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What is transhumanism?	Answer Transhumanism is a philosophical and cultural position that encourages human advancement through technology. More specifically, transhumanism encourages the use of artificial enhancements to push mankind towards something “more than” human. Fundamentally, it is a form of [Utopianism](utopianism.html), the belief that human beings can change themselves and create a heaven on earth. The basic idea of improving the human condition is perfectly compatible with the Bible. In fact, it’s one of the purposes of a Christian lifestyle (John 10:10\). But transhumanism contradicts the Bible when it assumes that humanity is completely sovereign and capable of self\-directed change without the need for God (Jeremiah 17:9\). Like any other cultural movement, there are subsets and sub\-genres of thought under the transhumanist tent. There are some admirable motivations behind transhumanism. For some, the intent is to reduce suffering or improve quality of life (Luke 12:33\). Taken to an extreme, though, it can become a pursuit of immortality, an escape from moral boundaries, or a form of religion in and of itself. The ultimate redemption of mankind is something that will be accomplished by God alone (Revelation 21:1\), not by technology. Since God gave mankind dominion over the earth, there are spiritually acceptable means of improving the human condition through technology. That doesn’t mean that humans are fully capable, or even fully free, to change ourselves in any way we choose. Ultimately, God is sovereign over us; we are not sovereign over ourselves. Once a person takes the view that they can re\-create themselves, they place themselves in an unrealistic spiritual position and usurp the prerogatives of God. Our knowledge, power and ability simply cannot compare to that of the Creator (Job 38:2\-5\). Modern man has technology unimaginable to generations of a thousand years ago, but we’re still human, still flawed, and still in need of a Savior (1 John 1:8\). Experience has taught us that human beings tend to be just as immoral with technology as without it. Aldous Huxley noted that “what science has actually done is to introduce us to improved means in order to obtain hitherto unimproved or rather deteriorated ends.” In other words, science doesn’t make humanity less sinful, or more moral; it just makes our sin more sophisticated. Human experience demonstrates that the utopian side of transhumanism is just as fictional as its spiritual side.
What can we learn from the tribe of Simeon?	Answer Each of the twelve sons of Israel / Jacob received a blessing from his father just before Jacob’s death. The twelve sons were the progenitors of the twelve tribes of Israel, and the blessing contained prophetic information about the future of each tribe. In the case of the tribe of [Simeon](Simeon-in-the-Bible.html), which was paired in the prophecy with the tribe of Levi, Jacob prophesied, “Simeon and Levi are brothers—their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel” (Genesis 49:5–7\). Jacob pronounces a curse upon the anger of Simeon and Levi, no doubt remembering when they treacherously and barbarously destroyed the Shechemites, an act Jacob deeply resented for the barbarous way in which it was done and the reproach it brought upon his entire family (Genesis 34:24–30\). Simeon’s anger was evil, not because indignation against sin is unwarranted, but because his wrath was marked by deeds of fierceness and cruelty. Righteous anger and indignation, the kind Jesus exhibited in cleansing the temple, for example, is never characterized by cruelty. The swords of Simeon, which should have been only weapons of defense, were weapons of violence to do wrong to others, not to save themselves from wrong. Jacob’s pronouncement “I will divide them in Jacob, and scatter them in Israel” came true. The tribe of Simeon was the smallest and weakest of all the tribes at the close of their sojourn in the wilderness, as noted in the second census of Moses (Numbers 26:14\), and the tribe of Simeon was omitted from the blessing of Moses (Deuteronomy 33:8\). Further, because of its size, the tribe of Simeon was forced to share territory with Judah, a larger and more powerful tribe (Joshua 19:1–9\). Jacob did not cut the descendants of Simeon off from any part in the promised inheritance, but he did divide and scatter them. As Christians, we learn from the tribe of Simeon that anger is the cause of a great deal of sin when it is allowed to boil over without restraint, resulting in a scenario in which hurts are multiplied (Proverbs 29:11\). Anger leaves devastation in its wake, often with irreparable consequences. Furthermore, while anger against sin is not unwarranted, we ought always to be very careful to distinguish between the sinner and the sin, so as not to love or bless the sin for the sake of the person, nor to hate or curse the person for the sake of the sin. Jacob’s statement “Let me not enter their council; let me not join their assembly” is a lesson for us as well. We are not to take the counsel of the angry man because he is unstable and exhibits an inability to control his passions. When anger is a defining trait in another’s life, it is an indication of the lack of self\-control, which is a hallmark of believers (Galatians 5:22–23\). An angry person makes a poor counselor, and, in fact, his company should be avoided, especially when the sin of anger is unconfessed and there is no attempt to deal with it in a godly manner. Finally, Simeon and Levi appeared to be inseparable brothers who are often mentioned together in Scripture, an indication that, like many brothers and sisters, they may have “brought out the worst in each other.” Christian parents who see this type of relationship developing in siblings whose influence upon one another is unhealthy, would do well to consider separating them from one another in circumstances where their unfortunate tendency to spur one another to wrong may exert itself.
What is the law of liberty?	Answer We find the law of liberty first mentioned in James 1:25, “But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.” James here refers to the gospel, which, although it is called here a law, is not, strictly speaking, a law comprised of requirements and enforced by sanctions. Rather, it is a declaration of righteousness and salvation by Christ, an offer of peace and pardon by Him, and a free promise of eternal life through Him. The juxtaposition of the two contradictory terms—“law” and “liberty”—made the point, especially to the Jews, that this was an entirely new way of thinking about both. Paul uses this same technique when he refers to the “law of faith” in Romans 3:27\. The perfect liberty found in Christ fulfills the “perfect law” of the Old Testament because Christ was the only one who could. Those who come to Him in faith now have freedom from sin’s bondage and are able to obey God. Christ alone can set us free and give us true liberty (John 8:36\). The phrase “law of liberty” is found again in James 2:12\. In this portion of his epistle, James is discussing the sin of showing partiality within the church. He reminds his hearers that to show favoritism toward others is a violation of the command to love our neighbor as we love ourselves. Jesus Himself reminded us that all of the Law that God gave to Moses could be summed up into one concise principle—to love God with all the heart, soul and mind, and to love our neighbor as ourselves (Matthew 22:37–40\). God’s Word teaches plainly that all have sinned and stand condemned before God (Romans 3:10, 23; 6:23\). No one but Jesus Christ has ever fully obeyed the law of God. He who knew no sin became sin for us (Isaiah 53:5–6; 2 Corinthians 5:21\)! Christ’s sacrifice on the cross has redeemed from the curse of the Law all who trust in Him by faith (Galatians 3:10–14\). Believers have been justified (declared righteous) by His grace (Romans 3:24–28\) and are no longer under condemnation (Romans 8:1\). All who have trusted Christ have received the Holy Spirit (Romans 8:9\). It is His power in us that gives us the ability to please God (Galatians 5:13–16\). Christ’s perfect sacrifice brings release from the eternal death sentence that the Law brings upon all sinners, and it gives believers the ability to please God as we put off the works of the flesh (Colossians 3:1–9\), put on love (Colossians 3:12–17\), and walk in (or by) the Spirit day by day. It is by the Spirit’s filling and control (Galatians 5:16\-26; Ephesians 5:17–21\) that we can walk in love and please our Heavenly Father. What perfect liberty we now enjoy! What a blessed privilege to have received mercy, to be redeemed (liberated) from the bondage of sin, and to be empowered for service by our Creator! Our love for others proves the reality of our faith (1 John 4:7–11\). Let us love one another even as He has loved us (1 John 4:19\).
What can we learn from the tribe of Levi / the Levites?	Answer The patriarch Jacob, just before he died, gave each of his twelve sons a blessing. The twelve sons were the fathers of the twelve tribes of Israel, and the blessings contained prophetic information about the future of each tribe. In the case of the tribe of Levi, which was paired in the prophecy with the [tribe of Simeon](tribe-of-Simeon.html), Jacob prophesied: “Simeon and Levi are brothers—their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel” (Genesis 49:5–7\). In addition to referring to the future of the tribe of Levi, the prophecy contains within it several lessons for all of us. Jacob pronounced a curse upon Levi’s (and Simeon’s) anger partly due to their treacherous and violent destruction of the Shechemites (Genesis 34:24–30\). Levi’s anger was evil because it was characterized by deeds of fierceness and cruelty. Righteous anger and indignation, the kind Jesus exhibited in cleansing the Temple, for example, is never characterized by cruelty. The swords of Levi, which should have been only weapons of defense, were weapons of violence, to do wrong to others, not to save themselves from wrong or to protect the innocent. Jacob’s pronouncement, “I will scatter them in Jacob and disperse them in Israel” certainly came true. The tribe of Levi was scattered through Israel. But they became, by God’s grace and through their loyalty to God (Exodus 32:26–29\), the priestly tribe and residents of the [cities of refuge](cities-of-refuge.html). They never possessed their own designated region, as the other tribes did, but Levi’s priestly office was certainly a privileged one. As Christians, we learn from the tribe of Levi that unrestrained anger is the cause of a great deal of sin. Anger leaves devastation in its wake, often with irreparable consequences. Jacob’s statement “let me not enter their counsel; let me not join their assembly” is a lesson for us as well. We are not to take the counsel of angry people because they are unstable and exhibit an inability to control their passions. When anger is a defining trait, it is an indication of the lack of the spiritual gift of self\-control that characterizes all believers (Galatians 5:22–23\). An angry person makes a poor counselor, and, in fact, his company should be avoided, especially when the sin of anger is unconfessed and there is no attempt to deal with it in a godly manner. Finally, the ultimate lesson in the tribe of Levi, for Christians, is that of restoration of the sinner to the privileged position of children of God. Through the high priestly intercession of Christ, who exchanged His righteousness for our sins on the cross (2 Corinthians 5:21\), we become a nation of priests in our own right. “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” (1 Peter 2:9\).
What can we learn from the tribe of Joseph?	Answer Technically, there is no tribe of Joseph. Instead, Joseph received a “double blessing,” and his two sons, Ephraim and Manasseh, each became his own tribe (Genesis 48; Joshua 14:4; Ezekiel 47:13\). The Bible does, on occasion, refer to a “tribe of Joseph” (Numbers 13:11; 36:5; Revelation 7:8\). However, in the contexts, the “tribe of Joseph” seems to be referring to either the tribe of Ephraim or Manasseh, or to the “house of Joseph,” which included Ephraim and Manasseh. When Jacob directed a prophecy toward each of his sons, he gave Joseph one of the longest: “Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. With bitterness archers attacked him; they shot at him with hostility. But his bow remained steady, his strong arms stayed limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, because of your father’s God, who helps you, because of the Almighty, who blesses you with blessings of the heavens above, blessings of the deep that lies below, blessings of the breast and womb. Your father’s blessings are greater than the blessings of the ancient mountains, than the bounty of the age\-old hills. Let all these rest on the head of Joseph, on the brow of the prince among his brothers” (Genesis 49:22–26\). As with all Jacob’s prophecies to his sons, the one to the tribe/house of Joseph contains lessons for all of us. Joseph, the “prince among his brothers” was the second to the youngest of the twelve. [Joseph’s life](life-Joseph.html), the history of his conflict with his brothers, his captivity, and the subsequent victory God brought about through his trials are well documented in Genesis, chapters 37–51\. Jacob begins his prophecy by comparing Joseph to a fruitful vine, or young tree. God had made him fruitful in the land of his affliction (Genesis 41:52\). Joseph’s two sons were as branches of a vine running over the wall. Then Jacob proceeds to remind the other brothers of their ill treatment of Joseph. They are among the “archers” who attacked Joseph with bitterness and hostility, along with Potiphar’s wife, whose false accusations sent him to prison for two years (Genesis 39; 41:1\). But through all these troubles, Joseph’s strength is compared to a bow that remained steady. That is, his faith did not fail, but he stood his ground and emerged a conqueror. His arms remained strong and limber, a metaphor for his wisdom, courage, and patience. In short, Joseph maintained both his integrity and his comfort through all his trials, bearing all his burdens with an invincible resolution, and did not sink under the weight of them. The source of this strength was the hands of the Mighty One of Jacob, who was always present to strengthen him. Joseph reminds us that all our strength for resisting temptations and bearing up under afflictions comes from God. His grace is sufficient, and His strength is perfected in our weakness (2 Corinthians 12:9\). From his afflictions, and by the power of God, Joseph fed and supported God’s people—the nation of Israel as it existed at that time in Jacob and his family—during the famine that devastated the land. Joseph could be seen as an illustration of Christ, who was also shot at and hated, but who bore up under His sufferings (Isaiah 50:7–9\) and became the Good Shepherd and the Rock and Redeemer of His people. Joseph’s sufferings also symbolize and foreshadow the church in general, as well as individual believers. The true church of Christ has always been persecuted by Satan, beginning with the extensive persecution of the first century under the Romans. But even in times of relative peace for the church, the enemy still shoots his arrows against the saints, but God protects and strengthens us and will bring us safely home by His power. Jacob ends the prophecy for the tribe of Joseph with a series of blessings. He prophesies blessings of the heavens above, the deep below, and the breast and womb, all referring to the temporal blessings of fruitfulness and bounty that was the future for the tribe of Joseph. Years later, Moses gave these same promises of bountiful blessings to the tribe of Joseph (Deuteronomy 33:13–16\), reiterating that Joseph was a “prince among his brothers.” Jewish history tells us that the territory of the tribe of Joseph was one of the most valuable parts of the country, and the house of Joseph became the most dominant group in the kingdom of Israel. Joseph reminds us that all blessings, both temporal and spiritual, come from God. “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\). May we all be as steadfast and strong as Joseph, bearing up under affliction and reaping the reward of God’s eternal blessings.
What is the spiritual gift of interpreting tongues?	Answer Along with the gift of speaking in tongues is another spiritual gift mentioned in 1 Corinthians 12:10—the gift of interpreting tongues. The gift of interpreting tongues is the ability to translate a foreign language into the language of the hearers. The gift of interpreting tongues is a separate gift, but it seems to have been used in conjunction with the gift of speaking in tongues. The gift of tongues was the supernatural ability to speak a foreign language that the tongues\-speaker had never learned. We see this gift in use in Acts 2:4–12, as the Jews in Jerusalem heard the gospel preached in a wide variety of languages. A person with the gift of interpreting tongues, then, could understand what a tongues\-speaker was saying even though he did not know the language being spoken. This lack of prior knowledge of a language is what distinguishes the spiritual gift from the natural gift of being able to understand and speak a variety of languages. The tongues\-interpreter would hear the tongues\-speaker and then communicate the message to anyone present who could not understand the language. The goal was that all could understand and benefit from the truth being spoken. According to the apostle Paul, and in agreement with the tongues described in Acts, the gift of tongues was meant to communicate God’s message directly to another person in his or her native language. Of course, if those present could not understand the language being spoken, the tongues were useless—and that’s what made the tongues\-interpreter, or tongues\-translator, necessary. The goal was the edification of the church (1 Corinthians 14:5, 12\). One of the problems in the church of Corinth was that tongues\-speakers were speaking out in the service, exercising their gift of tongues with no interpreter and with no one present who spoke that language. The result was that the tongues\-speaker was commanding attention, but his words were meaningless, since no one could understand him. Paul strongly advised that all use of tongues in the church must be interpreted: “In the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14:19\). There was no benefit to other church members in hearing something they could not understand. Exercising the gift of tongues in church, simply for the sake of showing everyone that you had the gift, was conceited and unprofitable. Paul told the Corinthians that, if two or three tongues\-speakers wanted to speak in a meeting, then a spiritually gifted tongues\-interpreter must also be present. In fact, “if there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God” (1 Corinthians 14:28\). The temporal nature of the gift of tongues implies that the gift of interpretation of tongues was also of a temporal nature. If the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10\). It would be for the purpose of communicating God’s Word to a person of another language (Acts 2:6–12\), and it would be done “in a fitting and orderly way” (1 Corinthians 14:40\), “for God is not a God of disorder but of peace—as in all the congregations of the Lord’s people” (1 Corinthians 14:33\).
How can I overcome a habitual sin?	Answer The first thing to consider in how to overcome habitual sin is to note the change, or transformation, that takes place when a person is saved. The Bible describes the natural man as “dead in sin and trespasses” (Ephesians 2:1\). As a result of Adam’s fall into sin, man is born spiritually dead. In this state of spiritual death, man is unable and unwilling to follow and obey God and habitual sin naturally follows. Natural man sees the things of God as foolishness (1 Corinthians 2:14\) and is hostile toward God (Romans 8:7\). When a person is saved, a transformation takes place. The apostle Paul refers to this as the new creation (2 Corinthians 5:17\). From the moment we place our faith in Christ, we are in the process of sanctification. The process of [sanctification](sanctification.html) is that by which those who are in Christ are conformed by the Holy Spirit into the image of Christ (Romans 8:29\). Sanctification in this life will never be fully complete, which means that believers will always struggle with remaining sin. Paul describes this battle with sin in Romans 7:15–25\. In that passage he notes that, even though he desires to do what is good in the eyes of God, he often does what is evil instead. He does the evil he doesn’t want to do and fails to do the good that he wants to do. In this, he is describing every Christian’s struggle with sin. James says we all sin in many ways (James 3:2\). Experience tells us that we struggle differently with sin, perhaps one sin being more of a tripping point for one believer than another. For some it might be anger whereas for others it is gossip or lying. We might refer to a sin that is particularly difficult for us to overcome as a “[besetting](besetting-sins.html)” sin or a "habitual" sin. These besetting sins are often, but not exclusively, habits that we developed during our lives as unbelievers and require more grace and discipline to overcome. Part of the process of overcoming these habitual, or besetting, sins is in recognizing the transformation that has indeed taken place within the believer. Paul writes, “So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (Romans 6:11\). When Paul says, “Consider yourselves dead to sin,” he is telling us to remember that, in coming to Christ, the power of sin has been broken in our lives. He uses the metaphor of slavery to make this point. We were at one time slaves to sin, but now we are slaves to righteousness (Romans 6:17–18\). At the cross the power of sin was broken, and, in becoming Christians, we are set free from sin’s mastery over us. Therefore, when a Christian sins, it is no longer out of the necessity of his nature, but because he has willfully submitted himself to sin’s dominion (Galatians 5:1\). The next part of the process is recognizing our inability to overcome habitual sin and our need to rely on the power of God’s Holy Spirit, who dwells within us. Back to Romans 7\. Paul says, “For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out” (Romans 7:18\). The Christian’s struggle against sin is one in which our ability does not match our desire. That is why we need the power of the Holy Spirit. Paul later says, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you” (Romans 8:11\). The Holy Spirit, through God’s Word (John 17:17\), works sanctification in the people of God. Habitual sin is overcome as we submit ourselves to God and refuse the temptations of the flesh (James 4:7–8\). Another part of the process of overcoming habitual sin is to change the habits that facilitate it. We have to adopt the attitude of Joseph who, when tempted by Potiphar’s wife to come to bed with her, left the room so quickly that he left his cloak in her hands (Genesis 39:15\). We simply must make every effort to run from the things that tempt us to sin, including access to food if we are given to overeating, and access to pornography if we are tempted to sexual sin. Jesus tells us to cut off our hand or pluck out our eye if they “offend” us (Matthew 5:29–30\). This means removing from our lives the things that tempt us to sin even when those are things we enjoy. In short, we have to change the habits that lead to habitual sin. Finally, we need to immerse ourselves in the truth of the gospel. The gospel is not only the means by which we are saved, but it is also the means by which we are sanctified (Romans 16:25\). If we think we are saved by grace, but sanctified by our own efforts, we fall into error (Galatians 3:1–3\). Sanctification is as much a work of God as justification. The promise we have from Scripture is that He who began a good work in us will complete it on the last day (Philippians 1:6\).
How can I find my spiritual calling?	Answer People want to know how they can find their spiritual callings, i.e. what God is calling them to do with their lives. They want to know the one, grand purpose God has for them, the one dominant spiritual gift that will reach hundreds or thousands or millions. The truth is, however, God doesn’t call many people to dedicate their lives to one specific area. And if He does, He does so in His own timing. In popular Christian culture, it is usually the people who find their niche and stay there for years who get the attention. Major para\-church leaders, musicians, and evangelists often spend decades working at and perfecting the one area in which God has called them to serve. But the vast majority of believers are not called to a single, ground\-breaking ministry. Instead, we’re called to several, depending on our stage of life, our spiritual maturity level, and the needs of those around us. God calls us to serve where we are. Someone with the gift of teaching may lead a Sunday school class for a while, teach at a Christian school, and then write curriculum. Or he may work at a bank and find opportunities to teach others about God through more informal situations. We are ultimately called to fill the needs of the body (1 Corinthians 12:7\), but that doesn’t mean we’ll have a single, lifelong ministry to concentrate on, although sometimes it does. Sometimes, God does give an individual a specific ministry, but He always does so in His own timing. Like training before a competition, it takes time to develop the wisdom and skills we need (1 Corinthians 3:2\). If God were to give us the mission before the training, we’d try to do too much too soon. Instead, God holds us back, taking time to build our practical skills (Luke 2:52\), spiritual knowledge (2 Peter 3:18\), and faith (James 2:22\). James spoke to this in James 1:2\-4: "Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything." Many people are anxious to discover their calling from God, but when "calling" is used in the New Testament, it almost always refers to our calling as believers (Romans 11:29; 1 Corinthians 1:2; Ephesians 1:18, 4:1, 4; 2 Thessalonians 1:11; 2 Timothy 1:9; Hebrews 3:1; 2 Peter 1:10\), not our calling to a specific ministry. Ultimately, our "calling" is to love God, love others, obey God, and take care of others. If we concentrate on fulfilling the responsibilities He’s given us now, God will take care of our impact on the world.
What is the United Pentecostal Church?	Answer The United Pentecostal Church is a Oneness Pentecostal denomination that was formed in 1945 when the Pentecostal Church Incorporated and the Pentecostal Assemblies of Jesus Christ merged. Their website says that they “grew from 521 churches in 1945” to “4,243 churches and daughter works in 2010\.” The United Pentecostal Church claims to be “among the fastest growing church organizations since it was formed in 1945\.” Because United Pentecostal Churches are normally congregational in government, there can be some differences among individual churches. As a self\-governing church body, each congregation elects its own pastors and leaders. The denomination’s headquarters is in Hazelwood, Missouri. The roots of the United Pentecostal Church and what is known as “[Oneness Pentecostalism](oneness-Jesus-only.html)” can be traced back to the early days of the Pentecostal Movement, which began in the early 1900s in Topeka, Kansas, based on the teachings of [Charles Parham](Charles-Parham.html). In 1906 the Pentecostal Movement gained popularity during the Azuza Street Revival led by William Seymour. While it was rejected by mainline Christian denominations, the movement continued to grow and its followers began to form their own Pentecostal organizations or denominations. One of the first was the [Assemblies of God](Assemblies-of-God.html), which was formed around 1914\. The teaching that became the basis for Oneness Pentecostalism can be traced back to a Pentecostal camp meeting held in Arroyo Seco, California, either in late 1913 or early 1914\. While at the meeting, a Pentecostal pastor named John Scheppe had what he believed was a divine revelation from God. As he meditated that night, he believed God revealed to him that baptism must be done in the “name of Jesus only” and not in the name of “the Father, Son, and Holy Spirit.” Like most cult leaders, his revelation and “new doctrine” did not come as the result of the careful study of Scripture but instead was based on a subjective revelation he believed to be from God. Soon after, several other Assembly of God pastors began teaching this “new revelation” that would become the basis for Oneness Pentecostalism and “Jesus name only baptism.” As the new “movement” gained followers, it caused a division in the newly formed Assembly of God organization. Recognizing the unbiblical nature of this teaching, the Assemblies of God rejected this unbiblical doctrine and affirmed the biblical doctrine of the Trinity at its Fourth General Council in October 1916\. This led to the Assembly of God banning approximately 150 pastors from the denomination, those who had been teaching this unbiblical doctrine. A few months later several Oneness Pentecostal pastors met in Eureka Springs, Arkansas, and started their own organization known as the General Assembly of the Apostolic Assemblies. That was the beginning of the Oneness Pentecostal movement and eventually in 1945 two of the many Oneness Pentecostal organizations merged to form the United Pentecostal Church. Often referred to as “Oneness Pentecostals” because of their denial of the triune nature of God, the denomination was formed around a heretical teaching known as [modalism](Modalistic-Monarchianism.html). Because they deny the true nature of God as revealed in Scripture and embrace other unbiblical teachings, this group is best classified as a cult rather than a true Christian denomination. Like other cults such as Mormonism and Jehovah Witnesses, this form of extreme Pentecostalism denies the true nature of God and in reality preaches a different gospel than true biblical Christianity. Claiming to teach “the apostles’ doctrine,” the teaching and doctrine of the United Pentecostal Church is based on poor exegesis of Scripture and the misreading and misinterpretation of certain Bible passages. This forms the basis for their heretical teaching on the nature of God and the doctrine of salvation. The heresies taught by this group include the denial of the triune nature of God as revealed in Scripture, as well as the teaching that one must be “baptized in Jesus’ name” to be saved and that true salvation is evidenced by speaking in tongues. These teachings come from a long history of misreading Scripture. While many false teachings have arisen out of the Pentecostal movement, Oneness Pentecostalism is certainly one of the most deceptive and heretical. Rather than embrace the triune nature of God as revealed in Scripture, Oneness Pentecostals, such as the United Pentecostal Church, create for themselves a God they can “understand” and in doing so end up with another gospel and a heretical concept of God. They hold to a form of modalism that, while correctly asserting the biblical truth that there is only one true God (Deuteronomy 6:4\), fails to recognize the plurality of the Godhead (Genesis 1:26; Matthew 28:19–20; Mark 1:9–11; John 1:1; John 8:17–18; John 14:16: John 15:26; John 16:13–15: 2 Corinthians 13:14; 1 Peter 1:2; Revelation 1:4–6\). Modalism is basically the teaching that the Father, Son, and Holy Spirit are simply different ways God manifests or reveals Himself to humanity. It fails to recognize the distinctions that clearly exist between God the Father, God the Son, and God the Holy Spirit, as well as their eternal relationship that Scripture reveals to us. Contrary to John 1:1, Oneness doctrine denies the pre\-existence of Jesus Christ despite the fact that this verse clearly teaches that Jesus is God and that He was with God, and was God from the beginning. They acknowledge that Christ is God but ignore the part of this verse that clearly establishes the pre\-existence of Christ and makes a clear distinction between Christ and the Father as do many other verses of Scripture. Their false view of God’s nature then leads them to misunderstand what it means to be “baptized in the name of Jesus Christ” (Acts 2:38\). The result is that they make water baptism “in the name of Jesus” a requirement of salvation and thus teach [baptismal regeneration](baptism-salvation.html). They also add to that troublesome teaching that one must be baptized a specific way using a specific formula or wording in order to be saved. By adding to the gospel these requirements, as well as the false teaching that speaking in tongues is the evidence that one is saved, they end up with a convoluted gospel full of error and based on a misunderstanding of what Scripture really teaches. The United Pentecostal Church recognizes that its teachings are not in line with most Christian denominations. We know that because they state on their website that “in our day, the Apostolic Pentecostal movement is distinctive for its teaching of the Oneness of God, the New Testament plan of salvation, and aspects of practical holiness.” In other words, like other cults the leaders of this movement are fully aware that what they teach is not in line with what is normally referred to as orthodox or biblical Christian doctrine. Still another troubling teaching of the United Pentecostal Church is their concept of holiness and the legalistic standards they impose on people. For example, their view of holiness means that women cannot wear jewelry or make\-up, that women must let their hair grow long, and that men must have their hair “noticeably short.” Also school students are forbidden from participating in shows, dances, dance classes, and theatre—and even prohibited from wearing gymnasium clothes. While Christians are called to be holy, the United Pentecostal Church’s definition of what is holy, like its other erroneous teaching comes from a misunderstanding of the basic principles of biblical hermeneutics. The UPC’s statement of faith makes it clear that there are areas where their beliefs are acceptable and orthodox in that they do agree with the teaching of Scriptures. However, they go astray in very fundamental and essential areas. They essentially deny justification by faith. They add baptism and speaking in tongues as requirements for salvation. For baptism to be effective it must be done using the phrase “In the name of Jesus” and must be administered by an ordained Oneness Pentecostal minister. This essentially means that only those who embrace Oneness doctrines and practices will go to heaven, again another typical teaching of this type of “Christian” cult. Like most cults, the United Pentecostal Church believes they are restoring biblical doctrine and biblical teaching that had been lost due to the corruption of the church throughout the centuries. Rather than recognizing that God in His sovereignty has preserved the true “apostolic doctrine” throughout the history of the church, they believe they are restoring biblical truths. The fact is all they are doing is reviving the ancient heresy of modalism that has been rejected by Christians every time another “new” group of false teachers begins to proclaim it.
What does the Bible say about Christian behavior?	Answer When we talk about “Christian” behavior, we are talking about the behavior of those who have accepted, by faith, Jesus Christ as their Savior and thus are indwelt with His Holy Spirit (Romans 8:9\), making it possible for them to serve God. Examples of Christian behavior are woven throughout Scripture. Indeed, our Savior Himself spoke at length about the way we are to behave toward others, friends and enemies. More than that, however, the life He lived, accentuated by His love and compassion for the lost, provides the consummate example of what Christian behavior should look like. Christians are “[God’s workmanship](Gods-workmanship.html), created in Christ Jesus to do good works” (Ephesians 2:10\). And these last four words “to do good works” epitomize the behavior that glorifies God and makes Christ real to others. Granted, there are obstacles in our daily lives that can encumber our minds and hinder our spiritual progress, but only if we let them. Nonetheless, Christians are called to live lives that are “holy and pleasing to God” (Romans 12:1\), and exemplary Christian behavior that allows us to fully commit ourselves to serving the Lord is made possible as we are empowered by the Holy Spirit who enables us to do the Father’s will (Romans 8:9\). Indeed, “the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to Him” (2 Chronicles 16:9\). Christians are a chosen people, belonging to God so that we may declare His praises (1 Peter 2:9\). To “declare His praises,” then, it is essential that we spend time in His Word not just so we can learn how to behave in Christian fashion, but also so we can battle against the schemes of Satan. As the apostle Paul pointed out, without this biblical knowledge we are not only subject to buying in to every new teaching that comes along, but we can also fall prey to “the cunning and craftiness of men in their deceitful scheming” (Ephesians 4:14\). However, knowledge alone is not enough; we are called to do more than to know and believe. Christians are to be “doers of the Word” (James 1:22\). As the apostle James informs us, we are deceiving ourselves if we think we are spiritual by only hearing the Word. Hearing is not the same as doing. “Faith by itself, if it is not accompanied by action, is dead” (James 2:17, 26\). Faith must be demonstrated by actions. The “actions” that glorify our Father in heaven are those that bear much fruit (John 15:8\). This is, in fact, how we show we are His disciples. Indeed, the fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control (Galatians 5:22\-23\)—should be the hallmark of Christian behavior, especially love. Yet our tendency is to sometimes look down on unbelievers or those whose lifestyles are not in sync with our Christian faith, and this is where the Christian life can be challenging. It is easy to show love to those who walk as we do. It’s not always so easy to be kind to those who ridicule our beliefs, show contempt for our Savior, or make a mockery of the institutions that Christians hold sacred. Yet Christ taught us to love our enemies and to pray for those who persecute us. Recall how He dealt with the woman caught in adultery. Her captors wanted her dead; our Savior showed compassion even though He was the One who would have to die for her (and our) sinful behavior (John 8:11\). Jesus Christ came into the world to save sinners (1 Timothy 1:15\), not to condemn them (John 3:17\), and if Christ did not come to condemn sinners, neither should Christians. Christian behavior includes heeding Jesus’ call for us to be His witnesses to “the ends of the earth” (Acts 1:8\). We are to share the gospel, which Paul defined as the death, burial, and resurrection of Christ (1 Corinthians 15:1\-4\). The validity of our witness is in how we live our lives. In the second half of Ephesians (chapters 4\-6\), Paul discusses Christian behavior which can best be summed up in these few words: “Be imitators of God…and live a life of love, just as Christ loved us and gave Himself up for us” (Ephesians 5:1\-2\). Paul urged the Romans to “offer your bodies as living sacrifices” (Romans 12:2\). This, ultimately, is the essence of true Christian behavior – surrendering our hearts and yielding our bodies to Christ so He might continue God’s work through us. We are to be beacons of light in a dark world, using our spiritual gifts to advance His kingdom. It is living here on earth the way Jesus lived when He was here. It also means living to please one Person – God. We do this when we abide in His Word and then live it out as we are enabled by His Spirit, just as our Savior did until He took His last breath. As He was dying on the cross, Christ looked out at His executioners and asked His Father to forgive them (Luke 23:34\). Jesus was doing more than fulfilling prophecy and making “intercession for the transgressors” (Isaiah 53:12\), He was practicing what He preached (Luke 6:27\-28\).
Who was the first Jew?	Answer Part of the difficulty with this question is the fact that the word Jew does not occur in the Bible until 2 Kings 16:6 (KJV) and 2 Kings 25:25 in most other Bible translations. In those instances, the Hebrew word would likely be better translated “men of Judah.” The word Jew is much more commonplace in the books of Ezra, Nehemiah, and Esther. The usage of the word Jew in those books helps explain the origin of the word and why it was used. The answer to the question “Who was the first Jew?” depends on what exactly is meant by the word Jew. Originally, God’s chosen people were known as the Hebrews. Later, after they settled in the Promised Land and formed a nation, they were known as the Israelites. The term “Jew” did not come into use until after the ten northern tribes were exiled to Assyria and Judah was exiled to Babylon. In the later stages of the captivity (Esther) and in the early stages of the return to the land of Israel (Ezra and Nehemiah), the tribe of Judah was dominant. The word Jew developed as a shortening of the word Judah. But the word Jew was used as a descriptor for more than just the tribe of Judah. The dominance of the tribe of Judah in the return to the Promised Land resulted in all of the Israelites, people from all 12 of the tribes, being referred to as “Jews.” So, who was the first Jew? If by “Jew” we mean “Hebrew,” Abraham was the first Jew. If by “Jew” we mean “of the tribe of Judah,” Judah was the first Jew. If by “Jew” we mean “the first person in the Bible to be referred to as a Jew,” the nameless Jews in 2 Kings chapters 16—25 were the first Jews. Generally speaking, people today use the term Jew to refer to “a person who is of the chosen people of Israel.” With that in mind, Abraham should be considered the first Jew.
What does the Bible mean when it speaks of the breaking of bread?	Answer The Bible uses the expression “breaking of bread” in different ways. First, Acts 2:42\-46 describes the early church breaking bread as part of their fellowship: "And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers." The early Christians came together regularly for common meals, which included the breaking of bread. Acts 2:44 refers to them having “everything in common,” and this no doubt included sharing meals together, each one receiving from the others what they needed. Verse 46 describes them breaking bread in their homes. Another type of breaking of bread is that observed at the Lord’s Supper or [Christian communion](communion-Christian.html). During the Last Supper, described in 1 Corinthians 11:23\-39, Jesus took a loaf of bread and broke it and gave it to His disciples, saying, “This is my body given for you; do this in remembrance of me.” The breaking of bread at that first communion table has been re\-enacted down through the centuries as a way of remembering that first celebration of both His sacrifice on the cross and the institution of the New Covenant in His blood (v. 25\). Henceforth, each celebration of the Lord’s Supper includes the breaking of the bread and the drinking of the cup of the fruit of the vine. Another significance of the broken bread is the symbolism of Christ, the Bread of Life, being broken on the cross for our sin. At the first communion in the upper room, Jesus describes the breaking of the bread in these terms: “This is my body, broken for you” (1 Corinthians 11:24\). Although not a bone of Jesus’ body was broken on the cross (John 19:31\-33, 36; Psalm 34:20\), His skin and flesh were torn and broken by blows with rods and fists, by whippings and scourgings, by thorns, nails, and spears. His body and soul were divided from each other by death, and by that brokenness, we are healed (Isaiah 53:5\). As His people, we participate in His sufferings and brokenness, being broken by sin as He was broken by the punishment He willingly received for our redemption. “And is not the bread that we break a participation in the body of Christ?” (1 Corinthians 10:16\).
What does the Bible say about courage?	Answer In the Bible, courage is also called “good cheer” as in Mark 6:50 when Jesus gave the command to the disciples who saw Him walking on the water of the Sea of Galilee and coming toward them. The Greek word translated “courage” and “good cheer” means literally “boldness and confidence.” In the Bible, courage is the opposite of fear. When God commands us to fear not, to be of good cheer, and to have courage, He is always commanding against fear, which is the opposite of courage. But God doesn’t simply command courage with no reason behind it. In nearly every incident where God says “fear not,” there follows a reason to have courage, and that reason is God Himself, His nature and His perfect plans. When God calms Abram’s fears after his battle with the kings of Sodom, the captivity of Lot and his rescue, God says, “Fear not, \[for] I am your shield” (Genesis 15:1\). When Hagar was despairing for her life and that of her child in the wilderness, the angel of the Lord tells her, “Fear not, for God has heard the voice of the boy where he is” (Genesis 21:17\). God’s promise to the Israelites in Isaiah 41:14 is similar: “Fear not \[for]…I am the One who helps you.” In each incident, we see God commanding courage, not because it is natural for man to be brave and courageous, but because, when God is protecting and guiding us, we can have courage because we are confident in Him. In the New Testament, we see the angel of the Lord telling Mary to have courage to face the trial of being pregnant with Jesus by the overshadowing of the Holy Spirit, despite having no husband. Again, the reason for her courage is that the almighty God controls all things: “Do not fear…for you have found favor with God” (Luke 1:30\). The shepherds are similarly commanded to be of good cheer and have courage by the angel who brought good tidings of great joy (Luke 2:10\), and Zachariah was told not to fear, for his prayer had been heard (Luke 1:13\). In each incident, the courage commanded is the result of understanding the foreknowledge and sovereignty of God, whose plans and purposes cannot be thwarted and whose omnipotence makes every circumstance of life subservient to His will. God’s promises to us have the same rationale. We can be confident, courageous, and of good cheer because of Him. “Have no fear of sudden disaster or of the ruin that overtakes the wicked, for the LORD will be your confidence and will keep your foot from being snared” (Proverbs 3:25\-26\). Here is the promise of God’s superintending care for us, a care that is absent from the lives of those who reject Him. But for those who have placed their faith in Christ for salvation, we are to have no fear because “it is your Father’s good pleasure to give you the kingdom” (Luke 12:32\). In this great promise lies the basis of our confidence, our courage, and our good cheer.
What is the spiritual gift of leadership?	Answer The Bible discusses the means for the church to accomplish tasks, develop the local congregation, serve the needs of the fellowship, and help it establish a community witness. The Bible describes these means as [spiritual gifts](spiritual-gifts-list.html), one of which is the gift of leadership. The spiritual gift of leadership in the local church appears in two passages, Romans 12:8 and 1 Corinthians 12:28\. The Greek word translated “rule” or “govern” in these verses designates one who is set over others or who presides or rules or who attends with [diligence](Bible-diligence.html) and care to a thing. In 1 Thessalonians 5:12 the word is used in relation to ministers in general: “And we beseech you, brethren, to know them which labor among you, and are over you in the Lord.” Here the word is translated “over you.” Everything rises and falls with leadership. The more skillful and effective the leadership, the better the organization runs and the more the potential for growth increases. In Romans 12:8 the word translated “ruler” indicates care and diligence with reference to the local church. The ruler is to attend, with constant diligence, to his work, which is to watch over the flock and to be ready to sacrifice personal comfort to look after needy sheep. There are several characteristics of those with the spiritual gift of leadership. First and foremost, they recognize that their position is by the appointment of the Lord and is under His direction. They understand that they are not absolute rulers but are themselves subject to the One who is over them all, the Lord Jesus who is the Head of the church. Recognizing his place in the hierarchy of the administration of the body of Christ prevents the gifted leader from succumbing to pride or a sense of entitlement. The truly gifted Christian leader recognizes that he is but a slave of Christ and a servant of those he leads. The apostle Paul recognized this position, referring to himself as a “servant of Christ Jesus” (Romans 1:1\). Like Paul, the gifted leader recognizes that God has called him to his position; he has not called himself (1 Corinthians 1:1\). Following Jesus’ example, the gifted leader also lives to serve those he leads, and not to be served by them or lord it over them (Matthew 20:25–28\). James, the half\-brother of the Lord Jesus, had the gift of leadership as he led the church in Jerusalem. He, too, referred to himself as “a servant of God and of the Lord Jesus Christ” (James 1:1\). James exhibited another quality of spiritual leadership—the ability to sway others to think rightly, biblically, and godly in all matters. At the Jerusalem Council, James dealt with the contentious issue of how to relate to Gentiles coming to faith in Jesus the Messiah. “And after they had become silent, James answered, saying, ‘Men and brethren, listen to me: Simon has declared how God at the first visited the Gentiles to take out of them a people for His Name’” (Acts 15:13–14\). With that opening statement, James led the delegates to think clearly and biblically, enabling them to come to a right decision on this issue (Acts 15:22–29\). As shepherds of God’s people, gifted leaders rule with diligence and possess the ability to discern true spiritual needs from “felt” needs. They lead others to maturity in the faith. The Christian leader leads others to grow in their ability to discern for themselves that which comes from God versus that which is cultural or temporary. Following Paul’s example, the church leader’s words are not “wise and persuasive” from the viewpoint of human wisdom but are filled with the power of the Holy Spirit, leading and encouraging others to rest their faith on that very power (1 Corinthians 2:4–6\). The goal of the gifted leader is to guard and guide those he leads “until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (Ephesians 4:13\). The spiritual gift of leadership is given by God to men and women who will help the church to grow and thrive beyond the current generation. God has given the gift of leadership not to exalt men but to glorify Himself when believers use His gifts to do His will.
What does the Bible say about tough love?	Answer “Tough love” is an expression that is generally thought of as a disciplinary measure where someone is treated rather sternly with the intention of helping him or her in the long run. Tough love may be the refusal to give assistance to a friend asking for help when to do so would simply allow him to continue along a dangerous path. However, with tough love in a biblical sense, the chastening hand is always controlled by a loving heart. As the wise King Solomon said, “He who spares the rod hates his son, but he who loves him is careful to discipline him” (Proverbs 13:24\). The Bible has much to say about tough love, particularly in Proverbs and Hebrews. To fully understand the importance of why tough love is sometimes necessary, we first need to understand the magnitude of the spiritual fight that is a significant part of the Christian life. Satan and his host of demons will make every attempt to knock us off the path of our spiritual journey, continually tempting Christians to give in to their sinful nature (1 Peter 5:8\). As Christ told us, “Broad is the road that leads to destruction” and many will be on it (Matthew 7:13\). A strong dose of tough love may be the most appropriate recourse to help one get off the road of destruction, especially if he’s been on it for a while. Unfortunately, however, many people, parents in particular, often equivocate when it comes to meting out tough love. Granted, firm disciplinary measures can be as unpleasant to the parent as they are to the child; that’s why it takes wisdom and courage. However, when we continually shield loved ones from the consequences of their errors, we often deprive them of the opportunity for the growth and maturity that could possibly eradicate their problematic behavior altogether. Additionally, we eliminate any incentive someone might have for change when we hesitate to save them from themselves. As the writer of Hebrews aptly informs us, “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Hebrews 12:11\). In Hebrews we see whom [God disciplines](Lord-God-discipline.html): “My son, do not make light of the Lord’s discipline, and do not lose heart when He rebukes you, because the Lord disciplines those He loves, and He punishes everyone He accepts as a son” (Hebrews 12:5–6, emphasis added). We are to endure hardship as discipline, for God is treating us as sons (verse 7\). If we are not disciplined, then we are not His “true sons” (verse 8\). Additionally, the one receiving the discipline needs to see the sin that caused the correction the way God sees the sin. Our holy God is offended by sin and cannot tolerate it (Habakkuk 1:13\). Tough love is often necessary because, as fallen humans, we have a tendency not to respond to gentle taps on the shoulder. Our heavenly Father will do whatever is necessary to conform His children into the likeness of Christ, as He predestined us for this very reason (Romans 8:28–30\). Indeed, this is what His discipline is all about. And the better we understand His Word, the easier it will be for us to accept this. God will administer whatever amount of tough love is necessary so that our behavior will line up with our identity in Christ. Likewise, this should be a parent’s motive when correcting the behavior of a wayward child.
What does it mean that Jesus is King of kings and Lord of lords?	Answer The phrase king of kings is used in Scripture six times. Once, the title is applied to God the Father (1 Timothy 6:15\), and twice to the Lord Jesus (Revelation 17:14; 19:16\). The other three (Ezra 7:12; Ezekiel 26:7; Daniel 2:37\) refer to either Artaxerxes or Nebuchadnezzar, kings who used the phrase to express their absolute sovereignty over their respective realms (Persia and Babylon). The phrase lord of lords is used by itself in Scripture twice and refers to God the Father (Deuteronomy 10:17; Psalm 136:3\). In Revelation 19:16 Jesus is given the full title “KING OF KINGS AND LORD OF LORDS” (Revelation 17:14 switches it: “Lord of lords and King of kings”). The title indicates someone who has the power to exercise absolute dominion over all His realm. In the case of the Lord Jesus, the realm is all of creation. In John’s vision, Jesus is returning to judge the world and establish His earthly kingdom, as He predicted in Mark 13:26\. When Jesus is called “King of kings and Lord of lords,” it means that, in the end, all other rulers will be conquered or abolished, and He alone will reign supreme as King and Lord of all the earth. There is no power, no king, and no lord who can oppose Him and win. There are myriad references to this absolute rule of Jesus and His preeminence over other rulers throughout Scripture. To mention just a few, Isaiah 40:23–24 says that the Lord brings “princes to nothing” and makes earth’s rulers “emptiness.” The mere breath of the Lord will “carry them off like stubble.” The vision in Daniel 7:13–14 is of one whom Daniel calls “the Ancient of Days”—God the Father—who gives an everlasting dominion over all people, nations, and languages to “one like a son of man“—God the Son. In the New Testament, we get a better view of the One these passages refer to. The writer of Hebrews speaks of the Lord Jesus: “He is the radiance of the glory of God and the exact imprint of His nature, and He upholds the universe by the word of His power” (Hebrews 1:3\). The next verse speaks of Jesus being “much superior” to the angels. Clearly, His rule over creation is absolute. Paul makes the point that Jesus was humbled in His earthly ministry and that His humiliation will result in glorification. In Philippians 2:5–11, Paul discusses the extent to which Jesus went to atone for sinners; Jesus’ perfect obedience is the reason that “God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (vv. 9–11\). The Suffering Servant becomes the King of kings (see Isaiah 53:10–12\). Finally, in the book of Revelation we see the Kingship of Jesus made manifest. In chapter 5, the Lamb (Jesus) is the only one in all creation found worthy to open the scroll containing the judgments of God (vv. 2–5\). In chapter 11, we hear voices in heaven proclaiming that the kingdom of the world has become the kingdom of Christ and that He will reign forever and ever (v. 15\). In chapter 12, we read that the authority of Christ is what causes Satan to be thrown down to earth (vv. 9–10\). In Revelation 17:12–14, the Lamb conquers all those arrayed against Him, and John stresses that He conquers because He is King of kings and Lord of lords. Finally, in chapter 19, we read of Jesus’ triumphant coming to strike the nations and tread the winepress of the wrath of God, having the authority to do so because He is King of kings and Lord of lords (vv. 11–16\). Fundamentally, the idea of Jesus being King of kings and Lord of lords means that there is no higher authority. His reign over all things is absolute and inviolable. God raised Him from the dead and placed Him over all things, “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:21–23\).
What is the greatest sin?	Answer No sin is greater than another sin in the eternal sense. All sin separates us from God, and all sin needs to be atoned for. Also, there is no “greatest sin” in the sense of “[mortal” and “venial” sins](mortal-sin-venial.html), as the Catholic Church teaches. All sins are “mortal” sins in that even one sin makes the offender worthy of spiritual death and eternal separation from God. At the same time, the Bible does state that on the day of judgment some sins will merit greater punishment than others (Matthew 11:22, 24; Luke 10:12, 14\). Jesus also referred to one sin being a “greater” sin (although not the “greatest”) in John 19:11\. Speaking to Pontius Pilate, He said that the one who had handed Him over to Pilate was guilty of the “greater sin.” He meant that the guilt of the person who delivered Him to Pilate, whether Judas or Caiaphas, was greater than Pilate’s because of the deliberate and cold act of handing Jesus over after seeing the overwhelming evidence of His miracles and teaching, all pointing unmistakably to Him as the Messiah and the Son of God. That sin was greater than that of those who were ignorant of Him. This could indicate that those who have been given knowledge of Jesus as the Son of God and still reject Him would be subject to a greater punishment than those who remain ignorant of Him: "If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains” (John 9:41\). These incidents, however, do not prove that one sin is the “greatest sin” of all. Proverbs 6:16–19 is a catalog of the seven sins God hates and are detestable to Him: “Haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies and a man who stirs up dissension among brothers.” But none of the seven are identified as a greater sin than any of the others, and none are identified as the greatest sin. Although the Bible doesn’t name any one sin as the greatest sin, it does refer to the [unpardonable sin](unpardonable-sin.html), which is the sin of unbelief. There is no pardon for a person who dies in unbelief. The Bible is clear that, in His love for mankind, God provided the means of eternal salvation—Jesus Christ and His death on the cross—for “whoever believes in Him” (John 3:16\). The only condition under which forgiveness would not be granted concerns those who reject the only means of salvation. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\), making it clear that He and He alone is the path to God and salvation. To reject the only means of salvation is unpardonable and, in that sense, is the greatest sin of all.
Is “Paradise Lost” by John Milton biblical?	Answer Paradise Lost is an epic poem in 12 books based on the biblical story of Satan’s fall from heaven and Adam and Eve’s sin in the Garden of Eden. Milton’s strong Puritan faith is evident in all his work and comes to its greatest height in the epic poems. The opening lines of Paradise Lost give the “argument” for the piece in which Milton invokes the heavenly muse to help him write: "Of Man’s first disobedience and the fruit Of that forbidden tree, whose mortal taste Brought death into the world, and all our woe, With loss of Eden, till one greater Man \[Christ], Restore us and regain the blissful seat, Sing, O heavenly Muse…” Like John Bunyan’s The Pilgrim’s Progress, Milton’s Paradise Lost “fills in” details of what takes place in the spiritual realm. Milton presents interactions between God and Satan, Satan and Adam and Eve, Satan and his demons, etc., using poetic license and lyrical expression. Nothing in Paradise Lost directly contradicts the Bible. But Milton’s work should not be understood as biblical fact. Perhaps the most famous line from the poem is Satan’s rebellious declaration, “Better to reign in hell, than serve in heaven.” So often has that line been repeated that it is often mistaken for a quote from the Bible. It should be noted that Milton’s poetry can be difficult for the modern reader. Paradise Lost is full of the rhythms and idioms of 17th\-century English, and Milton often alludes to Greek mythology and Renaissance Italian, French, and English writers, many of whom are unfamiliar to the modern reader. But, from a theological and literary standpoint, his work is first\-rate. Amazingly, Milton wrote his epic poem while completely blind, having to dictate the lines to his secretary.
What is a spiritual leader?	Answer There are several definitions for spiritual leader, and the term brings to mind different things to different people. Some think of a spiritual leader as a sort of guru. Others think of him/her as a life coach, one who can guide others through the problems and trials of life. The Bible describes a spiritual leader as one who possesses the [spiritual gift of leadership](gift-of-leadership.html), the ability to lead others as a direct result of the gifting received from, and performed by the power of, the Holy Spirit. The biblical spiritual leader understands that his/her leadership is one of servanthood. The spiritual leader leads by example, as Jesus did, who said He came to serve others, not to be served by them (Matthew 20:25–28\). The spiritual leader recognizes that he is first and foremost a servant. Jesus modeled the true servant style of leadership, when He, the Lord incarnate, bent down and washed the feet of His disciples, teaching them that the true measure of a leader is his willingness to first serve others (John 13:12–17\). The spiritual leader also recognizes that his role in the church is “to equip the saints for the work of ministry, for building up the body of Christ” (Ephesians 4:12\), and he concerns himself with doing just that. Spiritual leaders know that their main task is to sanctify the people of God, and their prayer is the same as Jesus’ prayer to the Father: “Sanctify them by the truth; your word is truth” (John 17:17\). Like Jesus, the spiritual leader knows that the Word of God is the food of the soul and that it alone sanctifies. Rather than acquiescing to the “felt needs” of the people he leads, he shepherds others to [maturity in the faith](spiritual-maturity.html) by speaking the truth in love so that those he leads “will in all things grow up into him who is the Head, that is, Christ” (Ephesians 4:15\). Finally, the spiritual leader is concerned with the souls of those he leads. This is not to say that he cares nothing for the physical needs of his people. But his primarily responsibility is leading them to spiritual maturity so that they will be fully equipped and “no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming” (Ephesians 4:14\).
What are spiritual blessings?	Answer Ephesians 1:3 says that we have been blessed with all spiritual blessings in Christ. What are these spiritual blessings, and what do they do for us? Contrary to some beliefs, they are not some mysterious power or cosmic connection reserved for a select few. They are the key benefits of a relationship with God through Jesus Christ. The word blessing in Ephesians 1:3 is a translation of the Greek word eulogy,and it means “to speak well of.” Since God is the one acting in this verse, we can say that God has spoken good things about us, or pronounced good things for our benefit. The good things that God has decreed for us are probably beyond our ability to number, but we can outline a few by looking at the verses that follow the statement (Ephesians 1:4–13\). The first blessing listed is the election as saints. Ephesians 1:4 says that He has “chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.” God has chosen to make us holy and blameless, and all because of His love, His good pleasure, and His grace (verses 5–6\). What a blessing, that “even when we were dead in sins” (Ephesians 2:5\), God chose to extend His grace to us and offer us salvation. This is even more amazing when we realize that He made that decision before sin even entered into the world. The second blessing listed is found in verse 5—our adoption as His children. Not only has God chosen us to be made holy, but He grants us full status as His children, with all the benefits thereof. John 1:12 says, “As many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” When we believe the gospel, we receive full access to the Father, able to call out to Him as His children. The third spiritual blessing is in verse 6, where we are made “accepted in the beloved.” The word is related to grace and gives the idea of making us graceful or favorable through Christ, the beloved of God. When we [put on Christ](put-on-Christ.html), the Father sees His loveliness when He looks at us. The blood of Christ has taken away the guilt of our sins, and we stand before the Father as perfectly accepted. This leads us right into the fourth blessing (Ephesians 1:7\), the redemption through His blood. Redemption speaks of buying one’s freedom, paying a ransom. The price for our sins, the payment to buy us out of eternal condemnation, was fully paid by the blood of Christ. In Christ, we are no longer slaves to sin, but we become slaves to God. Since we are bought and paid for by His blood, we have an obligation to glorify God in our body and spirit (1 Corinthians 6:20\). Verse 7 also describes the fifth blessing, the forgiveness of sins. It is closely related to redemption, but looks at the other side of the coin. In paying the ransom for our sins, the debt of sin was canceled, and we were forgiven. We no longer have the burden of guilt for violating God’s holy laws. The sixth spiritual blessing listed is knowing the mystery of His will (Ephesians 1:8–10\). God has given us wisdom and insight through His Word and has shown us His desire to bring all things together to glorify Christ. Since all of creation was made by Him and is for His good pleasure (Revelation 4:11\), the consummation of His plan is when everything and everyone is brought in line to glorify Him. By aligning ourselves with Him by faith, we become part of His perfect plan and purpose. Verse 11 says that another blessing is the inheritance that is given to us through Christ. What is included in that inheritance? “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him” (1 Corinthians 2:9\). The riches of glory, the presence of God, the eternal home – these don’t even scratch the surface of all the blessings that belong to our inheritance. Another blessing is found in Ephesians 1:13, which is the sealing of the Holy Spirit. When we become God’s children, He places His mark of ownership on us, guaranteeing our eternal security. This is spoken of as the down\-payment of our full redemption, to hold us until the day Christ brings us to Him. The list could go on and on speaking of the privileges that are ours in Christ. We are laborers together with God (1 Corinthians 3:9\); we are ambassadors bringing the message of reconciliation to a foreign land (2 Corinthians 5:20\); and we are the bride of Christ (2 Corinthians 11:2\). We have available to us the peace that passes understanding (Philippians 4:7\) and the assurance that nothing is able to separate us from the love of God that is in Christ Jesus (Romans 8:39\). How do we access all of these blessings? They are readily accessible to everyone who is in Christ Jesus. The way to be in Christ is to repent, or turn away from our sins (Acts 17:30\), confessing to God that we are sinners (Proverbs 28:13; Romans 10:9\). When we believe that Christ died to take our punishment and now lives to give us new life (1 Corinthians 15:3–4\), He grants us forgiveness of sins and all the blessings that accompany that salvation.
What does the Bible say about compassion?	Answer The Hebrew and Greek words translated “compassion” in the Bible mean “to have mercy, to feel sympathy and to have pity.” We know that, according to the Bible, God is “a compassionate and gracious God, slow to anger, abounding in love and faithfulness” (Psalm 86:15\). Like all of God’s attributes, His compassion is infinite and eternal. His compassions never fail; they are new every morning (Lamentations 3:22\-23\). Jesus Christ, the Son of God, exemplified all of the Father’s attributes, including His compassion. When Jesus saw His friends weeping at the grave of Lazarus, He felt compassion for them and wept alongside them (John 11:33\-35\). Moved with compassion for the suffering of others, Jesus healed the large crowds who came to Him (Matthew 14:14\), as well as individuals who sought His healing (Mark 1:40\-41\). When He saw the large crowds as sheep without a shepherd, His compassion led Him to teach them the things the false shepherds of Israel had abandoned. The priests and scribes were proud and corrupt; they despised the common people and neglected them, but Jesus had compassion on them, and He taught and loved them. When asked what was the greatest commandment, Jesus responded that it is to love God with all our heart, mind and strength. But He added that the second commandment “is like it: 'Love your neighbor as yourself’” (Matthew 22:34\-40\). The Pharisee had asked Him which single command of God is the greatest, but Jesus provided two, stating not only what we are to do, but also how to do it. To love our neighbor as ourselves is the natural result of our loving devotion toward God. First John 3:17 asks, “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?” Originally made in His image, man is to exemplify God’s traits, including compassion. From this it follows that “If anyone says, ‘I love God’ yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God whom he has not seen” (1 John 4:20\). The Bible is clear that compassion is an attribute of God and of God’s people as well.
Should a Christian work as a bartender?	Answer As Christians, we are called to "go into all the world and preach the good news to all creation" (Mark 16:15\). Clearly, bars are usually filled with people who need to hear the gospel. Further, many people will open up to a bartender more than they would to some other random individual, especially when they are intoxicated. So, yes, a Christian might have some ministry opportunities while working as a bartender. However, working and building relationships in a sinful environment, surrounded by ungodly music, the abuse of alcohol, and sexual temptations for several hours a day is clearly unwise. “What fellowship does righteousness have with lawlessness? And what partnership does light have with darkness?” (2 Corinthians 6:14\). Realistically, after a long shift of serving drinks in a bar, would the spirit of a Christian be edified? Would he/she leave with an increasing hunger for God’s Word? Would his/her mind be filled with holy images? Would his/her thoughts be that of Philippians 4:8? Scripture clearly teaches us to "hate everything that is evil and hold tight to everything that is good" (Romans 12:9\). Perhaps a Christian feels he/she would enjoy interacting with unbelievers to share the message of Jesus Christ. But is that the biblical model of evangelism, to share in their lifestyle? Yes, Jesus ate and drank with sinners (Matthew 11:19\); however, with a heart of true compassion, His primary goal was, and still is, to save sinners. He never indulged in their lifestyle; rather, He commanded them to come out of it and live godly lives (2 Corinthians 5:17\). Many refer to 1 Corinthians 5:10 when debating over whether we should work in an environment where sin is prevalent. However, Paul is not encouraging us to enter into full\-time business relations with the “fornicators of this world, or with the covetous, or extortioners, or with idolaters.” He is simply saying we cannot escape their company altogether: “In that case you would have to leave this world.” But we must not spend huge amounts of time with those indulging in evil lifestyles—as is certainly the case when working in a bar—in hopes of having a moment or two in which to share the gospel. Realistically, not many bar owners would tolerate a bartender who spent a majority of his/her time evangelizing the customers. He knows that would be detrimental to his bottom line. The fact is that people who go to bars are not usually in any frame of mind to hear the gospel. As Christians, we are to obey the commandment of God to “abstain from all appearance of evil” (1 Thessalonians 5:22\). So “let everyone that names the name of Christ depart from iniquity” (2 Timothy 2:19\).
How is the Islamic idea of jihad different from the violence in the Bible?	Answer Immediately following the horrific terrorist attacks on 9/11, many Westerners began to take notice of [Islam](Islam.html) for the first time. Many were shocked to find out that Islam’s holy book (the Koran) provides specific injunctions to engage in acts of violence as part of the “holy war” (jihad) in the cause of their religion. Soon many secular thinkers began to draw comparisons between Islamic terrorist attacks and the violence found in the Bible, particularly the Old Testament. But are these comparisons valid? Are the commands of Yahweh to the Israelites in the Old Testament the same as jihad as prescribed in the Koran? What is the difference between the violence found in the Bible and Islamic jihad? To answer this question, we must define what we mean by “jihad.” The word jihad means “striving” or “struggle.” Within Islam, there are several categories of jihad. The word can be used to describe various types of struggles such as “jihad of the pen” (which would involve persuasion or instruction in the promotion of Islam) or “jihad of the heart” (a battle against one’s own sin). However, the most well\-known form of jihad is that which involves physical violence or warfare in the cause of Islam. While the Koran does contain passages that encourage Muslims to engage unbelievers with grace and persuasion (Sura 16:125\), the Koran contains other verses that appear to command Muslims to engage in offensive physical warfare against non\-Muslims. In Sura 9 we read, “But when the forbidden months are past, then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem \[of war]; but if they repent, and establish regular prayers and practice regular charity, then open the way for them: for God is Oft\-forgiving, Most Merciful” (Sura 9:5\). Also in Sura 9, “Fight those who believe not in God nor the Last Day, nor hold that forbidden which hath been forbidden by God and His Apostle, nor acknowledge the religion of Truth, \[even if they are] of the People of the Book \[Christians and Jews], until they pay the jizya \[tribute] with willing submission, and feel themselves subdued” (Sura 9:29\). In addition to the teachings of the Koran, Muslims also follow the [Hadith](hadith-in-Islam.html), a supposedly inspired record of Muhammad’s words and actions. The Hadith explains how Muhammad instructed his commander when sent out on an expedition, “When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to \[accept] Islam; if they respond to you, accept it from them and desist from fighting against them. . . . If they refuse to accept Islam, demand from them the jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah’s help and fight them” (Sahih Muslim, Book 19, Number 4294\). But what about the violence commanded by God in the Old Testament? Is that any different? The most often\-discussed episodes of violence in the Old Testament are Yahweh’s command for the Israelites to destroy the Canaanites and take possession of the land He had promised Jacob’s children. When assessing these incidents, we must understand the context in which these events took place. The Canaanites were a brutal and wicked culture that frequently engaged in incredibly decadent behavior. As Christian author Norman Geisler put it, “This was a thoroughly evil culture, so much so that the Bible says it nauseated God. They were into brutality, cruelty, incest, bestiality, cultic prostitution, and even child sacrifice by fire. They were an aggressive culture that wanted to annihilate the Israelites.” By ordering the destruction of the Canaanites, God enacted a form of corporate capital punishment on a people that had been deserving of God’s judgment for some time. God had given the Canaanite people over 400 years to repent (Genesis 15:13–16\). When they did not, the Lord used the Israelites as an instrument of judgment on an evil and deeply depraved society. The Canaanites were not ignorant as news of God’s awesome power had reached them (Joshua 2:10–11; 9:9\). Such awareness should have driven them to repentance. The example of [Rahab](life-Rahab.html) and her family is a sure proof that the Canaanites could have avoided destruction if they had repented before Israel’s God (Joshua 2\). No person had to die. God’s desire is that the wicked turn from their sin rather than perish (Ezekiel 18:31–32; 33:11\). We must also remember that Yahweh did not sanction all of the wars recorded in the Old Testament, and that the wars specifically commissioned by Him beyond the time of Joshua were defensive in nature. A number of the battles that Israel fought on the way to and within Canaan were also defensive in nature (Exodus 17:8; Numbers 21:21–32; Deuteronomy 2:26–37; Joshua 10:4\). The more difficult question, however, has to do with God’s command to kill all of the Canaanites, including the women and children (Deuteronomy 7:2–5; Joshua 6:21\). In response to this, we can point out that, while the Bible records that such a command was given, it may well be that, in some cases, no women or children were actually killed. Most of the battles in Canaan would probably have involved only soldiers, and, given the chance, women and children would likely have fled. As Jeremiah 4 indicates, “At the noise of horseman and archer every city takes to flight; they enter thickets; they climb among rocks; all the cities are forsaken, and no man dwells in them” (Jeremiah 4:29\). In conclusion, there is a radical difference between the violence in the Old Testament and Islamic jihad. First, the violence prescribed by God in the Old Testament was intended for a particular time and limited to a particular people group. The conquest of Canaan had clear limits, geographically and historically, making it very different from the continuing Islamic commands regarding jihad. The conquest of Canaan set no precedent to continue the warfare beyond what God had commanded. In contrast, the Koran actually prescribes and condones military jihad in the promotion of Islam. At no time in the Bible do we see God commanding His people to kill unbelievers in the promotion of biblical faith. It is beyond dispute that, in its earliest years, Islam was promoted by the sword. It is exactly the opposite for early Christianity. Many of the early Christians were severely persecuted and martyred for their commitment to Christ. As one Christian philosopher put it, “Both Islam and Christianity were spread by the sword, but the swords were pointing in opposite directions!” Finally, for the Christian, the final and complete revelation of God is in Jesus Christ, who was remarkably non\-violent in His approach. If a Christian engages in violence in the name of Christ, he is doing so in direct disobedience of His Master. Jesus taught that all who live by the sword will die by it (Matthew 26:52\). The teachings and example of Muhammad are quite different. A Muslim who desires to commit violence in the name of Islam can find ample justification for his action both in the Koran and in the words and actions of the prophet Muhammad.
What is All Saints’ Day?	Answer All Saints’ Day is observed on November 1 by the West (Roman Catholic Church, for instance). In Eastern rite churches, it is observed on the first Sunday after Pentecost. Its purpose is to commemorate the lives of all saints and, based on the belief of the communion of the living and the dead, to ask for their intercession before God. All Saints’ Day is also called Allhallows. Halloween is celebrated the day before, or, specifically, the evening before All Saints’ Day. The word Halloween is a derivative of Hallows Eve. The emphasis on spirits, goblins, witches, and other dark images came about from the supposition that the dark forces were especially active just before All Saints’ Day in order to hinder the prayer for the dead that would be offered the next day. The practice of trick or treating dates back to the Middle Ages when poor people would go door to door begging food in exchange for their prayers for the dead. While the Bible teaches that the dead in Christ are alive, it nowhere teaches us to ask for their intercession. Rather, it urges Christians to come boldly before the throne of grace (to God) knowing that we have a great High Priest, Jesus Christ, who ever lives to make intercession for us (Hebrews 4:14\-16, 7:24\-25\). We are to depend upon Christ alone for salvation (Acts 4:12\) and upon Him alone for grace for Christian living after salvation. The Bible speaks of Christ as being our one mediator between God and man (1 Timothy 2:5\).
Is there any significance to colors in the Bible?	Answer While it is a mistake to ascribe some kind of spiritual/mystical message to every mention of a color in the Bible, there are definitely patterns of symbolism attached to the colors in the Bible. The different colors crop up again and again in Scripture, and we can learn certain things from the patterns we see. For one thing, like today, the color green was the emblem of freshness, vigor, and prosperity (Psalm 52:8, 92:14\). White carries a direct symbolism because light is white. White denotes purity or holiness. The priests wore white as servants of the Holy One and as examples in holiness. Garments of salvation are certainly garments of light (Revelation 19:8\), and the Lord Himself is described in terms of light and whiteness (Daniel 7:9; Revelation 1:14\). White was also the sign of sanctification (Ecclesiastes 9:8\) and triumph (Zechariah 6:3; Revelation 6:2\). As the color of light (Matthew 17:2\), white was the symbol of glory and majesty as reflected by angelic beings (Matthew 28:3; John 20:12\). Black, as the opposite of white or light, denotes mourning, affliction, calamity, famine, death (Jeremiah 14:2; Lamentations 4:8; Micah 3:6\), and the omen of evil (Zechariah 6:2; Revelation 6:5\). Red is the color of fire, and therefore of life; the blood is red because life is a fiery process. But red, as contrasted with white, is the color of selfish, covetous, passionate life. Sin is called red inasmuch as it is a burning heat that consumes man (Isaiah 1:18\). Red (crimson), as representing blood, designates the life principle of man and beast (Genesis 9:4\-6\) and the essential element of atonement (Isaiah 63:2; Hebrews 9:22\). Purple, blue, or hyacinth point to heaven and is a symbol of revelation. Among the Hebrews purple was the [YHWH](YHWH-tetragrammaton.html) color, the symbol of the revealed God (Exodus 24:10; Ezekiel 1:26\). Blue and purple, along with scarlet and gold, were colors of the priestly garments and fixtures in the tabernacle as described in Exodus chapters 35 through 39\. Purple, the dress of kings, was associated with royalty and majesty (Judges 8:26; Esther 8:15; Daniel 5:7, 16, 29\).
What will be the end times, one-world religion?	Answer The one\-world religion described in Revelation 17:1–18 as “the great harlot” will be part of the end\-times scenario. The term harlot is used throughout the Old Testament as a metaphor for those who follow false religion. The actual identity and makeup of the religion has been debated for centuries and has resulted in a number of different views among Bible commentators and theologians. There are convincing arguments for the one\-world religion being Catholicism, Islam, the New Age movement, or some form of religion not even invented yet, and an internet search will produce many more possibilities and theories. There is no doubt that some sort of one\-world religion under the false prophet will be a part of the end times, perhaps made up of a number of different religions, sects, and isms that are around today. Revelation 17:1–18 gives us several characteristics of the one\-world religion. The false religion will dominate all the “peoples and multitudes and nations and tongues” of the earth (Revelation 17:15\), meaning that it will have universal authority, no doubt given by the Antichrist, who rules the world at that time. Verses 2–3 describe the harlot as committing adultery with the “kings of the earth,” referring to the false religion’s influence among the world’s rulers and influential people. The reference to being drunk with the wine of her adulteries may refer to those who are drunk with the power they receive from worshiping the false god of the false religion. Satan frequently ensnares those whose lust for power drives them away from the worship of the true and living God. The alliances forged by the false religion will unite church and state as never before. Verse 6 describes the harlot as being “drunk with the blood of the saints” and the blood of those who testify of Jesus. Whether they will be martyred at the hand of the Antichrist or by being systematically starved, believers who are on the earth during the tribulation will experience the wrath of the harlot and her power source, the Antichrist. Those who oppose the worldwide religion will be killed, and those who refuse to worship the Antichrist by accepting his mark will be unable to buy and sell, thereby making survival very difficult (Revelation 13:16–17\). Eventually, the harlot will lose favor with the Antichrist, who will want to receive the world’s worship for himself. He will not share the adoration of the world with the prophets and priests of the false religion, no matter how obsequious or fawning they may be. Once the Antichrist gains the world’s amazed attention by his miraculous return from the dead (Revelation 13:3, 12, 14\), he will turn on the false religious system and destroy it, establishing himself as God. The deception, Jesus tells us, will be so great that, if it were possible, even the elect would fall for it (Matthew 24:24\).
What are the keys to resisting temptation?	Answer Nelson’s Bible Dictionary defines temptation as “an enticement or invitation to sin, with the implied promise of greater good to be derived from following the way of disobedience.” Resisting temptation begins with knowing that Satan is the supreme “tempter” (Matthew 4:3; 1 Thessalonians 3:5\) who has been tempting mankind since our Creator placed His first two children in the Garden of Eden (Genesis 3; 1 John 3:8\). Ultimately, however, we know that Satan’s power over Christians has been effectively destroyed as the war has already been won through our Savior’s death and resurrection which conquered the power of sin and death forever. Nonetheless, Satan still prowls the earth looking to drive a wedge between God and His children, and his temptations are unfortunately a daily part of our lives (1 Peter 5:8\). Yet with the power of the Holy Spirit and the truth of God’s Word to help us, we will find ourselves effectively resisting temptations. The apostle Paul encourages us with these words: “No temptation has seized you except what is common to man” (1 Corinthians 10:13\). Indeed, every one of us faces temptations of some kind; even Jesus was not immune as He was “tempted in every way, just as we are” (Hebrews 4:15\). Although Satan may be the dark force ultimately behind the tempting, it is our fallen and corrupted human nature that allows these temptations to take root and causes us to act on them, thereby “giving birth to sin” (James 1:15\). But it is the power of the Holy Spirit that enables us to free ourselves from the sin and temptations we struggle with in our daily lives. Thus, if we have the Spirit of Christ residing in our hearts, we already have what it takes to resist the flaming arrows the devil sends our way. As Paul told the Galatians, “live by the Spirit, and you will not gratify the desires of the sinful nature” (Galatians 5:16\). The Word of God has always been our best defense against Satan’s temptations, and the better we know His Word, the easier it will be to claim victory over our daily struggles. The psalmist tells us, “I have hidden your word in my heart that I might not sin against you” (Psalm 119:11\). When Christ was tempted by Satan in the desert, the first thing He did was to quote Scripture (Matthew 4:4–10\), which eventually caused the devil to leave Him. Indeed, Christians need to be diligent in studying God’s Word. “Oh, how I love your law! I meditate on it all day long. Your commands make me wiser than my enemies” (Psalm 119:97–98\). In addition to God’s Word, prayer can help us to resist temptation. The night He was betrayed, Jesus prayed in the Garden of Gethsemane, and He told Peter to pray “so that you will not fall into temptation” (Mark 14:38\). Also, in the “Lord’s Prayer,” Jesus taught us to pray that we would not be led into temptation (Matthew 6:13; Luke 11:4\). Yet, when we do fall into temptation, we know that “God is faithful; He will not let us be tempted beyond what \[we] can bear,” and that He will provide us with a way out (1 Corinthians 10:13\). This is a promise from God, and like Abraham, Christians should be “fully persuaded” that God has the power to do what He has promised (Romans 4:21\). Another way to help us resist temptation is to remember what Jesus Christ did for us. Even though He never committed a sin, He willingly endured the torture of the cross for us while we were still sinners (Romans 5:8\). Every sin we’ve ever committed, or will commit, played a part in nailing our Savior to the cross. How we respond to Satan’s worldly allurements is a great indicator as to just how much the love of Jesus Christ occupies our hearts. Now, even though Christians already have the tools necessary for victory, we need to use our common sense and not place ourselves in situations that prey upon, or stimulate, our weaknesses. We are already bombarded every day with images and messages that tantalize our sinful lusts. We don’t need to make it more difficult than it already is. Even though Christ’s Spirit resides in our hearts, our flesh can be very weak at times (Matthew 26:41\). When we know something is or can be sinful, Paul warns us to “flee from it.” Remember, the “tempter” is also the master of rationalization, and there is no limit to the arguments the devil can offer us to justify our sinful behavior. Armed with God’s Spirit and the truth of His Word, we are well equipped to overcome Satan’s assaults (Ephesians 6\). No matter what trials and temptations come our way, God’s Word and Spirit are infinitely more powerful than any of Satan’s schemes. When we walk with the Spirit we can look at temptations as opportunities for us to show God that He is indeed the Master of our lives.
Why is loving others often so difficult?	Answer Loving others can be extremely difficult at times. A common phrase to refer to those people that we consistently find ourselves challenged to love is “extra grace required” people. But even people we generally like can sometimes be difficult to love. The main reason we run into difficulties in loving others is sin, both ours and that of those we try to love. Humans are fallen creatures. Apart from God and His power, we are selfish, and loving ourselves comes much more naturally than loving others. But love is not selfish; it seeks the best for others (1 Corinthians 13:5; Philippians 2:3\). Battling both our own selfishness and sin tendencies and dealing with the selfishness and sin tendencies of others can make love a chore. Another reason it can be difficult for us to love others is that we sometimes misunderstand what true love is. We tend to think of love as primarily an emotional response. The problem is that we cannot always control our emotions. We can certainly control what we do because of the emotions, but too often the emotions themselves just happen. But the kind of love God calls us to have for others is the same kind that He has for us. It is [agape love](agape-love.html), the essence of which is sacrifice. God’s love for us is a sacrificial love, the kind that sent Him to the cross for our sins. He didn’t save us because we were lovable; He saved us because His love caused Him to sacrifice Himself for us. Do we love others enough to sacrifice for them, even when they are not lovable? Loving others is a matter of the will and the volition, not the emotions. God died for us at our worst, in the midst of our sin, when we were totally unlovable (Romans 5:8; John 15:13\). When we make sacrifices in order to love someone, we get a glimpse of the depth of God’s love for us, and we also reflect Him to the world. Jesus told His disciples, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another” (John 13:34–35\). Notice He didn’t say, “Feel loving toward one another.” He said, “[Love one another](love-one-another.html).” He commanded an action, not a feeling. Part of the difficulty of loving others is that we often try to do it on our own, whipping up feelings of love where none exist. This can lead to hypocrisy and “play acting” the part of the loving person, when our hearts are really cold toward him or her. We must understand that we cannot love apart from God. It is when we remain in Jesus (John 15\) and the Holy Spirit remains in us that we are able to bear the fruit of love (Galatians 5:22–23\). We are told that God is love and that our love for one another is both enabled by God and a response to His love in us (1 John 4:7–12\). It can be difficult for us to rely on God and to give ourselves to Him, but He also allows this difficulty so that His glory can be seen all the more. When we love difficult people or choose to love even when we do not feel like it, we demonstrate our reliance on God and allow His power to be displayed in and through us. Loving others is difficult because they are human and we are human. But in this difficulty we come to better appreciate the quality of God’s love for us. And when we love others in spite of their lack of lovability, God’s Spirit shines through, He is glorified, others are edified, and the world sees Christ in us.
Should a Christian read romance novels?	Answer Romance novels have always been extremely popular, especially with women. In fact, romance novels have been labeled by some as “[pornography](pornography-Bible.html) for women.” Not all romance novels contain sex scenes or sexual innuendo, but, more and more often, that is becoming a component in them. Should a Christian read romance novels? This is a difficult question to answer because not all romance novels are the same. But the Bible has principles upon which to base our decisions in all of life’s questionable areas. First is Paul’s admonition to believers in Philippians 4:8: “Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” If the romance novel contains anything that is not honorable, pure, lovely or admirable, then we are not to “think about” it. Some people can read or watch or listen to things and forget them immediately afterward. Most people, however, are affected, some very deeply, by the things they take into their minds. If the elements of romance novels do not contain the things contained in the Philippians passage, then they fall into the category of what we are not to dwell upon. A good test is whether we could honestly say we could read from the novel out loud to Jesus and feel comfortable in doing so. There are many Christian romance novels that offer rich characterizations and intriguing plots without sex scenes. There are many secular novels from previous eras that do the same thing. Jane Eyre, for instance, is a classic romance novel that not only contains nothing offensive, but its message is entirely in line with Christian principles. Many such books exist. Another biblical principle to be considered is the need to protect our eyes, ears, and heart. It is important not to let novels, movies, or TV shows influence our perception of what is real. Many people watch TV or read books and begin to think those stories portray life as it is “supposed” to be. They then risk becoming disillusioned with their own lives, which don’t line up with “life” as portrayed in the books or movies. As in all things, [wisdom](wisdom-knowledge.html) is available from God who promises to give it without finding fault (James 1:5\). We can ask God to convict us of things that may be questionable, and His Spirit will speak to our hearts as we yield to Him for guidance.
What are principalities and powers?	Answer The phrase principalities and powers occurs six times in the Bible, always in the King James Version and its derivatives (NKJV, MKJV). Other versions translate it variously as “rulers and authorities,” “forces and authorities,” and “rulers and powers.” In most places where the phrase appears, the contexts make it clear that it refers to the vast array of evil and malicious spirits who make war against the people of God. The principalities and powers of Satan are usually in view here, beings that wield power in the unseen realms to oppose everything and everyone that is of God. The first mention of principalities and powers is in Romans 8:37–39: “No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” These verses are about the victory Christ has won over all the forces ranged against us. We are “more than conquerors” because no force—not life, not death, not angels, not demons, indeed nothing—can separate us from the love of God. The “powers” referred to here are those with miraculous powers, whether false teachers and prophets or the very demonic entities that empower them. What is clear is that, whoever they are, they cannot separate us from the love of God. Victory is assured. It would be unfortunate to dwell on identifying the powers and miss the main thrust of the verse, which is assurance about what God has done to save us. Another mention of principalities and powers is in Colossians 1:16, “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.” Here is the clear statement that God is the Creator and Ruler over all authorities, whether they submit to Him or rebel against Him. Whatever power the evil forces possess, they are not out of the ultimate control of our sovereign God, who uses even the wicked for bringing about His perfect plan and purpose (Daniel 4:35; Isaiah 46:10–11\). In the next chapter of Colossians, we read about Jesus’ ultimate power over all other powers: “And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Colossians 2:15\). In keeping with all things, the powers are created by Christ and therefore under His control. They are not to be feared, for they have been disarmed by the cross. The Savior, by His death, took dominion from them, and took back what they had captured. Satan and his legions had invaded the earth and drawn mankind into captivity, subjecting them to their evil reign. But Christ, by His death, subdued the invaders and recaptured those who had been vanquished. Colossians 2:14 speaks of Jesus being nailed to the cross along with the written charges against us. The record of our wrongdoing, with which Satan accuses us before God, is nailed with Christ to the cross. It is thereby destroyed, and the powers can no longer accuse us; we are innocent in the eyes of God. Hence, they are disarmed. Ephesians 3:10–11 presents different principalities and powers—those of the heavenly realms: “His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord.” Here we see the angelic [hosts](heavenly-hosts.html) being shown the wisdom and purpose of God in the plan of salvation through Christ. Angels, both holy and unholy, witness the glory of God and the preeminence of Christ above all creatures in the church, those who are saved and preserved by His power (Ephesians 1:20–21\). Ephesians 6:12 declares the warfare in which we are engaged as we battle throughout our lives “against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” So, having been saved, we must continue to struggle to do good things in light of the sure victory promised in Romans 8\. It is as though we are facing an army of dark powers who have been disarmed from real power and against whom we have been promised victory. It is our job to demonstrate and depend upon the wisdom and power of God in defeating them in our lives. We can do this by trusting in God’s victory. The final reference to principalities and powers is Titus 3:1\. Here they refer to those governmental authorities whom God has placed over us for our protection and welfare. They are God’s representatives on earth, and submission to Him involves submission to His duly constituted authorities. Those who rebel against earthly authorities are “rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:2\).
What is the Wisdom of Solomon?	Answer The Wisdom of Solomon, also called the Book of Wisdom, is one of the books of the [Apocrypha](apocrypha-deuterocanonical.html). Others in the group include 1 and 2 Esdras, Tobit, Judith, Ecclesiasticus, Baruch, the Letter of Jeremiah, Prayer of Manasseh, and 1 and 2 Maccabees. Most of the books of the Apocrypha are accepted by the Roman Catholic Church and are included in Catholic Bibles. The Apocrypha/Deuterocanonical books teach many things that are not true and are not historically accurate. The Roman Catholic Church officially added the Apocrypha/Deuterocanonicals to their Bible at the Council of Trent in the mid\-1500s AD, primarily in response to the [Protestant Reformation](Protestant-Reformation.html). None of the apocryphal books are included in the [canon of Scripture](canon-of-Scripture.html). The Wisdom of Solomon was believed by some to have been written by King Solomon, although his name appears nowhere in the text. However, the early church rejected the authorship of Solomon; an ancient manuscript known as the [Muratorian fragment](Muratorian-Canon.html) refers to the Wisdom of Solomon as having been written by “the friends of Solomon in his honor.” It is widely accepted today, even by the Catholic Church, that Solomon did not write the book, which dates back to the 1st or 2nd century BC, many centuries after the death of Solomon. While Solomon wrote much on the subject of wisdom in Proverbs and Ecclesiastes, he never elevated it to the status of part of the Godhead, a philosophy found in The Wisdom of Solomon. The book refers to Wisdom in terms the Bible reserves for the Messiah, saying, “She \[wisdom] is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness” (Wisdom 7:26\). The book of Hebrews reserves such accolades for the Son of God, who “is the radiance of God’s glory and the exact representation of his being” (Hebrews 1:3\). Even more egregious, Wisdom 9:18 says that salvation is an act of wisdom, whereas Scripture is clear that salvation is by faith, a gift of God to those whom He calls, justifies, and sanctifies (Ephesians 2:8–9; Romans 8:30\). In fact, if man were to depend upon his “wisdom” for salvation, we would be lost forever with no hope because the unredeemed are dead in trespasses and sin (Ephesians 2:1–4\) and their minds are darkened (Ephesians 4:18; 1 Corinthians 2:14\) and their heart deceitful and desperately wicked (Jeremiah 17:9\). The apocryphal books are accepted by the [Roman Catholic Church](Roman-Catholicism.html) because many of the books teach Catholic doctrines that are not in agreement with the Bible, including praying for the dead, petitioning Mary to intercede with the Father, worshiping angels, and alms\-giving as atonement for sins. Some of what the Apocrypha/Deuterocanonicals say is true and correct. However, due to the historical and theological errors, the books, including The Wisdom of Solomon, must be viewed as fallible historical and religious documents, not as the inspired, authoritative Word of God.
Are Jesus and Satan brothers?	Answer No, Jesus and Satan are not brothers. Jesus is God, and Satan is one of His creations. Not only are Jesus and Satan not brothers, they are as different as night is from day. Jesus is God incarnate—eternal, all\-knowing, and all\-powerful, while Satan is a fallen angel that was created by God for God’s purposes. The teaching that Jesus and Satan are “spirit brothers” is one of the many false teachings of the [Mormons](Mormons.html) (Latter\-Day Saints) and, to some degree, also the [Jehovah’s Witnesses](Jehovahs-Witnesses.html). Both of these groups are properly labeled as [cults](cult-definition.html) because they deny essential Christian doctrine. While they use Christian terms such as Jesus, God, and salvation, they have heretical views and teachings on the most basic and essential Christian doctrines. (Please note that most Mormons today will vehemently deny that they believe Jesus and Satan are brothers. However, this teaching was most definitely a belief of the early Mormons.) The teaching that Jesus and Satan are “spirit brothers” is born out of the Mormons’ misunderstanding and distortion of Scripture as well as some of the extra\-biblical teachings they consider to be authoritative. Simply put, there is no way you can read the Bible using any type of sound hermeneutical principles and come away with the idea that Jesus and Satan are “spiritual brothers.” The Scriptures are very clear that Jesus is fully God, not some type of lesser god as the Mormons and other cults believe. The Scriptures are also very clear that God is transcendent above His creation, which simply means that there is no comparison between Christ the Creator and Satan His creation. Mormons believe that Jesus Christ was the first “spirit child” born to God the Heavenly Father with one of his many wives. Instead of acknowledging Jesus as the one true God, they believe He became God, just as they will one day become gods. According to Mormon doctrine, as the first of the “spirit children” of God, Jesus had preeminence over Satan or Lucifer, who was the second “son of God” and the “spirit brother” of Jesus. It is ironic that they will use Colossians 1:15 as one of their “proof texts,” because it says that “\[Christ] is the image of the invisible God, the firstborn over all creation.” Yet they ignore verse 16, where we see that “By \[Christ] all things were created that are in heaven and that are on earth. Visible and invisible, whether thrones or dominions or principalities or powers. ALL THINGS were created through Him and for Him.” All things—thrones, dominions, principalities, or powers—includes Satan and his demons. In order to believe that Satan and Jesus are “spiritual brothers,” one must deny the clear teaching of Scripture. Scripture says that it was Jesus Christ who created all things and that, as the second Person of the triune Godhead, Christ is fully and uniquely God. Jesus claimed to be God in many passages of Scripture. In John 10:30 Jesus said, “I and the Father are one.” Jesus was not claiming to be another, lesser god. He was declaring that He was fully God. In John 1:1–5 it is clear that Jesus was not a created being and that He Himself created all things. “All things were made through Him, and without Him nothing was made that was made” (John 1:3\). How much clearer can it get? “All things” means what it says, and it includes Satan, who as an angel was himself a created being just like the other angels and demons are. Scripture reveals Satan to be a fallen angel who rebelled against God and Jesus to be God. The only relationship that exists between Satan and Jesus is that of creation and Creator; of the sinful created being, Satan, and the righteous Judge, Jesus Christ. Like the Mormons, the Jehovah’s Witnesses also teach that Jesus and Satan are spiritual brothers. While some Mormons and Jehovah’s Witnesses might sometimes try to sidestep this teaching because it is so antithetical to what the Bible actually says, it is nevertheless what these organizations believe and is part of their official doctrine. Mormons believe that, not only were Jesus and Lucifer “spirit children of Elohim,” but that humans are spiritual children, as well. In other words, they believe that “God, angels, and men are all of the same species, one race, one great family.” This is why they believe that they themselves will one day become as much of a god as Jesus or even God the Father. Rather than seeing the clear distinction in Scripture between God and His creation, they believe that one day they will be gods themselves. Of course, this is the same old lie Satan has been telling us since the Garden of Eden (Genesis 3:15\). Apparently, the desire to usurp the throne of God is endemic in the hearts of men. In Matthew 16:15 Jesus asked the important question: “[But who do you say that I am?](who-do-you-say-that-I-am.html)” This is a question that is essential to salvation and one that the Mormons and Jehovah’s Witnesses get wrong. Their answer that Jesus is the spirit brother of Satan is the wrong one. Jesus is God the Son, and in Him the fullness of the Godhead dwelt bodily (Colossians 2:9\). He created Satan, and one day He will cast Satan into the lake of fire as the just punishment for his rebellion against God. Sadly, on that Day of Judgment those who fall for Satan’s lies will also be cast into the lake of fire with Satan and His demons. The god of the Mormons and Jehovah’s Witnesses is not the God who revealed Himself in Scripture. Unless these groups repent and come to understand and worship the one true God, they have no hope of salvation.
How important is Christian conduct to how the unbelieving world sees Christ?	Answer Here is the simple answer to the question of how important Christian conduct is: very important! The Bible is replete with verses that link Christian conduct with how the world sees Christ. “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:16\). “By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others” (2 Corinthians 9:13\). “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation” (1 Peter 2:12\). If we liken Christianity to a movie, our good works can be seen as the trailer. When unbelievers see the love Christians have for one another and the good works they perform, they may think all sorts of evil things about Christians, but they cannot fault their conduct, and this abounds to the glory of God. Even in our witnessing and defense of the faith, we should conduct ourselves with gentleness and respect (1 Peter 3:15\), not in angry, boastful tones. The truth of the matter is that the gospel is already an offense to the unbelieving world (1 Corinthians 1:18\); Christians should not add to the offense. This sentiment is clearly seen in Peter’s first epistle. He exhorts his readers that, if they’re going to suffer at the hands of evil men, let it be because they’re Christians and not because they were acting sinfully (1 Peter 4:14\-16\). Another good portion of Scripture where this point is laid out is in Paul’s letter to Titus. In the second chapter, Paul gives Titus instructions on how to teach his congregation. At three separate points in this chapter, he illustrates the point we’re discussing here. Paul urges Titus to teach young women “to be self\-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled” (Titus 2:5\). Likewise, he exhorts Titus “to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us” (Titus 2:7\-8\). Finally, Paul tells Titus to admonish slaves “to be submissive to their own masters in everything; they are to be well\-pleasing, not argumentative, not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior” (Titus 2:9\-10\). In all three cases, Paul makes the point that Christian conduct is important in not only shutting the mouths of evil men, but also in guarding the integrity of the Word of God. Consider the alternative. If Christians conduct themselves no differently from the outside world, what good is that? If indeed the outside world is watching and they see no difference between themselves and Christians, what motivation (if any) will there be for them to forego their unbelieving lifestyle? The unbeliever is already inherently hostile to the things of God (1 Corinthians 2:14; Romans 8:7\-8\). If Christians conduct themselves as the unbelieving world does, then all we do is invite scorn and charges of hypocrisy. To be sure, no unbeliever will be saved by the good works of the Christian; the gospel must be presented. Furthermore, we all know that even at our best, we are still prone to sin. Yet the gospel is much more likely to be received positively if it is presented by a person who is humble and gentle than a person who is rude and disrespectful. Our actions can either help or hinder the gospel.
How many times has Jerusalem been destroyed?	Answer [Jerusalem](city-of-Jerusalem.html), the “city of peace,” has certainly known its share of sorrow and war. Since it sits at the crossroads of the ancient world and is held in high esteem by three major religions, it has been involved in wars throughout most of its 3,000\+ year history. When archaeologists first began excavating in the city, they were surprised to discover layer after layer of rubble, indicating that parts of Jerusalem had been destroyed at least 40 times. The layers of rubble in some places are more than 60 feet deep! According to Eric Cline, in his book Jerusalem Besieged: From Ancient Canaan to Modern Israel, Jerusalem has been the subject of at least 118 conflicts over the years, beginning with one in 1350 BC between Abdi\-Heba, the ruler of Jerusalem, and a people he called the “Habiru.” In his letter to the king of Egypt (one of the Amarna tablets), he asks for help because all of the surrounding country has been captured by the Habiru. This corresponds well with the record found in Joshua 10 and frames the beginning of Israel’s control of Jerusalem. Cline states that the city was completely destroyed at least twice, once by the Babylonians under Nebuchadnezzar (2 Kings 25:8\-10\) and again by the Romans under Titus in AD 70\. The Mongols destroyed at least a portion of the city around AD 1260, and the Roman emperor Hadrian destroyed it in AD 135\. In addition, the city was captured at least 40 times and besieged at least 23 times. For much of its history, the armies that encompassed Jerusalem wanted to control the city, not destroy it. Even today there is a struggle for the control of Jerusalem. From the days of the British Mandate (formed by the League of Nations in 1922\) to the present, the question “who rules Jerusalem?” has been a hot potato of world politics. The city has been claimed by Christians, Jews, and Muslims, and the oldest portions of the city have long been divided into the Armenian, Christian, Jewish, and Muslim Quarters. After the 1948 war which brought independence to Israel, West Jerusalem was captured by Israel, while East Jerusalem was captured by Jordan. In 1967, Israel captured East Jerusalem and annexed it, though the international community still views it as Palestinian land under military occupation. Though the Jewish people are currently living in and controlling the city of Jerusalem, the Bible is clear that the Gentiles will continue to struggle over the city. We know that there will be at least one more time when Jerusalem will be overtaken in battle. Zechariah 14:2\-5 describes the horrible destruction of the city as the nations lay siege against it in the last days, but then the Lord will return and fight for His city. Several prophecies (Joel 3:16\-20; Zephaniah 3:14\-20; Zechariah 12:6\) describe the final peace that will reign when Jesus Christ finally destroys all the enemies of His people. Until that day comes, we are commanded by God to “pray for the peace of Jerusalem” (Psalm 122:6\).
Should a Christian watch scary movies/horror movies?	Answer Movies are a powerful medium, and they have a profound impact on culture. And the sad truth is that many movies these days, including those outside the scary “horror” genre, are either completely antithetical to Christian values or at the very least are at odds with God’s divine standard of holiness. As for most horror movies, their “entertainment” value often lies in their ability to titillate our youthful desire to be scared witless. The gruesome means by which moviemakers attempt to shock our consciences usually involves an abundance of carnage and bloodshed. The problem is, however, that it takes more and more to shock [seared consciences](seared-conscience.html) these days, which means the level of depravity is continually on the rise to accommodate our increasing desensitization to hard\-core gore and evil. All things considered, true Christians would likely find it difficult to enjoy the majority of today’s horror movies. Let’s consider the horror movies that delve into the supernatural realm with a particular focus on demonic activity. Scripture makes it clear that our earthly struggle is “against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12\). Christians are keenly aware of the evil reality of demons and how every moment of their very real existence is spent trying to “steal, kill and destroy” (John 10:10\) or to otherwise separate us from our Savior. As such, this is a subject that should hardly be taken lightly; neither should it be considered a form of “entertainment.” If something would offend Jesus Christ, it should offend His children in whom His Holy Spirit resides. As we mature in our Christian walk, sin and evil should bother us more and more all the time. We are to be beacons of light in an ever\-darkening world, striving to live a life that is holy and pleasing to God (Romans 12:1; 1 Thessalonians 2:12\). Scripture tells us to be moral and pure, abhorring what is evil and to have our minds focused on things which are noble and pure, lovely and admirable, excellent and praiseworthy (Philippians 4:8\), and that “whatever \[we] do, do it all for the glory of God” (1 Corinthians 10:31\). These verses should guide us daily in everything we do, including the movies we choose to see. How can it be possible to “take captive every thought to make it obedient to Jesus Christ” (2 Corinthians 10:5\) when we are at a horror movie laden with murder and mayhem and, essentially, being entertained by the very sins that Jesus Christ died for? Now, notwithstanding the above, it should be noted that there are some Christian moviemakers who actually produce horror movies, albeit not the bloodlettings referred to above. Realizing that evil is a very real part of our existence on earth, they feel it is not only possible but responsible to make a horror movie that accurately depicts the reality of the dark forces of evil with which Christians constantly struggle. Certainly if such a movie could help the audience appreciate the depth of our worldly struggle between good and evil, then such a movie could indeed be congruent with a Christian paradigm. Better yet, how beneficial would it be if such a movie could even point to our need for a Savior? In deciding what movies to watch, perhaps it would be wise to heed the words of the apostle Paul in his second letter to the Corinthians: “Do you not realize that Christ Jesus is in you?” (2 Corinthians 13:5 emphasis added). As Christians, we of course know that the Spirit of Christ resides in our hearts (Romans 8:9\). He is with us wherever we go. What if, however, rather than occupying a place in our heart, Jesus Christ walked beside us so that we could literally see Him every moment of the day? What effect would this have on our behavior? What if when we went to the movies, for example, we saw Jesus Christ sitting beside us – watching the movie that we took Him to? Knowing the divine character of our holy and sinless Savior, and knowing the sanctity He places on the very life He died to give us, what sort of movie would we feel comfortable taking Him to?
If reincarnation is not true, why do some people remember their past lives?	Answer While the Bible never addresses [reincarnation](reincarnation.html) specifically, it is clear that the biblical model of life, death, and afterlife is incompatible with any form of reincarnation as posited in religions such as [Hinduism](hinduism.html), [Buddhism](buddhism.html), and certain [New Age](new-age-movement.html) or Neo\-Pagan belief systems. In Hebrews 9:27\-28, we are told that “just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” This passage alone appears to eliminate the possibility of remembering past lives/reincarnation. Along the same lines, in Luke 23:43 Jesus tells the thief on the cross that he will be with Christ in paradise that very day, which assumes that the man will not be reincarnated back into earthly life. Similarly, passages such as James 4:14, which discuss the temporal nature of human life, are inconsistent with a reincarnationist idea of living earthly lives over and over for centuries, millennia, or all eternity. On top of all this, if human souls were reincarnated over and over, then how could some people in the Bible see the spirits of long\-dead people, like Moses being seen by the apostles in Matthew 17:3 during the transfiguration of Christ? But what are we to do with those who claim they have memories of their past lives/reincarnation experience? The first and perhaps most important question we should ask is whether or not these “memories” are genuine. Human memory is notoriously unreliable (just ask any lawyer or detective), and people frequently misremember things, believing they remember things that never actually happened or not remembering things that did happen. In the case of those claiming to remember their past lives, one can easily imagine them misremembering images from TV shows or movies, mental fantasies from books they read years earlier, or mistaking dreams for genuine memories. How can we know with any certainty that their past\-life memories are not one of these things? Is it really more logical to assume that their memories are genuinely from past lives rather than one of these other things? While some modern “past\-life experts” claim to find evidence for reincarnation by connecting things like phobias and physical ailments in currently living people with traumatic events in past lives, the past\-life “experts” are assuming the existence of a past\-life (or past\-lives) in explaining current health problems, not showing that those past lives actually happened. The fact of the matter is that there is simply no solid, scientifically acceptable evidence that the memories of past lives claimed by some people are genuine, rather than misremembered events or simply make\-believe. Ultimately, the question comes down to whether we will find truth in the unreliable minds and memories of fallen and fallible human beings or from the timeless, holy Word of God. Christians can confidently assert that reincarnation is not a possibility for the human soul; when this life ends, our eternity in the afterlife begins.
What is the difference between tithes and offerings?	Answer When trying to distinguish between tithes and offerings, it is important to first understand the concept of tithing. Christians today often think that what they give to their local church is a tithe, when in reality it is an offering. [Christian tithing](tithing-Christian.html) is a misnomer because Christians are under no obligation to fulfill the command to tithe as given to the Israelites as part of the Mosaic Law. The tithe was a requirement of the Law in which all Israelites were to give 10 percent of everything they earned and grew to the tabernacle/temple (Leviticus 27:30; Numbers 18:26; Deuteronomy 14:24; 2 Chronicles 31:5\). The New Testament nowhere commands, or even recommends, that Christians submit to a legalistic tithe system. Paul states that believers should set aside a portion of their income as an offering, but this is not a tithe (1 Corinthians 16:1–2\). God expected the Israelites to honor Him by giving the first fruits of what He gave to them. Leviticus 27:30 states, “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S: it is holy unto the LORD.” Giving the 10 percent tithe was commanded of the Israelites and was therefore an obligation. When Christ died on the cross, He fulfilled the requirements of the Law and made the mandatory 10 percent tithe obsolete. To continue to insist that it is still in effect is to nullify, at least in part, the sacrifice of Christ and return to the idea of justification by works and law\-keeping. The first fruits offering found its fulfillment in Jesus. “But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep” (1 Corinthians 15:20\). An offering is that which is freely given by Christians to the work of the Lord, the local church, and/or ministries and missions. But offerings are far more than simply the check we write on Sunday. We are to offer much more to God than our monetary resources. Romans 12:1 exhorts us to offer our bodies “as living sacrifices, holy and pleasing to God” as part of our worship. Romans 6:13 gives the reason for offering ourselves: because we are “those who have been brought from death to life,” and, as such, we are to “offer the parts of your body to him as instruments of righteousness.” God is not nearly as interested in our monetary offerings as He is in our submission and obedience. The truth is that He doesn’t need our resources to accomplish His plans and purposes. After all, He owns the cattle on a thousand hills (Psalm 50:10\) and needs nothing from us. What He desires, however, and what He values, is the heart that overflows with gratitude and thanksgiving to the God who saved us and who gives us all things, knowing our needs before we even ask (Matthew 6:8\). Such a heart gives generously, willingly, and cheerfully in response to the love and grace that abound in Christ (2 Corinthians 9:6–8\).
What does it mean to grow in grace?	Answer Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” To grow in grace is to mature as a Christian. We are saved by grace through faith (Ephesians 2:8–9\), and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven. The [sanctification](sanctification.html) process, becoming more like Christ, is synonymous with growing in grace. We grow in grace by reading God’s Word and letting it “dwell in us richly” (Colossians 3:16\) and by praying. Those actions by themselves don’t mature us, but God uses these [spiritual disciplines](spiritual-disciplines.html) to help us grow. Therefore, maturing in our Christian life is not about what we do, but about what God does in us, by His grace. Understanding and applying God’s grace in our lives is important. We are not to impair it by being proud, because God says that He resists the proud but gives grace to the humble (James 4:6\). Grace is that attribute of God that enables us to break free of our sinful nature and follow Him. It gives us strength and protects us. Without God’s grace, His favor, we would be hopelessly lost in this world. The more grace we have and ask God for, the more mature as Christians we will be. To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16\). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never\-ending grace of God. Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate relationship with Him because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.” The Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God\`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son. The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever\-increasing glory, which comes from the Lord.”
How does the Bible describe the glorified bodies we will possess in Heaven?	Answer While the Bible doesn’t describe in detail the glorified bodies we will receive in heaven, we know that they will be like that of Jesus’ resurrected body. Our human bodies are described in 1 Corinthians 15:42–53 as perishable, dishonorable, and weak, all due to sin. Our glorified bodies will be imperishable, honorable, and powerful. Our new bodies will no longer be “natural” bodies, subject to decay and death; we will live in “victory over sin and death,” won by Christ on our behalf (1 Corinthians 15:57\). As imperishable bodies, they will no longer suffer from sickness and death, nor will they ever be subject to heat and cold or hunger and thirst. Our new bodies will be honorable in that they will not be shamed or shameful because of sin. When Adam and Eve sinned, the first thing they felt was shame because of their nakedness (Genesis 3:6–7\). Although the Bible doesn’t portray glorified bodies as being naked, but rather clothed in white garments (Revelation 3:4–5, 18\), they will be pure and undefiled by sin. Our earthly bodies are “weak” in many ways. Not only are we subject to the natural laws of gravity and time/space, we are weakened by sin and its temptations. Our glorified bodies will be empowered by the Spirit that owns us, and weakness will be no more. Just as our earthly bodies are perfectly suited to life on earth, our resurrected bodies will be suited for life in eternity. We will have form and solidity to the touch (Luke 24:39–40\). We will likely be able to enjoy food, but will not be driven to it by necessity or fleshly desire (Luke 24:41–43\). And like Moses and Elijah, we will be able to bathe in the glory of our Maker in the fellowship of His dear Son (Matthew 17:2–3; Philippians 3:10\). The bodies we inherit will be more like what God originally intended, rather than what we now abide in. Gone will be the infirmity and weakness of our sinful flesh; rather, we will be glorified with Christ, and that glory will extend to the bodies we will inhabit.
Why is the truth of the bodily resurrection of Jesus Christ so important?	Answer The bodily resurrection of Jesus Christ is the most important event in history, providing irrefutable evidence that Jesus is who He claimed to be – the Son of God. The resurrection was not only the supreme validation of His deity; it also validated the Scriptures, which foretold His coming and resurrection. Moreover, it authenticated Christ’s claims that He would be raised on the third day (John 2:19\-21; Mark 8:31; 9:31; 10:34\). If Christ’s body was not resurrected, we have no hope that ours will be (1 Corinthians 15:13, 16\). In fact, apart from Christ’s bodily resurrection, we have no Savior, no salvation, and no hope of eternal life. As the apostle Paul said, our faith would be “useless” and the life\-giving power of the gospel would be altogether eliminated. Because our eternal destinies ride on the truth of this historical event, the resurrection has been the target of Satan’s greatest attacks against the church. Accordingly, the historicity of Christ’s bodily resurrection has been examined and investigated from every angle and studied endlessly by countless scholars, theologians, professors, and others over the centuries. And even though a number of theories have been postulated that attempt to disprove this momentous event, no credible historical evidence exists which would validate anything other than His literal bodily resurrection. On the other hand, the clear and convincing evidence of the bodily resurrection of Jesus Christ is overwhelming. Nonetheless, from the Christians in ancient Corinth to many today, misunderstandings persist relative to certain aspects of our Savior’s resurrection. Why, some ask, is it important that Christ’s body was resurrected? Couldn’t His resurrection have just been spiritual? Why and how does the resurrection of Jesus Christ guarantee the bodily resurrection of believers? Will our resurrected bodies be the same as our earthly bodies? If not, what will they be like? The answers to these questions are found in the fifteenth chapter of Paul’s first letter to the church in Corinth, a church that he established several years earlier during his second missionary journey. In addition to growing factions in the young Corinthian church, there was rampant misunderstanding of some key Christian doctrines, including the resurrection. Although many of the Corinthians accepted that Christ has been resurrected (1 Corinthians 15:1, 11\), they had difficulty believing others could or would be resurrected. The continuing influence of Gnostic philosophy, which held that everything spiritual was good whereas everything physical, such as our bodies, was intrinsically evil, was essentially responsible for their confusion regarding their own resurrection. The idea of a detestable corpse being eternally resurrected was, therefore, strongly opposed by some and certainly by the Greek philosophers of the day (Acts 17:32\). Yet, most of the Corinthians understood that Christ’s resurrection was bodily and not spiritual. After all, resurrection means “a rising from the dead”; something comes back to life. They understood that all souls were immortal and at death immediately went to be with the Lord (2 Corinthians 5:8\). Thus, a “spiritual” resurrection would make no sense, as the spirit doesn’t die and therefore cannot be resurrected. Additionally, they were aware that the Scriptures, as well as Christ Himself, stated that His body would rise again on the third day. Scripture also made it clear that Christ’s body would see no decay (Psalm 16:10; Acts 2:27\), a charge that would make no sense if His body was not resurrected. Lastly, Christ emphatically told His disciples it was His body that was resurrected: “A spirit does not have flesh and bones as you see I have” (Luke 24:39\). Again, however, the Corinthians’ concern was regarding their personal resurrection. Accordingly, Paul tried to convince the Corinthians that because Christ rose from the dead, they also would rise from the dead some day, and that the two resurrections – Christ’s and ours – must stand or fall together, for “if there is no resurrection of the dead, then not even Christ has been raised” (1 Corinthians 15:13\). “But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive” (1 Corinthians 15:20\-22\). When Jesus Christ was resurrected, He became the “first fruits” of all who would be raised (see also Colossians 1:18\). The Israelites could not fully harvest their crops until they brought a representative sampling (first fruits) to the priests as an offering to the Lord (Leviticus 23:10\). This is what Paul is saying in 1 Corinthians 15:20\-22; Christ’s own resurrection was the “first fruits” of the resurrection “harvest” of the believing dead. The “first fruits” language Paul uses indicates something to follow, and that something would be His followers – the rest of the “crop.” This is how Christ’s resurrection guarantees ours. Indeed, His resurrection requires our resurrection. And to allay their concerns regarding connecting the spirit to what was deemed an undesirable body, Paul explained to them the nature of our resurrected bodies and how they would differ from our earthly bodies. Paul likened our deceased earthly bodies to a “seed,” and God would ultimately provide another body (1 Corinthians 15:37\-38\) that would be like Christ’s glorious resurrected body (1 Corinthians 15:49; Philippians 3:21\). Indeed, just as with our Lord, our bodies which are now perishable, dishonored, weak, and natural will one day be raised into bodies that are imperishable, glorious, powerful, and spiritual (1 Corinthians 15:42\-44\). Our spiritual bodies will be perfectly equipped for heavenly, supernatural living.
What is the biblical stance on artificial insemination?	Answer Artificial insemination, also known as intrauterine insemination (IUI), is a medical procedure in which a man’s sperm is implanted in a woman’s uterus at precisely the right time and in precisely the right location in order to increase the chances of [pregnancy](Bible-pregnancy.html). While it is usually used in conjunction with fertility medicine in women, this is not always the case. Artificial insemination is different from [in\-vitro fertilization](in-vitro-fertilization.html) in that fertilization occurs inside the woman and in a more natural way, while in\-vitro fertilization occurs outside the womb, and then the fertilized egg(s) are implanted in the woman’s uterus. Artificial insemination does not result in unused or discarded embyros. Artificial insemination does not have as high a success rate as in\-vitro fertilization, but many Christians view it as a much more acceptable alternative. Should a Christian married couple consider artificial insemination? The Bible always presents pregnancy and having children positively (Psalm 127:3\-5\). The Bible nowhere discourages anyone from seeking to have children. The fact that artificial insemination does not have the moral dilemmas of in\-vitro fertilization would seem to make it a valid alternative. So, if artificial insemination increases the chances of an otherwise infertile couple having children, it would seem to be something a Christian married couple can prayerfully consider. Some object to all fertility options due to the fact that such procedures supposedly do not take into account God’s sovereignty. But God is just as capable of preventing pregnancy after artificial insemination (and in\-vitro fertilization, for that matter) as He is of preventing pregnancy after normal sexual intercourse. Artificial insemination does not "overrule" God’s sovereignty. Nothing overrules God’s sovereignty. As proven by the account of Abraham and Sarah, God is capable of enabling a reproductively dead woman to get pregnant and have a healthy baby. God is absolutely sovereign over the reproductive process. If it is God’s sovereign will for a woman to get pregnant, she will get pregnant. If it is not God’s sovereign will, she will not get pregnant, no matter what methods the couple attempts. Yes, a Christian married couple can prayerfully consider artificial insemination. As in all things, a couple considering artificial insemination should ask God for wisdom (James 1:5\) and very clear leading from the Holy Spirit.
Why did God use a lying spirit to deceive Ahab?	Answer In 1 Kings 22:19\-23, there is a troubling passage in which we are told that God used a lying spirit to deceive Ahab. Does God really use evil, lying spirits to do His bidding? Why would God do such a thing? To find the answer to this question, we need to learn a little background about [King Ahab](King-Ahab.html), and also understand something about the sovereignty of God. King Ahab was the son of [Omri](King-Omri.html), and he reigned over Israel in Samaria for 22 years (1 Kings 16:29\). Continuing the example of his father, Ahab did evil in the sight of God by worshiping Baal and “did more to provoke the Lord God of Israel than all the kings of Israel that were before him” (1 Kings 16:33\). Ahab again and again proved he was bent on evil, evidenced by his continued refusal to listen to the prophet Elijah’s warnings. Ahab accused Elijah of troubling Israel by the drought, but Elijah declared that it was Ahab’s own sin that caused the troubles for the nation (1 Kings 18:18\). Since Ahab had declared war on God by killing His prophets (v. 13\), God then brought the war to Ahab in the form of a contest (1 Kings 18:19\-40\) between the four hundred and fifty prophets of Baal on one side, and Elijah on the other. When God miraculously verified Elijah’s status as His true prophet, Ahab should have repented, but he remained in his sinful rebellion, fueled by the wicked anger of his wife, Jezebel. In many subsequent incidents, God again showed His power and mercy to Ahab, but the king refused to submit and obey Him. Finally [Jehoshaphat](King-Jehoshaphat.html), king of Judah, came to visit him and Ahab persuaded him to join in battle to take Ramoth\-Gilead from the Syrians. Wisely, Jehoshaphat insisted that they seek God’s will in the matter, so Ahab brought 400 false prophets together, who all assured him that God would give them victory (1 Kings 22:6\). Jehoshaphat recognized their falsehood and asked whether a true prophet of God could be summoned. Ahab acknowledged that [Micaiah](Micaiah-in-the-Bible.html) was a true prophet, but he hated him, because “he never prophesies anything good about me, but always bad” (1 Kings 22:8\). Micaiah was brought before the kings and delivered God’s final warning to Ahab. He said that if they went to war, they would be defeated and left without a king. Ahab replied, “didn’t I tell you that he never prophesies anything good about me, but only bad?” (1 Kings 22:18\). Ahab was again rejecting the clear warning from God, and choosing a path of wicked rebellion. In response to Ahab’s constant choice of sin, God revealed some of the inner workings of the spiritual world. God had already pronounced a death sentence upon Ahab (1 Kings 20:42, 21:19\), but had given him opportunity to repent of his wickedness. With this final rejection of God’s counsel, God determined to carry out the death sentence. Since Ahab continued to prefer the lies of his false prophets over the truth given by God’s prophets, God chose to use the false prophets to carry out His plan. When God asked for volunteers to “entice Ahab into attacking Ramoth Gilead and going to his death there” (1 Kings 22:20\), a spirit (fallen angel/demon) said he would be a lying spirit in the mouth of the prophets. God gave the spirit permission to proceed, and Ahab received the message he desired. God chose to use a lying spirit because Ahab rejected God’s rebukes and warnings all through his life and the cup of God’s wrath was full. Since God is sovereign over all of creation, He is not restricted in what or whom He can use to accomplish His holy purposes. All of creation is under His authority, and He chooses to use people and spirits, both good and evil, to bring His divine plans to pass and bring glory to Himself. “He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’" (Daniel 4:35\). In the case of Ahab, God chose to use a lying spirit to accomplish His perfect and righteous plan (Psalm 18:30\). The lying spirit will receive its punishment just as Ahab did, and those who repent of their sins will receive forgiveness just like Ahab could have. The real question is, “Will I respond to God’s warnings with faith and obedience, or will I reject His counsel and be rejected by Him?”
What is the significance of the city of Petra in the Bible?	Answer The city of Petra is not mentioned in the Bible by that name; rather, it is called by its Hebrew name, Sela in Isaiah 16:1 and 2 Kings 14:7\. Both Petra and Sela mean “rock,” an appropriate name, since much of the city is carved into sandstone cliffs. Petra is located about fifty miles south of the Dead Sea and 170 miles southwest of modern Amman, Jordan. Petra’s main access is via a narrow crevice called the Siq, which winds for about a mile through mountainous terrain. The Siq provided an excellent natural defense for Petra’s inhabitants. Many moviegoers are familiar with the Siq and the treasury building of Petra, which were featured in the 1989 film Indiana Jones and the Last Crusade. Petra was in the land of the Edomites, who were descendants of Esau. Israel and Edom were constantly at odds, starting with Edom’s refusal to allow Moses and the Israelites passage through their land on their way to Canaan (Numbers 20:18\-21\). During the kingdom years, King Saul and King David both fought the Edomites (1 Samuel 14:47; 2 Samuel 8:13\-14\). During the reign of King Jehoshaphat, Edom invaded Judah and was repelled (2 Chronicles 20\). Later, [King Amaziah](King-Amaziah.html) fought against Edom, and he took control of Petra, renaming it “Joktheel” (2 Kings 14:7\). When King Nebuchadnezzar of Babylon destroyed Jerusalem in 586 BC, the Edomites gave aid and comfort to the enemy (Psalm 137:7\). For this, they were strongly condemned by the prophets Isaiah, Jeremiah, and Obadiah (Isaiah 34:5\-8; Jeremiah 49:16\-18\). For centuries, Petra seemed secure in its unassailable fortress of rock, but today its ruins lie uninhabited, in fulfillment of the prophetic word: “‘As Sodom and Gomorrah were overthrown, along with their neighboring towns,’ says the LORD, ‘so no one will live there; no people will dwell in it’” (Jeremiah 49:18\).
What does the Bible say about conflict resolution?	Answer Conflict resolution in the body of Christ is crucial for several reasons. Avoidance of conflict, with no effort to resolve it, postpones a proper response and exacerbates the problem because conflicts that are allowed to fester unaddressed will always increase and have negative effects on relationships within the body. The goal of conflict resolution is unity, and unity in the church poses a threat to the devil who will use every opportunity to take advantage of unresolved issues, especially those involving anger, bitterness, self\-pity, and envy. These emotions are involved in most church conflicts. Scripture tells us that we’re to “let all bitterness and wrath and anger and clamor and slander be put away from \[us], along with all malice” (Ephesians 4:31\). Failure to obey this command results in division in the body of Christ and grief to the Holy Spirit. We’re also told not to allow a “root of bitterness” to spring up among us, leading to trouble and defilement (Hebrews 12:15\). Clearly, a biblical method of conflict resolution is needed. The New Testament has multiple commands to believers that are demonstrative of living at peace with one another. We are repeatedly instructed to love one another (John 13:34; Romans 12:10\), to live in peace and harmony with one another (Romans 15:5; Hebrews 12:14\), to settle our differences among ourselves (2 Corinthians 13:11\), to be patient, kind, and tenderhearted toward one another (1 Corinthians 13:4\), to consider others before ourselves (Philippians 2:3\), to bear one another’s burdens (Ephesians 4:2\), and to rejoice in the truth (1 Corinthians 13:6\). Conflict is the antithesis of Christian behavior as outlined in Scripture. There are times when, despite all efforts to reconcile, various issues prevent us from resolving conflict in the church. There are two places in the New Testament that clearly and unambiguously address conflict resolution where sin is involved. In Matthew 18:15\-17, Jesus gives the steps for dealing with a sinning brother. According to this passage, in the event of conflict involving overt sin, we are to address it one\-on\-one first, then if still unresolved it should be taken to a small group, and finally before the whole church if the problem still remains. The other passage where this is addressed explicitly is Luke 17\. In verses 3\-4, Jesus says, “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.” An essential part of conflict resolution is forgiveness. Any kind of disciplinary procedure should always have restoration of the sinning person as the ultimate goal. Sometimes conflict has to do with style preferences or personality clashes more so than it has to do with sin, per se. In such cases, we do well to check our own motives and remember to “do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others” (Philippians 2:3–4\). If we do have a genuine disagreement with someone over stylistic preferences—the best way to accomplish a certain ministry goal, the church budget, how a church service should flow, etc.—we should engage in discussion and come to mutual agreement. In Philippians 4:2–3 Paul pleads for Euodia and Syntyche “to be of the same mind in the Lord” and for others to help them. We must humble ourselves to truly listen to one another, striving for peace within the body (Romans 12:16, 18\). We should also seek God’s wisdom and direction (James 1:5\). It is true that sometimes it is best to part ways in recognition that God has different calls on our lives. But we should do our best never to divide in anger. The reason conflict resolution is so difficult is that we’re hesitant to place ourselves in uncomfortable situations. We’re also frequently unwilling to humble ourselves enough to admit that we might be wrong or to do what it might take to make amends if we are wrong. Those who do conflict resolution best are often those who would prefer not to confront others about their sin, but still do so out of obedience to God. If the matter is relatively minor, it may be that the best thing to do is to practice forbearance and overlook the offense (Proverbs 19:11\). If it cannot be overlooked, one must pursue reconciliation. This is such an important issue to God that peace with Him and peace with others are inextricably entwined (Matthew 5:23–24\).
Is “name it claim it” teaching biblical?	Answer The “name it and claim it” or “[prosperity gospel](prosperity-gospel.html)” is not biblical and is in many ways antithetical to the true gospel message and the clear teaching of Scripture. While there are many different versions of the name it and claim it philosophy preached today, they all have similar characteristics. At its best, this teaching comes from the misinterpretation and misunderstanding of some Scriptures, and, at its worst, it is a completely heretical teaching that has the characteristics of [cultic](cult-definition.html) doctrine. The roots of the [Word of Faith](Word-Faith.html) movement and the name it and claim it message have more in common with new age metaphysics than with biblical Christianity. However, instead of us creating our reality with our thoughts, as new age proponents advise, name it and claim it teachers tell us that we can use the “power of faith” to create our own reality or get what we want. In essence, faith is redefined from “a trust in a holy and sovereign God despite our circumstances” to “a way of controlling God to give us what we want.” Faith becomes a force whereby we can get what we want rather than an abiding trust in God even during times of trials and suffering. There are many areas where name it and claim it departs from biblical Christianity. The teaching really exalts man and his “faith” above God. In fact, many of the more extreme Word of Faith teachers teach that man was created on terms of equality with God and that man is the same class of being that He is Himself. This dangerous and heretical teaching denies the very basic tenets of biblical Christianity, which is why the extreme proponents of the name it and claim it teaching must be considered to be cultic and not truly Christian. Both the metaphysical cults and the name it and claim it teaching distort the truth and embrace the false teaching that our thoughts control reality. Whether it is the power of positive thinking or the prosperity gospel, the premise is the same—what you think or believe will happen is ultimately what controls what will happen. If you think negative thoughts or are lacking in faith, you will suffer or not get what you want. But on the other hand if you think positive thoughts or just have “enough faith,” then you can have health, wealth, and happiness now. This false teaching appeals to one of man’s most basic instincts, which is one reason why it is hugely popular. While the prosperity gospel and the idea of controlling one’s future with his thoughts or faith is appealing to sinful man, it is insulting to a sovereign God who has revealed Himself in Scripture. Instead of recognizing the absolute sovereign power of God as revealed in the Bible, the name it and claim it adherents embrace a false god who cannot operate apart from their faith. They present a false view of God by teaching that He wants to bless you with health, wealth, and happiness but cannot do so unless YOU have enough faith. Thereby God is no longer in control but man is. Of course, this is completely antithetical to what Scripture teaches. God does not depend upon man’s “faith” to act. Throughout Scripture we see God blessing whom He chooses to bless and healing whom He chooses to heal. Another problem with the name it and claim it teaching is that it fails to recognize that Jesus Himself is the ultimate treasure worth sacrificing everything for (Matthew 13:44\) and instead sees Jesus as little more than a way of getting what we want right now. Jesus’ message is that a Christian is called to “deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?” (Matthew 16:24–26\). Contrast that to the message of the prosperity gospel. Rather than being a message of self\-denial, the prosperity gospel is one of self\-satisfaction. Its goal is not becoming more Christlike through sacrifice but having what we want here and now, clearly contradicting the words of our Savior. The Bible teaches that “all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\), but the name and claim it message is that any suffering we undergo is simply the result of a lack of faith. The prosperity gospel is completely focused on us getting the things the world has to offer, but 1 John 2:15 tells us we should not “love the world or the things in the world” and, in fact, those with a fondness for the things of the world become enemies of God (James 4:4\). The message of the prosperity gospel simply cannot be any more opposite of what the Bible really teaches. In his book Your Best Life Now, prosperity teacher [Joel Osteen](Joel-Osteen.html) says that the key to a more rewarding life, a better home, a stronger marriage, and a better job is found in a “simple yet profound process to change the way you think about your life and help you accomplish what is truly important.” How different that is from the biblical truth that this life now is nothing compared to the life to come. The message of the prosperity gospel is focused around the “treasures” or good things we want and can have now, while Jesus said, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. [For where your treasure is](for-where-your-treasure-is.html), there your heart will be also” (Matthew 6:19–21\). Jesus did not come to give us health, wealth, and happiness now. He came to save us from our sins so that we can have an eternity of bliss with Him. Following Christ is not a ticket to all the material things men desire in this life but a ticket to eternal life. Our desire should not be to have our best life now but to have the attitude of the apostle Paul, who had learned to be content “in whatever state I am” (Philippians 4:11\).
Is belief in God a virus?	Answer Among the ranks of evolutionary scientists are those who teach the idea of “evolutionary psychology,” an attempt to explain all of life through the Darwinian principle of “survival of the fittest.” One of the more interesting metaphors to come out of this endeavor is an analogy comparing the transfer of information and the spread of ideas to genetic code. Unlike the "nature" of the inherited gene, the “meme\,” or idea, is acquired by nurture—by exposure to the thoughts and beliefs of others. The transfer of ideas has little to do with truth or reality or benefit, but with how well the ideas survive in the given environment. Which ideas “stick” depends on how easily understandable and accepted they are by the receiver. Memes also cluster, manifesting as such things as a worldview, a political leaning, a religion, or devotion to a particular sport. The “virus of the mind” is an off\-shoot of the meme concept used by evolutionary psychologists to represent particularly dangerous ideas. Unlike a meme (or a gene), a virus is not an inherent part of the original organism. It is a foreign object which invades, uses the organism’s innate features to replicate, and spreads, causing harm wherever it goes. It then infects others while continuing to inflict considerable damage, or even death, on its host. In the minds of the most adamant, oppositional atheists, belief in God and participation in any religion is such a virus. People who believe in God are “infected” and coerced by the virus to spread the infection to others. Because of the malleability of a developing brain, children are the most susceptible to being influenced by memes; that is, they are likely to believe what their parents tell them. Which, considering the atheistic rejection of God, is considered to be child abuse. The virus also alters the believers’ minds so they are unable to think clearly about life. Atheists, who claim to have no preconceived ideas about the nature of the universe and rely solely on science, are seen as the only hope for humanity. The argument is interesting and creative, but academic. And very emotional. The language is threatening and frightening—characteristics of the “fittest” memes \[see: any political debate]. The idea of the meme itself, developed by Richard Dawkins in The Selfish Gene, is a metaphor, a useful illustration, but not a reflection of truth. Claiming that religion and belief in God are “viruses,” an assertion developed by Dawkins in his essay “Viruses of the Mind” and expounded upon in Darrel W. Ray’s The God Virus, is emotional manipulation. Why the vitriol? Ironically, for similar reasons adamant atheists give for the propagation of religion. Claiming believers are infected with a metaphysical virus provides comfort for those who don’t believe in God, especially those who have been hurt by religion. It “explains” that believers are ill, that their normal thinking skills have been taken over by a malevolent force. And it provides a unifying political cause—if religion is designed to spread easily, it must be kept out of schools, science, and, as far as possible, all human interactions. Religious adherents will readily concede some of the “proofs” atheists give of the invalidity of religion. Belief in one faith system does tend to discourage belief in others. That is not proof that religion is invalid, however. It is a sign that believers believe their particular faith. Faith systems do tend to make training their children a priority (Proverbs 22:6\), not because a virus incites them to, but because parents are designed to share their particular worldview with their kids. And faith systems do emphasize certain habits designed to encourage belief in an individual. It could be continual exposure to the teachings of that faith (Psalm 1:2\), consistently meeting together (Hebrews 10:25\), or eating together (Acts 2:46\). But these are deliberately chosen practices, not unwitting influences of an invasive pathogen. Finally, most religions do encourage evangelism (Matthew 28:19–20\). In its most sincere form, evangelism is driven by the adherents’ belief that their faith is true and should be shared. Some motivations are more malicious; some religious leaders want more people to manipulate, abuse, and take advantage of. But, whatever the reason, evangelism is not because an anthropomorphized cluster of ideas is fighting for propagation. Those are a few of the minor discussions, and they don’t really resolve anything. Adamant atheists have other standard arguments they use to attempt to illustrate the idea of the God virus. One is that religion was developed by fearful, ignorant people who merely wanted comfort in a dangerous world. The Bible says that God is a comfort in a dangerous world (Psalm 23; 119:76; Isaiah 51:12; 61:1–2; Matthew 5:4; 2 Corinthians 1:3–4\). Many evolutionary scientists believe God doesn’t exist because their model of the creation of the universe proves He doesn’t have* to exist. But even if their models were complete and accurate, proof of un\-necessity isn’t proof of non\-existence—or there would be no Starbucks. The Bible provides its own scientific model: God created the world (Genesis 1\). And, despite their existence, He didn’t need scientists to do it. One of the most common arguments that belief in God is a mind virus is also one of the most emotionally charged: religion encourages people to do bad things, and atheistic humanism encourages people to do good things. The ongoing conversation between believers and atheists covers such ground as the Crusades vs. Stalin, medicine vs. orphanages, Jihad vs. the A\-bomb. But, as “proof,” atheists tend to point out the most malicious, least godly examples of religion\-affiliated incidents. And God is perfectly clear about how He views abusive religious leaders (Ezekiel 34\), opportunistic religious practices (2 Peter 2:2–3\), and even those undiscerning enough to follow (2 Timothy 4:3\). But this argument should catch the believers’ attention for one simple reason: sometimes it’s true. Religious leaders are occasionally caught in sex scandals—and others often look the other way. Unbiblical views of God and the church have been used as justification for war. And sometimes, out of fatigue, frustration, or misunderstanding of God’s grace, believers are unkind or even abusive. The Bible teaches that, if we are persecuted for no reason, then we follow the example of Christ (John 15:18\). But, if we live in a manner that misrepresents the gospel, we get what we deserve (1 Peter 2:19–20\). Calling belief in God a “virus” is a pseudo\-scientific metaphor, powered by hate of God and deep\-seated wounds born of the misunderstanding of the gospel—of both perpetrators and victims. Religion as a virus is not science; it is emotional rhetoric. For believers, the Bible explains what our response should be: know what we believe and why (1 Peter 3:15\), be kind (1 Corinthians 13\), examine our own behavior (2 Corinthians 13:5; James 1:22–25\), and remember that the “enemy” is not the angry, hurt, or rebellious people who spend their lives rejecting God (Ephesians 6:12\). The battle is spiritual, and our greatest weapon is the prayer that the Holy Spirit would soften the hearts of those who are hardened against Him (1 John 4:4\). \Note: Meme* is being used as the biological term indicating non\-genetic trait\-sharing, not the various internet phenomenon that borrowed the term.
What is a prayer of supplication?	Answer We come to God in prayer for a variety of reasons—to worship Him, to confess our sins and ask for forgiveness, to thank Him for His blessings, to ask for things for ourselves, and/or to pray for the needs of others. The Hebrew and Greek words most often translated “supplication” in the Bible mean literally “a request or petition,” so a prayer of supplication is asking God for something. Unlike the prayer of petition, which is praying on behalf of others, the prayer of supplication is generally a request for the person praying. The Bible includes many prayers of supplication. Numerous examples are found in the Psalms. David’s psalms are filled with supplication for mercy in Psalm 4:1, for leading in Psalm 5:8, for deliverance in Psalm 6:4, for salvation from persecution in Psalm 7:1, and so on. When Daniel learned that King Darius had issued an edict prohibiting prayer to any god but the king, Daniel continued to pray to God with prayers of thanksgiving as well as prayers of supplication for His help in this dire situation. In the New Testament, Jesus tells us to ask for our daily bread in Matthew 6:11, which falls into the category of a prayer of supplication. In addition, in Luke 18:1\-8, Jesus teaches us not to give up praying for what we need. James says that: on the one hand we don’t receive because we don’t ask (James 4:2\). On the other hand, we ask and don’t receive because we are thinking only of our fleshly desires (James 4:3\). Perhaps the best way to approach supplications is to ask God in all honesty as children talking to their kind\-hearted Father, but ending with "Your will be done" (Matthew 26:39\), in full surrender to His will. After describing the need to take up the “full armor of God” (Ephesians 6:13\-17\), the apostle Paul exhorted the Ephesians (and us) to remain alert and to pray in the Spirit, “making supplication for all the saints” (Ephesians 6:18\). Clearly, prayers of supplication are part of the spiritual battle all Christians are engaged in. Paul further exhorts the Philippian church to relieve their anxieties by remaining faithful in prayer, especially prayers of thanksgiving and supplication. This, he concludes, is the formula for ensuring that “the peace of God, which passes all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6\-7\). Here we see another crucial aspect of the prayer of supplication—the necessity of faith in the Lord Jesus Christ. Those who belong to Christ also have the indwelling Holy Spirit who intercedes on our behalf. Because we often don’t know what or how to pray when we approach God, the Spirit intercedes and prays for us, interpreting our supplications so that, when we are overwhelmed by trials and the cares of life, He comes alongside to lend assistance with our prayers of supplication as He sustains us before the throne of grace (Romans 8:26\).
What are the causes and solutions for a hardened heart?	Answer To better understand the causes and solutions for a hardened heart, it’s important to understand the broad biblical meaning of the word “heart.” The Bible considers the heart to be the hub of human personality, producing the things we would ordinarily ascribe to the “mind.” For example, Scripture informs us that grief (John 14:1\); desires (Matthew 5:28\); joy (Ephesians 5:19\); understanding (Isaiah 6:10; Matthew 13:15\); thoughts and reasoning (Genesis 6:5; Hebrews 4:12; Mark 2:8\); and, most importantly, faith and belief (Hebrews 3:12; Romans 10:10; Mark 11:23\) are all products of the heart. Also, Jesus tells us that the heart is a repository for good and evil and that what comes out of our mouth – good or bad – begins in the heart (Luke 6:43–45\). Considering this, it’s easy to see how a hardened heart can dull a person’s ability to perceive and understand. Anyone’s heart can harden, even faithful Christians’. In fact, in Mark 8:17–19 we see Jesus’ own disciples suffering from this malady. The disciples were concerned with their meager bread supply, and it was clear that each of them had forgotten how Jesus had just fed thousands with only a few loaves. Questioning them as to the hardness of their hearts, Christ spells out for us the characteristics of this spiritual heart condition as an inability to see, understand, hear, and remember. Regarding this last criterion, too often we forget how God has blessed us and what He has done for us. Similar to the disciples in this instance or the Israelites wandering in the wilderness, when a new calamity arises in our lives, our hearts often fill with fear and concern. Sadly, this simply reveals to God the little faith we have in His promise to take care of us (Matthew 6:32–33; Philippians 4:19\). We need to remember not only the many times God has graciously provided for us in our time of need, but also what He has told us: “Never will I leave you; never will I forsake you” (Deuteronomy 31:6; Hebrews 13:5\). Sin causes hearts to grow hard, especially continual and unrepentant sin. Now we know that “if we confess our sins, \[Jesus] is faithful and just and will forgive us our sins” (1 John 1:9\). However, if we don’t confess our sins, they have a cumulative and desensitizing effect on the conscience, making it difficult to even distinguish right from wrong. And this sinful and hardened heart is tantamount to the “[seared conscience](seared-conscience.html)” Paul speaks of in 1 Timothy 4:1–2\. Scripture makes it clear that if we relentlessly continue to engage in sin, there will come a time when God will give us over to our “debased mind” and let us have it our way. The apostle Paul writes about God’s wrath of abandonment in his letter to the Romans where we see that godless and wicked “men who suppress the truth” are eventually given over to the sinful desires of their hardened hearts (Romans 1:18–24\). Pride will also cause our hearts to harden. The “pride of your heart has deceived you . . . you who say to yourself, ‘who can bring me down to the ground’ . . . I will bring you down declares the LORD” (Obadiah verses 3\-4\). Also, the root of Pharaoh’s hard\-heartedness was his pride and arrogance. Even in the face of tremendous proofs and witnessing God’s powerful hand at work, Pharaoh’s hardened heart caused him to deny the sovereignty of the one, true God. And when King Nebuchadnezzar’s “heart became arrogant and hardened with pride, he was deposed from his royal throne and stripped of his glory . . . until he acknowledged that the Most High God is sovereign over the kingdoms of men and sets over them anyone He wishes” (Daniel 5:20–21\). Accordingly, when we’re inclined to do it our way, thinking we can “go it on our own,” it would be wise to recall what King Solomon taught us in Proverbs 14:12 and 16:25: “There is a way that seems right to a man, but in the end it leads to death.” So, what then is the antidote for a heart condition such as this? First and foremost, we have to recognize the effect that this spiritual disease has on us. And God will help us to see our heart’s condition when we ask Him: “Search me O God, and know my heart…see if there is any offensive way in me, and lead me in the way everlasting” (Psalm 139:23–24\). God can heal any heart once we recognize our disobedience and repent of our sins. But true repentance is more than simply a resolute feeling of steadfast determination. Repentance manifests itself in a changed life. After repenting of our sins, hard hearts begin to be cured when we study God’s Word. “How can a young man keep his way pure? By living according to your word. I seek you with all my heart. . . . I have hidden your word in my heart that I might not sin against you” (Psalm 119:9–11\). The Bible is our manual for living as it is “God\-breathed and is useful for teaching, rebuking, correcting, and training in righteousness” (2 Timothy 3:16\). If we are to live life to the fullest as God intended, we need to study and obey God’s written Word, which not only keeps a heart soft and pure but allows us to be “blessed” in whatever we do (Joshua 1:8; James 1:25\). Hearts can also become hardened when we suffer setbacks and disappointments in life. No one is immune to trials here on earth. Yet, just as steel is forged by a blacksmith’s hammer, so, too, can our faith be strengthened by the trials we encounter in the valleys of life. As Paul encouraged the Romans: “But we also rejoice in our sufferings because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out His love into our hearts by the Holy Spirit, whom He has given us” (Romans 5:3–5\).
Why does Christ’s righteousness need to be imputed to us?	Answer We need the righteousness of Christ imputed to us because we have no [righteousness](righteousness.html) of our own. We are sinners by nature, and we cannot make ourselves righteous—we cannot place ourselves in right standing with God. We need Christ’s righteousness imputed to us—meaning, we need His holiness before God credited to our account. In His [Sermon on the Mount](sermon-on-the-mount.html), Jesus makes our need for imputed righteousness plain. He says, “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48\). This comes after Jesus had just corrected His listeners’ misunderstanding of the law. In Matthew 5:20, Jesus says that, if His hearers want to enter into the kingdom of heaven, their righteousness must exceed that of the [Pharisees](Pharisees.html), who were the experts in the knowledge of the law. Then, in Matthew 5:21–47, Jesus radically redefines obedience to the law from mere outward conformity, which characterized the “righteousness” of the Pharisees, to an obedience of both outward and inward conformity. Six times in this passage, He says, “You have heard that it was said . . . but I tell you.” In this way, Jesus differentiated the requirements of the law as the people had been taught from its actual requirements. Obeying the law is more than simply abstaining from murder or adultery, for example. It’s also not getting angry with your brother and not lusting in your heart. At the end of this section of the sermon, Jesus says we must “be perfect” (verse 48\). At this point, the natural response is, “But I can’t be perfect,” which is absolutely true. In another place in Matthew’s Gospel, Jesus summarizes the Law of God with two commandments: love the Lord your God with all your heart, soul, mind, and strength, and love your neighbor as yourself (Matthew 22:37–40\). These commands also condemn us, because has anyone ever [loved the Lord](love-Lord-heart-soul-mind-strength.html) with all his heart, soul, mind, and strength and [loved his neighbor](love-neighbor-yourself.html) as himself? Everything we do, say, and think must be done, said, and thought from love for God and love for neighbor. We have never achieved that level of spirituality. We are not righteous. Sin affects us to the very core of our being, and no matter how good we try to be, we will never meet God’s standard of perfection on our own. The Bible says that all our righteous deeds are like a “polluted garment” (Isaiah 64:6\). Our own attempts at goodness are simply not good enough. We need an imputed righteousness, and for that we look to Christ. On the cross, Jesus took our sin upon Himself and purchased our salvation. We have “been justified by his blood” (Romans 5:9\), and part of that [justification](justification.html) is an imputation of His own righteousness. Paul puts it this way: “For our sake \[God] made \[Jesus] to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). Jesus is righteous by virtue of His very nature—He is the Son of God. By God’s grace, “through faith in Jesus Christ,” that righteousness is given “to all who believe” (Romans 3:22\). That’s imputation: the giving of Christ’s righteousness to sinners. Having Christ’s righteousness imputed to us does not mean we automatically do what is right—that will come through the process of [sanctification](progressive-sanctification.html). What it does mean is that we are positionally righteous; even though we still sin, we are forensically or legally righteous. God has credited the righteousness of Christ to our account, and He did this when He saved us. In grace, the holiness of Jesus Christ is ascribed to us. Christ “has become for us wisdom from God—that is, our righteousness, holiness and redemption” (1 Corinthians 1:30\). By having the righteousness of Christ imputed to us, we can be seen as sinless, as Jesus is sinless. This is amazing grace! We are not righteous in ourselves; rather, we possess Christ’s righteousness applied to our account. It is not our perfection but Christ’s that God sees when He brings us into fellowship with Himself. We are still sinners in practice, but the grace of God has declared us to have righteous standing before the law. A wonderful illustration of Christ’s imputed righteousness is found in Jesus’ [parable of the wedding banquet](parable-wedding-feast.html). Guests are invited to the king’s celebration from every street corner, and they are brought in, “the bad as well as the good” (Matthew 22:10\). All the guests have something in common: they are each given a wedding garment. They are not to wear their street clothes in the banquet hall but are to be dressed in the garment of the king’s providing. They are covered in a gracious gift. In a similar way, we, as guests invited into God’s house, have been given the pure white robe of Christ’s righteousness. We receive this gift of God’s grace by faith.
Are intrusive thoughts sin?	Answer Nearly everyone, at some point or another, has been subject to intrusive thoughts. These involuntary, unwanted images, phrases, or impulses are extremely common. Spontaneous and intrusive thoughts of violence to children or animals, inappropriate sexual contact, and blasphemy can be extremely disturbing and even cause some to question their salvation. But are they even sin? God is not surprised by intrusive thoughts. He knows all of our thoughts—intentional and otherwise (Psalm 139:2\). He also knows the feebleness of the human mind—“The LORD knows the thoughts of man, that they are a mere breath” (Psalm 94:11\). One of the biggest fears about intrusive blasphemous thoughts is that God will not forgive them. God knows the wicked will blaspheme (Psalm 10:4\), but He is always prepared to forgive—“Let the wicked forsake his way and the unrighteous man his thoughts; and let him return to the LORD, and He will have compassion on him, and to our God, for He will abundantly pardon” (Isaiah 55:7\). Furthermore, God is well aware of the difference between the convictions of a wicked heart and the fleeting thought of someone who knows and follows Him (1 Chronicles 28:9\). “For the word of God is living and active and sharper than any two\-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” (Hebrews 4:12\). God has given us tools to fight intrusive thoughts. Psalm 139:23\-24 encourages us to submit our hearts and thoughts to God. He can determine if there is anything harmful in us that needs to be dealt with. If the thoughts truly are unbidden and spontaneous, 2 Corinthians 10:3\-5 explains what to do next: “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ.” Blasphemous, harmful, and deviant thoughts and inclinations are part of spiritual warfare, and we need God’s help to fight them. By studying Scripture, reaffirming the truth in our minds, and Bible memorization, we can greatly diminish or even vanquish intrusive thoughts—“When my anxious thoughts multiply within me, Your consolations delight my soul” (Psalm 94:19\). Intrusive thoughts are not necessarily sin—even blasphemous ones. Our minds are weak and easily influenced by the world around us. But intentionally exposing ourselves to blasphemy, violence, and other evils may be sin. The more we surround ourselves with worldly things, the more the world will invade our thoughts. Instead, we should concentrate on the honorable, the true, and the pure (Philippians 4:8\). If we fill ourselves with good, God will bless us: “How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers! But his delight is in the law of the LORD, and in His law he meditates day and night. He will be like a tree firmly planted by streams of water, which yields its fruit in its season, and its leaf does not wither; and in whatever he does, he prospers” (Psalm 1:1–3\). Sometimes intrusive thoughts can be more than spiritual. If Scripture memorization and prayer don’t significantly diminish harmful thoughts and inclinations, the body’s own chemistry may be at work. Intrusive thoughts are a symptom of obsessive compulsive disorder, post\-partum depression, and attention deficit disorder, among other things. Just as God has provided trained professionals to advise in spiritual matters, He has provided us with doctors and counselors to help with the physical. If intrusive thoughts become particularly debilitating, realize that “the way everlasting” (Psalm 139:24\) may require the humility to ask for help.
What are some examples of circular reasoning in issues that Christians debate?	Answer Simply put, circular reasoning is an attempt to support a statement or claim by repeating it in different or stronger terms. Circular reasoning is false logic, and it shows up in many fields where assumptions and presuppositions are made. A classic example is the evolutionist’s dating of fossils according to the rock strata they are found in, while at the same time dating the strata according to the “index fossils” they contain. Dating a rock based on the fossil it contains only works if it is assumed that evolution is true. As one paleontologist admitted, “For most biologists, the strongest reason for accepting the evolutionary hypothesis is their acceptance of some theory that entails it” (David G. Kitts, “Paleontology and Evolutionary Theory,” in Evolution, September 1974, p. 466\). Christians, too, sometimes resort to circular reasoning. The statement “I believe the Bible is true because the Bible says it is true” may make perfect sense to a believer—it is a faith\-based statement—but in a logical argument it would be considered circular reasoning. The claim uses its claim to prove its claim. Skeptics and critics of Christianity often allege that Christians use circular reasoning to defend their biblical beliefs. Such criticisms are largely untrue; however, we should be careful to use valid reasoning methods in support of truth. Another example of circular reasoning relates to God’s existence. Some Christians have argued that God exists because the Bible says God exists—and, since God wrote the Bible, it must be true. This argument is problematic from a purely logical standpoint since it bases belief in God’s existence on the Christian belief that the Bible comes from God. The Bible does assume the existence of God, and it does claim to be the truth (Genesis 1:1; Psalm 33:4\). Those statements must be taken on faith, which should surprise no one. The Bible says faith is required. Without faith, it is impossible to please God, and faith is the foundation of the Christian life (Hebrews 11:6; Romans 1:17\). At the same time, there are many solid, logical arguments to build a plausible case for Christian belief. The existence of God can be deduced from the existence of creation (Psalm 19:1\), and the veracity of the Bible through historical evidences (John 10:37–38\). Circular reasoning is unnecessary. We can utilize a combination of biblical data, logical reasoning, philosophy, and historical and scientific evidence to present the best possible case regarding Christian teaching. Many Christian authors have written defenses of the faith, including [C. S. Lewis](C-S-Lewis.html), Josh McDowell, Lee Strobel, [Norman Geisler](Norman-Geisler.html), and more. The Bible challenges Christians to be prepared to explain the hope we have. “Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander” (1 Peter 3:15–16\). Ultimately, the Bible must be accepted by faith, and it is only the Word of God that has the power to change lives (John 17:17\). Can a person be brought closer to the truth through logical reasoning? Yes. Can a person accept the truth of Christianity without faith? No.
What does the Bible say about protection?	Answer Ultimately, our protection comes from God. In times of physical and spiritual attack and in threatening situations of all kinds, those who trust in the Lord find Him to be a strong Protector. “He shields all who take refuge in him” (Psalm 18:30\). Here are some other passages that emphasize the protection of God: “You are my hiding place; you will protect me from trouble and surround me with songs of deliverance” (Psalm 32:7\). “You make your saving help my shield, and your right hand sustains me; your help has made me great. You provide a broad path for my feet, so that my ankles do not give way” (Psalm 18:35–36\). “You are my refuge and my shield; I have put my hope in your word” (Psalm 119:114\). “Lord, how many are my foes! How many rise up against me! . . . But you, Lord, are a shield around me, my glory, the One who lifts my head high” (Psalm 3:1, 3\). Under the [Old Covenant](old-covenant.html), God promised physical protection to His people, the Israelites, as they kept the law (Deuteronomy 7:11–26\). That divine protection extended to keeping them safe against the nations that would come against them as they entered the Promised Land: “I will send My terror ahead of you, and throw into confusion all the people among whom you come, and I will make all your enemies turn their backs to you” (Exodus 23:27, NASB). Here we see God protecting those whose actions accorded with His foreordained plans and purpose. Psalm 121 is a wonderfully encouraging song for those who trust fully in God. The psalmist first identifies that his help comes from the Lord of all the earth (Psalm 121:1–2\). He then instructs us on the attentiveness of the Lord toward His children—the One who never slumbers is on duty night and day (Psalm 121:3–6\). Finally, the psalmist assures us that the God who watches us will keep us from harm and that He oversees all our activities now and forever (Psalm 121:7–8\). Individuals who knew the protection of God include David (Psalm 18:3; 54:7; 138:7\); Noah (Genesis 7\); Daniel (Daniel 6\); and Shadrach, Meshach, and Abednego (Daniel 3\). God’s protection was even evident in [Job’s life](life-Job.html). Yes, Job suffered many trials as a result of the attacks of Satan, but God established boundaries that Satan could not cross. Satan was limited to doing only what God allowed, and nothing more (Job 1—3\). Through all the misery and afflictions Job endured, God was protecting him from greater harm. God also protected Job’s faith, allowing Job to be tested only so far before He stepped in and spoke to Job (Job 38—42\). Job could not see God working behind the scenes, but he came to understand that God’s protection is sure and faithful. God promises His people, “I will never leave you nor forsake you” (see Deuteronomy 31:6; Joshua 1:5; 1 Chronicles 28:20; Hebrews 13:5\). In Scripture, God used several means of protecting His people, including angels (Psalm 91:11–12\), fire (2 Kings 1:9–10\), floods (Judges 5:21\), escape routes (Acts 9:24–25\), royal decrees (Ezra 6:11–12\), pagan armies (Acts 23:23–24\), and insomnia (Esther 6\). God’s power and creativity are unlimited. God’s promise of protection does not guarantee that we will never know pain or loss. Job’s story shows us that, although God is able to deliver us out of every physical calamity or trouble, it may not be His will to do so. Sometimes He uses trials to purify us. At these times, we should “count it pure joy” because, by allowing trials, God tests our faith to develop a deeper faith so that we persevere and grow to maturity and Christlikeness (James 1:2–3\). Protecting us from trials is not always beneficial to us. Also, God does not always shield us from the results of our own sins or the negative effects of the sins of others. Our world is fallen, and we endure its hardships. Many in Jesus Christ endure persecution (2 Timothy 3:12\). Jesus assured His disciples, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). In every situation, however, God remains in control, and our sufferings have a limit. God will not allow us to be tested beyond our ability to bear it (1 Corinthians 10:13\). “The waves may toss and roar,” God says, “but they can never pass the boundaries I set” (Jeremiah 5:22, NLT). The promise of physical protection is not ours under the [New Covenant](new-covenant.html); rather, our focus is on God’s spiritual protection against the enemies of our soul. For our spiritual protection, God has given us spiritual armor (Ephesians 6:10–18\) and His own peace to guard our hearts and minds (Philippians 4:7\). The essence of God’s protection is the eternal indwelling of the Holy Spirit (Ephesians 2:21–22\). It is this protection that Paul had in mind when he wrote, “The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. To him be glory for ever and ever. Amen” (2 Timothy 4:18\). The Romans could do their worst, but Paul had confidence that “to be absent from the body \[is] to be present with the Lord” (2 Corinthians 5:8\). The believer is [sealed](Holy-Spirit-seal.html) for the day of final glorification (Ephesians 1:13–14\). No matter what happens in this world, heaven is our home. We are spiritually safe. “Blessed is the one who trusts in the LORD, whose confidence is in him. They will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit” (Jeremiah 17:8\). We draw near to God and trust His protection. We invite His work in us, knowing that He will accomplish His good purpose in our lives (Romans 8:28–39\).
What can I do when I am under spiritual attack?	Answer The first thing to do when we believe we may be under a spiritual attack is to determine, as best we can, whether what we are experiencing is truly a spiritual attack from demonic forces or simply the effects of living in a sin\-cursed world. Some people blame every sin, every conflict, and every problem on demons they believe need to be cast out. The apostle Paul instructs Christians to wage war against the sin in themselves (Romans 6\) and to wage war against the evil one (Ephesians 6:10\-18\). But whether we are truly under spiritual attack from demonic forces or just battling the evil in ourselves and that which inhabits the world, the battle plan is the same. The key to the battle plan is found in Ephesians 6:10\-18\. Paul begins by saying that we must be strong in the Lord and in His power, not in our own power which is no match for the devil and his forces. Paul then exhorts us to put on the armor of God, which is the only way to take a stand against spiritual attacks. In our own strength and power, we have no chance of defeating the “spiritual forces of evil in the heavenly realms” (v. 12\). Only the “[full armor of God](full-armor-of-God.html)” will equip us to withstand spiritual attack. We can only be strong in the Lord’s power; it is God’s armor that protects us, and our battle is against spiritual forces of evil in the world. Ephesians 6:13\-18 gives a description of the spiritual armor God gives us, and the good news is that these things are readily available to all who belong to Christ. We are to stand firm with the belt of truth, buckle on the breastplate of righteousness, wear on our feet the gospel of peace, hold up the shield of faith, wear the helmet of salvation, and wield the sword of the Spirit, which is the Word of God—the only offensive weapon in the whole armory. The rest are defensive. What do these pieces of spiritual armor represent in spiritual warfare? We are to speak the truth against Satan’s lies. We are to rest in the fact that we are declared righteous because of Christ’s sacrifice for us. We are to proclaim the gospel no matter how much resistance we receive. We are not to waver in our faith, no matter how fiercely we are attacked. Our ultimate defense is the assurance we have of our salvation, an assurance that no spiritual force can take away. Our offensive weapon is the Word of God, not our own opinions and feelings. Finally, we are to follow Jesus’ example in recognizing that some spiritual victories are only possible through prayer. Jesus is our ultimate example when it comes to warding off spiritual attacks. Observe how Jesus handled direct attacks from Satan when He was tempted by him in the wilderness (Matthew 4:1\-11\). Each temptation was answered the same way—with the words “It is written” and a quote from the Scriptures. Jesus knew the Word of the living God is the most powerful weapon against the temptations of the devil. If Jesus Himself used the Word to counter the devil, do we dare to use anything less? The ultimate example of how not to engage in spiritual warfare is the [seven sons of Sceva](seven-sons-of-Sceva.html), a Jewish priest, who went around driving out evil spirits by trying to invoke the name of the Lord Jesus over those who were demon\-possessed. One day the evil spirit answered them, “‘Jesus I know, and I know about Paul, but who are you?’ Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding” (Acts 19:13\-16\). The seven sons of Sceva were using Jesus’ name, but because they did not have a relationship with Jesus, their words were void of any power or authority. They were not relying on Jesus as their Lord and Savior, and they were not employing the Word of God in their spiritual warfare. As a result, they received a humiliating beating. May we learn from their bad example and conduct spiritual warfare as the Bible instructs.
What is the purpose of the thousand-year reign of Christ?	Answer The millennium (also known as the [millennial kingdom](millennium.html)) is the 1,000\-year reign of Jesus after the tribulation and before the Great White Throne Judgment of the wicked. During the millennium, Jesus will reign as king over Israel and all the nations of the world (Isaiah 2:4; 42:1\). The world will live in peace (Isaiah 11:6–9; 32:18\), Satan will be bound (Revelation 20:1–3\), and, at the beginning, everyone will worship God (Isaiah 2:2–3\). The purpose of the 1,000\-year reign is to fulfill various promises God made to the world. Some of these promises, called covenants, were given specifically to Israel. Others were given to Jesus, the nations of the world, and creation. Jesus’ 1,000\-year reign will be a time of promises kept. The Palestinian Covenant, also called the Land Covenant (Deuteronomy 30:1\-10\) God has already fulfilled the personal aspects of the Abrahamic Covenant; Abraham did go to the Promised Land, he did have many descendants, and he is the forefather of many nations. Several hundred years after Abraham, Joshua led the Israelites to claim ownership of the Promised Land. But Israel has never possessed the specific boundaries that God promised in Genesis 15:18–20 and Numbers 34:1\-12\. Not even Solomon ruled over this particular area (1 Kings 4:21–24\). Although he did reign from the River of Egypt to the Euphrates, he did not hold the area from Mount Hor to Hazarenan (Numbers 34:7–9\)—into present\-day Lebanon and Syria. In addition, the covenant God made with Abraham was that he and his descendants would have the land forever (Genesis 13:15; 17:8; Ezekiel 16:60\). The current Israeli state may be a step in this direction, but they still do not possess the boundaries God laid out. The Davidic Covenant (2 Samuel 7\) God’s covenant with David was that his line would never die out and that David’s heir would sit on the throne of Israel forever (2 Samuel 7:16\). Biblical scholars agree that Jesus is the fulfillment of this covenant—one of the reasons His genealogy is given for both His adoptive father (Matthew 1:1–17\) and His mother (Luke 3:23–38\). The Jews understood this when they laid down palm branches and their cloaks as Jesus rode into Jerusalem (Matthew 21:1–17\). They expected Him to be a military/political leader that would liberate them from the Romans and make Israel a great nation again. But they didn’t understand the nature of Jesus’ work at the time was for the New Covenant, not the Davidic Covenant. The 1,000\-year reign will be the beginning of Jesus’ reign over Israel and the earth (Revelation 20:4, 6\). The New Covenant (Jeremiah 31:31\-34\) The work of the New Covenant—Jesus’ death and resurrection to reconcile hearts to God—has been accomplished. But we have not yet seen the complete fulfillment. Jeremiah 31:33 says, “But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.” Ezekiel 36:28 gives more specifics: “You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God.” Isaiah 59:20–21 explains that this covenant is possible because of the Redeemer, and the reconciliation He provides will last forever. This covenant does not mean that every Jew will be saved. But it does mean that Israel as a nation will worship their Messiah. The Old Testament prophets who spoke of this covenant, including Isaiah, Jeremiah, Hosea, and Ezekiel, all wrote that it will be fulfilled in the future. From their time on, Israel has yet to be an independent nation that worshiped its Messiah (Romans 9—11\). They will be in the 1,000\-year reign of Christ. Other Promises Those are the covenants God made with Israel that are to be fulfilled in Jesus’ 1,000\-year reign, but the Bible lists other promises that will be fulfilled, too. God promised Jesus He will make His enemies a footstool, and that Jesus’ followers will worship Him freely (Psalm 110\). God promised the nations of the world that they would live in peace with Jesus as their ruler (Daniel 7:11–14\). And He promised creation that the curse would be lifted (Romans 8:18–23\), animals and the earth would be restored to peace and prosperity (Isaiah 11:6–9; 32:13–15\), and people would be freed from disease (Ezekiel 34:16\). These, too, will be fulfilled during the 1,000\-year reign. The main purpose of Jesus’ 1,000\-year reign is to fulfill the prophecies given to Israel and the promises made to Jesus, the nations, and the whole earth. God’s covenants were voluntary and one\-sided. He promised He would bless Israel and restore the world in specific ways, and He will.
Why should a church have a small group ministry?	Answer Small groups, life groups, cell groups, Bible studies—whatever you wish to call them—are an important part of many churches. Some churches wrap their entire identity and infrastructure around their small groups ministry. Others depend on small groups for growth. There is a growing trend that even uses an expanded small group model as a church\-planting tool. But, what should be the purpose of a small group ministry? The same as the church—to make and develop disciples of Christ by reflecting Luke 10:27: “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’ and ‘Love your neighbor as yourself.’” The two greatest commandments highlight three areas that make a strong foundation to any church, small group, or individual Christian: spiritual growth, learning, and serving. To love God with all our heart and soul is to love Him with passion, priority, and trust. We cannot go out into the world and work at our jobs and deal with family and keep our passion for God at the same time without help. Similarly, we cannot be bombarded by media and ads and strange noises in our car and keep God first in our priorities. And we cannot listen to the news and the politicians and worry about bills while naturally keeping our trust in God. We need to see the example of others and receive their encouragement. And we need others who know us who can remind us how God has taken care of our needs in the past. A small group can provide all of this in a way a large congregation can’t. To love God with all our mind is to learn about Him and to see the world through His point of view. The best preacher in the world is still limited by the fact that sermons have no interaction. With a small group, people can question, give illustrations, even doubt, and know others are listening. Loving God with our mind is taking biblical truths and relating them to our lives. While good preachers add application to their theological discourses, it’s also important to have a fellow believer who can look through our particular situation on a personal level and know which of God’s principles directly relate. To love Him with all our strength and to love our neighbor as ourselves are related. Small groups should be a place where we can freely “love our neighbor,” whether through prayer or meeting a physical need. But small groups also provide encouragement and a place of rest so members can love God with all their strength outside the group. Whether the group is formed around a ministry team or the members serve God in individual ways, the small group can be a place to recharge and share how God is working. God knows we are fragile creatures who need constant reminders of what we are supposed to do. A small group is a key tool to help with this. Regularly meeting with a committed group of believers allows us to reinforce the core of what we believe so we can live it out, learn more about God, and maintain the strength to serve others. Churches shouldn’t have small groups to gather more people or follow the next big trend. They should have small groups when and if they are the best way to make and develop disciples of Christ.
Does the Bible say that an increase in technology is a sign of the end times?	Answer Many people over the years have proposed that there would be an increase in technology as the end times approach. Among those espousing this view were renowned scientists Isaac Newton and Francis Bacon. On the frontispiece of Bacon’s Instauratio Magna, ships of learning were depicted passing by the limits of human knowledge, with a quote in Latin from Daniel 12:4\. In more recent times, this belief has been supported in books like Future Shock by Alvin Toffler and The Bible Code by Michael Drosnin. In Future Shock, first published in 1970, Toffler described the results of the rapid advancement of technology he had observed in the 1950s and 1960s. As technology brought ever faster changes in society, certain people were left on the sidelines, unable to cope with the speed of change. That stress and disorientation in people was dubbed “future shock.” Toffler did not attempt to use the Bible in his work, but the concept of future shock was alluded to in works like Hal Lindsey’s Late Great Planet Earth, which was also published in 1970\. Mr. Lindsey has made frequent mention of Daniel 12:4 as a prophecy of this rapid technological advance. The Bible Code was based on the work of Eliahu Rips and others, who proposed that the history of all mankind was encoded in the text of the Torah and could be found by the process of “equidistant letter sequencing” or ELS. This concept was first proposed by Rabbi Bachya ben Asher in the 13th century, a man who is recognized as introducing the use of Kabbalah (Jewish mysticism) into the study of the Torah. According to this theory, the Hebrew word for “computer” is encoded in Daniel 12:4, thus giving apparent confirmation that technology would indeed have exponential advances with the advent of computers. With this background information, we are still left with the question, “Does the Bible say that an increase in technology is a sign of the end times?” The short answer is “No.” Working backwards through the previous information, the concept of ELS has been heavily debated in both academic and religious circles. Intriguing discoveries have been made, but the methods by which they appear are suspect at best. The concept proposed by Rabbi ben Asher is related more to divination than to Bible study, and God condemns any method of discerning hidden knowledge (Deuteronomy 18:10,14\). But, as Toffler observed, there certainly has been an exponential increase of technology, and it appears to be gaining ground even more quickly. So what does the Bible have to say on this matter? Let’s take a look at the text in question, Daniel 12:4, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.” Daniel was told that the meaning of his prophecy would be sealed until the time of its fulfillment was near. The majority of Bible scholars through the ages have understood the last two phrases to reference the prophecy itself. Jamieson, Fausset, and Brown’s critical commentary (published 1871\) identified the meaning as scrutinizing every page to discover God’s purposes in the events foretold. John Darby translated the passage “many shall diligently investigate,” and Samuel Tregelles rendered it “many shall scrutinize the book from end to end.” Matthew Henry’s Commentary (c. 1700\) said, “Then this hidden treasure shall be opened, and many shall search into it, and dig for the knowledge of it, as for silver. They shall run to and fro, to enquire out copies of it, shall collate them, and see that they be true and authentic. They shall read it over and over, shall meditate upon it, and run it over in their minds.” Many passages of Scripture refer to what will happen at the end of the age, but no other passage seems to deal with increasing knowledge or technology as a sign for us. A greater sign is the advancement of the gospel which Jesus spoke of in Matthew 24:14 and which He commanded us to proclaim in Matthew 28:19\-20\. God’s goal for mankind isn’t to advance as far as we can or to know all we can discover, but rather that all should come to repentance (2 Peter 3:9\).
What is the spiritual gift of mercy?	Answer In Jesus’ [Sermon on the Mount](sermon-on-the-mount.html), one of the [Beatitudes](beatitudes.html) is “Blessed are the merciful: for they shall obtain mercy” (Matthew 5:7\). Mercy is what we express when we are led by God to be compassionate in our attitudes, words, and actions. It is more than feeling sympathy toward someone; it is love enacted. Mercy desires to answer the immediate needs of others and alleviate suffering, loneliness, and grief. Mercy addresses physical, emotional, financial, or spiritual crises with generous, self\-sacrificial service. Mercy is a champion of the lowly, poor, exploited, and forgotten and often acts on their behalf. A good example of mercy is found in Matthew 20:29–34: “As Jesus and his disciples were leaving Jericho, a large crowd followed him. Two blind men were sitting by the roadside, and when they heard that Jesus was going by, they shouted, ‘Lord, Son of David, have mercy on us!’ The crowd rebuked them and told them to be quiet, but they shouted all the louder, ‘Lord, Son of David, have mercy on us!’ Jesus stopped and called them. ‘What do you want me to do for you?’ he asked. ‘Lord,’ they answered, ‘we want our sight.’ Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed Him.” Notice that the blind men associated mercy not with a feeling but with an action. Their physical problem was that they couldn’t see, so to them, the act of mercy was Christ’s intervention to restore their sight. Mercy is more than a feeling; it is always followed by an action. This gift has a practical application of active service as well as a responsibility to do so cheerfully (Romans 12:8\). Additionally, we are all called to be merciful. Jesus says in Matthew 25:40 that “whatever you did for one of the least of these brothers and sisters of mine, you did for Me.” Matthew 5:7 promises mercy to those who are merciful toward others. As spiritually dead and blind sinners, we are no better off than the two blind men in Matthew 20\. Just as they were utterly dependent on Christ’s compassion to restore their sight, so are we dependent on Him to “show us His mercy and grant us His salvation” (Psalm 85:7\). This bedrock understanding that our hope depends on Christ’s mercy alone and not in any merit of ours should inspire us to follow Christ’s example of compassionate service and show mercy to others as it has been shown to us.
Does the Bible instruct us to have childlike faith?	Answer Unquestionably, [faith](Bible-faith.html) is the essence of the Christian life. Faith is exhorted throughout the Bible and is presented as an absolute necessity. In fact, “without faith, it is impossible to please God” (Hebrews 11:6\). The entire chapter of Hebrews 11 is about faith and those who possessed it. Faith is a gift from God, as we see in Ephesians 2:8–9 and not something we come up with on our own. All Christians have received the gift of faith from God, and faith is part of the armor of God—the shield with which we protect ourselves from the “flaming arrows of the evil one” (Ephesians 6:16\). The Bible never exhorts us to have “childlike” faith, at least not in so many words. In Matthew 18:2 Jesus says that we must “become as little children” in order to enter the kingdom of God. The context of Jesus’ statement is the disciples’ question, “Who, then, is the greatest in the kingdom of heaven?” (verse 1\). In response, Jesus “called a little child to him, and placed the child among them. And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me’” (verses 2–5\). So, as the disciples focus on what constitutes “greatness” in heaven, Jesus provides a new perspective: the way “up” is “down.” Meekness is required (cf. Matthew 5:5\). Jesus exhorts the disciples (and us) to seek to possess a childlike modesty in addition to their faith. Those who willingly take the lowest position are the [greatest](greatest-in-the-kingdom.html) in heaven’s eyes. A young child is destitute of ambition, pride, and haughtiness and is therefore a good example for us. Children are characteristically humble and teachable. They aren’t prone to pride or hypocrisy. Humility is a virtue rewarded by God; as James says, “Humble yourselves before the Lord, and he will lift you up” (James 4:10\). Although faith is not mentioned in Matthew 18:1–5, we know that it isn’t just humility that ushers a person into heaven; it is faith in the Son of God. A humble, unpretentious faith could rightly be called a “childlike faith.” When Jesus wanted to bless the children, He said, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it” (Mark 10:14–15\). How does a child receive a gift? With openness, honesty, and unbridled joy. That type of happy authenticity should be a hallmark of our faith as we receive God’s gift in Christ. Of course, children are easily fooled and led astray. In their artlessness they tend to miss the truth and be drawn to myths and fantasies. But that is not what is meant by having a childlike faith. Jesus promoted a humble, honest faith in God, and He used the innocence of a child as an example. Emulating the faith of children, we should simply take God at His Word. As children trust their earthly fathers, we should trust that our “Father in heaven \[will] give good gifts to those who ask him” (Matthew 7:11\).
What is a sin of omission?	Answer James 4:17 declares, "Anyone, then, who knows the good he ought to do and doesn’t do it, sins." A sin of omission is a sin that is the result of not doing something God’s Word teaches that we should do. It is generally used in contrast with the corresponding phrase “[the sin of commission](sin-of-commission.html),” or sins that a person actively commits. Paul juxtaposes the two concepts in Romans 7:14\-20\. He decries his tendency toward both types of sin. He does what he doesn’t want to do and knows is wrong—the sin of commission—and he doesn’t do what he knows he should do and really wants to do—the sin of omission. Here is a picture of the new nature in conflict with the flesh in which it dwells. In the New Testament, the classic example given by Jesus is the account of the Good Samaritan. After a man had been beaten and left in need of help, the first two men to pass by—a priest and a Levite, both of whom knew better—failed to act. The third man, a Samaritan, stopped to show compassion to the man in need (Luke 10:30\-37\). Jesus used this example to teach that we are to likewise help those in need. By doing so, he clearly communicated that it is sinful to avoid doing good, just as it is sinful to pursue what is evil. Jesus further describes the sins of omission in Matthew 25:31\-46\. The goats, those who are sent away by Christ, are those who saw others hungry and thirsty, but did not provide food and water. They are those who saw others in need of clothing, who were sick or in jail but did nothing to clothe or comfort them. These are all examples of sins of omission. There was no sin committed against these needy people—they were not intentionally starved or deprived of their clothing. But the sin of omission was committed when those who could have provided for them chose not to. Finally, the apostle Paul provides a summary statement that explains why we should do what is right and refrain from sins of omission: “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Galatians 6:9\). When we do the will of our heavenly Father (Matthew 12:50\), we avoid sins of omission and live productive, fruitful lives pleasing to God (Romans 12:1\-2; John 15:1–11\).
What is the spiritual gift of faith?	Answer The spiritual gift of faith is found in the list of the gifts of the Spirit in 1 Corinthians 12\. Verse 9 says that some people are given the gift of faith, but the gift is not specifically explained. All believers have been given [saving faith](signs-saving-faith.html) by God as the only means of salvation (Ephesians 2:8\-9\), but not all believers are given the spiritual gift of faith. Like all the gifts of the Holy Spirit, the spiritual gift of faith was given for the “common good,” which means the edifying of the body of Christ (1 Corinthians 12:7\). The gift of faith may be defined as the special gift whereby the Spirit provides Christians with extraordinary confidence in God’s promises, power, and presence so they can take heroic stands for the future of God’s work in the church. The spiritual gift of faith is exhibited by one with a strong and unshakeable confidence in God, His Word, and His promises. Examples of people with the gift of faith are those listed in Hebrews chapter 11\. This chapter, often called “the hall of faith,” describes those whose faith was extraordinary, enabling them to do extraordinary, superhuman things. Here we see Noah spending 120 years building a huge boat when, up to that time, rain was non\-existent and Abraham believing he would father a child when his wife’s natural ability to do so had ended. Without the special gift of faith from God, such things would have been impossible. As with all spiritual gifts, the gift of faith is given to some Christians who then use it to edify others in the body of Christ. Those with the gift of faith are an inspiration to their fellow believers, exhibiting a simple confidence in God that shows in all they say and do. Extraordinarily faithful people show a humble godliness and reliance on God’s promises, often so much so that they are known to be quietly fearless and zealous. They are so convinced that all obstacles to the gospel and to God’s purposes will be overcome and so confident that God will secure the advancement of His cause, that they will often do far more in the promotion of His kingdom than the most talented and erudite preachers and teachers. To sum it up, God gives all Christians saving faith. The spiritual gift of faith is given to some, who exhibit extraordinary amounts of faith in their Christian walk and who, by their faith, are a joy and an encouragement to others.
What were the wheels in Ezekiel 1?	Answer Ezekiel’s vision of the four wheels dramatically illustrates the [omnipresence](God-omnipresent.html) and [omniscience](God-omniscient.html) of God. These wheels were associated with the “four living creatures” (Ezekiel 1:4\), who were later described (Ezekiel 10:5, 20\) as cherubim, angelic beings appointed as guardians of the holiness of God. Each wheel was actually two in one, with one apparently set inside the other at right angles which enabled the “living creatures” to move in any direction instantly without having to turn, like a flash of lightning. These wheels had the appearance of chrysolite, which may have been a topaz or other semiprecious stone. The outer rim of the wheels was described as high and awesome with the outer edge of the rims inset with “eyes” (Ezekiel 1:14\-18\). The Spirit of the living creatures was in the wheels (Ezekiel 1:20\-21\). As a result, the creatures were able to move any direction the wheels moved. Most biblical scholars hold to the idea that the Spirit of God gave direction to the wheels through direct knowledge of and access to the will of God. The mobility of the wheels suggests the omnipresence of God; the eyes, His omniscience; and the elevated position, His omnipotence. This vision appeared to Ezekiel as a powerful imagery of movement and action demonstrating the characteristics of God’s divine nature. It presented God as being on a chariot\-like throne, His glory both supreme and immanent, existing in and extending into all the created universe. As such, the whole revelation by God in this vision to Ezekiel, i.e., the cherubim, the chariot, the Spirit, and the wheels, emphasized their unity and coordination. As terrifying as this vision was, it vividly displayed the majesty and glory of God (Ezekiel 1:28\), who came to Ezekiel and the children of Israel in the midst of their Babylonian exile. It reminded them of His holiness and power as the Lord of all creation. The message was clear: though His people were in exile and their nation was about to be destroyed, God was still on the throne and able to handle every situation. The lesson for us today is that, through His marvelous providence, God moves in the affairs of all nations to work out His own unseen plan, always at work, intricately designed, never wrong, and never late (Romans 8:28\).
What is the spiritual gift of healing?	Answer The spiritual gift of healing is the supernatural manifestation of the Spirit of God that miraculously brings healing and deliverance from disease and/or infirmity. It is the power of God that destroys the work of sin and/or the devil in the human body, such as the healings that Jesus and the disciples performed (Matthew 4:24; 15:30; Acts 5:15\-16; 28:8\-9\). The gift of healing given to the church is primarily noted in 1 Corinthians 12, where the [spiritual gifts are listed](spiritual-gifts-list.html). Spiritual gifts are powers, skills, abilities, or knowledge given by God through the Holy Spirit to Christians. Paul tells the church that the purpose of the spiritual gifts is to edify other believers and, ultimately, to glorify God. God gives these gifts for His use, but in the Corinthian church, they were apparently a type of status symbol or being used to indicate superiority. Interestingly, 1 Corinthians 12:9 refers to “gifts” of healing in the plural, which may indicate that there are different gifts of healing. The gifts of healing could mean a very wide range of skills or abilities. This could be from the power to do miraculous or dramatic healing, like making the lame walk, or the use or understanding of medicine. It could even be the ability to empathize and show love to others to the point of healing an emotional wound. There has been much debate about the usage of the spiritual gift of healing among Christians. Some believe the gift of healing and some other sign gifts are no longer operative today, while others believe the miraculous gifts are still in use today. Of course, the power to heal was never in the gifted person himself/herself. The power to heal is from God and God alone. Although God does still heal today, we believe His healing through the gift of healing belonged primarily to the apostles of the first\-century church to affirm that their message was from God (Acts 2:22; 14:3\). God still performs miracles. God still heals people. There is nothing preventing God from healing one person through the ministry of another person. However, the miraculous gift of healing, as a spiritual gift, does not seem to be functioning today. God can certainly intervene in whatever manner He sees fit, whether in “normal” fashion or through a miracle. Our salvation itself is miracle. We were dead in sin, but God entered our lives and made us new creatures (2 Corinthians 5:17\). That is the greatest healing of all.
What is the spiritual gift of prophecy?	Answer The spiritual gift of prophecy is listed among the gifts of the Spirit in 1 Corinthians 12:10 and Romans 12:6\. The Greek word translated “prophesying” or “prophecy” in both passages properly means to “speak forth” or declare the divine will, to interpret the purposes of God, or to make known in any way the truth of God which is designed to influence people. Many people misunderstand the gift of prophecy to be the ability to predict the future. While knowing something about the future may sometimes have been an aspect of the gift of prophecy, it was primarily a gift of proclamation (“forth\-telling”), not prediction (“fore\-telling”). A pastor/preacher who declares the Bible can be considered a “prophesier” in that he is speaking forth the counsel of God. With the completion of the New Testament canon, prophesying changed from declaring new revelation to declaring the completed revelation God has already given. Jude 3 speaks of “the faith which was once delivered unto the saints” (emphasis added). In other words, the faith to which we hold has been settled forever, and it does not need the addition or refinement that comes from extra\-biblical revelations. Also, note the transition from prophet to teacher in 2 Peter 2:1: “There were false prophets among the people, even as there shall be false teachers among you” (emphasis added). Peter indicates that the Old Testament age had prophets, whereas the church will have teachers. The spiritual gift of prophecy, in the sense of receiving new revelations from God to be proclaimed to others, ceased with the completion of the Bible. During the time that prophecy was a revelatory gift, it was to be used for the edification, exhortation, and comfort of men (1 Corinthians 14:3\). The modern gift of prophecy, which is really more akin to teaching, still declares the truth of God. What has changed is that the truth of God today has already been fully revealed in His Word, while, in the early church, it had not yet been fully revealed. Christians are to be very wary of those who claim to have a “new” message from God. It is one thing to say, “I had an interesting dream last night.” However, it is quite another matter to say, “God gave me a dream last night, and you must obey it.” No utterance of man should be considered equal to or above the written Word. We must hold to the Word that God has already given and commit ourselves to [sola scriptura](sola-scriptura.html)—Scripture alone.
What does the Bible say about contentment?	Answer One dictionary defines contentment as “the state of being mentally or emotionally satisfied with things as they are.” Today it is rare that we find anyone who is truly content with his or her condition in life. The Bible has a great deal to say about contentment—being satisfied with what we have, who we are, and where we’re going. Jesus said, “Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes?” (Matthew 6:25\). In essence, Jesus is telling us to be content with what we have. Moreover, He has given us a direct command [not to worry](Bible-worry.html) about the things of this world. Then He adds, “For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:32–33\). From Jesus’ words, we can deduce that lack of contentment is sin and it puts us in the same category as those who do not know God. The [apostle Paul](life-Paul.html) was a man who suffered and went without the comforts of life more than most people could ever imagine (2 Corinthians 11:23–28\). Yet he knew the secret of contentment: “I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through Him who gives me strength” (Philippians 4:12–13\). The writer to the Hebrews adds, “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, ‘I will never leave you nor forsake you.’ So we may boldly say: ‘The Lord is my helper; I will not fear. What can man do to me?” (Hebrews 13:5–6\). Yet people continue to seek after more of the things of this world, never contented with their lot in life. The bumper sticker that reads “He with the most toys wins!” epitomizes the world’s cravings for more and more. [Solomon](life-Solomon.html), the wisest and richest man who ever lived, said, “Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless” (Ecclesiastes 5:10\). “Be content with such things as you have” means that believers should put their trust and confidence in God, knowing that He is the Giver of all good things (James 1:17\) and that He uses even the hard times to show that our faith is genuine, “being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world” (1 Peter 1:7, NLT). We know assuredly that God will cause all things to work together for the good of those who love Him (Romans 8:28\). To worry means we do not trust God. The key to overcoming our discontentment and [lack of faith](lack-of-faith.html) is to find out who God really is and how He has been faithful to supply the needs of His people in the past. Such study will grow one’s confidence and trust for the future. The apostle Peter said it succinctly: “Humble yourselves, therefore, under God’s mighty hand, that He may lift you up in due time. Cast all your anxiety on Him because He cares for you” (1 Peter 5:6–7\).
What is the true meaning of Rosh Hashanah?	Answer One of the “appointed feasts of the LORD” given to Israel in the Hebrew Bible (Old Testament) is known today as Rosh Hashanah, literally “Head of the Year.” We read about Rosh Hashanah in the [Torah](Pentateuch.html), the Jewish Law found in the first five books of the Hebrew Bible. “And the LORD spoke to Moses, saying, ‘Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets, a holy convocation. You shall not do any ordinary work, and you shall present a food offering to the LORD’” (Leviticus 23:23–25\). Rosh Hashanah, or the Jewish New Year, is also known as Yom Teruah or the Day of Trumpets. The word teruah means “to shout or make a noise,” so this holiday is marked by the blowing of the shofar or ram’s horn in Jewish synagogues around the world. Rosh Hashanah falls on the first day of the Hebrew month of Tishri on the Jewish calendar, which usually corresponds to September or October. It always falls on the seventh new moon of the Jewish year. After the destruction of the Jewish temple in Jerusalem in AD 70, even though this feast day falls on the seventh month of the Jewish religious calendar, it began to be called Rosh Hashanah and became the beginning of the Jewish civil calendar. Rosh Hashanah begins a ten\-day period leading up to the holiest day of the Jewish calendar, Yom Kippur, the Day of Atonement. These ten days are called the yomim nora’im or Days of Awe in modern Judaism. The sounding of the shofar on Rosh Hashanah is a wake\-up blast and a sobering reminder that the time is near for the Day of Atonement. It is a call to teshuvah, which is repentance and turning back to the LORD. These ten days are ones of great introspection, heart\-searching and self\-examination. The sound of the shofar for the Jew was, and still continues to be, a call to examine one’s life, to make amends with all those one may have wronged in the previous year, and to ask forgiveness for any vows one may have broken. So the primary theme of Rosh Hashanah is one of repentance. During Rosh Hashanah a common greeting/blessing is “May your name be inscribed”—a wish for one’s name to be written in the book of life. Jewish people enjoy sweets on Rosh Hashanah: treats made with apples, honey, raisins, figs, and pomegranates. Eating sweet things symbolizes the desire for a “sweet” year; also included is the idea that the enjoyment of sweet things can help counter the sorrow associated with repentance. In the eating of pomegranates, some Rosh Hashanah celebrants express the wish that their good deeds will be as numerous as the seeds of the pomegranate. Others eat portions of the head of a fish or a sheep, symbolizing the desire to be “the head, not the tail” (see Deuteronomy 28:13\). According to rabbinic tradition, on Rosh Hashanah the destiny of the righteous and the wicked are sealed. The righteous are written into the Book of Life, and the wicked are written into the Book of Death, but most people won’t be written into either book. These are given the ten days until Yom Kippur to exercise repentance and self\-examination and then seal their fate. Then, on the Day of Atonement, everyone has his or her name inscribed into one of the two books. Like all of the Lord’s appointed days in the Hebrew Bible, Rosh Hashanah points Christians to an even greater reality. For those who have placed their faith in the Jewish Messiah, Jesus, we understand the true meaning of the call to repentance and of turning our hearts toward God. The God of the Bible indeed has a Book of Life and a Book of Death. The Bible clearly warns us that on the Day of Judgment, which is yet to come, anyone’s name not found in the Book of Life will reside in the lake of fire for all eternity (Revelation 20:15\). For those who have placed their trust in the atoning work of Jesus through His life, death, burial, and resurrection (2 Corinthians 5:21\), their names are already written into the Lamb’s Book of Life. And now, even we believers in Jesus listen for that trumpet call, “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Therefore encourage one another with these words” (1 Thessalonians 4:16–18\).
Why should the Bible be our source for morality?	Answer If the Bible isn’t the Christian’s source for morality, then the question needs to be asked, “What should be?” The [Christian worldview](Christian-worldview.html) is based on two foundational axioms: 1\) God exists, and 2\) God has spoken to us in the Bible. If these two presuppositions aren’t the starting point in a Christian worldview, then we’re just like everyone else, trying to find objectivity in a sea of subjectivity. According to the Bible, man was created in God’s image. Part of that image makes man a moral being. We are moral agents who make moral choices and are able to differentiate between right and wrong. The basis upon which we differentiate between right and wrong is our knowledge of God’s law, and that knowledge comes from two sources—revelation and conscience. Revelation is self\-explanatory. God gave a commandment to Adam and Eve in the Garden. He gave Ten Commandments to the Israelites after the exodus in Sinai, and Jesus boiled those Ten Commandments down to two essential commandments—love God and love your neighbor. All of these represent God’s revelation of His law, which is simply a reflection of His moral character to His people. The Bible also says that God wrote His law on our hearts (Romans 2:15\). This is conscience. In other words, even without God’s revelation in the commandments, we intuitively know God’s law based on the fact that we were created in His image. However, due to the fall (Genesis 3\), that image is marred and disfigured, including our conscience. So even though we know God’s law through our conscience, we tend to distort it to our advantage. That is why we need revelation. The Bible, which contains God’s revealed moral will in His law and commandments, is His revelation to His people. As such, the Bible becomes our source of morality because the Bible is the very Word of God in written form (2 Timothy 3:16; 2 Peter 1:21\). If the Christian wants to know God’s will, he turns to the Bible. If the Christian wants to discern right from wrong, he turns to the Bible. What happens if the Christian doesn’t turn to the Bible as his or her source for morality? There are many ways to answer this question, but the bottom line is we all tend to trust our conscience, whether implicitly or explicitly. The human conscience can be likened to an alarm system; it warns us when we transgress our moral standard. The catch is our conscience is only as good as the moral standard that informs it. If it’s not the Bible, then we inevitably inform our conscience by various other means. The current reigning “competitor” to biblical morality in our society is social consensus. In other words, our morality is shaped and changed by the culture around us. It should be easy to see that if social consensus is our moral compass, then we have built our morality on a foundation of shifting sand. Social consensus is just that—a consensus. It’s a picture of the general social mores of the day. A generation or two ago, homosexuality, divorce, and adultery were still not accepted, even considered sinful. Nowadays, both homosexuality and divorce are normal and adultery isn’t as stigmatized as it once was. Basically, what we have with social consensus is what happened to the Israelites a couple generations after conquering the Promised Land: “Everyone did what was right in his own eyes” (Judges 17:6\). The people abandoned God, and within two generations they were doing what was evil in the sight of God. So why should the Bible be our source for morality? Because without it, we are like ships adrift at sea. At the end of the Sermon on the Mount, our Lord said these words: “Everyone then who hears these words of mine and does them will be like a wise man who built His house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock” (Matthew 7:24\-25\). The Word of God, the Bible, is the only rock upon which to build morality.
What is conditional election?	Answer While the Bible clearly teaches that God [elects](elect-of-God.html) people to salvation, there are disagreements as to the basis of that election. Conditional election is the belief that God elects people for salvation based on His foreknowledge of who will put their faith in Christ. Conditional election says that an all\-knowing God looks to the future and decides to elect people based on a future decision they will make to come to faith in Christ. It is considered “conditional” election because it is based on the condition of man doing something of his own free will. According to conditional election, those who God knows will come to faith in Christ are elected by God, and those who God knows will not accept Christ are not elected. Conditional election is one of the Articles of Remonstrance that define [Arminian theology](arminianism.html), and it is a core part of that worldview and theological system. As such, it stands in direct contrast to the belief held by those who hold to [Reformed theology](reformed-theology.html), which believes that the Bible teaches unconditional election, the view that God elects people based on His sovereign will and not on any future action of the person being elected. Those who believe in conditional election will often cite verses like 1 Peter 1:1–2, where Peter is writing “to those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father.” The key phrase here is elect . . . according to the foreknowledge of God. Or another verse with similar implications is Romans 8:29–30: “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined, he also called, and those whom he called he also justified, and those whom he justified he also glorified.” Yet there really is no debate or disagreement in the fact that God, because He is all\-knowing, knows beforehand who will be saved and who will not. The debate between conditional and unconditional election is about whether these verses teach that man’s “free will choice” is the cause of God’s election or an acknowledgement that God has the foreknowledge of who will be saved and who will not. If these were the only verses in Scripture that dealt with election, the issue as to whether the Bible teaches conditional election would be up for debate, but they are not. There are other very clear passages that tell us on what basis God elects people for salvation. The first verse that helps us understand whether conditional election is what the Bible really teaches is Ephesians 1:4–5: “He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us for adoption as sons through Jesus Christ, according to the purpose of His will.” Clearly, we see that God predestines or elects individuals “according to the purpose of His will.” When we consider the idea of adoption and the fact that it is God who chooses us for adoption and that it is done before the foundation of the world, it seems to be clear that the basis of God’s election and predestination is not a choice we would make in the future but solely His sovereign will, which He exercises “in love.” Another verse that strongly supports unconditional election is Romans 9:11, where God describes “the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls.” While some want to dismiss Romans 9:11 as applying to corporate election and not individual election, we simply cannot dismiss this section of Scripture that clearly teaches that election is NOT conditioned on anything man has done or will do but is solely based on the divine will of a sovereign God. Another verse that teaches unconditional election is John 15:16, “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide.” Further, in John 10:26–27 Jesus says, “But you do not believe, because you are not of My sheep, as I said to you. My sheep hear My voice and I know them, and they follow me.” Conditional election says that people who believe are chosen as His sheep because they believe, but the Bible actually says just the opposite. The reason they believe is that they are His sheep. Election is not conditional upon man’s acceptance of Christ as Lord and Savior but is instead the cause of his acceptance. Conditional election is the view that man’s “free will” decision to accept Christ as Savior is the basis for his/her election. Therefore, in a very real sense, man’s decision is the cause of salvation. This view of election is in large part necessary because of the Arminian worldview where man chooses God, instead of God choosing man. Boiled down to its simplest form, Arminian theology is that, ultimately, man’s salvation depends on his “free will decision” alone and not God’s will. Conditional election leads to the conclusion that God’s actions in election are dependent upon man’s free will choices. This view of election and salvation makes God subject to the whims of men and their decisions, and man’s will becomes essentially the cause and effect of salvation. On the other hand, in unconditional election it is God’s sovereign will that determines who is elected and who is not. Therefore, it is God’s will and God’s grace that are completely responsible for man’s salvation. All those whom God elects to salvation will come to saving faith in Christ, and those whom He does not elect will not (John 6:37\). In this scenario, it is God who gets the glory for His grace and mercy in offering salvation to those who do not love Him and who can’t come to Him on their own (Ephesians 2:1–5\). These two views on election are not compatible at all. One is true, and the other is false. One makes God’s election and ultimately man’s salvation dependent upon man, ultimately giving man the credit and glory, while the other recognizes that election and salvation depend on God’s sovereign will. One worldview has man being the master of his destiny and, in essence, in control of his salvation, while the other has God rescuing lost, hopeless sinners not because they deserve it but because He wills it. One view exalts man, and the other exalts God. One is a testimony to man’s goodness and ability, and the other is a testimony to God’s amazing grace.
What does it mean that the body is the temple of the Holy Spirit?	Answer Instructing the Christians in Corinth to flee from sexual immorality, the apostle Paul exhorted, “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body” (1 Corinthians 6:19\-20\). Indeed, God the Father created our bodies, God the Son redeemed them, and God the Holy Spirit indwells them. This makes our body the very temple of the Holy Spirit of God. Those who do not belong to Christ do not have the Spirit of Christ residing in them (Romans 8:9\). Thus, their bodies are not a temple of the Holy Spirit. Clearly, then, the greatest thing we can do for our bodies is to make them into a temple for God’s Spirit. And we do this by placing our trust and faith in Jesus Christ as our Savior. The moment we do this, the indwelling of God’s Spirit takes place (1 Corinthians 12:13\). Our salvation is then sealed and guaranteed (Ephesians 1:13\-14\). The Holy Spirit will then be with us forever (John 14:16\), given by God as His pledge of the believer’s future inheritance in glory (2 Corinthians 1:21\-22\). As the Holy Spirit resides in us, therefore, we are to honor God with our bodies as they “are not \[our] own,” as Paul said. We have indeed been [bought with a price](bought-with-a-price.html). And it was not gold or silver or other perishable things by which we were redeemed; it was with the precious, unblemished blood of Jesus Christ (1 Peter 1:18\-19\). Ordained by God before the foundation of the world (Acts 2:23\), Christ’s blood purchased us out of the slavery of sin and set us free forever. And as Christian’s bodies are God’s temple, we are to use them to glorify God. If God meant simply to convey the idea that the Spirit lives within the believer, He could well have used words such as “home,” “house,” or “residence.” But by choosing the word “temple” to describe the Spirit’s dwelling, He conveys the idea that our bodies are the shrine, or the sacred place, in which the Spirit not only lives, but is worshiped, revered, and honored. Therefore, how we behave, think and speak, and what we let into the temple through our eyes and ears becomes critically important as well, for every thought, word and deed is in His view. Even though He will never leave us, it is entirely possible to grieve the Holy Spirit (Ephesians 4: 30\). Instructing the Ephesians to not grieve the Spirit, Paul told them to “get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:31\-32\). When we live by the Spirit, we will no longer gratify the desires of the sinful nature (Galatians 5:16\).
Does string theory have any connection with belief in God?	Answer In short, the relationship between string theory and God can be stated this way: If string theory is true, then God created it. That is the only definitive statement we can deduce from the Bible about string theory. The Bible doesn’t mention whether God used atoms or elements or quarks or eleven dimensions and tiny strings of vibrating energy. All it says is that God made the world (Genesis 1\). Some, however, try to use string theory to learn more about God—not about His character, but His location. God is not confined to the three spatial dimensions and one time dimension that we are (Isaiah 40:22\). Heaven does not exist in a space that we can see, and God is outside of time. Some have taken this to mean that if we can’t see God, and if we can’t see most of the dimensions involved in string theory, then maybe God lives on those dimensions. The biggest problem with this theory is that it still places God inside the particular cosmos that was created for mankind. According to the latest version of string theory, all eleven dimensions (time, the three spatial dimensions, and seven others that are too condensed to see) are necessary for the universe as we know it. If that is the case, then all eleven dimensions are things God created, not places where God is confined. Thinking about God living in eleven dimensions and interacting with the four we have access to is an interesting mental exercise. It might explain why we can’t see Him—an observer living in four dimensions cannot see all of an eleven\-dimensional form, although ultimately God cannot be seen because He has chosen to be seen only through the eyes of faith (Hebrews 11:1\). If string theory is true, it also might show how He can interact with the world in ways that we can’t describe—and thus call "miracles." And, if God can move freely through all eleven dimensions, it would illustrate how He can be "outside" of time. For Him, leaving the confines of time would be no more difficult than if we were to leave the two\-dimensional plane of the street and fall down through a manhole. Ultimately, we don’t know. Scientists are just beginning to try to explain string theory—a theory that isn’t even testable or observable and, therefore, is not yet even considered legitimate science. If string theory is true, then God created it. If it’s not, it’s at least an interesting metaphor in our attempt to understand God and how He works in creation. “And these are but the outer fringe of his works; how faint the whisper we hear of him! Who then can understand the thunder of his power?" (Job 26:14\).
Was Jesus rich/wealthy?	Answer As the second person of the [Trinity](Trinity-Bible.html), Jesus is as rich as God is rich. Indeed, our Lord owns everything and possesses all power, authority, sovereignty, glory, honor, and majesty (Isaiah 9:6; Micah 5:2; John 1:1, 8:58, 10:30, 17:5; Colossians 1:15–18, 2:9–10; Hebrews 1:3\). Yet during the time Jesus was here on earth, He willingly relinquished His eternal riches and most of the privileges of His deity. Becoming poor indeed, our Lord took on the nature of a lowly and humble servant (Zechariah 9:9; 2 Corinthians 8:9; Philippians 2:6–8\). And by the time our Savior endured the tortures of the cross for us, His earthly possessions amounted to no more than the clothes on His back that were divided up by the soldiers who crucified Him. Sadly, however, there are many prosperity preachers today who would like you to believe that Jesus was rich while here on earth and that God wants nothing more than to lavish His children with an abundance of material blessings. After all, a rich Jesus would certainly make it easier for them to persuade their flock that God wants them to be rich, too. However, a materially rich Jesus Christ is utterly incompatible with biblical truth. Even a cursory examination of the Bible should dispel any notion of our Savior’s being wealthy in an earthly sense. During His public ministry, Christ and His disciples depended entirely on the hospitality of others as they ministered from town to town (Matthew 10:9–10\). As Jesus told a would\-be follower, “Foxes have holes and birds of the air have nests, but the Son of Man has [no place to lay His head](nowhere-to-lay-His-head.html)” (Luke 9:58\). It is unfortunate, then, that this false teaching about Christ’s wealth and its concomitant “gospel of greed” has gained a foothold in churches today. As Solomon aptly taught, however, “There is nothing new under the sun” (Ecclesiastes 1:9\), for we can see that Paul addressed similar matters in his own churches: “Watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naïve people” (Romans 16:17–18\). Paul’s terse commentary in his first letter to Timothy regarding those who think godliness is a means to financial gain captures the essence of Christ’s numerous teachings on the dangers that accompany a heart bent on the accumulation of earthly treasure: “People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6:9–10\). Indeed, the New Testament is filled with lessons where Jesus chides the rich and praises the poor. He taught us to “be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15\). And He taught us not to “store up for ourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But to store up for ourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal” (Matthew 6:19–21\). Our Lord, who knows the hearts of men, is aware of the deceitfulness of riches and what a considerable stumbling block wealth can be. The sentiment of Proverbs 30:9, which declares, “I may have too much and disown you and say ‘who is the LORD,’” reverberates through the entirety of God’s Word. Thus, it would be a strange paradox indeed—and one that would certainly dilute the gospel message—if Jesus Christ were a member of the rich class of people who, as He declared, would find it so difficult “to enter the kingdom of heaven” (Matthew 19:23\).
What is an anthropomorphism?	Answer The word anthropomorphism comes from two Greek words, anthropos, meaning “man,” and morphe, meaning “form.” In theological terms, anthropomorphism is making God in some way into the form of man. Mostly, it is the process of assigning human characteristics to God. Human traits and actions such as talking, holding, reaching, feeling, hearing, and the like, all of which are chronicled throughout both the Old and New Testaments, are ascribed to the Creator. We read of God’s actions, emotions, and appearance in human terms, or at least in words we normally accept and associate with humans. In several places in the Bible, God is described as having the physical attributes of man. He “sets \[his] face” against evil (Leviticus 20:6\); the Lord will make “His face” to shine on you (Numbers 6:25\); He “stretched out his hand” (Exodus 7:5; Isaiah 23:11\), and God scattered enemies with His strong arm (Psalm 89:10\). He “stoops down to look on the heavens and the earth” (Psalm 113:6\). He “keeps his eye” on the land (Deuteronomy 11:12\), the “eyes of the Lord” are on the righteous (Psalm 34:15\), and the earth is His “footstool” (Isaiah 66:1\). Do all these verses mean that God literally has eyes, a face, hands and feet? Not necessarily. God is spirit, not flesh and blood, but because we are not spirit, these anthropomorphisms help us to understand God’s nature and actions. Human emotions are also ascribed to God: He was “sorry” (Genesis 6:6\), “jealous” (Exodus 20:5\), “moved to pity” (Judges 2:18\), and “grieved” over making Saul Israel’s first king (1 Samuel 15:35\). We read that the Lord “changed His mind” (Exodus 32:14\), “relented” (2 Samuel 24:16\), and will “remember” when He sees a rainbow in the sky (Genesis 9:16\). God is “angry with the wicked every day” (Psalm 7:11\), and He “burned with anger” against Job’s friends (Job 32:5\). Most precious to us is God’s love, in which He predestines us to salvation (Ephesians 1:4\-5\) and because of which He gave His only Son in order to save the world (John 3:16\). Anthropomorphisms can be helpful in enabling us to at least partially comprehend the incomprehensible, know the unknowable, and fathom the unfathomable. But God is God, and we are not, and all of our human expressions are intrinsically inadequate in explaining fully and properly the divine. But human words, emotions, features, and knowledge are all that our Creator provided us, so these are all that we can understand in this earthly world at this time. Yet anthropomorphisms can be dangerous if we see them as sufficient to portray God in limited human traits and terms, which could unintentionally serve to diminish in our minds His incomparable and incomprehensible power, love, and mercy. Christians are advised to read God’s Word with the realization that He offers a small glimpse of His glory through the only means we can absorb. As much as anthropomorphisms help us picture our loving God, He reminds us in Isaiah 55:8\-9: “For my thoughts are not your thoughts, neither are your ways my ways,” declares the LORD. “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.”
Why did Jesus say that He was sent only to the lost sheep of Israel (Matthew 15:24)?	Answer Jesus was in the area of Tyre and Sidon, a coastal region in extreme northwestern Galilee (Matthew 15:21\) when a [Canaanite woman](Canaanite-woman-dog.html) came to Him with a request to heal her demon\-possessed daughter. For a while, Jesus did not respond to the woman’s entreaties, and she followed Him and continued to beg for mercy. Finally, the disciples, feeling that the woman was a nuisance, asked Jesus to send her away. Then Jesus said, “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24\). We should understand Jesus’ words here not as an outright rejection of the Gentiles—moments later, He heals the woman’s daughter (Matthew 15:28\)—but as a fulfillment of prophecy, a setting of priorities, and a test of the woman’s faith. In Jeremiah 50:6, God calls Israel His people and “lost sheep.” The Messiah, spoken of throughout the Old Testament, was seen as the one who would gather these “lost sheep” (Ezekiel 34:23\-24; Micah 5:4\-5\). When Jesus presented Himself as a shepherd to Israel, He was claiming to be the fulfillment of Messianic prophecy (Mark 6:34, 14:27; John 10:11\-16; see also Hebrews 13:20; 1 Peter 5:4; and Revelation 7:17\). Jesus’ words to the Canaanite woman also show an awareness of Israel’s place in God’s plan of salvation. God revealed through Moses that the children of Israel were “a holy people to the LORD . . . chosen . . . a special treasure above all the peoples on the face of the earth” (Deuteronomy 7:6\). It was through the Jews that God issued His Law, preserved His Word, and sent His Son. This is why, elsewhere, Jesus tells a Samaritan that “salvation is of the Jews” (John 4:22\). In Matthew 15, when the Jewish Messiah says that He was sent to “the house of Israel,” He is simply connecting His presence with God’s purpose in Old Testament history. Christ was “born under the law, to redeem those who were under the law” (Galatians 4:4\-5\). Every ministry must have priorities, and Christ’s ministry was no exception. When Jesus sent His disciples to preach the good news of the kingdom, He expressly told them, “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel” (Matthew 10:5\-6\). Jesus did not forbid their preaching to all Gentiles; He did, however, narrow their focus to the areas which should be most receptive—those who knew the Law and were expecting the Messiah. Paul, in his missionary journeys, followed the same priority of preaching to the Jews first (Romans 1:16\). Finally, Jesus’ words to the Canaanite woman served as a test of her faith. She came to Jesus believing that He was the “Lord,” the “Son of David,” and the giver of mercy (Matthew 15:22\). His delayed answer and seemingly exclusionary statement brought from her a further, passionate, public expression of her faith in His unlimited power (Matthew 15:27\). This act of compassion and healing of a Gentile is a beautiful picture of Christ’s ministry to the whole world—the Jewish Messiah is also the Savior of all who will believe (Matthew 28:19; John 10:16; Acts 10:34\-36; Revelation 5:9\).
What does the Bible say about bitterness?	Answer Bitterness is resentful cynicism that results in an intense antagonism or hostility toward others. The Bible teaches us to “get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice.” It then goes on to tell us how to deal with such bitterness and its fruits by being “kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:31\-32\). As an adjective, the word bitter means “sharp like an arrow or pungent to the taste, disagreeable; venomous.” The idea is that of the poisonous water given to the women who were suspected of committing adultery in Numbers 5:18: “The bitter water that brings a curse.” In its figurative sense, bitterness refers to a mental or emotional state that corrodes or “eats away at.” Bitterness can affect one experiencing profound grief or anything that acts on the mind in the way poison acts on the body. Bitterness is that state of mind that willfully holds on to angry feelings, ready to take offense, able to break out in anger at any moment. The foremost danger in succumbing to bitterness and allowing it to rule our hearts is that it is a spirit that refuses reconciliation. As a result, bitterness leads to wrath, which is the explosion on the outside of the feelings on the inside. Such unbridled wrath and anger often leads to “brawling,” which is the brash self\-absorption of an angry person who needs to make everyone hear his grievances. Another evil brought on by bitterness is slander. As used in Ephesians 4, it is not referring to blasphemy against God or merely slander against men, but to any speech springing from anger and designed to wound or injure others. All this then leads to a spirit of malice, which signifies evil\-mindedness or feelings of intense hatred. This kind of attitude is sensual and devilish in its influences. Malice is a deliberate attempt to harm another person. Therefore, “every form of malice” must be done away with (Ephesians 4:31\). The person who is bitter is often resentful, cynical, harsh, cold, relentless, and unpleasant to be around. Any expression of these characteristics is sin against God; they are of the flesh, not of His Spirit (Galatians 5:19\-21\). Hebrews 12:15 warns us to “see to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many.” We must always be wary of allowing “bitter roots” to grow in our hearts; such roots will cause us to fall short of the grace of God. God wills that His people live in love, joy, peace, and holiness—not in bitterness. Therefore, the believer must always watch diligently, being on guard against the dangers of bitterness.
What does the Bible say about commitment?	Answer There are numerous references in the Bible addressing the Christian’s commitment in various aspects of life: to our families, neighbors, employers, the church, our health, and in all things we do and say (Ephesians 6:5; Hebrews 10:25; 1 Corinthians 6:19, 31\). But the Bible also teaches that the chief commitment of our lives is to God Himself. Jesus said, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment” (Matthew 22:37\-38\). Jesus is telling us that every fiber of our being, every facet of our lives must be committed to loving and serving God. This means that we must hold nothing back from Him because God holds nothing back from us (John 3:16\). Furthermore, Jesus tells us that our commitment to Him must supersede our commitment to even our families: “If anyone comes to Me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. Whoever does not bear his own cross and come after Me cannot be my disciple” (Luke 14:26\-27\). Such commitment means our family relationships may be severed. It means our commitment to Christ demands, if given an “either/or” situation, we turn away from them and continue on with Jesus (Luke 12:51\-53\). The bottom line is that those who cannot make that kind of commitment cannot be His disciple. Jesus is warning us in advance. The reason for such commitment and loyalty is that the trials we may have to endure will be quite demanding; our allegiance to Him at times may be arduous (John 15:18\). Jesus alerted His disciples: “Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you” (John 15:20\). The apostle Paul echoed His warning: “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\). Jesus has made it plain the cost of discipleship: “If anyone would come after Me, let him deny himself and take up his cross daily and follow Me. For whoever would save his life will lose it, but whoever loses his life for My sake will save it” (Luke 9:23\-24\). In essence, the true cost of commitment to Christ is one’s total self\-denial, cross\-bearing, and the continual following of Him. These imperatives picture for us sacrifice, selflessness, and service. A cross epitomized ultimate punishment and humiliation (Galatians 3:13\). More than that, it fully demonstrated the love of God (Romans 5:8\)—selfless and sacrificial in the giving of His life for the world (Matthew 20:28\). Paul followed the Lord’s example of commitment in sacrifice and service. Paul said, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20\). Total commitment to God means that Jesus is our sole authority, our guiding light, and our unerring compass. Being committed to Christ means being fruitful; it means being a servant. Our axiom is simple and succinct: “For me to live is Christ” (Philippians 1:21\).
What does it mean that Jesus is the Lord of the Sabbath?	Answer The phrase “the Lord of the Sabbath” is found in Matthew 12:8, Mark 2:28, and Luke 6:5\. In all three instances Jesus is referring to Himself as the Lord of the Sabbath or, as Mark records it, “The Son of Man is Lord even of the Sabbath” (Mark 2:28\). In these verses, Jesus is proclaiming that He is the One who exercises authority even over the rules and regulations that govern the Sabbath day. As such, Jesus was proclaiming to the world, especially to the legalistic Pharisees, that He was greater than the Law and above the laws of the Mosaic Covenant because, as God in flesh, He is the Author of those laws. Unable to keep the Law, however, the Pharisees had instituted a complex and confusing system of Sabbath laws of their own that was oppressive and legalistic. They had set up strict laws regarding how to observe the Sabbath, which included 39 categories of forbidden activities. In essence, these religious leaders had made themselves lords of the Sabbath, thus making themselves lords over the people. As Creator, Christ was the original Lord of the Sabbath (John 1:3; Hebrews 1:10\). He had the authority to overrule the Pharisees’ traditions and regulations because He had created the Sabbath—and the Creator is always greater than the creation. Furthermore, Jesus claimed the authority to correctly interpret the meaning of the Sabbath and all the laws pertaining to it. Because [Jesus is Lord](Jesus-is-Lord.html) of the Sabbath, He is free to do on it and with it whatever He pleases. As Lord of the Sabbath, Jesus had the right, power, and authority to dispense it in any way He pleased. The Lord of the Sabbath had come, and with His death and resurrection He became the fulfillment of our “Sabbath rest.” The salvation we have in Christ has made the old law of the Sabbath no longer needed or binding. When Jesus said, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27\), Jesus was attesting to the fact that, just as the Sabbath day was originally instituted to give man rest from his labors, so did He come to provide us rest from laboring to achieve our own salvation by our works. Because of His sacrifice on the cross, we can now forever cease laboring to attain God’s favor and rest in His mercy and grace.
What are the mainline denominations?	Answer When people speak of “mainline denominations,” they are usually referring to the historic, established Protestant groups. In 2009, George Barna published a list of the churches that are commonly considered “mainline”: [American Baptist Churches](American-Baptist-Church.html) in the USA, the [Episcopal Church](Episcopalians.html), the [Evangelical Lutheran Church](Evangelical-Lutheran-Church-America.html) in America, the [Presbyterian Church (USA)](Presbyterian-Church-USA.html), and the [United Methodist Church](United-Methodist-Church.html). Other sources add the [United Church of Christ](United-Church-of-Christ.html), the [Christian Church (Disciples of Christ)](Disciples-of-Christ.html), Friends ([Quakers](Quakers-Friends.html)), and some other churches to the list. The mainline denominations are so\-called because they are thought to represent the oldest, most influential branches of Protestantism in the States. Other denominations have derived from the mainline denominations. For example, the Presbyterian Church in America split from the [Presbyterian Church (USA)](Presbyterian-Church-USA.html) in 1973\. Outside of the mainline denominations are the [evangelical](evangelical-Christian.html) denominations or fellowships. There are several differences between mainliners and evangelicals. The mainline denominations are, as a rule, more theologically and politically liberal; they hold a more “modernist” theology, viewing the Bible as a historical document that may not be inerrant and is not “inspired” in the sense that it is the actual words of God; they lean toward [neo\-orthodoxy](neoorthodoxy.html); and they are prone to [ecumenism](ecumenism-ecumenical.html), the [social gospel](social-gospel.html), and the acceptance of homosexual clergy. Evangelicals, on the other hand, uphold the [inerrancy](Bible-inerrancy.html), [verbal\-plenary inspiration](Bible-inspired.html), and authority of Scripture; they emphasize the importance of a [born\-again experience](born-again.html) through faith in Christ; they encourage [evangelism](biblical-evangelism.html); and they are prone to autonomy in church government, [Christian education](Christian-education.html), and [Fundamentalism](fundamentalism.html). In the last six decades, the mainline denominations have seen a marked decrease in membership, while most evangelical churches have held steady or increased membership rolls. Author Timothy George comments on the “liberal Protestantism” of the mainline denominations with a warning against straying from biblical authority. At the root of the compromises within the mainline denominations are “a broken doctrine of biblical authority, a loss of confidence in the primary documents of the Christian faith. The patina of pietism and the lushness of a well\-rehearsed liturgy are no substitute for what the Thirty\-nine Articles calls ‘the sufficiency of the Holy Scriptures.’ Apart from such commitment, it will not be long before other cardinal tenets of the Christian faith become negotiable, including the Trinity, the full deity and true humanity of Jesus Christ, and redemption wrought through the sacrifice of Jesus on the cross. . . . The church and the Bible are coinherent realities in the economy of grace. One will not long survive intact without the other” ([“3 Lessons from Crisis and Decline in the Mainline”](http://thegospelcoalition.org/article/3-lessons-from-crisis-and-decline-in-the-mainline/)).
What is godly sorrow?	Answer The phrase “godly sorrow” appears only once in Scripture, in 2 Corinthians 7:10–11: “Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done.” Godly sorrow, also translated “godly grief,” is an acute sense of sadness we experience as a result of the sins we have committed. Paul’s reference to godly sorrow in 2 Corinthians 7 was brought about by the reaction of the Corinthian believers to a previous letter in which Paul rebuked them for the dissentions that were present in the church. Although he was sorry to have to hurt them, he rejoiced that his letter brought them to godly sorrow “as God intended.” Godly sorrow is that which brings the repentance that leads to salvation (2 Corinthians 7:8–9\). Godly sorrow is a kind of wretchedness that can bring the repentant sinner to tears of grief. A good example of this is Peter at the time of Jesus’ arrest and trials. When accused as being one of Jesus’ followers, Peter disowned Jesus by cursing and swearing to his accusers that he did not know the Man. Upon hearing the rooster crow three times, he remembered the words of Jesus, who had prophesied Peter’s very actions, and he went out and wept bitterly (Matthew 26:74–75\). James wrote, “Wash your hands, you sinners, and purify your hearts, you double\-minded. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom” (James 4:8–9\). James is referencing this kind of deep sorrow with his command to “grieve, mourn, and wail.” Such words are reminiscent of the Old Testament prophets’ call for the people to repent, to grieve over their sins, and to sit in sackcloth and ashes. Another illustration of godly sorrow was shown by David, “a man after God’s own heart” (Acts 13:22\). David revealed his own godly sorrow for his sins in many of his psalms. In one, he pleads for God’s mercy and cries out: “I am worn out from groaning; all night long I flood my bed with weeping and drench my couch with tears” (Psalm 6:6\). The apostle Paul described his own battles with sin: “What a wretched man I am! Who will rescue me from this body of death?” Then he gives the answer: “Thanks be to God—through Jesus Christ our Lord!” (Romans 7:24–25\). Godly sorrow results from a heart\-felt conviction that we have offended God by our sin. Such a burning conviction produces in our hearts a godly sorrow. As we look upon Him who was pierced for our sins, we are deeply grieved in spirit. And we resolve within our hearts that we will, with the help of God, “cease to do evil, and learn to do good” (Isaiah 1:16\).
What does it mean that we are redeemed from the curse of the law (Galatians 3:13)?	Answer In Galatians 3:13, the apostle Paul states that “Christ redeemed us from the curse of the law by becoming a curse for us.” When Paul refers to “the law,” he means the [Mosaic Law](Mosaic-Law.html) found in the first five books of the Bible, which instructed the Israelites how to properly worship and honor God through various commands and requirements. The Greek word for “redeem” in the Bible is exagorazo. It was a financial term that referred to the process of purchasing a slave’s freedom. When a slave was “redeemed,” he or she was no longer bound to the rules and expectations of a slave’s life. So, to be [redeemed](redemption.html) from the curse of the law means to be set free from its rules and regulations. In other words, those who are redeemed from the curse of the law are no longer required to observe the law’s commands as the Israelites were. Christ redeemed us from the curse of the law. That is, His sacrificial work on the cross purchased our freedom from the law. Jesus fulfilled the original intention and purpose of the Mosaic Law on our behalf (Matthew 5:17; Romans 8:34\). What we could not do in perfectly obeying God’s will laid out in the law, Christ did for us. In that way, He [fulfilled the law](abolish-fulfill-law.html) and accomplished what God intended. This doesn’t mean we completely ignore everything in the Mosaic Law. There are many commands in the law that all people from all time should always obey. For example, Exodus 20:13 says, “You shall not murder.” Even though Christ fulfilled the law, God’s people should still observe the command not to take another human’s life. Though we are redeemed from the curse of the law and set free from its rules and regulations, it’s still important to observe the moral and ethical commands found within the law. Of the Ten Commandments, [nine are repeated](Ten-Commandments-New-Testament.html) in the New Testament as commands for us today. To be redeemed from the curse of the law also means that we no longer have to face the judgment of God. The law was perfect, and, as sinful beings, the Israelites could not perfectly observe the law. They were considered “cursed” whenever they disobeyed the law or failed to live up to its expectations. God’s judgment rested on all of those who did not live according to His ways. And since, according to Romans 2:14–15, God has placed the moral requirements of the law on all human hearts (not just the Israelites’), we are all under a curse and deserving of God’s judgment. “The wages of sin is death” (Romans 6:23a). So, when Paul says in Galatians 3:13 that we are redeemed from the curse of the law, he means that we no longer will receive the judgment of God because of the way we fall short of His holy standards. In the same verse, Paul quotes from Deuteronomy 21:23 in referring to Jesus’ death on the cross. Through Jesus’ atoning work on the cross, He became that curse for us in order to receive the judgment of God on Himself. He died in our place so that we wouldn’t have to experience the wrath of God (see 1 Peter 2:24\); instead, we could receive the gift of His Holy Spirit (see Galatians 3:14\). To be redeemed from the curse of the law means to be freed from followings its rules and regulations and from experiencing the judgment of God. Jesus Christ is the Redeemer, becoming a curse for us and purchasing us from the slavery of sin through His death on the cross.
What does the Bible say about motivation?	Answer Motivation is defined as “that which moves one toward an action; that which changes, provokes, or impels our very being.” The Bible has a great deal to say about motivation. The motivation of Christians is different from that of unbelievers. For one thing, our sense of motivation or inspiration comes from God, not from the things of the world. David spoke of his motivation in his psalms: “I desire to do Your will, O my God; Your law is within my heart” (Psalm 40:8\). Later he wrote, “Whom have I in heaven but you? And earth has nothing I desire besides you” (Psalm 73:25\). The world is motivated by self and the aggrandizement of self, the all\-about\-me syndrome, which is identified by self\-determination, self\-obsession, and self\-worship. The Bible does not teach us to be centered on ourselves. In fact, it teaches just the opposite. Jesus said, “The greatest among you will be your servant. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Matthew 23:11\-12; Luke 9:48\). As followers of Christ, we are called to deny ourselves, take up our cross, and follow Him (Matthew 16:24\). The cross was an instrument of death, and Jesus’ message to us is that only those who die to self will truly follow Him. We do that by doing nothing out of vanity and conceit, but instead considering others better than ourselves (Philippians 2:3\). Jesus set the example for our motivation in this life: “My food is to do the will of Him who sent Me and to finish His work” (John 4:34\). Jesus was concerned with pleasing His Father, and so should we be motivated by that same concern. He always did the Father’s will, motivated by pleasing Him through obedience (John 8:29\). His obedience extended all the way to the cross where He humbled Himself and “became obedient unto death” (Philippians 2:8\). Our motivation should be the same as His—the obedience by which we prove we are truly His. “If you love me, keep my commandments” (John 14:15\). The apostle Paul spoke of what motivated him to endure the suffering he experienced: “For me, to live is Christ . . .” (Philippians 1:21; compare 2 Corinthians 11:23\-28\). It wasn’t money, it wasn’t fame, nor was it being the best apostle that motivated Paul. It was living for Christ that superseded everything (Philippians 4:12\-13\). Our motivation as believers stems from a yearning to have peace with God (Romans 5:1; Philippians 4:7\), to have His grace as well as hope (Romans 5:2; 1 John 5:13\). The Christian views life through the lens of the future—being in the presence and glory of God (John 17:24\), and this is our true motivation.
What does the Bible say about self-discipline?	Answer Self\-discipline is essentially the same as self\-control, one of the nine [fruits of the Spirit](fruit-of-the-Holy-Spirit.html) listed by Paul in Galatians 5:22\-23\. The KJV translation uses the word [temperance](Bible-temperance.html) in place of “self\-control” which, like self\-discipline, generally refers to our ability to control or restrain ourselves from all kinds of feelings, impulses, and desires, which includes the desire for physical and material comfort. Now, even though self\-control is the last of the spiritual fruits mentioned by Paul, and even though it is a term not used extensively in the Bible, self\-control is clearly an indispensable attribute of the Christian life, especially as our unredeemed flesh sometimes causes us to succumb to the persistent tug of our sinful desires. The apostle Paul calls us to “purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God” (2 Corinthians 7:1\). And in his letter to the Romans, he exhorts us to “offer your bodies as living sacrifices, holy and pleasing to God,” and not to be conformed to the pattern of this world (Romans 12:1\-2\). Yet most Christians would agree that subordinating the constant pull of these worldly desires in order to please our Lord is not always an easy thing to do. Paul discusses his own inner conflict and struggle with sin in his letter to the Romans, “What I want to do I do not do…the evil I do not want to do – this I keep on doing…it is sin living in me that does it” (Romans 7:15\-20\). It is clear that our seemingly insatiable human appetites and needs can easily lead to sinful excesses if not controlled. Especially in affluent societies, the lack of self\-discipline is rampant, leading to problems like obesity, alcoholism, drug use, and debt. The enticements of the material world have caused many to yearn for and acquire material goods far beyond their needs and their ability to pay for them. Indeed, the nations of the world have fallen into the same trap, borrowing trillions of dollars to finance bloated budgets that result from the inability to exercise self\-discipline. For Christians, without self\-discipline, our appetites for comforts and pleasures can easily become our master and lead us into sin or otherwise hinder us in our spiritual walk. If the spiritual does not govern the physical, we can become easy targets for Satan due to our lack of self\-control (1 Corinthians 7:5\). Paul discusses self\-discipline in his letter to the Corinthian church. As the Greeks had the Olympic games and the Isthmian games, they were very familiar with the rigors of athletic training, especially if one wanted to win the “prize” or the “crown.” Paul analogizes living a disciplined Christian life to an athlete in training: “Everyone who competes in the games goes into strict training” (1 Corinthians 9:25\). When Paul says “I beat my body and make it my slave,” he is saying that his body is under the dominion and control of his mind, not the other way around. Paul is showing us how self\-control is needed to win the race that is before us and to live the life that is “holy and pleasing to God.” For Paul, the “race” was winning souls for Christ, a goal which he states four times in verses 19\-22\. It is important to understand that self\-control is a work of the Holy Spirit, not a work of the individual. After all, Galatians 5:22\-23 lists the fruit of the Spirit, not the fruit of the Christian. As we are merely the branches upon which the Vine (Christ) hangs the fruit He produces (John 15:1\-8\), it is the indwelling presence of the Holy Spirit that gives Christians the power and ability to exercise self\-control so that we will not be mastered by the “cravings of sinful man.” As Paul said, “God did not give us a Spirit of timidity, but a Spirit of power, of love and of self\-discipline” (2 Timothy 1:7\). Indeed, Christians are controlled not by the sinful nature, but by the Holy Spirit (Romans 8:9\), who helps us in our weakness (v.26\), which makes us able to say “no” to sin. The wise King Solomon wrote many proverbs for the purpose of helping us to live a “disciplined” and prudent life (Proverbs 1:3\). Certainly, we will be more victorious in our Christian walk when we exercise our Spirit\-given self\-control, that which helps us respond in obedience to the commands of Scripture and allows us to grow in our spiritual life.
Why is leprosy talked about so much in the Bible?	Answer In the Bible, the word leprosy is mentioned upwards of 40 times, depending on the Bible version being used. Leprosy was common in Bible times, and the many references to it were well understood by those who lived in unsanitary conditions. The main reason why leprosy is talked about so much in the Bible is that it is a graphic illustration of sin’s destructive power. In ancient Israel leprosy was a powerful object lesson of the debilitating influence of sin in a person’s life. God had given the Israelites very specific instructions on how to deal with leprosy and other skin infections (Leviticus 13\). Anyone suspected of having this disease had to go to a priest for examination (Leviticus 13:2\-3\). If found to be infected, “the leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp” (Leviticus 13:45\-46\). The leper then was considered utterly unclean—physically and spiritually. Incurable by man, many believed God inflicted the curse of leprosy upon people for the sins they committed. In fact, those with leprosy were so despised and loathed that they were not allowed to live in any community with their own people (Numbers 5:2\). Among the sixty\-one defilements of ancient Jewish laws, leprosy was second only to a dead body in seriousness. A leper wasn’t allowed to come within six feet of any other human, including his own family. The disease was considered so revolting that the leper wasn’t permitted to come within 150 feet of anyone when the wind was blowing. Lepers lived in a community with other lepers until they either got better or died. This was the only way the people knew to contain the spread of the contagious forms of leprosy. The Bible records the story of a leper who was the first to be healed by Jesus (Matthew 8:2\-4\). The key lesson to be learned from this incident is that sin defiles us in the sight of God, but through Christ, we can be healed of the plague of sin that separates us from God. God loathes sin; it is repulsive to Him. Sin bans us from the presence of God because God will not allow sinful man in His sight and presence (Psalm 5:5; Habakkuk 1:13; Revelation 21:27\). This is not only true of sins with a sexual connotation that are normally regarded as filthy and repulsive, but it includes all forms of disobedience and rebellion (1 Samuel 15:23; Proverbs 15:9\). All sin is abhorrent to God. But those who have been redeemed from sin by grace through faith in Christ (Ephesians 2:8\-9\) can stand in God’s presence in full confidence that we are accepted “in the Beloved,” and we praise Him for the grace He extends to us for that purpose (Ephesians 1:5\-7\). When we’ve captured a glimpse of the holiness and purity of God, we have to exclaim as did the prophet Isaiah, “Woe to me … I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty” (Isaiah 6:5\). Our attitude toward sin in the light of our Savior should echo the words of Peter: “Go away from me, Lord; I am a sinful man!” (Luke 5:1\-8\). Another key lesson we learn from the leper in Matthew’s Gospel is that just as the leper did, we can confidently approach Jesus in all our need, with all our sin and defilement. When we plead for cleansing and forgiveness, He will not turn us away (Hebrews 4:16; Psalm 103:12\).
What does it mean to be above reproach / blameless?	Answer The dictionary defines reproach as “shame or disgrace or that which brings rebuke or censure upon a person.” The Bible speaks of being “above reproach” or “blameless” as one of the distinctive marks of those who aspire to the [office of elder or deacon](qualifications-elders-deacons.html) within the church (1 Timothy 3:2; Titus 1:6–7\). Their work for the church, as well as their interactions with others, are to be of such moral quality that they do not bring shame or in any way disgrace the body of Christ or the name of Jesus. This holds true not only within the church but outside it as well. The qualifications for the elder, sometimes called “overseer,” and deacon are outlined by the apostle Paul. He wrote, “Now the overseer must be above reproach, the husband of but one wife, temperate, self\-controlled, respectable, hospitable, able to teach” (1 Timothy 3:2; cf. Titus 1:6–7\). The word must is emphasizing that this particular quality of being “above reproach” is an unconditional prerequisite for a leadership role in the church. Above reproach, however, does not mean without sin. No Christian lives an [entirely sinless life](sinless-perfection.html), nor will we until we reach the glorified state in heaven. Above reproach means that the overseer’s life is free from sinful habits or behaviors that would impede his setting the highest Christian standard and model for the church to emulate (Hebrews 13:7; 1 Peter 5:3\). Similarly, the overseer must not give cause for those outside the church to impugn its reputation. Being above reproach means that no one can honestly bring a charge or accusation against him (Acts 25:7; 1 Peter 3:16\). In essence, the church’s overseers must be men whose character is unimpeachable, who are esteemed highly within their community. Such men are known for their wholesome life and untarnished [integrity](Bible-integrity.html). Elders and deacons are to be men of good character and reputation. Though Paul, in his letters to Timothy and Titus, is addressing the distinguishing marks of those who desire to be church leaders, it certainly does not diminish the need for all Christians to aspire to the same qualities. Being above reproach should be an ongoing aim of all believers (Colossians 3:7–10\).
What was the reason behind Peter’s denial of Jesus?	Answer The story of Peter’s threefold denial of Christ is found in all four Gospel accounts: Matthew 26:69–74, Mark 14:66–72, Luke 22:55–62, and John 18:15–18, 25–27\. But why would the chief of the disciples deny even knowing Him? There were two main reasons why Peter denied Jesus: weakness and fear. Peter’s denial was based partially on weakness, the weakness born of human frailty. After the Last Supper, Jesus took His disciples to the Garden of Gethsemane to await His arrest. He told them to stay awake and pray while He went off to pray alone. When He returned to them, He found them sleeping. He warned Peter to stay awake and pray because, although his spirit might be willing, his flesh was weak. But he fell asleep again, and, by the time the soldiers had come to arrest Jesus, it was too late to pray for the strength to endure the ordeal to come. No doubt his failure to appropriate the only means to shore up his own weakness—prayer—occurred to him as he was weeping bitterly after his denials. But Peter learned his lesson about being watchful, and he exhorts us in 1 Peter 5:8, “Be on the alert, because your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.” Peter’s weakness had caused him to be “devoured” momentarily as he denied his Lord because he hadn’t been prepared through prayer and he underestimated his own weakness. A second reason for Peter’s failure was fear. To his credit, although all the others had fled (Mark 14:50\), Peter still followed Jesus after His arrest, but he kept his distance so as not to be identified with Him (Mark 14:54\). There’s no question that fear gripped him. From the courtyard, he watched Jesus being falsely accused, beaten, and insulted (Mark 14:57–66\). Peter was afraid Jesus would die, and he was fearful for his own life as well. The world hated Jesus, and Peter found that he was not prepared to face the ridicule and persecution that Jesus was suffering. Earlier, Jesus had warned His disciples as well as us today, “If the world hates you, keep in mind that it hated me first” (John 15:18; cf. Matthew 24:9\). Peter quickly found he wasn’t nearly as bold and courageous as he had proclaimed, and in fear he denied the One who had loved him. We might well wonder why Jesus allowed Peter to fail so miserably and deny his Lord three times that night. Jesus revealed to Peter that Satan had asked for permission to [sift Peter like wheat](sift-you-as-wheat.html) (Luke 22:31\). Jesus could have easily protected Peter and not allowed Satan to sift him, but Jesus had a higher goal. He was equipping Peter to strengthen his brothers (Luke 22:32\). Not only did Peter strengthen the other disciples, but he became the pillar of the early church in Jerusalem, exhorting and training others to follow the Lord Jesus (Acts 2\). And he continues to this day to strengthen us through his epistles, 1 and 2 Peter. As with all our failures, God used Peter’s many failures, including his three denials of Christ, to turn him from Simon, a common man with a common name, into Peter, the Rock.
What does the Bible say about honor?	Answer As a noun, honor in the Bible means “esteem, value, or great respect.” To honor someone is to value him highly or bestow value upon him. The Bible exhorts us to express honor and esteem toward certain people: our parents, the aged, and those in authority (Ephesians 6:2; Leviticus 19:32; Romans 13:1\). But we must understand that all authority and honor belong to God alone (1 Chronicles 29:11; 1 Timothy 1:17; Revelation 5:13\). Though He can delegate His authority to others, it still belongs to Him (Ephesians 4:11\-12\). Peter tells us to “honor all people, love the brotherhood, fear God, honor the king” (1 Peter 2:17\). The idea of honoring others, especially those in authority (the king), comes from the fact that they represent God’s ultimate authority. A classic example is the command to “submit to the governing authorities because they have been established by God” (Romans 13:1\-6\). Therefore, “he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:2\). This means it is incumbent upon Christians to honor those whom God has placed over us through our obedience and demonstration of respect. To do otherwise is to dishonor God. The Bible speaks of another noteworthy group of people who are deserving of “double honor,” the leadership of the church, called elders: “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching” (1 Timothy 5:17\). In the first\-century church, some elders labored in word and doctrine by devoting their time to preaching and teaching, while others did so privately. However, all elders gave attention to the interests of the church and the welfare of its members. These men were entitled to double honor of both respect and deference for their position, as well as material or monetary support. This was especially significant because the New Testament was not yet available. The Bible also gives us the command to honor one another in our employer/employee relationships (1 Timothy 3:17; 6:1; Ephesians 6:5\-9\), as well as in the marriage relationship with the husband and wife being in submission to and honoring one another (Hebrews 13:4; Ephesians 5:23\-33\). Interestingly enough, of all the commands to honor one another, the most oft\-repeated pertains to that of honoring one’s father and mother (Exodus 20:12; Matthew 15:4\). This command was so important to God that if anyone cursed or struck his parent, he was to be put to death (Exodus 21:17\). The word love is also sometimes synonymous for honor. Paul commands us to “be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10\). Honoring others, however, goes against our natural instinct, which is to honor and value ourselves. It is only by being imbued with humility by the power of the Holy Spirit that we can esteem and honor our fellow man more than ourselves (Romans 12:3; Philippians 2:3\). The book of Proverbs illustrates the association of one’s behavior with its resulting honor. For example, “He who pursues righteousness and love finds life, prosperity and honor” (Proverbs 21:21; see also Proverbs 22:4; 29:23\). Often, honor is conferred upon those of wisdom and intelligence, thereby earning praise and adoration (1 Kings 10:6\-7\). Another kind of honor pertains to those who have great wealth or fame (Joshua 6:27\). Correspondingly, we also know that such worldly honor, fame and wealth, in the end, is meaningless and short\-lived (Ecclesiastes 1:14; James 4:14\). Honor as taught in the Scriptures is far different from the type of honor sought after by the world. Honor and awards are heaped upon those with wealth, political clout, worldly power, and celebrity status. Those who thrive on this world’s fleeting honor and stature are unmindful that “God opposes the proud but gives grace to the humble” (1 Peter 5:5; see also Proverbs 16:5; Isaiah 13:11\). Such were the Pharisees of Jesus’ time, who sought honor and accolades from men. But in truth, Jesus rejected them. He said, “Everything they do is done for men to see” (Matthew 23:5\). He not only labeled them as hypocrites, but “snakes” and “vipers,” essentially condemning them to hell (Matthew 23:29\-33\). The point to be made here is that the world in which we reside is corrupt (Deuteronomy 32:5; Philippians 2:15\) because it does not give to God the honor He deserves. The one who honors the world and the things of it makes himself an enemy of God (James 4:4\). The apostle Paul wrote, “For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened” (Romans 1:21\). The Bible teaches that honor is found in God and His Son and in our being like Him (John 15:8\). We are to give obeisance to Him through the fruits of our labors (Proverbs 3:9; 1 Corinthians 10:31\), as well as through the care and nurture of our bodies (1 Corinthians 6:19\). To esteem God as first in our lives (Matthew 22:37\-38\) is thereby expressed in both the total commitment of our lives and devotion of our possessions to His service and glory (Colossians 3:17\). Though we are in this world, we are not of this world (John 15:18\-21\). This means, as we honor God through our godly character, we will reap dishonor from those of the world. In fact, the Bible teaches us that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\). After all is said and done, we do know this: as the heavens and all therein raise their voices in honor and praise to God, we are to do likewise: “You are worthy, our Lord and God, to receive glory and honor and power, for You created all things, and by Your will they were created and have their being” (Revelation 4:11\). There has never been, nor will there ever be, anyone in any position of power or worldly influence who can claim such an honor (1 Timothy 6:16\). God alone is the Creator and sustainer of all the heavens and the earth (Revelation 14:7\). All true believers are to honor God and His Son, Jesus Christ, through our acknowledgement and confession that He is the one and only God (Exodus 20:3; John 14:6; Romans 10:9\). We are to honor God in our recognition that the gift of life eternal and the very salvation of our souls come through Jesus Christ and Him alone (John 11:25; Acts 4:12; 1 Timothy 2:5\). Knowing this, we give honor and obeisance to our Savior through our humble adoration and obedience to His will (John 14:23\-24; 1 John 2:6\). As such, He will honor us when He seats us on His throne in heaven (Revelation 3:21\).
Should married Christians wear wedding rings?	Answer The Bible gives no indication that finger rings were used as betrothal or nuptial rings. The signet ring is the earliest type of ring mentioned in the Bible. In fact, when Abraham’s servant found Rebekah, he gave her a nose ring to claim her as Isaac’s bride (Genesis 24:22\)! When Tamar disguised herself as a harlot to entice her father\-in\-law, Judah, she asked him for his signet, cord, and staff as a pledge of his promise to send her "a kid from the flock" (Genesis 38:17\-19\). Jeremiah informs us that the Israelites wore the signet ring on the right hand (Jeremiah 22:24\). The signet ring was used to seal various contracts. It was a symbol of authority, dignity, and social status (James 2:2\). Pharaoh gave his signet ring to Joseph as a symbol of authority (Genesis 41:42\). Likewise, Ahasuerus gave his signet to Haman to seal a royal decree (Esther 3:10, 12\). Upon his return, the prodigal son received a ring from his father as a symbol of dignity and restored position (Luke 15:22\). The finger rings mentioned in the Bible are signet rings used as symbols of authority and dignity. The Romans are credited for pioneering the use of the signet ring as a betrothal ring. The Jews and the Christians borrowed the practice from the Romans. Since the betrothal ceremony usually involved the groom giving a sum of money or a valuable object to the bride, it was a natural transition to make this object a ring. The wedding or marriage ring came into use in Christian ceremonies in the 9th century AD. The custom of wearing the wedding ring on the fourth finger of the left hand is based upon a romantic, although unscientific, Greek fable that the artery from that finger flows directly to the heart. However and whenever the custom of the wedding band developed, it is seen today as a symbol of an unending commitment to the marriage relationship. As such, it certainly has a biblical basis in that marriage is to be a lifetime commitment (Romans 7:2\). This is not to say that wearing a wedding ring is a requirement for married Christians. But wedding rings are a beautiful reminder of the marriage covenant and, by extension, the covenant of Christ with His bride—the redeemed for whom He died.
What does the Bible teach about human trafficking?	Answer Simply put, human trafficking is a modern term for slavery. Anytime a person is held in a forced labor situation, regardless of the reason, it is defined as human trafficking. The United Nations defines human trafficking as “the recruitment, transportation, transfer, harbouring or receipt of persons, by means of the threat or use of force or other forms of coercion, of abduction, of fraud, of deception, of the abuse of power or of a position of vulnerability or of the giving or receiving of payments or benefits to achieve the consent of a person having control over another person, for the purpose of exploitation. Exploitation shall include, at a minimum, the exploitation of the prostitution of others or other forms of sexual exploitation, forced labour or services, slavery or practices similar to slavery, servitude or the removal of organs.” Experts have noted that human trafficking is the fastest growing criminal activity in the world and one of the most lucrative. Overall, the International Labour Organization estimated the human trafficking industry at over $31 billion per year in 2005\. Some estimate that as many as 29 million people exist in slavery worldwide, more than twice the number of slaves transported during the entire Trans\-Atlantic slave trade. The problem is clearly large and growing. What does the Bible teach about human trafficking? This question cannot adequately be answered without a clear understanding of God’s value of human life. The Bible records that, when God created humans, He created them in His image (Genesis 1:26\). Every life is of great value, and God loves all individuals. As a result, God teaches love for our neighbor (Matthew 19:19\) as well as love for those in need (Luke 10:25\-37\). Jesus was the one who taught the [Golden Rule](Golden-Rule.html): “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” (Matthew 7:12\). Further, Proverbs 31:8\-9 teaches us to “Speak up for those who cannot speak for themselves, for the rights of all who are destitute. Speak up and judge fairly; defend the rights of the poor and needy.” These principles certainly all apply to those hurt through the illegal practice of human trafficking. How can people today practice these biblical principles of helping those in the bondage of slavery? First, we must pray for those in bondage. As James 5:16 notes, “The prayer of a righteous person is powerful and effective.” God’s power is clearly required for any adequate change to occur in the problem of human trafficking. Second, we must speak out on behalf of those in need (Proverbs 31:8\-9\). Those in our schools, businesses, churches, and community often are unaware of the problem of human trafficking and how to help. Perhaps God is calling you to be one of the people who would speak out and help provide justice to those without a voice in this area. Third, we must act to help those in bondage. These actions can involve a variety of means, ranging from volunteering in an anti\-trafficking organization to financial giving to teaching about the topic where you live. A growing number of organizations have emerged in recent years that provide new opportunities for Christians to serve in this area. International Justice Mission ([www.ijm.org](http://www.ijm.org)) provides many international opportunities, while others, such at Mercy Movement ([www.mercymovement.com](http://www.mercymovement.com)) concentrate on addressing the issue in the United States. One additional way to provide practical assistance is through supporting fair trade and survivor\-made products. Fair trade products include items sold by those who adhere to practices that remove any unfair labor practices, especially slavery. Coffee, teas, chocolate, and fresh flowers are common products that offer fair trade alternatives to help keep slavery out of the supply chain. The retail chain Ten Thousand Gifts is an example of this practice applied to an entire store, while the Christian organization Worldcrafts ([www.worldcrafts.org](http://www.worldcrafts.org)) offers the opportunity to buy international gifts from artisans who have escaped slave situations and other poverty\-related conditions. In summary, human trafficking is a gross indignity against men, women, and children who have been created in God’s image. As followers of Christ, we have a responsibility to pray, to speak out against human trafficking and modern slavery, and to live in ways that help create change in the lives of those impacted by this tragic crime.
What does the Bible say about rape?	Answer The Bible addresses the issue of rape directly. And, as one would expect, the Bible depicts rape as a gross violation of God’s design (e.g., Genesis 34\). The Bible condemns rape whenever it is mentioned. Rape factors into several biblical stories: Jacob’s daughter, [Dinah](Dinah-in-the-Bible.html), was abducted and raped by Shechem (Genesis 34:1–31\). In a horrifying atrocity, the men of Gibeah savagely gang raped and murdered a Levite’s concubine (Judges 19:11–30\). The men of [Sodom](Sodom-and-Gomorrah.html) attempted to rape two visitors in their city (Genesis 19:4–9\). David’s son [Amnon](Amnon-in-the-Bible.html) raped his half\-sister Tamar (2 Samuel 13:1–39\). In every case, the aftermath of these crimes was tragic and devastating. As the people of Israel prepared to enter the Promised Land under Joshua’s leadership, the laws of God were repeated. One of those laws was a clear prohibition against forcing a woman into a sexual encounter against her will, or what we today call rape. This command was meant to protect women and to protect the nation of Israel from committing sinful actions. The laws of Deuteronomy 22:13–29 are related in that they deal with offenses involving women. Verses 13–22 deal with crimes involving a married woman, and verses 23–29 deal with crimes involving an unmarried woman. In that latter section, verses 25–27 clearly address the crime of rape: “If out in the country a man happens to meet a young woman pledged to be married and rapes her, only the man who has done this shall die. Do nothing to the woman; she has committed no sin deserving death. This case is like that of someone who attacks and murders a neighbor, for the man found the young woman out in the country, and though the betrothed woman screamed, there was no one to rescue her.” The law specified that in a sexual assault the woman was responsible to actively resist the rapist and “scream for help” (Deuteronomy 22:24\). If she failed to resist when she could have done so, the law viewed the act as consensual sex, not rape, and both parties were guilty. If the assault took place in an isolated area, the law gave the woman the benefit of the doubt and assumed she had resisted her attacker, but there was no one to help her. In that case, she was not held culpable (Deuteronomy 22:27\). The law stipulated that a rapist was to be killed by stoning (Deuteronomy 22:25\). In the same context is a passage that causes some controversy: Deuteronomy 22:28–29 says, “If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.” Some versions of the Bible, such as the NIV, the GW, the GNT, and the NET, translate the Hebrew verb in question as “rapes”; however, the NLT simply says that the man “has intercourse” with the woman. We believe the NLT comes the closest to the law’s original intent, for these reasons: 1\) The verses immediately preceding Deuteronomy 22:28–29 are the ones that deal with rape (verses 25–27\). The law has already prescribed the death penalty for that crime. Why would verses 28–29 address rape again and, in so doing, change the penalty? Obviously, different crimes are in view. 2\) Exodus 22:16 is a parallel law: “If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride\-price, and she shall be his wife.” No force is involved, only seduction. It’s a case of consensual sex and requires the same penalty as prescribed in Deuteronomy 22: the man pays a fine and marries the girl he slept with. 3\) In the wording of Deuteronomy 22:28, the penalty is enforced if “they are discovered.” The fact that both of them are “discovered” indicates the consensual nature of the sexual act. The condition that “they” (plural) are found out makes no sense in the case of rape. Thus, this law covers a consensual tryst. A man who seduces a young woman, sleeps with her, and then expects to avoid all responsibility is thwarted in his plan. God instructs the couple to get married and stay married. 4\) There are two distinct Hebrew words used in the same passage. In Deuteronomy 22:25, the word chazaq is translated “rapes.” But in verse 28 is a completely different verb (taphas), translated “seizes” in the ESV and “has intercourse with” in the NLT. The different verbs suggest different behaviors. Critics of the Bible also point to Numbers 31, in which Moses tells his fighting men that “the young girls who are virgins may live; you may keep them for yourselves” (Numbers 31:18, NLT). Critics wrongly assume that the captive women were to be raped. Rape is never mentioned in the passage. The soldiers were commanded to purify themselves and their captives (verse 19\). Rape would have violated this command (see Leviticus 15:16–18\). The women who were taken captive are never referred to as sexual objects. Did the captive women eventually marry some of the Israelites? Yes, probably. Is there any indication that rape or sex slavery was forced upon the women? Absolutely not. In the New Testament, rape is not mentioned directly, but within the Jewish culture of the day, rape would have been considered [sexual immorality](sexual-immorality.html). Jesus and the apostles spoke against sexual immorality, and Jesus suggested immorality is justifiable grounds for divorce (Matthew 5:32\). Further, the New Testament is clear that Christians are to obey the laws of their governing authorities (Romans 13\). Not only is rape morally wrong; it is also wrong according to the laws of the land. As such, anyone who would commit this crime should expect to pay the consequences, including arrest and imprisonment. To the victims of rape, we must offer much care and compassion. God’s Word often speaks about helping those in need and in vulnerable situations. Christians should model the love and compassion of Christ by assisting victims of rape in any way possible. People are responsible for the sins they commit, including rape. However, no one is beyond the grace of God. Even those who have committed the vilest of sins can know God’s forgiveness if they repent and turn from their evil ways (1 John 1:9\). Divine forgiveness does not remove the need for punishment according to earthly laws, but it can offer hope and the way to a new life.
What was the tent of meeting?	Answer The phrase tent of meeting is used in the Old Testament, specifically in Exodus, Leviticus, and Numbers, as the name of a place where God would meet with His people, Israel. Usually, the “tent of meeting” was used as another name for the [Tabernacle of Moses](tabernacle-of-Moses.html). However, before the tabernacle was constructed, God met with Moses in a temporary tent of meeting: “Now Moses used to take a tent and pitch it outside the camp some distance away, calling it the ‘tent of meeting.’ Anyone inquiring of the Lord would go to the tent of meeting outside the camp. . . . As Moses went into the tent, the pillar of cloud would come down and stay at the entrance, while the Lord spoke with Moses” (Exodus 33:7, 9\). The fact that Moses set up the tent of meeting outside of the camp underscored that the people had broken fellowship with God at Sinai when they had made [the golden calf](golden-calf.html) (see Exodus 33:3\). After the tabernacle was built, Moses no longer needed his temporary tent, and the term tent of meeting began to be applied to the tabernacle. In the Law that God gave Moses, God provided specific instructions to build a place of worship (Exodus 25—27\). This “tent of meeting” or tabernacle could be taken up and moved each time they changed locations while wandering in the wilderness. The word tabernacle is an English rendition of the Hebrew word miskan, or “dwelling place.” The tabernacle was a temporary dwelling place for the [Ark of the Covenant](ark-of-the-covenant.html) and the other holy items that the Israelites were instructed to use in the worship of and sacrifice to Yahweh. Interestingly, the word tent or tabernacle is also used in the New Testament to draw profound spiritual conclusions about salvation. Both Paul and the writer of Hebrews make a distinction between a heavenly tent and an earthly tent, between what was “built by human hands” and what is “not part of this creation” (2 Corinthians 5:1; Hebrews 9:11\). Hebrews 9:1–10 describes the earthly tabernacle, or “tent of meeting,” as a place into which the priests would go to offer sacrifices for the sins of the people. Then, in verse 11, Christ is shown to be a better “high priest” who entered once through the “greater and more perfect tent,” referring to His body, to offer a sacrifice that would satisfy the wrath of God completely, for all time. This refers to His blood shed on the cross. The point of the passage is to show how, if the blood of animals could temporarily cleanse worshipers of the guilt of sin, the perfect blood of Christ, the Lamb of God, would cleanse His followers perfectly—that is, eternally—of their sins. In Hebrews 10:14, the writer says that Jesus has “perfected forever those who are being sanctified.” This verse expresses a spiritual paradox. By entering the “tent of meeting,” which was His own body, and offering up His own blood, Christ “perfected forever” those who have faith in Him. And the result of belief in Christ is sanctification, a continual upward spiral of holiness and closeness to God, as the Holy Spirit performs His work within Christ’s followers. In this way, we are eternally “perfect” because of the preciousness of Christ’s blood applied to our lives, yet at the same time we are “being sanctified” by the Holy Spirit who indwells us and changes us into the image of Christ (Ephesians 2:8–9; Romans 8:29\). Paul also mentions the “tent of meeting” or the tabernacle, comparing it to the earthly human body: “For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee” (2 Corinthians 5:1–5\). When Paul says, “The tent that is our earthly home,” he is referring to our earthly body, our temporary dwelling place. Just as the Israelites moved the tent of meeting from place to place waiting for entrance to the Promised Land, believers in Christ are wanderers on the earth—people who are not “at home” in the world and who “seek a city that is to come” (Hebrews 13:14\). Paul says that those who belong to God will be “further clothed” with immortality upon their deaths and that their earthly tent (their body) will be replaced with a “heavenly dwelling.” God does the work of preparing us for that day of glorification by the process of sanctification by the Spirit, and that work happening within us is a “guarantee” that our inheritance and our heavenly dwelling are real. “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:13–15\).
Who is the son of perdition?	Answer The title “son of perdition” is used twice in the New Testament, first in John 17:12 and again in 2 Thessalonians 2:3\. The phrase simply means “man doomed to destruction” and is not reserved for any one individual. In fact, there are two people to which the title “son of perdition” is applied. In context, John 17:12 is referring to Judas Iscariot, while 2 Thessalonians 2:3 is referring to the “man of lawlessness”—the Antichrist—who will appear in the end times before Christ’s return. The word perdition means “eternal damnation” or “utter destruction.” It can also be used as a synonym for hell. When a person is called “son of perdition,” the connotation is that of a person in an unredeemable state, someone who is already damned while he is still alive. Jesus mentions the “son of perdition” in His high priestly prayer in John 17\. While praying to the Father for His disciples, Jesus mentions that He “protected them and kept them safe” and that none of them were lost except the “son of perdition,” that is, the one who was already in a damned state. The fact that the phrase is used again to describe the Antichrist shows us that forgiveness was not planned for Judas. God could have saved Judas—moved his heart to repentance—but He chose not to. He was indeed “doomed to destruction.” A good picture of a person who is a “son of perdition” appears in Hebrews 6:4–8, which describes a person who, like Judas, has experienced a certain closeness to God and has a good understanding of salvation, but then denies it. Instead of bearing good fruit, he bears “thorns and thistles.” This is a person who sees the path to salvation, which is trusting in God’s grace to cover sin (Ephesians 2:8–9\), and instead either flatly denies the existence of God or denies God’s gift of salvation, preferring to pay his own debt. Judas chose the second path, punishing himself by suicide instead of accepting grace. However, Judas and the Antichrist are extreme cases. It is never right for a human being to label another person a “son of perdition” because only God knows the ultimate future of each human soul. Only with these two individuals did God choose to reveal His plan for their eternal damnation. With every other person, no matter how lost or evil he may seem, we are to hope and pray for his redemption (1 Timothy 2:1\).
What does the Bible say about loyalty?	Answer The word loyalty brings to mind a powerful sense of belonging and [solidarity](Bible-solidarity.html). With it comes the idea of wholehearted fidelity coupled with unswerving devotion and duty. In the Bible, the concept of loyalty is purely relational. This means our whole being is thoroughly committed to someone (Joshua 24:15\). Such loyalty is expressed to us in both the divine and human realms as given to us in the first two commandments: “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength,” and “Love your neighbor as yourself” (Mark 12:29\-31; cf. John 15:13; 1 John 3:16\). God established the very essence of loyalty through His covenant relationship with His people: “Know therefore that the LORD your God is God, the faithful God who maintains covenant loyalty with those who love Him and keep His commandments, to a thousand generations” (Deuteronomy 7:9\). Through His covenant, God’s people are assured of His never\-ending love from which no believer can ever be separated (Romans 8:35\-39\). God is promising His loyalty and commitment to us. Although God’s covenants with man are unilateral—He promises to fulfill them by Himself—there is still an admonition to loyalty on man’s part. For God has made it clear that “if you ever forget the LORD your God and follow other gods and worship and bow down to them, I testify against you today that you will surely be destroyed” (Deuteronomy 8:19\). Those who prove to be disloyal are those who prove they do not belong to Him (1 John 3:24\). But for believers, we have the promise that even “if we are faithless, he will remain faithful, for he cannot disown himself” (2 Timothy 2:13\). In our relationships with one another, we are called to steadfast loyalty. Paul speaks of his “loyal companion” in Philippians 4:3\. This unknown person is possibly Titus or Silas, but whoever it was, he was one who labored faithfully with Paul. Then there’s Ruth, the very embodiment of loyalty as demonstrated in her complete devotion and duty to her mother\-in\-law: “don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God” (Ruth 1:16\). For true believers, loyalty is shown in our commitment to Jesus and His gospel (Mark 8:35; Romans 1:16\). It is the acknowledgement that Jesus Christ is our sole source of authority and salvation (Matthew 28:18; John 14:6\). Such devotion and commitment should echo the attitude of the apostle Peter, who said, “If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ” (1 Peter 4:11\). As Jesus’ disciples, we demonstrate our loyalty and self\-sacrificing allegiance to Him by following His command: “If anyone would come after Me, he must deny himself and take up his cross and follow Me” (Mark 8:34\). But even when we fail to be completely loyal and steadfast to Him, we have His assurance that He will be loyal to us: “And surely I am with you always, even to the very end of the age” (Matthew 28:20b).
What is the book of Ecclesiasticus?	Answer There are several books which are included in some Bibles, called the [apocryphal or deuterocanonical](apocrypha-deuterocanonical.html) books, but because they don’t appear in all Bibles, they often cause confusion. These extra books are generally referred to as extra\-canonical by Protestants, because they were not included in early lists of accepted Scriptures by the church fathers. They are also called deuterocanonical (“second canon”) or apocryphal (“hidden”) books. Ecclesiasticus, also known as The Wisdom of Sirach or just Sirach, is one of those books. Though it was well\-known and widely read in New Testament times, it was not always viewed on a par with the Old Testament books. Ecclesiasticus was apparently written by Jesus, grandson of Sirach, sometime between 190 and 170 BC. He is also referred to as Yeshua Ben Sirach or simply Ben Sira. He was a philosophical observer of life who lived in Jerusalem and was well\-versed in the Hebrew Scriptures and traditions. The original book was written in Hebrew, and a Greek translation was produced by the author’s grandson about 132 BC. In the Greek edition’s prologue, the writer identifies the accepted Hebrew canon as being composed of “the Law and the prophets, and the others who followed after.” By this three\-fold categorization, the writer indicates that the Old Testament canon was considered closed, and his own book was not included. This view is supported by other ancient writings that list the Old Testament books and do not include any of the deuterocanonical or apocryphal books. The common title of the book comes from the fact that it was used in ancient synagogue services, and it even had popular use in early church meetings. The Book of Ecclesiasticus was included in the Septuagint, a Greek translation of the Old Testament written around 250 BC, as well as Codex Vaticanus and Codex Sinaiticus (both from the 4th century AD). Despite its inclusion in the Septuagint and its widespread use in the early centuries, it was not included in the Hebrew canon, and no early church father included it in the canon until Augustine in AD 397\. Epiphanius wrote in AD 385 that the canonicity of the book was disputed among the Jews of his day, and the Council of Laodicea in AD 363 omitted the book in its list of accepted Scriptures. Melito, the bishop of Sardis in AD 170, made a point of omitting the disputed books from the canon, and Eusebius of Caesarea gave his recommendation to Melito’s writing. The Catholic Church gave its official support to the deuterocanonical books with the decision of the Council of Trent in 1546, thus solidifying the Catholic canon as distinct from the previously accepted canon of Scripture. Most Protestants still hold to the ancient canon and reject the deuterocanonical books. The contents of Ecclesiasticus are much like the other Hebrew wisdom books. Advice on a wide variety of topics in no particular order, and poems extolling wisdom and the Lord as the source of wisdom comprise most of the book. One area in which Ecclesiasticus differs from Scripture is in its treatment of retribution for sin. It is possible that Ben Sira identified with the Sadducees, who did not believe in life after death. The Hebrew version denies any retribution in the afterlife, teaching instead that God will punish those sins in this lifetime. Daniel 12:2 states clearly that some will awake to everlasting life, and “some to shame and everlasting contempt.” Psalm 9:17 also says that the wicked will be sent to hell, and Jesus rebuked the Sadducees (Matthew 22:29\-32\) for their ignorance in denying life after death. For the most part, the remainder of the book can serve as a valuable commentary and instructional guide, since it finds its foundations in the Scriptures. Much of the book reflects the teachings of earlier biblical books, and it holds a traditional conservative Jewish theology. God is depicted as unchanging, all\-knowing, and merciful. Even though sin is a result of man’s choice, there is hope even for sinners, because they can turn away from sin and repent. The essence of the book is that wisdom, identified with the Law, is bestowed only on one who fears the Lord (cf. Proverbs 9:10\).
What things in this world have a true eternal value?	Answer It goes without saying that the only things of eternal value in this world are those that are eternal. Life in this world is temporal, not eternal, and therefore, the only part of life that has eternal value is that which lasts through eternity. Clearly, the most important thing in this world that has true eternal value is having a relationship with Jesus Christ, as the free gift of eternal life comes only through Him to all those who believe (John 3:16\). As Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). Everyone is going to live somewhere for all of eternity, Christians and non\-Christians alike. And the only eternal destiny other than the one in heaven with Christ is one that provides everlasting punishment for those who reject Him (Matthew 25:46\). Regarding the abundant material things this world offers, which many tenaciously seek after, Jesus taught us not to store up for ourselves earthly treasures that can be destroyed or stolen (Matthew 6:19–20\). After all, we brought nothing into this world, and we can take nothing out of it. Yet our core Christian values often get overlooked in our diligent quest for success and material comfort, and in the midst of these earthly pursuits we often forget about God. Moses addressed this issue 3,500 years ago as his people were about to enter the Promised Land. He warned them not to forget about God, for he knew once they “built fine houses and settled down” their hearts would become proud and they would forget about Him (Deuteronomy 8:12–14\). There is certainly no eternal value in living our lives for ourselves, looking to get out of life all that we can, as the world system would have us believe. Yet there can be significant eternal value in what we do with our lives during the exceedingly short time we are here on earth. Although Scripture makes it clear that our earthly good works will not save us or keep us saved (Ephesians 2:8–9\), it is equally clear that we will be eternally rewarded according to what we have done while here on earth. As Christ Himself said, “For the Son of Man is going to come in His Father’s glory with His angels, and then He will reward each person according to what he has done” (Matthew 16:27\). Indeed, Christians are God’s workmanship, “created in Christ Jesus to do good works which God prepared in advance for us to do” (Ephesians 2:10, emphasis added). These “good works” pertain to serving the Lord the best we can with what He has given us and with full dependence on Him. The apostle Paul discusses the quality of the works that can bring eternal rewards. Equating Christians to “builders” and the quality of our works with the building materials, Paul informs us that the good materials that survive God’s testing fire and have eternal value are “gold, silver, and costly stones,” whereas using the inferior materials of “wood, hay and straw” to build upon the foundation that is Christ have no eternal value and will not be rewarded (1 Corinthians 3:11–13\). Essentially, Paul is telling us that not all of our conduct and works will merit rewards. There are many ways our service to the Lord will bring us rewards. First, we need to recognize that every true believer has been set apart by God and for God. When we received God’s gift of salvation, we were given certain spiritual gifts (1 Corinthians 12:7, 11\). And if we think our gifts are insignificant, we need to remember that, as Paul told the church in Corinth, the body of Christ is made up of many parts. And “God has arranged the parts in the body, every one of them, just as He wanted them to be . . . and those parts of the body that seem weaker are indispensable” (1 Corinthians 12:14, 18, 22 emphasis added). If you are exercising your spiritual gifts, you are playing a significant role in the body of Christ and doing that which has eternal value. Every member of Christ’s body can make meaningful contributions when we humbly seek to edify the body and to glorify God. Indeed, every little thing can add to the beautiful mosaic of what God can do when we each do our part. Remember, on earth Christ has no body but ours, no hands but ours, and no feet but ours. Spiritual gifts are God’s way of administering His grace to others. When we show our love for God by obeying His commandments, when we persevere in the faith despite all opposition and persecution, when in His name we show mercy to the poor and sick and less fortunate, and when we help alleviate the pain and suffering that is all around us, then we are indeed building with the “gold, silver, and costly stones” that have true eternal value.
What does the Bible say about transformation?	Answer In the Bible transformation means “change or renewal from a life that no longer conforms to the ways of the world to one that pleases God” (Romans 12:2\). This is accomplished by the renewing of our minds, an inward spiritual transformation that will manifest itself in outward actions. The Bible presents the transformed life in Christ as demonstrated through our “bearing fruit in every good work \[and] growing in the knowledge of God” (Colossians 1:10\). Transformation involves those who were once far from God being “drawn near” to Him through the blood of Christ (Ephesians 2:13\). Moreover, evidence of transformation within us is seen in the way we increasingly reflect the likeness and glory of Christ (2 Corinthians 3:18\). For as the apostle Paul said, “You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ” (Romans 8:9\). To be considered as children of God, we must be led by the Spirit of God. And it is through the power of God’s Spirit that Christ lives within us. The transformed life mirrors the attitude of the apostle Paul: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\). This power of transformation comes from one source. Paul said, “For the message of the cross \[the gospel] is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18\). In speaking of Jesus, the apostle Peter, empowered by the Holy Spirit, boldly declared this truth: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12\). Transformed lives begin with the gospel message of Christ, for in it is the power of God. It is the gospel that brings us salvation: “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. For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Romans 1:16\-17\). Through the gospel message of Christ, we learn “to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:22\-24\). “For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live, because those who are led by the Spirit of God are sons of God” (Romans 8:13\-14\). Just before he died, the apostle Peter provided us specific instructions on how we are to live out our transformed lives: “His divine power has given us everything we need for life and godliness ... for if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:3\-11\).
What does the Bible say about sadness?	Answer The Bible has many examples of sadness as the result of the fall and applications on how we may glorify God through our sadness. Sadness is either the direct or indirect result of sin, and, since we live in a fallen world, sin is a normal part of life (Psalm 90:10\). The psalms are filled with David’s pouring out to God the sadness of his heart. Like David, we often feel that God has abandoned us in our times of sadness caused by those who reject and oppose us. “How long must I wrestle with my thoughts and every day have sorrow in my heart? How long will my enemy triumph over me?” (Psalm 13:2\). But God is always faithful and, as David concludes, our trust in God is never unfounded. “But I trust in your unfailing love; my heart rejoices in your salvation. I will sing to the LORD, for he has been good to me (Psalm 13:5\-6\). In Psalm 16, David rejoices in his lot as a follower of the one, true God, including a “delightful inheritance” (v. 6\), and gladness, rejoicing and security (v. 9\), while those who reject Him and follow other gods will find an increase of sorrows (v. 3\). But David also endured an increase of sorrow when he found himself outside of God’s blessings because of sin. “For my life is spent with sorrow, and my years with sighing; my strength fails because of my iniquity, and my bones waste away” (Psalm 31:10\). But in the very next psalm, David rejoices in the mercy of God who forgives those who come to Him in repentance. David’s sorrow turns to multiplied blessing: “Blessed is he whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the LORD does not count against him and in whose spirit is no deceit” (Psalm 32:1\-2\). In verse 10, David sums up the matter of sadness and sorrow due to sin: “Many are the sorrows of the wicked, but steadfast love surrounds the one who trusts in the LORD.” The [parable of the Prodigal Son](parable-prodigal-son.html) in Luke 15:11\-24 also shows us how we are to deal with sin\-caused sadness. The characteristics of repentance are conviction of sin, confession of sin to God and others affected by the sin, desire and attempt to make restitution, turning from the sinful ways and pursuing godliness. Our sin should lead to godly sorrow which quickly turns into repentance (2 Corinthians 7:10\). Not all sadness is caused by sin we commit, of course. Sometimes it’s just living in a sin\-cursed world among fallen creatures. Job was one who experienced great sorrow and sadness, through no fault of his own. His wealth and ten children were all taken from him at one time, leaving him sitting on an ash heap covered in boils and sores (Job 1–3\). To add to his misery, his three “friends” came to comfort him by accusing him of sinning against God. Why else, they reasoned, would a man find himself in such circumstances? But as God revealed to Job and his friends, sometimes God causes or allows circumstances that cause sorrow and sadness in our lives for His holy purposes. And sometimes, too, God doesn’t even explain His reasons to us (Job 38–42\). The psalmist tells us, “As for God, His way is perfect” (Psalm 18:30\). If God’s ways are “perfect,” then we can trust that whatever He does—and whatever He allows—is also perfect. This may not seem possible to us, but our minds are not God’s mind. It is true that we can’t expect to understand His mind perfectly, as He reminds us, “For my thoughts are not your thoughts, neither are your ways my ways, says the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:8\-9\). Sometimes God’s perfect will includes sadness and sorrow for His children. But we can rejoice in that He never tests us beyond our ability to bear it and always provides the way out from under the burden of sorrow we bear temporarily (1 Corinthians 10:13\). No greater suffering has ever been experienced than that of Jesus, a “man of sorrows and acquainted with grief” (Isaiah 53:3\). His life was one continued series of sorrows, from the cradle to the cross. In His infancy His life was in danger from Herod, and his parents had to take Him and flee into Egypt (Matthew 2:19\-20\). His entire ministry was characterized by the sorrow He felt from the hardness and unbelief of men’s hearts, from the opposition of the religious leaders, and even from the fickleness of His own disciples, not to mention from the temptations of Satan. The night before His crucifixion, He was “exceedingly sorrowful unto death” as He contemplated the coming wrath and justice of God which would fall upon Him as He died for His people. So great was His agony that His sweat was as great drops of blood (Matthew 26:38\). Of course the greatest sorrow of His life was when on the cross His Father hid His face from the Son, causing Jesus to cry out in agony, “Why have you forsaken me?” (Matthew 27:46\). Surely no sadness experienced by any of us compares with that of the Savior. But just as Jesus was restored to the right hand of His Father after enduring sorrow, so can we be assured that through hardships and times of sadness, God uses adversity to make us more like Christ (Romans 8:29; Hebrews 12:10\). While life among sinful humanity in this world will never be perfect, we know that God is faithful and that when Christ returns, sorrow will be replaced with rejoicing (Isaiah 35:10\). But in the meantime, we use our sorrow to glorify God (1 Peter 1:6\-7\) and rest in the Lord God Almighty’s grace and peace.
What does the Bible say about perseverance?	Answer The Bible has a lot to say about perseverance in several different contexts. Clearly, the Scriptures teach that those who “overcome” and persevere in the faith will inherit eternal life (Revelation 2:7\). This truth is also expressed in Colossians 1:23 where we see that people will be holy, blameless, and above reproach “if they continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel.” So all Christians should be in agreement that those who are ultimately saved are those who do [persevere and continue to believe the gospel](perseverance-saints.html). There are two very distinct views on the issue of perseverance of the saints among Christians. The first is the Arminian view that it is possible for true Christians to turn away from God and not persevere. This is consistent with the concept of salvation which has man’s “free will” at the center of it. It is logically consistent that, if man’s “free will” choice is the determining factor of his salvation, then it would also be possible for that man to later choose to reject God and thereby lose his salvation. However, the Bible clearly teaches that we are “born again” by the Holy Spirit, which results in our coming to faith in Christ. All who have been “born again” do have eternal security and will persevere. The doctrine of the perseverance of the saints is founded in the promise that “he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6\) and Jesus’ declaration that “all that the Father gives me will come to me” and “I shall lose none of them that he has given me” (John 6:37, 39\). Beyond the concept of perseverance in regard to salvation, there are biblical exhortations to persevere in the Christian life. In his [pastoral epistles](pastoral-epistles.html) to Timothy, the apostle Paul reminds the young pastor to “watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (1 Timothy 4:16\). Timothy’s character was that of a godly man, and his doctrine was sound and scriptural. Paul warned him to watch them both closely and persevere in them because—and this is a warning to all Christians—perseverance in godly living and believing the truth always accompany genuine conversion (John 8:31; Romans 2:7\). Further exhortations to persevere in the Christian life come from James, who warns us to be “doers of the word and not hearers only” because those who hear but do not do are “deceiving themselves.” “But he who looks into the perfect law of liberty and continues in it \[perseveres]…this one will be blessed in what he does” (James 1:22\-24\). The sense here is that the Christian who perseveres in godliness and the spiritual disciplines will be blessed in the very act of persevering. The more we persevere in the Christian life, the more God grants His blessings upon us, thereby enabling us to continue to persevere. The psalmist reminds us that there is great reward in persevering in the Christian life. In keeping God’s commandments, there is “great reward” for our souls (Psalm 19:11\), peace of mind, a clear conscience, and a witness to the world more eloquent than many words. James also exhorts us to persevere “under trials” because those who do will be blessed and will receive the “crown of life” which God has promised (James 1:12\). Just as the true believer will be eternally secure in his salvation, his faith will also persevere in affliction, sickness, persecution, and the other trials of life that befall all believers. If we desire to live godly lives in Christ, we will suffer persecution (2 Timothy 3:12\), but the faithful will persevere, kept by the power of the Holy Spirit who is the guarantee of our salvation and who will keep us “strong to the end,” persevering so we will be “blameless on the day of our Lord Jesus Christ” (1 Corinthians 1:8\).
What is the Letter of Jeremiah?	Answer The Letter of Jeremiah, also called the Epistle of Jeremy, is one of the books of the [Apocrypha](apocrypha-deuterocanonical.html). It is often included as chapter 6 of the [book of Baruch](book-of-Baruch.html), although it does occasionally stand alone in some versions. Apocryphal books are those that are not generally considered inspired. The word apocrypha means “things hidden away.” These books were never included in the Hebrew canon, were never accepted as canonical by Jesus or the apostles, and were never accepted as Scripture by early Jewish writers. Many of these books also contain historical, geographical, or chronological errors. They are classified as “deuterocanonical,” or part of the “secondary” canon by some denominations. The earliest manuscripts of the Letter of Jeremiah are in Greek, including one found among the scrolls of [Qumran](dead-sea-scrolls.html). However, most scholars believe the original may have been composed in Hebrew or Aramaic. It is generally thought to have been written between 307 and 317 B.C. The fact that much of the material appears to be dependent on some biblical passages in Isaiah lends support to the later date. Although the document is called the Letter of Jeremiah, it is neither a letter, nor is it from Jeremiah. The date of writing places it nearly 300 years after Jeremiah’s call to prophesy. The text is largely made up of denouncements of idolatry. It begins with a warning to the exiles of the idolatry they would see in Babylon, which is followed by a series of colorful descriptions about how ineffectual and helpless idols are. It concludes with a final warning and exhortation to avoid idolatry. Like all apocryphal books, this one cannot be considered the inspired Word of God. However, this does not mean that it is a bad book; much of the material in the book is both true and helpful. It may have good advice, even godly advice, but it cannot be considered inerrant.
Why is salvation by works the predominantly held viewpoint?	Answer The simple answer is that salvation by works seems right in the eyes of man. One of man’s basic desires is to be in control of his own destiny, and that includes his eternal destiny. Salvation by works appeals to man’s pride and his desire to be in control. Being saved by works appeals to that desire far more than the idea of being saved by faith alone. Also, man has an inherent sense of justice. Even the most ardent atheist believes in some type of justice and has a sense of right and wrong, even if he has no moral basis for making such judgments. Our inherent sense of right and wrong demands that if we are to be saved, our “good works” must outweigh our “bad works.” Therefore, it is natural that when man creates a religion it would involve some type of salvation by works. Because salvation by works appeals to man’s sinful nature, it forms the basis of almost every religion except for biblical Christianity. Proverbs 14:12 tells us that “there is a way that seems right to a man, but its end is the way of death.” Salvation by works seems right to men, which is why it is the predominantly held viewpoint. That is exactly why biblical Christianity is so different from all other religions—it is the only religion that teaches salvation is a gift of God and not of works. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9\). Another reason why salvation by works is the predominantly held viewpoint is that natural or unregenerate man does not fully understand the extent of his own sinfulness or of God’s holiness. Man’s heart is “deceitful above all things, and desperately wicked” (Jeremiah 17:9\), and God is infinitely holy (Isaiah 6:3\). The deceit of our hearts is the very thing that colors our perception of the extent of that deceit and is what prevents us from seeing our true state before a God whose holiness we are also unable to fully comprehend. But the truth remains that our sinfulness and God’s holiness combine to make our best efforts as “filthy rags” before a holy God (Isaiah 64:6; cf. 6:1–5\). The thought that man’s good works could ever balance out his bad works is a totally unbiblical concept. Not only that, but the Bible also teaches that God’s standard is nothing less than 100 percent perfection. If we stumble in keeping just one part of God’s righteous law, we are as guilty as if we had broken all of it (James 2:10\). Therefore, there is no way we could ever be saved if salvation truly were dependent on works. Another reason that salvation by works can creep into denominations that claim to be Christian or say they believe in the Bible is that they misunderstand passages like James 2:24: “You see then that a man is justified by works, and not by faith only.” Taken in the context of the entire passage (James 2:14–26\), it becomes evident that James is not saying our works make us righteous before God; instead, he is making it clear that real saving faith is demonstrated by 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. James is making a contrast between two different types of faith—truth faith that saves and false faith that is dead. There are simply too many verses that teach that one is not saved by works for any Christian to believe otherwise. Titus 3:4–5 is one of many such passages: “But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.” Good works do not contribute to salvation, but they will always be characteristic of one who has been born again. Good works are not the cause of salvation; they are the evidence of it. While salvation by works might be the predominantly held viewpoint, it is not an accurate one biblically. The Bible contains abundant evidence of salvation by grace alone, through faith alone, in Christ alone (Ephesians 2:8–9\).
What is the spiritual gift of discerning spirits?	Answer The gift of discerning spirits, or “distinguishing” spirits, is one of the gifts of the Holy Spirit described in 1 Corinthians 12:4\-11\. Like all these gifts, the gift of discerning spirits is given by the Holy Spirit, who disperses these gifts to believers for service in the body of Christ. Every believer has a spiritual enablement for a specific service, but there is no room for self\-choosing. The Spirit distributes [spiritual gifts](spiritual-gifts.html) according to the sovereignty of God and in accordance with His plan to edify the body of Christ. He gives His gifts “just as he determines” (1 Corinthians 12:11\). When it comes to the gift of discerning spirits, every born\-again believer has a certain amount of discernment, which increases as the believer matures in the Spirit. In Hebrews 5:13\-14 we read that a believer who has matured beyond using the milk of the Word as a babe in Christ is able to discern both good and evil. The maturing believer is empowered by the Spirit of God through the Scriptures to tell the difference between good and evil, and, beyond that, he can also distinguish between what is good and what is better. In other words, any born\-again believer who chooses to focus on the Word of God is spiritually discerning. There are certain believers, however, who have the spiritual gift of discerning spirits—that is, the God\-given ability to distinguish between the truth of the Word and the deceptive doctrines propagated by demons. We are all exhorted to be spiritually discerning (Acts 17:11; 1 John 4:1\), but some in the body of Christ have been given the unique ability to spot the doctrinal “forgeries” that have plagued the church since the first century. This discernment does not involve mystical, extra\-biblical revelations or a voice from God. Rather, the spiritually discerning are so familiar with the Word of God that they instantly recognize what is contrary to it. They do not receive special messages from God; they use the Word of God to “test the spirits” to see which line up with God and which are in opposition to Him. The spiritually discerning are diligent to “rightly divide” (2 Timothy 2:15\) the Word of God. There are diversities of gifts in equipping the body of Christ, but those diversities are meant for the edification and building of that body as a whole (Ephesians 4:12\). And the success of that body is dependent upon all parts of the body faithfully fulfilling their tasks as God has enabled them. No spiritual gift should be used to domineer others or claim for oneself a special anointing from God. Rather, the love of God is to guide our use of the spiritual gifts to edify each other in the Lord.
What does the Bible say about ego?	Answer While the word ego does not appear in the Bible, concepts and principles regarding the ego certainly do. The word ego generally refers to an exaggerated sense of self\-importance, which usually results is an excessive preoccupation with “self.” But [dying to self](dying-to-self.html), the polar opposite of ego, is the biblical model for Christians. The Bible is filled with admonitions against the self because of man’s inherent desire to be worshiped. In fact, all the various forms of [modern idolatry](idolatry-modern.html) have self at their very core. The dark forces of this age have convinced many that contentment is achieved only by satisfying the urges of the self. And we can trace this all the way back to the Garden of Eden where Eve became stirred by Satan’s lie that she could “be like God” (Genesis 3:5\). The opposite of ego is humility, and both the Old and New Testaments are laden with references to living humbly. In the book of Micah we read, “What does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8\). King Solomon declared, “Humility and the fear of the LORD bring wealth and honor and life” (Proverbs 22:4\). One verse that epitomizes why we are to be humble is Peter’s exhortation in his first epistle: “All of you, clothe yourselves with humility toward one another, because, God opposes the proud but gives grace to the humble” (1 Peter 5:5, emphasis added). Indeed, Scripture makes it clear that God hates pride and arrogance (Proverbs 8:13\). In fact, it was pride that turned Lucifer into Satan. Isaiah 14:13\-14 describes Satan’s astounding focus on self: “I will ascend…I will raise…I will sit… I will ascend…I will make myself like the Most High.” This is a perfect example of pride going before destruction (Proverbs 16:18\), for in the next verse in Isaiah we see where Satan’s pride got him: “But you are brought down to the grave, to the depths of the pit” (v.15\). Christ reiterated the fate of the proud, warning that “whoever exalts himself will be humbled” (Matthew 23:12\). Clearly, an inflated ego and its focus on self are not in keeping with the Christian call for humility. Rather, it is the antithesis of what characterizes true Christians—dependence on God and service to others. A humble heart has no room for ego or pride or arrogance because it recognizes that all we have and all we are comes from God, as Paul reminded the Corinthians: “For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?” (1 Corinthians 4:7\). Every gift, every talent, every breath we take—all are from God, as is our most precious gift, salvation (Ephesians 2:8\-9\). “Where, then, is boasting? It is excluded…by the law of faith” (Romans 3:27\). Jesus Christ is the perfect example of humility (Mark 10:45; Philippians 2:5\-8\). “Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls” (Matthew 11:29\). Indeed, Jesus did not come to earth to be served, but to serve, making “himself nothing, taking the very nature of a servant” (Philippians 2:7\). We see an expression of Christ’s selfless attitude in the Garden of Gethsemane when He said to His Father in heaven, “Yet not as I will, but as you will” (Matthew 26:39\), and then on the following day when He humbly endured the tortures of the cross so that we could be reconciled to our Father in heaven. Paul is another beautiful example of humility in action. And even though he was perhaps the greatest advocate of Christ there ever was, he still considered himself as the “least of the apostles” and the “worst” of sinners (1 Corinthians 15:9; 1 Timothy 1:15\). He always encouraged those who followed Christ to emulate Jesus’ humility, encouraging them, and us, to “do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves,” adding that we should not simply look to our own interests, but also to the interests of others (Philippians 2: 3\-4; Romans 12:10\). That is the essence of humility and the opposite of ego. Jesus taught us that the greatest commandments were to love God with all our heart, soul, and mind and to love our neighbor as we love our self (Matthew 22:37, 39\). When we strive to keep these commandments, we take the focus off ourselves and place it where it should be—on God and on helping others. In the Christian life devoid of ego, the “I will” becomes a “thy will.”
What did Jesus mean by coming to bring a sword in Matthew 10:34-36?	Answer Matthew 10:34–36 describes Jesus telling the disciples that He came not to bring peace to the world, but a sword. Jesus’ sword was never a literal one. In fact, when Peter took up a sword to defend Jesus in the Garden of Gethsemane, Jesus rebuked him and told him to put away his sword, "for all who draw the sword will die by the sword” (Matthew 26:52\). Why then, did Jesus say, “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.” What kind of sword did Jesus come to bring? Among the names of Jesus Christ is that of [Prince of Peace](prince-of-peace.html). Such verses as Isaiah 9:6, Luke 2:14, and John 14:27 make it clear that Jesus came to bring peace, but that peace is between the man and God. Those who reject God and the only way of salvation through Jesus (John 14:6\) will find themselves perpetually at war with God. But those who come to Him in repentance will find themselves at peace with God. Because of Christ’s sacrifice, we are restored to a relationship of peace with God (Romans 5:1\). Still, it is inevitable that there will be conflict between good and evil, the Christ and the antichrist, the light and the darkness, the children of God (believers) and the children of the devil (those who refuse Christ). Conflict must arise between the two groups, and this can and does happen within a family in which some are believers and others are not. We should seek to be at peace with all men but should never forget that Jesus warned we will be hated for His sake. Because those who reject Him hate Him, they will hate His followers as well (John 15:18\). In Matthew 10:34–36, Jesus said He had come at this time not to bring peace to the earth, but a sword, a weapon which divides and severs. As a result of His visit to the earth, some children would be set against parents and a man’s enemies might be those within his own household. This is because many who choose to follow Christ are hated by their family members. This may be part of the cost of discipleship, for love of family should not be greater than love for the Lord. A true disciple must take up his cross and follow Jesus (Matthew 16:24\). He must be willing to face not only family hatred, but also death, like a criminal carrying his cross to his own execution. True followers of Christ must be willing to give up, even to the point of “hating” all that is in our lives, even our own families, if we are to be worthy of Him (Matthew 10:37–39\). In so doing, we find our lives in return for having given them up to Jesus Christ.

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