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What does it mean to resist the devil?	Answer The phrase “resist the devil” is found in James 4:7 where the apostle James exhorts believers to resist the devil in order to cause him to flee or “run away” from us. To resist means to withstand, strive against, or oppose in some manner. Resistance can be a defensive maneuver on our part, such as resisting or withstanding the temptation to sin. Or it can be an action we take to use the only offensive weapon in the [full armor of God](full-armor-of-God.html) (Ephesians 6:13\-18\), the sword of the Spirit which is the Word of God. Using the Scriptures to expose Satan’s lies and temptations is the most effective way to strive against and defeat them. It is important to read the whole verse: “Submit yourselves, then, to God. Resist the devil, and he will flee from you” (James 4:7\). Resisting the devil must be accompanied by submitting to God. A disobedient or unsubmissive believer will not see victory. The apostle John records Jesus saying about Satan, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full” (John 10:10\). As Christians, we have full life when we are aware of the reality of the presence of evil. As we struggle to stand firm in our faith, we must realize that the enemies we are up against are not merely human ideas, but real forces that come from the powers of darkness. The Bible says, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Ephesians 6:12\). Why will resistance cause the devil to flee? Because he knows he cannot have victory over us if we are prepared to do battle against him. As mentioned before, the Bible assures us that we need only put on the full armor of God to be fully protected from evil and to actively resist it. There is nothing more frightening to Satan than a believer who is fully equipped with spiritual armor, beginning with the “helmet of salvation,” which protects our minds, and the “breastplate of righteousness,” which protects our hearts because it is the righteousness of Christ (2 Corinthians 5:21\). Only a true believer wears these because only those who have received God’s forgiveness by grace through faith have eternal salvation and the righteousness of Christ imputed to them. Once fitted with the helmet and breastplate (literally, “chest protector”), we are then to take up other defensive weapons with which to battle Satan: truth, the readiness to proclaim the gospel, and the faith that shields us from all the flaming arrows of the evil one. The final piece of armor is prayer. We pray for strength to resist evil and to actively battle against it. We pray for wisdom in the conflict, and most of all, we remain steadfast in our prayers, both for the ability to resist the devil and also for other believers who struggle in the same battle. When the church, the body of Christ, stands united against evil, fully equipped with the armor of God, we present a formidable foe to the evil one and we will see God get the glory for the victory. As a side note, the Bible never gives Christians the authority to “rebuke” the devil, only to resist him. Zechariah 3:2 tells us that it is the Lord who rebukes Satan. Even Michael, one of the most powerful of the angels, did not dare to accuse Satan, but rather said, "The Lord rebuke you" (Jude 1:9\). In response to Satan’s attacks, Christians should redouble our efforts to clothe ourselves in the spiritual armor, wield the Word of God, and rely on His power through prayer. Instead of focusing on “rebuking” the devil, we should focus on resisting him with the full armor of God.
Is it ever not a sin to masturbate?	Answer We often receive questions that essentially defend masturbation or explain why it is not always a sin to [masturbate](masturbation-sin.html). None of the justifications are especially convincing, but two specific situations do raise questions about its being a sin to masturbate. The first situation is this: a husband and wife are separated for a long period of time, due to military service, for example, and they give each other permission to masturbate. The masturbation might occur during phone sex or a video chat with the spouse. In any case, there is no pornography involved, and neither spouse has lustful thoughts about others. The focus is solely on the spouse. Is it a sin to masturbate in such a case to relieve sexual tension and to better resist sexual temptation? The best answer we can give is “perhaps.” Having the permission of one’s spouse would mean the principle of 1 Corinthians 7:4 would not apply. The absence of pornography and lustful thoughts about others would remove two clearly sinful aspects often associated with the act. But, in the situation of the separated spouses, we should not overlook an important question: is sexual release absolutely necessary? To say that, apart from masturbating, one is incapable of resisting temptation is to neglect the power of the indwelling Holy Spirit (1 John 4:4\). The Bible instructs us to flee sexual temptation (1 Corinthians 6:18; 10:13; 2 Timothy 2:22\). The Bible does not tell us to find ways to make the temptation less powerful. The second situation is this: a husband and wife, in enjoying their time together in the bedroom, practice “mutual masturbation.” The husband and wife are together, and one or both of them self\-stimulate as part of their love\-making. This might be done with or without sex toys. Is it a sin to masturbate in this case, if it is consensual and does not interfere with either spouse’s sexual fulfillment? The answer to this question is, again, “perhaps.” The biblical focus of sex is the other person, not oneself. It is a giving of one’s body to the spouse (1 Corinthians 7:4\). Masturbation, even when done in tandem, is a focus on self. At the same time, what a married couple does in their bedroom by [mutual consent](sexually-allowed.html) is ultimately between them and God. So, it might not be a sin to masturbate in the above situations. Helping married couples decide what to do is Romans 14:23, which says, “Everything that does not come from faith is sin.” And Romans 14:5 indicates that we are to be “fully convinced” before we do or not do something. In asking, “Is it still a sin to masturbate in this case?” a person might be giving evidence of not being “fully convinced.” Without seeking loopholes in what are otherwise solid standards, we should search the Scriptures, pray, and follow the leading of the Holy Spirit. And, of course, we need to communicate with our spouses. Regardless of whether it is a sin to masturbate in the specific situations here addressed, we have these clear commands in Scripture: “The husband should fulfill his marital duty to his wife, and likewise the wife to her husband” (1 Corinthians 7:3\). “Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again” (1 Corinthians 7:5\). “Brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it” (Romans 8:12\).
Did Jesus have long hair?	Answer Many artistic portrayals of Jesus are of a Caucasian male with blue eyes and long, light\-brown hair. It is important to understand that this common portrayal is likely not at all what [Jesus looked like](Jesus-look-like.html). Jesus was ethnically Jewish, so He likely had light to dark brown skin, brown eyes, and dark brown or black hair. Jesus would have looked like a typical Middle Easterner. The Bible nowhere gives a physical description of Jesus, so no one should be dogmatic about His appearance. And, ultimately, we have to realize that what He looked like does not matter. If it mattered, the Bible would contain a physical description. If the colors of His skin, eyes, and hair in artistic portrayals are likely inaccurate, what about the length of His hair? Is Jesus being portrayed as having long hair also inaccurate? Again, it is impossible to be dogmatic, since the Bible says nothing about the length of His hair. But, if Jesus looked like a typical Middle Eastern male in the 1st century A.D., the artistic portrayals are likely incorrect on the length of His hair as well. Many of the artistic portrayals of Jesus show Him with hair that looks somewhat feminine. While there were no specific Jewish laws, Jewish men traditionally kept much shorter hair than Jewish women. There is also Paul’s comment in 1 Corinthians 11:14, “Does not nature itself teach you that if a man wears long hair it is a disgrace for him?” The length of Jesus’ hair would have been whatever was culturally appropriate for a man. Jesus’ hair would have looked masculine. Now, what that precisely means is subject to debate. Could His hair have been shoulder length? Possibly. Would Jesus have had a buzz cut or otherwise very short hair? Probably not. The key is that it would have been masculine\-looking. And that seems to be Paul’s point in 1 Corinthians 11:3–15\. A man’s hair should look masculine. A woman’s hair should look feminine. What this means can differ from culture to culture, but the principle remains, regardless of culture. So, did Jesus have long hair? The answer depends on what is meant by “long.” Could it have been longer than the typical hair length of men today? Yes. Would it have been so long that it appeared feminine? No. But, just as with the colors of His skin, eyes, and hair, the length of His hair ultimately does not matter. It is completely irrelevant to Him being the Savior of the world (John 1:29\) and the only way to heaven (John 14:6\).
Why is Christian doctrine so divisive?	Answer Some Christians view the word “doctrine” as almost a curse word. The thought process is essentially “doctrine is to be avoided because doctrine causes division among Christians, and God desires Christians to be united as it says in John 17:21\.” While it is true that doctrine does cause division, if the division is due to a disagreement over an important biblical teaching, division is not necessarily a bad thing. Paul declares, “For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear” (2 Timothy 4:3\). Titus 1:9–2:1 proclaims, “He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it…But as for you, teach what accords with sound doctrine.” The Christian faith, more than any other, is based on doctrine. The doctrines of the deity of Christ (John 1:1, 14\), the substitutionary sacrifice of Christ (2 Corinthians 5:21\), the resurrection of Christ (1 Corinthians 15:17\), and salvation by grace through faith alone (Ephesians 2:8\-9\) are absolutely essential and non\-negotiable. If any of these doctrines is removed, the faith is empty and void. There are other doctrines in the Christian faith that are very important, such as the Trinity, the inspiration of Scripture, and the reality of the eternal state. If Christian doctrine is causing division on any of these points, so be it, as those who deny these doctrines need to be separated from. However, there has also been a tremendous amount of division in the Body of Christ due to doctrines that do not, or at least should not, have “crucial” status. Examples include the timing of the rapture, young\-earth vs. old\-earth creationism, charismatic vs. non\-charismatic, premillennialism vs. amillennialism, etc. These Christian doctrines are important. Every Christian doctrine carries some importance. But these doctrines are perhaps not ones worth dividing/separating over. There are dedicated, Christ\-loving believers on both sides of these issues. We should not divide over non\-essential issues, at least not to the extent of questioning the validity of another person’s faith. There are degrees of division, however, that are appropriate even in regards to non\-essential Christian doctrine. A church is to be united and like\-minded in regards to focus, priorities, and ministry. If there is a doctrinal issue that prevents a united ministry focus, it is better for a person to find a different church rather than cause conflict and division within a church. These sorts of divisions have been the cause of many of the divisions/denominations within the Christian faith. Some joke that church splits are the easiest way to plant a new church. But if division due to a non\-essential doctrine is necessary to prevent disunity and conflict, then division is what needs to occur. If everyone would throw aside preconceptions, biases, and presuppositions and just accept the Christian doctrines the Bible teaches, division would not be a problem. But we are all fallen and sin\-infected beings (Ecclesiastes 7:20; Romans 3:23\). Sin prevents us from perfectly understanding and applying God’s Word. Not understanding and submitting to Christian doctrine is what causes division, not doctrine itself. We absolutely should divide over disagreements regarding the core doctrines of the Christian faith. Sometimes, division over non\-essential matters is necessary as well (although division to a lesser degree). But, the blame for division should never be placed on doctrine. Christian doctrine, in reality, is the only way to true, full, and biblical unity within the Body of Christ.
What are the most common things people think are in the Bible that are not actually in the Bible?	Answer In Psalm 119:16, David promises God, "I shall delight in Your statutes; I shall not forget Your word." In Deuteronomy 11:18\-19, God exhorts the Israelites, "You shall therefore impress these words of mine on your heart and on your soul; and you shall bind them as a sign on your hand, and they shall be as frontals on your forehead. You shall teach them to your sons, talking of them when you sit in your house and when you walk along the road and when you lie down and when you rise up." As believers, we know we are to study the Bible, memorize it, and obey it. But does the Bible say what we think it says? The truth is, there are several phrases that sound like they come from the Bible, but do not. "[God helps those who help themselves.](God-help-themselves.html)" The earliest recording of this saying is actually from Aesop’s fable "Hercules and the Waggoner." A man’s wagon got stuck in a muddy road, and he prayed for Hercules to help. Hercules appeared and said, "Get up and put your shoulder to the wheel." The moral given was "The gods help them that help themselves." Aesop was a Greek writer who lived from 620 to 564 BC, but obviously did not contribute to the Bible. As a biblical truism, the proverb has mixed results. We can do nothing to help when it comes to salvation; salvation is through Christ alone. In the work of sanctification—becoming more spiritually mature—we are to join in the work. 1 Peter 1:14\-15 says, "As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior." "[Cleanliness is next to godliness](cleanliness-next-godliness.html)." Despite the strict rules given to the Israelites about uncleanness as a metaphor for sinfulness and ceremonial washing required by the priests (see: Exodus, Leviticus), this phrase is not in the Bible. It originated as an ancient Babylonian and Hebrew proverb, but became very popular during the Victorian era after being revived by Sir Francis Bacon and John Wesley. Is the proverb true beyond the metaphor? A new study shows that people are generally fairer and more generous when in a clean\-smelling environment. But Jesus also exhorts us to worry more about the sin in our hearts than the dirt on our hands (Matthew 15:16–20\). "[In the last days, you will not be able to know the seasons except by the changing of the leaves.](end-times-seasons.html)" Even a thorough Google search will not reveal the origin of this saying, but it is not found in the Bible. Matthew 24:32\-33 uses the budding of leaves heralding the coming of summer as a metaphor for the signs that Christ will return. But nowhere does the Bible mention that seasons will be so altered that only the changing leaves will identify them. "It is better to cast your seed in the belly of a whore than to spill it out on the ground." This verse is usually used to justify fornication or adultery over masturbation. It is one more misinterpretation of the story of Onan in Genesis 38:6\-10\. Onan’s brother died, and Onan had the responsibility of marrying his brother’s wife to provide an heir. Instead, Onan "wasted his seed on the ground in order not to give offspring to his brother." This passage isn’t even about masturbation; God struck Onan down because he selfishly refused to provide an heir for his brother’s inheritance. In addition, the proverb is inaccurate. In no way would the Bible encourage the use of anyone other than a spouse for sexual gratification. Instead, we are called to not allow physical appetites to control us (1 Corinthians 6:12\-20\). "[Hate the sin, love the sinner.](love-sinner-hate-sin.html)" Although this is a biblical\-sounding admonition, it is not directly from the Bible. It’s actually a loose quote of something Mahatma Gandhi wrote in 1929, “Hate the sin and not the sinner.” Augustine expressed a similar thought back in AD 424: “With love for mankind and hatred of sins.” The biblical principle backing this up is found in Jude 1:22–23\. We are to hate sin—even our own. And we are to show love to other people. The “hating sin” part is coming under fire today as more and more people define themselves by their sin and resent the guidelines God has given us in His Word. "[Money is the root of all evil.](love-money-root-evil.html)" This is a common misconception with an easy fix. 1 Timothy 6:10 actually says, "For the love of money is a root of all sorts of evil…" Money is not good or bad, and being wealthy is not a sin; Job was wealthy and described as a man who was "blameless, upright, fearing God and turning away from evil" (Job 1:1\). Loving money, which in the Greek is "avarice" and implies an emotional affection, is the root of all sorts of evil as the desire to accumulate wealth is placed above God and others. "[This too shall pass.](this-too-shall-pass.html)" This is actually a misinterpretation of a line from "The Lament of Deor," an Old English poem. Deor has been replaced as his lord’s poet, and calls to mind several other Germanic mythological figures who went through troubled times. Each refrain ends with, "that passed away, so may this." Several verses in the Bible remind us that our lives and, indeed, heaven and earth will pass away (Matthew 24:35\). But while we can find comfort knowing that our earthly sorrows are temporary, we’re still called to rejoice in our trials, knowing that they will lead to endurance and sanctification (James 1:2\-4\). "[The lion shall lay down with the lamb.](Lion-and-the-Lamb.html)" Although Jesus is both the Lion of Judah and the Lamb of God (Revelation 5\), this phrase does not appear in the Bible. Isaiah 11:6 says, "And the wolf will dwell with the lamb, and the leopard will lie down with the young goat, and the calf and the young lion and the fatling together; and a little boy will lead them." Similarly, Isaiah 65:25 reads, "The wolf and the lamb will graze together and the lion will eat straw like an ox…" The sentiment reads true, however—hunter and prey will be reconciled and live in peace in the eternal kingdom. God left us the Bible as a written testimony of His Word. His truth is found in the Bible. Some sayings are simple rewordings of biblical truth, but others are dangerous heresy. Despite how clever or even edifying a quote may be, if it isn’t in the Bible, we have no guarantee that it is the Word of God. And the only way we’ll know is if we read the Bible.
How can I know what God’s timing is?	Answer The first thing we need to understand about God’s timing is that it is perfect, just as all of God’s ways are perfect (Psalm 18:30; Galatians 4:4\). God’s timing is never early, and it’s never been late. In fact, from before our birth until the moment we take our last earthly breath, our sovereign God is accomplishing His divine purposes in our lifetimes. He is in complete control of everything and everyone from everlasting to everlasting. No event in history has put so much as a wrinkle in the timing of God’s eternal plan, which He designed before the foundation of the world. One would think, then, that by understanding the sovereignty of our Creator, patience and waiting would come a little more easily. Unfortunately, however, that’s not always the case. Our human nature can make waiting for God’s perfect timing a difficult thing to do. In fact, in the hustle and bustle of our frenzied lives, we often find it difficult to wait for anything or anyone. We want what we want now. And with our modern technological advances, we’re often able to get what we want now. As a result, we are not only losing our patience, but also finding it increasingly difficult to discern God’s timing. Patience is a spiritual fruit (Galatians 5:22\), and Scripture makes it clear that God is pleased with us when we display this virtue: “Be still before the LORD and wait patiently for Him” (Psalm 37:7\), for God is good to those who wait for Him (Lamentations 3:25\). And our patience often reveals the degree of trust we have in God’s timing. We must remember that God operates according to His perfect and foreordained eternal schedule, not ours. We should take great comfort in knowing that, when we wait on the LORD, we receive divine energy and strength: “But those who wait on the LORD shall renew their strength; they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint” (Isaiah 40:31\). The psalmist reiterates: “Wait on the LORD; be of good courage, and He shall strengthen your heart; wait, I say, on the LORD!” (Psalm 27:14\). Another key to understanding God’s timing is trust. In fact, our ability to wait on the Lord is largely related to how much we trust Him. When we trust in God with all of our heart, forgoing reliance on our own, often erroneous understanding of circumstances, He will indeed give us direction (Proverbs 3:5\-6\). “The LORD’s unfailing love surrounds the man who trusts Him” (Psalm 32:10\). To fully trust God, however, we need to know God. And the best way to know Him is through His Word. God’s divine energy is released in our lives through His inspired Word (1 Thessalonians 2:13\). The work of God’s Word includes saving (Romans 10:17; 1 Peter 1:23\), teaching and training (2 Timothy 3:16\-17\), guiding (Psalm 119:105\), protecting (Psalm 119:114,117\), strengthening (Psalm 119:28\), and making us wise (Psalm 119:97\-100\). If we study and meditate on His Word daily, His timing will also become clear to us. When we question God’s timing, it is often because we are looking for guidance or deliverance from a difficult situation. We can rest assured, however, that our heavenly Father knows exactly where we are in our lives at every moment. He either put us there or is allowing us to be there, all for His own perfect purpose. In fact, God often uses trials to strengthen our patience, allowing our Christian faith to mature and become complete (James 1:3\-4\). And we know that all things – including these difficult trials – work out for the good of those who love God (Romans 8:28\). God does indeed hear the cries of His children and will answer those cries according to His perfect will and timing. “A righteous man may have many troubles; the LORD delivers him from them all” (Psalm 34:19\). The plans God has for His children are good plans – to help us, not hurt us (Jeremiah 29:11\).
Do we need to be aware of the spiritual battle that is taking place around us?	Answer It is crucial that every Christian understands that he/she is in a spiritual battle. There is no way to get out of it. Awareness of the spiritual battle around us is very important. Not only awareness, but vigilance, preparedness, courage, and the right weaponry are crucial elements of engaging in spiritual warfare. In the words of Paul in 2 Corinthians 10:3–5, “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.” It is clear that “our warfare” as Christians is spiritual. We are not fighting a physical battle or a human battle. It is on a spiritual level—its enemies, its prerogatives, its fortresses, and its weapons are all spiritual. If we attempt to fight the spiritual with human weapons, we will fail and the enemy will be victorious. It is important to note that Paul is not speaking about battling demons here. When Jesus and the apostles cast demons out, it was, along with the other signs and wonders they exhibited, primarily to prove the authority of what they said. It was important at that time for God to give the apostles a powerful “proof” that they were indeed from God and were His spokesmen. The fidelity of Scripture depends on the authority of the apostles, so God gave the apostles His power to authenticate their teachings. The point all along was to show that the ultimate authority—and our ultimate spiritual weapon—is Scripture. The kind of spiritual battle that every Christian engages in is primarily a battle of the mind and heart. The spiritual battle is quite personal for each Christian. The devil is like a “roaring lion” seeking to devour, and we must remain vigilant against him (1 Peter 5:8\). The enemy of our souls has “flaming arrows” that can only be extinguished by the shield of faith as handled by a believer equipped with the full armor of God (see Ephesians 6:10–17\). Jesus told us to “watch and pray” so as not to fall into temptation (Mark 14:38\). According to 2 Corinthians 10:4–5, there are spiritual fortresses in this world, made of the “speculations” and “lofty things.” The word speculations is, in the Greek, logismos. It means “ideas, concepts, reasonings, philosophies.” People of the world build up these logismos to protect themselves against the truth of God. Sadly, these fortresses often become prisons and eventually tombs. As Christians, we have a calling to break down these fortresses and rescue the inhabitants. It is dangerous and difficult work, but we have a divine arsenal always at our disposal. Unfortunately, one of the enemy’s best tricks is getting us to fight with human weapons rather than divine. When fighting against worldly philosophies, human wit and weaponry are of no avail. Marketing techniques, counter\-philosophies, persuasive words of human wisdom (1 Corinthians 2:4\), rationalism, organization, skill, entertainment, mystique, better lighting, better music—these are all human weapons. None of these things will win the spiritual war. The only thing that is effective—the only offensive weapon we possess—is the Sword of the Spirit, which is the Word of God (Ephesians 6:17\). This sword gives us many freedoms as soldiers in this spiritual battle. We have freedom from fear, knowing that God is fighting for us (Joshua 1:7–9\) and that He will not forsake us. We have freedom from guilt, knowing that we are not responsible for the souls of those who reject God’s message after we have proclaimed it to them (Mark 6:11\). We have freedom from despair, knowing that, if we are persecuted and hated, Christ was persecuted and hated first (John 15:18\) and that our battle wounds will be richly and lovingly tended to in heaven (Matthew 5:10\). All of these freedoms come from using the powerful weapon of God—His Word. If we use human weaponry to fight the temptations of the wicked one, we will sustain failures and disappointment. Conversely, the victories of God are full of hope. “Let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful” (Hebrews 10:22\-23, NASB). The hearts of those who hear and accept the true, full message of the gospel as given by the apostles are “sprinkled clean” and “washed with pure water.” What is this water? It is the Word of God that strengthens us as we fight (Ephesians 5:26; John 7:38\).
What is spiritual blindness?	Answer To be spiritually blind is not to see Christ, and not to see Christ is not to see God (Colossians 1:15\-16; 2 Corinthians 4:6\). Spiritual blindness is a grievous condition experienced by those who do not believe in God, Jesus Christ, and His Word (Romans 2:8; 2 Thessalonians 2:12\). Those who reject Christ are the lost (John 6:68\-69\). Being spiritually blind, they are perishing (2 Corinthians 4:3\-4; Revelation 3:17\). They choose not to accept the teachings of Christ and His authority in their lives (Matthew 28:18\). They are blind to the manifestations of God as revealed throughout His Word and Jesus Christ (John 1:1; Acts 28:26\-27\). They are described as those who “do not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Corinthians 2:14\). Peter spoke of such people as “scoffers \[who] will come in the last days with scoffing, following their own sinful desires” (2 Peter 3:3; see also Proverbs 21:24; Jude 1:18\). Those who reject Christ and His Word are spiritually blind and cannot understand the truth of the Scriptures. The truth sounds foolish to them (Isaiah 37:23; 1 Corinthians 1:18\). The Bible describes those denying God as fools (Psalm 14:1; Matthew 7:26\). Because of their blindness and rejection of God and His Word, they are in a perilous, unsaved condition (John 12:48; Hebrews 2:2\-4\). The spiritually blind are simply unable to understand God’s Word (Matthew 13:13; Deuteronomy 29:4\). Jesus said, “If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. You know Him, for He dwells with you and will be in you” (John 14:15\-17\). Paul echoed this when he told the believers in Rome, “Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to Him” (Romans 8:8\-9\). Those outside of Christ are not of God because their lives are steeped in the things of the world with all its passions, their eyes blind to the Spirit of God. The Apostle John said, “If anyone loves the world, the love of the Father is not in him” but that person’s love “is from the world” (1 John 2:15\-16\). The cause of spiritual blindness is made quite clear in the Scriptures: “In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4\). Paul refers to Satan as the “god of this world.” Extraordinarily evil (John 8:44\), Satan destroys the flesh (1 Corinthians 5:5\), masquerades as an angel of light (2 Corinthians 11:14\), and is the cause of all temptations (Luke 4:2; Hebrews 4:15; 1 Corinthians 7:5\). He revels in scheming against and trapping the unbelievers (2 Corinthians 2:11; Ephesians 6:11; 2 Timothy 2:26\). Satan’s goal is to devour the weak who fall prey to temptation, fear, loneliness, worry, depression, and persecution (1 Peter 5:8\-9\). Without God and left to ourselves, we easily succumb to the devil’s schemes. We can become so mired in the affairs of this world and its moral darkness that, in the end, God turns us over to spiritual blindness and eternal condemnation (John 12:40; Romans 1:24\-32\). As believers, we have the Spirit of God reigning in our lives to ward off the debilitating effects of Satan’s power and the world’s influence (1 John 4:13\). John tells us, “Whoever confesses that Jesus is the Son of God, God abides in Him, and he in God” (1 John 4:15\). Satan wars within and without us. His weapons are deceitful and crafty schemes to make us doubt and stumble (2 Corinthians 2:11; Ephesians 4:14\). Yet God has provided us with powerful weapons to ward off his flaming arrows (Ephesians 6:10\-18\). As believers we can overcome the evil one and remain in the Light and never become spiritually blind. For, in truth, Jesus has given us His wonderful promise: “I am the light of the world. Whoever follows Me will not walk in darkness, but will have the light of life” (John 8:12\).
What does the Bible say about arrogance?	Answer The words arrogance, arrogant, proud, and haughty are mentioned over 200 times in the NIV Bible. And in practically every occurrence, it is a behavior or attitude detested by God. The Bible tells us those who are arrogant and have a haughty heart are an abomination to Him: “Everyone who is arrogant in heart is an abomination to the Lord; be assured, he will not go unpunished” (Proverbs 16:5\). Of the seven things the Bible tells us that God hates, “haughty eyes” \[“a proud look,” NKJV] is the first one listed (Proverbs 6:16\-19\). Jesus Himself said, “What comes out of a person is what defiles him,” and then goes on to list the thirteen characteristics of those who are outside of God’s favor, with arrogance being considered alongside sexual immorality and murder (Mark 7:20\-23\). There are two Greek forms of the word arrogance used in the New Testament, essentially meaning the same. Huperogkos means “swelling” or “extravagant” as used in “arrogant words” (2 Peter 2:18; Jude 1:16\). The other is phusiosis, meaning a “puffing up of the soul” or “loftiness, pride” (2 Corinthians 12:20\). It is incumbent upon believers to recognize that being arrogant or having a pompous attitude is antithetical to godliness (2 Peter 1:5\-7\). Arrogance is nothing more than an overt display of one’s sense of self\-importance (2 Timothy 3:2\). It is akin to that “it’s all about me” mindset that says, “The world revolves around me” (Proverbs 21:24\). Instead of arrogance, the Bible teaches us the opposite. In writing to the church in Corinth, Paul describes the love. Of the many facets of God’s love, arrogance is the reverse: “Love is patient and kind; love does not envy or boast; it is not arrogant” (1 Corinthians 13:4; cf. Romans 12:3\). Being boastful and having that “I’m better than you” attitude reeks of intimidation and destroys our relationships with others. However, Jesus taught us to put others before self: “But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give His life as a ransom for many” (Mark 10:43\-45\). The apostle Paul echoed these same sentiments in his letter to the church in Philippi: “Do nothing from rivalry or conceit, but in humility count others more significant than yourselves” (Philippians 2:3\). This is a vast contrast from the “dog\-eat\-dog,” competitive nature of our world today. The Christian’s behavior towards others should imitate that of Christ who taught us to wash one another’s feet (John 13:14\). Where the world pushes us to strive to reach the top and says that “he who has the most toys wins,” Jesus commands us to be different: “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11; cf. James 4:6\). Regarding our attitudes towards God and our fellow\-man, God gives us two promises. First, that the arrogant will be punished (Proverbs 16:5; Isaiah 13:11\), and, second, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3\). For, in truth, “God opposes the proud but gives grace to the humble” (1 Peter 5:5; cf. Proverbs 3:34\).
What does the Bible say about compromise?	Answer To compromise is to make concessions or accommodations for someone who does not agree with a certain set of standards or rules. There are times when compromise is good and right—compromise is a basic skill needed in marriage, for example, and in other situations in which keeping the peace is more desirable than getting one’s own way. Daniel and his three friends essentially worked out a compromise with the Babylonian official concerning their diet (Daniel 1:8–14\). In certain other matters, compromise is not good. The Bible makes it clear that God does not condone compromising His commands: “Be careful to do what the LORD your God has commanded you; do not turn aside to the right or to the left” (Deuteronomy 5:32\). Joyful are those who “do not compromise with evil, and they walk only in his paths” (Psalm 119:3, NLT). God is holy, and His ways are right. God is good, and His ways are lifegiving. Concerning matters that God has clearly addressed, we do not negotiate, bargain, or compromise. King Jehoshaphat foolishly entered a compromising situation with the wicked King Ahab, and it almost cost him his life (2 Chronicles 18\). Jesus rebuked the church of Thyatira for their theological and moral compromise: “I have this against you: You tolerate that woman Jezebel, who calls herself a prophet. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols” (Revelation 2:20\). There are certain lines that should not be crossed, and there are times when compromise becomes evil. As we go through this world, we will hear many calls to compromise. The “fleeting pleasures of sin” (Hebrews 11:25\), “hollow and deceptive philosophy” (Colossians 2:8\), and “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:16\) all tempt us to compromise in areas we should not. Usually, the temptation to compromise is heightened by some type of fear, such as the fear of being rejected or criticized. What makes compromise so dangerous is the subtle way it approaches us. Compromise, by definition, doesn’t involve a wholesale capitulation to worldly ways or ideals; rather, it accommodates them. Most of us would recoil at the thought of tossing Jesus aside and embracing an idol, but compromise never asks us to do that. Compromise says that we can have the idol and keep Jesus, too. There’s room on the shelf for one more object of worship, right? And what’s the harm, since we still have Jesus? It is vital to know when compromise is appropriate and when it is not. In general, we could say that we can compromise on preferences but not on principles. Based on that rule of thumb, here are some matters in which compromise might be helpful: • the color of the church carpet • the type of vehicle your family should drive • where to host the corporate luncheon • when to schedule a trip to the library But there should be no compromise over values and the standards that stem from those values. Here are some examples of things about which we should not compromise: • the essentials of the Christian faith, including the gospel (1 Corinthians 15:3–6\) and the faithful preaching of the Word (2 Timothy 4:2\) • the lordship and authority of Christ (Luke 16:13\) • your personal convictions (Romans 14:5\) • moral issues, as defined in Scripture (1 Corinthians 6:18\) We must be careful to live out our biblical beliefs. It is pointless to know and speak up for truth if we do not also act on that truth in the way we live our lives (John 15:1–11; James 2:14–17, 26\). Not compromising includes not being hypocritical. When our intention is to actively pursue a deeper relationship with God and obey Him in all things, we are less likely to compromise. We will more readily recognize the things that seek to draw us away from God. We will more readily recognize His voice and trust Him (see John 10:4\). Resisting compromise is not up to our own strength or efforts. Rather, God has equipped us (2 Peter 1:3\), and He is with us. Philippians 2:12–13 encourages, “Continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose.” God’s Word and His presence nourish our souls (Psalm 1:1–3; 119:9–16; 2 Timothy 3:16–17; 2 Peter 1:20–21\). Other believers encourage us and walk alongside us, and we do the same for them (Hebrews 10:24–25; Galatians 6:1–5\). When we are focused on God and living in active relationship with Him and His people, we come to understand the magnitude of His holiness, the crushing nature of our sin, and the depth of His grace. We see His goodness and that true life is in Him (Psalm 34:8; John 10:10\). We long to follow Him in all our ways and to share the good news of salvation with others. The better we know God, the better we can resist the temptation to compromise what’s important.
What effects do conditions like autism have on the Christian life?	Answer Autism spectrum disorder (ASD) is a neurodevelopmental disorder. As a spectrum disorder, the experience and severity of symptoms of those affected varies. The primary symptoms associated with ASD are impairments in communication and social interaction as well as restrictive or repetitive behaviors and interests. Often, those with ASD struggle with sensory issues, gastrointestinal disruptions, sleep disorders, and mental health issues like anxiety. The struggles associated with autism can have an effect on the Christian life. First, let us clarify that it is not a sin to have ASD. Various theories, including a genetic link, have been proposed as to the cause of autism, but there is no one, specific, agreed\-upon cause. If we consider autism to be a “disease,” then we would say that it is generally a result of the [fall of humanity](fall-affect-humanity.html). That is to say, when Adam and Eve sinned, death and its effects entered the world. This means that the human body is subject to illness and disease. The common cold is a result of the fall, but it is not sinful to have a cold. People experience physical and psychological abnormalities, many of which make life extra challenging. But, again, it is not a sin to have a developmental disorder or abnormality. In fact, if we simply think of autism as being in the category of “neuroatypical” as opposed to “neurotypical,” we might even see the possible benefits it can have. For example, the restrictive focus of those with ASD could be directed to develop helpful remedies to global issues like poverty and hunger. Or the fact that people with autism tend to think differently than those who are “neurotypical” could lead them to come up with creative solutions to challenging problems or to brand\-new ideas that benefit all involved. That being said, there are, of course, myriad challenges associated with autism. Being a spectrum disorder, the specific challenges will vary from person to person. For example, many with autism are unable to live on their own, but that is not true of everyone who has ASD. Some of the challenges associated with autism might make certain things about the Christian life feel harder. For example, Jesus told His disciples, “A new commandment I give to you, that you [love one another](love-one-another.html): just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another” (John 13:34–35; cf. John 15:12, 17; 1 John 4:7\). The New Testament is replete with instructions as to how we specifically love one another. We are to bear one another’s burdens (Galatians 6:2\), speak the truth in love (Ephesians 4:15, 25\), be kind to one another (Ephesians 4:32\), forgive one another (Ephesians 4:32\), regularly meet together (Hebrews 10:25\), and stir one another up to love and good works (Hebrews 10:25\). The command to love is not restricted only to loving other believers in Jesus. We are also called to love all people, including our enemies (Matthew 5:43–48\), do good to everyone (Galatians 6:10; cf. Matthew 5:16\), care for the outcasts of society (James 1:27\), and submit to our authorities (Romans 13:1–7\). Since those with ASD tend to struggle with social interaction, some wonder if they are able to follow these commands. There is no reason why a person who struggles with social interaction cannot demonstrate love. For each believer in Christ, loving others with God’s love is ultimately an act of the Holy Spirit (1 John 4:8–12; Philippians 2:12–13\). Godly love is [agape love](agape-love.html)—a disposition toward the other that acts on the other’s behalf, even when it involves personal sacrifice, as demonstrated most clearly in Jesus (Romans 5:8\). Those who have put their faith in Jesus can love others as Jesus loved them because they have received Jesus’ love and because the Holy Spirit lives inside them. These are realities for all believers regardless of any brain abnormalities or other diseases. Christians are also called to put off sin (Ephesians 4:17–32; Colossians 3:1–17\). The struggle against the desires of our sinful flesh is a reality for all believers. Again, victory over sin is ultimately made possible through the Holy Spirit. Paul told the Philippians, “Continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose” (Philippians 2:12–13\). We are called to yield to the work of the Spirit and are to willingly “put to death” (Colossians 3:5\) those things that are part of our sinful nature. Hebrews 12:1–2 encourages, “Let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.” Though people with autism might have a more difficult time letting go of certain thoughts or patterns of behavior, there is no reason they cannot experience [victory over sin](struggling-with-sin.html). Of course, part of the Christian life is our personal relationship with God. For every believer, this is a relationship that grows throughout a lifetime. Just as our relationships with others look different in different seasons of our lives, so, too, does our relationship with God. And, just as our relationships with others are unique, so is our relationship with God. For example, one person might feel especially close to God in nature whereas another is profoundly impacted by [traditional liturgy](liturgy-liturgical.html). That a person with autism might struggle in interacting with other people does not necessarily mean he or she will struggle in interacting with God. Again, the precise relationship every believer has with God is different. As Creator, God is certainly capable of connecting with every human being. Each of us can know God through His creation, His Word, and His Spirit (Romans 1:18–20; Hebrews 1:2–3; 2 Timothy 3:16–17; 1 Corinthians 2:10–16\). Those with ASD can know God by looking at Jesus, studying Scripture, communicating with Him through prayer, obeying Him, and being part of a local church. Their struggles do not preclude them from living a full Christian life that honors and glorifies the Lord (John 10:10; 1 Corinthians 10:31\). Hebrews 10:23–25 encourages all believers, “Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” The [body of Christ](body-of-Christ.html) is filled with a variety of personalities, people at various levels of Christian maturity, and people with various struggles. No matter our personal struggle, we are called to love one another and build one another up (Ephesians 4:29\). There is a place in the body of Christ for every type of person who has put his or faith in Jesus (1 Corinthians 12:7–27; Galatians 3:28\).
What does the Bible have to say about women missionaries?	Answer First Timothy 2:11–12 declares, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent.” This clearly precludes [women from serving as teaching pastors](women-pastors.html) over men. But how does it impact women serving as missionaries and/or evangelists? Does it mean women should not be involved in any sort of evangelism and/or missionary work toward men? It is important to note that the Bible nowhere restricts women from sharing the gospel. In fact, the Bible presents women as the very first missionaries—it was the women at the tomb who first ran to tell the apostles the news of Jesus' resurrection (Luke 24:9–10\). The exhortation to evangelize is directed toward all followers of Jesus Christ (Matthew 28:18–20; Acts 1:8; 1 Peter 3:15\). The restriction in 1 Timothy 2:11–12 is in regards to church\-shepherding (teaching and exercising authority) roles over men. It does not apply to evangelism. No woman should ever feel biblically restricted from sharing the gospel with a man. Further, the Bible describes women serving in many roles that are crucial in missionary work. Women are encouraged to teach other women (Titus 2:3–5\). Women are to be dedicated to prayer (1 Corinthians 11:5\), exercising the fruit of the Spirit (Galatians 5:22–23\) and the gifts of the Spirit (1 Corinthians 12\). The vast majority of missionary work is undeniably open to women. The question arises, though, as to whether there is any missionary role in which women should not serve. If at all possible, women missionaries should not serve as pastors/shepherds over men. In an instance where there is no man willing or able to take leadership, perhaps then a “Deborah principle” applies. In Judges 4, Deborah encouraged Barak to take leadership of Israel’s armies, but he was unwilling. Therefore, Deborah took the leadership role. If on a mission field there is no qualified man to shepherd new believers, it does not seem God would desire those new believers to remain undiscipled until a man arrives. But a woman serving a shepherding role in an instance like this should do everything she can to quickly build and develop male leadership to take over the shepherding of the men in the church. Remember, though, that this would be an extremely rare exception. Further, it is not explicitly biblical, but rather speculative. In no sense would this exception, even if it was definitively biblical, disprove the clear message of 1 Timothy 2:11–12\. Due to the inherent dangers of missionary work, and due to the sexism that is dominant in so many cultures, it is usually best for women not to serve as missionaries on their own. Husband\-and\-wife teams and/or teams of women partnering with men and/or other women seem to be the best setup for missionary work. But in no sense should this discourage women from missionary work. God calls women, single and married, to serve Him on the mission field. And God often uses women missionaries in powerful and amazing ways.
What does the Bible say about hospitality?	Answer Hospitality can be defined as “the quality or disposition of receiving and treating guests and strangers in a warm, friendly, generous way.” In the New Testament, the Greek word translated “hospitality” literally means “love of strangers.” Hospitality is a virtue that is both commanded and commended throughout Scripture. In the Old Testament, it was specifically commanded by God: “When an alien lives with you in your land, do not mistreat him. The alien living with you must be treated as one of your native\-born. Love him as yourself, for you were aliens in Egypt” (Leviticus 19:33\-34, emphasis added). During His public ministry, Jesus and His disciples depended entirely on the hospitality of others as they ministered from town to town (Matthew 10:9\-10\). Likewise, the early Christians also depended on and received hospitality from others (Acts 2:44\-45; 28:7\). In fact, travelers in ancient times depended heavily on the hospitality of strangers as traveling could be dangerous and there were very few inns, and poor Christians could not afford to stay at them, anyway. This generous provision to strangers also included opening one’s home for church services. Hospitality was indeed a highly regarded virtue in ancient times, especially for Christian leaders (Titus 1:8; 1 Timothy 3:2\). The writer of Hebrews reminds us not to forget to “entertain strangers, for by so doing some people have entertained angels without knowing it” (Hebrews 13:2\). Indeed, in the book of Genesis we read of Abraham’s humble and generous display of hospitality to three strangers. Wealthy and aged, Abraham could have called on one of his many servants to tend to the three unannounced visitors. Yet the hospitable and righteous Abraham generously gave them the best he had. And, as it turned out, he had entertained the Lord and two angels (Genesis 18:1\-8\). Christians are “God’s workmanship, created in Christ Jesus to do good works” (Ephesians 2:10\). As followers of Christ, we emulate His love and compassion when we show hospitality, not only to fellow Christians, but even more so to strangers and the less fortunate. In fact, we honor God when we are kind to the needy (Proverbs 14:31; 19:17\). As Jesus said, “When you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed” (Luke 14:13\). Christ also taught us the second greatest commandment, to “love your neighbor as yourself” (Matthew 22:39\), and the Parable of the Good Samaritan teaches us that “neighbor” has nothing to do with geography, citizenship, or race. Wherever and whenever people need us, there we can be neighbors and, like Christ, show mercy. This is the essence of hospitality. In the Gospel of Matthew, Jesus discusses the hospitable behavior of those who will inherit the kingdom: “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” (Matthew 25:34\-36\). In these days we often don’t think much about entertaining strangers, but hospitality is still an important part of Christian ministry (Romans 12:13; 1 Peter 4:9\). By serving others we serve Christ (Matthew 25:40\) and we promote the spread of God’s truth (3 John 5\-8\).
What does the Bible say about oral sex?	Answer Oral sex, also known as “cunnilingus” when performed on females and “fellatio” when performed on males, is not mentioned in the Bible. There are two primary questions asked in regard to oral sex: (1\) “is oral sex a sin if done before marriage?” and (2\) “is oral sex a sin if done within a marriage?” While the Bible does not specifically address either question, there are definitely biblical principles that apply. Is oral sex a sin if done before or outside of marriage? This question is becoming increasingly common as young people are told that “oral sex is not really sex,” and as oral sex is promoted as a safer alternative to sexual intercourse (no risk of pregnancy, less risk of sexually transmitted diseases\). What does the Bible say? Ephesians 5:3 declares, “But among you there must not be even a hint of [sexual immorality](sexual-immorality.html), or of any kind of impurity . . . because these are improper for God’s holy people.” The biblical definition of immorality* is “any form of sexual contact outside of marriage” (1 Corinthians 7:2\). According to the Bible, sex is to be reserved for marriage (Hebrews 13:4\). Period. So, yes, oral sex is always a sin if done before or outside of marriage. Is oral sex a sin if done within a marriage? Many Christian married couples have had this question. The Bible nowhere says what specifically is allowed or disallowed sexually between a husband and wife. Of course, any sexual activity involving another person (swapping, threesomes, etc.) or lust for someone else (pornography) is sinful. Apart from those two restrictions, how can we know if something is [sexually permissible](sexually-allowed.html) between a husband and wife? 1\. Sex is to be God\-honoring — Our bodies are meant to glorify the Lord, not to be controlled by our passions and not to be used for sexual immorality (1 Corinthians 6:12–13\). “Therefore honor God with your bodies” (1 Corinthians 6:20\). 2\. Sex is to be exclusive — Sex is between a husband and wife only (1 Corinthians 7:2\). 3\. Sex is to be loving and other\-oriented — 1 Corinthians 7:3–4 instructs, “The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife.” Each spouse lovingly yields his or her body to the other. 4\. Marital sex happens [regularly](how-often-sex.html) — “Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self\-control” (1 Corinthians 7:5\). 5\. Marital sex unifies — Sexual intimacy unites a husband and wife (1 Corinthians 7:5\) and solidifies the “[one flesh](one-flesh-marriage.html)” aspect of marriage, not just physically but emotionally, intellectually, spiritually, and in every other way. Oral sex before marriage is absolutely a sin. It is immoral. It is not a biblically acceptable alternative to sexual intercourse for unmarried couples. Within the confines of marriage, oral sex is free from sin if it is God\-honoring, exclusive, loving, other\-oriented, unifying, and mutually agreed upon. \*While oral sex is safer than sexual intercourse in regard to sexually transmitted diseases, it is definitely not safe. Chlamydia, gonorrhea, herpes, HIV/AIDS, and other STDs can be transmitted through oral sex.
Why are there some pastors who do not believe?	Answer In recent years there have been several news features on the phenomenon of pastors who do not believe. The report has essentially been that, in anonymous surveys, some pastors admit to being atheists/agnostics. Why would an atheist/agnostic want to be a pastor? While some reported that they enjoy the control and authority the pastoral role gives them, the majority stated that, while they themselves do not believe, they understand that the Christian message can be a help to weak\-minded people; therefore, they are willing to teach it. What does the Bible say about “pastors who do not believe”? In a word, “Woe!” “Woe to you, you hypocrites…woe to you, blind guides…” (Matthew 23:14\-16\). “Woe to the shepherds who only take care of themselves…” (Ezekiel 34:2\). “These men are blemishes at your love feasts, eating with you without the slightest qualm—shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted—twice dead. They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever” (Jude 12\-13\). It is the height of hypocrisy to teach a message you do not believe. It is dishonoring to God for anyone—especially pastors—to consider the Christian message a psychological [crutch](faith-God-crutch.html) for unintelligent and needy people. Proverbs 6:16\-19 declares, “There are six things the LORD hates, seven that 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.” If the Christian faith is a lie, it is not a “useful psychological crutch.” Rather, it is useless, vain, empty, futile, and pitiful (1 Corinthians 15:14\-19\). An unbeliever is absolutely disqualified from serving in any form of church leadership. A man who is willing to preach a message he does not believe is hypocritical and arrogant. Many people are excellent at faking the Christian life. But, ultimately, “by their fruit you will recognize them” (Matthew 7:16\). A pastor who does not believe will eventually reveal himself in his words, actions, and teaching. Be vigilant! Keep watch! A church led by a pastor who does not believe is on the path towards ineffectiveness, apathy, lethargy, and, for some, eternity without God due to being taught an incomplete message of salvation. “If the blind lead the blind, both will fall into a pit” (Matthew 15:14, emphasis added). Now, there are also pastors who truly know and love the Lord and yet are struggling through a time of doubt. This is fairly common and understandable, as pastors deal with a tremendous amount of stress and are subject to heightened spiritual attack. This article is not directed towards believing pastors who struggle with doubt. For pastors in such a trial, the prayer should be “I do believe; help me overcome my unbelief” (Mark 9:24\)! If the doubts become persistent, the pastor should probably step down until spiritual renewal occurs. A pastor in such a situation deserves our prayer, comfort, encouragement, and empathy. But, again, for the pastor who is declaring a message he does not believe, who is pretending to be a servant of a God he does not even know, the only proper response is immediate expulsion. Without repentance leading to genuine faith, God’s judgment on such an individual will be eternally severe.
Who was Theophilus at the beginning of Luke and Acts?	Answer The fact is that we really do not know who Theophilus was, which is why there are several different theories as to who he might be. No matter how much evidence there may or may not be for each theory, the simple fact is we do not know who Theophilus was because the Bible does not identify who he was. The name “Theophilus” literally means “loved by God,” but carries the idea of “friend of God.” This has led some to believe that “Theophilus” is just a generic title that applies to all Christians. However, from the context of Luke and Acts, it seems clear that Luke is writing to a specific individual, even though his message is also intended for all Christians in all centuries. While both the Gospel of Luke and the book of Acts have applications for all Christians, they were probably written to a specific individual whom Luke addresses as “most excellent Theophilus” (Luke 1:3\). Since it seems clear that Theophilus was an actual person, we will look at what we do know about him from the Bible and then discuss a few of the many theories as to who he might have been. First, it is important to note that Luke addresses him as “most excellent,” a title often used when referring to someone of honor or rank, such as a Roman official. Paul used the same term when addressing Felix (Acts 23:26; Acts 24:2\) and Festus (Acts 26:25\). Therefore, one of the most common theories is that Theophilus was possibly a Roman officer or high\-ranking official in the Roman government. Another possibility is that Theophilus was a wealthy and influential man in the city of Antioch. There are second\-century references to a man named Theophilus who was “a great lord” and a leader in the city of Antioch during the time of Luke. Such a man would fit the description, as many scholars believe that Theophilus could have been a wealthy benefactor who supported Paul and Luke on their missionary journeys. That would account for Luke’s wanting to provide an orderly and detailed account of what had happened. Another theory about who Theophilus was is that he was the Jewish high priest named Theophilus ben Ananus. Theophilus ben Ananus was high priest in Jerusalem in A.D. 37\-41\. He was the son of Annas and the brother–in\-law of Caiaphus. While less popular, this theory seems to be gaining popularity among some groups. Still another theory is that the Theophilus Luke was writing to was a later high priest named Mattathias ben Theophilus, who served in Jerusalem in A.D. 65\-66\. Yet another theory about the identity of Theophilus is that he was the Roman lawyer who defended Paul during his trial in Rome. Those who hold this theory believe that Luke’s purpose in writing Luke and Acts was to write a defense of Christianity, somewhat akin to a legal brief. If this theory is correct, Luke’s writings were designed to defend Paul in court against charges of insurrection and, at the same time, to defend Christianity against the charge that it was an illegal, anti\-Roman religion. While each of these theories holds possibilities, it seems most likely that Theophilus was a high\-ranking or influential Gentile for whom Luke wanted to provide a detailed, historical account of Christ and the spread of the gospel throughout the Roman Empire. Whether this Theophilus was a wealthy relative of Caesar, an influential government official, a wealthy benefactor who supported Paul or Paul’s Roman lawyer does not really matter. We cannot know for sure who Theophilus was, but we can know what Luke’s intentions for writing were. His stated reason for writing to Theophilus was “that you may have certainty concerning the things you have been taught” (Luke 1:3\-4\). Luke wrote an historical account of the life, death, and resurrection of Jesus Christ and detailed the spread of Christianity throughout the Roman Empire. His intention was to give Theophilus certainty that the “things he had been taught” were indeed true and trustworthy.
Who was Tamar in the Bible?	Answer There are three women named Tamar in Scripture. One Tamar, the beautiful daughter of Absalom, is only mentioned in passing in 2 Samuel 14:27; this Tamar became the mother of Queen Maacah, who married King Rehoboam. The other two Tamars are both tragic figures, women who were ruined by the neglect and abuse of close family members. Their stories seem to be included in Scripture for the purpose of providing historical and spiritual information about the Messianic line. This article will focus on Tamar the daughter\-in\-law of Judah; and Tamar the daughter of David. Jacob’s son Judah (patriarch of the [line of Judah](tribe-of-Judah.html)) had three sons: Er, Onan, and Shelah. A woman named Tamar married Er, but then Er died, leaving her a widow. Since it was required that the next of kin care for a brother’s widow, Tamar was given to Onan, but he also died. Shelah was still a boy and could not marry Tamar, so Judah asked her to return to her father’s house and wait until Shelah was grown up. However, once Shelah was old enough, Judah did not honor his promise. Tamar remained an unmarried widow. Tamar then went into town disguised as a prostitute, tricked Judah, and got him to sleep with her. She then became pregnant by Judah and bore twin sons named [Perez](Perez-in-the-Bible.html) and [Zerah](Zerah-in-the-Bible.html). The story is recorded in Genesis 38\. The other Tamar was King David’s daughter. She had a brother, [Absalom](who-was-Absalom.html), and a half\-brother, [Amnon](Amnon-in-the-Bible.html). Amnon had an obsessive desire for his half\-sister Tamar, and one day he pretended to be sick and called for her to come to him in his bedroom to help him. When she was there alone with him, [he raped her](Amnon-and-Tamar.html). Unfortunately, though David was angry, he did not punish Amnon or require him to marry Tamar, so Absalom took it upon himself to murder Amnon in revenge (2 Samuel 13:1–22\). Absalom’s anger and bitterness toward his father because of these events eventually led to his attempt to usurp his throne and to disgrace David by committing public immorality with his father’s concubines. We would expect the twin sons of Judah’s incestuous union with his daughter\-in\-law to be outcasts, hidden away, or perhaps not even mentioned in the Bible. However, surprisingly, the Messianic line continues through Tamar’s son Perez. God did not provide a “cleaner” way to continue the line that would eventually include His Son. Perez was the ancestor of Jesus of Nazereth. It is the same with King David’s story. Absalom’s anger and rejection of his father’s rule seem to have been born out of a festering bitterness toward David. Though Absalom was clearly in the wrong for the murder of Amnon, we sympathize with him, and we sympathize with his disgraced sister. Considering David’s own immorality and the murder he committed, it is easy to see why Absalom thought himself the better man. But, despite David’s faults, God still chose to continue the line of the Messiah through David rather than through Absalom. Why are these unpleasant stories included in Scripture, and why are the people involved—people who hurt others, even their own family members—granted the privilege of being included in the Messianic line? It may be simply to show us that [God’s purpose](divine-providence.html) is accomplished despite man’s unrighteousness. In Hebrews 11 there is a long list of Old Testament people who are commended for their faith, and among them are many sinful people who did dreadful things. But, because they believed God, their faith was credited to them as righteousness (Genesis 15:6\).
What does the Bible say about ambition?	Answer Ambition is defined as “an intense drive for success or power; a desire to achieve honor, wealth or fame.” To be ambitious, in the worldly sense, is essentially to be determined to have more than your neighbor. Its motto is “he with the most toys wins”; ambition strives to be number one. However, in the Bible, the word ambition takes on a whole new dimension: “Make it your ambition to lead a quiet life, to mind your own business and to work with your hands …” (1 Thessalonians 4:11; cf. Philippians 1:17; Ephesians 5:8\-10\). Where the world teaches us to go all out to be the best, to have a bigger house, a fancier car, a larger paycheck than our neighbor, the Bible teaches us the opposite: “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself” (Philippians 2:3\). The apostle Paul tells us, “Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him” (2 Corinthians 5:9 NASB). The Greek word for “ambition,” philotim, means literally “to esteem as an honor.” Being ambitious, in and of itself, is not wrong, it’s what we esteem or honor that can be a problem. The Bible teaches that we should be ambitious, yet the objective is to be accepted by Christ, not by the world. Christ taught us that to be first in the Kingdom is to become a servant (Matthew 20:26\-28; Matthew 23:11\-12\). Paul once posed an insightful question: “Am I now trying to win the approval of men, or of God? Or am I trying to please men?” His answer: “If I were still trying to please men, I would not be a servant of Christ” (Galatians 1:10\). Later, Paul reiterated: “On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts” (1 Thessalonians 2:4\). Paul is affirming a truth proclaimed by Jesus Himself: “How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God?” (John 5:44\). We must ask, what is our ambition: to please God or to please man? Scripture clearly teaches that they who seek honor and esteem from men cannot believe in Jesus (Matthew 6:24; Romans 8:7; James 4:4\). Those whose ambition is to be popular with the world cannot be true, faithful servants of Jesus Christ. If our ambition is to seek the things of the world (1 John 2:16; Romans 13:14\), in truth, we are self\-seeking and denying Christ and His sacrifice (Matthew 10:33; Matthew 16:24\). But if it is our ambition to seek and honor Christ, we are assured of His profound promise: “But seek first his kingdom and his righteousness, and all these things will be given to you” (Matthew 6:33; cf. 1 John 2:25\).
What is a novena?	Answer The word novena derives from the Latin word for “nine.” A novena is a series of prayers prayed over a nine\-day or nine\-hour period. The prayers are repeated to obtain special graces or as a sign of devotion to God. Usually a novena involves making a specific request or expressing a specific intent. Prayers may come from the rosary or from prayer books, or they may be written by the petitioner. Usually the same prayer is prayed every day for nine days, or the same series of prayers is prayed. A nine\-day novena has prayers made at the same time each day; a nine\-hour novena has a prayer at the same time each hour. Novenas are primarily practiced by Catholics, although some members of the Orthodox, Anglican, and Lutheran churches also say novenas. There are, in general, four categories of novenas. Mourning novenas are said following the death of a loved one; a special novemdiales is said following the death of a pope. Preparation novenas are said before a major religious holiday, such as Easter or Christmas. Prayer novenas are said to obtain special graces, and may consist of prayers from prayer books, recitation of the rosary, or other small prayers through the day. Indulgence novenas are prayed to alleviate the temporal punishment for one’s sins, including the sins of those in purgatory. Novenas are often prayed to specific saints and may be public or private; public ones require special mass attendance or the daily lighting of a candle. The supposed efficacy of a novena depends on the piety and devotion of the individual performing it. Most Catholics resent the superstitious supposition that a novena is a sort of spiritual chain letter, the idea that saying a novena for a given amount of time virtually guarantees that one’s request will be granted. The novena is perhaps loosely derived from Scripture. It is thought that the time between the ascension of the Lord Jesus and the coming of the Holy Spirit at Pentecost was nine days. Acts 1:14 says that the disciples spent that time continuing “with one accord in prayer.” However, the ancient Romans also observed a nine\-day period of prayer following the death of a loved one, or to avert some evil predicted by a soothsayer. Ultimately, the novena is based more on tradition than on Scripture, which contains a prohibition against “vain repetition” in prayer (Matthew 6:7\-8\). The concept behind novenas is not explicitly unbiblical, but the prayer content in the vast majority of novenas is unbiblical. It is true that we are exhorted to pray continually (Luke 18:1\-8; 1 Thessalonians 5:17\). However, we need to be sure that our prayers are thoughtful, God\-centered and God\-honoring.
What does the Bible say about consecration?	Answer In the Bible the word consecration means “the separation of oneself from things that are unclean, especially anything that would contaminate one’s relationship with a perfect God.” Consecration also carries the connotation of sanctification, holiness, or purity. The importance of being consecrated or pure in our relationship with God is emphasized in an incident in the book of Joshua. After forty years in the wilderness, the children of Israel were about to cross over the Jordan River into the Promised Land. They were then given a command and a promise: “Joshua told the people, ‘Consecrate yourselves, for tomorrow the LORD will do amazing things among you’” (Joshua 3:5\). The people of God were commanded to bathe and change their clothes; the married couples were to devote themselves wholly to the Lord (1 Corinthians 7:1\-6\). The significance of this command was that in ancient times water was considered a luxury and wasn’t used often for personal hygiene. The bathing and changing clothes symbolized making a new beginning with the Lord. The picture here is that sin is defilement (Psalm 51:2, 7\), and we have to be cleansed before we can truly follow God. Upon consecrating themselves, the children of Israel were assured of God’s promises. The Lord promised that He would do amazing things among them (Joshua 3:5\). Just as He opened the Red Sea to deliver them from their Egyptian bondage, He would open the Jordan River and take them into the Promised Land. In fact, this was just the beginning of the miracles God would perform for them in the conquest of the Promised Land. It’s no wonder the psalmist declares, “Your ways, O God, are holy. What god is so great as our God? You are the God who performs miracles; you display your power among the peoples” (Psalm 77:13\-14\). Another good example of consecrating oneself is that of David upon confessing his sin of adultery. He bathed and changed clothes before he worshiped the Lord (2 Samuel 12:20\). This same imagery is also used in the New Testament (Colossians 3:5\-14; Ephesians 4:26\-27\). The Bible tells believers to be a holy people, separate from the world: “Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you” (2 Corinthians 6:17\). Being consecrated is a critical component in our relationship to God and to those in the world. Paul tells us, “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:1\-2\). In other words, as true believers in Christ, the act of consecration involves our lives being a living sacrifice to Him; we are totally separated from the defilement of the world. Each day, we are to live out our lives as a “holy” and “royal” priesthood to the glory of God, for we are now God’s people (1 Peter 2:9\-10\).
What does it mean to rededicate your life to Christ?	Answer “Rededicating your life to Christ” is a popular concept in modern Christian culture. It’s a decision made by a Christian who has fallen away from the practices of Christianity to turn back to Christ and strive to follow Him more completely. The act of suddenly returning to Christ is spoken of indirectly in Galatians 6:1, where the church is exhorted to restore sinful believers by gently confronting them. Rededication is popular among older children and young adults who grew up in the church. Christians who were saved at a young age may come to realize that their understanding of what it means to follow Jesus was incomplete. In a desire to consciously choose to adhere to a newfound, deeper understanding of the gospel, believers may “rededicate” themselves to Christ. However, falling away and returning to God is not how the Christian walk is supposed to look. Romans 12:1–2 explains that spiritual maturity is a gradual, ongoing process. Jesus said that to follow Him we should take up our cross daily (Luke 9:23\). And 1 Corinthians 9:24 and Hebrews 12:1 speak of the Christian life as a race, meant to be run every day. Many people rededicate after every sin. It’s easy to get caught in a cycle of rededicating, striving to follow Jesus closely, failing, and rededicating again. But habitual sin is not a problem solved by rededicating. It’s a deeper issue that can only be solved with a greater understanding of the grace and love of God. Still, rededication is a useful tool. It’s a way to deliberately reject sin and renew a love for Christ. The disciples went through a rededication of sorts when they saw the risen Jesus. Their half\-hearted devotion turned into a desire to pour out their lives for His service. In the same way, whether because of a conviction about a sinful lifestyle or a greater understanding of the gift of Christ, we can choose to abandon our shallow devotion to Christ and devote ourselves to Him more fully.
What does the Bible say about parents leaving an inheritance for their children?	Answer Inheritance was the gift of honor and support given by a patriarch to his sons (and sometimes daughters). It was meant for the provision and status of the family. Most of the occurrences of inheritance in the first half of the Old Testament refer to God bestowing the Promised Land on the Israelites—the Heavenly Father providing for His sons and daughters. Because the land was given by God to the individual families, the people were not allowed to dispose of their land permanently. If they needed to sell it, it was to be returned during the year of Jubilee (Leviticus 25:23\-38\). The Bible laid out specific guidelines for inheriting family property: the eldest son was to inherit a double portion (Deuteronomy 21:15\-17\); if there were no sons, daughters were allowed to inherit their father’s land (Numbers 27:8\); in the absence of direct heirs, a favored servant or a more distant kinsman could inherit the land (Genesis 15:2; Numbers 27:9\-11\). At no time could the land pass to another tribe. The point of passing on the land was to ensure the extended family had a means of support and survival. Inheritance was assumed, and only Proverbs 13:22 speaks of it as a particular virtue. The New Testament does not speak of a physical inheritance but rather a spiritual inheritance. In fact, in Luke 12:13\-21, Jesus downplays the importance of an earthly inheritance, explaining that it can lead to greed and an obsession with wealth. It is far better to store up treasures in heaven. Our inheritance, like the Israelites’, is from God (Acts 20:32; Ephesians 1:11, 14, 18\). And, like Abraham (Hebrews 11:8, 13\), we will not receive our inheritance in this lifetime (1 Peter 1:4\). What is this inheritance? Psalm 37:11 and Matthew 5:5 say it’s the whole earth. James 2:5 says it’s the kingdom of God, and Hebrews 11:16 calls it a heavenly country. First Corinthians 2:9 says it is so wonderful, that "eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him." And Revelation 21 describes a new heaven and new earth where God will dwell among His people and take away tears, mourning, pain, and death. As believers, we are not bound to the Old Testament Law. Instead, we are to follow the two greatest commandments—love God and love others (Matthew 22:34\-36\). The Old Testament offers practical examples as to how to fulfill the greatest commandments. In regards to inheritance, it’s the example of parents ensuring their family is cared for after their death. In modern times, this doesn’t necessarily mean land, or even material possessions. It can include imparting a good character, ensuring children have an education, or training them in a profession. But, when most people think of parents leaving an inheritance for their children, it is in regards to material possessions. The Bible definitely supports the idea of parents leaving their material possessions/wealth/property to their children. At the same time, parents should not feel obligated to save up everything for their children’s inheritance, neglecting themselves in the process. It should never be a matter of guilt or obligation. Rather, it should be an act of love, a final way of expressing your love and appreciation to children. Most important, however, is the parents’ responsibility to make sure children are aware of the inheritance they will receive if they follow Christ. Parents are to teach their children about God’s expectations (Deuteronomy 6:6\-7; Ephesians 6:4\) and bring their children to Christ (Mark 10:14\). In this way, parents can provide for their children in the greatest way possible.
Why do Christians practice the indoctrination of children?	Answer The definition of indoctrination is "instruction in a body of doctrine or principles; the instillation of a partisan or ideological point of view." Indoctrination is seen as the act of imparting facts as truth without imparting the ability to critically consider those facts. In this way, we all indoctrinate children. We present clothes for wearing, beds for sleeping, and toys for playing. Every society is built on a foundation of principles that allows its citizens to easily relate to each other and work together for common goals. Christian parents are no different. They, like any other parent, often enact arbitrary rules to ensure peace or convenience. Christian parents also indoctrinate their children in Christianity for three specific reasons. They believe Christianity is the truth. Imparting truth should be the goal of any parent. To do otherwise is at best laziness and at worst abuse. Christian parents indoctrinate their children in Christianity because they believe it is true. First Corinthians 2:12\-13 says, "Now we have received not the [spirit of the world](spirit-of-the-world.html), but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual." By passing on truth, parents show their love and respect for their children. They believe children will benefit from understanding Christianity. If Christianity is true, then learning about it will be beneficial. Receiving training in God, humanity, sin, and salvation becomes absolutely vital. The Scriptures provide this training. Second Timothy 3:16\-17 says, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work." There should be a relationship between the child and Christianity—the child learns, accepts, and lives out his beliefs. If the relationship breaks down at any part, indoctrination becomes vain speculation. They believe they are living out their beliefs. Just as the child must be actively engaged in Christianity in order to benefit, the parents must also. This includes ensuring their children understand their faith. Deuteronomy 6:7\-9 says, "And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates." If the parents believe and follow Christianity, then they believe and follow the Scriptures' admonition to pass on those beliefs. Christian parents indoctrinate their children in Christianity because they believe Christianity is true and they believe that understanding Christianity will benefit their children. In a world of turmoil and violence, Christian parents hold fast to the promise Scripture gives them: "Train up a child in the way he should go; even when he is old he will not depart from it" (Proverbs 22:6\). Critical thinking has a role in becoming a Christ\-follower; every child must make a personal decision to follow Christ. It is the parents' responsibility to explain the importance of that choice. Indoctrination in the Scriptures is the most effective way to do this.
What is Hellenism, and how did it influence the early church?	Answer Hellenism is the term used to describe the influence of Greek culture on the peoples the Greek and Roman Empires conquered or interacted with. Upon the Jews' return from exile in Babylon, they endeavored to protect their national identity by following the law closely. This led to the rise of the hyper\-conservative Pharisees and their added, unnecessary laws. About one hundred years after the Jews returned, Alexander the Great swept across western Asia, extending his territory from his native Greece, down into Egypt, and east to the border of India. The influence of the Greek culture continued past the first century B.C., when the Roman Empire took control of Israel. The Pharisees' rival sect, the Sadducees, welcomed the Greek influence. The Sadducees were wealthy, powerful Jewish aristocrats who openly worked with their Gentile rulers to maintain peace and ensure a measure of political clout. All Jews were influenced by Greek culture, however. The Greek language was as well known as the native Aramaic, the Jewish leadership changed from the God\-ordained priesthood to the Sadducee\-controlled Sanhedrin, and the law of the land more closely reflected Grecian laws than those given through Moses. Hellenism also expressed itself in minor ways, such as Saul taking the name Paul. Hellenism had a great influence during the early years of Christianity. Sometimes the influence was felt indirectly (safe roads for the missionaries) and sometimes directly (theological synergism). Here are a few ways Hellenism affected Christianity: Gnosticism. One of the most dangerous influences of Greek thought on Christianity concerned Greek beliefs about the physical and the spiritual realms. [Greek philosophy](Greek-philosophy-Christianity.html) taught that the earth was created not by the Most High God, but by an underling, several levels below, who imbued the physical nature of his creation with imperfection. The physical was seen as evil. Only the spirit was good. These beliefs manifested in several ways. If the physical is evil, then Jesus cannot be fully man and fully God; He either only appears to be physical, or He cannot be the Son of God. Similarly, if the physical is evil, there is no resurrection from the dead. Instead, "salvation" is reuniting in spirit with the High God. Apatheia. Stoicism was a school of Greek thought that taught the best way to live was to understand nature and be in tune with it, reacting to it organically, instead of fighting against it. When nature is seen as an unstoppable force, personal desires melt away and a state of apathy—apatheia—is reached. Faced with misunderstanding and the constant threat of state\-sanctioned persecution, the early church found comfort in this way of thinking. Steadfastness, courage, and self\-control, even to the point of martyrdom, were highly valued virtues and gave Christians strength when their faith clashed with the world. Closely related to Stoicism is the concept of providence—the natural, unstoppable will of God. As we cannot change it, the only recourse is to understand it and work within it, as Augustine’s City of God asserts. Rejection of Monotheism. The Christian\-Judeo belief in one God was completely foreign to the Greeks. They were fairly accepting of other religions, however, wishing not to destroy nations, like the Assyrians did, but incorporate them. The Jewish, and later Christian, insistence on keeping their religion pure amused and sometimes angered the Greeks. It was the cause of the Maccabean Revolts, the destruction of Jerusalem in A.D. 70, and the martyrdom of many Christians. Hellenism did not infiltrate the Christian belief of monotheism, but it did reject it, and Christians (and Jews) paid a heavy price for their faithfulness. The Septuagint. During the time Jews were dispersed to Babylon and points farther, many lost the ability to speak and read Hebrew and thus could not read the Scriptures. With the establishment of Greek as the universal language, a solution presented itself. From the 3rd century B.C. to 132 B.C., Jewish scholars translated the Hebrew Scriptures into Greek. The resulting text, called the Septuagint, is what most of the New Testament writers quote. It also introduced the Greek word Christ for the Hebrew Messiah. Apologetics. Even the word apologetics comes from Greek. It means “the practice of defending a belief through a logical speech or explanation.” The actual word is found in Paul’s explanation to Festus and Agrippa (Acts 26:2\), his defense of the gospel to the Philippians (Philippians 1:7, 16\), and Peter’s admonition to always have an answer ready (1 Peter 3:15\). Paul and later Christian apologists used several Greek methods to argue for the validity of Christianity: \- Cosmological argument. Although his deity bore no resemblance to the God of the Bible, Plato did discuss the existence of an "[unmoved mover](unmoved-mover-Aristotle.html)." If the universe had a beginning, then there must have been something outside of the universe to initiate creation. Thomas Aquinas reworked this Greek philosophy to point to God. \- Teleological argument. Physicists are discovering more and more how finely tuned the universe is. There appear to be several universal constants that are so precise that a minute change in any of them would make the existence of the universe impossible. It appears that the universe has been specially designed for the existence of human life. This observation was first reported by Socrates, who considered the usefulness of eyelids. Plato also deduced that the creator must have had an idea of natural order before creation in order to make such an ordered world. This philosophy was later picked up by Christian writers such as Marcus Minucius Felix, Augustine, and Aquinas. \- Debate. In addition to specific argumentative styles, Paul was able to use the Greek culture of philosophical argument to the advantage of Christianity. Although his missionary journeys took him to many synagogues and other Jewish meeting places, he also addressed Roman citizens in venues especially designed for debate. Acts 17:16\-34 speaks of his time in the Areopagus in Athens. Logos. John 1:1 is one of the many examples in which Christian Scriptures use Greek concepts to explain a truth: "In the beginning was the Word, and the Word was with God, and the Word was God." This "Word," referring to Jesus, is the Greek logos. Logos originally meant “an opinion, word, speech, or reason,” but the Stoics came to affiliate it with the spiritual creative force in the universe—reason within the physical. This is related to Plato’s "form," which he defined as the ultimate, perfect model held in the mind or realm of the Creator on which earthly things are based. Jesus’ identification as the logos means that His teachings directly reflect the universal truths of creation. Although Greek culture exerted influence on the spread, language, and culture of Christianity, and even spawned unbiblical cults, it did not affect the orthodox theology. The story of a single, triune God, and the death and resurrection of Jesus Christ remain absolutely untouched by Hellenism. Martyrs went to their graves in order to ensure the gospel message stayed true. Hellenism in the days of the early church remains an example of how to use a culture to spread the message while not allowing the culture to change the message.
What is the difference between the ceremonial law, the moral law, and the judicial law in the Old Testament?	Answer The law of God given to Moses is a comprehensive set of guidelines to ensure that the Israelites' behavior reflected their status as God’s chosen people. It encompasses moral behavior, their position as a godly example to other nations, and systematic procedures for acknowledging God’s holiness and mankind’s sinfulness. In an attempt to better understand the purpose of these laws, Jews and Christians categorize them. This has led to the distinction between moral law, ceremonial law, and judicial law. Moral Law The moral laws, or mishpatim, relate to justice and judgment and are often translated as "ordinances." Mishpatim are said to be based on God’s holy nature. As such, the ordinances are holy, just, and unchanging. Their purpose is to promote the welfare of those who obey. The value of the laws is considered obvious by reason and common sense. The moral law encompasses regulations on justice, respect, and sexual conduct, and includes the Ten Commandments. It also includes penalties for failure to obey the ordinances. Moral law does not point people to Christ; it merely illuminates the fallen state of all mankind. Modern Protestants are divided over the applicability of mishpatim in the church age. Some believe that Jesus’ assertion that the law will remain in effect until the earth passes away (Matthew 5:18\) means that believers are still bound to it. Others, however, understand that Jesus fulfilled this requirement (Matthew 5:17\), and that we are instead under the law of Christ (Galatians 6:2\), which is thought to be "love God and love others" (Matthew 22:36\-40\). Although many of the moral laws in the Old Testament give excellent examples as to how to love God and love others, and freedom from the law is not license to sin (Romans 6:15\), we are not specifically bound by mishpatim. Ceremonial Law The ceremonial laws are called hukkim or chuqqah in Hebrew, which literally means “custom of the nation”; the words are often translated as “statutes.” These laws seem to focus the adherent’s attention on God. They include instructions on regaining right standing with God (e.g., sacrifices and other ceremonies regarding “uncleanness”), remembrances of God’s work in Israel (e.g., feasts and festivals), specific regulations meant to distinguish Israelites from their pagan neighbors (e.g., dietary and clothing restrictions), and signs that point to the coming Messiah (e.g., the Sabbath, circumcision, Passover, and the redemption of the firstborn). Some Jews believe that the ceremonial law is not fixed. They hold that, as societies evolve, so do God’s expectations of how His followers should relate to Him. This view is not indicated in the Bible. Christians are not bound by ceremonial law. Since the church is not the nation of Israel, memorial festivals, such as the Feast of Weeks and Passover, do not apply. Galatians 3:23\-25 explains that since Jesus has come, Christians are not required to sacrifice or circumcise. There is still debate in Protestant churches over the applicability of the Sabbath. Some say that its inclusion in the Ten Commandments gives it the weight of moral law. Others quote Colossians 2:16\-17 and Romans 14:5 to explain that Jesus has fulfilled the Sabbath and become our Sabbath rest. As Romans 14:5 says, "Each one should be fully convinced in his own mind." The applicability of the Old Testament law in the life of a Christian has always related to its usefulness in loving God and others. If someone feels observing the Sabbath aids him in this, he is free to observe it. Judicial/Civil Law The Westminster Confession adds the category of judicial or civil law. These laws were specifically given for the culture and place of the Israelites and encompass all of the moral law except the Ten Commandments. This includes everything from murder to restitution for a man gored by an ox and the responsibility of the man who dug a pit to rescue his neighbor’s trapped donkey (Exodus 21:12\-36\). Since the Jews saw no difference between their God\-ordained morality and their cultural responsibilities, this category is used by Christians far more than by Jewish scholars. The division of the Jewish law into different categories is a human construct designed to better understand the nature of God and define which laws church\-age Christians are still required to follow. Many believe the ceremonial law is not applicable, but we are bound by the Ten Commandments. All the law is useful for instruction (2 Timothy 3:16\), and nothing in the Bible indicates that God intended a distinction of categories. Christians are not under the law (Romans 10:4\). Jesus fulfilled the law, thus abolishing the difference between Jew and Gentile "so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross…" (Ephesians 2:15\-16\).
Why is God going to send a strong delusion in the end times?	Answer The Bible makes it clear why God is sending a strong delusion in the end times: “They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness” (2 Thessalonians 2:10\-12\). Simply put, God sends a strong delusion to those who choose not to believe the gospel of Christ. Those who take delight in mocking and rejecting Him, He will condemn. It is a person’s choice whether to accept and believe the truth of Jesus Christ as presented in the Scriptures. To receive the truth and the love God offers is in keeping with its teachings, “This is love for God: to obey His commands” (1 John 5:3\). Conversely, to know the truth and not obey it is to face the wrath of God: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness” (Romans 1:18\). Frankly speaking, there is no more dangerous condition for man than to know the truth and refuse to obey it. To do so is to harden the heart and make God’s condemnation sure. When one knows the truth and refuses to obey it, he is subject to any lie, any deception, any untruth that humanity can conjure up. “For although they knew God, they neither glorified Him nor gave thanks to Him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools” (Romans 1:21\-22\). Paul goes on in the next few verses to describe the mindset and behaviors of those who disbelieve (see Romans 1:29\-31\). As a result of human foolishness and arrogant disdain of the things of God, “[God gave them over](God-gave-them-over.html) to a depraved mind, to do what ought not to be done” (Romans 1:28\). And correspondingly, “Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things, but also approve of those who practice them” (Romans 1:32\). Isaiah puts it succinctly: “They have chosen their own ways, and their souls delight in their abominations; so I \[God] also will choose harsh treatment for them and bring upon them what they dread. For when I called, no one answered, when I spoke, no one listened. They did evil in My sight and chose what displeases Me” (Isaiah 66:3\-4\). When people know the truth and refuse to receive it, when they refuse to obey it and hold it in unrighteousness, “they will be condemned for enjoying evil rather than believing the truth” (2 Thessalonians 2:12 NLT). “God is love” (1 John 4:16\). He is not some cruel monster who deliberately and inwardly delights in preparing people for everlasting condemnation. But He earnestly and lovingly proclaims the gospel of Christ, “not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9\). Throughout the Scriptures, God urges people to accept the truth. But when people reject Him and spurn His message, then—and not until then—God hardens them and turns them over to a deluded mind to wallow in their wickedness to their eternal damnation. This is what the Lord says about those who choose to reject the truth: “They greatly love to wander; they do not restrain their feet. So the Lord does not accept them; He will now remember their wickedness and punish them for their sins” (Jeremiah 14:10\).
What are some undeniable examples of divine intervention?	Answer Divine intervention is, simply put, God intervening in the affairs of the world. Divine intervention can be God causing something to happen or God preventing something from happening. Atheists, agnostics, and deists can find alternate explanations for even the most clearly miraculous events. Some believers see examples of divine intervention everywhere, interpreting seemingly random events as clear instruction from God to go one direction instead of another. So, does God intervene in the affairs of the world? If so, are there any undeniable examples of this divine intervention? Has God left any fingerprints on His handiwork? The believer can point to many examples of God’s intervention. Everything from the defeat of the Spanish Armada to the existence of modern\-day Israel is cited as proof that God has intervened in history. Of course, there are also the miracles of the Bible, recorded by eyewitnesses to the events, and creation itself—"the heavens are telling," as Haydn put it. But, for the atheist, agnostic, and deist, there is an alternate explanation for everything. There was recently a television program which attempted to explain away the miracles of the Bible. One episode was dedicated to the Red Sea crossing (see Exodus chapter 14\). Scientists came up with several theories, including temporary land\-bridges caused by underwater volcanic activity or an underwater earthquake which caused a tsunami, which resulted in the water depth being temporarily very low at the location Moses and the Israelites crossed the Red Sea. While the theories were scientifically possible, there was no explanation for how the event occurred at precisely the right moment for the Israelites to cross, but the Egyptians to be destroyed when they attempted to follow. Even if the event itself could be explained naturally, it stretches credulity to deny the supernatural timing of the event. But, again, for the person who denies the existence and/or activity of God in the world, any miracle can be explained away by attributing it to coincidence, hysteria, or delusion. If you look for reasons not to believe, you’re sure to find some. At the opposite end of the spectrum are believers who view virtually everything as an example of divine intervention. A good parking spot being open is clearly a miracle from God. A sudden gust of wind or the chance meeting of a friend is clearly a sign from God to move in a different direction. While this mindset is more biblical than the approach a deist might take, it poses serious problems. Interpreting virtually everything as divine intervention can lead to very subjective conclusions. We tend to read into things what we want. It is tempting to study cloud shapes to find “proof” for what we want God’s will to be instead of truly seeking God’s will in a biblical manner (Romans 12:1\-2\). Biblically speaking, God definitely intervenes in the affairs of the world (see Genesis through Revelation). God is sovereign (Psalm 93:1; 95:3; Jeremiah 23:20; Romans 9\). Nothing happens that God does not ordain, cause, or allow. We are constantly surrounded by divine intervention, even when we are ignorant of it or blind to it. We will never know all of the times and all of the ways God intervenes in our lives. Divine intervention can come in the form of a miracle, such as a healing or supernatural sign. Divine intervention can also come in the form of a seemingly random event which directs us in the way God wants us to go. But the Bible does not instruct us to seek hidden spiritual meanings in everyday life events. While we should be aware that God does intervene, we should not spend every waking minute trying to decode secret messages from above. Believers seek God’s Word for direction (2 Timothy 3:16\-17\) and are led by the Holy Spirit (Ephesians 5:18\). We are to obey the one source in which we know God has indeed spoken, His Word (Hebrews 4:12\).
What does the Bible say about time management?	Answer Time management is important because of the brevity of our lives. Our earthly sojourn is significantly shorter than we are inclined to think. As David so aptly points out, “You have made my days a mere handbreadth; the span of my years is as nothing before you. Each man’s life is but a breath” (Psalm 39:4–5\). The apostle James echoes this: “You are a mist that appears for a little while and then vanishes” (James 4:14\). Indeed, our time on earth is fleeting—in fact, it is infinitesimally small compared to eternity. To live as God would have us live, it is essential we make the best possible use of our allotted time. Moses prays, “Teach us to number our days, that we may gain a heart of wisdom” (Psalm 90:12\). A good way to gain wisdom is to learn to live each day with an [eternal perspective](eternal-perspective.html). Our Creator has set eternity in our hearts (Ecclesiastes 3:11\). Knowing that we will have to give an account to the One who gives us time should motivate us to use it well. C. S. Lewis understood this: “If you read history you will find that the Christians who did the most for the present world were just those who thought most of the next.” In his letter to the Ephesians, Paul cautioned the saints, “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil” (Ephesians 5:15–16\). Living wisely involves using our time carefully. Knowing that the harvest is great and the workers are few (Luke 10:2\) and that time is rapidly dwindling should help us make better use of our time to witness, both through our words and our example. We are to spend time loving others in deed and in truth (1 John 3:17–18\). There is no doubt that the responsibilities and pressures of this world vie for our attention. The myriad of things pulling us in different directions makes it easy for our time to get swallowed up in mundane, lesser matters. Those endeavors that have eternal value, then, often get pushed aside. To avoid losing focus, we need to prioritize and set goals. Additionally, to whatever extent possible, we need to delegate. Recall how Moses’ father\-in\-law Jethro wisely taught him to delegate some of his heavy work load (Exodus 18:13–22\). Regarding our work ethic, we remember that God did all of His work in six days and rested on the seventh. This ratio of work to rest sheds light on our Creator’s expectations relative to our own work ethic. Indeed, Proverbs 6:10–11 reveals the Lord’s disdain for slothful behavior: “A little sleep, a little slumber, a little folding of the hands to rest—and poverty will come on you like a bandit” (see also Proverbs 12:24; 13:4; 18:9; 20:4; 21:25; 26:14\). Furthermore, the Parable of the Talents (Matthew 25:14–30\) illustrates the tragedy of wasted opportunity as well as the importance of laboring faithfully until the Lord comes. We should work diligently in our earthly employment, but our "work" is not limited to that which we do for monetary gain. In fact, our primary focus in all that we do should be the glory of God (Colossians 3:17\). Colossians 3:23–24 says, "Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving." Jesus spoke of storing up treasures in heaven (Matthew 6:19–21\). We are not to work ourselves to exhaustion in the pursuit of earthly wealth (John 6:27\). Rather, we are to give our best to everything to which God has called us. In all our endeavors—our relationships, our labors, our studies, serving others, the administrative details of our lives, caring for the health of our bodies, recreation, etc.—our primary focus is God. It is He who has entrusted us with this time on earth, and He is the One who directs how we spend it. It should be noted that rest is a legitimate and needed use of time. We cannot neglect spending time with God, both in private and corporately. We are absolutely called to invest time in relationships with others and work hard in the things of life. But we also cannot neglect the refreshment He gives us through times of rest. Rest is not wasted time; it is refreshment that prepares us to make better use of time. It also reminds us that it is ultimately God who is in control and who provides for our every need. As we seek to manage our time well, we are wise to schedule regular times of rest. Most importantly, we need to schedule regular—daily—time with God. It is He who equips us to carry out the tasks He has given us. It is He who directs our days. The worst thing we could do is manage our time as if it belongs to us. Time belongs to Him, so ask for His wisdom in how to best use it, then proceed in confidence, sensitive to His course corrections and open to God\-ordained interruptions along the way. If you are seeking to change your use of time, the first step is reflection. Make a concerted effort to consider your time management. This article shares some of what God says about time. It would be wise to further study the topic in Scripture. Consider what things God deems valuable. Consider what He has called you to specifically. Consider how much of your time you are currently investing in these things. Consider what else is taking your time. Make a list of priorities and responsibilities and ask God to direct you regarding any changes that need to be made. Reflecting on your priorities and use of time is a good practice to engage in regularly. Some find that an intentional annual review of their time management is helpful. Regarding time, the Bible counsels that we need to place our focus on that which is eternal as opposed to the fleeting pleasures of this passing world. Accordingly, we should move forward with diligence and divine purpose as the courses of our lives progress toward God’s ultimate goal. Time spent with God and getting to know Him, through reading His Word and prayer, is never wasted. Time spent building up the body of Christ and loving others with God’s love (Hebrews 10:24–25; John 13:34–35; 1 John 3:17–18\) is time well spent. Time invested in sharing the gospel so that others will come to know salvation in Jesus bears eternal fruit (Matthew 28:18–20\). We should live as if each minute counts—because it really does.
What does the Bible say about compulsive hoarding?	Answer Research into compulsive hoarding is relatively young. Compulsive hoarding was previously considered to be a form of Obsessive Compulsive Disorder, or OCD, but may now be categorized as a disorder all its own. The specific cause is unknown, but it seems to be linked with anxiety or with some type of loss. It is characterized by the compulsive, chronic acquiring of large amounts of things or animals and an inability to discard them. Acquiring and maintaining items appears to temporarily relieve hoarders from uneasy thoughts or emotions. There may be some genetic or brain abnormality components to compulsive hoarding, but research is unclear. It should be noted that compulsive hoarding is different from collecting. Compulsive hoarders tend to gather seemingly random items without much obvious personal significance or meaning—such as junk mail, trash, magazines, and newspapers—whereas collectors have a more purposed reason for the items they acquire. It has been suggested that compulsive hoarding often starts in the teen years, perhaps demonstrated through excessive clutter and trouble getting rid of things. As the disorder progresses, the hoarder garners more items for which there is no need and little or no space. As the hoard accumulates, the hoarder is too overwhelmed to reverse the damage, and the problem escalates into extreme proportions. The hoard starts to replace human relationships, as the person seems to choose the stuff over his loved ones. Hoarders usually feel isolated, depressed, and misunderstood by others—others who want them to throw away their hoards. The objects become a part of the hoarder’s identity and how he sees himself. The objects may also be foundational to the hoarder’s sense of safety. That is why he feels personally attacked if someone wants to get rid of the hoard. As with most psychological disorders, there is a spectrum of compulsive hoarding. Some hoarders may merely hold on to things longer than would most or have an excessive amount of storage yet not be otherwise impaired in their daily living. Others, as described above, may be overtaken by the disorder and be unable to function in daily life. Some may have essentially unlivable homes yet still be able to display a public persona and engage in interpersonal relationships. Depending on the items (or animals) acquired and the way in which the hoard is maintained, there may be health or safety concerns. No matter where a hoarder falls on the spectrum, there is hope. A hoarder needs to learn how to make healthy decisions that will lead to resisting the urge for more buying/acquiring, disposing of unneeded items, and putting things in a regular place. For those with a milder form, this may be a learned process of logic in which they think about their goals and the consequences of certain behaviors. Learning new ways to handle anxiety or to meet emotional needs will be helpful. Those with more severe forms of compulsive hoarding will likely need more intensive emotional healing. It could also be that medication may be of help. The best treatment plan for believers is to work with a biblical counselor to gain insight into their own personal values, how they process emotions, and how to walk more closely with Jesus. God is ultimately the only One in whom our anxieties can be resolved and our needs can be met. Only He can provide complete healing. Working with a professional organizer to help discard unnecessary items from the current hoard and provide a plan to not let it get out of hand again can also be helpful. From a biblical point of view, hoarding is a result of human nature and our fallen state. The Bible explains that we are living in a cursed world that is dying due to sin (Genesis 3:17\-24\). That means we have weakness in our minds, bodies, and spirits. Hoarding is human nature run amok. We naturally trust in things rather than in God, so it is normal for us to look for security in the material world. It is in all of us to want to feel at peace and to feel a sense of satisfaction or fullness. In our humanity, having many items seems like a good way to assuage our fears about the future or deal with the anxiety of the moment or give us a sense of fullness. Humans are often trying to fill their own emptiness apart from God; hoarding is one manifestation of that. Though hoarding may at first seem to make us feel better, it ultimately leaves us feeling empty and becomes controlling rather than helpful. Only God can truly meet our needs and give us perseverance to live in a fallen world. All of us need discernment to distinguish between what is valuable and what is junk, trash, or spoiled in the objects we own and the ways we spend our money and our time. Learning what is of true eternal value is important for everyone. Following Jesus means placing our trust in God instead of false treasures (Matthew 6:19\-21\). In a lapse of faith, the Israelites stored manna rather than trust God for His daily provision. Their hoarding was to no avail; the Lord made the extra manna spoil (Exodus 16\). The underlying cause of hoarding is our human tendency to want things and our inability to discern what is truly valuable. For those with severe compulsive hoarding, anxiety or loss or genetics may prompt the behavior and limit a person’s ability to discern value and worth. But for all of us, Jesus is the most precious treasure we can possess, and His followers should value what He values. Trusting in Him means we no longer have to rely on ourselves in a hopeless effort to meet our needs or satisfy our souls. Jesus declared, "I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty" (John 6:35\).
What does the Bible say about BDSM?	Answer BDSM stands for “bondage/discipline/[sadism](sadism-sadist.html)/masochism.” BDSM is sexual activity that uses physical restraints, grants or surrenders physical or psychological control, or inflicts pain in the pursuit of pleasure. The term can refer to the whole subculture that participates in sexual dominance/submission and sadomasochism. People who role\-play in a dominant/submissive sexual dynamic, seek to receive or administer pain during sex, or incorporate some type of bondage are engaging in BDSM. The Bible does not mention BDSM, but the practices associated with BDSM are becoming better known—and more accepted—due to the Fifty Shades of Gray books and movies. The Bible presents marriage as “[honorable](marriage-honorable-among-all.html)” and the “marriage bed” as something to keep “pure” (Hebrews 13:4\), but it does not restrict what a married couple can do sexually with each other. [Adultery](Bible-adultery.html) (threesomes, swapping, etc.) and [pornography](pornography-Bible.html) are clearly wrong, and the Bible explicitly identifies those things as sinful. Beyond that, as long as a married couple’s sexual practices are God\-honoring, exclusive, loving, other\-oriented, unifying, and mutually agreed upon, they carry God’s blessing. If a husband and his wife are in full agreement, with neither being forced or coerced, God has given married couples freedom in regards to what takes place in bed. Could this freedom include black leather costumes, non\-violent bondage, sex toys, and role\-play? There is nothing in the Bible that explicitly restricts the use of such things. With that said, there are dark aspects to BDSM in which a Christian should have no part. Receiving sexual pleasure through the giving or receiving of pain is not in agreement with what the Bible says about sex. [Sex](sex-in-the-Bible.html) is to be an expression of love, affection, passion, gentleness, selflessness, and commitment. Sex is to be the literal expression of a married couple being “one flesh” (Genesis 2:24\). To bring pain, degradation, or humiliation into the sexual relationship distorts what it is supposed to be, even when such actions are consensual. In the BDSM subculture, the “top/bottom dynamic,” or the need to dominate or be dominated, may reveal a psyche in need of redemption. Even if the domination is not sexual, the desire to control or exert power over another person is ungodly. Jesus Christ demonstrated servant leadership, not dominance, in His relationships with others (see John 13\), and He died to set us free from sin and its consequences (Luke 4:18; Galatians 5:1\). Yearning to dominate—or acquiescing to domination—is spiritually unhealthy. Even if some aspects of BDSM are allowable within the context of marriage, believers must be cautious and discerning and guard their marriages from any corrupting influence.
Why is sexual temptation a bigger problem for men than for women?	Answer While women are by no means immune from sexual temptation, generally speaking, men struggle with sexual temptation to a much greater degree. Far more men commit adultery than women. In premarital relationships, men are far more likely to seek sex from their partners than women. Why is this? Why is sexual temptation a bigger problem for men than for women? The Bible does not seek to answer this “why” question. Instead, the Bible makes it abundantly clear that sexual immorality is always a sin (Acts 15:20; 1 Corinthians 5:1; 6:13, 18; 10:8; 2 Corinthians 12:21; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 4:3; Jude 7\). The fact that overcoming sexual temptation is often more difficult for men is definitely not an excuse. “It is so hard to resist” is not an explanation God will accept from a man, or from a woman for that matter. Again, sexual immorality is always a sin. Therefore, sexual temptation is to be overcome (1 Corinthians 6:18\), whether the temptation is strong or mild, and whether the person tempted is a man or a woman. Since the Bible does not specifically give an answer as to why sexual temptation is a greater struggle for men than for women, we can look to biology/physiology for insight. Physiologically, men typically have a much stronger sex drive than women. Men naturally think about sex more often and desire sex more frequently than women do. Especially when sexual intercourse has not occurred recently, the male body has a greater desire for the release that sex provides. This is then compounded by the fact that men are far more easily stimulated by sight than women are (which also explains why men are far more prone to look at pornography). Simply the sight of an attractive female is sometimes enough to trigger a male’s sex drive. If a sexual thought is not immediately forsaken (with God’s help), it can become a cascading river of sexual temptation, very difficult to resist. Again, let it be said, the male sex drive is a fact, not an excuse. If a man gives in to sexual temptation, he has no one to blame but himself. First Corinthians 10:13 declares, “No temptation has overtaken you that is not common to man. God is faithful, and He will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it.” If we do not take advantage of the divinely provided “way of escape,” we are without excuse. Sexual temptation can be powerful, and sexual sin is among the most devastating (1 Corinthians 6:18\). But, with God’s help, sexual temptation can be defeated. This is equally true for men and women.
What is the Edenic covenant?	Answer The Edenic Covenant is the covenant that God made with Adam in the Garden of Eden. This covenant is also sometimes called the “[Covenant of Works](Covenant-of-Works.html)” and is the first covenant that God made directly with man. In Scripture we see two different types of covenants that God makes with people. Some are unconditional covenants, which God will keep regardless of human actions. Others are conditional in that the people must obey the terms of the covenant in order to receive the promises related to it. The Edenic Covenant is an example of a conditional covenant because Adam was required to obey the terms of the covenant in order to not suffer the consequences of breaking it. The Edenic Covenant, or Covenant of Works, can be found in the opening chapters of Genesis where God makes some conditional promises to Adam. The Edenic Covenant is not explicitly called a covenant in Genesis; however, it is later referred to as a covenant in Hosea 6:7, “But like Adam they transgressed the covenant; there they dealt faithlessly with me” (ESV). While some theologians will list as many as six different obligations that Adam was to keep, the heart of Edenic Covenant is really God’s command to Adam to not eat from “the tree of the knowledge of good and evil” (Genesis 2:16–17\). That command sets forth God’s promise as well as the penalty if Adam disobeys. In the Edenic Covenant, God promises Adam life and blessing, but that promise is conditional upon Adam’s obedience to God’s command not to eat of the fruit of the tree of knowledge of good and evil (Genesis 2:16–17\). Adam’s penalty for disobedience would be physical and spiritual death as well as a curse on the ground so that Adam would have to work harder to grow crops. One of the results of Adam’s sin was that he would have to toil all of his days until his death (Genesis 3:17–19\). This covenant plays an important part in the unfolding of God’s plan of redemption, as it shows humans’ inability to maintain a right relationship with God even when they are in the earthly paradise that God created for them. Adam’s sin broke this conditional covenant with God and left humanity in a fallen state, but God would soon make a second, unconditional covenant of redemption with Adam and Eve (Genesis 3:14–24\). Like the Edenic Covenant, this one is not explicitly referred to as a covenant in Genesis, but it is a significant promise that God makes to humanity. It is the first promise of redemption and the first promise of Christ’s coming (Genesis 3:15\). Here, only three chapters into this remarkable book, God is already giving us hope of a Redeemer. Genesis 3:15 is sometimes referred to as the [protevangelium](protoevangelium.html), the first announcement of the gospel in Scripture. God’s promise to Eve that the seed of the serpent would bruise the heel of the seed of Eve and the seed of Eve would bruise the head of the seed of the serpent, is the foretelling that Satan would wound Christ on the cross, but that Christ would triumph over Satan on that same cross. Both the Edenic Covenant and the Covenant of Redemption that follows are significant for several reasons. First of all, they establish a pattern to be repeated throughout the Scriptures: 1\) humanity sins, 2\) God judges the sin, and 3\) God bestows grace and mercy by providing a way to redeem humanity and restore it’s relationship with God. Second, the covenants show us that sin always has consequences. Understanding the different covenants in the Old Testament and their relation to each other is important in understanding God’s covenantal relationship with His chosen people as well as His plan of redemption as revealed in Scripture.
What does the Bible say about sowing and reaping?	Answer Most of the Bible was originally written to those living in an agrarian society, people familiar with working the land, managing livestock, and raising crops. Many of Jesus’ parables involve the farming life. Not surprisingly, then, the Bible contains many references to sowing and reaping, and here are some of the principles we learn: Sowing and reaping is a law of the natural world. On the third day of creation, God commanded the earth to bring forth living plants “bearing seed” and fruit “with seed in it” (Genesis 1:12\). These plants were then given to man for food (verse 29\). Ever since the beginning, man has understood the process of sowing and reaping and has applied it to his benefit. God uses the law of sowing and reaping to bestow His blessing. God’s blessing comes generally to the whole world as He sends sun and rain to the just and the unjust (Matthew 5:45\). In some cases His blessing comes more specially to those of His choosing, such as Isaac. Genesis 26:12 says that Isaac sowed a crop and received a hundredfold in one season because the Lord targeted him for blessing. Israel’s gratefulness for God’s yearly blessing was expressed in the Feast of Firstfruits, when the first of the harvest was brought to the Lord as an offering (Exodus 23:19a; Leviticus 23:10\). God warned Israel that, if they forsook Him and pursued idols, the law of sowing and reaping would be suspended and their crops would fail (Leviticus 26:16b). This happened to disobedient Judah on a couple occasions (Jeremiah 12:13; Micah 6:15\). Sowing and reaping is also a law of the spiritual world. It is more than just an agricultural principle. It is an axiom of life that we reap what we sow. Galatians 6:7 says, “Do not be deceived: God cannot be mocked. A man reaps what he sows.” There are natural consequences to our actions. The world operates under the law of cause and effect. There is no way around it: every time we choose an action, we also choose the consequences of that action. Sowing and reaping implies a wait. Nothing good grows overnight. The farmer must be patient in order to see the fruit of his labors. When the Bible likens the ministry to planting, watering and reaping (1 Corinthians 3:6\), it suggests a length of time. God will bring forth fruit to His glory in His time. Until then, we faithfully labor in His field (Matthew 9:38\), knowing that “at the proper time we will reap a harvest, if we do not give up” (Galatians 6:9; see also Psalm 126:5\). *We reap in kind* to what we sow. Those who plant apple seeds should expect to harvest apples. Those who sow anger should expect to receive what anger naturally produces. Galatians 6:8 says, “Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life.” Living a life of carnality and sin and expecting to inherit heaven is akin to planting cockle burrs and waiting for roses. This principle works both positively and negatively. “The one who sows righteousness reaps a sure reward” (Proverbs 11:18b), but “whoever sows injustice reaps calamity” (Proverbs 22:8a). We reap proportionately to what we sow.** The rule is, the more seed planted, the more fruit harvested. The Bible applies this law to our giving. Those who show generosity will be blessed more than those who don’t. “Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6\). This principle is not concerned with the amount of the gift but with the spirit in which it is given. God loves a cheerful giver (2 Corinthians 9:7\), and even the widow’s mites are noticed by our Lord (Luke 21:2\-3\). *We reap more* than what we sow. In other words, the law of sowing and reaping is related to the law of multiplication. Jesus spoke of seed that brought forth “a hundred, sixty or thirty times what was sown” (Matthew 13:8\). One grain of wheat produces a whole head of grain. In the same way, one little fib can produce an out\-of\-control frenzy of falsehoods, fallacies, and fictions. Sow the wind and reap the whirlwind (Hosea 8:7\). Positively, one kind deed can result in a blessing to last a lifetime. Sowing and reaping is used as a metaphor for death and resurrection.** When Paul discusses the doctrine of the resurrection of the body, he uses the analogy of planting a seed to illustrate physical death. “The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body” (1 Corinthians 15:42b\-44a). A seed may “die” when it falls to the ground, but that is not the end of its life (John 12:24\). Found throughout Scripture, the idea of sowing and reaping is an important principle imparting wisdom for both this world and the next.
What does the Bible say about corporal punishment as practiced by governments?	Answer There are three forms of corporal punishment (physically painful correction): that administered by parents, corporal punishment applied by the school system, and judicial corporal punishment overseen within the prison system or directed by court order. Such judicial corporal punishment might include scourging, such as Paul and Silas received in Philippi (Acts 16:23\); beating with a rod, mentioned in Proverbs 29:15; and caning, such as is practiced in Singapore. The Bible neither promotes nor prohibits a government using corporal punishment, but it does have something to say about our attitude toward law and order in general. With respect to our judicial system and the punishments it sanctions, the Bible admonishes believers to be subservient to the laws of government (Romans 13:1–7\). “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:1–2; see also 1 Peter 2:13–14\). This command not only means we adhere to the laws our governing authority has set in place, but also that we face the consequences for disobeying its laws. Therefore, good citizenship requires adherence to judicial laws and subjection to the punishment they provide for. “For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God’s servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God’s servant, an agent of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also because of conscience” (Romans 13:3\-5\). This is not to say that corporal punishment administered by a government is always appropriate. There are clear human rights abuses and times when corporal punishment amounts to torture. In Paul and Silas’s case, the treatment they received in Philippi definitely crossed a moral line. In such cases, believers should work to change the law and reform any system that allows for abuse.
Why are all of our righteous acts considered filthy rags?	Answer “All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away” (Isaiah 64:6\). This passage is often used as a proof text to condemn all our acts of goodness as nothing more than “filthy rags” in the eyes of God. The context of this passage is referring specifically to the Israelites in Isaiah’s time (760—670 B.C.) who had strayed from God. Isaiah was writing concerning his nation and their hypocrisy. Yet he includes himself in the description, saying “we” and “our.” Isaiah was redeemed and set apart as a prophet of God, yet he saw himself as part of a group that was utterly sinful. The doctrine of total depravity is taught clearly elsewhere in Scripture (e.g., Ephesians 2:1–5\), and the illustration of Isaiah 64:6 could rightly be applied to the whole world, especially given Isaiah’s inclusion of himself in the description. The term “filthy rags” is quite strong. The word filthy is a translation of the Hebrew word iddah, which literally means “the bodily fluids from a woman’s menstrual cycle.” The word rags is a translation of begged, meaning “a rag or garment.” Therefore, these “righteous acts” are considered by God as repugnant as a soiled feminine hygiene product. As Isaiah wrote this, the Israelites had been the recipients of numerous miraculous blessings from God. Yet they had turned their backs on Him by worshiping false gods (Isaiah 42:17\), making sacrifices and burning incense on strange altars (Isaiah 65:3–5\). Isaiah had even called Jerusalem a harlot and compared it to Sodom (Isaiah 3:9\). These people had an illusion of their own self\-righteousness. Yet God did not esteem their acts of righteousness as anything but “polluted garments” or “filthy rags.” Their apostasy, or falling away from the law of God, had rendered their righteous works totally unclean. “Like the wind, \[their] sins were sweeping them away” (Isaiah 64:6\). Martin Luther said, “The most damnable and pernicious heresy that has ever plagued the mind of man is that somehow he can make himself good enough to deserve to live forever with an all\-holy God.” Though self\-righteousness is condemned throughout the Bible (Ezekiel 33:13; Romans 3:27; Titus 3:5\), we are, in fact, commanded to do good works. Paul explained that we cannot do anything to save ourselves, but our salvation comes only as a result of God’s grace (Ephesians 2:8–9\). Then he proclaimed that “we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10; see also 2 Corinthians 3:5\). Our salvation is not the result of any of our efforts, abilities, intelligent choices, personal characteristics, or acts of service we may perform. However, as believers, we are “created in Christ Jesus for good works”—to help and serve others. While there is nothing we can do to earn our salvation, God’s intention is that our salvation will result in acts of service. We are saved not merely for our own benefit but to serve Christ and build up the church (Ephesians 4:12\). This reconciles the seeming conflict between faith and works. Our righteous acts do not produce salvation but are, in fact, evidence of our salvation (James 1:22; 2:14–26\). In the end, we must recognize that even our righteous acts come as a result of God within us, not of ourselves. On our own, our “righteousness” is simply self\-righteousness, and vain, hypocritical religion produces nothing more than “filthy rags.”
Why does the Bible contain so much condemnation?	Answer The Bible speaks so much of condemnation because of the sin which permeates mankind: “Your iniquities have made a separation between you and your God, and your sins have hidden His face from you so that He does not hear” (Isaiah 59:2\). In the Bible, the word condemnation is synonymous with damnation, judgment, punishment, destruction, and verdict. In its strongest sense, condemnation means “the banishing to hell all those disobedient to the will of God” (Matthew 5:22; Matthew 23:33; Matthew 25:41\) and those who deny Him (Matthew 10:33; Mark 16:16; John 3:18\). The Ten Commandments (Exodus 20:3\-17\) were part of the Old Covenant or Law, which was also called “the ministry of death” or “ministry of condemnation” (2 Corinthians 3:7\-9\). The Old Covenant brought condemnation upon mankind because it made known our sin and its tragic consequence: death. As such, the Law judged man already condemned. The Law carried a verdict of “guilty” because it pointed out sin (Romans 3:19\-20; Romans 5:12\-13\). Before Christ, everyone had to offer animal sacrifices every year. These sacrifices were a reminder that God punishes sin but also offers forgiveness through repentance. This, in essence, was the purpose of the Law. The writer of Hebrews explains: “But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:3\-4\). The Law reveals sin within us and therefore condemns us. It’s as the apostle Paul said, “For all have sinned and fall short of the glory of God” (Romans 3:23\). Yet, animal sacrifices were just a temporary method of dealing with man’s sin until Jesus would come to deal with sin forever. Animals, ignorant beasts and part of a fallen world, could not offer the same sacrifice as Christ—the God\-man, fully rational, completely sinless (Hebrews 4:14\-16; 1 Peter 2:22; 1 John 3:5\)—who willingly went to the cross (Hebrews 10:12\). How, then, were people forgiven in Old Testament times? When Old Testament believers followed God’s command and by faith offered the sacrifices, He forgave them (Hebrews 9:15\). In essence, the Law’s sacrifices looked forward to Christ’s perfect sacrifice. Today, as followers of Jesus, God has completely forgiven our sins because of Christ’s death for us. God even forgets about our sins (Hebrews10:17; Psalm 103:12\). Jesus made it clear that without Him no one can enter the kingdom of heaven (John 14:6\). It’s no secret. We are all condemned to die and to eternal punishment because of our sin. The only way we can be made right with God is through Jesus, who has made the perfect sacrifice for us: “For by a single offering he has perfected for all time those who are being sanctified” (Hebrews 10:14\). “And 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” (Hebrews 9:27\-28\). Without question, the best\-known passage in all Scripture is “For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life. For God did not send His Son into the world to condemn the world, but in order that the world might be saved through Him” (John 3:16\-17\). Yet, many fail to read the passage which follows and which has an uncompromising warning to all: “Whoever believes in Him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (John 3:18\). Though the Law condemns all mankind, we as believers in Jesus Christ have this promise: “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” (Romans 8:1\-2\).
How can I know if I am one of the elect?	Answer While there are numerous ideas of precisely what election means in regards to salvation, the fact that believers are elect is indisputable (Romans 8:29\-30; Ephesians 1:4\-5, 11; 1 Thessalonians 1:4\). Simply put, the [doctrine of election](doctrine-of-election.html) is that God chooses/determines/elects/predestines who will be saved. It is not within the scope of this article to determine how election works. Rather, the question is “How can I know if I am one of the elect?” The answer is exceedingly simple: believe! The Bible nowhere instructs us to be concerned regarding our status of elect vs. non\-elect. Rather, God calls us to believe, to receive Jesus Christ as Savior, by grace through faith (John 3:16; Ephesians 2:8\-9\). If a person truly trusts in Jesus alone for salvation, that person is one of the elect. Whether belief secures election, or election causes belief – that is another debate. But what is sure is that belief is evidence of election. No one can receive Jesus as Savior unless God draws him or her (John 6:44\). God calls/draws those whom He has predestined/elected (Romans 8:29\-30\). Saving faith is not possible without divine election. Therefore, saving faith is evidence of election. The idea of a person wanting to be saved but being unable to, due to not being one of the elect, is absolutely foreign to the Bible. No one seeks after God’s plan of salvation on his own accord (Romans 3:10\-18\). Those without Christ are blind to their need for salvation (2 Corinthians 4:4\). This only changes when God begins drawing a person to Himself. It is God who opens eyes and enlightens minds to the need for Jesus Christ as Savior. A person cannot repent (change the mind about sin and the need for salvation) unless God grants repentance (Acts 11:18\). Therefore, if you understand God’s plan of salvation, recognize your need for it, and receive Jesus Christ as your Savior by faith, you are saved. If you have received Jesus Christ as your Savior, trusting Him alone for salvation, believing that His sacrifice is the full payment for your sins – you are one of the elect.
What is the insider movement?	Answer The insider movement is an attempt to follow Jesus and rely on Him for salvation within the language and customs of one’s native culture. Romans 1:16\-17 is given as validation that salvation is a matter of faith, not of a particular culture. The idea actually began with Paul, who fought against the assumption that Gentile Christians would have to meet Judaic requirements, and was validated by the early church when they decided Greek believers did not have to be circumcised (Acts 21:17\-25\). Later, the philosophy was realized when the Bible was interpreted into languages other than Greek and Latin. Modern missionaries to countries that are not Christian\-friendly often rely on the insider movement. They feel it allows people to come to saving faith in Christ while maintaining their ability to witness to friends and family as well as safeguarding their lives. In this modern form, as in the old, it comes down to three issues: culture, religion, and theology. The Insider Movement \- Culture There are very few Western Christians who would insist that a person from another culture sing only English\-language hymns. Or only pray sitting in a chair, hands in lap. Or hold a church service with songs, announcements, and a 45\-minute sermon every Sunday morning with coffee and cookies beforehand. But Jesus\-followers in non\-Western parts of the world maintain some cultural practices that are not so acceptable to Westerners. In many countries, parents arrange the marriages of their children. In others, it is disrespectful for a woman to not cover her hair or for a man to not have a beard. In some areas, it is inappropriate for a local believer to refer to himself as "Christian." Christian does not mean someone who follows Jesus and tries to live according to His teaching. In Eastern countries, Christian means someone from Europe or North America who lives a greedy, immoral lifestyle as seen on TV. To many, Christianity is not a religion or a faith system. It is a label for the Western culture. Should culture be an issue? Can a person follow Christ within his or her own culture? As much as Westerners can follow Christ within theirs. There are parts of every culture that do not align with the Bible. If a certain practice within a culture does not agree with the Bible, that practice should be abandoned by believers within that culture. But if the Bible doesn’t mention a certain practice one way or the other, it shouldn’t be an issue. And, scripturally, there is nothing wrong with a group of believers coming up with their own word for "little Christ." No one is required to use a Greek word from 2,000 years ago. God looks at the heart, not the label. The Insider Movement \- Religion The expression of religion is the point where Western Christians have the greatest problem with the insider movement. First, a little background. The "insider movement" concept is most common among missionaries to Muslim nations. The integration of a church into a culture can be designated by the labels C1 to C6\. At one extreme is C1, which refers to a completely non\-integrated, Westernized church with traditional hymns and English speakers in the midst of a native culture. At the other is C6, which refers to a small group of believers who keep their faith secret for fear of persecution. C1 through C5 are differentiated by increasing acceptance of cultural norms, such as language, dress, and worship style, with the gradual addition of religious practices, such as dietary laws and the use of native religious terms, such as Allah. C5 is the most controversial level, as worshipers still identify themselves culturally and even religiously by their national religion, although they claim their salvation is through Jesus. Advantages include the potential to witness to friends and family in a non\-threatening way and a limited change in lifestyle. Can a person be a Christ\-follower and still call himself Muslim? Is it appropriate for Christ\-followers to observe Ramadan, pray in the mosque, and study the Qu'ran? At what point does the culture of Islam cross over to the spirituality of Islam? It’s a slippery slope, and one that "Muslim\-Christians" might respond to with another question: why do Western churches so often embrace the crass commercialism and love of entertainment found in Western culture? Whereas proponents of the insider movement equate a C5 believer with a Jewish convert in the early church, this is not an even analogy. The Jewish convert was transitioning from a legitimate, God\-given religion to a more complete fulfillment of that religion. There was nothing unbiblical about Judaism! Conversely, C5 believers also compare their situation with the early Gentile converts who were not required to leave their culture to follow the “new religion” of Christianity. This is inaccurate as well. Nowhere does the New Testament say that new Gentile converts continued to sacrifice to Greek gods. In fact, it was their very rejection of emperor worship that led to the martyrdom of so many. The Insider Movement \- Theology Seldom do insider movement arguments bring up theology. And since there is no standard for the movement, perhaps there is no standard to argue. Aside from the wrong theology of accepting Muhammad as a prophet and the Qu'ran as inspired scripture, there’s the matter of the person of Jesus. The Qu'ran speaks highly of Jesus. He is identified as a holy prophet and a teacher worth listening to. But, according to the Qu'ran and Islam, Jesus is not the Son of God. He is not God; He is not divine. Muslim\-sensitive Bibles replace "Son of God" with "Word of God" or even the "spiritual Son of God" so as to be more palatable. When the sacrifice of Jesus is mentioned in C5 evangelism, it is as a traditional sin offering, not as God come to earth to save mankind. The wording is understandable, if unfortunate. Muslims are monotheists with no acceptance of the Trinity. Jesus as God is heresy to the Muslim faith. Allah alone is to be worshiped and adored. Worshiping Jesus as "Lord" is heresy. A religious environment that does not teach that Jesus is God cannot be conducive to spiritual growth. Missionaries who approve of the insider movement claim that the realization of the deity of Christ comes later, after careful study of the Bible, sometimes years after the person has decided to follow Jesus’ teachings. Is the insider movement an appropriate evangelical tool? To a point. It is certainly acceptable to worship God within one’s cultural framework—as Christian rock bands and praise\-hula teams can attest. Jesus\-followers of all cultures should be able to express their devotion in ways that have personal significance. Theologically, however, the insider movement is precarious. We are not to be of this world (John 17:16\), even if it means the world hates us (John 15:18\-19\). It does take time to really understand Jesus, who He is and what He means, and it’s natural for new converts to feel they have their feet in both worlds for a time. But continuing one’s native religious practices and following its spiritual teachings—whether in Islam, Hinduism, Buddhism, or other—is not what the life of a Christ\-follower should look like. Not every Christ\-follower has to take the name "Christian" and sing ”Amazing Grace,” but he does need to worship Jesus, the Son of God, as his Lord and Savior.
Is there power in positive confession?	Answer Positive confession is the practice of saying aloud what you want to happen with the expectation that God will make it a reality. It’s popular among prosperity gospel adherents who claim that words have spiritual power and that, if we speak aloud the right words with the right faith, we can gain riches and health, bind Satan, and accomplish anything we want. To confess positively is to speak words that we believe or want to believe, thus making them reality. This is opposed to negative confession, which is to acknowledge hardships, poverty, and illness and thus (supposedly) accept them and refuse the ease, wealth, and health God has planned for us. There are several things wrong with this philosophy. The most dangerous is the belief that words have a kind of spiritual, magical power that we can use to get what we want. The practice borrows not from biblical truths, but from a new age concept called the "law of attraction." It teaches that "like attracts like"—a positive statement or thought will draw a positive reaction. Everything is imbued with God’s presence and power—not “God” as the omnipresent Creator, but “god” in a Hindu/pantheistic way. The net result is the idea that our words hold the power to force God to give us what we want—a heretical belief. Additionally, the results attributed to positive confession are powered by the faith of the individual. This leads to the old belief that illness and poverty are a type of punishment for sin (in this case, lack of faith). John 9:1\-3 and the entire book of Job refutes this soundly. The second problem is that the prosperity gospel misinterprets the promises of God. “Confession” is agreeing with what God has said; "positive confession" is demanding human desires. People who push positive confession say that the practice is merely restating God’s promises as given in the Bible. But they don’t differentiate between universal promises God made to all His followers (e.g., Philippians 4:19\) and personal promises made to individuals at a certain time for a particular purpose (e.g., Jeremiah 29:11\). They also misinterpret the promises God does give us, refusing to accept that God’s plan for our lives may not match up with our own (Isaiah 55:9\). A carefree, perfect life is the antithesis of what Jesus said the Christian life would look like—and the lives that His followers lived. Jesus didn’t promise prosperity; He promised hardship (Matthew 8:20\). He didn’t promise that our every want would be fulfilled; He promised we’d have what we need (Philippians 4:19\). He didn’t promise peace in a family; He promised that families would have problems as some chose to follow Him and some didn’t (Matthew 10:34\-36\). And He didn’t promise health; He promised to fulfill His plan for us and grace in the trials (2 Corinthians 12:7\-10\). Another issue with positive confession is that, although the "confessions" are understood to refer to things in the future, many of the statements are simply lies. Certainly, verbally affirming one’s faith in God and deliverance by the sacrifice of Jesus is good. But proclaiming, "I always obey God," or, "I am wealthy," is deceptive and possibly against the very will of the God we are to cling to. Especially disturbing are the "confessions" about other people. God has given each of us the freedom to serve Him or rebel against Him in our individual ways; claiming otherwise is foolish. Finally, the Bible is very clear that "negative confession" does not negate God’s blessings. The Psalms are filled with cries to God for deliverance, and Psalm 55:22 and 1 Peter 5:7 exhort us follow that example. Even Jesus went before the Heavenly Father with a clear eye on the situation and a request for aid (Matthew 26:39\). The God of the Bible is not a cosmic Santa Claus (James 4:1\-3\). He is a loving Father who wants to be involved in His children’s lives—the good and the bad. It is when we humble ourselves and ask for help that He gives us either release from the circumstances or strength to get through them. Does positive confession have any value? In a way. Those who are confident they can solve a problem are generally more relaxed and creative. An optimistic mood has been shown to improve health. And happy people often have enough emotional distance between themselves and others to pick up on subtle clues which could lead to successful personal and business transactions. In addition, consistently voicing one’s goals keeps those goals on the forefront; those who constantly think about getting more money will act accordingly. The dangers of positive confession far outweigh the benefits. All of the advantages we’ve listed are psychological and somewhat physiological—not spiritual. The only spiritual benefit to be had is the fact that people who expect God to move are more likely to see God’s hand in situations. But words are not magic. Our role with our Heavenly Father is not to demand, but to ask for help and to trust. And to realize that our blessings are not dependent on the strength of our faith, but on His plan and His power.
What is pastoral care?	Answer In its most general sense, pastoral care refers to the ministries/services usually performed by a pastor. Some denominations of the Christian faith use the phrase to refer to more specific aspects of a pastor’s ministry, such as counseling and visitation. The core idea of “pastoral care” is that pastors are to care. The word pastor comes from the Latin word for “shepherd.” A pastor is to be a shepherd or caretaker of God’s flock. “Be shepherds of God’s flock that is under your *care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock” (1 Peter 5:2\-3, emphasis added). Many people have a misunderstanding of what exactly pastors do, thinking that their primary responsibility is preaching on Sunday. The joke that pastors only work one day a week could not be further from the truth. Beyond preparing and delivering a sermon, pastors provide biblical counseling, visit the sick and injured in hospitals, and disciple members of the congregation through phone calls, lunch meetings, and other social engagements. Many pastors serve as chaplains in hospitals, the military, workplaces, schools, and prisons. All of these ministries are aspects of pastoral care. In reality, pastoral\-care ministries are just as valuable as the delivery of a sermon. Caring for a person who is struggling with a difficulty, being present during a time of pain, praying with someone in a crisis—these are the moments when spiritual breakthroughs occur. Ministering through a good, biblically sound sermon is absolutely necessary. But ministering through a personal touch, i.e., pastoral care, is just as important. There is another meaning of pastoral care that should be mentioned. Recognizing the tremendous amount of stress and burn\-out many pastors experience, there are some ministries that use the phrase “pastoral care” to refer to ministry to* pastors. Secluded locations where pastors can get away for a time, counseling ministries to pastors and their families, and even the pastoring of pastors are aspects of this form of pastoral care. Perhaps the best understanding of pastoral care is that pastors are to care for us, and we are to care for our pastors.
What does the Bible say about being left-handed?	Answer The Bible presents the right hand as the hand of strength (Exodus 15:6; Psalm 118:16\). Sitting at someone’s right hand is considered a position of honor (Psalm 110:1\). The right hand is consistently valued over the left hand in Scripture (Genesis 48:13\-18; Galatians 2:9\). What does this mean about left\-handedness? Is being left\-handed considered a curse or a weakness? No. The Bible’s emphasis on “the right hand” is simply a reflection of reality. The dominant arm is almost always stronger than the other arm, and 85\-90 percent of people are right\-handed. So, in the vast majority of people, the right hand is stronger. Thus, the Bible uses the right hand as a symbol of strength and honor. This does not carry any negative connotations for left\-handed people. It is simply a matter of symbolism. Whenever the Bible mentions left\-handed people, it does not present left\-handedness as a weakness. Ehud, a judge of Israel and a mighty warrior, was left\-handed (Judges 3:15\-21\). Judges 20:16 mentions 700 left\-handed warriors who could “sling a stone at a hair and not miss.” First Chronicles 12:2 seems to reference bowmen who were ambidextrous. When the Bible refers to left\-handed people, it speaks of left\-handedness as an advantage, not a weakness. While it is not as honorable as sitting at someone’s right hand, sitting at the left hand is still a position of honor (Matthew 20:21\). Sitting immediately to a person’s left was considered the second\-most honorable position. It was not as if everyone to the right was more honored than those to the left. The right hand is used in the Bible as a symbol of strength due to the right hand usually being stronger than the left. This should not be understood as a slight against left\-handed people.
What does the Bible say about aromatherapy?	Answer Aromatherapy is a branch of [alternative medicine](alternative-medicine.html) that uses plant extracts, especially those with odor, to treat medical and psychological ailments. Despite the name, these extracts (also known as "essential oils") can either be administered by inhalation or applied directly to the skin. Aromatherapy is used to treat skin conditions, congestion, and infection. Essential oils like lavender are also used to aid relaxation. Besides the effective use of peppermint in freshening breath, there is no scientific evidence that aromatherapy actually has a medical benefit, and many essential oils can be dangerous if administered incorrectly. The Bible mentions aroma and incense extensively. In Exodus 30:22\-33, God instructs the Israelites to make anointing oil with myrrh, fragrant cane, cinnamon, and cassia (similar to cinnamon) in a medium of olive oil. The next passage describes the incense to be used in the tabernacle and, later, the temple, including spices, onycha, galbanum, and frankincense. Frankincense was also to be added to the grain offering (Leviticus 2:1\-2\) as a "soothing aroma to the LORD." The wise men brought frankincense and myrrh to the young Jesus (Matthew 2:11\), and Mary washed Jesus’ feet in nard, an extremely costly ointment, "and the house was filled with the fragrance of the perfume" (John 12:3\). In the time of the Old Testament, plant\-based medication was viewed with ambivalence. Its use was so closely linked with pagan religious practices that it wasn’t encouraged by Scripture. Instead, the Israelites were to rely on God as their Healer (Exodus 15:26; Jeremiah 46:11\). Priests were authorized to identify ailments but not to treat them (Leviticus 13:7, 19, 49\). The anointing oil prescribed in Exodus 30 was used to dedicate people and things for God’s service. Frankincense and myrrh were used in embalming. And, while nard may have a pleasant aroma, there is nothing to indicate a medical benefit to Jesus’ feet beyond deodorizing. Using plant\-based extracts for topical and respiratory medication is not intrinsically New Age, even though at times it can be combined with unbiblical practices. Although care should be taken when using essential oils (especially around those with allergies), there is nothing unscriptural about using scents or plant oils to treat medical conditions.
What is a hedge of protection?	Answer In the first chapter of Job, God points out to Satan that Job is "blameless and upright, a man who fears God and shuns evil" (Job 1:8\). Satan replies, "Does Job fear God for nothing?...Have you not put a hedge around him and his household and everything he has?" (verses 9–10\). It is common for Christians to adapt this verse and pray a "hedge of protection" around a friend or family member, but few people understand the original inspiration behind the phrase. In the time of the Old Testament, wild animals were much more prevalent in the Middle East than they are today. The Bible mentions lions (Judges 14:5\), wolves (Jeremiah 5:6\), bears (1 Samuel 17:34\), leopards (Hosea 13:7\), and hyenas (Isaiah 13:22\). Although stone walls could keep predators away from living areas and livestock, the walls would have to be very tall and would take a long time to make. Wood was not plentiful enough to waste on a fence. Instead, a hedge of thorn bushes could be induced to grow around a living compound. Thorn bushes would be too dense to crawl through, too sharp to chew through, and too deep for all but the most determined leopard to jump over. A hedge would also be a deterrent to sheep and goats seeking to escape their pen. As Satan is compared to a "lion looking for someone to devour" (1 Peter 5:8\), a thorn hedge is an appropriate metaphor for the protection God gives His followers. Is it wrong to ask God for a hedge of protection around yourself or someone else? Absolutely not. In addition to putting on the armor God gives us (Ephesians 6:13\-17\), there is nothing wrong with asking for God’s protection. As seen with Job, a hedge is an apt illustration for what God’s protection looks like.
What is deophobia?	Answer Deophobic is a term popularized by the Christian musician John Cooper for the song “Savior” in Skillet’s 2003 release Collide. The song is written from the point of view of Jesus, who is calling someone to trust in Him for salvation. Deophobic was coined from the Latin deo for “god” and the Greek phobia for “fear.” Deophobia, then, is an irrational terror of God. This is not the same thing as the biblical “fear of God” (Proverbs 1:7; Deuteronomy 10:12\), which is properly understood as a reverential fear, an awe of God that motivates you to obey His commands. In the context of the song, the deophobic character is afraid of what will happen if he trusts Jesus. He knows his life will change dramatically—“crash and break”—and is holding on to a measure of control in hopes that he can avoid that change. The Bible confirms that following Jesus will bring change. In Matthew 10:34\-36, Jesus explains that devotion to Him can result in strained family relationships, and in John 15:18\-19, He warns that the world will hate His followers. The song’s lyrics go on to show the foolishness of trying to maintain control, pointing out that God knows every thought (Psalm 94:11\), man cannot save himself (Ephesians 2:8\-9\), and Jesus alone can save (Romans 6:23\). The gist of the song involves the irony behind deophobia. The character Jesus speaks to is afraid of having his secrets revealed, when God already knows them all. He’s afraid of losing control, when he really has no control. And he strives to escape and prove his own worth, when salvation requires nothing but surrender. Deophobia is driven by pride and a desire to control. Peace comes to those who humbly give themselves to God (Matthew 5:3\).
How can I know for sure that my anger is righteous indignation?	Answer We can know for sure that our [anger or indignation](Bible-anger.html) is righteous when it is directed toward what angers God Himself. Righteous anger and indignation are justly expressed when we are confronted with sin. Good examples would be anger toward child abuse, pornography, racism, homosexual activity, abortion, and the like. The apostle Paul gives clear warning to those who anger God: “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (Galatians 5:19–21\). Jesus expressed righteous anger over the sins of the people (Mark 3:1–5; Matthew 21:12–13; Luke 19:41–44\). But His anger was directed at sinful behaviors and unmistakable injustice. However, we are also taught to be careful in our anger, that we do not sin. “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil” (Ephesians 4:26–27\). We should check our attitude as well as our motive before becoming angry with others. Paul gives us some sound advice on the appropriate approach: “Do not take revenge, my friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord. On the contrary: ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:19–21\). James also gives us good instruction when it comes to righteous indignation: “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God” (James 1:19–20\). The apostle Peter echoes this advice especially for those times when we face those antagonistic toward God and the things of God: “But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil” (1 Peter 3:14–17\). Believers can also channel their anger into constructive action by becoming involved with Christian organizations that combat the influence of evil in society. The key is that, if our outrage results in bringing others into a loving and restorative relationship with God, it’s righteous indignation.
What does it mean to test the spirits?	Answer “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1\). In this verse believers are commanded to “test the spirits to see whether they are from God.” This same command is echoed in other parts of Scripture as well. For example, in 1 Thessalonians 5:20\-21 we find Paul exhorting the Christians to not “despise prophecies, but test everything; hold fast what is good.” These two passages are just a few of the many that warn Christians to test the message that people or spirits proclaim. This is true in all situations but most importantly when a person or spirit is claiming to speak for God. Christians are to be discerning hearers and readers of all messages. The reason for the admonition to “test the spirits” or “test all things” is that there are “many false prophets” or “wolves in sheep’s clothing” that try to lead Christians astray. Sadly, there are many people who claim to speak for God who are presenting a false gospel that is powerless to save. Such errant teaching leaves people with a false hope of salvation and, in a way, inoculates them from the true message. People who are deceived into thinking everything is fine will be more resistant to the truth. Second Corinthians 11:13\-15 warns us that “such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.” So the reason for testing the spirits, for testing all religious teaching, is to see if it is truly from God or if it is a lie from Satan and his servants. The test is to compare what is being taught with the clear teaching of the Bible. The Bible alone is the Word of God; it alone is inspired and inerrant. Therefore, the way to test the spirits is to see if what is being taught is in line with the clear teaching of Scripture. In Acts 17:10\-11 the Berean Jews were commended because, after they heard the teachings of Paul and Silas, they “examined the Scriptures daily to see if these things were so.” The Bereans were called “noble” for doing so. Testing the spirits means that one must know how to “examine the Scriptures.” Rather than accept every teaching, discerning Christians diligently study the Scriptures. Then they know what the Bible says and therefore can “test all things and hold fast to what is true.” In order to do this, a Christian must “be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15\). The Word of God is to be “a lamp” and “a light” to our path (Psalm 119:105\). We must let its light shine on the teachings and doctrines of the day; the Bible alone is the standard by which all truth must be judged.
What was the biblical role of the high priest?	Answer The high priest was the supreme religious leader of the Israelites. The office of the high priest was hereditary and was traced from Aaron, the brother of Moses, of the Levite tribe (Exodus 28:1; Numbers 18:7\). The high priest had to be “whole” physically (without any physical defects) and holy in his conduct (Leviticus 21:6\-8\). Because the high priest held the leadership position, one of his roles was overseeing the responsibilities of all the subordinate priests (2 Chronicles 19:11\). Though the high priest could participate in ordinary priestly ministries, only certain functions were given to him. Only the high priest could wear the Urim and the Thummin (engraved dice\-like stones used to determine truth or falsity). For this reason, the Hebrew people would go to the high priest in order to know the will of God (Numbers 27:21\). An example of this is when Joshua was commissioned by Eleazar, the high priest, to assume some of Moses’ responsibilities (Numbers 27:21\). In the New Testament, we find a reference to the high priest having the gift of prophecy (John 11:49\-52\). The high priest had to offer a sin offering not only for the sins of the whole congregation, but also for himself (Leviticus 4:3\-21\). When a high priest died, all those confined to the cities of refuge for accidently causing the death of another person were granted freedom (Numbers 35:28\). The most important duty of the high priest was to conduct the service on the Day of Atonement, the tenth day of the seventh month of every year. Only he was allowed to enter the Most Holy Place behind the veil to stand before God. Having made a sacrifice for himself and for the people, he then brought the blood into the Holy of Holies and sprinkled it on the mercy seat, God’s “throne” (Leviticus 16:14\-15\). He did this to make atonement for himself and the people for all their sins committed during the year just ended (Exodus 30:10\). It is this particular service that is compared to the ministry of Jesus as our High Priest (Hebrews 9:1\-28\). In understanding the role of the high priest, we can better comprehend the significance of Christ offering Himself for our sins once for all (Hebrews 9:26; 10:10, 12\). Through Christ’s sacrifice for us, we are sanctified and set apart for Him. By entering God’s presence on our behalf, Christ has secured for us an “eternal redemption” (Hebrews 9:12\). As Paul has written, “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5\).
What age was Jehoiachin when he began his reign?	Answer Second Kings 24:8 declares, “Jehoiachin was 18 years old when he began to reign,” while 2 Chronicles 36:9 says, “Jehoiachin was 8 years old when he began to reign.” Skeptics and critics are quick to use this apparent contradiction as clear evidence of an error in the Bible. Those who hold to the inerrancy of the Bible vehemently disagree with the conclusion that the Bible is in error. So, why do these two verses have different numbers for Jehoiachin’s age, and which verse is correct? There are two primary explanations for the apparent contradiction between 2 Kings 24:8 and 2 Chronicles 36:9 in regards to Jehoiachin’s age. The first explanation is that this represents a copyist’s error. As the Old Testament manuscripts were copied by hand, from century to century, small and inconsequential errors found their way into the biblical text. In ancient Hebrew, the numbers 8 and 18 would have been differentiated by a very small mark. No matter how meticulous the scribes were, it would be understandable if one misread the number and recorded the wrong number on the new manuscript. It is important to remember that the inerrancy of the Bible [only applies to the original manuscripts](Bible-inerrancy.html). The Bible is the best\-preserved work from ancient times. With literally thousands of ancient manuscripts in existence, the reliability of the biblical text is not in question. No textual variant has any impact whatsoever on any important biblical doctrine. Virtually all of the variations involve numbers, spelling, or the presence of a preposition. Further, due to the sheer number of biblical manuscripts, it is usually easy to determine which reading is correct in the instances of apparent copyist’s errors. Rest assured, the Bible is completely trustworthy. The second explanation in regards to Jehoiachin’s age in 2 Kings 24:8 and 2 Chronicles 36:9 is that 2 Chronicles records Jehoiachin’s age when he was appointed co\-regent with his father, and 2 Kings records Jehoiachin’s age when, after his father’s death, he became king in his own right. Other kings also used co\-regents. David appointed Solomon king while David was still alive (1 Kings 1:33\-40\), and, when Uzziah was afflicted with leprosy, his son [Jotham](King-Jotham.html) became co\-regent (2 Chronicles 26:21\). While there is no specific mention of a co\-regency in regards to Jehoiachin, this is a plausible explanation for the difference between 2 Kings 24:8 and 2 Chronicles 36:9\. There are other explanations in addition to these two, but they are quite a bit more complicated. Whatever the case, there are biblically plausible explanations for this apparent contradiction. Even if this is indeed a copyist’s error, the presence of such an error does not invalidate the doctrine of biblical inerrancy. God’s Word is infallible even when well\-intentioned but flawed scribes make mistakes.
How can we prevent our young people from losing faith?	Answer This question highlights an unfortunate trend. As numerous recent books and studies have revealed, a large number of today’s youth are becoming disenchanted with the church. As a result, they are either leaving the church altogether or exploring other avenues to satisfy their spiritual appetites. And, contrary to what some may believe, more young people leave the church during their middle and high school years than will leave during their college years. Over 60 percent of young adults who attended church in their teens will ultimately become spiritually disengaged at some point during their twenties (The Barna Group). Although the reasons behind this youthful exodus are many and varied, the answer to this epidemic is really quite simple. Our children need to fully understand that Scripture alone can give life and bring sanctification to a sinful soul, and only Scripture can equip us to discern truth from error. Yet, as the apostle Paul aptly pointed out, how can they believe when they’ve not heard? (Romans 10:14\). In a world in which there is a growing tide of hostility towards Christianity, we need to teach our children the Word of God and how to defend it (1 Peter 3:15\). There are three places our children ultimately learn and develop their worldview and belief system: school, church, and home. Beginning around age five, kids will spend the better part of two decades becoming educated. And public school systems, along with the colleges and universities, continue to indoctrinate kids with the religious beliefs of humanists. Half a century ago, the United States Supreme Court recognized humanism as a religion. So, when the Bible and prayer were tossed out of public schools, they did not throw out religion. They simply replaced the Christian worldview with an atheistic one. As a result, practically everything a child learns in school about science and history has nothing to do with God. Everything is explained without any reference to our Creator. On the other hand, while kids are in school they are taught and expected to tolerate all beliefs, points of view, and different behavioral preferences. A sign at one college epitomizes this expected tolerance: “It is OK for you to think you are right. It is NOT OK for you to think someone else is wrong.” It should come as no surprise, then, that over 70 percent of young adults under the age 25 think all beliefs are equally valid. Let’s look at the church, as this is certainly a place where the truth of God’s Word should be vigorously defended. Unfortunately, however, more and more churches are deviating from scriptural truth. The apostle Paul warned us this would happen (2 Timothy 4:3\). Discussing the church’s diminishing adherence to the hard truths of God’s Word, Charles Spurgeon had this to say: “There will come another generation, and another, and all these generations will be tainted and injured if we are not faithful to God and to His truth today. …How is the world to be saved if the church is false to her Lord?” One theologian aptly commented in response: “We who love the Lord and His church must not sit by while the church gains momentum on the down\-grade of worldliness and compromise. Men and women before us have paid with their blood to deliver the faith intact to us. Now, it is our turn to guard the truth. It is a task that calls for courage, not compromise. And it is a responsibility that demands unwavering devotion to a very narrow purpose.” The development of a Christian foundation, then, must begin at home with the parents. Yet the truth is that, by the time the average child leaves for college at age 18, he or she will have never read the entire Bible (which can be read cover to cover in about 80 hours), and many will never have opened a Bible. Yet they will have watched roughly 21,000 – 30,000 hours of television, which will most definitely have played a significant role in developing their worldview. The Bible tells us that children are a gift from God (Psalm 127:3\). Even though we are their stewards for a relatively short time, our parental influence in their lives is significant, to say the least, and it is our responsibility to pass along our faith and values to them. In the Old Testament, Moses stressed to his people the importance of teaching children about the LORD and His commands, decrees, and laws: “Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the doorframes of your houses and on your gates” (Deuteronomy 11:19\-20\). And in the New Testament, parents are taught to raise their children in the “training and instruction of the Lord” (Ephesians 6:4\), as all Scripture is God\-breathed and is useful for teaching, training, and correcting (2 Timothy 3:16\). Parents need to instill in their children a thoroughly Christian worldview so they understand that the only way to God is through Jesus Christ (John 14:6\). This requires studying the Bible and a lot of hard work. For our children to be able to defend the Word of God (1 Peter 3:15\), they need to know it well. The importance of teaching our children the truth of Scripture at an early age is put into perspective by this sobering statistic from Barna: only about 6 percent of people who are not Christians by age 18 will become Christians later in life. That frightening thought should reverberate deeply in the hearts of parents who aspire to have their children attain the eternal life that Jesus Christ died to give us. Jesus Christ said, “Everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall as it had its foundation on the rock” (Matthew 7:24\-25\). It is clear that the forces of our increasingly secular world will bring torrents of “rain” and “wind” into our children’s lives so as to turn their ears away from the truth. Christians are not surprised by this, as the Bible tells us this is going to happen to a greater degree as we draw closer to Christ’s return. The wise Solomon taught us to train our children in the way they should go and when they are old they will not turn from it (Proverbs 22:6\). Quite simply, it is imperative that we construct a Christian paradigm in our children’s hearts at a tender age.
What does the Bible say about unforgiveness?	Answer The Bible has quite a bit to say about forgiveness and unforgiveness. Perhaps the most well\-known teaching on unforgiveness is Jesus’ parable of the unmerciful servant, recorded in Matthew 18:21\-35\. In the parable, a king forgives an enormously large debt (basically one that could never be repaid) of one of his servants. Later, however, that same servant refuses to forgive the small debt of another man. The king hears about this and rescinds his prior forgiveness. Jesus concludes by saying, “This is how my heavenly Father will treat each of you unless you forgive your brother or sister from your heart” (Matthew 18:35\). Other passages tell us that we will be forgiven as we forgive (see Matthew 6:14; 7:2; and Luke 6:37, for example). Do not be confused here; God’s forgiveness is not based on our works. Forgiveness and salvation are founded completely in the person of God and by Jesus’ redeeming work on the cross. However, our actions demonstrate our faith and the extent to which we understand God’s grace (see James 2:14\-26 and Luke 7:47\). We are completely unworthy, yet Jesus chose to pay the price for our sins and to give us forgiveness (Romans 5:8\). When we truly grasp the greatness of God’s gift to us, we will pass the gift along. We have been given grace and should give grace to others in return. In the parable, we are appalled at the servant who would not forgive a minor debt after having been forgiven his unpayable debt. Yet, when we are unforgiving, we act just as the servant in the parable. Unforgiveness also robs us of the full life God intends for us. Rather than promote justice, our unforgiveness festers into bitterness. Hebrews 12:14\-15 warns, “Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord. See to it that no one falls short of the grace of God and that no bitter root rises up to cause trouble and defile many.” Similarly, 2 Corinthians 2:5\-11 warns that unforgiveness can be an opening for Satan to derail us. We also know that those who have sinned against us – whom we may not want to forgive – are held accountable by God (see Romans 12:19 and Hebrews 10:30\). It is important to recognize that to forgive is not to downplay a wrongdoing or necessarily to reconcile. When we choose to forgive, we release a person from his indebtedness to us. We relinquish the right to seek personal revenge. We choose to say we will not hold his wrongdoing against him. However, we do not necessarily allow that person back into our trust or even fully release that person from the consequences of his sin. We are told that “the wages of sin is death” (Romans 6:23\). While God’s forgiveness relieves us from eternal death, it does not always release us from the death\-like consequences of sin (such as a broken relationship or the penalty provided by the justice system). Forgiveness does not mean we act as if no wrong has been done; it does mean we recognize that grace abundant has been given to us and that we have no right to hold someone else’s wrongdoing over his head. Time and again, Scripture calls us to forgive one another. Ephesians 4:32, for example, says, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” We have been given much in the way of forgiveness, and much is expected from us in response (see Luke 12:48\). Though forgiveness is often difficult, to be unforgiving is to disobey God and to depreciate the greatness of His gift.
What was manna?	Answer During the forty years between the time the Israelites left Egypt and entered the Promised Land, they faced harsh conditions, including a scarcity of food. To alleviate this problem, God miraculously provided the Israelites with “bread from heaven,” called “manna.” The manna appeared each morning, and the Israelites were given specific instructions on gathering it (see Exodus chapter 16\). What was manna? Interestingly, the Israelites asked the very same question: “When the people of Israel saw it, they said to one another, ‘What is it?’ For they did not know what it was. And Moses said to them, ‘It is the bread that the LORD has given you to eat’” (Exodus 16:15\). The Hebrew word translated “manna” literally means “what is it?” The Bible nowhere discusses the chemical composition of manna. All we are told is that “it was like coriander seed, white, and the taste of it was like wafers made with honey” (Exodus 16:31\). Numbers 11:7 states that manna’s appearance was like “bdellium” or “resin.” Psalm 78:24 refers to manna as “grain from heaven,” and the next verse calls it “bread of angels.” So, manna seems to have been literal bread that God caused to miraculously appear each morning during the Israelites’ wilderness wanderings. The miracle of manna ceased shortly after the Israelites entered the Promised Land (Joshua 5:12\). Far more important than manna’s physical qualities is what manna foreshadowed. Manna is a type, or foreshadowing, of Jesus. After Jesus miraculously fed the 5,000, they wanted Him to “give us this bread always” (John 6:34\). Jesus tried to get their attention off of physical bread and onto the true “bread of life.” “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world. . . . I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (John 6:32\-35\). Sadly, the people could not get their minds off of physical bread long enough to understand the spiritual truth Jesus was declaring (John 6:36\-59\). They were more concerned with the condition of their stomachs than the condition of their souls. Just as God provided manna to the Israelites to save them from starvation, He has provided Jesus Christ for the salvation of our souls. The literal manna temporarily saved the Israelites from physical death. The spiritual manna saves us from eternal death. “Your fathers ate the manna in the wilderness, and they died. This is the bread that comes down from heaven, so that one may eat of it and not die” (John 6:49\-50\).
Is it wrong to say “Xmas” instead of “Christmas”?	Answer There are many who view the word Xmas as part of an overall “[war on Christmas](war-on-Christmas.html).” They view it as a blatant attempt to take Christ out of Christmas. While it is undeniable that some use Xmas in that manner, the actual origin of the word Xmas has nothing to do with taking Christ out of Christmas. In Greek, the original language of the New Testament, the word for “Christ” is Χριστός, which begins with the Greek letter that is essentially the same letter as the English letter X. So, originally, Xmas was simply an abbreviation of Christmas. No grand conspiracy to take Christ out of Christmas. Just an abbreviation. But there is no denying that there is a trend to, in a sense, take Christ out of Christmas. In pursuit of tolerance, inclusiveness, and political correctness, some are attempting to obscure the Christian origins of Christmas—as if our society’s materialism has not already obscured the meaning of Christmas. Whether they refer to it as “Xmas” or “the winter holidays” or something else, some will not be satisfied until the celebration is entirely secularized. In response to this, rather than getting angry or complaining about the use of Xmas, we should be sharing the love of Christ through word and deed.
How can we discern counterfeit miracles?	Answer In Matthew 24:24, Jesus warns, “For false christs and false prophets will appear and perform great signs and miracles to deceive even the elect—if that were possible.” Similarly, 2 Thessalonians 2:9 says, “The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders.” When God sent Moses to deliver the Israelites from slavery in Egypt, He performed miraculous signs through Moses to prove that Moses was indeed His messenger. However, Exodus 7:22 states, “But the Egyptian magicians did the same things by their secret arts, and Pharaoh’s heart became hard; he would not listen to Moses…” (see also Exodus 7:11 and 8:7\). God later demonstrated His superiority by performing miracles the magicians, or more accurately, the demons who were empowering the magicians, were not able to replicate (Exodus 8:18; 9:11\). But the fact remains that Pharaoh’s magicians were able to perform miracles. So, if miracles can be from either God or the demonic world, how are we to discern the difference? The Bible does not give specific instructions on how to recognize counterfeit miracles. The Bible does, however, give specific instructions on how to recognize counterfeit messengers. “You will recognize them by their fruits” (Matthew 7:16, 20\). First John 4:2\-6 elaborates, “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist … They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood.” These two passages present two methods for recognizing a false teacher. First, examine his/her fruit. Does he/she display the Christlikeness that is a qualification for a messenger from God (1 Timothy 3:1\-13\)? Second, examine his/her teaching. Is what he/she teaches in agreement with God’s Word (2 Timothy 2:15; 3:16\-17; 4:2; Hebrews 4:12\)? If the teacher fails either of these tests, he/she is not from God. It does not matter how many miracles are present. If a person does not walk the truth or teach the truth, we can discount any miracles he/she performs. Miracles performed by a false teacher are not from God. In the New Testament, miracles were performed almost exclusively by the apostles and their close associates. The miracles served to validate the gospel message and the ministry of the apostles (Acts 2:43; 5:12; 2 Corinthians 12:12; Hebrews 2:4\). While we should never doubt God’s ability to perform miracles, the biblical purpose of miracles should give us a degree of skepticism concerning reports of modern\-day miracles. While it is not biblical to say that God never performs miracles, the Bible is clear that we are to seek after truth, not miracles (Matthew 12:39\). It is an interesting conundrum that miracles in the Bible validated the messenger, and yet today, miracles are not necessarily an indicator for a true messenger of God. The difference is God’s Word. Today we have the complete canon of Scripture, and it is an infallible guide. We have a more sure Word (2 Peter 1:19\) we can use to discern whether a messenger and a message is from God. Miracles can be counterfeited. That is why God points us to His Word. Signs and wonders can lead us astray. God’s Word will always light the true path (Psalm 119:105\).
What is the Christian view of asceticism / monasticism?	Answer Asceticism and monasticism are two religious disciplines designed to de\-emphasize the pleasures of the world so the practitioner can concentrate on the spiritual life. Both asceticism and monasticism have been adopted by worshipers of various faiths. In general, asceticism is the practice of strict self\-denial as a means of attaining a higher spiritual plane. Monasticism is the state of being secluded from the world in order to fulfill religious vows. While most [monks](Christian-monk.html) are ascetic, ascetics do not have to be monks. Asceticism comes from the Greek word askesis, meaning "exercise, training, practice." Ascetics renounce worldly pleasures that distract from spiritual growth and enlightenment and live a life of abstinence, austerity, and extreme self\-denial. Asceticism is common in Hinduism, Jainism, Buddhism, Judaism, and Islam. Asceticism is not to be confused with Stoicism. Stoics believed that holiness can reside only in the spiritual realm, and all physical matter is evil. Ascetics do not necessarily believe that the flesh is evil, but they do go to great lengths to deny the flesh in order to transform the mind or “free” the spirit. Historically, asceticism has involved fasting, exposing oneself to heat or cold, sleep deprivation, flagellation, and even self\-mutilation. Asceticism is usually associated with monks, priests, and yogis. The voluntary Nazarite vow could be seen as a mild form of asceticism. People of the Old Testament who took the vow consecrated themselves to God and refrained from drinking wine and cutting their hair (Numbers 6:1\-21\). Modern Christian ascetics use passages such as 1 Peter 2:11 and 1 Corinthians 9:27 to support their lifestyle, and they exhibit their austerity in different ways. Some choose to be celibate. Others practice religious disciplines such as meditation, keeping vigil, and fasting. Monasticism is similar to asceticism, but with a slightly different focus. Whereas ascetics practice extreme self\-denial, monks seclude themselves from all earthly influences in an attempt to live a godly life and to keep their personal religious vows. Christian monasticism is based on an extreme interpretation of Jesus’ teachings on perfection (Matthew 5:48\), celibacy (Matthew 19:10\-12\), and poverty (Matthew 19:16\-22\). Monks and nuns attempt to control their environment and surround themselves with like\-minded devotees. Many followers of Eastern religions also practice monasticism, the Buddhist monk perhaps being the most recognizable. Christian monasticism draws from the influence of Judaic tradition. The Essenes, a Jewish mystical sect, were similar to monks. They were as devout as the Pharisees but lived in isolation, often in caves in the wilderness. It’s possible that John the Baptist was an Essene, and many scholars believe the Dead Sea Scrolls were written by Essenes. Monasticism in Christianity became popular during the time of Constantine. With the government’s endorsement of Christianity, many believers found it more difficult to live a godly lifestyle. Some of them turned their backs on society and fled to the desert, where they believed that quietude and self\-induced hardship would make following Jesus easier. Today, most Western monks and nuns are Catholic, although there is a movement among Protestants for individuals and families to live communally. Followers of Christ are told to deny self (Luke 9:23\), but asceticism takes this command to an extreme. The Bible never suggests that a Christian should purposely seek out discomfort or pain. On the contrary, God has richly blessed us “with everything for our enjoyment” (1 Timothy 6:17\). The Bible warns of those who “forbid people to marry and order them to abstain from certain foods” (1 Timothy 4:3\); thus, it is erroneous to believe that celibates who abstain from certain foods are “more holy” than other people. We are under grace, not under the law (Romans 6:14\); therefore, the Christian does not live by a set of rules but by the leading of the Holy Spirit. Christ has set us free (John 8:36\). In many cases, the ascetic practices self\-denial in order to earn God’s favor or somehow purge himself from sin. This shows a misunderstanding of grace; no amount of austerity can earn salvation or merit God’s love (Ephesians 2:8\-9\). Monasticism is not biblical in that it ignores our responsibility to go into all the world and preach the gospel (Matthew 28:19\). While we are not part of the world, we are in it, and the church was never intended to be isolated from people in need of Christ (1 Corinthians 5:9\-10\).
What does the Bible say about insecurity?	Answer To be insecure is to lack confidence or trust, whether in ourselves or someone else. There are many causes of insecurity, but chief among them is our failure to fully trust God (Jeremiah 17:7\-8\). As believers, we have this assurance: “And those who know Your name put their trust in You, for You, O LORD, have not forsaken those who seek You” (Psalm 9:10; also see Deuteronomy 31:8; Lamentations 3:57\). If we know God is with us, why do we still experience feelings of insecurity, doubts, and fears? Why does God seem so far away? In Satan’s arsenal, one of his biggest weapons is doubt. Satan loves for us to question who we are and how we measure up to others (Ephesians 2:1\-2; Ephesians 6:12; 1 Samuel 16:7\). He wants us to feel insecure over the meaning and purpose of our lives, where we’re going, and how we’ll get there. Another cause of feelings of insecurity is reliance on wealth and possessions instead of God. The world encourages us to strive to be “number one” and promotes the adage “he with the most toys wins.” If we don’t have the latest iPhone, fastest car, biggest house, or largest paycheck, we are failures. Yet the Bible teaches us not to set our hopes on earthly riches but on God: “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (1 Timothy 6:17, emphasis added; see also Mark 10:23\-25; Luke 12:16\-21\). Riches, being uncertain, will certainly bring insecurity to those who trust in them. Many times, insecurity takes the form of worry about the future. Jesus was empathic when He said, “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and His righteousness, and all these things will be added to you. Therefore do not be anxious about tomorrow. . . .” (Matthew 6:31\-34\). Worrisome fears about the future are rooted in a doubt of God’s provision. This breeds strong feelings of insecurity and a lack of peace, resulting in fear and depression. When we doubt God, Satan wins (Philippians 4:6; 1 Peter 5:8\). Insecurity may also result from being preoccupied with the things of the world: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15\). Security is not to be found in this world’s people, things, or institutions, including government institutions. Some people become obsessed with having the right leaders in government, the right laws, and the right policies. When the government is in the wrong hands, they contend, the nation is doomed. However, the Bible teaches us that God is in control and His sovereignty extends to governmental leaders (Proverbs 21:1; Daniel 2:21\). While we should practice good citizenship and vote our conscience, we must also recognize that government policy cannot save us. Only God can do that (Isaiah 33:22; Psalm 143:6; Jeremiah 17:5\-6\). Others place their trust in their pastor or other church leaders. However, men can and will let us down. Only Christ is the sure foundation. “So this is what the Sovereign LORD says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be stricken with panic’” (Isaiah 28:16\). Jesus is the solid rock and our only hope of security (Matthew 7:24\). Often, the reason for our insecurities is an undue preoccupation with our own selves, an “it’s all about me” mentality. The Bible warns us about self\-absorption and pride (Romans 12:3\). God’s work will be done “‘not by might nor by power, but by my Spirit,’ says the LORD Almighty” (Zechariah 4:6\). True security comes when you recognize that “God will supply every need of yours according to His riches in glory in Christ Jesus” (Philippians 4:19\). When struggling with feelings of insecurity, never forget God’s promise: “You will keep in perfect peace those whose minds are steadfast, because they trust in you.” (Isaiah 26:3\).
What does it mean to be poor in spirit?	Answer In the beatitudes of the Sermon on the Mount, Jesus declares, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3\). What exactly does it mean to be poor in spirit, and why does being poor in spirit result in the kingdom of heaven? Why is “poor in spirit” something God wants us to be? Why would God want us to be “poor” at anything? Some propose that Jesus is speaking of financial poverty, that He is advocating being poor so that riches and possession don’t come between us and God. While it is true that Jesus elsewhere warned against seeking riches (Matthew 6:24\), that does not seem to be Jesus’ point in Matthew 5:3\. Jesus is speaking of being “poor *in spirit*”; i.e., being “spiritually poor.” In the beatitudes, Jesus is concerned with spiritual realities, not material possessions. What, then, does it mean to be spiritually poor? To be poor in spirit is to recognize your utter spiritual bankruptcy before God. It is understanding that you have absolutely nothing of worth to offer God. Being poor in spirit is admitting that, because of your sin, you are completely destitute spiritually and can do nothing to deliver yourself from your dire situation. Jesus is saying that, no matter your status in life, you must recognize your spiritual poverty before you can come to God in faith to receive the salvation He offers. Why and how does being poor in spirit result in the kingdom of heaven? While the phrase can be broad in meaning, “kingdom of heaven” essentially refers to salvation. The kingdom of heaven is both eternity in heaven with God after death (Romans 6:23\) and the eternal quality of life with God before death (John 10:10\). God offers us salvation as a gift, through the sacrifice of Jesus Christ on the cross, the full payment for sin’s penalty. Before we can receive this gift, we must understand that we cannot make ourselves worthy of it. Salvation is by grace through faith, not of works (Ephesians 2:8\-9\). We must recognize our sinfulness before we can understand our need for a Savior. We must admit our spiritual poverty before we can receive the spiritual riches God offers (Ephesians 1:3\). We must, in short, be “poor in spirit.” When Jesus says, “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” He is declaring that, before we can enter God’s kingdom, we must recognize the utter worthlessness of our own spiritual currency and the inability of our own works to save us.
Is penance mentioned in the Bible?	Answer Penance is an act of devotion designed to show sorrow for or repentance of sin. The word penance is mentioned in two Bible translations, the New Living Translation (NLT), a modern\-day thought\-for\-thought version; and the New American Bible (NAB), a Catholic version first published in 1970\. In each, the word penance is used in only one passage: “You humble yourselves by going through the motions of penance, bowing your heads like reeds bending in the wind. You dress in burlap and cover yourselves with ashes. Is this what you call fasting? Do you really think this will please the LORD?” (Isaiah 58:5, NLT). The New American Bible renders the passage this way: “Is this the manner of fasting I wish, of keeping a day of penance: That a man bow his head like a reed, and lie in sackcloth and ashes? Do you call this a fast, a day acceptable to the LORD?” (Isaiah 58:5 NAB). The more literal Bible translations, such as the New American Standard Bible (NASB) and the English Standard Version (ESV), render this passage similarly: “Is it a fast like this which I choose, a day for a man to humble himself? Is it for bowing one’s head like a reed And for spreading out sackcloth and ashes as a bed? Will you call this a fast, even an acceptable day to the LORD?” (Isaiah 58:5, NASB). The word humble replaces penance. Penance is one of the sacraments of the Roman Catholic Church. It is used as a form of discipline or punishment imposed on a person to demonstrate repentance for his or her sins. The Catholics refer to this as “doing penance.” The penitent first confesses his sin(s) to a priest. The penitent is then given instructions on what to do in order to atone for his sins. Usually, penance takes the form of praying certain prayers a specified number of times, fasting, or spending time in front of an altar. This is unbiblical. Nowhere does Scripture teach that performing works or punishing oneself will make restitution for sin. The Bible does teach us to repent (Acts 11:18; Acts 20:21: Luke 15:7\). To repent means to have a change of mind or a change in attitude toward God. Repentance of sin is accompanied by faith in Jesus Christ; they are inseparable. The Catholic teaching of “doing penance” as a means of atoning for sin or of appeasing God is nowhere taught in the Bible. It is not our works that make us right with God. In fact, our works are considered as nothing more than “filthy rags” in His eyes (Isaiah 64:6\). It is the blood of Christ that makes us right: “How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, purify our conscience from dead works to serve the living God” (Hebrews 9:14\). The Roman Catholic’s practice of “penance” is unscriptural because it focuses on man’s works in order to be forgiven, not the blood of Jesus and our relationship with Him. John tells us, “But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin” (1 John 1:7\).
What is the Comma Johanneum (1 John 5:7-8)?	Answer The Comma Johanneum, also known as the Comma Johannine, is a textual variant in regards to 1 John 5:7\-8\. The word comma simply means “short clause,” and Johanneum means “pertaining to John.” Without the “comma,” 1 John 5:7\-8 reads, “For there are three that testify: the Spirit, the water and the blood; and the three are in agreement.” With the “comma,” 1 John 5:7\-8 reads, “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.” If the Comma Johanneum was originally part of 1 John 5:7\-8, it would be the clearest and most direct reference to the Trinity in the entire Bible. However, it is highly unlikely that the Comma Johanneum was originally a part of 1 John. None of the oldest Greek manuscripts of 1 John contain the comma, and none of the very early church fathers include it when quoting or referencing 1 John 5:7\-8\. The presence of the Comma Johanneum in Greek manuscripts is actually quite rare until the 15th century A.D. It is primarily found in Latin manuscripts. While some of the Latin manuscripts containing the Comma Johanneum are ancient, the Comma Johanneum did not appear in the original Latin Vulgate written by Jerome. In the 16th century, when Desiderius Erasmus was compiling what became known as the Textus Receptus, he did not include the Comma Johanneum in the 1st or 2nd editions. Due to intense pressure from the Catholic Church and others who wanted it included because of its support for trinitarianism, Erasmus included the Comma Johanneum in later editions of the Textus Receptus. His decision resulted in the Comma Johanneum being included in the King James Version of the Bible and later in the New King James Version. None of the modern Greek texts (UBS 4, [Nestle\-Aland 27](Nestle-Aland-Greek-New-Testament.html), Majority Text) contain the Comma Johanneum. Of all the modern English translations, only the New King James Version and Modern English Version include the Comma Johanneum. While it would be convenient for there to be an explicit statement confirming the Trinity in the Bible, it is highly unlikely that the Comma Johanneum was originally a part of 1 John. Some ancient scribe, either intentionally or accidentally added it to a Latin manuscript, and then that addition was copied thousands upon thousands of times. This eventually resulted in the Comma Johanneum appearing in the vast majority of Latin manuscripts. Whatever the scribe’s motives, it is absolutely wrong to add to God’s Word. While what the Comma Johanneum says is true, it is not a God\-breathed statement and does not belong in the Bible. The doctrine of the Trinity is taught and implied in many other biblical passages. If God thought an explicit mention of the Trinity was necessary, He Himself would have made sure it was in His Word.
How can I know if I have received a call to ministry?	Answer In the most basic sense, all Christians are called to ministry. The Great Commission (Matthew 28:18\-20\) applies to all believers. Too, every Christian is part of the Body of Christ. Fulfilling one’s role as part of the Body – no matter what that role is – means ministering to others. However, most people who ask this question are really interested in whether they are called to vocational ministry, such as the pastorate. This is an excellent question. Certainly, vocational ministry has unique demands. In confirming any calling, it is important to first examine your heart and motivation (Jeremiah 17:9\). Do you truly feel this call is from God, or is it a personal desire? Or is it an attempt to live up to someone else’s expectation of you? If the motivation is pride or people\-pleasing, you should give pause. Are you feeling “called” because you think that in order to be “most Christian” you must work in a distinctly “Christian” ministry? Christians are the fragrance of Christ (2 Corinthians 2:15\) no matter where they serve. You can be light and salt and “do ministry” outside the church or in a secular job just as well as you can within the church or in a distinctly Christian vocation. Guilt can sometimes be mistaken as a call to ministry. Many Christians hear that serving God requires sacrifice, which it does. But this does not mean all Christians are called to a foreign mission field or that the type of ministry you would enjoy least is what God is calling you to do. Yes, living for Christ requires sacrifice, but not misery. There is joy in living out our calling. Paul is a great example of this. He suffered greatly for his ministry, yet he was always content and joyful in Christ (see especially Paul’s letter to the Philippians). After you are certain that your heart is rightly motivated, consider your natural (and spiritual) gifts and strengths. Do these seem to fit with the vocational ministry you are considering? Yes, God is shown strong in our weaknesses and calls us to serve out of His strength rather than our own. But He also gave us gifts and talents to use for Him. It is unlikely that God would call someone who is manually unskilled to be a repairman. Are you gifted in the area in which you think you are called? Another important consideration is your natural inclination. Someone invigorated by accounting facts, for example, is likely not going to enjoy a position in pastoral care. You may find spiritual gifts tests and even personality tests to be helpful in determining your natural gifting and inclination. Another area to consider is your experience. God prepares us before launching us into our calling. For example, in the Bible we see this occur with David’s training under Saul prior to his taking the throne or Moses’ time both in Egypt and in the Midian desert prior to leading the Israelites out of captivity. (Reggie McNeal’s A Work of Heart does an excellent job depicting this time of preparation). Are there things in your past that God will use to contribute to your work in the call? Also, you’ll want to seek counsel (see Proverbs 11:14 and 15:22\). Others can often see strengths and weaknesses in us that we cannot. It is helpful to receive input from trusted, godly friends. It is also helpful to observe others’ reactions to you. Do people seem to naturally follow you, or do you often have to force your leadership? Are people naturally open with you and share their concerns? While it is important to seek counsel, it is also important not to rely solely on this. Sometimes our friends and family are wrong (see 1 Samuel 16:7\). However, honest feedback from those who love you should help confirm your calling. Every person has a unique calling from God. The call to vocational ministry, however, is particularly public, and those in public ministry are often both highly regarded and highly criticized. James 3:1 says, “Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly.” Those in ministry leadership positions are held to high standards because they are guiding others. The books of 1 and 2 Timothy and Titus list requirements for those in church leadership positions. When determining whether or not you are called to vocational ministry, consider what it will entail, be courageous, and trust God. If God has called you, He will equip you and fill you so that you may be poured out for others (see Matthew 6:33; Hebrews 13:20\-21; Ephesians 3:20\-21; Psalm 37:23; and Isaiah 30:21\). One more thing. It is important to keep moving. We sometimes refuse to move until we are certain of the call. But it is easier to redirect something already in motion than to get something moving. When we step out in faith – even if our step is not quite in the right direction – God is faithful to guide us.
What is the meaning of Azazel / the scapegoat?	Answer “Azazel” or “the scapegoat” is mentioned in Leviticus 16 as part of God’s instructions to the Israelites regarding the Day of Atonement. On this day, the high priest would first offer a sacrifice for his sins and those of his household; then he would perform sacrifices for the nation. “From the Israelite community \[the high priest was instructed] to take two male goats for a sin offering and a ram for a burnt offering” (v. 5\). The priest brought the animals before the Lord and cast lots between the two goats – one to be a sacrifice and the other to be the scapegoat. The first goat was slaughtered for the sins of the people and its blood used to cleanse the Most Holy Place, the tent of meeting and the altar (v. 20\). After the cleansing, the live goat was brought to the high priest. Laying his hands on the scapegoat, the high priest was to “confess over it all the wickedness and rebellion of the Israelites – all their sins – and put them on the goat’s head. He shall send the goat away into the wilderness in the care of someone appointed for the task. The goat will carry on itself all their sins to a remote place; and the man shall release it in the wilderness” (vv. 21\-22\). Symbolically, the scapegoat took on the sins of the Israelites and removed them (v. 10\). For Christians, this is a foreshadowing of Christ. Christ is the complete atonement for our sins. In many ways, He embodies each aspect of the Day of Atonement. We are told that He is our great High Priest (Hebrews 4:14\). He is also the “Lamb that was slain from the creation of the world” (Revelation 13:8\) as a sacrifice for our sins. And He is our scapegoat. Second Corinthians 5:21 says, “God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God.” Our sins were laid on Christ – He bore our sins just as the scapegoat bore the sins of the Israelites. Isaiah 53:6 prophesies Christ’s acceptance of the sin burden: “We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on Him the iniquity of us all.” After the sins were laid on the scapegoat, it was considered unclean and driven into the wilderness. In essence, the goat was cast out. The same happened to Jesus. He was crucified outside of the city. “He was despised and rejected by men … He poured out His life unto death, and was numbered with the transgressors. For He bore the sin of many, and made intercession for the transgressors” (Isaiah 53:3a, 12\). Jesus embodied what the scapegoat represented – the removal of sins from the perpetrators. Truly, the Old Testament rituals carry a depth and richness that only God could create. The Day of Atonement foreshadowed the ultimate atonement Christ provides. No longer do we need to sacrifice animals to cover our sins, nor do we need to impute our sins to a scapegoat to have them carried away. Jesus has been sacrificed and “scapegoated” for us. Our sins have been atoned for and removed. “The law is only a shadow of the good things that are coming – not the realities themselves,” we are told in Hebrews 10:1\. “For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. … Those sacrifices are an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins. … We have been made holy through the sacrifice of the body of Jesus Christ once for all” (Hebrews 10:3\-4, 10\). As a side note, the name “Azazel” shows up in some Jewish mythology. While there are different versions in the Book of Enoch, the Book of the Giants, and other pseudepigraphal books, the story is essentially that Azazel was the name of one of the fallen angels who sinned in Genesis chapter 6\. As a curse on his sin, Azazel was forced to take the form of a goat\-like demon. This myth is not recorded in the Bible. Regardless of the identity of Azazel, the Bible emphasizes the sufficiency and completeness of Christ’s sacrifice both to remove our sin and to reconcile us to God.
What is the divine spark?	Answer The idea of a divine spark, most common in Gnostic and mystical religions, is that every human being possesses either a connection with God or a "part" of God. The goal of life, then, is to allow the divine spark to influence us toward love, peace, and harmony. Upon death, the divine spark returns to God. Is the idea of a divine spark biblical? No, the idea of a divine spark, as held by Gnosticism and mysticism, is not biblical. But there are some biblical truths that are somewhat similar to the idea of a divine spark. Genesis 1:26 teaches that every human being possesses the image of God. Ecclesiastes 3:11 declares that God has “set eternity in the hearts of men.” In Luke 17:21, Jesus proclaims, “The kingdom of God is within you.” The Bible teaches that every human being possesses an immaterial soul\-spirit, and it is this part of us that connects with God (Hebrews 4:12\). From these verses we learn that each of us possesses a soul\-spirit, is made in the image of God, and is innately aware of eternity. However, only a person who has been redeemed by Christ can truly connect with God. The indwelling kingdom of God is true only for believers in Jesus Christ. These scriptural principles do not teach a “divine spark,” as commonly defined. Whatever “divine spark” there ever was in humanity was snuffed out by sin (Romans 3:10\-23\). Without the truth and life of Jesus Christ (John 14:6\), there is no “spark.” Without a relationship with the light of the world (John 8:12\), there can be no light (2 Corinthians 4:4\).
In regards to forgiveness, is there a difference between willful sin and ignorant sin?	Answer Though God makes a distinction between those who sin in ignorance and those who sin willfully (Numbers 15:27\-31\), repentance is always necessary to receive forgiveness (Mark 1:15; Acts 2:38; Acts 26:18\). Repentance is literally a change in one’s attitude about God and accompanies saving faith in Christ (Acts 3:19; 20:21; 26:20\). Without it there can be no forgiveness. Jesus said, “No, I tell you; but unless you repent, you will all likewise perish” (Luke 13:3; cf. 17:3\-4; 2 Peter 3:9\). To sin willfully is to be proud and [presumptuous](presumptuous-sins.html) in one’s defiance of God (Psalm 19:13; Hebrews 10:26\). Willful sins bring God’s judgment, sooner or later, but sins of ignorance are not excusable, either: “So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed” (Ephesians 4:17\-19; see also Acts 3:17\-19; Acts 17:30\-31\). Forgiveness is available to all, but we leave it to God’s sovereign grace to cause the transgressor to truly repent in order to be pardoned (Ephesians 2:4\). Those who reject Jesus and His gospel in ignorance must accept Him in repentance in order to receive forgiveness of their sins. Jesus made this abundantly clear: “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6\). It doesn’t matter whether someone misses the way because of ignorance or because of willful rebellion—he has still missed the way. People are not as ignorant as they may claim, however. No one can be utterly ignorant of God, and no one has an excuse to live in disobedience. The apostle Paul said, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse” (Romans 1:18\-20\). Though we may at times sin in ignorance, we can always be assured of God’s forgiveness. The apostle Paul is a classic example of this truth: “Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief” (1 Timothy 1:13\). Yet for those who willfully and habitually sin, Peter makes it clear that “if they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and are overcome, they are worse off at the end than they were at the beginning. It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them” (2 Peter 2:20\-21\). John gives us clarity on the matter of forgiveness: “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:8\-9\).
Is raising the dead still possible today?	Answer In addition to Jesus Himself being raised from the dead, the Bible records nine other instances of people rising from the dead (1 Kings 17:22; 2 Kings 4:33–36; 13:21; Matthew 27:52; Luke 7:11–17; 8:40–56; John 11:43–44; Acts 9:40–41; 20:9–12\). Clearly, bringing someone back from the dead is not beyond God’s power today: “Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8\). Since God is still capable of raising the dead, yes, raising the dead is still possible today. A much more involved question is whether raising the dead actually occurs today. There are some in the Word\-Faith movement who claim to have raised the dead, but credible evidence has never been produced. The many blatantly unbiblical teachings within the Word\-Faith movement raise serious doubts regarding the legitimacy of any of their miracles. Some practitioners of voodoo and witchcraft also claim to have raised people from the dead. While satanic miracles are possible (2 Thessalonians 2:9\), it seems unlikely that Satan possesses the power to raise the dead. If a person who was officially pronounced dead was raised back to life, it would be an amazing miracle. Surely if a person was raised from the dead in the name of Christ, it would convince everyone to receive Jesus as Savior. Right? Wrong. Jesus addressed this very issue in Luke 16:30\-31, “But if someone goes to them from the dead, they will repent. . . . If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.” Why does raising the dead probably not occur today? Amazing miracles are not what lead people to genuine faith. If a person is rejecting the Word of God, no miracle will convince the person to repent and receive Jesus Christ as Savior. All a miracle would do is cause people to clamor for more miracles (Matthew 12:39; John 6:26\).
What is the meaning and importance of the Last Supper?	Answer The Last Supper is what we call the last meal Jesus ate with His disciples before His betrayal and arrest. The Last Supper is recorded in the Synoptic Gospels (Matthew 26:17–30; Mark 14:12–26; Luke 22:7–30\). It was more than Jesus’ last meal; it was a Passover meal, as well. One of the important moments of the Last Supper is Jesus’ command to remember what He was about to do on behalf of all mankind: shed His blood on the cross thereby paying the debt of our sins (Luke 22:19\). In addition to predicting His suffering and death for our salvation (Luke 22:15–16\), Jesus also used the Last Supper to imbue the Passover with new meaning, institute the [New Covenant](new-covenant.html), establish an ordinance for the church, and foretell Peter’s denial of Him (Luke 22:34\) and Judas Iscariot’s betrayal (Matthew 26:21–24\). The Last Supper brought the Old Testament observance of the Passover feast to its fulfillment. Passover was an especially holy event for the Jewish people in that it commemorated the time when God spared them from the plague of physical death and brought them out of slavery in Egypt (Exodus 11:1—13:16\). During the Last Supper with His apostles, Jesus took two symbols associated with Passover and imbued them with fresh meaning as a way to remember His sacrifice, which saves us from spiritual death and delivers us from spiritual bondage: “After taking the cup, he gave thanks and said, ‘Take this and divide it among you. For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’ And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’ In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you’” (Luke 22:17–20\). Jesus’ words during the Last Supper about the unleavened bread and the cup echo what He had said after He [fed the 5,000](feeding-the-5000.html): “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty. . . . I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world. . . . Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink” (John 6:35, 51, 54–55\). Salvation comes through Christ and the sacrifice of His physical body on the cross. Also during the Last Supper, Jesus taught the principles of servanthood and forgiveness as He washed His disciples’ feet: “The greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (Luke 22:26–27; John 13:1–20\). The Last Supper today is remembered during the Lord’s Supper, or communion (1 Corinthians 11:23–33\). The Bible teaches that Jesus’ death was typified in the offering of the Passover sacrifice (John 1:29\). John notes that Jesus’ death resembles the Passover sacrifice in that His bones were not broken (John 19:36; cf. Exodus 12:46\). And Paul said, “Christ, our [Passover lamb](Passover-Lamb.html), has been sacrificed” (1 Corinthians 5:7\). Jesus is the fulfillment of the Law, including the feasts of the Lord (Matthew 5:17\). Typically, the Passover meal was a family celebration. However, at the Last Supper, the apostles were alone with Jesus (Luke 22:14\), which suggests that this particular meal has specific meaning for the church, of which the apostles became the foundation (Ephesians 2:20\). While the Last Supper had implications for the Jews, it was designed for the church as well. Today the Lord’s Table is one of two [ordinances](ordinances-sacraments.html) observed by the church. The Last Supper was rooted in the Old Covenant even as it heralded the New. Jeremiah 31:31 promised a New Covenant between God and Israel, in which God said, “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people” (Jeremiah 31:33\). Jesus made a direct reference to this New Covenant during the Last Supper: “This cup is the new covenant in my blood” (Luke 22:20\). A new dispensation was on the horizon. In God’s grace, the New Covenant applies to more than Israel; everyone who has faith in Christ will be saved (see Ephesians 2:12–14\). The Last Supper was a significant event and proclaimed a turning point in God’s plan for the world. In comparing the crucifixion of Jesus to the feast of Passover, we can readily see the redemptive nature of Christ’s death. As symbolized by the original Passover sacrifice in the Old Testament, Christ’s death atones for the sins of His people; His blood rescues us from death and saves us from slavery. Today, [the Lord’s Supper](communion-Christian.html) is when believers reflect upon Christ’s perfect sacrifice and know that, through our faith in receiving Him, we will be with Him forever (Luke 22:18; Revelation 3:20\).
Trichotomy vs. dichotomy of man—which view is correct?	Answer The Bible teaches that humanity possesses a physical body, a soul, and a spirit. In regards to how these aspects of the human nature connect with and relate to each other, there are four primary theories. Two of the views, anthropological monism and anthropological hylomorphism, deal primarily with how the three aspects of humanity combine to form the human nature. The two other models, dichotomy (anthropological dualism) and trichotomy, deal with the distinction between the human soul and human spirit. The distinction between the material (physical) and immaterial (spiritual) aspects of the human nature is straightforward. The distinction between the two immaterial aspects of the human nature is more difficult. While there are Bible verses that use the terms soul and spirit interchangeably (Matthew 10:28; Luke 1:46–47; 1 Corinthians 5:3; 7:34\), other biblical passages do not present the soul and the spirit as precisely the same thing. There are also passages that hint at the separation between the soul and spirit (Romans 8:16; 1 Thessalonians 5:23; Hebrews 4:12\). Hebrews 4:12 states, “For the word of God is alive and active. Sharper than any double\-edged sword, it penetrates even to dividing soul and spirit.” This verse tells us two things: (1\) there is a dividing point between the soul and spirit, and (2\) the dividing point is only discernible to God. With all of these verses in mind, neither the dichotomous or trichotomous interpretations can be explicitly proved. Does the immaterial aspect of the human nature involve a soul and a spirit? Yes. Are the soul and spirit absolutely unified and united (dichotomy) or closely related but separate (trichotomy)? Unclear. Those who believe that human nature is a trichotomy typically believe the following: the physical body is what connects us with the physical world around us, the soul is the essence of our being, and the spirit is what connects us with God. This is why the unsaved can be said to be spiritually dead (Ephesians 2:1; Colossians 2:13\), while they are very much physically and “soulishly” alive. Those who believe that human nature is a dichotomy would have the same understanding of the body but would view the spirit as the part of the soul that connects with God. So, the question of dichotomy vs. trichotomy is essentially whether the soul and spirit are different aspects of the immaterial human nature, or if the spirit is simply a part of the soul, with the soul being the whole immaterial part of the human nature. Trichotomy vs. dichotomy of man—which view is correct? It would seem that it is unwise to be dogmatic. Both theories are biblically plausible. Neither interpretation is heretical. This is perhaps an issue we are unable to fully grasp with our finite human minds. What we can be certain of is that the human nature is comprised of a body, a soul, and a spirit. Whether the soul and spirit are one, or are somehow distinct, is not an issue God chose to make abundantly clear in His Word. Whether you believe in a dichotomy or trichotomy, offer your body as a living sacrifice (Romans 12:1\), thank God for saving your soul (1 Peter 1:9\), and worship God in spirit and truth (John 4:23–24\).
What is the Third Wave Movement?	Answer The Third Wave Movement is a [Pentecostal](Pentecostals.html) or [Charismatic movement](Charismatic-movement.html) that began in the 1980s. It is sometimes called the “Third Wave of the Holy Spirit” or the “Signs and Wonders Movement.” The name “Third Wave” was coined by C. Peter Wagner, a professor at Fuller Theological Seminary. He referred to the movement as the “Third Wave” because this was the third of three distinct Pentecostal/Charismatic movements in modern Christianity. The first wave was the original Pentecostal Movement that began in the early 1900s with the teachings of [Charles Parham](Charles-Parham.html) followed by the [Azusa Street Revival](Azusa-Street-Revival.html). The second wave then came in the 1960s with the Charismatic movement. In the Charismatic movement, Pentecostal doctrines, teachings, and practices began to spread to non\-Pentecostal churches and denominations. This wave brought increased popularity to the “Word of Faith” or “Name It and Claim It” false teachings that are still popular today. Then, in the 1980s, another “movement of the Holy Spirit,” supposedly characterized by “signs and wonders,” began in the Vineyard Church with the teachings of John Wimber, Mike Bickle, C. Peter Wagner, Jack Deere, and others. Professor Wagner characterized this Third Wave as being “a new moving of the Holy Spirit among evangelicals who, for one reason or another, have chosen not to identify with either the Pentecostals or Charismatics.” Also known as the Neo\-Charismatic Movement, this Third Wave of Pentecostal doctrine and excess became very popular and led to many aberrant teachings such as the Toronto Blessing and laughing in the Spirit. In addition to highlighting some of the melodramatic practices of the Pentecostal and Charismatic movements, the Third Wave goes even further with its emphasis on the sensational, including claims of signs and wonders performed by “modern\-day apostles and prophets.” Key teachings of the Third Wave Movement include what is known as “power evangelism.” The basic premise of power evangelism is that the preaching of the gospel must be accompanied with signs and wonders in order for people to respond in faith. Proponents of this view have an unbalanced focus on miracles, speaking in tongues, healing, and prophecy. They miss the fact that it is the gospel message itself that is the power of God to salvation (Romans 1\). Third Wave proponents essentially deny the sufficiency of Scripture and believe that God is communicating directly through modern\-day prophets and apostles. Therefore, they believe that God is giving new revelation today that undermines the sufficiency and authority of Scripture. The words of these “new apostles and prophets” become more important than the clear teaching of Scripture. As with all Pentecostal/Charismatic movements, personal experience plays a greater role for determining “truth” than does sound doctrine. The Third Wave is yet another movement that is based on people’s experience rather than on sound doctrine. Proponents of the Third Wave Movement believed that it would bring forth end\-time apostles and prophets to do greater miracles than were performed by Old Testament prophets or New Testament apostles. These “new apostles and prophets” were said to be greater than any prophet or apostle that had preceded them. This teaching has resulted in many false prophets coming out of Third Wave churches. Since its beginning in the 1980s, the Third Wave Movement has sparked a large number of counterfeit revivals. As the movement evolved, unbiblical practices such as “laughing in the spirit” continued to get more and more bizarre. In recent years some Third Wave leaders and churches have begun to separate themselves from some of the more aberrant practices and are trying to move back to more traditional Charismatic practices. This Third Wave of Pentecostalism has left in its wake a history of false teachings and destructive practices. Many have been led astray.
What is the key to victory when struggling with sin?	Answer The key to victory in our struggles with sin lies not in ourselves, but in God and His faithfulness to us: “The LORD is near to all who call on Him, to all who call on Him in truth” (Psalm 145:18; see also Psalm 46:1\). There’s no getting around it: we all struggle with sin (Romans 3:23\). Even the great apostle Paul lamented over his ongoing struggle with sin in his life: “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. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me” (Romans 7:18\-20\). Paul’s struggle with sin was real; so much so that he cried out, “What a wretched man I am! Who will rescue me from this body that is subject to death?” (Romans 7:24\). Yet in the next breath, he answers his own question, as well as ours: “Thanks be to God, who delivers me through Jesus Christ our Lord!” (Romans 7:25a). In this passage, Paul not only provides us with the very key to victory when struggling with sin, but explains the never\-ending conundrum between our sinful nature and spiritual nature: “So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin” (Romans 7:25b). Earlier, Paul said, “For we know that the law is spiritual, but I am of the flesh, sold under sin” (Romans 7:14\). Paul is comparing our sinful nature, our flesh, to a slave. Just as a slave obeys his master, so our flesh obeys sin. However, as believers in Christ, we have become spiritual beings under the law of Christ; our inner selves are under the influence and ownership of God’s grace and the life of Christ (Romans 5:21\). As long as we are living in this world, our sinful nature and fleshly desire will remain with us. But we also have a new nature in Christ. This leads to a struggle between what we want to do and what we actually do, as sin continues to assault our earthly nature. This struggle is a normal part of living the Christian life. It’s interesting to note that Paul, the greatest of the apostles, declared that, of all sinners, “I am the worst!” (1 Timothy 1:15\). Paul affirms the struggles we all have as we battle with sin and temptation in our lives. The struggles are real, and they’re debilitating. We grow weary from the never\-ending temptations and in falling short of God’s glory. Paul, in essence, is telling us that we need not pretend that we’re untouched by our struggles. He’s been there. He understands. Though our efforts to do right seem desperate, we do have hope “through Jesus Christ our Lord” (Romans 7:25; Hebrews 4:15\). And He, in fact, is the key to our victory over sin. A true Christian will war with Satan and his daily efforts to undermine us. The devil is the ruler of this world, and we are living “behind enemy lines” (Ephesians 2:2; Ephesians 6:12; John 12:31\). With our focus on Christ, however, we will be able to cultivate a mindset that proclaims we’d rather die than do anything to hurt God. When we give ourselves to Christ totally (Matthew 16:24\), Satan will flee from us. When we draw near to God, He, in turn, will draw near to us (James 4:7\-8\). Our key to victory in our struggle with sin lies in the very promise of God Himself: “No temptation has overtaken you that is not common to man. God is faithful, and He will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:13\). As true believers in Christ, even when we “face trials far beyond our ability to endure” (2 Corinthians 1:8\), we can echo the reassuring words of Paul, who declares, “God has delivered us and will continue to deliver us” (2 Corinthians 1:10\). Finally, the psalmist gives us these words of encouragement: “Trust in the LORD, and do good; dwell in the land and befriend faithfulness. Delight yourself in the LORD, and He will give you the desires of your heart. Commit your way to the LORD; trust in Him, and He will act” (Psalm 37:3\-5\).
Is it right for a church to go into debt?	Answer Nowhere in the Bible does God give permission for a church to go into debt. On the other hand, neither does the Bible expressly forbid a church from taking out a loan. Broadly speaking, however, it does not seem wise for a church to be in debt. In nearly every instance where debt is mentioned in the Bible, it is in a negative light (Deuteronomy 15:6; Deuteronomy 28:12; Proverbs 17:18\). Essentially, when a church takes on a debt, it becomes a slave to the institution making the loan: “The rich rules over the poor, and the borrower is the slave of the lender” (Proverbs 22:7\). In the Old Testament, God wanted Israel to be a creditor nation—loaning money, not borrowing: “The Lord will open to you His good treasury, the heavens, to give the rain to your land in its season and to bless all the work of your hands. And you shall lend to many nations, but you shall not borrow. And the Lord will make you the head and not the tail, and you shall only go up and not down, if you obey the commandments of the Lord your God, which I command you today, being careful to do them” (Deuteronomy 28:12\-13\). In other words, God promised His people that He would make them the creditors if they obeyed Him, debtors if they disobeyed. Here are three compelling reasons for a church not to go into debt: first, borrowing denies a church the opportunity to see God’s blessings: “And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work” (2 Corinthians 9:8\-13; see also Philippians 4:19\). John tells us that, if we have confidence before God, we will receive from Him whatever we ask (1 John 3:21\-22; see also Matthew 7:7 and James 1:5\-6\). Second, a church having to service a debt restricts its ability to serve the Lord. Important ministry decisions may be affected by a need to make debt payments, and the actual work of the church may suffer as a result. Finally, many churches choose to go into debt with the reasoning that “the new building, etc., will bring in more people, which will help us pay off the debt.” In point of fact, however, what really happens is that church contributions go toward the interest payments, not to the work of the gospel (Matthew 28:19\-20\). Studies have consistently shown that most denominations that go into debt spend more on their interest payments than they do on evangelism or mission work. Perhaps the most damaging result of a church going into debt is the tension it places upon its members. The church wants to grow, but now its motives are mixed. It now has the additional obligation to keep up the monthly payments. The singleness of purpose and unity of motive have been diluted by the need for more income. If attendance slackens, financial difficulties are soon on the horizon. And the words of James are fulfilled: “The one who doubts is like a wave of the sea that is driven and tossed by the wind” (James 1:6\-7\). When a church goes into debt, it is essentially trying to serve two masters: God and Money (Matthew 6:24\). God tells us to walk by faith; Money says to walk by sight (2 Corinthians 5:7\). God teaches us humility; Money, pride (1 Peter 5:5\). God tells us to set our minds on the things above; Money, on things of the earth (Colossians 3:2\). God tells us to look at things unseen and eternal; Money, at things seen and temporal (2 Corinthians 4:18\). God tells us not to be anxious for anything; Money and anxiety are seldom separated (Matthew 6:31\-33; Philippians 4:6\). The truth is that the church cannot serve both God and Money and remain unified. Countless churches have been set back by an inability to sustain or pay off debt. Church leaders must demonstrate through their abiding faith in God that He can and will provide whatever resources are needed, including financial resources. “For we walk by faith, not by sight (2 Corinthians 5:7; see also 2 Corinthians 4:18 and Hebrews 11:1\). A church with no debt is an influential witness to its community that God does provide for His people, and it is blessed to serve others instead of servicing a debt. “May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence” (2 Peter 1:2\-3\). If He has “granted to us all things that pertain to life and godliness,” we can also be assured that everything the church needs to “go into the world and preach the gospel to the whole creation” will be provided as well (Mark 16:15\).
What are the biblical principles for solid decision-making?	Answer Solid decision\-making begins by discerning the will of God. God delights in revealing His will to those who are eager to follow His precepts (Psalm 33:18; Psalm 35:27; Psalm 147:11\). Our attitude towards decision\-making should be that of Jesus Himself who affirmed, “Not My will, but Yours be done” (Luke 22:42; Matthew 6:10\). God reveals His will to us primarily in two ways. First, through His Spirit: “When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come” (John 16:13; see also 1 John 2:20, 27\). And, second, God reveals His will through His Word: “Your word is a lamp to my feet and a light to my path” (Psalm 119:105; see also Psalm 19:7\-9; 2 Peter 1:19\). The process of decision\-making includes making a judgment about an attitude or action. Decisions are an act of the will, and they are always influenced by the mind, the emotions, or both. The decisions we make actually reflect the desires of our heart (Psalm 119:30\). Therefore, a key question before making a decision is “do I choose to please myself, or do I choose to please the Lord?” Joshua set the standard: “If serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve… But as for me and my household, we will serve the Lord” (Joshua 24:15; cf. Romans 12:2\). God sees the whole picture—the past, present, and future of our lives. He teaches and counsels us as He reveals Himself to us through His Word and Spirit. God has made this promise to us: “I will instruct you and teach you in the way you should go; I will counsel you with My eye upon you” (Psalm 32:8; cf. Psalm 25:12\). There will be times when God’s will may seem undesirable or unpleasant, when our heart follows our own desires instead of trusting God. But we will eventually learn that God’s will is always for our benefit (Psalm 119:67; Hebrews 12:10\-11\). Again, the chief key to solid decision\-making is knowing God’s will and not following the desires of our own hearts: “There is a way that seems right to a man, but its end is the way to death” (Proverbs 14:12; cf. Proverbs 12:15; Proverbs 21:2\). As we put our trust in God, rather than ourselves, we soon discover what decisions are pleasing to Him. First, God blesses those decisions that He initiates and that line up with His Word: “I have taught you the way of wisdom; I have led you in the paths of uprightness” (Proverbs 4:11; see also Psalm 119:33\). Second, God blesses decisions that accomplish His purpose and depend on His strength: “It is God who works in you to will and to act according to His good purpose” (Philippians 2:13; see also Philippians 4:13\). Additionally, God blesses those decisions that result in His glory: “Whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31\). He blesses decisions that reflect His character, that promote justice, kindness and humility: “He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8; see also 1 Corinthians 10:31; 1 Timothy 4:12\). And He blesses those decisions that come from faith: “Without faith it is impossible to please God, because anyone who comes to Him must believe that He exists and that He rewards those who earnestly seek Him” (Hebrews 11:6\). We must not forget God’s promise to give His children wisdom when they ask: “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5; cf. 1 Thessalonians 5:17\). And when we pray for wisdom, we must trust God to answer our prayer: “When he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. That man should not think he will receive anything from the Lord (James 1:6\-7\). Patience is important, too, as we wait for God’s timing: “After waiting patiently, Abraham received what was promised” (Hebrews 6:15\). Decision\-making is more difficult when it involves a painful choice. Sometimes, the right course of action will also hurt us in some way. This is where we need grace the most. Are we really willing to suffer for the glory of Christ? “Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, so as to live for the rest of the time in the flesh no longer for human passions but for the will of God” (1 Peter 4:1\-2\). Making a decision today? Look to God’s Word for direction. Take comfort in the peace which only He can provide (Philippians 4:7\). Ask for wisdom, trust His promises, and He will guide your path: “Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge Him, and He will make straight your paths” (Proverbs 3:5\-6; see also Isaiah 58:11; John 8:12\).
What does the Bible say about palm reading?	Answer Palm reading, also known as “palmistry” or “chiromancy,” has its roots in Greek mythology. Chiromancy, from the Greek kheiro, meaning “hand,” and mantia, meaning “divination,” essentially means “divination from the palm of the hand.” Practitioners believe they can interpret one’s character, fortunes, and possible future events by “reading” the lines, marks, and bumps on the palm of a person’s hand. Although palm reading is not mentioned in the Bible, divination is, and it was specifically forbidden by the Mosaic Law (Leviticus 19:26\). Moses warned his people before entering the Promised Land against divination and other practices: “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead. Anyone who does these things is detestable to the LORD” (Deuteronomy 18:10–12\). The penalty for engaging in these practices was death (Exodus 22:18; Leviticus 20:27\). The Israelites were also forbidden to look for help from those engaging in divination: “I will set my face against the person who turns to mediums and spiritists to prostitute himself by following them, and I will cut him off from his people” (Leviticus 20:6\). Divination was also condemned by the prophets (Isaiah 44:25;Jeremiah 27:9; 29:8; Ezekiel 13:9\). Such occult practices were very common among the pagan nations of the ancient world. And it was, in part, because of these detestable practices that God threw out the people of Canaan and replaced them with the Israelites (Deuteronomy 18:12, 14\). Christians can be confident in the knowledge that our sovereign God is in control of our unseen future. The answers we seek are not in our hands but in God’s. Anyone who is anxious about the future need only hear the words of our Lord: “Do not worry about your life, what you will eat or drink; or about your body, what you will wear . . . 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. Therefore do not worry about tomorrow, for tomorrow will worry about itself” (Matthew 6:25, 32–34\).
What are the times of the Gentiles?	Answer In Luke 21:24, Jesus speaks of future events, including the destruction of Jerusalem and His return. He says that “Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled” (ESV). A similar phrase is found in Romans 11:25, which says, “A partial hardening has come upon Israel, until the fullness of the Gentiles has come in” (ESV). Does the Bible tell us what the phrase “times of the Gentiles” means? The Old Testament does not contain this exact phrase, but there are references that seem to match up. Ezekiel 30:3 points to “a time of doom for the nations” in connection with the Day of the Lord. Daniel’s series of visions deals with Gentile world powers and their role in God’s plan for the earth. Nebuchadnezzar’s image of gold, silver, bronze, iron, and clay (Daniel 2:31–45\) represents successive Gentile kingdoms that will dominate until Christ returns and establishes His reign. Daniel’s vision of the four beasts (Daniel 7:1–27\) likewise speaks of four kings, or nations, which will dominate for a time until Christ comes to rule forever. The vision of the ram and the goat (Daniel 8:1–26\) gives more detail about these Gentile rulers and the time involved in their dominion. In each of these passages, the Gentiles have dominion over the world, including the Jewish people, for a time, but God will ultimately subdue them all and establish His own kingdom once and for all. Each prophecy culminates with a reference to Christ’s kingdom, so the “times” of these Gentile rulers would be all the years between the [Babylonian Empire](Babylonian-empire.html) of Nebuchadnezzar and the glorious return of Christ to establish His kingdom. We are now living in “the times of the Gentiles,” that is, in the era of Gentile domination. When we examine the book of Revelation, we find similar references to the time of Gentile dominion ending with the return of Christ. In Revelation 11:2, John indicates that Jerusalem will be under Gentile rule, even though the temple has been restored. The armies of the Beast are destroyed by the Lord in Revelation 19:17–19, just before the millennial reign of Christ is initiated. Looking again at Luke 21:24, we see that Jesus mentions a time in which Jerusalem is under the dominion of Gentile authority. Nebuchadnezzar’s conquest of Jerusalem in 588 BC began that period, and it has continued through the present time. Romans 11:25 gives us a hint as to God’s purpose in the times of the Gentiles: the spread of the gospel throughout the whole world. The organization and inventions of the pagan world powers have actually aided the evangelism of the world. For example, in the first century, it was the widespread use of the Greek language and the network of Roman roads that allowed many people in far\-off lands to hear the gospel. One theme of Romans 11 is that, when the Jewish people rejected Christ, they were temporarily cut off from the blessings of a relationship with God. As a result, the gospel was given to the Gentiles, and they gladly received it. This partial hardening of heart for Israel doesn’t preclude individual Jews from being saved, but it prevents the nation from accepting Christ as Messiah until His plans are finished. When the time is right, God will restore the entire nation, and they will come to faith in Him once again, ending “the times of the Gentiles” (Isaiah 17:7; 62:11–12; Romans 11:26\).
What can we learn from the tribe of Issachar?	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](twelve-tribes-Israel.html), and Jacob’s blessings contained prophetic information about each tribe. In the case of the tribe of [Issachar](Issachar-in-the-Bible.html), Jacob prophesied, “Issachar is a rawboned donkey, lying down between two burdens; He saw that rest was good, and that the land was pleasant; He bowed his shoulder to bear a burden, and became a band of slaves” (Genesis 49:14\-15\). The first part of the prophecy about the tribe of Issachar, whose name means either “he will bring a reward” or “man of wages,” is somewhat obscure. The word translated “rawboned” in the NIV is translated “strong” in other versions. It can also mean “bony” as in “nothing but skin and bones.” Therefore, the prophecy could either mean that the descendants of Issachar would be strong and robust, able to bear burdens, or that they would be thin and weak and unable to do so. The image of a donkey lying down between its burdens can also be interpreted two ways. On one hand, it could portray a sturdy animal resting for the task ahead. On the other hand, donkeys also are known to stubbornly crouch between their burdens to keep from having to do the work! Again, the prophecy eludes a dogmatic interpretation. The subsequent history of Issachar in the Bible does not conclusively favor either construal. As for the second part of the prophecy, some commentators believe it is an indication that the descendants of Issachar would be farmers—the reference to “a band of slaves” means they would be servants of the land. Others see it as a prediction of forced labor, although nothing in Scripture indicates that the tribe of Issachar was ever forced into slavery of any kind. In fact, the Hebrew wording is so obscure that English translations vary widely. Consider the following: KJV: “Issachar is a strong ass couching down between two burdens: And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.” ESV: "Issachar is a strong donkey, crouching between the sheepfolds. He saw that a resting place was good, and that the land was pleasant, so he bowed his shoulder to bear, and became a servant at forced labor.” NASB: “Issachar is a strong donkey, Lying down between the sheepfolds. When he saw that a resting place was good And that the land was pleasant, He bowed his shoulder to bear burdens, And became a slave at forced labor.” NIV: “Issachar is a rawboned donkey lying down between two saddlebags. When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labor.” There is another reference to the men of Issachar during the time of David’s struggle against Saul (1 Chronicles 12:32\). The two hundred chiefs of Issachar who are faithful to David are described as those who “understood the times and knew what Israel should do.” Scholars are divided on the meaning of the phrase “understood the times.” Some portray the men of Issachar as politically astute, knowing how to use current events to their own advantage. Others interpret the phrase to mean they were known for their understanding of astronomy and physical science. Still others see them as men of prudence and wisdom who, because of their religious scholarship, knew that this was the proper time for David to become king. The truth is that we really don’t know for sure. As part of the Northern Kingdom of Israel, the territory of Issachar was conquered by the Assyrians around 720 B.C. and the tribe exiled. After that, all explicit biblical references to the tribe cease. How are we to understand these references to Issachar and their different interpretations, and what do they mean to us as Christians? First, it’s important to understand that Jacob’s prophecies to his sons were just that—prophecies to his sons. We should be very careful when applying Old Testament passages to the Church Age or to Christians in general. We can, however, glean certain general principles regarding work and its rewards. The Bible makes it clear that work is a gift from God for the benefit of His people (Ecclesiastes 3:12\-13; 5:18\-20\) and those who don’t work shouldn’t eat (2 Thessalonians 3:10\). The Bible contains numerous references to those who work as reaping rewards, both in the temporal and spiritual realms (2 Chronicles 15:7; 1 Corinthians 3:8,14; 2 John 1:8; Revelation 2:23; 22:12\). There are some who would point to the different translations of Genesis 49:14\-15 as evidence of the unreliability of the Bible. However, it must be remembered that such cases of obscurity are extremely rare, and none of the cardinal doctrines of the Christian faith are ever in question. Whether the donkey was bony or robust does not affect the Bible’s teaching on sin, death, judgment, heaven, hell, the atonement of Christ, or a myriad other doctrines. Scripture contains ample information regarding these doctrines to make them clearly understood to all who have “ears to hear” (Mark 4:9, 23\).
Is there evidence that God answers prayer?	Answer Countless stories could be cited of diseases cured, exams passed, repentance and forgiveness granted, relationships restored, hungry children fed, bills paid and lives and souls saved through the efficacy of prayer. So, yes, there is plenty of evidence that God answers prayer. Most of the evidence is anecdotal and personal, however, and that bothers many who think of “evidence” only as that which is observable, measurable, and reproducible. Scripture clearly teaches that prayers are answered. Sometimes the answer is “no”; sometimes the answer is “wait a while”; sometimes the answer is “yes,” as seen in James 5:16: “The prayer of a righteous person is powerful and effective.” Jesus taught His disciples that “if you remain in me and my words remain in you, ask whatever you wish, and it will be done for you” (John 15:7\). First John 3:22 echoes this truth, saying that we “receive from him anything we ask, because we keep his commands and do what pleases him.” Scripture, moreover, is replete with stories of answered prayer. Elijah’s prayer for fire from heaven (2 Kings 1:12\), Hezekiah’s prayer for deliverance (2 Kings 19:19\), and the apostles’ prayer for boldness (Acts 4:29\) are just three examples. Since these accounts were written by eyewitnesses to the events, they constitute clear evidence of answered prayer. One might, of course, counter that Scripture does not present observable evidence in the “scientific” sense. However, no statement of Scripture has ever been conclusively disproved, so there is no reason to doubt its testimony. In fact, labeling some kinds of evidence as “scientific” and other kinds as “non\-scientific” is a fuzzy and artificial distinction at best. Such a distinction can only be made a priori, i.e., prior to the evaluation of the data. In other words, the choice to evaluate the efficacy of prayer only in light of observable evidence is not a choice motivated by the data but by prior philosophical commitments. When this arbitrary restriction is relaxed, the biblical data speaks clearly for itself. Occasionally, a group of researchers will conduct a scientific study on the efficacy of prayer. Their findings are usually that prayer has no effect (or possibly even a negative effect) on, for instance, the average recovery time of people in medical care. How are we to understand the results of studies such as these? Are there any biblical reasons for unanswered prayer? Psalm 66:18 says, “If I regard wickedness in my heart, the Lord will not hear” (NASB). Likewise, 1 John 5:15 qualifies our receiving “anything we ask” with our obedience to God’s commands. James notes that “when you ask, you do not receive, because you ask with wrong motives” (4:3\). So, a couple reasons for unanswered prayer are unconfessed sin and wrong motivations. Another reason for unanswered prayer is lack of faith: “When you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. That person should not expect to receive anything from the Lord” (James 1:6\-7\). Hebrews 11:6 also identifies faith as a necessary condition for a relationship with God, something always mediated by prayer in the name of Christ: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” Faith, then, is necessary for answered prayer. Finally, some critics of Christianity make the case that, since Jesus instructs His disciples to “ask whatever you wish,” all prayers should be answered. However, such criticisms completely ignore the conditions to the promise in the first part of the verse: “If you remain in me and my words remain in you.” This is clearly a prescription for praying within the will of God; in other words, genuine prayer which God always answers is, in fact, that sort which requests, explicitly or implicitly, that God’s will be accomplished. The will of the petitioner is secondary. Jesus Himself prayed this way in Gethsemane (Luke 22:42\). The humble prayer of faith allows that the prayer may be answered with a “no”; anyone not offering such a prayer—anyone who demands to be answered—has no right to expect an answer. Another reason why so many studies report the inefficacy of prayer is that it is impossible to eliminate the variables associated with the spiritual condition of those praying (is the petitioner even a believer?), the motivation for which they offer the prayer (is it to provide evidence or because the Holy Spirit has moved them to pray?), the way in which they offer their prayer (are they praying a formulaic expression or intentionally bringing requests to God?), and so on. Even if all such lurking variables could be eliminated, one overarching problem would remain: if prayer could be tested empirically and forced to yield conclusive results, it would obviate the need for faith. We cannot “discover” God through empirical observations; we come to Him by faith. God is not so clumsy that He should reveal Himself in ways He did not intend. “He who comes to God must believe that He is” (that is, that He exists). Faith is the prerequisite and the priority. Does God answer prayer? Ask any believer, and you will know the answer. Every changed life of every believer is proof positive that God answers prayer.
How transparent should church finances be?	Answer Any time finances are involved, it can be a touchy issue, and this is true in regards to church finances. Some of this is understandable. If a person is sacrificially giving to a church, it is good for that person to show an interest in how the finances are managed. In some churches, virtually every financial decision is subject to a congregational vote. In other churches, no one other than the pastor and/or a few leaders know how the finances of the church are being managed. The biblical balance is somewhere in between. The Bible does not record the early church having expense reports or budgetary meetings. The pattern appears to be that the church entrusted a leader (or leaders) with the finances, and then those leaders managed the finances. Romans 15:25\-28 and 1 Corinthians 16:1\-4 record churches taking up a collection and then giving the money to Paul and a group of others for distribution. How is a church today to follow this pattern? Given the lack of explicit biblical instructions, it appears that God desires some freedom on this issue. Can a church have a board, whether it be elders, deacons, or trustees, who oversee financial decisions? Yes. Can a church congregation provide input and have oversight of major financial matters? Yes. Can a church appoint a single person, such as a treasurer or senior pastor, to be in charge of all the finances? While this method lacks accountability, we do not have a clear biblical prohibition, so the answer still has to be “yes.” Far more important than the who of church finances is the how. How are the church finances being managed? If a church’s finances are being managed with honesty, integrity, good stewardship, and transparency, then, ultimately, it does not matter who has the financial oversight. A committee can misuse finances just as surely as an individual can. A church should be extremely careful regarding the person or persons to whom it gives control of the finances. The qualifications of “not a lover of money” and “manages his own household well” (1 Timothy 3:3\-5\) should definitely apply. Whoever the person or persons are, accountability is crucial. The manner in which a church manages its finances should be completely transparent. A church should always be ready to demonstrate that the funds God has provided are being stewarded wisely. Financial scandals have destroyed or damaged countless churches. And, in most of those cases, there has been a lack of accountability and transparency. Keeping receipts on every staple and paperclip may be a little too much, but a church definitely should keep records on how much is spent on salaries, benefits, utilities, maintenance, etc. A congregation should be able to have utmost confidence in their leaders’ abilities to steward the church’s finances wisely. May the words of the Master motivate and guide us, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” (Matthew 25:21\).
Why can’t religions coexist peacefully?	Answer It has often been said that more wars have been fought in the name of religion than anything else. While that statement is completely inaccurate, many people still ponder the question, "Why can’t religions coexist peacefully?" The short answer is because the various religions are competing with one another for the hearts and souls of men. The very nature of religious belief is exclusive, because each religion makes claims about truth that are at odds with the claims of other religions. Every religion addresses these basic questions: Where did man come from, and why is he here? Is there life after death? Is there a God, and how can we know him? These questions help frame one’s worldview, the foundational philosophy of how one deals with life. When two people have different answers to these questions, there is bound to be conflict of some sort. This conflict can range from a friendly disagreement to a life\-and\-death battle, depending on the people involved. Since there are hundreds of different religions in the world, and millions of people framing their worldview, it is easy to see how things can escalate. Typically, when the question "why can’t religions coexist" is asked, the focus is on the historic struggles among Christianity, Judaism, and Islam, although other religions are often included. Sometimes, a contrast is drawn between the pacifism of Eastern mysticism and the violence of traditional monotheism (Christianity, Judaism, Islam), though violence and extremism can also be found among the mystic religions. A brief look at history will confirm that every religion has its extremists and carries its share of blame for violence. An important question to ask is whether the bloodshed can be attributed to a religion’s essential teachings, or if it comes from a twisted application of those beliefs. Christianity is often blamed for atrocities committed in the name of Jesus Christ. The Crusades (1096\-1272\), the Inquisition (1200\-1800\), and the French Wars of Religion (1562\-98\) are common examples. All these events were carried out under the auspices of and with the approval of the Roman Catholic Church, yet they were clearly in violation of the teachings of Jesus Christ. In fact, both the Inquisition and the French Wars of Religion were attacks by Catholics against Christians who disagreed with the doctrine and practice of the Catholic Church. Writing of this history, Noah Webster said, "The ecclesiastical establishments of Europe which serve to support tyrannical governments are not the Christian religion but abuses and corruptions of it." When the teachings of Jesus and the apostles are examined, it is clear that Christians are expected to live lives characterized by peace. Romans 12:14 and 18 say, "Bless those who persecute you; bless and do not curse. . . . If it is possible, as far as it depends on you, live at peace with everyone." Jesus said in Matthew 5:39, "Do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also." Peter wrote, "Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing" (1 Peter 3:9\). Judaism is accused of stirring up violence, yet throughout history, the Jews have been on the receiving end of violence for more than two thousand years. In every country where they have lived, they have been maligned and persecuted, even though they lived peacefully and provided goods and services to others. Some will point to passages in the Old Testament in which the Jews were commanded to exterminate other nations and say this proves the violent undertones of Judaism. Interestingly, even though God commanded the Jews to wipe out the inhabitants of the Promised Land (Deuteronomy 7:1\-5\) in order to prevent His people from falling into idolatry, He also commanded them not to "mistreat or oppress a foreigner"(Exodus 22:21\). And He extended an invitation to everyone, not just Jews, to believe in Him and be saved (Isaiah 45:22; Romans 10:12; 1 Timothy 2:4\). God’s intention is to bless all people through the Jews (Genesis 12:3; Isaiah 49:6\). Judaism teaches people "to act justly and to love mercy and to walk humbly with your God" (Micah 6:8\). Islam has also been accused of violence, and in recent years many have tried to distinguish between Islamic extremism and the "religion of peace," as Islam is sometimes called. There is no doubt that there are many peaceful followers of Islam, but it is also clear that the very foundation of Islam is rooted in violence. Muhammad (570\-632\), the founder and prophet of Islam, was raised in the city of Mecca and began preaching his revelations at the age of 40\. When some tribes opposed him, he led his followers on a brutal campaign to defeat and convert them. Many revelations were given encouraging Muslims to kill those who did not believe (Surah 2:191; 4:74; 8:12\), and that is the primary way Islam has spread throughout its history. When the United States was at war with the Barbary pirates, Secretary of State Timothy Pickering said, "Taught by revelation that war with the Christians will guarantee the salvation of their souls, and finding so great secular advantages in the observance of this religious duty, their inducements to desperate fighting are very powerful." In contrast to Christian extremists who have clearly twisted Scripture to justify their violence, Muslim extremists can point to the clear teaching and practice of their founder to support their acts. It is the moderates in Islam who have to explain away verses condoning violence. One word can sum up the reason why religions cannot coexist peacefully: sin. Because sin affects all men, the tendency to fight can rise up even in religious contexts. While different religions may have similar positive benefits to society, all religions are not equal. Only Christianity addresses the sin problem by changing the heart of man. "If anyone is in Christ, the new creation has come: The old has gone, the new is here!" (2 Corinthians 5:17\).
Why is the birthright so emphasized in the Bible?	Answer The birthright is emphasized in the Bible because it honored the rights or privileges of the family’s firstborn son. After the father died, or in the father’s absence, the firstborn son assumed the father’s authority and responsibilities. However, the Bible also shows that the father could rescind the birthright and pass it on to a younger son. A good example of this is the case of Jacob and his twelve sons. Reuben was the eldest, but the birthright was given to Joseph’s sons. Even then, Jacob blessed the younger son, Ephraim, above the elder, Manasseh (Genesis 37:19\-22; Genesis 49:1\-4; Genesis 49:22\-26\). In addition to assuming the leadership role in the family, the recipient of the birthright inherited twice that received by the other sons. In cases where a husband might have more than one wife, the birthright always went to the firstborn son of the father and could not be awarded to the son of a favorite wife without proper justification (Deuteronomy 21:15\-17\) or if the firstborn son’s mother was a concubine or a slave (Genesis 21:9\-13; Judges 11:1\-2\). The birthright of a king’s firstborn son included his succession to the throne (2 Chronicles 21:1\-3\). King Rehoboam of Judah violated this tradition by passing the birthright to Abijah, his favorite son. However, to avoid trouble with the older sons, the king paid them off (2 Chronicles 11:18\-23\). As New Testament Christians, we have an inherited “birthright” status through Jesus Christ as the firstborn Son of God (Romans 8:29; Colossians 1:15; Revelation 1:5\). As God’s only begotten Son, Jesus received the kingdom from His Father and is Lord of all (Acts 2:36; Philippians 2:9\-11; Revelation 19:16\). Christ promises to share with us His kingdom and inheritance (Romans 4:13; Galatians 3:29; Ephesians 1:18; Hebrews 11:16\). Christians are warned not to imitate Esau who, on impulse, gave away his birthright for a bowl of stew (Hebrews 12:16\-17; Genesis 25:19\-34\). Because of his foolishness, Esau lost his birthright and the blessings of his father (Genesis 27\). The lesson for us is to respect what is holy. We should never throw away what is important, godly, or honorable for the sake of temporary pleasure. Our focus is to remain on Jesus, the appointed heir of all things (Hebrews 1:2; Psalm 2:7\-8; Matthew 28:18\). And we, through His grace and our faith in Him, are counted as joint heirs (Romans 8:17; Galatians 3:29; Titus 3:7\).
Does the Bible mention schizophrenia?	Answer Schizophrenia is mentioned nowhere explicitly in the Bible. Schizophrenia is a psychological disorder characterized most commonly by hearing voices and having hallucinations, delusions, disorganized thinking, and, at times, paranoia. Often mistaken for what was once called split personality/multiple personality disorder, schizophrenia is not associated with dissociative identity disorder. The symptoms can range from mild to severe and chronic. In most cases it is a debilitating affliction that causes disruption to one’s quality of life and ability to function. It is considered a psychotic disorder by the mental health field and is usually treated with psychotropic medications. The exact cause of schizophrenia is unknown, as there is no physical test that can determine the source of the problem. The behavioral manifestations are the primary criteria for a diagnosis. Speculation about schizophrenia’s cause has led to a debate over how Christians should view the disorder in light of scriptural truths. Medical research has theorized there are conditions present in the brain causing schizophrenia. Some research suggests that there are abnormalities similar to Alzheimer’s disease or dementia. The cause of these problems is still unknown; they could be a result of the disorder rather than a precipitating cause. However, genetics is theorized to play a role. Another variable is drug abuse. Many illicit drugs produce the same symptoms as schizophrenia. It is possible these drugs leave permanent brain dysfunction and lead to problems with thinking and perception. There are also those who believe schizophrenia is spiritual in nature, as in demon possession. This idea comes from the Bible’s accounts of people whose symptoms appear to mirror schizophrenia. While demon possession is possible in some cases, it is unlikely to be the cause for the majority. When the biblical accounts are carefully compared to cases of schizophrenia, the symptoms do not truly look the same (see Luke 4:41\). As with all mental health issues, schizophrenia might have several causes that are unique to each person. Although symptoms may be the same, the causes can differ. That is why it is important not to pigeonhole people with the diagnosis into “spiritual” or “physical” categories. Believers should be filled with compassion for those suffering from schizophrenia. We can think of it as a prison of the mind. People with schizophrenia and their families typically lack support from both the Christian and medical communities because neither has all the answers. The church should minister to everyone, including persons with schizophrenia and their families. Those who struggle with mental illness should be considered part of a mission field. They need the gospel to help them understand where God fits into the picture and that there is hope in Jesus. Although the Bible does not specifically address brain or psychological problems, it does refer to people being healed of all types of maladies. The Lord works not only through miracles, but also through medications, surgeries, counseling, and environmental changes. He does not want anyone to remain in hopeless suffering, and He calls all to come to Him with their burdens to find life (Matthew 11:28\-30\). The Lord also calls His children to extend love and the gospel to those who hurt, especially those who are the most vulnerable (James 2:1\-4\). The Bible says anyone who calls upon the name of the Lord shall be saved (Romans 10:13\). Those who suffer with schizophrenia can have hope in Jesus for life more abundant (John 10:9\-11\). The Lord can use all things for their good.
What is the Prayer of Manasseh?	Answer The Prayer of Manasseh is a part of the Apocrypha. It is a short work, containing just 15 verses. It purports to be a prayer by [King Manasseh](King-Manasseh.html) of Judah (697\-642 B.C.), but it was pseudonymously written as early as the second century or just before the destruction of Jerusalem in A.D. 70\. Second Chronicles 33:19 says that Manasseh prayed but does not record the prayer itself referring the reader to what was “written in the records of the seers.” King Manasseh, the thirteenth king of Judah, was one of the most wicked and idolatrous kings in biblical history (2 Kings 21:1\-18\). He was captured by the Assyrians and imprisoned in Babylon. There, he prayed for mercy and repented of his sin of idolatry (2 Chronicles 33:1\-19\). The Prayer of Manasseh is considered by Jews, Catholics and Protestants as apocryphal, i.e., non\-canonical and of doubtful authenticity. However, the fourth\-century Vulgate included it at the end of the book of 2 Chronicles. It later became part of the Matthew Bible and the Geneva Bible of 1599\. It is also found in the Apocrypha of the King James Bible. The prayer departs from Christian teaching in that it says men such as Abraham, Isaac, and Jacob did not need to repent because they “did not sin” (verse 8\). This runs counter to the clear teaching of Scripture that all have sinned (Romans 3:10\-12; Romans 3:21\-26\). The righteousness of Abraham was a product of his faith in God and was not anything inherent in him (Romans 4:3; Philippians 3:8\-9\). In summary, God has told us that Manasseh prayed a much\-needed prayer of repentance, but He has not told us the content of that prayer.
What/where was the land of Nod in the Bible?	Answer The land of Nod was where Cain settled after he was punished by God for the murder of his brother Abel (Genesis 4:8\). The Bible reads, “Then Cain went away from the presence of the LORD and settled in the land of Nod, east of Eden” (Genesis 4:16\). No one knows where the land of Nod was located, only that it was east of Eden. The Bible does not mention the land of Nod again. Cain’s settling “east of Eden” implies that he was further removed from the garden than Adam and Eve were. His fate was to live the life of an outsider. The fact that Cain left God’s presence suggests that he lived the rest of his life alienated from God. The word Nod, in Hebrew, means “wanderer, exile, or fugitive.” This corresponds to God’s word to Cain that he would “be a fugitive and a wanderer on the earth” (Genesis 4:12\). Some Bible scholars have suggested that Nod is not an actual place; rather, the Bible simply means that, wherever Cain went, it could be called the “Land of the Wanderer.” Though God had driven Cain from his home, it was Cain’s choice to live outside the presence of God. Essentially, Cain’s punishment in becoming a wanderer and a fugitive was to lose all sense of belonging and identification with a community. Living in the “land of Nod,” Cain lived without roots in isolation. For his sin, Cain was made a castaway and later became a [godless](godless.html), hollow person “in the land of Nod.” Upon separating himself from God, Cain built a society totally detached from God. The Bible tells us that the children of Cain followed in his path and established a godless civilization (Genesis 4:16\-24\).
What is the meaning of Pishon in the Bible?	Answer The only mention of the word Pishon in the Bible is found in the book of Genesis: “A river flowed out of Eden to water the garden, and there it divided and became four rivers. The name of the first is the Pishon. It is the one that flowed around the whole land of Havilah, where there is gold. And the gold of that land is good; bdellium and onyx stone are there” (Genesis 2:10\-12\). It’s only when we compare the richness and beauty of the river to that of the Garden of Eden itself, that we are really able to discern the meaning of Pishon. Besides the lone biblical reference, Pishon is mentioned in Sirach 24:25 of the Apocrypha. It is probably connected with the Hebrew root puwsh, which means “scatter, press on, break loose, or spring forward.” The River Pishon most likely originated from a spring and formed a delta. The Jones' Dictionary of Old Testament Proper Names defines Pishon as “Great Diffusion.” It is virtually impossible to determine where the Pishon River flowed during the pre\-Flood era. The same is true for practically any location during that time, including Eden. Some scientists believe that the Pishon could be the Nile, the Indus, or the Ganges. There is simply no modern river that matches the description given in Genesis. Without question, the world’s topography prior to the worldwide Flood (Genesis 6:17\) was totally different from what it is today. Although Pishon’s location is obscure, its description and purpose are not. The Garden of Eden that God prepared was not only bountiful, it was lush and beautiful. It was a place rich with life\-giving water, a land lavished with precious metals and jewels. The gold and onyx associated with the River Pishon are reminiscent of the tabernacle’s furnishings and priestly garments (Exodus 25:1\-9; 1 Chronicles 29:2\). Gold overlay finished the sacred furniture of the tabernacle (Exodus 25:11\). Particularly important was the onyx stone of the priestly ephod, upon which were inscribed the names of the twelve tribes (Exodus 28:9\-14\), and the onyx of the high priest’s breastplate (Exodus 28:20\). The land of Havilah, ringed by the Pishon, is indicative of the presence and blessing of God. Furthermore, the Pishon and the other three rivers from Eden eventually marked the boundaries of the land pledged to Abraham (Genesis 15:18\). As God had prepared and assigned Eden to Adam’s care, the “paradise” of Canaan’s land was given to Abraham and his descendants.
Why is God going to give us a white stone with a new name?	Answer In the Bible, there is only one reference to God giving us a white stone with a new name: “To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17\). The meaning of the white stone is a mystery to Bible scholars. However, several interpretations have been offered: • In ancient Greece, jury members would cast a white stone to signify an acquittal, whereas a black stone proclaimed the defendant guilty. The weakness of this interpretation is that the stones cast in the courts did not have names inscribed on them. • A small object called a “tessera,” made of wood, stone, clay or bone, conveyed special privileges to its owner. The ancient Romans used tesserae as tokens of admittance to events in the arena. However, tesserae did not have to be white, and the durability of the materials used is questionable. • A white stone was often used as an amulet or charm. However, this custom was associated with sorcery, so it would be odd if the Bible used it as a symbol of salvation. • Another interpretation has to do with the building material used during the time John wrote Revelation. Important buildings were commonly made of white marble, including the temple of Asclepius in Pergamum (the city of the church Jesus is addressing in Revelation 2:17\). In front of the temple were white marble pillars engraved with the names of people supposedly healed by the god. One problem with this interpretation is that the Greek word used in this verse, psephon properly means “pebble,” not “stone.” • One of the better\-accepted explanations of the white stone has to do with the high priest’s breastplate, which contained twelve stones. Each of these stones had the name of one of the twelve tribes of Israel engraved on it (Exodus 28:21\). As he ministered in the temple, the high priest bore the names of God’s people into God’s presence. In the same way, the “white stone” with the believer’s name written on it could be a reference to our standing in God’s presence. • Another widely held explanation suggests that the white stone may be a translucent precious stone such as a diamond. The word translated “white” in Revelation 2:17 is leukos and can also mean “brilliant, bright.” This interpretation holds that on the stone is written the name of Christ, not the name of the believer. Revelation mentions that the name of Christ is written on the foreheads of the saints (Revelation 3:12; Revelation 14:1, and Revelation 14:20\). The best theory regarding the meaning of the white stone probably has to do with the ancient Roman custom of awarding white stones to the victors of athletic games. The winner of a contest was awarded a white stone with his name inscribed on it. This served as his “ticket” to a special awards banquet. According to this view, Jesus promises the overcomers entrance to the eternal victory celebration in heaven. The “new name” most likely refers to the Holy Spirit’s work of conforming believers to the holiness of Christ (see Romans 8:29; Colossians 3:10\).
What can we learn from the tribe of Gad?	Answer Israel’s 12 tribes, of which Gad was one, were named for Jacob’s children (or grandchildren, in the cases of Ephraim and Manasseh). “Israel” was God’s name for Jacob (Genesis 32:22\-30\); therefore, the phrase “children of Israel” is a way of referring to Jacob’s descendants. Jacob’s son Gad was born in Paddan Aram to Jacob’s first wife’s maidservant, Zilpah (Genesis 35:26\). When Jacob blessed his 12 sons, he said, “Gad will be attacked by a band of raiders, but he will attack them at their heels” (Genesis 49:19\). Later, Moses blessed the tribe of Gad, saying, "Blessed is he who enlarges Gad's domain! Gad lives there like a lion, tearing at arm or head. He chose the best land for himself; the leader's portion was kept for him. When the heads of the people assembled, he carried out the LORD's righteous will, and his judgments concerning Israel" (Deuteronomy 33:20\-21\). The tribe of Gad was one of three (Reuben and the half\-tribe of Manasseh were the others) to fight for and be awarded lands east of the Jordan River, the gateway to the Promised Land (Joshua 12:6; 13:8\-13\). When Gad and the other tribes first requested this land outside of the Promised Land, Moses warned that their actions could discourage the others from taking the land God had given, much like the ten spies' fearful report forty years previously. The Reubenites and Gadites said, “We would like to build pens here for our livestock and cities for our women and children. But we will arm ourselves for battle and go ahead of the Israelites until we have brought them to their place. Meanwhile our women and children will live in fortified cities, for protection from the inhabitants of the land. We will not return to our homes until each of the Israelites has received their inheritance. We will not receive any inheritance with them on the other side of the Jordan, because our inheritance has come to us on the east side of the Jordan” (Numbers 32:16–19\). Moses agreed: "Then Moses said to them, 'If you will do this—if you will arm yourselves before the LORD for battle and if all of you who are armed cross over the Jordan before the LORD until he has driven his enemies out before him—then when the land is subdued before the LORD, you may return and be free from your obligation to the LORD and to Israel. And this land will be your possession before the LORD. But if you fail to do this, you will be sinning against the LORD; and you may be sure that your sin will find you out" (Numbers 32:20–23\). The tribes were faithful to their commitment (Numbers 32:25; Joshua 22:1–6\). When they returned to their own land, they built an altar. The other Israelites came out against them, thinking they were rebelling against the Lord. But the tribes of Gad, Reuben, and the half\-tribe of Manasseh called on the Lord, saying He knew their motives and, if they had acted in rebellion or disobedience, they should not be spared. In fact, they had built the altar not to make sacrifices but "to be a witness between us and you and the generations that follow, that we will worship the LORD at his sanctuary with our burnt offerings, sacrifices and fellowship offerings. Then in the future your descendants will not be able to say to ours, 'You have no share in the LORD'" (Joshua 22:27\). Though the tribes had settled on the other side of the Jordan, they were still very much committed to worshiping God. They were still part of Israel and wanted to prevent the Jordan River, a significant geographical divide between Gad and most of the other tribes, from spiritually dividing God’s people then or in future generations (Joshua 22:10\-34\). “And the Reubenites and Gadites gave the altar this name: A Witness Between Us—that the LORD is God” (Joshua 22:34\). Gad, along with all the other northern tribes of Israel, was sent into exile in 722 BC (2 Kings 15:29 – 17:41\). Gad’s specific circumstances, seemingly triggered by the half\-tribe of Manasseh’s unfaithfulness to God, are described in 1 Chronicles 5:11\-26\. We see in the tribe of Gad fidelity to God and to their commitments to others. Perhaps the most important lesson we learn from Gad (and all the other tribes) is to recognize the need for complete faith and trust in God. God commanded Moses to remind the Israelites to “carefully follow the terms of this covenant, so that you may prosper in everything you do” (Deuteronomy 29:9\). “Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the Lord our God to go and worship the gods of those nations; make sure there is no root among you that produces such bitter poison” (Deuteronomy 29:18\).
What was Zerubbabel’s temple/the second temple?	Answer In 538 BC, [Zerubbabel](Zerubbabel-in-the-Bible.html), the leader of the tribe of Judah, was part of the first wave of Jewish captives to return to Jerusalem (Ezra 1:1–2\). The Persian king appointed Zerubbabel as governor of Judah (Haggai 1:1\), and right away Zerubbabel began rebuilding the temple with the help of [Joshua, the high priest](Joshua-the-high-priest.html) (Ezra 3:2–3, 8\). The [first temple](Solomon-first-temple.html), built by King Solomon, had been destroyed by the Babylonians in 586 BC (2 Kings 25:8–10\). It took Zerubbabel two years to rebuild the foundation of the temple. Then construction was delayed by Samaritan settlers whose friendly overtures masked a hidden hostility (Ezra 4:1–5\). As a result of the opposition to the temple construction, [Persia](Medo-Persian-empire.html) withdrew support for the project, and for seventeen years the temple sat unfinished (Ezra 4:21\). Finally, God sent the prophets Haggai and Zechariah to encourage and support Zerubbabel (Ezra 5:1–2\), and the work on the second temple resumed. Four years later, in 516 BC, the temple was completed and dedicated with great fanfare (Ezra 6:16\). The Jews also observed the Passover (Ezra 6:19\). It’s interesting that Zerubbabel is never mentioned in connection with the dedication ceremonies, nor is his name mentioned again after Ezra 5:1\. For this reason, Zerubbabel’s temple is often referred to simply as the “second temple.” It is obvious that the Lord God was pleased with Zerubbabel’s efforts in returning the captives to Jerusalem, in building the second temple, and in reestablishing the temple worship (Ezra 3:10\). With God’s prompting, Haggai gave [Zerubbabel](Zerubbabel-signet-ring.html) a special blessing: “‘On that day,’ declares the LORD Almighty, ‘I will take you, my servant Zerubbabel son of Shealtiel,’ declares the LORD, ‘and I will make you like my signet ring, for I have chosen you,’ declares the LORD Almighty’” (Haggai 2:23\). As the second temple was being built, there was a group of Jews in Jerusalem who were rather disappointed. Older Jews who recalled the size and grandeur of the first temple regarded Zerubbabel’s temple as a poor substitute for the original. To their minds, it did not even begin to compare with the splendor of Solomon’s temple. It was true that Zerubbabel’s temple was built on a smaller scale and with much fewer resources. Also, Solomon’s temple had housed the Ark of the Covenant, which was no longer in Israel’s possession. And at the first temple’s dedication, the altar had been lit by fire from heaven, and the temple had been filled with the [Shekinah](shekinah-glory.html); attendees at the second temple’s dedication witnessed no such miracles. Even so, Haggai prophesied that the second temple would one day have a magnificence to outshine the glory of the first (Haggai 2:3–9\). Haggai’s word was fulfilled 500 years later when Jesus Christ arrived on the scene (Luke 2:22, 46; 19:45\). Zerubbabel’s temple was not as outwardly impressive as Solomon’s, but it had a greater glory: the Messiah Himself walked the courts of the temple that Zerubbabel built.
Why is Jesus going to return on a white horse?	Answer In his vision of judgment upon the wicked, the apostle John tells us that Jesus is returning on a white horse: “Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war” (Revelation 19:11; see Psalm 45\). Most Bible scholars are of the opinion that this passage is not referring to the Rapture, but rather to Jesus’ coming to earth with His saints at the end of the Tribulation. The horse’s white color represents purity or victory (cf. Revelation 7:14\-15\), for this rider is holy and goes forth to be the triumphant conqueror. During ancient times, victorious Roman generals entered their conquered cities in chariots drawn by white horses. The entire setting of this verse implies victory over Christ’s enemies. As such, the word white indicates triumph, a successful war. What a vivid contrast we see in Jesus’ return with all His angels (Matthew 25:31\), as compared to His entry to Jerusalem upon a donkey (Matthew 21:7\-9\)! He is no longer riding a humble donkey. Jesus will return on a fiery white charger, bringing judgment, just as He had promised (Matthew 25:31\-33\). Also by way of contrast, when He was on earth, Jesus was abandoned by His followers (Mark 14:50\). Revelation 19 reveals the armies of heaven following Him in conquest. He is not returning to speak “gracious words” (Luke 4:22\) but the words of righteous judgment (Isaiah 11:4\). Jesus comes to rule with a rod of iron (Psalm 2:9\). He is the King of Kings and the Lord of Lords (Revelation 17:14; Revelation 19:16\).
What does the Bible say about coping/dealing with a terminal illness?	Answer It certainly can be difficult to accept some of the sorrowful twists and turns that life brings our way. And there are few things that can stir the human soul more than the news of a terminal illness diagnosis. First of all, know that Jesus cares. Our Savior wept when His beloved friend Lazarus died (John 11:35\), and His heart was touched by the sorrow of Jairus’ family (Luke 8:41\-42\). Jesus not only cares; He is at hand to help His children. Our God is an “ever\-present help in trouble” (Psalm 46:1\). The Holy Spirit, the Comforter of our hearts, dwells with us, and He will never leave (John 14:16\). Jesus told us in this world we would have troubles (John 16:33\), and absolutely no one is spared (Romans 5:12\). Yet coping with any degree of suffering becomes easier when we understand God’s overall design to redeem our fallen world. We may not be guaranteed physical health in this life, but those who trust in God are promised spiritual security for all eternity (John 10:27\-28\). Nothing can touch the soul. It is good to remember that not everything bad that happens to us is a direct result of our sin. Having a terminal illness is not proof of God’s judgment on an individual. Recall the time Jesus and His disciples came upon a man who had been blind since birth. They asked Jesus, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus responded, “Neither this man nor his parents sinned. But this happened so that the work of God might be displayed in his life” (John 9:2\-3, emphasis added). Likewise, Job’s three friends were certain that his calamity resulted from sin in his life. Like Christ’s disciples, they were very wrong. We may never understand the reasons for our particular trials this side of eternity, but one thing is clear – for those who love God, trials work for them, not against them (Romans 8:28\). Moreover, God will give the strength to endure any trial (Philippians 4:13\). Our earthly life is a “mist” at best, and that’s why God has set eternity in our hearts (Ecclesiastes 3:11\). God’s plan for His children includes their death, which is “precious in the sight of the LORD” (Psalm 116:15\). Ultimately, God’s will for us is to glorify Him and to grow spiritually. He wants us to trust and depend on Him. How we react to our trials, including the trial of terminal illness, reveals exactly what our faith is like. Scripture teaches us to offer our bodies as living sacrifices (Romans 12:1\). In fact, “dying to self” is a requirement for those who seek to follow Jesus Christ (Luke 14:27\). This means we completely subordinate our desires to those of our Lord. Like Christ at Gethsemane, “my” will needs to become “Thy” will. The writer of Hebrews exhorts us to consider the suffering our Savior endured so that we ourselves do not grow weary and lose heart in our own trials. It was “for the joy set before Him” that Christ was able to endure the suffering of the cross. This “joy,” for Christ, was in obeying His Father’s will (Psalm 40:8\), reconciling His Father with His creation, and being exalted to the right hand of the throne of God. Likewise, our own trials can be made more bearable when we consider the “joy” set before us. Our joy may come in understanding it is through testing that God transforms us into the likeness of His Son (Job 23:10; Romans 8:29\). What we see as pain and discomfort and uncertainty our sovereign Father – who ordains or allows every event during our time on earth – sees as transformation. Our suffering is never meaningless. God uses suffering to change us, to minister to others, and, ultimately, to bring glory to His name. Paul reminds us that our earthly troubles, which last only a short time, pale in comparison to our eternal glory (2 Corinthians 4:17\-18\). Commenting on these verses, one theologian stated, “God will never be a debtor to anyone. Any sacrifice we make or hardship we endure for His sake and by His Spirit, He will amply reward out of all proportion to what we suffered.” If you have been diagnosed with a terminal illness, we would humbly offer this advice: make sure that you are a true child of God, having trusted Jesus as your Savior (Romans 10:9\-10\). Then, as Hezekiah was told, “put your house in order” (Isaiah 38:1\); that is, make sure important documents like your will are ready and other necessary arrangements have been made. If you have broken relationships, do what you can to mend them. Use the remaining time God gives you to grow spiritually and minister to others. Continue to rely on the power of God for day\-to\-day strength, and, as the Lord gives grace, thank Him for your “thorn in the flesh” (2 Corinthians 12:7\-10\). Finally, take comfort in Jesus’ promise of eternal life and peace. “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27\).
Why is edification important in the life of a Christian?	Answer What is edification, and why is it so important in the lives of believers? The word used for “edification” in the New Testament is oikodomé, which translates literally as “the building of a house.” The word appears in the King James Bible only about 20 times, and then only in the New Testament. It is translated into phrases such as “building up” in more modern translations. Interestingly, its usage is also limited to Paul’s letters. The dictionary definition of edify is “to instruct and improve, especially in moral and religious knowledge.” According to Vine’s Expository Dictionary of Old and New Testament Words, the word indicates the promotion of “spiritual growth and development of character of believers, by teaching or by example, suggesting such spiritual progress as the result of patient labor.” Vine’s definition captures the meaning rather well. Edification is more than just encouragement; it includes any activity that results in more Christlikeness, either in oneself or in another believer. Edification may be individual or corporate. Individually, one can edify oneself by participating in the various spiritual disciplines (Bible intake, private prayer, private worship, etc). Generally, however, the concept of edification in the New Testament is applied to the corporate body (mutual edification). Mutual edification involves helping one another along the road to Christlikeness, and it requires the participation of all members of the church. Teaching and preaching improve our understanding of God; encouragement promotes conduct that develops Christlike character. When we exhort one another and hold one another accountable, we are prompted to engage in activities that promote godliness. Accountability means we lovingly check each other’s spiritual progress. Christlike service ensures that the needs of the church are met, and true fellowship is the interaction we have with each other on a deeper spiritual level. The corporate nature of edification cannot be overemphasized. Without mutual edification, the church becomes a collection of spiritual weaklings, a perpetual nursery for spiritual infants, rather than a body (1 Corinthians 12:27\) or a building (Ephesians 2:20\-22\). Paul tells us in Ephesians 4:12 and repeatedly in 1 Corinthians 14:1\-26 that edification is one of the reasons that spiritual gifts are given to believers. In 2 Corinthians, Paul states no fewer than three times that the “building up” of the church is the reason for his apostolic authority (10:8, 12:19, and 13:10\). Paul’s goal was to edify. In 1 Corinthians 10:23 and Ephesians 4:16, he states that the church must work to edify itself for the overall health of each member. Finally, each of us is commanded to engage in edification (Romans 14:19; 15:2; Ephesians 4:29; 1 Thessalonians 5:11\). The church exists in community. Throughout the New Testament, the language is rich with communal imagery. The church is described as Christ’s flock, His body, and His building. None of these metaphors denote an individual entity. Paul expounds on this concept in 1 Corinthians 12:12\-31, describing the interdependence of the parts of the human body and the necessity of each. He goes so far as to say that we’re actually “members of one another” in Ephesians 4:25 (NKJV). An analogy is instructive here. The Gothic arch was a very popular structure in medieval architecture. The primary advantage of the arch was its strength and stability, which it derived from the fact that each stone in the arch leaned on the one beside it. This system of mutual support enabled the construction of much larger structures than might otherwise have been built. The Gothic arch could be a symbol of the church. The very fact that we need one another gives the church its strength. And the minute we decide to stop leaning on one another, we fall.
What was the significance of the rebellion of Korah?	Answer The story of the rebellion of [Korah](Korah-in-the-Bible.html) is recorded in Numbers 16\. The rebellion of Korah demonstrates the grim consequences of usurping the authority of God and of those whom He has chosen to be leaders of His people. Korah was the oldest son of Izhar, who was the son of Kothath of the tribe of Levi. Korah, then, was of the same tribe as Moses and Aaron. He led a rebellion against Moses and Aaron, accusing them of exalting themselves above the congregation of the Lord (Numbers 16:1\-3\). Korah was not alone in his charge. He gathered 250 other men to challenge Moses’ authority as well: “You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord’s assembly?” (Numbers 16:3\). Obviously, Korah thought that he could do a better job leading the people than Moses was doing. But by leading this revolt against God’s divinely appointed leaders, Korah was actually revolting against God (Numbers 16:11\). Moses proposed a test to prove the source of his authority. Korah and his followers did not pass the test, and God opened up the earth and swallowed the rebels, their families, and all their possessions. Furthermore, “fire came out from the LORD” and consumed the other 250 men who were party to Korah’s rebellion. The rest of the Israelites were terrified and fled (Numbers 16:31\-35\). The following day, instead of being convinced that God had vindicated Moses and Aaron, the congregation began complaining that they had “killed the LORD’s people.” For this act of rebellion, God threatened to destroy the whole congregation and sent a plague among them. However, Moses and Aaron interceded for the rebels and averted a complete catastrophe. In the end, 14,700 Israelites had died (Numbers 16:41\-50\). Some 1,500 years later, Jude records a strong warning about such men who come into the church as false teachers, arrogating to themselves the authority of God and His Word: “Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion” (Jude 1:11, emphasis added). The characteristics of false teachers within the church include pride, selfishness, jealousy, greed, lust for power, and disregard for the will of God. Just like Korah, today’s false teachers disregard God’s plan and are insubordinate to God’s appointed authorities. Their end will be the same as Korah’s. Thus the warning: “Woe to them!” To lead His people Israel, God had selected men of His own choosing. God had no interest in holding a popularity contest, collecting résumés, or letting someone appoint himself to the position of prophet, priest, or leader. Korah’s problem was not that he was unqualified, humanly speaking, for the position, but that he was arrogant, stiff\-necked, and self\-promoting. Korah, attempting to install himself as the leader, ironically claims that Moses “set \[himself] above the LORD’s assembly.” It’s a classic case of the guilty person accusing someone else of his own misdeed. But God did not call Korah; He called Moses (Exodus 3\-4\). God calls whom He chooses and equips them for service. God’s true leaders, the elders and pastors of the church who shepherd the flock with humility and care, have an accurate understanding of the Scriptures (see Malachi 3:18; Romans 12:2; Ephesians 5:10\-11\). Such men submit themselves in humble adoration of Christ and His lordship (see Matthew 16:16; Colossians 2:9; 1 Timothy 3:16\). They recognize the truth of Jesus’ proclamation, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6\). Most importantly, the true leaders of the church are called by God to their office. False teachers, on the other hand, are “wolves in sheep’s clothing” (Matthew 7:15; cf. Acts 20:29\) who choose the fate of Korah over the life of Christ.
Does the “God gene” disprove God?	Answer Dean Hamer’s 2004 book, The God Gene: How Faith Is Hardwired into Our Genes, in no way disproves God. Hamer’s theory – that the VMAT2 gene in humans is responsible for producing a belief in God – has been widely criticized both in secular scientific circles and in the theological world. There is virtually no serious scientific or theological scholar who backs Hamer’s hypothesis. This raises the question as to why Hamer would propose such a thing to begin with. Actually, he answers the question himself: “Proponents of this view often are called ‘materialists’ because they believe that all mental processes can ultimately be accounted for by a few basic physical laws. Most scientists, including myself, are materialists” (emphasis added). Therein lies Hamer’s motivation. Materialists or philosophical naturalists believe God does not exist and there is no supernatural component to life. To materialists, everything has a purely natural explanation; their worldview dictates that they exclude any rationale that hints at the supernatural. It’s an a priori judgment and not scientific at all, but when scientists begin expounding on philosophy and religion, their bias usually starts to show. In reality, a true, absolute materialist probably does not exist. A materialist may say to his wife, “Sweetheart, I love you,” but a more accurate statement—from his standpoint—would be, “Sweetheart, I’m having a chemical reaction.” Love, to the true materialist, is nothing more than a serendipitous mix of hormones. Materialist thought is nothing new. In Acts 17, the apostle Paul confronts the philosophers on Mars Hill in Athens. Among them were the Epicureans, who believed life was nothing more than a random composition of atoms. Like Hamer, they were materialists, and they believed nothing existed beyond physical life and the natural processes that comprise it. The Bible says that all people intuitively know there is a God, not because of a specific gene they possess but because they were made in the image of God (the imago dei; cf. Genesis 1:26\). “Although they knew God, they neither glorified him as God nor gave thanks to him” (Romans 1:21\). Reformer John Calvin referred to this knowledge as the [sensus divinitatis](sensus-divinitatis.html) (“sense of divinity”). While materialists like Hamer espouse a reductionist view of humanity, the Bible gives humanity a special place in creation. According to Scripture, we are more than just matter \+ time \+ chance. We carry a living soul, created in us by God’s very breath (Genesis 2:7\). Further, Hamer’s book does nothing to answer the sound philosophical arguments for God’s existence, which have endured centuries of scrutiny and debate. The cosmological, teleological, and moral arguments for God, as well as the historicity of Jesus Christ’s life, drown out any assertion by philosophical naturalists that God does not exist. In the end, the God gene theory fails to make even the smallest dent in the truth claims of Christianity.
Is there a heavenly language?	Answer There is some conjecture as to whether there is such a thing as a “heavenly language.” Is there a language unknown on earth but spoken fluently in heaven? If so, is it possible for someone to learn to speak this esoteric language? Is it possibly a gift of the Holy Spirit? First, we should point out that the expression “heavenly language” is nowhere found in Scripture. Also, the phrase “tongues of angels” is used only once, in 1 Corinthians 13:1, “If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal.” Some have suggested that Paul’s reference to “tongues of angels” is proof that there is a heavenly language that only angels—and certain Spirit\-filled believers—can speak. Let’s take a closer look at the verse and its context. When Paul speaks of “tongues of men,” he is most likely referring to the gift given on the Day of Pentecost when the apostles were imbued by the Holy Spirit to speak languages virtually unknown to them (Acts 2:4\-12\). “Tongues of men” is a reference to the various human languages in use at the time. The Corinthian brethren so prized this miraculous gift that it became severely abused and counterfeited. Paul addressed this problem in his epistle. The Corinthians needed to know that God gave the ability to speak a foreign language as a sign, and the gift had some restrictions (1 Corinthians 14:1\-33\). When Paul speaks of the “tongues of angels,” he isn’t speaking literally of a “heavenly language,” as some want to believe, but is using a hyperbolic expression. Hyperbole is an exaggeration to make a point. Paul is saying that, no matter how gifted one may be, whether in his own language, in foreign languages, or even in the hypothetical speech of angels, it’s all moot without love. In fact, without love, one’s speech is no better than the useless babble of the pagan religions. The pagan culture of Corinth honored their gods in ritualistic ceremonies accompanied by loud musical instruments such as gongs, cymbals, and trumpets. Their worship was a chaotic cacophony. Speaking in “tongues of angels” is probably best understood as having the ability to speak with “divine eloquence.” As one well\-known Bible scholar put it, “Paul is simply saying that, were he to have the ability to speak with the skill and eloquence of the greatest men, even with angelic eloquence, he would only become a noisy gong . . .” The fact is that Paul used hyperbolic language elsewhere, including in the very next verse, with his mention of faith “to remove mountains.” His exaggerations serve to emphasize the necessity of love. Showing love is more important than the grandest, most miraculous action imaginable. To suggest that Paul implies that “tongues of angels” is a kind of “heavenly language” is to go beyond what Scripture actually teaches. It is taking the expression completely out of context in an attempt to teach something other than what Paul actually said.
What is a benediction in the Bible?	Answer A benediction is a declaration of blessings from God upon His loved ones. Benedictions are found at the close of some New Testament epistles (e.g., 2 Corinthians 13:14 and Ephesians 6:23\-24\). Benedictions, though brief, offer words of assurance or precepts designed to bring joy, peace, comfort, and security to those who place their trust in God. Benedictions from Scripture are often read or recited near the close of a worship service. In this context, benedictions embody a call to unity, faith, and joy among the brethren. Reciting a benediction is meant to encourage believers and stimulate joy and commitment to God. Additionally, many believers find meditating on benedictions during their “quiet times” is a soothing balm which deepens the spirit, provides succor for the ailing heart, and strengthens the faltering soul. Benedictions can be a remarkable source of healing because the words themselves are life (John 6:63, 68\). There are many benedictions recorded in Scripture. Here are a few examples, starting with one of the most well\-known: “The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace” (Numbers 6:24\-26\). “The LORD will keep you from all evil; he will keep your life. The LORD will keep your going out and your coming in from this time forth and forevermore” (Psalm 121:7\-8\). “And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:7\). “Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints” (1 Thessalonians 3:11\-13\). “Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word” (2 Thessalonians 2:16\-17\). “Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Hebrews 13:20\-21\). “Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you” (2 Corinthians 13:11\).
Why is corporate worship important?	Answer Scripture is clear that Jesus died for the church (Acts 20:28; Ephesians 5:25\) and that the church is His body (Romans 12:5; 1 Corinthians 10:17; 12:12\-27; Ephesians 1:23; 4:12; 5:30; Colossians 1:18, 24; Hebrews 13:3\). Participation in a church is essential to the spiritual health of individual Christians. So, why should Christians attend church? First of all, attendance at corporate gatherings is a biblical mandate. Hebrews 10:24\-25 tells us not to give up meeting together. It’s significant that the recipients of this letter were under the threat of persecution. Public church attendance could open them up to abuse. The command indicates that the benefits of attendance outweigh any possible threat. The Christian life was never meant to be solitary. All of the biblical metaphors for a church indicate a plurality, never a singularity: we are a body, a flock, a building, and a holy nation. There are no “lone wolves” in biblical Christianity. A second reason for church attendance is the array of spiritual blessings it bestows. For example, church attendance promotes fellowship and encouragement. In the book of Acts, we’re told that those who came to faith in the early days “continued steadfastly in . . . fellowship” (Acts 2:42\). The Hebrews passage mentioned above reveals that one of the purposes of gathering together is to “encourage one another.” We all need encouragement. Corporate worship provides that for us. Church attendance also helps prevent backsliding and apostasy. Without regular participation in corporate worship, one tends to drift spiritually. Another reason for corporate worship is the public statement it makes. If we’re regular church attendees, we publicly demonstrate our obedience to the command to love God. To say we love Christ yet neglect His body is hypocritical. Regular church attendance also shows support for the work of God in the world—that we are for Jesus rather than against Him (Matthew 12:30\). Furthermore, worshiping with others conveys benefits that are unavailable to us individually. When we attend corporate worship, we hear the public preaching of the Word of God. Substituting a media ministry (like radio or television or an internet streamed service) not only removes the immediacy of public preaching, but can foster a sense of isolation, effectively privatizing Christianity. Church attendance also enables us to partake of the Lord’s Supper, the public proclamation of the body and blood of the Lord Jesus (1 Corinthians 11:26\). John tells us that we know that we’ve passed from death to life because we love our brothers and sisters in Christ (1 John 3:14\). Gathering together for teaching, worship, and mutual edification is an indication of our love for the redeemed and is a sign of our salvation to eternal life.
What does it mean that we will judge angels (1 Corinthians 6:3)?	Answer In his letter to the church in Corinth, the apostle Paul tells us that believers will not only judge the world but also judge angels: “Or do you not know that the saints will judge the world ... Do you not know that we are to judge angels? How much more, then, matters pertaining to this life” (1 Corinthians 6:2\-3\). Scripture teaches that the fallen angels will be judged by God (Isaiah 24:21\-22; 2 Peter 2:4; Jude 1:6; Revelation 20:10\). But what does Paul mean when he says the saints will also judge angels? What we can surmise from this 1 Corinthians passage is that we, as God’s children, will be given a higher position than the angels. We’re not only created in God’s image but redeemed by Christ (Galatians 3:13; 1 Peter 2:9; Luke 1:68; Ephesians 1:7\). Angels are not created in God’s image and are not redeemed by Christ (Hebrews 1:14; 2:16\). Also, God sends His angels to serve His saints, i.e., those who are to inherit eternal life (Hebrews 1:14; see also Psalm 34:7; Psalm 91:11\). Additionally, we know that the Greek word for “judge,” krino, also means “to rule or govern.” This strongly implies that we will have authority over the holy angels, for they have no sin for which to be “judged” in the sense of “condemned.” Most likely, the meaning of this passage is that believers in heaven will take part in the judgment of the fallen angels and exercise some authority over the holy angels. Christ has been exalted above all the angels (see Ephesians 1:20\-23\), and it seems reasonable that those who are in Him and made in His likeness (Romans 8:29; 1 Corinthians 15:49; Ephesians 4:24; 1 John 3:2\) will share in His authority, including His authority over the angels (Matthew 19:28; 2 Timothy 2:12; Revelation 20:4\).
What does it mean to be an ambassador for Christ?	Answer In a letter to the Corinthians, the apostle Paul discusses the ministry of reconciliation, and he uses the term “ambassadors” for Christ: “All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to Himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making His appeal through us” (2 Corinthians 5:18\-20, emphasis added). Generally speaking, an ambassador is a respected official acting as a representative of a nation. Sent to a foreign land, the ambassador’s role is to reflect the official position of the sovereign body that gave him authority. Writing to the Corinthians, Paul likens his own calling to that of an ambassador, and he urges all Christians to consider themselves ambassadors for Christ. The gospel of reconciliation was always at the heart of Paul’s preaching: “For Christ did not send me to baptize but to preach the gospel” (1 Corinthians 1:17\). Our reconciliation with God is possible only because Christ went to the cross and received the punishment due for our sin. When our Savior cried out, “It is finished,” the barrier between sinful man and Holy God was removed, making all those who trust in Him “holy in His sight, without blemish and free from accusation” (Colossians 1:22\). Our reconciliation is based on the salvation Jesus provides, and it is accepted by faith (John 3:16; Ephesians 2:8\-9\). Christians are God’s ambassadors in that they have been “approved by God to be entrusted with the gospel” (1 Thessalonians 2:4\). As we go through this world, we represent another Kingdom (John 18:36\), and it is our responsibility to reflect the “official position” of heaven. We are in this world, but not of it (John 17:16\). God’s ambassadors are to be “as shrewd as snakes and as innocent as doves” (Matthew 10:16\). Empowered by the Holy Spirit, we must take the message of our King to the “ends of the earth” (Acts 1:8\), imploring men and women everywhere to be reconciled to God.
Is abandonment or desertion a valid reason for divorce and remarriage?	Answer It is a sad truth that Christians are sometimes faced with the abandonment of their spouse. While God designed a couple to be married until death (Genesis 2:24\) and says divorcing one’s spouse is an ill\-treatment akin to violence (Malachi 2:16\), He also recognizes that Christians may not have control over what their spouse does. In cases where an unbelieving spouse deserts a believer, God offers grace to the one left behind. What freedom does an abandoned spouse have? Paul explains, “But if the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace” (1 Corinthians 7:15\). The text is clear that, if an unbelieving spouse leaves a believer, the believer is free to accept the separation and move on with life. He or she is “not bound,” indicating full liberty. The believing spouse can and should work for reconciliation (1 Corinthians 7:11\), but no one can force another to act against his or her will. What if the leaving spouse is a believer? Paul’s instructions in 1 Corinthians 7 deal specifically with mixed marriages—the union of a believer with an unbeliever. In the situation of two Christians married to each other, 1 Corinthians 7 would not apply. In that case, we turn to Jesus’ words in Matthew 18:15–17: “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.” If a believer is living in unrepentant sin—in this case, deserting one’s spouse—even after being confronted by church leadership, he or she is to be considered an unbeliever. In that way, 1 Corinthians 7:15 can be made to apply to believers who abandon their spouses and refuse to respond to church discipline. What qualifies as abandonment? In this context, abandonment refers to physical separation or divorce. If one spouse deserts the other, physically leaving the home, the marriage is dissolved, for all practical purposes. The abandoned spouse is free to let him or her go. The spouse left behind is “not bound,” which we take in a moral and spiritual sense. There is nothing binding the spouse to the one who deserted him or her. The abandoned spouse is free to divorce and free to [remarry](divorce-remarriage.html), although not required to do either. If the desertion comes in the form of one spouse filing for divorce, then the abandoned spouse is free to sign the paperwork, once all attempts at reconciliation have failed. There is no sin or shame for the spouse who has been abandoned. Accepting the dissolution of the marriage is part of following God’s call to live in peace. Some counselors and clergy, wishing to be gracious, have defined abandonment in overly broad terms. Some say that it can refer to hardships experienced because of addiction, mental illness, prison sentences, or unkindness. That is not the biblical definition of abandonment, however—unless such hardships rise to the level of [abuse](abuse-divorce.html), but that is a different topic. If someone is abandoned, can he or she remarry? The Bible doesn’t say. Adultery and involuntary divorce are the only two exceptions given in the Bible for divorce—the only [two situations](grounds-for-divorce.html) in which a divorced person can be said not to have sinned. In Matthew 19:9, Jesus allows that someone who divorces because of a spouse’s infidelity can remarry. The interpretation can go one of two ways: 1\) since the Bible doesn’t mention remarriage after involuntary divorce, it is not allowed; or 2\) since one case allows for the remarriage of the innocent party, the other does, as well. It is our view that someone who is involuntarily divorced—that is, one who is a victim of desertion—can remarry. The phrase is not bound in 1 Corinthians 7:15 seems to give that type of freedom. Even so, the person seeking remarriage should do so with great caution. There should be time to heal from the trauma of the broken relationship, to analyze all that contributed to the breakup, and to seek God’s will for the future. Is the abandoned person always innocent? Absolutely not. Some people, unhappy in a marriage, will do everything they can to push a spouse to leave and then file for divorce, all the while remaining “innocent.” But this is not innocence; it’s the sin of abuse and manipulation. Abuse in a marriage—even in response to abuse—is a sin, and that requires repentance before God and confession to the victim.
What is a Christian life coach, and is the concept biblical?	Answer Christian life coaching is a relatively new field still working out its professional identity. As such, there is no formal definition as to what a Christian life coach does. However, life coaches in general are marketed somewhat akin to personal trainers. A person with a specific goal or who is going through a particular change in life may employ a life coach to help guide and encourage him through the transition, just as a personal trainer may help a client with a fitness goal. Life coaches can also help clients who feel stuck and in need of new direction. They might specialize in business and in helping clients adopt new work techniques. They may specialize in relational difficulties and help clients overcome personal quirks. Or they might specialize in health and help clients learn new living habits. In essence, a life coach is someone who walks alongside a person for a season of life and coaches him through it. A "Christian life coach" would be a Christian who is employed as a life coach or one who includes Christian spirituality in coaching. Some of the concepts behind Christian life coaching are biblical. We are called to "encourage one another and build each other up" (1 Thessalonians 5:11\). We see Paul exhorting believers to live holy lives. We are told to "carry each other’s burdens" (Galatians 6:2\). The concept of mentorship or discipleship is sprinkled throughout Scripture. Clearly, Christians should be living in community, and we all need help sometimes in meeting certain goals. Inasmuch as a life coach assists with these things, there is nothing explicitly unbiblical about it. Some difficulties arise because life coaching is not a well\-defined profession. Presumably, Christian life coaches have training that others in the Body of Christ do not. They should have honed skills to promote growth and an understanding of practical steps to personal change. Finding a mature believer to be a mentor might prove just as helpful as employing a life coach. The other difficulty with life coaching can be its focus on self\-improvement. We are called to live holy lives and to engage in the process of sanctification. But we must remember that change does not ultimately occur because of good coaching techniques or strong willpower. It occurs because of the work of the Holy Spirit in our lives. The decision to employ a Christian life coach depends on circumstances, personal preference, and God’s leading at the time. God may choose to stimulate sanctification through a life coach, or He may prefer to challenge the church to more actively engage in helping others along the way. No matter the choice, it is important to remember that "he who began a good work in you will carry it on to completion until the day of Christ Jesus" (Philippians 1:6\).
Who are the “least of these” in the Bible?	Answer The “least of these” is a phrase that originates from Matthew 25:31–46, where Jesus speaks of those in need. Verses 35–40 read, “Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’” The “least of these” refers to those in a variety of needy situations. They include the hungry, thirsty, impoverished, sick, and imprisoned. In this context, Jesus is speaking to those on His right, that is, the righteous. The needy are called Christ’s “brothers”; thus, the reference is to the righteous helping fellow disciples. Jesus said that those who cared for such individuals were not merely serving other people. They were serving Him. In the same passage, the opposite is also noted. The narrative concludes with Jesus condemning those who saw believers in need and yet did not help. He says, “For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’” Jesus connected service to the needy with eternal rewards and punishments. Though salvation is by faith alone apart from good deeds (Ephesians 2:8–9\), the redeemed will be “eager to do what is good” (Titus 2:14\), including extending charity to fellow believers in difficult situations. Those whose lives are marked by apathy toward the needy show they have not been transformed by the grace of Jesus Christ. God has always shown a special concern for the poor and needy (Psalm 35:10\). It should come as no surprise that He expects His followers to do the same, especially toward those of the family of God (Galatians 6:10\). What is surprising about the “least of these” is that our service is ultimately not to the poor, but to Christ Himself.
What is a bishop, biblically speaking?	Answer In the New Testament, a bishop is a person who functions as a teaching leader among a local group of Christians. The Greek term episkapos has also been translated as “episcopal,” “elder,” “[overseer](overseer-in-the-church.html),” or “pastor.” All refer to the same office and are therefore synonyms. In the earliest churches, their leaders were simply referred to as “elders.” For example, in Acts 20:17 we read, “Now from Miletus he sent to Ephesus and called the elders of the church to come to him.” In Philippians 1:1, Paul introduces his letter “to all the saints in Christ Jesus who are at Philippi, with the overseers and deacons.” Apparently, there were originally only two leadership positions in the church: elders (or bishops) and deacons. In the Pastoral Epistles, Paul speaks twice regarding the [qualifications of elders/bishops](qualifications-elders-deacons.html), those he considered the leaders of the local church (also notice that these elders generally served as teams rather than as single leaders). In 1 Timothy 3:1–7 we read, “The saying is trustworthy: If anyone aspires to the office of overseer \[bishop], he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober\-minded, self\-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.” From this list, we conclude several things. First, the job of bishop is a noble task. Second, the job is a limited task (male pronouns and references are used throughout). Third, integrity is critical (above reproach, committed to his spouse, clear\-thinking, self\-controlled, well\-respected, friendly, not influenced by alcoholic drinks, not violent or argumentative, not greedy, caring for his children, and having a good reputation among the unchurched). Fourth, he must have the ability to teach. (Deacons, whose requirements are listed in the next verses, are not required to have teaching ability.) Titus 1:5–7 shares a similar list for elders, but it adds the ability to rebuke false teaching. When Peter wrote to this group of church leaders, he called himself a “fellow elder” (1 Peter 5:1\). The earliest writings of the church fathers also seem to confirm this role of bishops as the teaching leaders who served alongside deacons to oversee the church. Both [Clement of Rome](Clement-of-Rome.html) (c. 95\) and [the Didache](didache.html) referred to elders and deacons from the late first century to the early second century as the church’s leaders. Over time, additional layers of leadership were added to the church. Eventually, the term bishop came to be applied to a regional church leader who administered many churches. At the [Council of Nicea](council-of-Nicea.html) in AD 325, the church leader of each city or area represented his region’s churches. These leaders were referred to as “bishops.” Many Christian traditions continue to embrace this role of bishops today. However, the biblical teaching is that elders and deacons lead local churches. The elder was also known as a bishop or pastor and functioned in that role. This does not make additional church leadership roles wrong (to meet important needs for regional or national leadership among groups of churches), but indicates that Scripture points to elders and deacons as the local church leaders.
What are the five solas of the Protestant Reformation?	Answer The five solas are five Latin phrases popularized during the [Protestant Reformation](Protestant-Reformation.html) that emphasized the distinctions between the early Reformers and the Roman Catholic Church. The word sola is the Latin word for “only” and was used in relation to five key teachings that defined the biblical pleas of Protestants. They are: 1\. Sola scriptura: “Scripture alone” 2\. Sola fide: “faith alone” 3\. Sola gratia: “grace alone” 4\. Solo Christo: “Christ alone” 5\. Soli Deo gloria: “to the glory of God alone” Each of these solas can be seen both as a corrective to the excesses of the Roman Catholic Church at the start of the Reformation and as a positive biblical declaration. [Sola scriptura](sola-scriptura.html) emphasizes the Bible alone as the source of authority for Christians. By saying, “Scripture alone,” the Reformers rejected both the divine authority of the Roman Catholic Pope and confidence in sacred tradition. Only the Bible was “inspired by God” (2 Peter 1:20\-21\) and “God\-breathed” (2 Timothy 3:16\-17\). Anything taught by the Pope or in tradition that contradicted the Bible was to be rejected. Sola scriptura also fueled the translation of the Bible into German, French, English, and other languages, and prompted Bible teaching in the common languages of the day, rather than in Latin. [Sola fide](sola-fide.html) emphasizes salvation as a free gift. The Roman Catholic Church of the time emphasized the use of indulgences (donating money) to buy status with God. Good works, including baptism, were seen as required for salvation. Sola fide stated that salvation is a free gift to all who accept it by faith (John 3:16\). Salvation is not based on human effort or good deeds (Ephesians 2:9\). [Sola gratia](sola-gratia.html) emphasizes grace as the reason for our salvation. In other words, salvation comes from what God has done rather than what we do. Ephesians 2:8\-9 teaches, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” [Solo Christo](solo-Christo.html) (sometimes listed as Solus Christus, “through Christ alone”) emphasizes the role of Jesus in salvation. The Roman Catholic tradition had placed church leaders such as priests in the role of intercessor between the laity and God. Reformers emphasized Jesus’ role as our “high priest” who intercedes on our behalf before the Father. Hebrews 4:15 teaches, “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” Jesus is the One who offers access to God, not a human spiritual leader. [Soli Deo gloria](soli-Deo-gloria.html) emphasizes the glory of God as the goal of life. Rather than striving to please church leaders, keep a list of rules, or guard our own interests, our goal is to glorify the Lord. The idea of soli Deo gloria is found in 1 Corinthians 10:31: “So, whether you eat or drink, or whatever you do, do all to the glory of God.” The five solas of the Protestant Reformation offered a strong corrective to the faulty practices and beliefs of the time, and they remain relevant today. We are called to focus on Scripture, accept salvation by grace through faith, magnify Christ, and live for God’s glory.
How will our resurrection body be different from our current body?	Answer In his first letter to the church in Corinth, Paul discusses the great differences between our earthly bodies and our resurrected bodies (see 1 Corinthians 15:35\-54\). Contrasting our earthly bodies with the splendor of our heavenly (resurrected) bodies, Paul says, “The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a [spiritual body](spiritual-body.html)” (vv. 42\-44, emphasis added). In short, our resurrected bodies are spiritual, imperishable, and raised in glory and power. Through the first Adam, we received our natural bodies, perfectly suited to an earthly environment. However, they became perishable as a consequence of the Fall. Due to disobedience, mankind became mortal. Aging, deterioration, and eventual death now affect all of us. From dust we came, and to dust shall we return (Genesis 3:19; Ecclesiastes 3:20\). Our resurrection bodies, on the other hand, will be “raised imperishable.” They will never experience sickness, decay, deterioration, or death. And “when the perishable has been clothed with the imperishable… then the saying that is written will come true: ‘Death has been swallowed up in victory’” (1 Corinthians 15:54\). As a result of the Fall, we are “sown in dishonor.” We were originally made perfect and in the image of God (Genesis 1:27\), but sin has brought dishonor. Yet believers have the promise that our imperfect and dishonored bodies will one day be raised in glory. Freed from the restrictions imposed by sin, our resurrected bodies will be honorable and perfectly suited for pleasing and praising our Creator throughout eternity. Our current bodies are also characterized by weakness and debility. Our earthly “temples” are undeniably fragile and susceptible to the plethora of diseases that ravage mankind. We are also weakened by sin and temptation. One day, though, our bodies will be raised in power and glory, and we will no longer be subject to the flaws and fragility that pervade life today. Last, the resurrected body will be a spiritual one. Our natural bodies are suited for living in this world, but this is the only realm in which we can live. “Flesh and blood cannot inherit the Kingdom of God” (1 Corinthians 15:50\). After the resurrection we will have a “spiritual body,” perfectly suited for living in heaven. This does not mean that we will be only spirits—spirits do not have bodies—but that our resurrected bodies will not need physical sustenance or depend on natural means of supporting life. We get a glimpse of what our resurrection bodies will be like when we recall Jesus’ post\-resurrection appearances. He still had visible wounds, and His disciples could physically touch Him, yet He was able to travel effortlessly and appear and disappear at will. He could go through walls and doors yet could also eat and drink and sit and talk. Scripture informs us that our “lowly bodies” will be just “like His glorious body” (Philippians 3:21\). Indeed, the physical limitations imposed by sin that hinder our ability to fully serve Him on earth will be forever gone, freeing us to praise and serve and glorify Him for eternity.
How is the doctrine of the Trinity not tritheism?	Answer The doctrine of the Trinity is at the very center of the Christian faith. That God is triune in nature is affirmed not only in Scripture but also in the early ecumenical creeds of the church—specifically, Nicaea (A.D. 325\) and Constantinople (A.D. 381\). The doctrine is essentially that God is one in being while existing as three co\-equal, co\-eternal Persons, namely, God the Father, God the Son, and God the Holy Spirit. One often\-heard objection to the Trinity is that the doctrine logically entails tritheism (a belief in three gods). But is this criticism valid? Is Trinitarian theology at odds with the clearly taught monotheism of the Hebrew Scriptures? Or did the early Christians get it right when they upheld the monotheism of the Old Testament while at the same time affirming the full deity of three distinct Persons? To answer this question, we need to look over the biblical data. The Bible clearly affirms that there is but one God (Isaiah 43:10; 1 Corinthians 8:4\). In addition, the Bible teaches the deity of the Father (John 6:27; Romans 1:7; 1 Peter 1:2\), the Son (John 1:1\-3; Hebrews 1:2; Titus 2:13; Colossians 1:16\-17\), and the Holy Spirit (Acts 5:3\-4; 1 Corinthians 3:16\). Moreover, the biblical writers go out of their way to affirm that all three Persons are distinct from each other (Matthew 28:19; Romans 15:30; 2 Corinthians 13:14\). So, while it is true that the word trinity is not found in the Bible, the concept most certainly is. Does the fact that there exist three divine Persons entail that there exist three separate gods? The answer is no. The same Scriptures that affirm that all three Persons of the Trinity are divine also unequivocally affirm monotheism (Deuteronomy 6:4; 1 Timothy 2:5\). So, what are we to do with this tension between the idea of three divine Persons and monotheism? A helpful clarification involves what we mean by the word person. Person can be defined as “a center of self\-consciousness.” A person has a mind, emotions, and a will, can communicate with others, and is capable of performing actions. When we speak of the concept of personhood as it relates to the Trinity, we are describing self\-distinctions in God. All three Persons of the one triune God possess the complete attributes of deity. All three Persons are truly divine, yet eternally distinct from one another. The divine Persons can and do communicate with each other (John 17:1\-26; Hebrews 1:8\-9\). Essentially, God has three centers of self\-consciousness. Yet this one Being (the triune God of Scripture) possesses one indivisible essence. There is only one Being that is God, and this one Being is tri\-personal, with each of the three Persons having full possession of the divine nature.

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