to love your neighbor as you love yourself?
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Answer
An expert in the law tried to test the Lord Jesus by asking Him to declare what was the greatest commandment in the Law of Moses. In one masterful statement, Jesus condensed the entire law that God had given Moses: “You shall love the LORD your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets” (Matthew 22:37–40\).
When we read the Ten Commandments in Exodus 20, we are struck with the realization that they focus on these two issues. Certainly we are to love God supremely. But what does it mean to love our neighbor as ourselves?
Jesus is quoting here from Leviticus 19\. Let’s look at its context:
“When you reap the harvest of your land, you shall not wholly reap the corners of your field, nor shall you gather the gleanings of your harvest. And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and the stranger: I am the LORD your God. You shall not steal, nor deal falsely, nor lie to one another. And you shall not swear by My name falsely, nor shall you profane the name of your God: I am the LORD. You shall not cheat your neighbor, nor rob him. The wages of him who is hired shall not remain with you all night until morning. You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God: I am the LORD. You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor. You shall not go about as a talebearer among your people; nor shall you take a stand against the life of your neighbor: I am the LORD. You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him. You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD” (Leviticus 19:9–18\).
Notice that loving our neighbor would include sharing with the poor and the alien; compassion and absolute honesty and justice in our relationships with others; impartiality; a refusal to be a party to gossip or slander; an absence of malice toward anyone and a refusal to bear a grudge; taking care never to put another’s life at risk and never taking private vengeance upon another. It is also interesting to note that when we have an issue with anyone, we should strive to make it right by going to him or her directly. James calls this the “royal law” (James 2:8\). Our Lord taught that we should do to others as we would have them do to us (Matthew 7:12\).
It is a fact that anyone who does not have a personal relationship with God through the Lord Jesus Christ will die in his sins and face eternity in hell. Therefore, we owe it to our neighbors to lovingly share with them the good news of the gospel. True believers have been forgiven, possess eternal life, and have blessings forever as the result of others who have shared the gospel with them. God’s love is evidenced in us as we communicate this precious gospel and love others as we have been loved.
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What can we learn from the tribe of Dan?
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Answer
The tribe of Dan was the group of people who descended from the fifth son of Jacob, [Dan](Dan-in-the-Bible.html). Jacob had twelve sons who became the patriarchs of the twelve tribes of Israel. The history of the tribe of Dan is especially instructive to us in that it contains multiple examples of the tendency of people to follow man\-made religion over biblical faith in God. This is totally contrary to the Scriptures that teach us “no one will be declared righteous in his sight by observing the law” (Romans 3:20\) and “without faith it is impossible to please God” (Hebrews 11:6\).
As the Israelites came into the land of Canaan, by lot certain areas of territory were assigned to each tribe. The tribe of Dan was given a tract of land that was smaller than the other land grants but was fertile and also had a boundary along the Mediterranean Sea where there was fishing and commerce available to them.
However, the tribe of Dan never fully conquered this area as a result of a lack of faith in God. This was true of the other tribes as well, as the early chapters of the book of Judges clearly teach, and led to a time during the period of Judges where it was said, “In those days there was no king in Israel; everyone did what was right in his own eyes.” Judges 18:1–31 tells the story of the people of Dan falling into idolatry. They also did not like the territory that was theirs, so they sent out spies to find a better area. In the north, some representatives of Dan learned of an area where a peaceful group of people lived. The tribe of Dan took things into their own hands and wiped out the people of that land so they could then move the entire tribe up to a region close to the sources of the Jordan River, just south of present\-day Lebanon. There they established their main city and called it Dan.
Later in the history of the Hebrews, the kingdom was divided after the reign of Solomon. The kingdom split into Israel’s ten tribes in the north and Judah’s two in the south. The people of Dan were in the northern kingdom of Israel. We learn in 1 Kings 12:25–33 that King Jeroboam was afraid that those who lived in his kingdom in the north would still go down to the southern kingdom to worship at Jerusalem, since that was where the temple that God had authorized was located. So Jeroboam built two additional altars for the people of his nation to worship. He established worship in the south at Bethel and in the north at Dan. He built a golden calf at each location and instituted special days and feasts when people would meet. Sadly, this man\-made worship at Dan has been one of its lasting legacies.
Today, many people follow various man\-made religions and are convinced that all ways lead to God. Unfortunately, these groups follow the ways of the tribe of Dan. Proverbs 16:25 tells us that “there is a way that seems right to a man, but its end is the way of death.” Jesus taught that the way to God was specific when He said, “I am the way, the truth, and the life. No one comes to the Father except by Me” (John 14:6\). John 3:36 teaches that “he who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.” To learn from the mistakes of Dan would be to worship the God of the Bible alone and live for Him by faith.
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What is the book of Susanna?
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Answer
The Book of Susanna (also known as History of Susannah and the Elders) is part of what is considered the [Apocrypha / Deuterocanonical](apocrypha-deuterocanonical.html) books and appears in the Old Testament of Catholic Bibles. The books of the Apocrypha were generally written in the roughly 400 years between the composition of the books in the Old and New Testaments, the intertestamental period. Susanna is one of 12\-15 books generally recognized as comprising the Apocrypha.
Susanna is among the additions to the [book of Daniel](Book-of-Daniel.html) (as are [Bel and the Dragon](Bel-and-the-Dragon.html), [The Prayer of Azariah](Prayer-of-Azariah.html) and the Song of the Three Jews) and was most likely composed between 200–100 B.C. The Book of Daniel, written by the prophet Daniel himself (12:4\) in the sixth century B.C., is placed in different locations of the Bible depending on the culture: the Jews place it among the Writings, dismissing its prophecies, while the English translations place it among the Major Prophets.
The Book of Daniel begins with King Nebuchadnezzar’s desire to impose Babylonian culture upon some Israelite youths, of whom Daniel was one, but as the years pass, Daniel astonishes Nebuchadnezzar by interpreting his symbolic dreams. After a series of religious confrontations, Daniel’s interpretations were clear: accept God or suffer His wrath. The king finally accepts God. Years after these events, Daniel was called to interpret prophetical words towards Nebuchadnezzar’s son Belshazzar. Belshazzar died and lost the kingdom to Darius the Mede. After being bestowed with power by Darius (and surviving an encounter with lions through divine intervention), Daniel experiences a series of intense personal visions; dreams showing events ranging from the near future to the end of days.
The Book of Susanna is most commonly placed before the events of Daniel 1 (Theodotion tradition); however, the Septuagint and Vulgate editions position it between Daniel 12 and 14\. Susanna’s strongest literary influences are the Old Testament books of Genesis, Leviticus and Deuteronomy, though, ironically, it is not dependent on Daniel itself. Though the early church originally considered it canonical, debate erupted to whether it should be excluded as early as the third century, as attested in the Letter to Africanus, a detailed correspondence between Africanus and Origen.
Structurally, the book is only 64 verses long and can be summarized as follows: In Babylon, a wealthy man called Joakim marries the God\-fearing Susanna, daughter of a priest (1\-4\). When two elders become the local judges, they visited Joakim’s house and stalked Susanna, lusting after her and disobeying God’s law (8\-9\). Then, many days later, while watching Susanna preparing to bathe (15\) they approach her and say, “Look, the garden doors are shut, and no one can see us. We are burning with desire for you; so give your consent, and lie with us. If you refuse, we will testify against you that a young man was with you, and this was why you sent your maids away” (20\-21\). She rejects their blackmail and cries out against the attempted rape (24\). After Susanna’s draws attention to their actions, the elders state their innocence, and Susanna is put on trial the next day. During the court session, the elders fulfill their threat to Susanna and speak of her betrothing a young man (36\-41\). Deemed guilty, she is “led off to execution, \[until] God stirred up the holy spirit of a young lad named Daniel” (45\). Daniel compels the townspeople to return to the trial, as he declares the elders have lied (49\). They return, and Daniel asks each elder separately, “Under what tree did you see them being intimate with one another?” (54\). When each answers differently, Susanna is freed, and the elders are put to death (62\).
Both abiding in and refuting God’s Law are at the core of the Book of Susanna. From the beginning, we are told that Susanna had been trained “according to the law of Moses” (3\), and this training is clearly visible throughout the text. When forced to choose between adultery or accusations of adultery (leading to certain death), Susanna is aware of God’s Law as it is written in Leviticus 20:10, “If a man commits adultery with the wife of his neighbor, both the adulterer and the adulteress shall be put to death” and Deuteronomy 22:22, “If a man is caught lying with the wife of another man, both of them shall die, the man who lay with the woman as well as the woman. So you shall purge the evil from Israel.”
When facing possible rape (24\), Susanna knows that the Law instructs that a woman must cry for help, for if she doesn’t, she will not be seen as having been violated (Deuteronomy 22:24\). When placed on trial before the accusing elders, Susanna shouts to the Lord that “these men have given false evidence” (43\), indicating her understanding of law in accordance with Deuteronomy 19:16\-21\. Later, it is Daniel who refers to the same law when asking, “Are you such fools, O Israelites, as to condemn a daughter of Israel without examination and without learning the facts?” (48\).
The “two elders from \[whom] the people… appointed judges” (5\), are clearly aware of the Law of Moses handed down from God but choose to disobey them. The elders “began to lust” after Susanna, despite the law in Exodus 20:17: “You shall not covet your neighbor’s wife.” Before they give false testimony against Susanna, they “laid their hands on her head,” as written in Leviticus 24:14, “Take the blasphemer outside the camp; and let all who were within hearing lay their hands on his head, and let the whole congregation stone him.” The elders are clearly aware that two witnesses are required when trying a Jew that has been charged with a crime, as attested in Numbers 35:30, “No one shall be put to death on the testimony of a single witness” and Deuteronomy 17:6, “On the evidence of two or three witnesses the death sentence shall be executed; a person must not be put to death on the evidence of only one witness.” In an ironic twist, when the elders are found to be liars and have mocked God’s Law, those same laws deal them their fate (62\) in accordance with Deuteronomy 19:16\-21\.
More commentary can be offered regarding the issue of divine intervention as a major religious idea espoused in the Book of Susanna. Had God not “stirred up the holy spirit of a young lad named Daniel” (45\), it is certain that Susanna would have been unjustly killed. The intervention of God, often through a human vessel, is a prominent theme throughout both the Old and New Testament canons. That humankind strays from the laws of God, or even breaks them, often has God having to become involved in the affairs of humans to correct injustice or, in some cases, express His wrath in a just and necessary manner. What is striking about the Book of Susanna is that it depicts the ongoing struggle of the Jewish nation in abiding by the laws commissioned by God. From their initial failure to abide by the Ten Commandments (Exodus 32\) to Paul’s statement that one should “not, for the sake of food, destroy the work of God” (Romans 14:20\), the laws decreed by God were seen by some Jewish thinkers as being susceptible to human corruption or multiple interpretations, which required the intervention of a merciful God when humans abused His laws.
The Book of Susanna, though brief, is a compelling book of innocence and man’s corruption of God’s Law. While not canonical, it is worthy of study and application to contemporary Judaism and Christianity, for it is a story which contains a message relevant to everyday life, even if it is considered a work of fiction by most Jews and Christians. By exploring its major religious ideas and Jewish thought in the period it was written, readers of Susanna may better understand the strengths and weaknesses of man’s application of God’s Law and that, no matter what, God will ensure that justice reigns.
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Does the Bible describe Jesus being worshiped?
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Answer
*Worship* means “reverence paid to a divine being.” If Jesus was offered and accepted worship, then by doing so He was confirming His divinity. This is important because there are those who deny the [deity of Christ](deity-of-Christ.html), relegating Him instead to a lesser position than God. Yes, Jesus accepted worship. As the second Person of the Trinity, He was and still is worshiped.
From the beginning of Jesus’ life, we see examples of Him being worshiped. As soon as the Magi laid eyes on the infant Christ, “they bowed down and worshiped Him” (Matthew 2:11\). The Bible records the initial response Jesus received when He made His triumphal entry into Jerusalem: “So they took branches of palm trees and went out to meet him, crying out, ‘Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!’” (Matthew 21:9; John 12:13\) The word hosanna is a plea for salvation and an expression of adoration. This word used by the crowd is definitely a form of worship.
Just after Jesus amazed the disciples by walking on water, “those who were in the boat worshiped him, saying, ‘Truly you are the Son of God’” (Matthew 14:33\). Two more memorable examples of Jesus accepting worship occurred just after His resurrection. Some of the women (Matthew 28:8\-9; Mark 16:1; Luke 24:10\) were on their way to tell the disciples of the resurrection when Jesus met them on their way. When they realized it was He, they “came to him, clasped his feet and worshiped him” (Matthew 28:9\).
Then there is the case of Thomas, who didn’t believe Jesus had risen from the dead despite the other disciples’ testifying to that fact. It had been about a week since the resurrection, and Thomas still doubted it. Jesus, knowing Thomas doubted, appeared to him and showed him the nail marks in His hands and feet and the wound in His side. How did Thomas respond? “Thomas said to him, ‘My Lord and my God!’” (John 20:28\). In none of these instances do we see Jesus telling those worshiping Him to stop, as did mere men and even angels who were being worshiped wrongly by others (Acts 10:25–26; Revelation 19:9–10\).
We continue to offer worship to Jesus today by offering ourselves to Him as a living sacrifice—offering ourselves to God, through faith in Jesus Christ, to do with as He sees fit (Romans 12:1–2\). Jesus said, “God is spirit, and his worshipers must worship in spirit and in truth” (John 4:24\). We worship God in spirit and truth by obedience to His commands. Worship is not solely about bowing to Jesus, throwing palm branches at His feet, or singing and shouting about our love for Him. Worship is about knowing Him, communing with Him, serving Him, and trusting in Him.
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What is Sozo ministry / Sozo prayer?
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Answer
Sozo ministry, or Sozo prayer (from the Greek word for “save” or “deliver”), is defined as “a unique inner healing and deliverance ministry in which the main aim is to get to the root of those things hindering your personal connection with the Father, Son, and Holy Spirit.” Sozo has its roots in the [Charismatic movement](Charismatic-movement.html), being created by a group of people from the Bethel Church in Redding, California, and modeled after spiritual practices observed at revivals in Argentina. The group that originated Sozo is tied to such aberrant movements as the [Toronto Blessing](Toronto-blessing.html) and the [New Apostolic Reformation](New-Apostolic-Reformation.html).
A Sozo session is designed to provide Holy Spirit\-led wholeness and freedom for the Sozoee (the one seeking deliverance). Sozo requires the presence of a mediator or guide who is trained to walk Sozoees through a time of prayer and reflection to facilitate intimacy with God. The facilitator guides the Sozoee through an ascent of the “Father Ladder,” in which the Sozoee is encouraged to “visualize” God and speak to the image of the Lord created in the mind’s eye. This is followed by identifying various “doors” that have allowed sin to enter one’s life, closing them, and “sealing” them by the blood of Jesus. Obstacles to the process are identified as “walls” that must be torn down. When a “door” is closed or a “wall” is demolished, the Sozoee is told to give a single clap of the hands to help disengage the lie that had taken root in his or her mind. Past hurts are explored as various “rooms” of the mind are opened and searched—some Sozo practitioners even claim to track down spiritual wounds acquired in the womb.
According to the Bethel Sozo website, one of the goals of Sozo is to enable participants to “heal your relationship with God to enable you to fulfill your destiny.” Sozo aims for the complete healing of body, soul, and spirit. Sozoees will know their deliverance is complete when they are able to discern that the “strong man” has been defeated (based on Mark 3:27\).
One of the emphases of Sozo is extending forgiveness to those who have wounded or in some way committed an offense against the Sozoee. Forgiveness is granted in order to bring about certain blessings:
– forgiveness relieves one of a burden he had carried
– forgiveness frees one from a “prison of torment”
– forgiveness closes a “door” that was allowing Satan access to one’s life
– forgiveness allows one to “step out of the way” and let God have a “direct line” to the offender
Sozo ministry, like any other process, should be evaluated according to the Bible. Intimacy with God is definitely something we should seek, and forgiveness of others is a biblical command; however, the methodology of Sozo is questionable. Attaining intimacy with God via a facilitated mental journey through visualizations and new spiritual experiences is nowhere taught in Scripture. With its visualization techniques, guided meditation, and “[soaking prayer](soaking-prayer.html),” Sozo is, in many ways, closer to [New Age mysticism](new-age-movement.html) than to Christian practice.
Our motivation for forgiveness should be more than reaping the blessings that come from “letting go.” Biblically, we forgive in obedience to God and because we have been forgiven (Colossians 3:13\). Maturity in Christ comes with the exercise of the spiritual gifts within the church and “speaking the truth in love” (Ephesians 4:11–16\). Sanctification comes through the Word of God (John 17:17\).
A Christian’s destiny is to be conformed to the image of God’s Son (Romans 8:29\), and God will complete His work in him (Philippians 1:6\). A Christian has already been blessed with “every spiritual gift in the heavenly realms” (Ephesians 1:3\). A Christian has the written Word of God and needs not seek further messages from God or new experiences in the spiritual realm. This truth, coupled with the link between Sozo ministry and the New Apostolic Reformation, should make us cautious about engaging in Sozo prayer.
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What does 1 Peter 2:9 mean when it refers to believers as peculiar people?
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Answer
The phrase *peculiar people* in 1 Peter 2:9 comes from the [King James Version](King-James-Version-KJV.html) and is not seen in the more modern English translations. This is because at the time the King James Version was translated, the word *peculiar* was often used to refer to something belonging to someone, as in someone’s property. If we look up the word *peculiar* in a dictionary today we would still see that is one of several meanings this word can have.
Probably the most common usage of the word *peculiar* today is referring to someone or something that is strange, odd, or uncommon. Yet alternative meanings in the dictionary still tell us that this word can be used to describe something or someone that “belongs exclusively to some person, group, or thing” or to refer to “a property or privilege belonging exclusively or characteristically to a person.” The original meaning of the Greek words translated “peculiar” in 1 Peter 2:9 is indeed what is meant in this passage.
In this verse, Peter is not saying that Christians are odd or unusual people, even though the world often looks at us that way. What this passage is communicating is that Christians or believers are people who belong to God, they are His own possession. Another way of saying it is that believers are “God’s own special people.”
As we compare the different English translations of this verse and consider the alternative meaning of the word *peculiar*, it becomes clear that *peculiar* in this verse is referring to the fact that believers are a “special people” because they were chosen from before the foundation of the earth to be “God’s own possession.” Those who are born again are different from the world around them because they are being transformed by the indwelling presence of the Holy Spirit. Also they are different because, having been born again by the Spirit of God and believing in Christ for salvation, they have received “the right to become children of God” (John 1:12\). While it is true that believers are different, it is the believers’ standing as the adopted children of God, joint heirs with Christ Jesus, and God’s own special people that make us “peculiar.”
For reference, here are the ways several modern English translations translate this passage:
**1 Peter 2:9 (NASB)**
But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;
**1 Peter 2:9 (NKJV)**
But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;
**1 Peter 2:9 (ESV)**
But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.
**1 Peter 2:9 (HCSB)**
But you are a chosen race, a royal priesthood, a holy nation, a people for His possession, so that you may proclaim the praises of the One who called you out of darkness into His marvelous light.
**1 Peter 2:9 (NIV)**
But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.
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What is the purpose of marriage?
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Answer
Is it necessary for a Christian to marry? What is the purpose of [marriage](marriage-Bible.html)? The Bible has a lot to say about this topic. Since the first marriage was between the first man and the first woman, it is assumed that marriage is God’s will for most people. It was instituted in the [dispensation of innocence](dispensation-of-Innocence.html) and is therefore a holy institution. The first reason that the Bible gives for the existence of marriage is simple: Adam was lonely and needed a helper (Genesis 2:18\). This is the primary purpose of marriage—fellowship, companionship, and mutual help and comfort.
One purpose of marriage is to create a stable home in which children can grow and thrive. The best marriage is between two believers (2 Corinthians 6:14\) who can produce godly offspring (Malachi 2:13–15\). In Malachi, God tells the Israelites that He will not accept their offerings because they have been unfaithful to the wives of their youth. This shows how much God cares about marriage being kept intact. Not only that, but He tells them He was seeking “godly offspring.” This is a puzzling passage, and has been interpreted to mean a) that godly offspring are the purpose of marriage; b) that a good marriage between two godly people will mean that any children they have will tend to be godly as well; c) God wanted the Israelites to be faithful to their wives instead of leaving them for foreign women who would produce for them ungodly offspring because of the idolatry of those nations; and d) that God Himself was seeking His own offspring (the people) to exhibit godliness by their faithfulness. In any of these interpretations, we see a common theme: the children of faithful people will tend to be faithful, too.
Not only does marriage teach children how to be faithful and give them a stable environment in which to learn and grow, it has a sanctifying effect on both marriage partners when they submit to God’s law (Ephesians 5\). Every marriage has difficult moments or difficult dynamics. When two sinful people are trying to create a life together, they must submit to God’s command to love each another as God has loved us—selflessly (1 John 3:16\). Our attempts to follow God’s commands in our own strength tend to end in failure, and that failure tends to make the believer more aware of his dependence on God and more open to the Spirit’s work in him, which tends to result in godliness. And godliness helps us to follow God’s commands. So, marriage is very helpful for the one trying to live a godly life; it helps to scrub the heart clean of selfishness and other impurities.
Marriage also protects individuals from sexual immorality (1 Corinthians 7:2\). The world we live in is full of sexual images, innuendo, and temptation. Even if a person doesn’t pursue sexual sin, it pursues him or her, and it is very hard to escape it. Marriage provides a healthy place to express sexuality, without opening oneself up to the severe emotional (and many times physical) damage that is caused by casual, non\-committed sexual relationships. It is clear that God created marriage for our good (Proverbs 18:22\), to make us happy, to promote a healthier society, and to produce holiness in our lives.
Finally, marriage is a beautiful picture of the relationship between Christ and His church. The body of believers that make up the Church are collectively called [bride of Christ](bride-of-Christ.html). As Bridegroom, Jesus gave His life for His bride, “to make her holy, cleansing her by the washing with water through the word” (Ephesians 5:25–26\), and His selfless act provides an example for all husbands. At the second coming of Christ, the church will be united with the Bridegroom, the official “wedding ceremony” will take place, and with it the eternal union of Christ and His bride will be actualized (Revelation 19:7–9; 21:1–2\).
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How to get to heaven - what are the ideas from the different religions?
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Answer
There appear to be five major categories regarding how to get to heaven in the world’s religions. Most believe that hard work and wisdom will lead to ultimate fulfillment, whether that is unity with god (Hinduism, Buddhism, and Baha’i) or freedom and independence (Scientology, Jainism). Others, like Unitarianism and Wicca, teach the afterlife is whatever you want it to be, and salvation is a non\-issue because the sin nature doesn’t exist. A few believe either the afterlife doesn’t exist or it’s too unknowable to consider.
Derivatives of the worship of the Christian\-Judeo God generally hold that faith in God and/or Jesus and the accomplishment of various deeds, including baptism or door\-to\-door evangelism, will ensure the worshiper will go to heaven. Only Christianity teaches that salvation is a free gift of God through faith in Christ (Ephesians 2:8–9\), and no amount of work or effort is necessary or possible to get to heaven.
[Atheism](atheism.html): Most atheists believe there is no heaven—no afterlife at all. Upon death, people simply cease to exist. Others attempt to define the afterlife using quantum mechanics and other scientific methods.
[Baha’i](Bahai-faith.html): Like many other religions, Baha’i doesn’t teach that man was born with a sin nature or that man needs saving from evil. Man simply needs saving from his erroneous beliefs of how the world works and how he is to interact with the world. God sent messengers to explain to people how to come to this knowledge: Abraham, Krishna, Zoroaster, Moses, Buddha, Jesus, Muhammad, and Baha’u’llah. These prophets progressively revealed the nature of god to the world. Upon death, a person’s soul continues its spiritual journey, perhaps through the states known as heaven and hell, until it comes to a final resting point, united with god.
[Buddhism](buddhism.html): Buddhism also believes that heaven, or “[Nirvana](Nirvana-in-Buddhism.html),” is to be rejoined in spirit with god. Reaching Nirvana, a transcendental, blissful, spiritual state, requires following the Eightfold Path. This includes understanding the universe, and acting, speaking, and living in the right manner and with the right intentions. Mastering these and the other of the eight paths will return a worshiper’s spirit to god.
Chinese Religion: Chinese Religion is not an organized church, but an amalgamation of different religions and beliefs including Taoism and Buddhism. Upon death, worshipers are judged. The good are sent either to a Buddhist paradise or a Tao dwelling place. The bad are sent to hell for a period of time and then reincarnated.
[Christianity](Christianity.html): Christianity is the only religion that teaches man can do nothing to earn or pay his way into heaven. Man, a slave to the sin nature he was born with, must completely rely on the grace of God in applying Jesus Christ’s sacrifice to the sins of the believer. People are saved by faith in the death and resurrection of Christ. Upon death, the spirits of Christians go to heaven, while the spirits of unbelievers go to a temporary holding place called hell. At the final judgment, unbelievers are separated from God for eternity in the lake of fire.
[Confucianism](Confucianism.html): Confucianism concentrates on appropriate behavior in life, not a future heaven. The afterlife is unknowable, so all effort should be made to make this life the best it can be, to honor ancestors, and to respect elders.
[Eastern Orthodox](Eastern-Orthodox-church.html): Orthodoxy is a Christian\-Judeo derivative that reinterprets key Scripture verses in such a way that works become essential to reach heaven. Orthodoxy teaches that faith in Jesus is necessary for salvation, but where Christianity teaches that becoming more Christlike is the result of Christ’s influence in a believer’s life, Orthodoxy teaches that it is a part of the salvation process. If that process (called *theosis*) is not performed appropriately, a worshiper can lose his/her salvation. After death, the devout live in an intermediate state where this *theosis* can be completed. Those who have belief but did not accomplish sufficient progress in *theosis* are sent to a temporary “direful condition” and will go to hell unless the living devout pray and complete acts of mercy on their behalf. After final judgment, the devout are sent to heaven and the others to hell. Heaven and hell are not locations, but reactions to being in the presence of God, as there is nowhere that He is not present. Everyone will experience the presence of God for eternity. Whether that experience is joyful or painful depends on the condition of one’s heart. For Christ\-followers, life after death will be the wonderful enjoyment of God’s presence. For the faithless and unbelieving, life after death will consist of the supreme torture of His presence.
[Hinduism](Hinduism.html): Hinduism is similar to Buddhism in some ways. Salvation (or *moksha*) is reached when the worshiper is freed from the cycle of reincarnation, and his spirit becomes one with god. One becomes free by ridding oneself of bad karma—the effect of evil action or evil intent. This can be done in three different ways: through selfless devotion to and service of a particular god, through understanding the nature of the universe, or by mastering the actions needed to fully appease the gods.
In Hinduism, with over a million different gods, there are differences of opinion regarding the nature of salvation. The [Advaita](Smartism-Advaita-Vedanta.html) school teaches salvation occurs when one can strip away the false self and make the soul indistinguishable from that of god. The dualist insists that one’s soul always retains its own identity even as it is joined with god.
[Islam](Islam.html): Islam is a take\-off on the Christian/Judeo God. Muslims believe salvation comes to those who obey Allah sufficiently that good deeds outweigh the bad. Muslims hope that repeating what Muhammad did and said will be enough to get to heaven, but they also recite extra prayers, fast, go on pilgrimages, and perform good works in hope of tipping the scales. Martyrdom in service to Allah is the only work guaranteed to send a worshiper to paradise.
[Jainism](Jainism.html): Jainism came to be in India about the same time as Hinduism and is very similar. One must hold the right belief, have the right knowledge, and act in the right manner. Only then can a soul be cleansed of karma. But in Jainism, there is no creator. There is no higher god to reach or lend aid. Salvation is man as master of his own destiny, liberated and perfect, filled with infinite perception, knowledge, bliss, and power.
[Jehovah’s Witnesses](Jehovahs-Witnesses.html): The teachings of the Watchtower Society lead us to categorize the Jehovah’s Witnesses as a cult of Christianity that denies the personality of the Holy Spirit and teaches that Christ is a created being. Similar to Mormons, Jehovah’s Witnesses teach different levels of heaven. The anointed are 144,000 who receive salvation by the blood of Christ and will rule with Him in paradise. They are the bride of Christ. For all others, Jesus’ sacrifice only freed them from Adam’s curse of original sin, and “faith” is merely the opportunity to earn their way to heaven. They must learn about Kingdom history, keep the laws of Jehovah, and be loyal to “God’s government”—the 144,000 leaders, 9,000 of whom are currently on the earth. They must also spread the news about the Kingdom, including door\-to\-door proselytizing. Upon death, they will be resurrected during the millennial kingdom where they must continue a devout life. Only afterwards are they given the opportunity to formally accept Christ and live for eternity under the rule of the 144,000\.
[Judaism](Judaism.html): Jews believe that, as individuals and as a nation, they can be reconciled to God. Through sin (individually or collectively) they can lose their salvation, but they can also earn it back through repentance, good deeds, and a life of devotion.
[Mormonism](Mormons.html): Mormons believe their religion to be a derivative of Judeo/Christianity, but their faulty view of Christ and their reliance on extra\-grace works belies this. They also have a different view of heaven. To reach the second heaven under “general salvation,” one must accept Christ (either in this life or the next) and be baptized or be baptized by proxy through a living relative. To reach the highest heaven, one must believe in God and Jesus, repent of sins, be baptized in the church, be a member of the LDS church, receive the Holy Ghost by the laying on of hands, obey the Mormon “Word of Wisdom” and all God’s commandments, and complete certain temple rituals including marriage. This “individual salvation” leads to the worshiper and his/her spouse becoming gods and giving birth to spirit children who return to Earth as the souls of the living.
[Roman Catholicism](Roman-Catholicism.html): Roman Catholics originally believed only those in the Roman Catholic Church could be saved. Joining the church was a long process of classes, rituals, and baptism. People who had already been baptized but were not members of the Roman Catholic Church had different requirements and may even already be considered Christians. Baptism is “normatively” required for salvation, but this can include “baptism of blood” (i.e.: martyrdom) or “baptism of desire” (wanting to be baptized really badly). From the catechism: “Those who die for the faith, those who are catechumens, and all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, are saved even if they have not been baptized.” Despite the changes through the years, baptism (or the desire for baptism) is still required for salvation.
According to Catholicism, upon death, the souls of those who rejected Christ are sent to hell. The souls of those who accepted Christ and performed sufficient acts to be purified of sin go to heaven. Those who died in faith but did not complete the steps to be purified are sent to purgatory where they undergo temporary, painful punishment until their souls are cleansed. Purification by torment may be lessened by suffering during life and the offerings and prayers of others on the sinner’s behalf. Once purification is complete, the soul may go to heaven.
[Scientology](Scientology-Christian-cult.html): Scientology is similar to Eastern religions in that salvation is achieved through knowledge of self and the universe. The “thetan” (Scientology’s answer to the soul) travels through several different lifetimes, attempting to expel painful and traumatic images that cause a person to act fearfully and irrationally. Once a Scientologist is “cleared” of these harmful images and becomes an “operating thetan,” he/she is able to control thought, life, matter, energy, space, and time.
[Shinto](Shintoism.html): The afterlife in Shinto was originally a dire, Hades\-like realm. Matters of the afterlife have now been transferred to Buddhism. This salvation is dependent on penance and avoiding impurity or pollution of the soul. Then one’s soul can join those of its ancestors.
[Sikhism](Sikhism.html): Sikhism was created in reaction to the conflict between Hinduism and Islam, and carries on many of Hinduism’s influences—although Sikhs are monotheistic. “Evil” is merely human selfishness. Salvation is attained by living an honest life and meditating on god. If good works are performed sufficiently, the worshiper is released from the cycle of reincarnation and becomes one with god.
[Taoism](taoism-daoism.html): Like several other [Eastern religions](Eastern-religions.html) (Shinto, Chinese folk religions, Sikhism), Taoism adopted many of its afterlife principles from Buddhism. Initially, Taoists didn’t concern themselves with worries of the afterlife and, instead, concentrated on creating a utopian society. Salvation was reached by aligning with the cosmos and receiving aid from supernatural immortals who resided on mountains, islands, and other places on Earth. The result was immortality. Eventually, Taoists abandoned the quest for immortality and took on the afterlife teachings of Buddhism.
[Unitarian\-Universalism](Unitarian-Universalism.html): Unitarians are allowed to and encouraged to believe anything they like about the afterlife and how to get there. Although, in general, they believe people should seek enlightenment in this life and not worry too much about the afterlife.
[Wicca](Wicca.html): Wiccans believe many different things about the afterlife, but most seem to agree that there is no need for salvation. People either live in harmony with the goddess by caring for her physical manifestation—the earth—or they don’t, and their bad karma is returned to them three\-fold. Some believe souls are reincarnated until they learn all their life lessons and become one with the goddess. Some are so committed to following one’s individual path that they believe individuals determine what will happen when they die; if worshipers think they’re going to be reincarnated or sent to hell or joined with the goddess, they will be. Others refuse to contemplate the afterlife at all. Either way, they don’t believe in sin or anything they need saving from.
[Zoroastrianism](Zoroastrianism.html): Zoroastrianism may be the first religion that stated that the afterlife was dependent upon one’s actions in life. There is no reincarnation, just a simple judgment four days after death. After a sufficient amount of time in hell, however, even the condemned can go to heaven. To be judged righteous, one can use knowledge or devotion, but the most effective way is through action.
Want to learn the truth about [going to heaven](going-to-heaven.html)?
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What is the Order of DeMolay?
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Answer
The Order of DeMolay was founded in 1919 in Kansas City, Missouri, by Frank S. Land, director of the Masonic Relief and Employment Bureau of the Scottish Rite of [Freemasonry](free-masonry.html). Land was very proud of the teachings of his craft and very well known globally for his work in Freemasonry, even becoming Imperial Potentate of the Shrine of North America.
Near the end of World War I, Land met a young man who had lost his father. The two became friends, and Land learned of other young men that had no adult male figures in their lives to guide them. Land instructed his young friend to invite his friends to their meetings, and in a short time there was a small group of young men meeting on a regular basis at the local Masonic lodge. After hearing stories of Jacques DeMolay (as told by Land), the group decided to name itself for this historical figure who was supposedly connected with Masonry.
The philosophy and principles to be embodied in the rituals of the DeMolay were crafted by Frank Land and closely mimicked the rituals of Freemasonry. By 1920 the Order of DeMolay was growing in membership and in standing among the body of Freemasonry.
The Order of DeMolay is for young men aged 12 to 21 for the purpose developing civic awareness, personal responsibility, and leadership skills. Focusing on building a bond between members, the DeMolay has grown to more than 1,000 chapters worldwide. All chapters of the DeMolay are sponsored by a Masonic Lodge or another Masonic group such as the Scottish Rite, the York Rite, or the Shrine. The sponsor provides the chapter a place to meet and adult leadership.
One of the requirements for membership is the belief in a Supreme Being. Members include Christians, Jews, Mormons, Hindus, Buddhists, Muslims and others. The Bible, however, warns of memberships that bind us to nonbelievers (2 Corinthians 6:14–18\).
The initiation into the DeMolay is very much like that of Freemasonry. The candidate is blindfolded to “symbolize lack of knowledge.” Also the candidate is told, “The solemn purpose of all our ceremonies is to impress upon your minds great truths of right living to aid you in deserving the good opinion of all right\-thinking men.” This teaching tries to circumvent the teachings of Scripture, which makes it clear that “living right” is impossible without the saving work of Christ on the cross on our behalf (Romans 3:20–24\). No amount of “good opinion” will counter the basic nature of man: “All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away” (Isaiah 64:6 ).
The DeMolay ritual is seen as a “symbolic journey” wherein the candidate is taught the meaning of many symbols, including (but not limited to) jewels, crown, swords, school books, and the Bible. According to the Order of the DeMolay, the Holy Bible’s only use is symbolic in nature. “The Bible is used as a symbol of the spiritual foundation that all DeMolay members are required to have before they can join. It is not intended to represent an endorsement of the Christian religion over any others. A DeMolay’s belief in a particular religious doctrine is something that is between him and God. It is something that must be arrived at through deep consultation with his family, his pastor or others whose opinion he values, followed by his own deep thought and prayer. Generally, the holy book of the predominant religion of that nation or area is the spiritual guide book used in the local DeMolay Chapter room. However, should a Chapter’s membership include members from more than one religion, more than one holy book may be used in DeMolay ceremonies.”
This teaching is contrary to the very Word of God. The Bible is not a “symbolic tool.” “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 3:16–17\). Even though the DeMolay declares the Bible is a symbolic item, it shamelessly uses it for the purpose of making a candidate believe the oath he is taking is solemn and in some way supported by God.
Here is an excerpt from the DeMolay oath:
“In the presence of God, and with my right hand upon His holy word, on my honor, as one who holds his pledged word sacred, do solemnly promise, that I will keep all the secrets, entrusted to me by this Order. I promise that I will love and serve God as a devout worshiper at the shrine of faith and that I will serve my fellowmen in the spirit of the universal brotherhood. So help me God!” The “shrine of faith” spoken of in the oath is the faith that all religions are praying to the same “Universal Father,” thus creating the “Universal Brotherhood.”
The DeMolay claims they do not teach a religious creed; however, by requiring the candidate to believe in a Supreme Being, taking oaths “in the presence of God,” declaring to “love and serve God,” calling on assistance from God (“so help me God!”) and teaching a “reverence for sacred things,” the DeMolay is teaching a religious creed. The “[Seven Cardinal virtues](seven-cardinal-virtues.html)” reveals the religious creed scattered throughout. The Seven Cardinal virtues are as follows; “filial love, reverence for sacred things, courtesy, comradeship, fidelity, cleanness and patriotism.” Below are excerpts from the ritual that clearly show they have a religious creed (a statement or system of beliefs or principles):
“As we are all sons of earthly parents, so are we the children of the Universal Father.”
“But we do earnestly enjoin upon you the sacredness of faith, the beauty of a humble reliance on the goodness of God.”
“Let us strive to be true to this universal sonship.”
“The world respects most of all the young man who has strong religious convictions and who has the courage of a high moral standard based on a profound acknowledgment of the fact that from God all earthly blessings flow.”
“…we are called upon every day to be faithful to trusts reposed in us, faithful to ideals we have professed, faithful to our friends, faithful to obligations we have assumed.”
“Let us guard our tongues from taking the name of God in vain, against irreverence of all kinds, against the lesser oaths that lead to blasphemy…”
The Order of DeMolay does not help young Christian men in their walk with Jesus. On the contrary, DeMolay clearly teaches a religious creed that is in direct conflict with the Word of God.
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What is the book of Judith?
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Answer
The Book of Judith is part of the [Apocrypha / Deuterocanonical](apocrypha-deuterocanonical.html) scripture and appears in the Old Testament of Catholic Bibles. The nation of Israel treated the Apocryphal books with respect, but never accepted them as true books of the Hebrew Bible. The early Christian church debated the status of the Apocrypha / Deuterocanonicals, but few early Christians believed they belonged in the [canon of Scripture](canon-of-Scripture.html).
The Book of Judith, believed to be written in the late second century or early first century B.C., recounts the story of God providing a woman, Judith, to deliver the Jewish people in a time of great need and despair. In the story Judith lives in the town of Bethulia. She is a beautiful and wise widow who becomes incensed with her town elders when they “test” God rather than trust Him and they decide to capitulate to King Nebuchadnezzar’s top general, Holofernes, to surrender if God does not save them in five days.
Judith feels that giving God such a deadline is arrogant and inappropriate in the extreme. She tells the elders she has a plan, but must leave the city for it to be successful. She refuses to divulge any details, departs with her slave woman, and enters Holofernes’s camp on the pretext of providing him help to defeat her fellow Jews.
Holofernes is mesmerized by her beauty and takes her into his camp and company. Her voluptuousness and wiles attract him, and lust blinds him to her deceit. Judith manages to get Holofernes alone in his tent when he is excessively drunk. When he passes out, she beheads him, steals back to Bethulia, displays the result of her intrigue, and becomes the town’s heroine.
This Book of Judith was believed to be written first in Hebrew, but the Septuagint scripture crafted in Koine Greek was accepted by the Catholic Church for its Bible. Jerome, a Catholic priest and apologist (c. A.D. 347 – 420\), was said to produce a text of Judith in Latin from a secondary Aramaic text.
As with other books in the Apocrypha, there are anachronisms, most notably the claim that Nebuchadnezzar ruled over the Assyrian Empire from Nineveh. He actually ruled over Babylonia. Plus, Nebuchadnezzar’s father, Nabopolassar, had destroyed Nineveh years earlier, making this story’s history suspect. However, many view this account as a variation of the Exodus story, where faith in God and reliance on Him for deliverance from fear and protection from harm and evil is what believers must always do. This book is regarded as an appropriate reflection during the Passover celebration.
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How can I become a more cheerful giver?
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Answer
We can learn to be a cheerful giver by studying the greatest giver this world has ever known: Jesus Christ. Leaving behind the riches and glory of His heavenly kingdom, He came to Earth and willingly gave His life so that we could keep ours. As God predestined His children to be conformed to the likeness of His Son (Romans 8:29\), there can be no better way to emulate Jesus Christ than by giving selflessly the way He did. Our Savior Himself told us, “It is more blessed to give than to receive” (Acts 20:35\). Quite simply, then, our greatest motivation for cheerful and generous giving should be that it pleases the Lord and reflects His gift of salvation to us.
The second letter to the Corinthians reveals a number of inspiring truths that should help us become more cheerful givers. As Paul wisely admonished the Corinthians, “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6\). This indelible truth was also stated by Solomon a thousand years earlier: “Honor the Lord with your wealth, with the first fruits of all your crops; then your barns will be filled to overflowing” (Proverbs 3:9\-10\). And Christ Himself told us, “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap” (Luke 6:38\). Indeed, “Good will come to him who is generous” (Psalm 112:5\).
This principle is unfailingly clear—we cannot out\-give our gracious Creator. In fact, the only place in the Bible where God invites Israel to test Him is Malachi 3:10 where He is talking about their offerings to Him: “Test me in this, . . . and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.” Our return may not be *material* blessings, as Israel was promised, but the principle of God’s reward still stands. The words of Solomon echo this: “One man gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous man will prosper; he who refreshes others will himself be refreshed” (Proverbs 11:24–25\).
As Paul stated, “God loves a cheerful giver” (2 Corinthians 9:7\). Cheerful giving, therefore, should be a way of life for the Christian who understands the grace of God. When we give generously and with a willing heart, God assures us He will watch over us and provide for us (Isaiah 58:9; Psalm 41:1\-3; Proverbs 22:9; 2 Corinthians 9:8, 11\). And we need to remember that it’s not just our treasure that we are to cheerfully give back to God. As King David pointed out, everything we have is from God (1 Chronicles 29:14\), and this includes our talents and our time as well. As our days are numbered (Psalm 139:16\), our time indeed belongs to God. And any gifts we have are also from Him; therefore, “each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms” (1 Peter 4:10\).
For God so loved the world that He *gave*. We would do well to remember that we are saved because our God so generously gave (John 3:16\). As His children, we are called to be “the light of the world” (Matthew 5:14\). When we trust God and honor Him by generously giving our time, treasure, and talent, we are truly letting our light shine before men, and our goodness will reflect radiantly on our Father in heaven.
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Does the Bible give any one individual spiritual authority over another individual?
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Answer
"Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you" (Hebrews 13:17\). Yes, the Bible clearly states that God gives some individuals spiritual authority over others. There are various levels of authority in any person’s life, and each of these levels may involve different people in different positions of authority. Of course, we must begin with the highest authority, which is God. Genesis 1:1 states, “In the beginning God created the heavens and the earth.” Everything that exists was created by God, and by that fact, God has ultimate authority, or sovereignty, over all things. When Moses delivered the law to the Israelites, God’s sovereign authority was the basis on which they were to submit to it (Deuteronomy 4:39–40\).
When Job was wrestling with the problem of pain and suffering in his life, he acknowledged that God made all things, and no one is able to challenge His authority (Job 9:1–12\). In the Old Testament, one of the titles reflecting this authority is “the most high God” (Genesis 14:22\), and in the New Testament, He is called “Lord of heaven and earth” (Acts 17:24\). Jesus Christ, who is God in the flesh, holds all authority (Matthew 28:18\) and has distributed some of that authority to various people on earth. Because of our sinful nature, and because of the abuses or failures of authority that we have experienced, most people struggle on occasion with submitting to authorities.
One level of authority that God has granted to men is civil or governmental. Romans 13:1–6 states that “the powers that be are ordained of God.” Whether rulers are believers or not, and whether they recognize it or not, their civil authority is actually a type of spiritual authority, for “they are God’s ministers,” exercising power on God’s behalf. When we resist their authority, we are actually resisting God. The Bible reminds us in Colossians 3:22–24 that our submission and service to human authorities should be done “heartily, as to the Lord, and not unto men.”
Another level of authority established by God is within the home. Ephesians 5:22–24 commands wives to submit to their husbands as they would submit to God, because the husband is the head of the wife, just as Christ is the Head of the church. This ladder of authority is stated again in 1 Corinthians 11:3, showing the woman submitting to the man, who submits to Christ, who submits to the Father. Children are commanded to submit to their parents in Ephesians 6:1, and Colossians 3:20 adds that this is well pleasing to God.
Just as God established authority within civil government and the home, so He established specific authority within the church. As Christians, we are all joint\-heirs with Christ (Romans 8:17\) and have full access to God by the Holy Spirit (Ephesians 2:18\). Though God is no respecter of persons (Romans 2:11\), He has chosen to place some in positions of authority for the sake of order and growth (Ephesians 4:11–13\). The early church recognized the authority of the apostles and submitted to their teaching and direction (Acts 6:2; 15:2\). Next to the apostles in authority were the elders, or pastors, of the churches. As Paul and Barnabas established churches in their missionary journeys (Acts 14:23\), they ordained elders in every church. These elders (presbyters) were responsible for teaching (pastoring), supervising (being a bishop), and being examples to the church (1 Peter 5:1–3\). As spiritual leaders, these elders have a greater responsibility to God (James 3:1\) and must meet the qualifications God has established (Titus 1:5–9; 1 Timothy 3:1–7\). Believers are told to acknowledge and respect those who are over them in spiritual matters (1 Thessalonians 5:12–13\) and even to support them financially (1 Timothy 5:17–18\).
In matters of authority, the underlying guiding principle is submission. First Peter 5:5–6 says, “Young men, in the same way be submissive to those who are older. All of you, clothe yourselves with humility toward one another, because, ‘God opposes the proud but gives grace to the humble.’ Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time.” In God’s matchless wisdom, He has chosen some to hold authority and others to be under that authority. Perhaps the most surprising thing is that He has also taught that one of the highest qualifications for those in positions of authority is humility. “If any man desire to be first, the same shall be last of all, and servant of all” (Mark 9:35\). This is the example that Jesus, the highest spiritual authority, gave when He became the humblest of all and submitted to die in our place (Philippians 2:7–11\).
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Why do so many Christians fail the “practice what you preach” standard?
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Answer
Christians have often heard the accusation “practice what you preach.” There are several reasons why Christians do not practice what they preach or at least *appear* to others to not be practicing what they preach.
First, not all who profess to be Christians really belong to Christ. Jesus warned in His [parable of the wheat and the tares](parable-wheat-tares.html) that there would be false believers in the world, sown by the enemy Satan, whose aim is to cripple the testimony of Christians so that our witness to the world would be compromised. Satan tries to destroy Christ’s work by placing false believers and teachers in the world who lead many astray. One has only to look at the latest televangelist scandal to know the world is filled with professing “Christians” whose ungodly actions bring reproach on the name of Christ. In Matthew 7:22, Jesus warned that many would profess faith but do not know Him. He also told us we would recognize false believers by their fruit. A bad tree does not produce good fruit, nor does a good tree produce bad fruit (Luke 6:43\). Part of bad fruit is to not practice what you preach.
Second, we as Christians are not perfect. Christians are expected to “practice what you preach,” but we preach a message that is, ultimately, impossible to live up to. While sinlessness is to be our goal, it is not achievable in this lifetime. However, the fact that we fail to live up to God’s perfect standard does not change the fact that it is to be our goal and message. Also, many times true Christians behave in an un\-Christian manner out of immaturity in the faith or a lack of understanding of exactly what the Christian life entails. New believers are often excited about their newfound faith and eager to share it with others. When, because of immaturity, their lives do not measure up to their testimony, charges of not practicing what you preach are leveled at them. As we grow and mature in the faith, our lives should more and more reflect the truths that we profess to believe.
Fortunately, people are not saved by whether or not others practice what they preach. Salvation is the gift of God through faith, and none of those whom God has given to Christ will be snatched out of His hand (John 10:28\-29\). No amount of false professions by unbelievers or disappointing actions by immature Christians can change that.
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What was the significance of Jesus washing the feet of the disciples?
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Answer
Jesus washing the feet of the disciples (John 13:1–17\) occurred in the upper room during the [Last Supper](Last-Supper.html) and has significance in three ways. For Jesus, it was the display of His humility and servanthood in forgiving sinners. For the disciples, the washing of their feet displayed a mindset in direct contrast to their heart attitude at that time. For us, washing feet is symbolic of our role in the body of Christ.
Walking in sandals on the roads of Israel in the first century made it imperative that feet be washed before a communal meal. People ate reclining at low tables, and feet were very much in evidence. When Jesus rose from the Last Supper and began to wash the feet of the disciples (John 13:4\), He was doing the work of the lowliest of servants. The disciples must have been stunned at this act of humility and condescension—that Jesus, their Lord and Master, should wash the feet of His disciples. Washing feet was more properly *their* work, but no one had volunteered for the job. Jesus came to earth not as King and Conqueror but as the suffering Servant of Isaiah 53\. As He revealed in Matthew 20:28, He came “not to be served but to serve, and to give his life as a ransom for many.” The humility expressed by Jesus’ act with towel and basin foreshadowed His ultimate act of humility and love on the cross.
Jesus’ attitude was in direct contrast to that of the disciples, who had recently been arguing among themselves as to which of them was the greatest (Luke 22:24\). There was no servant present in the upper room to wash their feet, and it never occurred to them to wash one another’s feet. When the Lord Himself stooped to this lowly task, they were stunned into silence. Peter was profoundly uncomfortable with the Lord washing his feet, and he protested: “You shall never wash my feet” (John 13:8a).
Then Jesus said something that must have further shocked Peter: “Unless I wash you, you have no part with me” (John 13:8b), prompting Peter, whose love for the Savior was genuine, to request a complete washing (verse 9\). Then Jesus explained, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you” (verse 10\). The disciples had “bathed,” and they were all “clean” but one—Judas, who would betray Him (verse 11\).
So, Jesus’ act of washing the disciples’ feet illustrated their spiritual cleansing. Jesus is the One who forgives. Peter and the rest had experienced the full cleansing of salvation and did not need to be bathed again in the spiritual sense. Salvation is a one\-time act of justification by faith. What follows is the lifelong process of sanctification: a daily washing away of the stain of sin. As we walk through the world, some of the world’s spiritual filth will cling to us, and that needs to be washed away—forgiven by Christ (see 1 John 1:9\). Peter and the other disciples—all except Judas, who never belonged to Christ—needed only this minor cleansing.
When we come to Christ for salvation, He condescends to wash our sins away, and we can be sure that His forgiveness is permanent and complete (2 Corinthians 5:21\). But, just as a bathed person needed to wash his feet periodically, we need periodic cleansing from the effects of living in the flesh in a sin\-cursed world. This is sanctification, done by the power of the Holy Spirit who lives within us, through the “washing of water by the Word” (Ephesians 5:26\), given to equip us for every good work (2 Timothy 3:16–17\).
Further, when Jesus washed the disciples’ feet, He told them (and us), “I have given you an example, that you should do as I have done to you” (John 13:15\). As His followers, we are to emulate Him, serving one another in lowliness of heart and mind, seeking to build one another up in humility and love. Part of that humble service is to [forgive](Bible-forgiveness.html) one another (Colossians 3:13\). When we seek the preeminence, neglect to serve others, or refuse to forgive, we displease the Lord. True greatness in His kingdom is attained by those with a servant’s heart (Mark 9:35; 10:44\), and they will be greatly blessed (John 13:17\).
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How should Christians react to the death of evil people?
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Answer
Christians are often left wondering how they ought to feel when an especially evil person dies. For instance, at the death of Kim Jong Il, Osama bin Laden, or even in history at the death of Hitler, are we to rejoice/celebrate? Interestingly, the authors of the Bible seem to have struggled with this issue as well, with different perspectives being presented in different passages.
First, there is Ezekiel 18:23, “’As surely as I live,’ declares the Lord God, ‘I take no pleasure in the death of the wicked, but rather that they turn from their ways and live.’” Clearly, God does not take pleasure in the death of evil people. Why is this? Why wouldn’t a holy and righteous God take pleasure in evil people receiving the punishment they deserve? Ultimately, the answer would have to be that God knows the eternal destiny of evil people. God knows how horrible eternity in the lake of fire will be. Similar to Ezekiel 18:23, 2 Peter 3:9 states that God is “not wanting anyone to perish, but everyone to come to repentance.” So, in terms of the eternal destiny of evil people, no, we should not rejoice at their eternal demise. Hell is so absolutely horrible that we should never rejoice when someone goes there.
Second, there is Proverbs 11:10, “When the righteous prosper, the city rejoices; when the wicked perish, there are shouts of joy.” This seems to be speaking of the death of evil people in an earthly/temporal sense. When there are fewer evil people in the world, the world is a better place. We can rejoice when justice is done, when evil is defeated. A mass murderer being removed from the world is a good thing. God has ordained governments (and the military) as instruments of judgment against evil. When evil people are killed, whether in the judicial system via the death penalty, or whether through military means, it is God’s justice being accomplished (Romans 13:1\-7\). For justice being done, and for evil people being removed from this world, yes, we can rejoice.
There are many other scriptures that could be discussed (Deuteronomy 32:43; Job 31:29; Psalm 58:10; Proverbs 17:5, 24:17\-18; Jeremiah 11:20; Ezekiel 33:11\), but Ezekiel 18:23 and Proverbs 11:10 are likely sufficient to help us achieve this difficult biblical balance. Yes, we can rejoice when evil is defeated, even if that includes the death of evil people. Ridding the world of evil people is a good thing. At the same time, we are not to rejoice at the eternal condemnation of evil people. God does not desire that evil people spend eternity in the lake of fire, and He definitely does not rejoice when they go there. Neither should we.
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What similarities are there between the Gilgamesh flood account and the biblical flood account?
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Answer
There are many similarities between the Gilgamesh flood account and the biblical flood account (Genesis 6—8\), beginning most importantly with God choosing a righteous man to build an ark because of an impending great flood. In both accounts, samples from all species of animals were to be on the ark, and birds were used after the rains to determine if flood waters had subsided anywhere to reveal dry land. There are other similarities between the Gilgamesh flood account and the biblical flood account.
One major point of clear agreement is that a global flooding disaster occurred in ancient times. Portions of the Gilgamesh account (Chaldean Flood Tablets) have been found dating back to 2000 BC or earlier. Tablets containing the full story, however, date to approximately 650 BC, or well after the Genesis account (c. 1450—1410 BC). These Chaldean tablets, from the city of Ur (modern\-day southern Iraq), describe how the Babylonian God Ea decided to end all life except for the ark dwellers with a great flood. Ea, believed by the Babylonians to be the god who created the earth, selected Ut\-Napishtim (or Utnapishtim) to construct a six\-story square ark.
During the mid\-nineteenth century, this complete “Epic of Gilgamesh” (from 650 BC) was unearthed in some ruins at Nineveh’s great library, and the depth and breadth of similarities and differences became evident. Here is a more extensive listing of the similarities and differences:
• God (or several gods in the Gilgamesh account) decided to destroy humankind because of its wickedness and sinfulness (Genesis 6:5–7\).
• A righteous man (Genesis 6:9\) was directed to build an ark to save a limited and select group of people and all species of animals (Noah received his orders directly from God, Utnapishtim from a dream).
• Both arks were huge, although their shapes differed. Noah’s was rectangular; Utnapishtim’s was square.
• Both arks had a single door and at least one window.
• A great rain covered the land and mountains with water, although some water emerged from beneath the earth in the biblical account (Genesis 7:11\).
• The Noahic flood was the result of a storm lasting 40 days and nights (Genesis 7:12\), while the Gilgamesh storm was much shorter: “Six days and seven nights / came the wind and flood, the storm flattening the land” (from Tablet XI, trans. by Maureen G. Kovacs)
• Birds were released to find land (a raven and three doves in the biblical account, Genesis 8:6–12; a dove, swallow, and raven in the other).
• After the rains ceased, both arks came to rest on a mountain, Noah’s on Ararat (Genesis 8:4\); Utnapishtim’s on Nisir. These mountains are about 300 miles apart.
• Sacrifices were offered after the flood (Genesis 8:20\).
• God was (or gods were) pleased by the sacrifices (Genesis 8:21\), and Noah and Utnapishtim received blessings. Noah’s blessing was to populate the earth and have dominion over all animals (Genesis 9:1–3\); Utnapishtim’s was eternal life.
• God (or the many gods) promised not to destroy humankind again (Genesis 8:21–22\).
Perhaps most interesting is how the stories remain consistent over time. Although the complete Epic of Gilgamesh was discovered in the mid\-nineteenth century, much earlier segments (before the writing of Genesis) have been discovered and dated. Yet most significant is the greater fidelity of the Hebrew account. This is attributed to the importance of Jewish oral tradition and the possibility that some of the story was recorded by Noah or from his time, which would make the Hebrew account precede the Babylonian version.
Some scholars hypothesize the Hebrews borrowed the Babylonian account, but no conclusive proof has been offered to support this. Based on the many and varied differences and details within these stories, it seems unlikely that the biblical version depended upon an existing Sumerian source. Further, given the Jews’ reputation for passing down information scrupulously from one generation to another and maintaining a consistent reporting of events, Genesis is viewed by many as far more historical than the Epic of Gilgamesh, which is regarded as mythological because of its numerous gods and their interrelationships and intrigues in deciding the fate of humankind.
Certainly, for those who believe the Bible is God’s Word, it is sensible to conclude He chose to preserve the true account in the Bible through the oral traditions of His chosen people. By God’s providence, His people kept this account pure and consistent over the centuries until Moses ultimately recorded it in the Book of Genesis. The Epic of Gilgamesh is believed to contain accounts which have been altered and embellished over the years by people not following the God of Abraham, Isaac, and Jacob.
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Is christening in the Bible?
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Answer
Christening is defined as “a Christian sacrament signifying spiritual cleansing and rebirth.” The christening ceremony, usually done to small children and babies, and most common in Catholic and Episcopal churches, is more than simply [infant baptism](infant-baptism.html). The christening ceremony includes giving the baby his/her “Christian” name, sprinkling water on the head of the child, and welcoming him/her into the congregation. The ceremony can be private (family/friends only) or public (entire congregation.) Some parents prefer to make the christening a simple naming ceremony without committing the baby, or themselves, to the religion.
The concept of christening (literally “to bring to Christ”) is a religious practice that developed gradually over the first couple hundred years of the church. Scripture teaches that all since the time of Adam have a sin nature, and because of that, individuals began thinking that there needed to be a method for cleansing an infant from his [original sin](original-sin.html). There is no biblical prohibition against christening an infant as a simple naming ceremony. If the ceremony involves baptism from sin, however, it is not biblical. As christening is something that is done to infants, and since infants are not capable of understanding sin or their need to be cleansed from it, christening is not scriptural.
The fact that all are born with a sin nature in need of a Savior is found in passages such as Psalm 51:5, “Behold, I was brought forth in iniquity, and in sin my mother conceived me” and Paul’s teaching in Romans 5:12\-21 that all people are in sin through Adam and can be forgiven of sin through faith in the Second Adam, or Jesus Christ.
In contrast, biblical baptism (the term literally means “to dip or plunge”) is taught in the New Testament to be a step of obedience after a person has come to understand sin and its eternal consequences, his or her need to be saved from sin, and trusted Christ as Savior. Notably, Jesus gave a command to His disciples in Matthew 28:19\-20 about baptism. They were told to “go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you.” The steps were to (1\) make disciples (this happens when a person trusts Jesus Christ as his Savior); (2\) baptize them (this is an outward step of obedience following inward faith); and (3\) teach these disciples to follow God’s commands.
The tradition of christening an infant is absent from the Scriptures, although there is no biblical prohibition against it. At best, this teaching can confuse individuals about what biblical baptism means, and at worst, it can leave people believing that, if they were christened, they are already right before God, which may lead to their neglecting the recognition of their sin and subsequent need to trust in the finished work of Jesus Christ for salvation from sin.
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What sort of things should be in Christian wedding/marriage vows?
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Answer
When a man and a woman marry, they begin a new existence as a unit, and this concept finds its origin in the Bible with the first man and woman. The God who created mankind also created marriage, and it is to Him we must look for guiding principles in our wedding vows. While the traditional wedding/marriage vows are not specifically found in the Bible, they are based on solid biblical principles. A marriage is, by definition, a joining of two into one (Genesis 2:24\). And that joining involves union, love, honor, and submission. Christian wedding/marriage vows should first reflect these biblical principles.
Genesis 2:24 gives the very first principle—union. “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.” This union was designed to be for life, and Jesus said no man is to separate what God has joined (Mark 10:9\). Despite any cultural trends to the contrary, God’s plan is for one man and one woman to be joined in marriage until death separates them (Romans 7:2\).
The second principle is love. While Western cultures usually see love as the foundation and purpose of marriage, the Bible takes a different approach. Ephesians 5:25 commands “Husbands, love your wives, just as Christ loved the church and gave himself up for her.” This is not the emotional, romantic love that we usually associate with marriage, but a self\-sacrificing, giving love that seeks the protection and best interests of someone else. When a man loves his wife in this way, she will be delighted to stay with him for the rest of her life.
The third principle, honor, is also directed at husbands. “Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers” (1 Peter 3:7\). This honor is closely related to the love we just spoke of. When the husband sees his wife as a precious treasure that should be carefully protected, he will give her the honor she needs.
The fourth principle is directed primarily at wives. Ephesians 5:22 says, “Wives, submit to your husbands as to the Lord.” This is coupled with respect in Ephesians 5:33\. This submission and respect are in conjunction with the love and honor that the husband shows his wife. As the wife submits to and respects her husband, she recognizes that God has set the man as the head of the home (Ephesians 5:23\). Just as the wife is to submit to her husband, he is to submit to God (1 Corinthians 11:3\).
The use of the word *vow* sometimes causes confusion when considering Jesus’ words in Matthew 5:33–37, where Jesus teaches that the practice of making certain oaths is “from the evil one.” However, in that context, Christ is speaking of spontaneous oaths—a somewhat different use of the word *vow*—and not carefully considered promises. Wedding vows are not in the same category as telling someone, “I swear on my life” or “cross my heart, hope to die.” Jesus condemned casual promises, not wedding vows.
There are other things that can be included in wedding vows, but these four foundations—union, love, honor, and submission—should form the nucleus of biblical wedding vows. Those who take these vows acknowledge God as sovereign in the lives of His people and submit to His plan as being the way for blessing and success. The traditional forms of wedding vows address each of these principles and can serve as good guides in writing personal vows. Marriage is a picture of Christ and His church (Ephesians 5:32\), and when the vows address both the physical and spiritual dimensions, God can be glorified in the ceremony.
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Why is living together before marriage considered living in sin?
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Answer
This question could be much more easily answered if the Bible made a clear proclamation such as “living together before marriage or outside of marriage is living in sin.” Since the Bible makes no such definitive statement, many (including some who profess to be Christians) claim that living together outside of marriage is not living in sin. Perhaps the reason the Bible does not make a clear statement is that, in Bible times, the arrangement of unmarried people living as husband and wife was relatively rare, especially among the Jews and Christians. For the purposes of this article, when we refer to living together, we are referring to living together in the sense of living as husband and wife, including sexual relations, without being married. We are not referring to a man and woman living in the same house without sexual relations.
While the Bible does not make an explicit statement about living in sin, that is not to say the Bible is completely silent on this issue. Rather, we have to put several Scriptures together and glean from them the principle that any sexuality outside of the marriage of one man and one woman is sin. There are numerous Scriptures that declare God’s prohibition of sexual immorality (Acts 15:20; 1 Corinthians 5:1; 6:13, 18; 10:8; 2 Corinthians 12:21; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 4:3; Jude 7\). The Greek word translated “sexual immorality” or “fornication” in these verses is [*porneia*](porneia-in-the-Bible.html), and it means literally “unlawful lust.” Since the only form of lawful sexuality is the marriage of one man and one woman (Genesis 2:24; Matthew 19:5\), then anything outside of marriage, whether it is adultery, premarital sex, homosexuality, or anything else, is unlawful, in other words, sin. Living together before marriage definitely falls into the category of fornication—sexual sin.
Hebrews 13:4 describes the honorable state of marriage: “Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.” This verse draws a clear distinction between that which is pure and honorable—marriage—and that which is sexually immoral—anything outside of marriage. As living together outside of marriage falls into this category, it is sin. Anyone living together outside of lawful marriage invites the displeasure and judgment of God.
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What happened on the Mount of Olives?
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Answer
The Mount of Olives, sometimes referred to as “Olivet” in the KJV (2 Samuel 15:30; Acts 1:12\) or “the mount facing Jerusalem” (1 Kings 11:7\), is a ridge running along the east side of Jerusalem, separated from the city walls by a ravine and the Brook Kidron. The Mount of Olives was the site of many events in the Bible and will be the site of a yet\-future fulfillment of prophecy.
In the Old Testament, the Mount of Olives is mentioned once in relation to King David. When David’s son Absalom wrested control of Jerusalem, David and his loyal followers fled the city via an eastern route: “David continued up the Mount of Olives, weeping as he went; his head was covered and he was barefoot. All the people with him covered their heads too and were weeping as they went up” (2 Samuel 15:30\). Later, King Solomon used the Mount of Olives for idol worship: “On a hill east of Jerusalem, Solomon built a high place for Chemosh the detestable god of Moab, and for Molek the detestable god of the Ammonites” (1 Kings 11:7\). In one of Ezekiel’s visions, the prophet sees the glory of the Lord depart from Jerusalem and come to rest “above the mountain east of it” (Ezekiel 11:23\).
Jesus made many visits to the Mount of Olives (Luke 21:37\). In fact, it was “usual” for Him to go there when in the vicinity of Jerusalem (Luke 22:39\). Every time Jesus visited Lazarus and Mary and Martha, He was on the Mount of Olives, for their village of Bethany was situated on the eastern slope. The road from Bethany to Jerusalem lay over Olivet.
The Bible records Jesus’ visiting the Mount of Olives three times in the last week of His earthly life, and each time something of significance happened. The first visit is what we call the [triumphal entry](triumphal-entry.html). The donkey Jesus rode that day was found in the area of Bethany and Bethphage, on the east side of the Mount of Olives (Luke 19:29–30\). Then, “when he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen” (verse 37\). While still on the Mount of Olives, Jesus looked at the vista in front of Him, wept over the city, and pronounced a judgment against it (verses 41–44\).
Jesus’ second visit was to deliver what has come to be known as the [Olivet Discourse](Olivet-discourse.html), recorded in Matthew 24:1 —25:46\. Parallel passages are found in Mark 13:1–37 and Luke 21:5–36\. The content of the Olivet Discourse is Jesus’ response to His disciples’ question “When will these things be, and what will be the sign of your coming and of the close of the age?” (Matthew 24:3\). Jesus’ teaching in Matthew 24—25 primarily concerns the coming destruction of Jerusalem, the future tribulation period, and the second coming of Christ at the end of the tribulation. The Discourse includes parables about those who wait for the Master’s coming—the wise and faithful servant (Matthew 24:45–51\), the five wise virgins (Matthew 25:1–13\), and the good servant who uses his resources wisely (Matthew 25:14–30\).
Jesus’ third visit during the week of [His passion](Passion-Week.html) was on the night He was betrayed. That evening began with the Last Supper in Jerusalem and ended in the [Garden of Gethsemane](garden-of-Gethsemane.html) on the Mount of Olives. During that last Passover meal, Jesus washed His disciples’ feet and then revealed Judas as the betrayer (John 13:1–30\). At the conclusion of the meal, Jesus established the New Covenant and instituted the Lord’s Supper (Matthew 26:26–29; 1 Corinthians 11:23–26\). Then He took His disciples to the Garden of Gethsemane (literally, “Garden of the Oil\-press”) located on the western slope of the Mount of Olives. There Jesus prayed in agony as He contemplated the day to come. So overcome by the horror of what He was to experience in the crucifixion the following day, His sweat was “like drops of blood” (Luke 22:44\) and God sent an angel from heaven to strengthen Him (Luke 22:43\).
After Jesus prayed, Judas Iscariot arrived with a multitude of soldiers, high priests, Pharisees, and servants to arrest Jesus. Judas identified Jesus by the prearranged signal of a kiss, which he gave to Jesus. Trying to protect Jesus, Peter drew a sword and attacked a man named [Malchus](Peter-cut-off-ear-Malchus.html), the servant of the high priest, cutting off his ear. Jesus rebuked Peter and healed the man’s ear, displaying the miraculous power of God (Luke 22:51\). Nevertheless, the mob arrested Jesus and took Him to face trial, while the disciples scattered in fear for their lives.
After the trials, crucifixion, and resurrection, Jesus once again stood on the Mount of Olives. During His final post\-resurrection appearance, Jesus led His disciples “out to the vicinity of Bethany, \[and] he lifted up his hands and blessed them. While he was blessing them, he left them and was taken up into heaven. Then they worshiped him and returned to Jerusalem with great joy” (Luke 24:50–52\). Acts 1:12 specifies that “the vicinity of Bethany” was indeed the Mount of Olives.
Immediately following Jesus’ ascension, two angels told the disciples on the Mount of Olives that “this same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11\). According to the prophet Zechariah, Jesus will return not only in the same *way*, but to the same *place*. In a prophecy related to the end times, Zechariah declares, “On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south” (Zechariah 14:4\). The very location where David wept in defeat and where Jesus was betrayed and rejected will be the place where Jesus returns in triumph over all His enemies.
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What does it mean that the Bible is God-breathed?
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Answer
In 2 Timothy 3:16, Paul states, “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” This is the only use in the Bible of the Greek word *theopneustos*, which means “God\-breathed, inspired by God, due to the inspiration of God,” but other scriptural passages support the basic premise of Scripture being inspired by God.
The power of the breath of God in divine inspiration pervades Scripture. God breathed “the breath of life” into Adam (Genesis 2:7\), and Jesus “breathed on them and said, ‘Receive the Holy Spirit’” (John 20:22\). In 2 Peter 1:21 we are told that “prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.” Here we see the truths of Scripture described as coming directly from God, not from the will of the writers He used to record them.
Peter notes that Paul writes “with the wisdom that God gave him” and that failure to take heed to these messages is done at the peril of the readers (2 Peter 3:15–16\). Scripture comes from the Holy Spirit, who gives it to us “in words taught by the Spirit, expressing spiritual truths in spiritual words” (1 Corinthians 2:13\). In fact, the Berean believers faithfully used the inspired Word of God to check Paul’s adherence to the Word as they “examined the Scriptures every day to see if what Paul said was true” (Acts 17:11\).
Faith is central to how anyone receives the validity or value of God’s inspired Word because “the man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned” (1 Corinthians 2:14\). The “spiritual man” is the one who has been given the gift of faith (Ephesians 2:8–9\) for the salvation of his soul. Hebrews 11:1 tells us, “Faith is being sure of what we hope for and certain of what we do not see.” There is a righteousness in the gospel revealed by God in the Scriptures, but our righteousness comes and is maintained by and through faith alone. “The righteous will live by faith” (Romans 1:17\).
Although 2 Timothy 3:16 may be the only place in the Bible where the phrase “God\-breathed” is used to describe the Word of God, Scripture is replete with similar claims. These are actually God’s words reminding us that His truth and love can be found there to guide us in all aspects of life. Perhaps James has the final word about the nature of Scripture (and many other things) when he proclaims, “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17\).
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Are Christians sinners, saints, or both?
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Answer
Christians are both sinners and saints. All human beings are sinners because we are [born in sin](definition-sin.html). But not all humans are saints. According to the Bible, a saint is not someone who has done wonderful things, nor is it someone who has been deemed a saint by a church or organization. The word translated “saint” in the New Testament, *hagios*, literally means “sacred, physically pure; morally blameless or religious; ceremonially consecrated; holy.” In the context of New Testament passages, saints are those who belong to the body of Christ, saved by grace through faith (Ephesians 2:8–9\). In other words, *saint* is another word for a [Christian](what-is-a-Christian.html), a true believer in the Lord Jesus Christ.
It is a clear biblical truth that all are born in sin and all have a sin nature. Scripture says that God created humankind originally good and without a sin nature: "Then God said, ‘Let Us make man in Our image, according to Our likeness.’ . . . God created man in His own image, in the image of God He created him; male and female He created them” (Genesis 1:26–27\). However, Genesis 3 records the fall of Adam and Eve, and with that fall sin entered into the two previously sinless creatures. And when they had children, their sin nature was passed along to their offspring. Thus, every human being is a sinner.
Saints, on the other hand, are not born saints; they become saints by being reborn. Because we have all “sinned and fallen short of the glory of God” (Romans 3:23\), we are all in need of spiritual rebirth, without which we will continue in our sinful state throughout eternity. But God, in His great mercy and grace, has provided the (only) means for turning a sinner into a saint—the Lord Jesus Christ, who came “to give His life as a ransom for many.” When we confess our need for a Savior from sin and accept His sacrifice on the cross on our behalf, we become saints.
There is no hierarchy of saints. All who belong to Christ by faith are saints, and none of us are more “saintly” than our Christian brothers and sisters. The apostle Paul, who is no more of a saint than the most obscure Christian, begins his first letter to the Corinthian church by declaring that they were “sanctified in Christ Jesus and called to be saints, together with *all those who in every place* call upon the name of our Lord Jesus Christ” (1 Corinthians 1:2, emphasis added). In this verse, *hagios* is translated “saints,” “holy,” and “sanctified” in different Bible versions, leading to the unmistakable conclusion that all who have ever called upon Christ for salvation are saints, made holy by the Lord. We are all “fellow citizens with the saints and members of the household of God” (Ephesians 2:19\).
We are not saints because we have been declared to be saints by a church, nor can we work our way to sainthood. Once we are saved by faith, however, we are called to certain actions befitting our calling as saints of God. “But just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:15–16\). Saints are not sinless, but the lives of saints do reflect the reality of the presence of Christ in our hearts, in whom we “live and move and have our being” (Acts 17:28\).
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What is the definition of evil?
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Answer
Evil is usually thought of as that which is morally wrong, sinful, or wicked; however, the word *evil* can also refer to anything that causes harm, with or without the moral dimension. The word is used both ways in the Bible. Anything that contradicts the [holy nature of God](holy-holy-holy.html) is evil (see Psalm 51:4\). On the flip side, any disaster, tragedy, or calamity can also be called an “evil” (see 1 Kings 17:20, KJV).
Evil behavior includes sin committed against other people (murder, theft, adultery) and evil committed against God (unbelief, idolatry, blasphemy). From the disobedience in the Garden of Eden (Genesis 2:9\) to the wickedness of Babylon the Great (Revelation 18:2\), the Bible speaks of the fact of evil, and man is held responsible for the evil he commits: “The one who sins is the one who will die” (Ezekiel 18:20\).
Essentially, evil is a lack of goodness. Moral evil is not a physical thing; it is a lack or privation of a good thing. As Christian philosopher J. P. Moreland has noted, “Evil is a lack of goodness. It is goodness spoiled. You can have good without evil, but you cannot have evil without good.” Or as Christian apologist Greg Koukl has said, “Human freedom was used in such a way as to diminish goodness in the world, and that diminution, that lack of goodness, that is what we call evil.”
God is love (1 John 4:8\); the absence of love in a person is un\-God\-like and therefore evil. And an absence of love manifests itself in unloving behavior. The same can be said concerning God’s mercy, justice, patience, etc. The lack of these godly qualities in anyone constitutes evil. That evil then manifests itself in behavior that is unmerciful, unjust, impatient, etc., bringing more harm into the good world that God has made. As it turns out, we lack a lot: “As it is written: ‘There is no one righteous, not even one’” (Romans 3:10\).
Moral evil is wrong done to others, and it can exist even when unaccompanied by external action. Murder is an evil action, but it has its start with the moral evil of hatred in the heart (Matthew 5:21–22\). Committing adultery is evil, but so is the moral evil of lust in the heart (Matthew 5:27–28\). Jesus said, “What comes out of a person is what defiles them. For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person” (Mark 7:20–23\).
Those who fall into evil behavior usually start slowly. Paul shows the tragic progression into more and more evil in Romans 1\. It starts with refusing to glorify God or give thanks to Him (Romans 1:21\), and it ends with God giving them over to a “depraved mind” and allowing them to be “filled with every kind of wickedness” (verses 28–29\).
Those who practice evil are in Satan’s trap and are slaves to sin: “Opponents \[of the Lord’s servant] must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will” (2 Timothy 2:25–26; see also John 8:34\). Only by the grace of God can we be set free.
Physical evil is the trouble that befalls people in the world, and it may or may not be linked to moral evil or divine judgment. Ecclesiastes 11:2 counsels us to diversify our investments, for this reason: “thou knowest not what evil shall be upon the earth” (KJV). The word *evil* in this case means “disaster,” “misfortune,” or “calamity,” and that’s how other translations word it. Sometimes, physical evil is simply the result of an accident or causes unknown, with no known moral cause; examples would include injuries, car wrecks, hurricanes, and earthquakes. Other times, physical evil is God’s retribution for the sins of an individual or group. Sodom and the surrounding cities were destroyed for their sins (Genesis 19\), and God “made them an example of what is going to happen to the ungodly” (2 Peter 2:6\). Many times, God warned Israel of the calamities that awaited them if they rebelled: “\[The LORD] also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity” (Isaiah 31:2, KJV). In all cases, God works through the situation to bring about His good purpose (Romans 8:28\).
God is not the author of moral evil; rather, it is His holiness that defines it. [Created in God’s image](image-of-God.html), we bear the responsibility to make moral choices that please God and conform to His will. He wills our sanctification (1 Thessalonians 4:3\) and does not wish us to sin (James 1:13\). In repentance and faith in Christ, we have forgiveness of sin and a reversal of the moral evil within us (Acts 3:19\). As God’s children, we walk according to this command: “Do not be overcome by evil, but overcome evil with good” (Romans 12:21\).
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Why do so many people struggle with a lack of faith?
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Answer
The apostle Paul exhorts Christians to “walk by faith and not by sight” (2 Corinthians 5:7, ESV). What we see here is a contrast between truth and perception—what we know and believe to be true and what we perceive to be true. This is where the Christian struggle with a lack of faith finds its basis. The main reason why so many Christians struggle with a lack of faith is that we follow our perceptions of what is true rather than what we know to be true by faith.
Perhaps before going any further it may be helpful to come up with a working definition of *faith*. Faith, contrary to popular opinion, is not “belief without proof.” This is the definition that many skeptics give for *faith*. This definition reduces faith to mere [fideism](fideism.html)—i.e., “I believe despite what the evidence tells me.” Skeptics are right to reject this concept of faith, and Christians should reject it, too. Faith is not belief without proof or belief despite the evidence; rather, faith is a complete trust or confidence in someone or something. That trust or confidence we have in someone is built up over time as he proves himself faithful time and time again.
Christianity is a faith\-based religion. It is based on faith in God and in His Son, Jesus Christ. God has provided us with His Word, the Holy Bible, as a testimony of His faithfulness to His people all throughout history. In its bare essentials, Christianity is faith in the person and work of Jesus Christ. Jesus Christ claimed to be the promised Messiah and the Son of God. His life was one of perfect righteousness according to the revealed Law of God, His death was an atoning sacrifice for the sins of His people, and He was raised to life three days after His death. When we place our faith and trust in Christ alone for our salvation, God takes our sin and places it on the cross of Christ and awards us, by grace, with the perfect righteousness of Christ. That, in a nutshell, is the Christian message. As Christians, we are called to believe this message and live in light of it.
Despite this, Christians still struggle with believing the biblical account because it doesn’t match up with our perception of reality. We may believe that Jesus was a real person, we may believe that He died by crucifixion at the hand of the Romans, we may even believe that He led a perfect life according to God’s Law, but we don’t “see” how faith in Christ makes us righteous before God. We can’t “see” Jesus atoning for our sins. We can’t “see” or “perceive” any of the great truths of Christianity, and, therefore, we struggle with lack of faith. As a result of this lack of perception, our lives often do not reflect the fact that we really believe what we claim to believe.
There are many reasons for this phenomenon among Christians. The main reason we struggle with faith is that we don’t truly know the God in whom we profess to have faith. In our daily lives, we don’t trust complete strangers. The more intimately we know someone and the more time we have had to see him “in action,” the more likely we are to believe what he says. But, if God is essentially a stranger to us, we are less likely to believe what He has said in His Word. The only cure for this is to spend more time in God’s Word getting to know Him.
The world, the flesh, and the devil often distract us. By “the world” is meant the accepted “wisdom” of the unbelieving world and the culture in which we find ourselves. For those of us living in Europe and North America, that dominant worldview is naturalism, materialism, skepticism, and atheism. “The flesh,” refers to our sinful nature that still clings to Christians and with which we struggle on a daily basis. “The devil” refers to Satan and his horde of evil spirits who excite and entice us through the world and our senses. These things all afflict us and cause us to struggle with faith.
That is why Christians need to be constantly reminded of what Christ has done for us and what our response should be. The apostle Paul says, “Faith comes from hearing, and hearing through the word of Christ” (Romans 10:17, ESV). Our faith is built up as we have the gospel continually preached to us. Our churches need to be built on the solid preaching of the Word and the regular observance of the ordinances. Instead, too many churches spend their time, energy, and resources on the creation of “programs” that neither feed the sheep nor draw a clear distinction between godliness and ungodliness.
Consider the example of the Israelites in the Old Testament. God had performed great miracles in rescuing His chosen people from slavery in Egypt—the Ten Plagues, the pillar of smoke and fire, and the crossing of the Red Sea. God brings His people to the foot of Mount Sinai, gives them the Law and makes a covenant with them. No sooner does He do this than the people begin to grumble and lose faith. With Moses gone up on the mountain, the people convince Aaron, Moses’ brother, to construct an idol (against God’s clear prohibition) for them to worship (Exodus 32:1–6\). They were no longer walking by faith, but by sight. Despite all the clear miracles God did in their redemption, they lost faith and began to go on their perception.
That is why God instructed the new generation of Israelites before going into the Promised Land to continually remind themselves of what God had done for them: “And these words that I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (Deuteronomy 6:6–7, ESV). God knows that the spirit is willing, but the flesh is weak (Mark 14:38\), and so He commands His people to be in constant remembrance of these things.
In conclusion, we need to heed the example of the disciple Thomas. When Thomas heard the stories of the resurrection, he wouldn’t believe them until he saw Jesus with his own two eyes. Jesus accommodated Thomas’ lack of faith by making an appearance to him and allowing him to see and touch Him. Thomas responds in worship, and Jesus says to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed” (John 20:29, ESV). Many skeptics today echo Thomas’ sentiment: “Unless I see Jesus face to face, I will not believe!” We must not behave as the unbelievers do. We need to continually keep in mind Paul’s exhortation to walk by faith rather than sight. We learn in the book of Hebrews that without faith it is impossible to please God (Hebrews 11:6\) because faith is believing the Word of God and acting upon it, not responding to our perceptions.
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Why is faith without works dead?
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Answer
James says, “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26\). Faith without works is a dead faith because the lack of works reveals an unchanged life or a spiritually dead heart. There are many verses that say that true saving faith will result in a transformed life, that faith is demonstrated by the works we do. How we live reveals what we believe and whether the faith we profess to have is a living faith.
James 2:14–26 is sometimes taken out of context in an attempt to create a works\-based system of righteousness, but that is contrary to many other passages of Scripture. James is not saying that our works make us righteous before God but that real saving faith is demonstrated by good works. Works are not the cause of salvation; works are the evidence of salvation. Faith in Christ always results in good works. The person who claims to be a Christian but lives in willful disobedience to Christ has a false or dead faith and is not saved. Paul basically says the same thing in 1 Corinthians 6:9–10\. James contrasts two different types of faith—true faith that saves and false faith that is dead.
Many profess to be Christians, but their lives and priorities indicate otherwise. Jesus put it this way: “By their fruits you will know them. Do people pick grapes from thorn bushes, or figs from thistles? Just so, every good tree bears good fruit, and a rotten tree bears bad fruit. A good tree cannot bear bad fruit, nor can a rotten tree bear good fruit. Every tree that does not bear good fruit will be cut down and thrown into the fire. So by their fruits you will know them. Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?’ Then I will declare to them solemnly, ‘I never knew you. Depart from me, you evildoers’” (Matthew 7:16–23\).
Notice that the message of Jesus is the same as the message of James. Obedience to God is the mark of true saving faith. James uses the examples of Abraham and Rahab to illustrate the obedience that accompanies salvation. Simply *saying* we believe in Jesus does not save us, nor does religious service. What saves us is the Holy Spirit’s regeneration of our hearts, and that regeneration will invariably be seen in a life of faith featuring ongoing obedience to God.
Misunderstanding the relationship of faith and works comes from not understanding what the Bible teaches about salvation. There are really two errors in regards to works and faith. The first error is “[easy believism](easy-believism.html),” the teaching that, as long as a person prayed a prayer or said, “I believe in Jesus,” at some point in his life, then he is saved, no matter what. So a person who, as a child, raised his hand in a church service is considered saved, even though he has never shown any desire to walk with God since and is, in fact, living in blatant sin. This teaching, sometimes called “decisional regeneration,” is dangerous and deceptive. The idea that a [profession of faith](profession-of-faith.html) saves a person, even if he lives like the devil afterwards, assumes a new category of believer called the “[carnal Christian](carnal-Christian.html).” This allows various ungodly lifestyles to be excused: a man may be an unrepentant adulterer, liar, or bank robber, but he’s saved; he’s just “carnal.” Yet, as we can see in James 2, an empty profession of faith—one that does not result in a life of obedience to Christ—is in reality a dead faith that cannot save.
The other error in regards to works and faith is to attempt to make works part of what [justifies](justification.html) us before God. The mixture of works and faith to earn salvation is totally contrary to what Scripture teaches. Romans 4:5 says, “To him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.” James 2:26 says, “Faith without works is dead.” There is no conflict between these two passages. We are justified by grace through faith, and the natural result of faith in the heart is works that all can see. The works that follow salvation do not make us righteous before God; they simply flow from the regenerated heart as naturally as water flows from a spring.
Salvation is a sovereign act of God whereby an unregenerate sinner has the “washing of regeneration and renewing of the Holy Spirit” poured out on him (Titus 3:5\), thereby causing him to be [born again](born-again.html) (John 3:3\). When this happens, God gives the forgiven sinner a new heart and puts a new spirit within him (Ezekiel 36:26\). God removes his sin\-hardened heart of stone and fills him with the Holy Spirit. The Spirit then causes the saved person to walk in obedience to God’s Word (Ezekiel 36:26–27\).
Faith without works is dead because it reveals a heart that has not been transformed by God. When we have been regenerated by the Holy Spirit, our lives will demonstrate that new life. Our works will be characterized by obedience to God. Unseen faith will become seen by the production of the fruit of the Spirit in our lives (Galatians 5:22\). Christians belong to Christ, the Good Shepherd. As His sheep we hear His voice and follow Him (John 10:26–30\).
Faith without works is dead because faith results in a [new creation](new-creation.html), not a repetition of the same old patterns of sinful behavior. As Paul wrote in 2 Corinthians 5:17, “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
Faith without works is dead because it comes from a heart that has not been regenerated by God. Empty professions of faith have no power to change lives. Those who pay lip service to faith but who do not possess the Spirit will hear Christ Himself say to them, “I never knew you. Depart from me, you evildoers” (Matthew 7:23\).
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What are the books of 1 and 2 Maccabees?
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Answer
The books of 1 and 2 Maccabees are early Jewish writings detailing the history of the Jews in the first century BC. Both books are part of the [canon of Scripture](canon-of-Scripture.html) in the Greek Orthodox, Roman Catholic, Coptic, and Russian Orthodox churches, but they are not recognized as canon by Protestants and Jews. The books outline the history of the Maccabees, Jewish leaders who led a rebellion of the Jews against the Seleucid Dynasty from 175 BC to 134 BC. The first book portrays the effort by the Jews to regain their cultural and religious independence from Antiochus IV Epiphanes after his desecration of the Jewish temple.
The book of 2 Maccabees consists of a Greek synopsis of a five\-volume history of the Maccabean Revolt written by Jason of Cyrene. The authors of both books are unknown. The first book, although written from a biased perspective, does not directly mention God or divine intervention. The second book has a more theological slant, advancing several doctrines followed by the Orthodox and Roman Catholic churches. The book of 1 Maccabees was written in Hebrew and later translated into Greek. Scholars believe that the author was a Palestinian Jew who was intimately familiar with the events described. The author opposed the Hellenization of the Jews and clearly supported and admired the Jewish revolutionaries led by [Judas Maccabeus](Judas-Maccabeus.html) and his brothers.
In the second century BC, Judea existed between the Egyptian Ptolemaic Kingdom and the Syrian Seleucid Empire, kingdoms formed after the death of Alexander the Great. Judea fell under the control of the Seleucids in approximately 200 BC. During this time, many Jews began to adopt a Greek lifestyle and culture in order to gain economic and political influence. They avoided circumcision and advocated abolishing Jewish religious laws.
Antiochus IV Epiphanes became the ruler of the Seleucid Empire in 175 BC. He was inconsiderate of the views of the religious, traditional Jews in Israel. To Antiochus, the office of high priest was merely a local appointee within his realm, while to orthodox Jews the high priest was divinely appointed. Antiochus appointed a high priest named Jason, a Hellenized Jew, who promptly abolished the Jewish theocracy, followed by Menelaus, who had the rightful high priest, Onias, murdered. After Menelaus’ brother stole sacred articles from the temple, a civil war ensued between the Hellenized Jews and the religious Jews. Antiochus subsequently attacked Jerusalem, pillaged the temple, and killed or captured many of the women and children. He banned traditional Jewish religious practice, outlawing Jewish sacrifices, Sabbaths, feasts, and circumcision. He established altars to Greek gods upon which “unclean” animals were sacrificed. He desecrated the Jewish temple. Possession of Jewish Scriptures became a capital offence.
In a small, rural village called Modein, an elderly priest named Mattathias lived with his five sons—John, Simon, Judas, Eleazer, and Jonathan. Sometimes referred to as the [Hasmoneans](Hasmoneans.html) (a designation derived from Asmoneus, the name of one of their ancestors), this family more frequently has been called the Maccabeans (a nickname meaning “hammerer”). In 167 BC Antiochus sent some of his soldiers to Modein to compel the Jewish inhabitants to make sacrifices to the pagan gods. Mattathias, as a leader in the city, was commanded by the officers to be the first person to offer a sacrifice as an example to the rest of the people. He refused with a powerful speech (see 1 Maccabees 2:15–22\).
Fearing violence against the people for Mattathias’ refusal, another Jew volunteered to offer the sacrifices to the pagan gods in the place of Mattathias, but Mattathias killed this Jewish man, as well as the soldiers of the king. He then destroyed the altar to the pagan gods, after which he, his sons, and a number of followers fled to the mountainous wilderness. These men formed a large, guerrilla warfare army and soon began to launch raids against the towns of the land, tearing down the pagan altars, killing the officials of Antiochus, and also executing those Jews who were worshiping the pagan gods.
Mattathias died in 166 BC, just as the revolt was gaining momentum, leaving his son Judas in charge of the rebel forces. Even though greatly outnumbered, Judas and his rebels defeated general after general in battle, winning decisive victories against overwhelming odds. The rebels even won a tremendous victory south of Mizpah against a combined army of 50,000 troops. The people of Israel gave Judas the nickname “Maccabeus” because of his success in “hammering” the enemy forces into the ground.
Antiochus, who had underestimated the scope of the revolt, now realized the serious nature of the rebellion in Israel. He dispatched Lysias, the commander\-in\-chief of the Seleucid army, along with 60,000 infantrymen and 5,000 cavalry, to utterly destroy the Jews. This vast army was additionally commanded by two generals serving under Lysias—Nicanor and Gorgias. This powerful army came against Judas, who fought with a force of only 10,000 poorly equipped rebels, in the town of Emmaus. He prayed to God for strength and deliverance (1 Maccabees 4:30–33\), and God answered and they won a huge victory over the Seleucid army.
Subsequently, the Maccabees marched into Jerusalem, cleansed the temple, and resumed traditional Jewish religious practices. The festival of Hanukkah commemorates the cleansing and rededication of the Jewish temple. Judas’s brother Jonathan became the new high priest after the rededication of the temple and ultimately succeeded Judas as commander of the army. His brother Simon assumed control from 142 to 135 BC, followed by Simon’s son, John Hyrcanus. With the death of Simon, the last son of Mattathias, the Maccabean Revolt came to an end. The author concludes his narrative in 1 Maccabees with these events.
The Second Book of Maccabees was written in Koine Greek, most likely around 100 BC. This work coheres with 1 Maccabees, but it is written as a theological interpretation of the Maccabean Revolt. In addition to outlining the historical events, 2 Maccabees discusses several doctrinal issues, including prayers and sacrifices for the dead, intercession of the saints, and resurrection on Judgment Day. The Catholic Church has based the doctrines of purgatory and masses for the dead on this work. On the other hand, an important tenet of the Protestant Reformation (1517\) was that scriptural translations should be derived from the original Hebrew and Aramaic texts for the Old Testament and Greek for the New Testament, rather than upon the Septuagint and Jerome’s Vulgate. Statements were included in the Protestant Bibles indicating that the Apocrypha was not to be placed on the same level as the other documents.
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What does it mean to have mustard seed faith?
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Answer
Faith is so vital to the Christian life that Scripture tells us that, without it, it is impossible to please God (Hebrews 11:6\). Yet faith is such a powerful gift from God (Ephesians 2:8–9\) Christ told His disciples that, with just a tiny measure of it, the size of a mustard seed, they could move mountains. So, what does it mean to have “mustard seed faith”?
We see the reference to “mustard seed faith” twice in Scripture. First, in Matthew 17:14–20, we see Christ’s disciples unable to exorcise a demon from a young boy, even though Jesus had previously given them the authority to do this very thing (Matthew 10:1\). When they inquired of Jesus why they were not able to drive the demon out, the Master replied, “Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‘move from here to there’ and it will move; Nothing will be impossible for you” (Matthew 17:14–20\). Next, in Luke 17:6, Jesus tells His disciples, “If you have faith as small as a mustard seed, you can say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it will obey you.” By using the uncommonly small mustard seed as an example, Jesus is speaking figuratively about the incalculable power of God when unleashed in the lives of those with true faith.
We know that this statement about moving mountains and uprooting trees by faith is not to be taken literally. The key to understanding the passages is the nature of faith, which is a gift from God. The power of faith reflects the omnipotent nature of the God who bestows faith on His own. The mustard seed is one of the tiniest seeds found in the Middle East, so the conclusion is that the amount of faith needed to do great things is very small indeed. Just as in the parable of the mustard seed (Matthew 13:31–32\), Jesus uses rhetorical hyperbole to make the point that little is much when it comes from God. The mustard seed in the parable grows to be a huge tree, representing the tiny beginnings of Christianity when just a few disciples began to preach and teach the gospel. Eventually, the kingdom grew to huge proportions, encompassing the entire world and spreading over centuries.
So, too, does the tiniest bit of faith, when it is true faith from God, grow to immense proportions in the lives of believers and spreading out to influence all they come into contact with. One has only to read histories of the great men of the faith, such as Foxe’s *Book of Martyrs*, to know that superhuman feats were performed by those whose faith was, at one time, only the size of a mustard seed.
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What is centering prayer?
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Answer
A centering prayer is an initial step of a [contemplative prayer](contemplative-prayer.html). Both of these are part of the tradition of [lectio divina](lectio-divina.html), a form of Christian meditation.
In the centering prayer, the practitioner focuses on a word and repeats that word over and over for the duration of the exercise. While centering prayer is done differently in the various groups that practice it, there are similarities. Centering prayer involves choosing a sacred word as the symbol of your intention to consent to God’s presence and action within. Centering prayer usually includes sitting comfortably and, with eyes closed, settling briefly and silently, introducing the sacred word. When a centering pray\-er becomes aware of thoughts, he/she is to return ever so gently to the sacred word. The centering prayer is followed by a period of opening one’s mind, heart, and soul to the influence of God—the contemplative prayer.
Although this might sound like an innocent exercise, this type of prayer has no scriptural support whatsoever. In fact, it is just the opposite of how prayer is defined in the Bible. “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God” (Philippians 4:6\). “In that day you will no longer ask me anything. I tell you the truth, my Father will give you whatever you ask in my name. Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be complete” (John 16:23\-24\). These verses and others clearly portray prayer as being comprehendible communication with God, not an esoteric, mystical meditation meant to clear the mind of thought. A centering prayer is more like mystical chanting than true communication with God.
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What happened on the road to Damascus?
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Answer
The events that happened on the road to [Damascus](Damascus-in-the-Bible.html) relate not only to the apostle [Paul](Saul-Paul.html), whose dramatic conversion occurred there, but they also provide a clear picture of the conversion of all people. While some have an extraordinarily dramatic conversion known as a “Damascus Road experience,” the conversion of all believers follows a similar pattern of Paul’s experience on the road to Damascus, described in Paul’s own words in Acts 9:1–9; Acts 22:6–11; and Acts 26:9–20\.
Putting the three accounts together, the details of this amazing experience come together. Paul, who went by the name of [Saul](Saul-of-Tarsus.html) at that time, was on his way to Damascus with a letter from the high priest of the temple in Jerusalem giving him authority to arrest any who belonged to “the Way,” meaning those who followed Christ. So intent was he on “opposing the name of Jesus of Nazareth” (Acts 26:9\) that in “raging fury,” he breathed “threats and murder against the disciples of the Lord.” Here was a man who truly hated Christ and all who were associated with Him.
Suddenly a bright light shone on Saul, causing his entire party to fall to the ground. Then Jesus spoke to Saul, asking him, “Why are you persecuting me?” in a voice understood only by him. Saul recognized that this was a deity of some sort because he called Him “Lord” and asked who He was. When Jesus identified Himself as the very One Saul had been persecuting, one can only imagine the terror that filled Saul’s heart. Saul was speechless, no doubt thinking to himself, “I’m a dead man.” The Acts 22 version of the story indicates that Saul’s response was to ask what Jesus wanted him to do. The Acts 9 and Acts 22 retellings of the story have Saul saying Jesus told him to rise and go to Damascus where he would be told what to do.
In the Acts 26 story, which is longer and more detailed, Saul describes Jesus’ commission of him as His messenger to the Gentiles (which must have amazed Saul, the ultimate Gentile\-hating Pharisee), to turn many from darkness to the light and from the power of Satan to God. His message of forgiveness of sins and “a place among those who are sanctified by faith” must have also astonished Saul because the Jews were convinced they alone had the place of honor in God’s eyes.
There is no discrepancy or contradiction among these three accounts. Even though Saul received his commission from Jesus on the road, he still had to go into Damascus and be told what to do—meet with Ananias who laid hands on him, receive the Holy Spirit, be baptized, and be received by the disciples there (Acts 9:15–16, 19; 22:12–16\). At Damascus, he also went for three days without eating or drinking, and then received his sight, which had been taken from him on the road.
The phrase “Damascus Road experience” is used to describe a conversion which is dramatic and startling. Many people receive Christ in a life\-changing, instantaneous experience, although many others describe their conversion as more of a gradual understanding of the truth of the gospel of Jesus Christ. But both types of experiences have several things in common. First, salvation is of the Lord, by His will and according to His plan and purpose (Acts 22:14\). As He does one way or another to each of us, Jesus made it clear to Saul that he had gone his own way for long enough. Now he was to become an instrument in the hands of the Master to do His will as He had foreordained it.
Second, the response of both Saul and all those who are redeemed by Christ is the same: “What do you want me to do?” Like Saul, we do not bargain, negotiate, question, or come halfway. The response of the redeemed is obedience. When God truly touches our hearts, our only response can be, “Lord, may your will be done and may you use me to do it.” Such was the experience of Saul on the Damascus Road.
Saul’s dramatic conversion on the road to Damascus was the beginning of an incredible journey. And while not all conversions are as startling as Saul’s, each of us is commissioned by Jesus to live in obedience to Him (John 14:15\), love one another in His name (1 John 2:23\), “know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death,” (Philippians 3:10\), and tell the world of the wonderful riches in Christ.
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What is the genetic fallacy?
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Answer
A genetic fallacy is an illogical argument for or against an idea based on the origin of the idea. An example of a genetic fallacy is the statement “It will rain on Tuesday because my father said so.” The speaker’s father may be a good man and a good father, but it doesn’t necessarily translate that he knows for certain what the weather will be some time in the future. Another statement that illustrates the genetic fallacy is “This book is horrible—after all, look who wrote it.” Those who commit the genetic fallacy offer evaluations based solely on the *source* of a thing or the *history* of an idea, rather than judging the actual *merits* (or demerits) of that thing or idea.
In John 2, Nathaniel is invited to meet Jesus of Nazareth, and Nathaniel comes close to committing a genetic fallacy: “Nazareth! Can anything good come from there?” he says (verse 46\). In other words, Nathaniel considered all Nazarenes to be nobodys—a man’s hometown was enough to form an opinion of the man. But Nathaniel’s reasoning was faulty. Jesus, although He was from Nazareth, was indeed the promised Messiah.
The genetic fallacy sometimes shows up in arguments regarding religion. The reasoning usually follows these lines: “That person’s faith is irrelevant because he most likely learned that faith from his parents.” Notice that such a declaration makes no attempt to evaluate the validity of the faith or its relevance; it simply rejects it based on the idea that exposure to religion as a child negates its truth or somehow lessens its relevance in adulthood.
The genetic fallacy is fallacious because the truth of a statement is in no way based on the origin of the concept. Even a usually less\-than\-credible source can be right sometimes. And even the most trusted sources can at times get their facts wrong (barring divine inspiration). A philosophical or theological concept is either true or it is not; it does not matter how a person came to believe the concept or who, in the past, held that concept to be true.
At the same time, arguments regarding origins in religion do bear consideration. People should not blindly follow a religion merely because it is the religion of their parents. Each individual is responsible for his or her own beliefs and relationship with God. Although a faith learned in childhood is not necessarily false, it is also not necessarily true. Believers should study the Scriptures (Acts 17:11\) and be able to account for why they believe what they do (1 Peter 3:15\), apart from family or church tradition.
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What was the purpose of the biblical sign gifts?
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Answer
When we speak of the biblical sign gifts, we are referring to miracles like speaking in tongues, visions, healing, raising the dead, and prophesying. There is no question among believers whether or not they existed, for the Bible plainly describes them. Where disagreement arises among believers is their purpose, as well as the question of whether we should experience them today. Some say that these gifts are a sign of one’s salvation, while others say they are a sign of the baptism of the Holy Spirit, and yet others say their purpose is to authenticate the message of the gospel. How can we know the truth? We must search the Scriptures to find God’s purpose statements about these things.
One of the earliest references to sign gifts in the Bible is found in Exodus 4, when Moses is being instructed by God about the impending deliverance from Egypt. Moses worried that the people would not believe that God sent him, so God gave him the signs of the rod becoming a snake and his hand becoming leprous. God said these signs were “that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you” (v. 5\). If the people still did not believe, God told Moses to take water from the Nile and pour it on the ground, where it would turn to blood (v. 9\). The purpose for the children of Israel was that they would believe God’s messenger.
God also gave Moses miraculous signs to show Pharaoh, in order that he would let the people go. In Exodus 7:3\-5, God told Moses that He would multiply His signs and wonders in Egypt, so “the Egyptians shall know that I am the LORD, when I stretch out my hand against Egypt and bring out the people of Israel from among them.” God wanted the Egyptian people to know that He was the one working to deliver the Israelites. In Exodus 10:7, Moses told Pharaoh that the final plague, which would kill the firstborn, was to show that God distinguished between the Egyptians and the Israelites. The signs and wonders confirmed God’s message to Pharaoh and the Egyptians, so they would know that Moses was sent by God.
When Elijah confronted the false prophets on Mount Carmel (1 Kings 18\), he prayed for God to miraculously send fire from heaven so the people would know “you are God in Israel, and that I am your servant, and that I have done all these things at your word....that this people may know that you, O LORD, are God” (v. 36\-37\). The miracles he and the other prophets performed were a confirmation that God had sent the prophets and that God was at work in Israel’s midst.
Joel was given a message of God’s judgment on Israel, and within that message was a prophecy of mercy and hope. When the judgment came as prophesied, and the people responded with repentance, God said that He would then remove the judgments and restore His blessing: “You shall know that I am in the midst of Israel, and that I am the LORD your God and there is none else. And my people shall never again be put to shame” (Joel 2:27\). Immediately after that statement, God spoke about pouring His Spirit on the people, so they would prophesy, see visions, and see wonders happening. When the disciples began speaking in tongues on the day of Pentecost (Acts 2:1\-21\), Peter declared, “This is that which was spoken by the prophet Joel.” What was the purpose? That the people would know the message brought by Peter and the others was God’s message.
Jesus’ ministry was accompanied by various signs and wonders. What was the purpose of His miracles? In John 10:37\-38, Jesus was responding to the Jews who wanted to stone Him for blasphemy, and He said, “If I am not doing the works of my Father, then do not believe me; but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father." Just as in the Old Testament, the purpose of Jesus’ miracles was to confirm God’s hand on His Messenger.
When the Pharisees asked Jesus to show them a sign, Jesus said, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here” (Matthew 12:39\-41\). Jesus was very clear that the purpose of a sign was so people would acknowledge God’s message and respond accordingly. Likewise, in John 4:48, He told the nobleman, “Unless you see signs and wonders, you will not believe.” The signs were a help to those who struggled to believe, but the message of salvation in Christ was the focus.
This message of salvation was outlined by Paul in 1 Corinthians 1:21\-23: “It pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles.” Signs have their purpose, but they are a means to a greater end—the salvation of souls through the preaching of the gospel. In 1 Corinthians 14:22, Paul states clearly that “tongues are a sign not for believers but for unbelievers.” God used miraculous signs like speaking in tongues to convince unbelievers that the message of Christ was true, but as the rest of the context shows, the more important thing was the clear declaration of the gospel message.
One thing that is often overlooked in discussions about signs and miracles is the timing and placement of them in the Scriptures. Contrary to popular belief, people in Bible times did not see miracles all the time. In fact, the miracles of the Bible are generally grouped around special events in God’s dealing with mankind. Israel’s deliverance from Egypt and entrance into the Promised Land were accompanied by many miracles, but the miracles faded away soon afterward. During the late kingdom years, when God was about to place the people in exile, He allowed some of His prophets to do miracles. When Jesus came to live among us, He did miracles, and in the early ministry of the apostles, they did miracles, but outside of those times, we see very few miracles or signs in the Bible. The vast majority of people who lived in Bible times never saw signs and wonders with their own eyes. They had to live by faith in what God had already revealed to them.
In the early church, the signs and wonders were primarily centered on the first presentation of the gospel among various people groups. On the day of Pentecost, we read that there were “Jews, devout men, out of every nation under heaven” gathered in Jerusalem (Acts 2:5\). It was to these Jews, who had been raised in other lands and spoke those foreign languages (v. 6\-11\), that the sign of tongues was first given. They acknowledged that they were hearing in their native tongues about the wonderful works of God, and Peter told them that the only appropriate response was to repent of their sins (v. 38\). When the gospel was first presented among the Samaritans, Philip did signs and wonders (Acts 8:13\).
Again, when Peter was sent to Cornelius, a Gentile, God gave a miraculous sign to confirm His work. “And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues and extolling God” (Acts 10:45\-46\). When Peter was questioned by the other apostles, he gave this as evidence of God’s leading, and the others “glorified God, saying, ‘Then to the Gentiles also God has granted repentance that leads to life’” (Acts 11:18\).
In every instance, the sign gifts were a confirmation of God’s message and messenger, in order that people might hear and believe. Once the message was confirmed, the signs faded away. We typically don’t need those signs to be repeated in our lives, but we do need to receive the same gospel message.
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Was the Apostle Paul actually a false prophet?
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Answer
The theory that the apostle Paul was a false prophet and not a true follower of Christ is usually put forth by those of the [Hebrew roots movement](Hebrew-roots.html) persuasion, among others. They believe Christians should submit to the Old Testament Law, but Paul clearly disagrees with them, proclaiming that Christians are no longer under the Mosaic Law (Romans 10:4; Galatians 3:23\-25; Ephesians 2:15\), but the Law of Christ (Galatians 6:2\), which is to “love the Lord your God with all your heart and with all your soul and with all your mind…and to love your neighbor as yourself” (Matthew 22:37\-39\). Rather than submitting to God’s Word, the Hebrew roots movement simply dismisses Paul altogether and claims that Paul was a false apostle and that his writings should not be in the Bible.
But Paul’s apostolic authority has been well documented in Scripture, beginning with his dramatic [Damascus Road](Damascus-Road.html) experience which changed him from a Christ\-hating persecutor of Christians to the foremost spokesman for the faith. His astonishing change of heart is one of the clearest indications of his anointing by the Lord Jesus Himself.
Tom Tarrants, once labeled “the most dangerous man in Mississippi,” was one of the top men on the FBI’s most wanted list. Tarrants was a member of the Ku Klux Klan and despised African\-Americans and Jews, a people he fully believed were God’s enemies and involved in a communist plot against America. Tarrants was responsible for bombing some 30 synagogues, churches, and homes. He was so dangerous that the FBI director, J. Edgar Hoover, sent a special team of FBI agents down into the American South to locate and apprehend Tarrants. They were successful and took Tarrants into custody after a violent shootout. Tarrants received a 30\-year sentence in the Mississippi State Penitentiary.
While in prison, Tarrants one day asked for a Bible and began reading it. He got as far as Matthew 16 and was confronted with Jesus’ words: “For what will it profit a man if he gains the whole world and forfeits his soul?” He couldn’t escape the impact of Christ’s statement and got down on his knees in his cell and asked God to deliver him from his sinful life.
Word of Tarrant’s conversion soon began to spread throughout the prison and ultimately made it all the way back to Hoover, who strongly doubted the story. How could such a true change in such a hardened, evil person be validated?
About 2,000 years ago, another man had nearly the identical problem. When the apostle Paul first came to Jerusalem after his conversion to Christianity, he tried to associate with the disciples, but they were all afraid of him and didn’t believe he was a true convert (Acts 9:26\) because of his past persecution of Christians. Today, some people feel the same way about Paul. Occasionally, a charge is made that Paul was a Pharisee who tried to corrupt the teachings of Christ and that his writings should have no place in the Bible. This accusation can be put to rest by examining his conversion experience and his adherence to Christ and His teachings.
**Paul’s Persecution of Christianity**
Paul first appears in Scripture as a witness to the martyrdom of Stephen: “When they had driven him \[Stephen] out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul" (Acts 7:58\). “Saul was in hearty agreement with putting him to death” (Acts 8:1\). The words “hearty agreement” indicate active approval, not just passive consent. Why would Paul agree with the murder of Stephen?
Paul the Pharisee would have immediately recognized the statement Stephen made right before his death: “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God” (Acts 7:56\). Stephen’s words repeat the claim Christ made at His trial before the high priest (Mark 14:62\). Just as Jesus’ claim resulted in Him being accused of blasphemy, so also these words would bring a murderous response from Saul the Pharisee toward Stephen.
In addition, the term “Son of Man” is filled with significance. It is the last time the term is used in the New Testament and it is the only time in the Gospels and Acts when it is not spoken by Jesus. It shows that Jesus is the Messiah, and it speaks of Christ’s position in the end times as the coming King. It also combines two great Messianic passages: Daniel 7:13\-14 and Psalm 110:1\. Daniel 7:13\-14 emphasizes the universal aspect of Jesus’ rule; that He is not simply a Jewish ruler, but also the Savior of the world. Psalm 110:1 presents the Messiah as being at God’s right hand. Besides stressing power and position, it also shows acceptance.
All these things would have infuriated Saul the Pharisee, who at the time did not possess the true knowledge of Christ. But it would not be long before Saul the Pharisee would become Paul the evangelist for Christ.
**The Conversion of Paul**
In the three versions of Paul’s conversion (Acts 9:1\-9, 22:6\-11, 26:9\-20\), there are repeated elements which appear to be central to his mission and commissioning. First, it marked his conversion to Christianity; second, it constituted his call to be a prophet; and third, it served as his commission to be an apostle. These three points may be broken down into the following, more intimate considerations: (1\) Paul was specifically chosen, set aside, and prepared by the Lord for the work that he would do; (2\) Paul was sent as a witness to not just the Jews, but the Gentiles as well; (3\) Paul’s evangelistic mission would encounter rejection and require suffering; (4\) Paul would bring light to people who were born into and currently lived in darkness; (5\) Paul would preach repentance was required prior to a person’s acceptance into the Christian faith; (6\) Paul’s witness would be grounded in space\-time history and be based on his Damascus Road experience—what he had personally seen and heard in a real location that would be known to all who lived in Damascus.
Before Gamaliel’s pupil came to a proper assessment of the ministry entrusted to him by God and the death of Jesus, a revolution had to take place in his life and thought. Paul would later say that he was “apprehended” by Jesus (Philippians 3:12\) on the road to Damascus, a term that means to make something one’s own or gain control of someone through pursuit. In Acts 9, we clearly see miracles on display in Paul’s conversion, the point of which were to make clear that God is in control and directing all the events, so that Paul will undertake certain tasks God has in mind, something the former Saul would never have had any intention of doing.
Although there are many observations that can be made about Paul’s Damascus Road conversion, there are two key items of interest. First is the fact that Paul’s life would become centered on Christ after his experience. After his encounter with Jesus, Paul’s understanding of the Messiah had been revolutionized, and it was not long before he is proclaiming, “He \[Jesus] is the Son of God” (Acts 9:20\).
Second, we note that in Paul’s conversion there are no positive antecedents or precursory events that led him from being a zealous opponent to a fervent proponent of Christ. One minute Paul had been an enemy of Jesus, and the next he had become a captive to the Christ he had once persecuted. Paul says, “By the grace of God, I am what I am” (1 Corinthians 15:10\), indicating he was transformed by God, became truly spiritual, and he was one whom Christ possessed and was now a Christ\-bearer himself.
After the Damascus experience, [Paul first went to Arabia](Paul-in-Arabia.html), but whether he actually began his missionary work there is unknown. What is more likely is that he earnestly desired a time of quiet recollection. Then after a short stay in Jerusalem, he worked as a missionary in Syria and Cilicia (that is for the most part in Antioch on the Orontes and in his native city of Tarsus) and after that in company with Barnabas in Cyprus, in Pamphylia, Pisidia, and Lycaonia.
**The Love of Paul**
Paul, the former cold aggressor and legalist, had now become a person who could write of the key attribute that witnessed above everything else in 1 Corinthians 13 – love for God and those around him. The one who was supremely educated in knowledge had come to the point of saying that knowledge devoid of love only makes one arrogant, but love edifies (1 Corinthians 8:1\).
The book of Acts and Paul’s letters testify to a tenderness that had come over the apostle for both the unbelieving world and those inside the Church. As to the latter, in his farewell address to the Ephesian believers in Acts 20, he tells them that “night and day for a period of three years I did not cease to admonish each one with tears” (Acts 20:31\). He tells the Galatian believers they are his “little children” (Galatians 4:19\). He reminds the Corinthians that whenever they experience pain, he is wounded as well (2 Corinthians 11:29\). He speaks of believers in Philippi as “having them in his heart” (Philippians 1:7\). He tells the Thessalonian church that he “abounds” in love for them (1 Thessalonians 3:12\) and demonstrated that fact by living among them and helping build up a Christian community (cf. 1 Thessalonians 1–2\). Repeatedly throughout his writings, Paul reminds his believing readers of his care and love for them.
Paul’s attitude toward unbelievers is one of caring and deep concern as well, with perhaps the clearest example of this being his articulation in the letter to the Romans of the sorrow he felt for his fellow Israelites who had not come to faith in Christ: "I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh” (Romans 9:1\-3\).
This type of angst exhibited by Paul for unbelievers was also not restricted to his own nationality, but extended to non\-Jews as well. As just one example, when he entered Athens, the text in Acts 17:16 makes clear that Paul was both repulsed and “greatly distressed” over the idolatrous situation the city was in. Yet he deeply cared about God’s rightful place as well as the people who were involved in false worship, and he immediately went about trying to engage the pagan unbelievers in discourse about the gospel which had been entrusted to him (Acts 17:17\-34\). And at the heart of his message was Jesus.
**Paul on Jesus**
Some try to argue that the picture Paul paints of Jesus in his Epistles does not match the Christ portrayed in the Gospels. Such a position could not be further from the truth. In fact, two of the Gospels (Mark and Luke) were written by men who were close associates of Paul’s, if not actual students of his (see 2 Timothy 4:11\). It’s hard to imagine that those books would contain a theology different from Paul’s. Also, from Paul’s letters, we learn the following of Jesus:
• He had Jewish ancestry
• He was of Davidic descent
• He was born of a virgin
• He lived under the law
• He had brothers
• He had 12 disciples
• He had a brother named James
• He lived in poverty
• He was humble and meek
• He was abused by the Romans
• He was deity
• He taught on the subject of marriage
• He said to love one’s neighbor
• He spoke of His second coming
• He instituted the Lord’s Supper
• He lived a sinless life
• He died on the cross
• The Jews put Him to death
• He was buried
• He was resurrected
• He is now seated at right hand of God
Beyond these facts is Paul’s testimony that he left everything to follow Christ (the true test of a disciple as outlined by Jesus in Luke 14:26\-33\). Paul writes, “But whatever things \[his Jewish background and benefits that he had just listed] were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead" (Philippians 3:7–11\).
**Paul’s Enemies**
Paul’s teachings and proclamation of Jesus were not popular. If the success of an evangelistic mission were to be measured by the amount of opposition, his mission would be regarded as a catastrophic failure. This would be in keeping with Christ’s statement made to Ananias: "For I will show him how much he must suffer for My name’s sake" (Acts 9:16\). The book of Acts alone chronicles more than 20 different episodes of rejection and opposition to Paul’s message of salvation. We should also take seriously the litany of opposition and rejection that Paul lays out in 2 Corinthians 11:23\-27\. In truth, such hostility and dismissal is to be expected, given his audience. A crucified deliverer was to the Greeks an absurd contradiction in terms, just as to Jews a crucified Messiah was a piece of scandalous blasphemy.
Paul’s enemies comprised a trinity. First, there were the spiritual enemies indicated in his writings that he was acutely aware of (e.g. 1 Thessalonians 2:18\). Next, there were his already mentioned initial target audience of both Jews and Gentiles, many of whom would mistreat and dismiss him. Lastly came the one that, it could be argued, perhaps caused him the most grief—the early Church itself.
The fact that Paul was seen as strange and questionable, not merely by fellow Jews but also by a number of fellow Jewish Christians, was no doubt hurtful to him. It would be one thing for Paul’s authority and authenticity to be challenged outside the Body of Christ, but inside was a different foe with which he had to wrestle. First Corinthians 9:1\-3 is an example: Paul insists to the Church that he was commissioned by Christ (others include Romans 1:5; 1 Corinthians 1:1\-2; 2 Corinthians 1:1; Galatians 1:1\). Some even believe that 2 Corinthians 11:26 suggests that there was a plot to murder Paul; a plot formed by other Christians.
Such combined opposition—lost humanity, spiritual adversaries, and distrusting brethren—certainly must have caused the apostle to despair at times, with evidence in his writings that he carried out his missionary work with the prospect of martyrdom before his eyes (Philippians 2:17\), which ultimately turned out to be true. Paul was beheaded, tradition asserts, under the persecution of Nero near the third milestone on the Ostian Way. Constantine built a small basilica in Paul’s honor by AD 324, which was discovered in 1835 during excavations preceding the erection of the present basilica. On one of the floors was found the inscription *PAVLO APOSTOLO MART* – “To Paul, apostle and martyr”.
**Concluding Thoughts About Paul**
So was Paul for real? The evidence from history and from his own writings declares that he was. Paul’s 180 degree turnaround from his Pharisaic life is not disputed by any learned scholar of history, both secular and Christian. The only question is: what caused his about\-face? What would cause a very learned Jewish Pharisee to suddenly embrace the very movement he violently opposed and be so committed to it that he would die a martyr’s death?
The answer is contained within Paul’s writings and the book of Acts. In Galatians Paul summarizes his story in this way:
“For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions. But when God, who had set me apart even from my mother’s womb and called me through His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus. Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. But I did not see any other of the apostles except James, the Lord’s brother. (Now in what I am writing to you, I assure you before God that I am not lying.) Then I went into the regions of Syria and Cilicia. I was still unknown by sight to the churches of Judea which were in Christ; but only, they kept hearing, ‘He who once persecuted us is now preaching the faith which he once tried to destroy.’ And they were glorifying God because of me" (Galatians 1:13–24\).
Paul’s very life testifies to the truthfulness of what happened to him. In that respect, he was very much like Tom Tarrants. A dramatically changed life is hard to argue with. And what finally happened to Tom Tarrants? J. Edgar Hoover wouldn’t believe that Tarrants had actually become a Christian so he sent an FBI agent into the prison disguised as an inmate whose job it was to befriend Tarrants and find out the truth. About a week later, that FBI agent became a Christian and reported back to Hoover that Tarrants indeed was no longer the man he used to be.
A number of people petitioned that Tarrants be released, and eight years into his sentence, Tarrants was paroled and left prison. He went to seminary, earned a doctorate of ministry degree, and went on to serve as president of the C. S. Lewis Institute for 12 years. Currently, he serves as the Institute’s director of ministry.
“You will know them by their fruits" (Matthew 7:16\) and the fruits of the apostle Paul leave no doubt that he was very real indeed.
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What does the Bible say about authority?
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Answer
According to the Bible, authority ought to be submitted to and respected. This is a hard teaching for many, as the Bible would seem to indemnify those who rule or preside over others in a cruel and unjust manner. Perhaps the most widely\-quoted and well\-known verse regarding this matter comes from Romans 13\. God advises us to submit to “governing authorities, for there is no authority except that which God has established” (Romans 13:1\). We are further advised in the Bible that rebelling against authority is rebelling against God (Romans 13:2\).
Many would argue that such passages deal only with benevolent rulers because the Scripture continues to say that these rulers “hold no terror for those who do right” and that they are “God’s servant, an agent of wrath to bring punishment on the wrongdoer”. This is why “it is necessary to submit” and “why you pay taxes, for the authorities are God’s servants, who give their full time to governing” (Romans 13:3\-6\).
What does God say about reacting to unjust rulers? In another well\-known and challenging passage, the Bible says: “Slaves, submit yourselves to your master with all respect, not only to those who are good and considerate, but also to those who are harsh.” He explains further: “For it is God’s will that by doing good you should silence the ignorant talk of foolish men” and “Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king. For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God, \[and] if you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps” (1 Peter 2:15, 17\-21\).
These are very difficult messages and may incline some to feel God has a sadistic streak. This would be a misreading of the Bible. God’s call always to show love, honor, and respect to others represents how He envisions His Kingdom on earth. He wishes us to live life to the fullest (John 10:10\) and promises us a glorious and eternal life (John 3:16; 14:2\-3, 23\).
Ephesians 6:6\-9 exhorts us to obey not merely to win favor just when people’s eyes are on us, but to act as “slaves of Christ, doing the will of God from your heart,” serving wholeheartedly as if serving the Lord and knowing that He will reward us for whatever good we do. His message is consistent for slave masters, enjoining them to “treat your slaves in the same way” because He is master of both them, and their slaves.
Despite instances of poor or tyrannical government, of which many examples are provided in the books of Judges, 1 Kings, and 2 Kings (as well as in today’s world), God assures us that respect, kindness, and submission are part of His plan (1 Thessalonians 5:12\-18\) and failure to follow this prescription results in our devolving into depravity and anarchy because of self\-centeredness (2 Timothy 3:1\-9\).
In short, God assures believers that temporary troubles never should trump the exhilarating ecstasy that awaits us with Him.
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Should churches be seeker-friendly?
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Answer
Of course churches should be friendly toward seekers. We are to be friendly to seekers no matter the location. But, being friendly, even welcoming, to seekers, is not what the seeker\-friendly church movement is all about. Many evangelical church leaders these days have redesigned both their church buildings and their services in an effort to bring more people through their doors. This is, in a nutshell, the essence of a “seeker\-friendly” church—offering worldly allurements to attract the multitudes. The proponents of the seeker\-friendly church claim to be doing whatever is necessary to “reach the lost.” The fallacy with that kind of thinking is that “the lost” are not seeking God at all. The Bible says that “no one seeks for God” (Romans 3:11\). This means there is no such thing as an unbeliever who is truly seeking for God on his own. Furthermore, man is dead in his sin (Ephesians 2:1\), and he can’t seek God because he doesn’t recognize his need for Him.
But there are lots of people who are seeking to be entertained and assured that God loves them, despite their sin and ungodly lifestyles. There are many who seek a form of religion, and if the goal of the seeker\-friendly churches is to fill seats with these people, it appears to be working. Growth in many of these establishments is staggering indeed. Some of the larger ones will usher in tens of thousands of attendees for weekend services alone. With annual budgets reaching well into the millions of dollars, many of these edifices are more likely to resemble a large corporate office than a church. That is why you’re less likely to find stained glass windows than a coffee shop, gift shop, bookstore or even a basketball court. Some even have swimming pools and bowling alleys! To leaders of these churches, the Great Commission has essentially become more of a marketing scheme, with the use of surveys and studies to determine which enticements are needed to “reel them in,” and then to cater to their appetites by giving them what they want.
Another problem with the seeker\-friendly movement is that in their desire to please every itching ear, these churches have relegated God and His Word to the back pews, ensuring that no one is offended by the truth. The great doctrines of the faith have been deemed “divisive” and shelved. Sadly, many of these churches are flourishing these days because they have reshaped the gospel into the kind of “product” buyers are willing to tolerate. The bottom line is that these churches have placed the focus on man, not on God where it belongs. And God’s Word cannot be recast to conform to the needs of a consumer\-driven culture. God never intended for His Church to be cozy and comfortable. But there is nothing comfortable about the truth, which Hebrews 4:12 describes as “sharper than any two\-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.”
The message received by those attending seeker\-friendly churches too often is that the Christian life is one of ease and comfort and free from conflict. However, this is certainly not the life that Christ’s followers are to expect. Jesus told us “in this world we would have trouble” (John 16:33\) and that we could expect to be persecuted (Matthew 5:11–12, 44; 10:23; 13:21; Mark 10:30; John 15:20\) and even hated (John 15:18\) on account of following Him. And when Jesus said, “Anyone who does not take his cross and follow me is not worthy of me” (Matthew 10:38; Mark 8:34; Luke 9:23\), He meant that one must be willing to give his life in order to follow Him. Look at what preaching the truth of Christ got Paul—flogged, beaten, stoned, imprisoned, and run out of the country many times! Yet this devout servant of Christ still said, “We are hard pressed on every side but not crushed; perplexed but not in despair; persecuted, but not abandoned; struck down but not destroyed” (2 Corinthians 4:8–9\). He further taught us to “press on toward the goal to win the prize for which God has called \[us] heavenward in Christ Jesus” (Philippians 3:14\).
The apostle Paul told us the time would come when men would not put up with sound doctrine (2 Timothy 4:3\). However, with over 70 percent of adults under age 25 thinking all beliefs are equally valid (according to Barna Research), sound doctrine is *exactly* what is needed. It is the Word of God that plants the seed for the new birth (1 Peter 1:23\), and the Word must be taught for the purpose of “teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work” (2 Timothy 3:16–17\) and for taking the true message out into the world (Matthew 28:19–20\).
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What does it mean to be transformed by the renewing of the mind?
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Answer
The phrase “transformed by the renewing of the mind” is found in Romans 12:2\. Chapter 12 marks the transition in that epistle from the apostle Paul’s theological teaching to his practical teaching. The [book of Romans](book-of-Romans.html) is probably the closest thing in the Bible to a [systematic theology](systematic-theology.html). Paul did not found the church at Rome, but he had every intention of visiting that church on his way to Spain. As a result, Paul wrote this epistle as a way of introducing himself to that congregation and to give them an overview of the gospel and what it means in the lives of believers.
After teaching the great doctrine regarding the gospel of God’s righteousness that is ours through faith in Christ in Romans chapters 1—11, Paul begins to exhort us to godly living. How are we to live in light of the saving power of the gospel? That is what Romans 12—16 aims to teach. The practical section of Romans begins with a great “therefore.” Seeing all that God did on our behalf, therefore live like this. The first of Paul’s great exhortations is to be renewed in our minds:
“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1–2, ESV).
The phrase “the mercies of God” refers to all of what has preceded in chapters 1—11\. The exhortation that Paul presents is that since we have been the recipients of God’s great mercies, we are to be “living sacrifices” to God. How do we do this? We are living sacrifices to God by not conforming to this world, but by being transformed by the renewal of our minds.
This exhortation really serves as a summary statement of all that follows. A living sacrifice to God is one who does not conform, but is transformed. We are not to be conformed to this world. Paul is using the word *world* here to refer to the spirit of the age. In other words, *world* refers to the popular worldview that rejects God and His revelation. As unbelievers, we are naturally conformed to the world (Ephesians 2:1–3\). As believers, we are no longer conformed to this world because we no longer belong to the spirit of this age. We have been translated from the kingdom of darkness into the kingdom of God’s beloved Son (Colossians 1:13\). Therefore, rather than continuing to conform to this world, we are to be transformed by having our minds renewed.
It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non\-Christians do not respond to Christian truth is that they cannot discern spiritual truth (1 Corinthians 2:14\). The gospel is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. Our thinking must be changed (transformed) from old, ungodly ways of thinking into new, godly ways of thinking. What we know in our minds to be true forms a conviction in our hearts of that truth, and that conviction in our hearts translates into action. Therefore, we must first renew our minds.
The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word through the faithful exposition of it each week in church, personal Bible study, and group Bible study. A solid church that believes in preaching the Word, reading the Word, and singing the Word is invaluable in helping us renew our minds.
There are no shortcuts. There is no magical formula for renewing our minds. We must fill our minds with God’s Word. As Jesus prayed to the Father, “Sanctify them in the truth; [your word is truth](your-word-is-truth.html)” (John 17:17\).
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Is Angelica Zambrano’s testimony of experiencing heaven and hell biblically sound?
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Answer
Angelica Zambrano, a young Ecuadorian, claims that she was [dead for 23 hours](near-death-experiences.html), during which time she met Jesus Christ and was led through [hell](hell-real-eternal.html) and [heaven](is-Heaven-real.html) and sent back to warn people about the realities of the next life. She claims to have visited heaven and hell four times and to have received numerous revelations from God.
Angelica says that, as Jesus prepared her to visit hell, He told her, “‘Daughter, I will be with you. . . . I am going to show you that place because there are many who know that hell exists, but they have no fear. They believe it’s a game, that hell is a joke, and many don’t know about it. . . . When He said that, I could see tears streaming down to His garments. I asked Him, ‘Lord, why are you crying?’ He replied, ‘Daughter, because there are more that perish, and I will show you this, so that you will go and tell the truth and so that you will not return to that place.’”
It is absolutely true that hell is real and not a game or a joke, and it is also true that many people are going there (Matthew 7:13; 25:46\). It is true that Jesus laments over lost people (Matthew 23:37\). We know that He takes no pleasure in the death of the wicked (Ezekiel 33:11\). However, the fact that there are some true principles in Angelica’s vision does not make her a true prophetess or her visions divine.
Some of the elements of Angelica’s revelations are unbiblical. For example, Angelica says that, in her second visit to hell, she met a former Christian leader who was there because he did not [tithe](tithing-Christian.html). In her first vision, she met someone in hell who failed to forgive. In her third vision, she saw people in hell for committing suicide and for playing secular music styles in church. There are many other sins that, according to Angelica, Jesus named as responsible for sending people to hell. It is true that sin is a symptom of an unsaved heart, and unrepentant sin will indeed result in an eternity in hell. But Angelica Zambrano clearly teaches that many people in hell were once saved but lost their salvation when they sinned, a doctrine that denies the [believer’s security](eternal-security.html) in Christ (John 10:27–30\).
One of the more bizarre claims that Angelica Zambrano makes is that, in her third visit to hell, “God showed me people’s spirits in Hell who are still alive on earth. These people are bound and appear to be in cells.” According to Angelica, someone “bound in sin” on earth is also imprisoned in hell—his or her spirit is already there. There is absolutely nothing in the Bible about people’s spirits being locked in hell before they are dead.
A blatantly unbiblical detail of the visions of Angelica Zambrano regards the role of Satan and the demons in hell. In her second purported trip to hell, Angelica sees a ring of demons surrounding someone (who turns out to be Michael Jackson). As she watches, the tormented singer “extended his burning hands and was yelling, ‘Help! Help!’ . . . I could see how the demons would raise him up and force him to dance and sing as he did on Earth. The demons mocked him and threw him into the flames. They would pick him up and whip him. He screamed in terrible pain. Oh, how horribly he was being tormented.” In Angelica’s visions, Satan is the master of hell, and the demons are free to exercise their authority in tormenting the damned. This picture of hell directly conflicts with Jesus’ statement that “the eternal fire \[was] prepared for the devil and his angels” (Matthew 25:41\). Satan and the demons are not [in charge of hell](Satan-master-hell.html). They are not the tormentors, but they will be among the tormented.
Any Bible\-believing Christian should be wary of those who purport to have a new message or revelation from God. What’s at stake in Angelica Zambrano’s testimony is the [sufficiency of Scripture](sufficiency-of-Scripture.html). The Bible is all we need to make us spiritually mature and fully equipped (2 Timothy 3:16–17\). We do not need extra\-biblical revelations in the form of dreams, experiences, or “testimonies” such as Angelica Zambrano’s to add to the Bible. We know the glories of heaven and the terrors of hell are real because the Bible teaches the reality of those places, not because someone went there and came back. Angelica Zambrano’s vision is not Scripture but is a dangerous mix of truth and error, an attempt to combine faith and works.
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What is a blessing according to the Bible?
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Answer
A blessing, according to Merriam\-Webster’s Collegiate Dictionary, is “the act or words of one that blesses,” or “a thing conducive to happiness or welfare.” In the Bible, there are several words that are usually translated as “blessing” or “bless.” The Hebrew word most often translated “bless” is *barak*, which can mean to praise, congratulate, or salute, and is even used to mean a curse. Genesis 1:22 is the first occurrence, when God blessed the sea creatures and birds, telling them to be fruitful and multiply in the earth. Likewise, in verse 28, God gave the similar blessing to Adam and Eve, adding that they were to exercise dominion over creation. When God called Abram to go to the Promised Land (Genesis 12:1\-3\), He promised to bless him, make his name great, and through him, to bless all the families of the earth. The blessings here are plainly associated with happiness and welfare, both for Abram and others. In Genesis 22:16\-18, God again blesses Abram, and adds that blessing is due to his obedience to God’s commands.
God is not the only one who pronounces blessings. When Rebekah left her family to become Isaac’s wife (Genesis 24:60\), her family blessed her by saying “may you increase to thousands upon thousands; may your offspring possess the gates of their enemies.” When Isaac was ready to die, he pronounced this blessing on his son, Jacob: “May God give you of heaven’s dew and of earth’s richness— an abundance of grain and new wine. May nations serve you and peoples bow down to you. Be lord over your brothers, and may the sons of your mother bow down to you. May those who curse you be cursed and those who bless you be blessed” (Genesis 27:28\-29\).
Another Hebrew word for blessing is *esher*, which is also translated as happiness. Job 5:17 declares “Blessed is the man whom God corrects; so do not despise the discipline of the Almighty.” This blessing is connected to the knowledge that God is at work to direct us in the right path. God’s chastisement is actually a display of His love for us, like a parent who disciplines a child who plays in the middle of the street. Psalm 1:1\-3 carries that theme further when it states, “Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. But his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers.” The book of Psalms is full of references to this kind of happy blessing for those who love and fear the Lord God.
In the New Testament, there are two primary Greek words translated as “blessing.” *Makarios* carries the meaning of happiness that we just looked at. The Beatitudes of Matthew 5 and Luke 6 describe the happy state of those who find their purpose and fulfillment in God. As in the Psalms, the best life is available for those who love and fear God and order their lives according to His Word. Romans 4:6\-8 ties this happy blessing to those whose sins are forgiven, for they know the relationship to God has been restored. *Eulogeo* focuses more on good words or the good report that others give of someone and also describes the blessing that we say over our food (Matthew 26:26\). This word is where we get our English word “eulogy,” in which we speak well of one who has passed away. Ephesians 1:3 blesses God for all the blessings that He gives us in Christ, and 1 Peter 3:9 instructs us to bless those who mistreat us, because we were called to receive a blessing from God.
Bringing these threads together, we see that a blessing is a statement of good will and happiness that is said about another, as well as the condition that fulfills those good words. God’s original design in creation was for His creatures, including mankind, to experience prosperity, peace, and fulfillment, but that design was ruined when sin entered the world. Statements of blessing are a wish for God to restore His favor on others or a declaration of His inherent goodness. The ultimate blessing that God has given is the new life and forgiveness that comes through faith in His Son, Jesus Christ. The material blessings we enjoy from day to day are temporary, but the spiritual blessings available to us in Christ encompass time and eternity, as well as material and immaterial things. As the Psalmist said, “Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God” (Psalm 146:5\).
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What is the meaning of “Hephzibah” in the Bible?
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Answer
In Old Testament times, the Israelites understood the power behind a name. Whether there was actual spiritual blessing or power imparted through a God\-given name, or whether the names given simply powerfully influenced the thoughts and beliefs of persons about themselves, the names of the Old Testament characters in many ways predicted or foreshadowed important characteristics or the roles that they would play. “Hephzibah” is found twice in the Old Testament, 2 Kings 21:1 and Isaiah 62:4\. Translated from the original Hebrew, Hephzibah literally means, “My delight is in her.” In 2 Kings 21:1, Hephzibah is the name of King Hezekiah’s wife. The name Hephzibah or Hafzbah expresses a very clear idea. Since the same root *hafz* means "guarding" or "taking care of," all words from this root suggest the idea of "safeguarding," and therefore the name Hephzibah means not only someone who evokes delight, but also "one who is guarded," a "protected one."
The more enigmatic use of the term can be found in Isaiah 62:4: “No longer will they call you Deserted, or name your land Desolate. But you will be called Hephzibah, and your land Beulah; for the LORD will take delight in you, and your land will be married.” In this passage, God is speaking to the nation of Israel, who had turned from a monotheistic worship of the one, true God to a mishmash of idolatry, including worship of the Baals and Ashtoreth, in combination with worship of God. Because of this “adultery,” God turned from Israel, and the Northern Kingdom was invaded by the Assyrians in 732 BC, which resulted in the loss of the northern territory surrounding the Sea of Galilee. In 722 BC, the Samarian area fell to Assyria, resulting in the deportation of vast numbers of the Israelites to other parts of the Assyrian Empire.
Isaiah 62:4 is a message of hope to the nation of Israel. God plans to change its name from Deserted and Desolate to Hephzibah and Beulah. Beulah means “married.” When God changes a name in the Bible, it conveys transformation, a second chance, and a new beginning. This passage promises the restoration of Israel to a place of favor and protection in God’s sight. Through this passage, the whole world knows that God finds delight in Israel and is married to her. He will no longer forsake His people. The Lord has sworn to never again allow a conqueror to overcome Israel, and Israel will exist in a sanctuary of safety.
Israel would prepare the way for all those to come to receive the Lord’s salvation. Ultimately through Israel, Jesus came bringing His reward and recompense, fulfilling the Old Testament prophetic passages for the Messiah. Israel will be called “the Holy People, the Redeemed of the LORD; and you will be called Sought After, the City No Longer Deserted” (Isaiah 62:12\). Since its rebirth in 1948, the nation of Israel has survived despite the fact that it is totally surrounded by enemies sworn to its destruction. For those familiar with Isaiah 62:4, however, the persistence of Israel should come as no surprise. The message of hope to the nation of Israel is ultimately a message of hope to all mankind, for from Israel comes the hope of the ages, the Messiah, Jesus Christ.
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What is inner healing, and is it biblical?
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Answer
“Inner healing” refers to an attempt to free people from the negative emotional effects of harmful experiences. Inner healing has become more popular lately in the Christian community (see our article on [Sozo Prayer](sozo-prayer.html)). “Christian” inner healing practitioners use various techniques that are also used in mysticism, including “prayer journeys” that encourage people to remember past hurtful situations and visualize Jesus with them at that moment.
There are several potential dangers inherent in visualization techniques and mystical New Age methods. Three of the most significant are a) the harm that comes from prolonged dwelling on occurrences that evoke hurt or anger, b) the danger of basing our idea of God upon an image in our mind instead of the truth of who He is as revealed in Scripture, and c) opening the doors of our minds to demonic interference.
God does want to free us from negative emotions that arise from specific hurtful occasions in our past, but He doesn’t need visualization techniques or prolonged emphasis on the past to do so. In fact, the Bible is clear that the Christian experience involves the death of our old selves and “rising to walk in newness of life” (Romans 6:4\), and that new life is characterized by thoughts about Him who saved us, not thoughts about the dead flesh that has been crucified with Christ. As we abide in Him (John 15:5\) He transforms our hearts and heals us. But the key is focus on the Lord, not focus on ourselves.
Objective truth centers on the great doctrines of the faith and their relevance to life: the sovereignty of God, the high priestly intercession of Christ, the promise of the Holy Spirit, and the hope of eternal glory. Understanding these great truths, centering our thoughts on them, and rehearsing them in our minds will enable us to reason from truth in all of life’s trials, and our faith will be strong and vital. Reasoning from what we *feel about ourselves*—rather than what we *know about God*—is the sure path to spiritual defeat.
That said, it isn’t wrong to work through emotions. God created us as emotional beings, and if we try to “shut down” those parts of ourselves in an effort to avoid reliving painful moments, we can become like a volcano ready to blow. The Lord understands that emotional pain is a part of life—He created us! The best way to find true inner healing is to be honest with yourself about what you feel, and then go to God with those things, seeking answers. His Word will give you the answers you are seeking. The Bible is supernatural and wonderful and brings true inner healing. And if there is no concrete question in your mind—just a negative feeling—the answer is still to read the Word, because His Word is His Voice, and His voice has powerful creating, healing power.
“Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. 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 12:1–2\).
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Is it really possible for Christians to do greater works than Jesus?
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Answer
In John 14:12, Jesus makes an amazing statement: “Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even ***greater things*** than these, because I am going to the Father” (emphasis added). Jesus performed many amazing and wonderful works—raising the dead, walking on water, and feeding thousands come to mind—how can it be true that those who have faith in Him will perform “even greater” works than those?
In saying that those who believe in Him would do the works that He did, Jesus was not saying that every Christian would walk on water and raise the dead. The apostles in the [book of Acts](Book-of-Acts.html) performed some miracles that were similar to Jesus’ works, but even they did not walk on water or feed multitudes, as far as we know. The Holy Spirit gives different gifts to different people as He sees fit (1 Corinthians 12:4\). Not everyone has the same set of gifts. Some believers have more public gifts, and others have quieter, more private gifts.
Jesus said that not only would His followers do the same works, but they would do “greater” works than He. Again, this is not a reference to the works’ being greater *in power*. Jesus had raised Lazarus, who had been four days in the tomb (John 11\); humanly speaking, not even the apostles did a greater work than that. No one has ever exceeded the power or majesty of Jesus’ miracles.
So, what did Jesus mean that His faithful followers would do “greater” works than He? Without a doubt, the works of Jesus’ followers would be greater *in extent*. Jesus’ earthly ministry had been largely limited to Galilee and Judea; His disciples, however, were going to extend His ministry to the uttermost parts of the earth. When Jesus [ascended](ascension-Jesus-Christ.html) to heaven, His followers numbered in the hundreds; forty days later, in response to the preaching of the apostles, that number leaped into the thousands (Acts 2:41\). By the end of Acts, the gospel had made its way to Rome.
Jesus links the works of His followers with the fact of His return to heaven. In fact, He says His absence is the *cause* of their greater works: “Whoever believes in me will do the works I have been doing, and they will do even greater things than these, *because I am going to the Father*” (John 14:12, emphasis added). Jesus later told His disciples that the gift of the Holy Spirit depended on Jesus’ return to heaven (John 16:7\). It was through the Spirit that the church is enabled to do the work of God.
Jesus also links the greater works His followers will do to the promise of answered prayer. His very next words: “And I will do whatever you ask in my name, so that the Father may be glorified in the Son. You may ask me for anything in my name, and I will do it” (John 14:13–14\).
The words of Jesus in John 14 were of great comfort to His eleven disciples. He was about to be arrested and suffer a cruel and unjust death. The disciples themselves would be scattered that night. But Jesus assures them that, no matter what happens, God’s work will continue in the world. Even after Jesus’ earthly ministry ended, His work would go on. The followers of Christ, empowered by the Holy Spirit, would continue to help and heal people. The gospel would have a worldwide impact. As God’s people pray in Jesus’ name, answers would come, and the greatest miracle of all—the spiritual transformation of a sinful heart through faith in Christ—would become commonplace, to the glory of God.
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What is the Feast of Weeks?
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Answer
Described in Leviticus 23, The Feast of Weeks is the second of the three “solemn feasts” that all Jewish males were required to travel to Jerusalem to attend (Exodus 23:14–17; 34:22–23; Deuteronomy 16:16\). This important feast gets its name from the fact that it starts seven full weeks, or exactly 50 days, after the Feast of Firstfruits. Since it takes place exactly 50 days after the previous feast, this feast is also known as “Pentecost” (Acts 2:1\), which means “fifty.”
Each of three “solemn feasts”—Passover, the Feast of Weeks, and the Feast of Tabernacles—required that all able\-bodied Jewish males travel to Jerusalem to attend the feast and offer sacrifices. All three of these feasts required that “firstfruit” offerings be made at the temple as a way of expressing thanksgiving for God’s provision. The Feast of Firstfruits celebrated at the time of the Passover included the first fruits of the barley harvest. The Feast of Weeks was in celebration of the first fruits of the wheat harvest, and the Feast of Tabernacles involved offerings of the first fruits of the olive and grape harvests.
Since the Feast of Weeks was one of the “harvest feasts,” the Jews were commanded to “present an offering of new grain to the Lord” (Leviticus 23:16\). This offering was to be “two wave loaves of two\-tenths of an ephah” which were made “of fine flour . . . baked with leaven.” The offerings were to be made of the first fruits of that harvest (Leviticus 23:17\). Along with the “wave offerings” they were also to offer seven first\-year lambs that were without blemish along with one young bull and two rams. Additional offerings are also prescribed in Leviticus and the other passages that outline how this feast was to be observed. Another important requirement of this feast is that, when the Jews harvested their fields, they were required to leave the corners of the field untouched and not gather “any gleanings” from the harvest as a way of providing for the poor and strangers (Leviticus 23:22\).
To the Jews, this time of celebration is known as *Shavuot*, which is the Hebrew word meaning “weeks.” This is one of three separate names that are used in Scripture to refer to this important Jewish feast. Each name emphasizes an important aspect of the feast as well as its religious and cultural significance to both Jews and Christians. Besides being called the Feast of Weeks in Leviticus 23, this special feast celebration is called the “Day of the Firstfruits” in Numbers 28:26 and the “Feast of Harvest” in Exodus 23:16\.
The Feast of Weeks takes place exactly 50 days after the Feast of Firstfruits. It normally occurs in late spring, either the last part of May or the beginning of June. Unlike other feasts that began on a specific day of the Hebrew calendar, this one is calculated as being “fifty days to the day after the seventh Sabbath” (Leviticus 23:15–16; Deuteronomy 16:9–10\).
Like other Jewish feasts, the Feast of Weeks is important in that it foreshadows the coming Messiah and His ministry. Each and every one of the seven Jewish Feasts signifies an important aspect of God’s plan of redemption through Jesus Christ.
Jesus was crucified as the “Passover Lamb” and rose from the grave at the Feast of Firstfruits. Following His resurrection, Jesus spent the next 40 days teaching His disciples before ascending to heaven (Acts 1\). Fifty days after His resurrection and after ascending to heaven to sit at the right hand of God, Jesus sent the Holy Spirit as promised (John 14:16–17\) to indwell the disciples and empower them for ministry. The promised Holy Spirit arrived on the Day of Pentecost, which is another name for the Feast of Weeks.
The spiritual significances of the Feast of Weeks are many. Some see the two loaves of leavened bread that were to be a wave offering as foreshadowing the time when the Messiah would make both Jew and Gentile to be one in Him (Ephesians 2:14–15\). This is also the only feast where leavened bread is used. Leaven in Scripture is often used symbolically of sin, and the leavened bread used in the Feast of Weeks is thought to be representative of the fact that there is still sin within the church (body of Christ) and will be until Christ returns again.
On the Day of Pentecost or the Feast of Weeks, the “firstfruits” of the church were gathered by Christ as some 3,000 people heard Peter present the gospel after the Holy Spirit had empowered and indwelt the disciples as promised. With the promised indwelling of the Holy Spirit, the first fruits of God’s spiritual harvest under the New Covenant began. Today that harvest continues as people continue to be saved, but there is also another coming harvest whereby God will again turn His attention back to Israel so that “all of Israel will be saved” (Romans 11:26\).
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Why is the real presence of Christ in the Lord’s Supper such a controversial issue?
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Answer
The “real presence” of the Lord Jesus Christ in the Lord’s Supper is a doctrine of Roman Catholicism (and some other Christian denominations) that teaches that, instead of being symbolic rites, [communion](communion-Christian.html) and [baptism](Christian-baptism.html) are opportunities for the real presence of God to appear. In the case of communion, they believe once the priest has blessed the wine and the bread, the wine becomes Jesus’ blood and the bread becomes His flesh. They cannot explain how, but they believe this transformation (called [transubstantiation](transubstantiation.html)) allows God to spiritually nourish the partaker to better serve Him and to be Christ to the lost world.
This concept is hard even for Roman Catholics to fully explain. They believe that Jesus instituted communion as a way of allowing believers to participate in the ongoing sacrifice of the cross. Once the bread and wine are blessed, Christ’s crucifixion is presented again to those in attendance. The ceremony somehow perpetuates the ever\-present crucifixion. Even when the service (or Mass) is completed, the leftover bread is kept and venerated in thanks to God for providing the transformation and the nourishment.
There are two major problems with this line of thought. First, there is no way that a ceremony can recreate Jesus’ crucifixion. Several places in the New Testament claim Jesus’ death was “once for all” (Romans 6:10; Hebrews 7:27, 9:12, 10:10; 1 Peter 3:18\). There is no mention that the act of the crucifixion, which occurred within the confines of a linear timeline, is somehow free of that timeline to be as eternal as God Himself. The results of that act are certainly timeless, as it was that act that allowed even those before Jesus’ time to be saved. But we have no way of participating in an act that occurred nearly two thousand years ago, except in the symbolic sense.
That is the great controversy of the belief of the real presence of Christ in the Lord’s Supper. But on a practical level, the bread does not become flesh. The wine does not become blood. And no amount of belief is going to make it so. The more urgent issue is the false belief that God’s blessing and nourishment come through that bread and wine. Roman Catholicism teaches that liturgy (taken from the Greek for “work”) is the conduit through which God provides blessing and salvation. Essentially, in addition to placing the priest between the congregants and God, they also place the bread and wine between themselves and God. They believe they are blessed because of their obedience in taking communion, and that blessing literally streams from God through the bread and wine and into their souls.
This is not what Jesus taught. He said, “I am the bread of life” and “It is the Spirit who gives life, the flesh profits nothing; the words that I have spoken to you are spirit and are life” (John 6:48, 63\). Jesus is the bread of life, but He is also the Word (John 1:1\). The bread that nourishes is the Word of God (Matthew 4:4\), not a wafer somehow transformed into the flesh of Jesus. The idea that we have to go through a human ceremony to receive that spiritual nourishment is the type of belief Jesus came to abolish. His death tore the veil in the temple, giving us the ability to have a direct relationship with God (Hebrews 4:16\). That veil was not replaced by the act of blessing and eating bread and wine.
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What does the Bible say about telepathy or psycho-kinesis?
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Answer
Telepathy (the ability to read another’s thoughts) and telekinesis (the ability to move an object with one’s mind) are stalwart tools in the realm of superheroes. From Star Wars to the X\-Men, mental powers seem to be ubiquitous. But what does the Bible say about such “super powers”?
The Bible actually has quite a bit to say about knowing another’s thoughts. Genesis 6:5 says, “Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually.” In 1 Chronicles 28:9, David tells his son Solomon, “The LORD searches all hearts, and understands every intent of the thoughts.” Psalm 94:11 says, “The LORD knows the thoughts of man.” And Jesus knew the thoughts of the scribes in Matthew 9:4\. But we cannot know the thoughts of another. First Corinthians 2:11 says, “For who among men knows the thoughts of a man except the spirit of the man which is in him?” God did not create humans to be able to communicate simply through thought. Instead, he gave us forms of communication that require much more work and humility, forms that breed community instead of simple, quick information transfers.
There are those who seem to have abilities that resemble telepathy. Mothers are particularly good at this. But it isn’t anything mysterious. It’s simply knowing others well enough, and knowing their situation well enough, to be able to make an accurate, educated guess about their motives. Job exemplifies this in Job 21:27 when he tells one of his “comforters,” “Behold, I know your thoughts, and the plans by which you would wrong me.” He knows his friend well, and he’s sat through enough lectures to be able to figure out where Zophar is coming from. That’s not telepathy. That’s just paying attention.
The Bible also mentions cases of objects moving or changing into something else. In Genesis 5:24 “Enoch walked with God; and he was not, for God took him.” In I Kings 17:15, a widow’s flour and oil miraculously continue to provide throughout a long drought. In the next chapter, fire falls from heaven to consume a water\-saturated sacrifice. In John 2, water turns into wine. But in all these cases, the purpose of the transformation or movement of materials was to glorify God and authenticate His messenger. At no time was it used merely for convenience or for frivolous purposes.
It is possible, however, for the enemy to use similar signs to draw attention to himself. Moses faced this when Pharaoh’s magicians turned their staffs into snakes (Exodus 7:12\) and brought up frogs (Exodus 8:7\). It is possible even now for people to make strange things happen. But we must examine what exactly is going on. Humans cannot use their minds to move or create objects. Those in the spirit realm can. So, every mysterious occurrence must be powered either by God or the enemy. If God is glorified through the event, if He caused the event to occur to validate His prophet, we can deduce the event occurred through Him. If, however, the event was frivolous and had nothing to do with God’s glory, it must have come through another source. And the Bible makes it clear that witchcraft and sorcery are to be avoided at all costs.
God made humans to interact in specific ways, ways that foster community and glorify Him. Some people may be blessed with a keen insight, but that doesn’t mean they have telepathy. The prophets of old were given the ability to ask God to act on their behalf in miraculous ways, but they didn’t have powers of psycho\-kinesis. We are to look to the Holy Spirit for our strength. Trying to read another’s thoughts, move objects around a room, or create an energy ball takes time and effort away from the business of loving God and loving others and opens a dangerous door into the world of the occult.
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What is the Day-Age Theory?
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Answer
Although Moses wrote the book of Genesis approximately 3,400 years ago, it has been in just the last few centuries when serious debate over the nature and date of the original creation has developed. Consequently, there are now several creation theories, one of which is the Day\-Age Theory. In short, this is a belief that the “days” spoken of in the first chapter of Genesis are sequential periods and not literal, 24\-hour days. Each day, therefore, is thought to represent a much longer, albeit undefined, period of time, such as a [million or more years](old-earth-creationism.html). This is rooted in an effort to harmonize our understanding of the Bible with what appears to be overwhelming scientific evidence of an “old” earth.
Science has a habit of disproving interpretations of certain views, but it has never contradicted anything explicitly taught in the Bible. God’s Word is our supreme source of truth, but that does not mean everything it says is easy to understand or immediately clear (see 2 Peter 3:16; Colossians 1:26\). It’s important to point out that Day\-Age theorists are not attempting to remove God. Some alternative views, such as atheistic evolution, do just that. Rather, Day\-Age Theory seeks to harmonize faithful interpretation of the Bible with a modern understanding of science.
Needless to say, any approach to interpreting the Bible should be handled with caution. One consequence of questioning the fundamental truths of the book of Genesis is the temptation to re\-interpret any doctrine that does not agree with our preferences. However, preference is not a valid reason to reject the [inerrancy](Biblical-inerrancy.html) of the Word of God. At the same time, suggesting a different interpretation is not at all the same thing as questioning the inspiration of the Bible.
Adherents of Day\-Age Theory often point out that the word used for “day” in Hebrew, *yom*, sometimes refers to a period of time that is longer than a literal, 24\-hour day. In fact, this happens in the creation account itself, in Genesis 2:4\. There, the entire explanation is described as “the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven” (NASB). This is also seen in God’s warning in Genesis 2:17, where He warns that man will die “in the day” he eats from the tree.
Each day in the first chapter of Genesis is described as having an evening and a morning. Indeed, these two words—*evening* and *morning*—are used extensively in the Old Testament, and in most circumstances they refer to normal days. Speaking from the perspective of language, opponents of Day\-Age Theory note that, if Moses wanted to convey a longer period of time, he could have used clear terms such as *olam* or *qedem* in place of *yom*. Day\-Age proponents, in response, note that this does not change the possibility of a symbolic use of *yom*, especially since it’s clearly used symbolically in those very passages by Moses.
Another reason given for a metaphorical “day” as postulated by the Day\-Age Theory is that the sun was not created until day four. Given this, how could there have been conventional, 24\-hour days (i.e., day and night) before day four? Opponents of the Day\-Age Theory would contend that, technically, the sun itself is not needed for a day and night. What is needed is light and a rotating Earth. The “evening and morning” indicates a rotating Earth, and, as far as light is concerned, God’s very first command was “Let there be light,” and there was light (Genesis 1:3\), prior to there being a sun. Separating the light from the darkness was the very first thing our Creator did.
A major sticking point for some Christians about Day\-Age Theory is the implication that disease, suffering, and death must have existed before the fall of man. Careless application of Day\-Age Theory could possibly contradict the concept of the fall of man and, by extension, the doctrine of the [atonement](substitutionary-atonement.html). Scripture clearly indicates that “sin entered the world through one man \[Adam], and death through sin” (Romans 5:12\). Day\-Age creationists would agree there was no *human* death prior to Adam’s sin. They note the primary effects of the fall were relational and spiritual and did not result in immediate fatality to Adam or Eve. In other words, it is entirely reasonable to suggest that some kind of death existed in the world—but not necessarily in man—prior to the fall.
As with many such issues, the Bible is not especially clear about the exact nature of creation. There are arguments and evidence for many different views, though not all of these are truly biblical. The Day\-Age Theory, in and of itself, is like any other *possible* interpretation of the Word of God. It has strengths and weaknesses and should be treated with cautious deliberation.
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Why do so many preachers' kids walk away from the faith?
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Answer
When preachers’ kids, so\-called PKs, walk away from the faith in which they have been brought up, it is a sad thing and a poor testimony to the truth of Christianity. Although true Christians cannot [lose their salvation](Christian-lose-salvation.html), many, including some raised in the homes of pastors and ministers of the gospel, can and do walk away from the faith, at least for a period of time. By the grace of God who gives the gift of faith to His own, those who are truly in the saved will return (Ephesians 2:8–9\).
Preachers’ kids who leave the faith may do so for a variety of reasons. Many preachers’ kids are deeply hurt by the way church members treat their parents. Young people see the anger and conflict that can arise in even the best of congregations, and they conclude that the “religion” these people profess can’t be real. Young people see these conflicts as hypocrisy. They then begin to question their own faith.
Preachers’ kids are often under a lot of pressure to be perfect, or at least to act like it so they won’t disgrace the family and the church. So they try to live up to everyone’s expectations, and this can lead them to practice the very hypocrisy they see in others. Especially in smaller churches, the pastor’s family is put on a pedestal with everyone watching their every move.
The children of clergymen often believe the church is stealing their father’s time away from them. Pastors typically work 50\-hour weeks, leaving their children fighting for attention. Statistically, most pastors change churches every five years. This can mean a child moves 3\-4 times during his or her childhood. They experience the stress of losing their homes, their schools, and their friends, and they intuitively blame God or the religion for the upheaval. But these children often have no one to turn to. Their parents are dealing with the stress of finding a new job, the financial insecurity, and the causes for the move, which are usually negative. So, not wanting to add to the stress, kids can keep their anger and frustration hidden.
But the resentment built up against God and the faith play into the natural rebelliousness of the teenage years, which is why many preachers’ kids leave the faith during that time or immediately upon entering college. They appear to “conform” to Christianity, saying all the right things and performing all the required duties. But the moment of freedom brings many to reject the hypocrisy of their own lives and their faith along with it. How often we hear sad reports of those who start out so well in the things of religion. Those children who are praised by their parents and relatives for their apparent godliness and zeal at their local church, only to leave home for the first time by going away to a university or a new job only to later return spiritually barren and cold.
What can be done to stem the tide of preachers’ kids leaving the faith? First, it’s important to realize that this is part of Satan’s overall strategy against the church. When ministers’ children leave the faith, the church loses future leaders. The families of those closest to the spiritual battles are prime targets to attack. If the world sees pastors’ families in shambles, it doesn’t speak well of the faith they profess. To counter this situation, pastors must schedule time for their families and children that parishioners cannot interrupt. When kids know that their time with Dad is a priority, outweighing all else, the sense of security they attain from it is enormous. The congregation must also be made aware that their pastor’s time with his family will make him a more effective pastor, and safeguards against incursion into family time must be strictly enforced.
The world is a hard place for Christian believers to grow up in, especially in Western societies. Materialism and all its glamour easily satisfy the senses of the carnal nature. This is all the more true for ministers’ children who have perhaps been brought up with some degree of naiveté because their parents would have them be spared the excesses of this life. Children naturally want to inquire into the things once forbidden by their parents. Therefore, it’s all the more crucial for pastors and their wives to spend time preparing their own children for the temptations they will face, and this can only be achieved by spending adequate time with them.
Perhaps the real issue is the new birth. If any man is in Christ, He is a new creation (2 Corinthians 5:17\). Indeed, he is a temple of the Holy Spirit (1 Corinthians 6:19\), whereby he is occupied by One who is greater than the one that is the world, the devil (1 John 4:4\). As a result of this, he can not go on sinning (1 John 3:6\), although the carnal nature will “war” and “rage” against those new spiritual desires that follow as a consequence of regeneration (Galatians 5:17\). A true believer may indeed fall away—sometimes for many years. Indeed, he may show no credible signs that he ever was converted, but it is God who always takes the initiative in restoration. The true child of God is never lost forever (John 6:39; Jude 24\).
Finally, the importance of prayer cannot be overstated. Both pastors and the congregations they serve should make it a priority to pray continually for their pastor’s children. We must bring our pastor and his family to the throne of grace regularly, asking that they be protected from the evil one by putting on the full armor of God (Ephesians 6:10–17\). By doing so, we help the children remain “strong in the Lord and in his mighty power” and not depart from the faith in which they were raised.
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What is the importance of the empty tomb?
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Answer
From the earliest apostolic period, the reality of the empty tomb—the biblical truth that the tomb of Jesus of Nazareth was found empty by His disciples—has been at the center of the Christian proclamation. All four Gospels describe, to varying degrees, the circumstances surrounding the discovery of the empty tomb (Matthew 28:1–6; Mark 16:1–7; Luke 24:1–12; John 20:1–12\). But are there any good reasons to think that these claims are historically accurate? Could a fair\-minded investigator conclude that, in all probability, Jesus’ tomb was found empty on that first Easter morning? There are several arguments that have convinced a good many historians that the tomb in which Jesus was buried was indeed found empty on the Sunday following His crucifixion.
First, the location of Jesus’ tomb would have been known to Christians and non\-Christians alike. While it is true that most victims of crucifixion were either thrown in a graveyard reserved for common criminals or simply left on the cross for birds and other scavengers to feed upon, the case of Jesus was different. The historical record indicates that Jesus was buried in the tomb of [Joseph of Arimathea](Joseph-of-Arimathea.html), a member of the Sanhedrin, the very group that had orchestrated Jesus’ execution. Many skeptical New Testament scholars have been convinced that Jesus’ burial by Joseph of Arimathea is unlikely to have been a Christian fabrication. Given the understandable hostility of the earliest Christians toward the Sanhedrin, whom they felt were largely responsible for their Master’s death, it is unlikely that Jesus’ followers would have invented a tradition about a member of the Sanhedrin using his own tomb to provide Jesus with a respectable burial.
In addition, recent archaeological discoveries have demonstrated that the style of tomb described in the burial accounts in the Gospels (an *acrosolia* or bench tomb) was largely used by the wealthy and other people of prominence. Such a description fits nicely with what we know of Joseph of Arimathea. Moreover, when we couple these considerations with the fact that Arimathea was a town of little importance that lacked any type of scriptural symbolism and that no competing burial tradition exists, any serious doubt that Jesus was buried in Joseph’s tomb is eliminated.
The significance of these facts should not be overlooked as the Sanhedrin would then have certainly known the location of Joseph’s tomb, and thus, where Jesus had been interred. And if the location of Jesus’ tomb was known to the Jewish authorities, it would have been nearly impossible for the Christian movement to have gained any traction in Jerusalem, the very city where Jesus was known to have been buried, had the tomb not been empty. Would not any of the Jewish religious leaders have taken the short walk to Joseph’s tomb to verify this claim? Did not the Sanhedrin have every motivation to produce Jesus’ corpse (if it were available) and put an end to these rumors of a resurrected Jesus once and for all? The fact that Christianity began to gain converts in Jerusalem tells us that no corpse had been produced despite the Jewish religious leadership having every motivation to produce one. If Jesus’ crucified body had been produced, the Christian movement, with its emphasis on a resurrected Jesus, would have been dealt a lethal blow.
Second, the empty tomb is implied in the early oral formula quoted by the apostle Paul in 1 Corinthians 15\. While all four Gospels attest to the vacancy of Jesus’ tomb, our earliest hint at the empty tomb comes from the Apostle Paul. Writing to the church at Corinth in approximately AD 55, Paul quotes an oral formula (or creed) that most scholars believe he received from the apostles Peter and James just five years after Jesus’ crucifixion (Galatians 1:18–19\). Paul states, “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve” (1 Corinthians 15:3–5\). When Paul writes “…that he was buried, that he was raised…” it is strongly implied (given Paul’s Pharisaical background) that the tomb in which Jesus was buried was empty. As a former Pharisee, Paul would have naturally understood that what goes down in burial comes up in resurrection; he accepted the idea of physical resurrection even before his encounter with Christ. Given that Paul’s source for this creed was most likely the Jerusalem apostles and their proximity to the events in question, Paul’s citation of this oral formula provides strong evidence that Jesus’ tomb had been found empty and that this fact was widely known in the early Christian community. The oft\-repeated objection that Paul was unaware of an empty tomb is answered when we see that elsewhere Paul taught that Jesus’ resurrection was bodily in nature (Romans 8:11; Philippians 3:21\). For Paul, a resurrection that did not produce a vacant tomb would have been a contradiction in terms.
Third, there appears to be strong enemy attestation of the existence of an empty tomb. The first of these comes from within the pages of the Gospel of Matthew itself where Matthew reports that there was an acknowledgment of the empty tomb by the Jewish leaders themselves (Matthew 28:13–15\). They were claiming that the disciples had come and stolen away Jesus’ body. Given the proximity of the writing of Matthew’s Gospel to the event in question, such a claim would have been easy to disprove if untrue. For if Matthew were lying, his report of the Jewish response to the empty tomb proclamation could have easily been discredited as many of the contemporaries of the events in question would still have been alive when Matthew’s Gospel was initially circulating. But why would they accuse the disciples of stealing Jesus’ body if the tomb still contained the dead body of Jesus? The counter\-accusation made by the Jews presupposes that the tomb was empty.
That the Jews accused the disciples of stealing Jesus’ body is corroborated by the Christian apologist Justin Martyr in the middle of the second century (*Dialogue with Trypho*, 108\) and then again around AD 200 by the church father Tertullian (*De Spectaculis*, 30\). Both Justin and Tertullian were interacting with the Jewish debaters of their day and were in a position to know what it was their Jewish opponents were saying. They were not simply relying on Matthew’s Gospel for their information; both Justin and Tertullian mention specific details not found in the Gospel of Matthew. In fact, all three of these writers cite details not mentioned by the others. Based on these considerations, it appears that there was an early Jewish acknowledgement of an empty tomb.
Fourth, all four Gospels report that the tomb of Jesus was discovered empty by women. This point is especially significant given the patriarchal nature of first\-century Israel. While it is true that, under very limited circumstances, women were allowed to testify in a court of law, it is also the case that, in first\-century Jewish society, a woman’s testimony was worth far less than that of a man. If you were making up a story in an attempt to persuade others that Jesus had been resurrected, you would never have used women as your primary witnesses. Any made\-up story would have featured male disciples like Peter, John, or Andrew as the discoverers of the empty tomb, as the testimony of men would have provided much\-needed credibility to the story.
Yet the Gospels report that, while Jesus’ male disciples were cowering in fear, hiding from the authorities, it was women who were the earliest witnesses of the empty tomb. There would simply be no reason for the early church to concoct such a scenario unless it was true. Why would the early Christians portray their male leadership as cowards and place females in the role of primary witnesses? One of these named female witnesses (Mary Magdalene) was said to have been possessed of seven devils earlier in her life, thus making her an even less reliable witness in the eyes of many. And yet, despite these evidential handicaps, the earliest Christians insisted that the first witnesses to the empty tomb were, in fact, women. The most likely explanation of this insistence is that these women were the initial witnesses of the empty tomb and that the earliest Christians were unwilling to lie about it despite its potentially embarrassing nature.
All four of these arguments help to provide cumulative proof that the tomb of Jesus Christ was empty on the first Easter. Particularly telling is the conclusion of historian Michael Grant, himself a skeptic of Jesus’ resurrection, “…if we apply the same sort of criteria that we would apply to any other ancient literary sources, then the evidence is firm and plausible enough to necessitate the conclusion that the tomb was, indeed, found empty.”
Of course, there is more to the story than merely an empty tomb. The reason the tomb was found empty was that the man who was buried there had risen from the dead. Jesus would not only vacate His grave but appear to numerous people individually (Luke 24:34\) and in groups (Matthew 28:9; John 20:26–30; 21:1–14; Acts 1:3–6; 1 Corinthians 15:3–7\). And His resurrection from the dead would be the sure proof that He was who He claimed to be (Matthew 12:38–40; 16:1–4\)—the risen Son of God, our only hope of salvation.
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Who were the sons of Korah in the Old Testament?
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Answer
The story of the sons of Korah in the Old Testament is truly a tale of two fathers and two destinies. The story begins with the Israelites of Moses’ time as they journeyed through the wilderness just after leaving Egypt. In Numbers 3, God set aside the [Levites](tribe-of-Levi.html), out of the tribes of Israel, for full time service to Him. They were ordained to take care of the tabernacle and all of its implements, as well as the Ark of the Covenant. Only the descendants of Aaron, however, were allowed to serve as priests.
The three sons of Levi were Gershon, Merari, and Kohath. The Gershonites were responsible for the care of the tabernacle and tent, its coverings, the curtain at the entrance to the tent of meeting, the curtains of the courtyard, the curtain at the entrance to the courtyard surrounding the tabernacle and altar, and the ropes—and everything related to their use. The Merarites were appointed to take care of the frames of the tabernacle, its crossbars, posts, bases, all its equipment, and everything related to their use, as well as the posts of the surrounding courtyard with their bases, tent pegs, and ropes. The Kohathites were responsible for the care of the sanctuary. They were responsible for the care of the ark, the table, the lamp stand, the altars, the articles of the sanctuary used in ministering, the curtain, and everything related to their use. They were under the direct supervision of [Eleazar](Eleazar-in-the-Bible.html), son of Aaron.
Unlike the Gershonites and the Merarites, who were allowed to transport the items under their care on carts, the Kohathites had to carry their items, the holy things of the tabernacle, on their shoulders. They had the arduous burden of transporting these items from place to place as the camp moved, but they were not allowed to actually touch the items or they would die. The priests had to wrap the sacred objects in special coverings before they were transported (Numbers 4:15\). Many of the Kohathites began to disdain this task and to covet the role of the priests.
[Korah](Korah-in-the-Bible.html) was the grandson of Kohath, and he began to run with another group of Reubenite malcontents, namely, [Dathan](Dathan-in-the-Bible.html) and [Abiram](Abiram-in-the-Bible.html), sons of Eliab, and On, son of Peleth. In pride, they roused a group of 250 men together to challenge the right of Moses and Aaron to the priesthood (Numbers 16\). Moses summoned the [rebellious men](rebellion-of-Korah.html) to stand before God and burn incense. God warned Moses to let the assembly know to get away from Korah, Dathan, and Abiram, their households, and the other rebels. Then a remarkable and terrifying event happened.
“Moses said, ‘This is how you will know that the LORD has sent me to do all these things and that it was not my idea: If these men die a natural death and suffer the fate of all mankind, then the LORD has not sent me. But if the LORD brings about something totally new, and the earth opens its mouth and swallows them, with everything that belongs to them, and they go down alive into the realm of the dead, then you will know that these men have treated the LORD with contempt.’ As soon as he finished saying all this, the ground under them split apart and the earth opened its mouth and swallowed them and their households, and all those associated with Korah, together with their possessions. They went down alive into the realm of the dead, with everything they owned; the earth closed over them, and they perished and were gone from the community. At their cries, all the Israelites around them fled, shouting, ‘The earth is going to swallow us too!’ And fire came out from the LORD and consumed the 250 men who were offering the incense” (Numbers 16:28–35\).
Although this clearly marked the end of Korah, we discover that Korah’s sons, perhaps too young to understand their father’s uprising or maybe too cognizant of God’s authority to join in the revolt, were spared (Numbers 26:9–11\). God judged those who turned against Him in active rebellion and purified His people, but He still had a purpose and plan for even the line of Korah. After seven successive generations, the prophet Samuel arose from the line of Korah, the genealogy of which is recorded in 1 Chronicles 6:31–38 and 1 Samuel 1:1, 20\. The Korahites became doorkeepers and custodians for the tabernacle (1 Chronicles 9:19–21; 1 Chronicles 2\.) One group of Korahites (1 Chronicles 12:6\) joined King David in various military exploits and won the reputation of being expert warriors. However, the most remarkable thing to note about the sons of Korah is that during the time of King David, they became the great leaders in choral and orchestral music in the tabernacle. Heman the Korahite had a place of great importance as a singer, along with Asaph (a Gershonite) and Ethan or Jeduthan (a Merarite). These individuals played an important role in the thanksgiving services and pageantry when the Ark of the Covenant was brought to Jerusalem. David formed an elaborate organization for song, instrumental music, and prophesying through these men.
Of all of the [psalms in the Bible](Book-of-Psalms.html), eleven are attributed to the sons of Korah. These beautiful psalms express a spirit of great gratitude and humility to an awesome, mighty God. They express a longing for God and deep devotion. These poetic songs include Psalms 42, 44—49, 84—85, and 87—88\. Psalm 42:1 contains the beautiful line, “As the deer pants for flowing streams, so pants my soul for you, O God.” Psalm 84:1 states, “How lovely is your dwelling place, O God.” Psalm 46:1–3 conveys the powerful message, “God is our refuge and strength, an ever\-present help in trouble. Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging.”
One wonders if the poet who penned these lyrics was remembering his ignoble beginnings, his distant ancestor who perished in an earthquake for his pride and rebellion. Perhaps it was that reflection that prompted the following words of the same psalm: “He says, ‘Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth’” (Psalm 46:10\). For each of us, our own songs of renewed purpose and redemption should flow out of a heart of humility as we remember the fallen state from which He raised us and the redemption that we experience through His grace. This was certainly the case for the sons of Korah.
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What does the Bible say about being poor?
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Answer
The Bible has a lot to say about being poor, and we have many examples of poor people in Scripture. Since material wealth is not a sure indication of God’s blessing, being poor is not necessarily a sign of God’s disapproval. In fact, it is possible to be poor in material things but rich in spiritual things (see Revelation 2:9\).
Of course, sometimes being poor is the result of bad choices. The Bible warns that [laziness](laziness-Bible.html) will lead to being poor: “A little sleep, a little slumber, / a little folding of the hands to rest— / and poverty will come on you like a thief / and scarcity like an armed man” (Proverbs 24:33–34; cf. 6:11\). Following wild dreams will likewise lead to poverty: “Those who chase fantasies will have their fill of poverty” (Proverbs 28:19\), as will failing to heed wise advice: “Poverty and disgrace come to him who ignores instruction” (Proverbs 13:18, ESV).
In other places, the Bible portrays poor people as having been blessed, and many who are rich are seen in a negative light. Jesus Himself was poor, not having a home or a “place to lay his head” (Matthew 8:20\). The disciples and most of Jesus’ followers were poor, at least in worldly terms, but rich in spiritual wealth. The disciples even left all they had to follow Him, giving up all they owned, placing their full trust in Him to provide what they needed. Jesus said the poor will always be with us (Matthew 26:11\). There is no shame in being poor. Our attitude should be that of the writer in Proverbs who said, “Give me neither poverty nor riches, but give me only my daily bread” (Proverbs 30:8\).
The rich are generally portrayed negatively in the Bible. Wealth itself is seen as a hindrance to those who desire to enter the kingdom of God. Jesus declared, “How hard it is for the rich to enter the kingdom of God!” (Mark 10:23\), and He repeated this statement in the very next verse. Why did He make such a shocking statement? Because the rich tend to trust in their riches more than in God. Wealth tends to pull us away from God.
The story of [the rich man and Lazarus](rich-man-and-Lazarus.html) (Luke 16:19–31\) displays the temporary nature of riches. The rich man enjoyed great luxury in life but spent eternity in hell because of his greed and covetousness. Lazarus suffered the indignities of extreme poverty but was comforted in heaven forever. Jesus Himself left His throne in heaven in order to take on the lowly form of a poor man. Paul said of Him, “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich” (2 Corinthians 8:9\).
At some point, as Christians we must ask ourselves: What are we really doing here in this temporary place? Where is our heart (Luke 12:34\)? Are we really denying ourselves? Are we really giving sacrificially as did the poor widow (Luke 21:1–4\)? To follow Jesus is to take up our cross (Luke 9:23\). This means to literally give our total lives to Him, unencumbered by the things of this world. In the [parable of the sower](parable-sower.html), riches are like “thorns”: “The worries of this life and the deceitfulness of wealth choke \[the Word], making it unfruitful” (Matthew 13:22\).
It is those thorns, “the worries of this life” and the “deceitfulness of wealth,” the not\-so\-subtle tools of Satan, that lure us away from God and His Word. The Bible paints for us a contrast between those who are poor yet rich in Christ and those who are rich yet without God.
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What is the spiritual gift of helps?
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Answer
The spiritual gift of helps is found in one of the [spiritual gifts lists](spiritual-gifts-list.html) in the Bible. The Greek word translated “helps” in 1 Corinthians 12:28 is found only there in the New Testament; therefore, the exact meaning of the gift of helps is somewhat obscure. The word translated “helps” means literally “to relieve, succor, participate in, and/or support.” Those with the gift of helps are those who can aid or render assistance to others in the church with compassion and grace. This gift has a broad range of applications, from helping individuals with daily chores to assisting in the administration of the affairs of the church.
Helping in the body of Christ can take a variety of forms. Some see the gift of helps as given to those who are willing to “lend a hand” and do even the most mundane and disagreeable tasks with a spirit of humility and grace. Helpers are often those who volunteer to work regularly around church buildings and grounds, often laboring in obscurity. Others see helping as assisting the widows and elderly or families to accomplish daily tasks, coming alongside to render assistance in those areas where help is needed. These helpers render a gift of service in the broadest sense, assisting and supporting the body of Christ.
But there is perhaps a deeper meaning to the spiritual gift of helps. Since it is one of the spiritual gifts from the Holy Spirit, all of which are given for the building up of the body of Christ, the spiritual aspect of the gift of helps is perhaps even more important than the practical aspect. Those with the spiritual gift of helps have been given the unique ability to identify those who are struggling with doubt, fears, and other spiritual battles. They move toward those in spiritual need with a kind word, an understanding and compassionate demeanor, and the unique ability to speak scriptural truth in convicting and loving fashion. Their words are “[like apples of gold in settings of silver](apples-gold-settings-silver.html)” (Proverbs 25:11\) to the spiritually weak and weary. These helpful Christians can quell anxiety in the downtrodden heart with cheerful and confidently spoken words of truth and joy.
Praise God that He knows us so well. He knows all our needs and challenges and has given the gift of helps to special individuals who can come alongside others in mercy, grace, and love. These precious saints can lift the heart by helping carry a variety of burdens that we cannot, and should not, carry alone.
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When did the separation of humanity into Jews and Gentiles occur?
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Answer
Although there is no direct mention of the time when the Jews and Gentiles became separated, there are two primary lines of thought. First, some view the separation occurring with the descendants of Adam and Eve. According to this view, the chosen line of Seth was always separate from the rest of humanity. Therefore, Seth’s descendants were considered “Jews,” while the rest of humanity were considered Gentiles. Second, some view the separation of Jews and Gentiles as occurring with Abraham, when God formally chose Abraham to be the father of His chosen nation.
It is clear that there was always a chosen line of ancestry. This is evident from the fact that the Book of Genesis only gives the genealogy of Seth (although Cain’s genealogy is mentioned briefly), ignoring all the other descendants of Adam and Eve. The line of Seth is traced all the way to Noah (Genesis 5\), then Abraham (Genesis 11\), then the 12 sons of Jacob (Exodus 1\), then through the reigns of all the kings of Judah (1 and 2 Kings). When we arrive at the time of Jesus, the chosen line of Seth reaches its ultimate goal in the birth of the Messiah (Matthew 1; Luke 3\). So, yes, there was always a chosen line, but that does not mean there has always been a separation of Jews and Gentiles. Until the time of Abraham, and then fully outlined in the time of Moses, the chosen line was not commanded not to intermarry with the rest of humanity.
It seems, then, that the formal separation of Jews and Gentiles did not occur until God called Abraham to be the father of His chosen nation, Israel (Genesis 12\). Many view Abraham as the first Jew, even though the precise term *Jew* did not come into use until after the return from exile when the tribe of Judah (“Jew”\-dah) was dominant. However, since Abraham’s son Ishmael was not of the chosen line, and since Abraham’s grandson Esau was not of the chosen line, a more accurate placement of the division of Jews from Gentiles would be with Jacob, whose name was changed by God to Israel (Genesis 32:28\). All of the descendants of Jacob, through his 12 sons (the fathers of the 12 tribes of Israel), were members of God’s chosen nation. Therefore, it seems most biblically sound to place the division of Jew and Gentile at Jacob, the father of Israel.
What was God’s purpose in separating Jews from Gentiles? God’s desire for the Jews was that they would be a blessing to the whole world (Genesis 12:2–3\). They were to teach the Gentiles about Him (Acts 13:46–47\). Israel was to be a nation of priests, prophets, and missionaries to the world (Exodus 19:4–6\). God’s intent was for Israel to be a distinct people, a nation who pointed others toward God and His promised provision of a Redeemer, Messiah, and Savior (Deuteronomy 26:18–19; Galatians 3:23–24\).
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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.