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What does the Bible say about resentment?
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Answer
*Ressentir* is an old French word, literally meaning "intense feeling." In English, it is *resent*, and it refers to feeling bitterness and indignation due to injustice or insult. People may feel resentful when they are cheated on, stolen from, or lied to. Resentment is often a reaction to being insulted or having one’s errors or weaknesses exposed. Resentment can be directed at an action, a statement, or a person—often, an authority figure, such as a parent, a teacher, or God. Resentment is the cheapest and least legitimate form of anger. It is all emotion and no strength.
Resentment can be sparked by perceived unfair treatment by another person. It could be an injustice, like not getting a deserved promotion, or it could be an insult. Either way, resentment stems from a love of the things of the world and a lack of faith in God and His plan. It is legitimate to recognize unfair treatment, and even to do something about it. But it is not helpful to wallow in feelings of self\-righteous anger. The Bible is not concerned with the honor of human pride. An intense emotional response to an otherwise harmless insult may show a lack of spiritual maturity and a love of self (Matthew 5:38\-39\). As David fled Jerusalem, he faced the curses and insults of [Shimei](Shimei-in-the-Bible.html) (2 Samuel 16:5\-8\). Rather than respond with resentment towards Shimei—and instead of killing him, as was the king’s right (verse 9\)—David chose the path of humility. His words are amazing: “If he is cursing because the LORD said to him, ‘Curse David,’ who can ask, ‘Why do you do this?’” (verse 10\). David avoided feelings of resentment by viewing the situation as from the Lord.
Other times, people feel resentment when God allows or orchestrates an injustice in the course of ministry. If we’re serving God, we should be treated fairly—or so the logic goes. But then we have the example of Elijah, who faced many hardships although he was a faithful servant of the Lord (1 Kings 19:10\). Not to mention Job. Jesus warned us of injustice in this fallen world: "If the world hates you, you know that it has hated Me before it hated you" (John 15:18\). Knowing injustice is a fact of life should circumvent resentment in our hearts, as should keeping our eyes on the goal. Being treated unfairly is painful, but our heavenly rewards will more than compensate (Matthew 5:11\-12; 6:19\-21\).
Another situation that can foster resentment is when we are dishonored because of personal sin. Being accused of a failing we’re innocent of is injustice. Being accused of sin we are guilty of can bring overwhelming shame and a goodly amount of denial. Sometimes the only way God can draw our attention to our sin is to expose our faults in public. As the saying goes, “He loves us too much to leave us where we are.” We may dislike what God is speaking into our lives, but resentment isn’t going to help. Instead, when our sins have found us out (Numbers 32:23\), it’s vital to admit we’re wrong. Human pride is nothing compared to the true honor we receive when He sanctifies us (1 Thessalonians 5:23\).
Resentment is a passive, weak emotion that has no place in the Christian life. If there is injustice, we should deal with it through prayer and godly action. If there is insult, we should concentrate on who we are in Christ and not place too much value on the cruel words of others. If we face injustice in the course of our work for God, we should accept it as to be expected. And if God allows us to be dishonored for the sake of sanctification, the best, least painful response is to repent and allow Him to work in us.
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Should a Christian continue spanking his/her children if it is illegal?
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Answer
The subject of “Christian spanking” is a divisive one, even among believers. Several countries have banned the corporal punishment of children, yet many parents consider spanking an essential tool in discipline. When the law forbids spanking, the question arises—if spanking is illegal, do parents have the God\-given right to continue to use corporal punishment to discipline their children?
When the subject of “Christian spanking” is broached, it must be assumed that the corporal punishment in question does not occur in an abusive way. It is not extreme nor given in anger, but proportionate to the offense and part of a loving, responsible relationship. And the fact is, spanking is efficient and can be very effective. Some children respond to spanking quickly and completely when all other types of punishment fail. Parents of a strong\-willed three\-year\-old who loves to run out into the street understand they have two choices: spank promptly to curb the dangerous behavior right away, or confine their child to a strictly controlled environment that may disrupt the entire family and restrict the child from more pleasant activities.
The Bible neither explicitly demands nor forbids the spanking of children. (Although the "rod" of Proverbs 13:24 could refer to reproof in general, corporal punishment cannot be excluded as an option.) Firm, decisive discipline is vital to the well\-being of a child. It provides guidance and wisdom the child will need later in life. Fathers in the New Testament bear a responsibility to rear their children “in the training and instruction of the Lord” (Ephesians 6:4\). Mode of discipline is not specified.
Christian families in many nations in Europe and even on U.S. military bases are faced with the challenge of disciplining their children without the option of spanking / corporal punishment. Parents who believe that spanking is a God\-ordained practice necessary for the rearing of their child may spank privately, disregarding the ban as a matter of civil disobedience. Other parents may choose not to spank, submitting to their civil authority and trusting that God is wise enough to lead them to discipline in other ways.
Both options have their merits. When rearing a fearless and stubborn three\-year\-old, spanking may seem like the only safe and responsible option. In most cases, however, spanking is not the only option; alternatives can be found. Non\-corporal punishment will most likely require a great deal more effort, time, and commitment, but it can be effective as well. God knows His children well. May we know our children well enough to know how best to discipline them with patience, perseverance, and love.
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What can we learn from the tribe of Asher?
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Answer
Asher is one of Israel’s twelve tribes. In the time of Moses, Asher was divided into five clans: the Imnites; the Ishvites; and the Berites; and, through Beriah, the Berite patriarch, two more clans: the Heberites and the Malkielites. The first three clans were named after Asher’s sons; the fourth and fifth after Beriah’s sons (Numbers 26:44\-45\).
Asher was Jacob’s eighth son. His mother was Leah’s maidservant, Zilpah, and he was her second and last child with Jacob. When Asher was born, Leah said, “How happy am I! The women will call me happy” (Genesis 30:13\). Asher’s name means “happy.”
Asher was one of six tribes chosen to stand on [Mount Ebal](mount-Ebal.html) and pronounce curses (Deuteronomy 27:13\). Through these curses, the people promised God they would refrain from bad behavior. For example, one curse says, “Cursed is the man who dishonors his father or his mother” (Deuteronomy 27:16\). Another states, “Cursed is the man who leads the blind astray on the road” (Deuteronomy 27:18\). Still another: “Cursed is the man who sleeps with his mother\-in\-law” (Deuteronomy 27:23\). In all, Asher delivered twelve admonishments (Deuteronomy 27:15\-26\).
When Jacob blessed his sons, he said, “Asher’s food will be rich; he will provide delicacies fit for a king” (Genesis 49:20\). Later, Moses blessed the tribe, saying, "Most blessed of the sons is Asher; let him be favored by his brothers, and let him bathe his feet in oil. The bolts of your gates will be iron and bronze, and your strength will equal your days” (Deuteronomy 33:24\). Washing one’s feet in oil was a sign of prosperity, and Jacob’s reference to Asher’s food being “rich” indicated that Asher would possess fertile lands. In Joshua 19:24\-31, we learn that Asher received land along the Mediterranean coast.
Despite all its blessings, the tribe of Asher failed to drive out the Canaanites, and “because of this the people of Asher lived among the Canaanite inhabitants of the land” (Judges 1:31\-32\). In the time of Deborah and Barak, “Asher remained on the coast and stayed in its coves” rather than join the fight against Jabin, a Canaanite king (Judges 5:17\). This failure to aid their fellow tribes could indicate a lack of reliance on God, a lack of effort, a fear of the enemy, or a reluctance to upset those with whom they did business. Thus, the example set here is a negative one: although Asher was richly blessed, they did not behave admirably; when the time for action came, they failed to trust in God and honor His plan.
Later in Judges, Asher does respond to Gideon’s call to repel the Midianites, Amalekites, and others from the East (Judges 6:35\). In another important gesture, Asher accepts Hezekiah’s invitation to the tribes from the Northern Kingdom to join the Passover celebration in Jerusalem (2 Chronicles 30:11\). This was considered an act of humility, proof of a contrite heart before God.
In the end, we find that Asher received many great blessings from God. Having received a blessing, they were expected to obey the Lord’s commands. In this they sometimes succeeded and sometimes failed. We, too, have been blessed by God (Ephesians 1:3\), and the Lord expects us to obey His commands (John 14:15\). Just as Asher received a prophetic blessing from Jacob, God’s children have been told, “In his great mercy \[God] has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (1 Peter 1:3–5\). Praise the Lord for His wonderful plans for us. What a comfort!
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What happened on the road to Emmaus?
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Answer
The events on the road to Emmaus are discussed in Luke 24\. In this final chapter of Luke’s Gospel, we read of two disciples ([Cleopas](Cleopas-in-the-Bible.html) and one unnamed) of Jesus who were walking from Jerusalem to Emmaus on the day that Jesus rose from the dead. As they traveled, a man joined them—the resurrected Jesus, although they did not recognize Him. The man asked, “What is this conversation that you are holding with each other as you walk?” (Luke 24:17\).
The two disciples were surprised that the man had not heard of the recent events that had Jerusalem in turmoil. They proceeded to tell the stranger of Jesus’ crucifixion and the report of His empty tomb. Jesus responded, “‘How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?’ And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.” (Luke 24:25\-27\).
So, as they walked, Jesus taught what the Old Testament had predicted about Himself. When they arrived in Emmaus that evening, the two disciples stopped to eat, and they asked Jesus to join them. He did, and as He broke the bread and blessed the meal, “their eyes were opened” (verse 31\), and they recognized Him. Jesus then vanished.
Their response? Luke reports, “They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together and saying, ‘It is true! The Lord has risen’” (verses 33\-34\).
On the road to Emmaus, Jesus gave a lesson on the prophecies of the Old Testament which were fulfilled in His death and resurrection. What a lesson that would have been! The Author of the Book explains His work, making connections from Scripture to the events they had recently experienced.
The disciples’ reaction to Jesus’ lesson was one of deep conviction of the truth of what He was teaching. “Were not our hearts burning within us while he talked?” they ask each other (verse 32\). Their physical eyes were blinded to the identity of Jesus, but their eyes of faith were being opened as Jesus opened the Scriptures to them.
Following this account, Jesus appears to His other disciples, removing all doubt that He was alive. Jesus had promised that He would show Himself to those who love Him (John 14:21\), and this is exactly what He does on the road to Emmaus.
The story of the disciples on the Emmaus Road is important for many reasons. It provides an *emphasis* on the Old Testament prophecies related to Jesus, *evidence* regarding an additional appearance of Jesus, and a connection regarding the many *eyewitnesses* of the resurrected Jesus. Luke 24 is often seen as a model of the journey that Jesus makes with many of us today, as He opens our eyes, points us to the Word, and reveals Himself along life’s walk as the resurrected Savior and Lord.
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Who was Hannah in the Bible?
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Answer
Hannah was one of two wives of a man named [Elkanah](Elkanah-in-the-Bible.html) who lived “in the hill country of Ephraim” near Shiloh. The other wife of Elkanah, Peninnah, had children, but Hannah had no child. Because of this, Hannah was very grieved. She desperately desired a child but could not conceive. To make matters worse, Peninnah taunted Hannah concerning her barrenness. Although Elkanah loved Hannah and was very kind to her (1 Samuel 1:5, 8\), Peninnah’s unkindness on top of her natural grief was too much for Hannah to bear. Hannah cried out to God about her situation. She promised the Lord that if He would give her a son, she would dedicate him to God as a Nazirite (a man set apart to serve God; see Numbers 6:1\-8\).
While Hannah was earnestly and silently praying, [Eli](Eli-in-the-Bible.html) (the priest at the tabernacle) saw her and mistook her distress for drunkenness. He made an ill\-advised comment to encourage her to give up drinking, and she corrected his mistake. “I have been praying here out of my great anguish and grief,” she told him (1 Samuel 1:16\). Hannah then explains her predicament, and Eli says, “Go in peace, and the God of Israel grant your petition that you have made to him.” After that, Hannah felt better; she had received God’s promise.
The Lord answered Hannah’s prayer. She bore a son and named him Samuel, whose name means “Asked of God.” When the child was old enough, she kept her promise to the Lord, taking him to Eli and giving him to the Lord to serve in the tabernacle. There, Eli worshiped God along with Hannah. And then Hannah spoke a beautiful prayer, recorded in 1 Samuel 2:1\-10\.
In Hannah’s prayer, God is presented as the One who helps the weak. Hannah and Peninnah represent the weak and the strong in this world. The strong often mock the weak, but God hears and rescues the Hannahs of the world. Hannah’s prayer addresses the arrogance of the proud, contrasting their haughty words with God’s knowledge, which is vast and far beyond their understanding. “The bows of the mighty are broken,” she says, “but the feeble bind on strength” (verse 4\). She begins her prayer with “My heart exults in the Lord; my strength is exalted in the Lord.” Hannah recognized that her strength came from God and not from herself. She was not proud in her strength but rejoiced in God’s ability to make a weakling strong.
Hannah’s story gives us insight into God’s heart. God does not despise human desire. Hannah’s longing for a child was obviously placed in her heart by God Himself. Her husband tries to comfort her, saying in loving exasperation, “Am I not more to you than ten sons?” He does not understand why she cannot be content with what she has – namely, him! But Hannah’s desire for a son would not be quenched. She was mocked by Peninnah and rebuked by Eli, but heard by God. God did not chastise her for being discontent. We know that godly contentment is great gain (1 Timothy 6:6\). But that does not mean that our human desires – even those that overwhelm us with sorrow when they are unmet – are sinful in God’s eyes. He understands our feelings. He knows that “a hope deferred makes the heart sick” (Proverbs 13:12\). And He invites us to bring our requests to Him (Philippians 4:6\).
Hannah’s story also teaches us that God can use human weakness to accomplish great things. Samuel, Hannah’s son, grew up to be a great man of God – the final judge and the prophet who anointed the first two kings of Israel. But why was Hannah’s story necessary? Why not just start with Samuel in the tabernacle or at the start of his judgeship? Why not simply let him be born to a God\-fearing couple and send an angel to tell them to dedicate their son to God? In short, why involve Hannah’s grief? Because God is glorified in Hannah’s story. Her weakness, her trust in God as she turned to Him, the fervency of her desire, and her faithfulness in bringing Samuel to God as promised are all evidences of God working in Hannah’s life. Her tears were ordained to be part of the glorious story of what God was doing in Israel’s history.
Every person experiences desires that will not be quenched and circumstances that cause grief. Many times, we simply do not understand these things. But in the life of Hannah we see that God knows our story from beginning to end, that everything has a purpose, and that trust in Him is never misplaced.
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Dance in worship - what does the Bible say?
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Answer
Dance is mentioned on many occasions in Scripture. The first appearance of God’s people dancing as an act of worship is found in Exodus 15:20: “Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her, with tambourines and dancing.” This joyful dance to the Lord, led by Miriam, followed Israel’s crossing of the Red Sea and celebrated Israel’s newfound freedom from slavery.
However, dancing is not always presented in a positive light in the Bible. Soon after Miriam’s dance of praise, the Israelites were found dancing before a golden calf in worship. “When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain” (Exodus 32:19\). On this occasion dancing was part of a wicked, idolatrous carousal. Thus, dancing is a mode of expression that can be used for good or for evil.
Other instances of dancing in the Bible include 2 Samuel 6:16, which has David “leaping and dancing before the LORD.” Also, the Amalekites danced in celebration after plundering Judah and Philistia (1 Samuel 30:16\); theirs was a short\-lived dance, however, as David and his men soon defeated them (verses 17\-20\).
The Psalms offer a unique look at dance as an act of worship. In Psalm 30:11, the psalmist says, “You turned my wailing into dancing.” Psalm 149:3 encourages the use of dancing to worship God: “Let them praise his name with dancing!” Likewise, Psalm 150:4 urges, “Praise him with tambourine and dancing!” just like Miriam.
Some have argued that dance is an Old Testament form of expression. Since dance is not mentioned as a method of worship in the New Testament, Christians should not worship in this manner. However, this is an argument from silence and is not based on clear biblical teaching. A large proportion of early Christians were Jewish and likely would have incorporated Jewish forms of worship in their praise to the risen Messiah.
Another concern has been the association of dance with sinful activities. The idea is that, if dance is used in worship, it could be seen as approving dance in other situations that do not honor God. However, this is not necessarily the case. The Amalekites’ dancing in 1 Samuel did not prevent David from dancing in 2 Samuel. Christians are free to utilize dance as they do any other art form such as music, painting, drama, or filmmaking. As long as dance is worshipful, God\-focused, and praiseworthy, it can have a proper place in worship. Worship dance is a far cry from the seductive dance of the daughter of Herodias (Mark 6:17\-28\).
Finally, it is important to understand that dance in the context of worship is not simply self\-expression. It should be done in a way that is helpful to the entire congregation. Paul noted that “everything should be done in a fitting and orderly way” in the church (1 Corinthians 14:40\). “Everything” would include the use of dance in worship. Anything during a worship gathering that distracts from a focus on Christ should be left out. Each congregation bears the responsibility to structure its worship service in a way that honors God and encourages those within their group.
Dance is used as an act of worship in Scripture and can continue to be used in that way today. However, churches should take care to avoid dance that leads others to temptation or sin, and the focus must remain on worshiping God. Dance is a beautiful art form that can communicate truth, bringing glory to God and edifying others.
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Does the Bible teach that there is a gift of celibacy?
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Answer
Two passages in the New Testament are typically used to discuss what is sometimes called “the gift of celibacy.” The first is Matthew 19:9–12, “‘I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery.’ The disciples said to him, ‘If this is the situation between a husband and wife, it is better not to marry.’ Jesus replied, ‘Not everyone can accept this word, but only those to whom it has been given. For some are eunuchs because they were born that way; others were made that way by men; and others have renounced marriage because of the kingdom of heaven. The one who can accept this should accept it.’”
The phrase *only those to whom it has been given* refers to people receiving what some call “the gift of celibacy” or “the gift of singleness.” Regardless of what we call the gift, Jesus teaches that most people do not naturally desire to remain single and celibate for a lifetime. Of the exceptions, two are physical, and one is ethical or religious: 1\) some forego marriage due to their natural constitution—they are born with no desire to marry; 2\) some do not marry because of some violent act perpetrated upon them by others; and 3\) some, by the grace of God, have chosen to renounce marriage for the kingdom’s sake. Such celibates have received a special gift from God.
The other pertinent passage is 1 Corinthians 7\. In this chapter Paul states that it is not wrong to get married, but that it is better if a Christian can stay single. (The reason is that a married man’s attention is “divided” between pleasing the Lord and pleasing his wife; a single man is free to be more focused on the Lord’s work, verses 32\-34\.) Paul says, “I wish that all men were \[unmarried] as I am. But each man has his own gift from God; one has this gift, another has that” (verse 7\). Paul is careful to state that this is “a concession, not . . . a command” (verse 6\). The ability to stay single and serve God apart from marriage is a gift. Paul and some others had this gift, but not everyone.
As we see, the Bible does not explicitly call this “the gift of celibacy,” but it does express that the ability to remain unmarried to serve God more fully is a gift. Most adults desire marriage, and this desire is not sinful. In fact, marriage can keep us from sin: “Since there is so much immorality, each man should have his own wife, and each woman her own husband” (1 Corinthians 7:2\). Rather than engage in immorality, believers are to be married. Sex within marriage between one man and one woman or celibate singleness—these are the only two options for Christians.
Although the Bible does speak of celibacy as a gift, it is not listed with the spiritual gifts (1 Corinthians 12; Romans 12\). Singleness is a gift that God gives everyone, at least temporarily. For some, the gift of singleness is permanent; for others, God takes that gift away and gives the gift of marriage in its place. The Bible encourages those who are celibate in Christian service that they are an important part of God’s family.
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What does the Bible say about favoritism?
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Answer
Favoritism is partiality or bias. To show favoritism is to give preference to one person over others with equal claims. It is similar to discrimination and may be based on conditions such as social class, wealth, clothing, actions, etc.
The Bible is clear that favoritism is not God’s will for our lives. First, favoritism is incongruent with God’s character: “God does not show favoritism” (Romans 2:11\). All are equal before Him. Ephesians 6:9 says, “There is no favoritism with him.” Colossians 3:25 teaches God’s fairness in judgment: “Anyone who does wrong will be repaid for his wrong, and there is no favoritism.”
Second, the Bible teaches Christians are not to show favoritism: “My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism” (James 2:1\). The context concerns the treatment of rich and poor in the church. James points out that treating someone differently based on his financial status or how he is dressed is wrong.
The Old Testament provides similar instruction regarding favoritism. Leviticus 19:15 teaches, “Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly.” Exodus 23:3 likewise commands, “Do not show favoritism to a poor man in his lawsuit.” Justice should be blind, and both rich and poor should be treated equally before the law.
Third, the Bible calls favoritism sin: “If you really keep the royal law found in Scripture, ‘Love your neighbor as yourself,’ you are doing right. But if you show favoritism, you sin and are convicted by the law as lawbreakers” (James 2:8\-9\). Favoritism is a serious offense against God’s call to love one’s neighbor as oneself.
Fourth, church leaders are especially charged not to show favoritism. Paul commanded Timothy, a young church leader, “I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism” (1 Timothy 5:21\).
Fifth, it is difficult to avoid showing favoritism. Even Christ’s closest followers struggled with bias against people different from them. When the apostle Peter was first called to minister to non\-Jewish people, he was reluctant. He later admitted, “I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right” (Acts 10:34\-35\). The fact that James specifically addresses the sin of favoritism implies that this was a common problem within the early church.
Favoritism is a problem we still deal with. Favoritism and partiality are not from God, and Christians are called to love. As humans, we tend to form judgments based on selfish, personal criteria rather than seeing others as God sees them. May we grow in the grace and knowledge of our Lord and Savior Jesus Christ and follow His example of treating every person with God’s love (John 3:16\).
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What can we learn from the tribe of Naphtali?
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Answer
Israel’s tribes were named for Jacob’s children. [Naphtali](Naphtali-in-the-Bible.html), being the sixth son of Jacob, is one of Israel’s twelve tribes. In the time of Moses, Naphtali was divided into four clans: the Jahzeelites, the Gunites, the Jezerites, and the Shillemites, named after Naphtali’s sons (Numbers 26:48–49\). Naphtali was borne by Rachel’s maidservant, Bilhah. He was her second and last child with Jacob. When Naphtali was born, Rachel said, “I have had a great struggle with my sister, and I have won” (Genesis 30:8\). *Naphtali* means “my struggle.”
Naphtali was one of six tribes chosen to stand on [Mount Ebal](mount-Ebal.html) and pronounce curses (Deuteronomy 27:13\). By means of these curses, the people promised God they would refrain from certain behaviors. For example, one curse says, “Cursed is the man who moves his neighbor’s boundary stone” (Deuteronomy 27:17\). Another states, “Cursed is the man who withholds justice from the alien or fatherless or the widow” (Deuteronomy 27:19\). Still another: “Cursed is the man who kills his neighbor secretly” (Deuteronomy 27:24\). In all, Naphtali helped deliver twelve such admonishments (Deuteronomy 27:15–26\).
When Jacob blessed his twelve sons, he said, “Naphtali is a doe set free that bears beautiful fawns” (Genesis 49:21\). The image presented is of one who springs forth with great speed and provides good news. Later, Moses blessed the tribe: “Naphtali is abounding with the favor of the Lord and is full of his blessing; he will inherit southward to the lake” (Deuteronomy 33:23\). In Joshua 19:32–39, we learn that Napthali’s land was in northern Israel, bordering Asher’s territory, and the Sea of Kinnereth (or Galilee) touched the southern portion of its territory.
Despite all their blessings, the tribe of Naphtali failed to obey God’s command to drive out all the Canaanites living in their territory. Therefore, “the Naphtalites too lived among the Canaanite inhabitants of the land, and those living in Beth Shemesh or Beth Anath became forced labor for them” (Judges 1:33\).
In Judges 4:6–9, we learn that Barak was a Naphtalite. He had been chosen by God to lead a military force of 10,000 of his tribe against their Canaanite oppressors. However, when the time came for action, Barak responded in fear and cowardice, agreeing to fight against King Jabin’s army only if Deborah the judge would accompany him. Deborah consents, but she prophesies that the honor for the victory would go to a woman and not to Barak. The prophecy was fulfilled in Judges 4:17–22\.
“The Song of Deborah and Barak” (Judges 5\) relates that the tribe of Naphtali risked their lives “on the heights of the field” (verse 18\) and so was honored in the victory over the Canaanites.
Later, Naphtali responded to Gideon’s call to repel the Midianites, Amalekites, and others from the East from their encampment in the Jezreel Valley (Judges 6:35\). Along with the tribes of Asher and Manasseh, Naphtali followed Gideon into battle and chased the Midianites to Zererah and Abel Meholah (Judges 7:23\).
When the time came for David to assume the throne, the tribe of Naphtali provided “1,000 officers, together with 37,000 men carrying shields and spears,” along with a caravan of food, to help him (1 Chronicles 12:34, 40\). When King Solomon was building the temple, he hired [Huram](Huram-Hiram.html), a man whose mother was a Naphtalite, to do the bronze work (1 Kings 7:13–47\).
In the time of Christ, the land of Naphtali was part of the area of Galilee, and it was viewed by the Jews in Judea as a place of dishonor, full of Gentile pagans (see John 1:46; 7:52\). But Isaiah had prophesied that Naphtali would be honored: “In the past he humbled . . . the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan” (Isaiah 9:1\). This honor came with the coming of Jesus Christ. All Jesus’ disciples but Judas, who betrayed Him, hailed from Galilee, and much of Jesus’ ministry took place there. Thus, “on those living in the land of the shadow of death a light has dawned” (Isaiah 9:2\).
The tribe of Naphtali had its ups and downs. Its history includes incomplete obedience and shades of cowardice, but it also includes bravery under Gideon and a godly support of King David. Probably the greatest lesson we can take from Naphtali is that God exalts the humble. Naphtali (as part of Galilee) was despised, and Nazareth was the lowest of the low. Yet Nazareth was Jesus’ hometown, and Galilee was exactly where Jesus chose to begin His ministry. For our sakes, He became “despised and rejected by men” (Isaiah 53:3\). The King of kings had the most unpretentious start. He is truly “humble in heart” (Matthew 11:29\).
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What was the Holy Roman Empire?
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Answer
The Holy Roman Empire was a loosely joined union of smaller kingdoms which held power in western and central Europe between A.D. 962 and 1806\. It was ruled by a Holy Roman Emperor who oversaw local regions controlled by a variety of kings, dukes, and other officials. The Holy Roman Empire was an attempt to resurrect the Western empire of Rome.
Many people confuse the Holy Roman Empire with the Roman Empire that existed during the New Testament period. However, these two empires were different in both time period and location. The Roman Empire (27 B.C. \- A.D. 476\) was based in Rome (and, later, Constantinople) and controlled nations around the Mediterranean rim, including Israel. The Holy Roman Empire came into existence long after the Roman Empire had collapsed. It had no official capital, but the emperors—usually Germanic kings—ruled from their homelands.
In the fourth century, Christianity was embraced by the emperor and was pronounced the official religion of the Roman Empire. This blending of religion and government led to an uneasy but powerful mix of doctrine and politics. Eventually, power was consolidated in a centralized Roman Catholic Church, the major social institution throughout the Middle Ages. In A.D. 1054, the Eastern Orthodox Church separated from the Western (Roman) Church, in part due to Rome’s centralized leadership under the Pope.
Pope Leo III laid the foundation for the Holy Roman Empire in A.D. 800 when he crowned [Charlemagne](Charlemagne.html) as emperor. This act set a precedent for the next 700 years, as the Popes claimed the right to select and install the most powerful rulers on the continent. The Holy Roman Empire officially began in 962 when Pope John XII crowned King Otto I of Germany and gave him the title of “emperor.” In the Holy Roman Empire, civil authority and church authority clashed at times, but the church usually won. This was the time when the Catholic Popes wielded the most influence, and the papacy’s power reached its zenith.
During the Middle Ages, a wide variety of new church traditions became official doctrine of the Roman Church. Further, the church\-state engaged in many military conflicts, including the Crusades.
Late in the period of the Holy Roman Empire, a growing number of Christians grew uneasy with the dominance, teaching, and corruption of the Roman Catholic Church. In the 1500s, Martin Luther launched the Protestant Reformation. John Calvin became a Reformation leader based in Geneva, Switzerland, and others, including Ulrich Zwingli and a large Anabaptist movement, helped reform religion in the Western world.
The major theological issues in the Reformation focused on what are known as the five *solas* (five “only’s”), which expressed the primacy of biblical teaching over the authority of the Pope and sacred tradition. *Sola gratia*, the teaching of salvation by “grace alone” through faith alone in Christ alone, empowered a new era of evangelistic outreach in Europe that extended to those who would later colonize North America. *Sola scriptura*, or “Scripture alone,” taught that the Bible was the sole authority on matters of faith. This teaching led to the development of new churches outside of the Catholic system and the development of new statements of faith for the many Protestant groups founded during this time. The Holy Roman Empire continued to hold power after the Reformation, but the seeds of its demise had been sown; after the Reformation, the Church’s imperial influence waned and the authority of the Pope was curtailed. Europe was emerging from the Middle Ages.
In summary, the Holy Roman Empire served as the government over much of Europe for the majority of medieval history. The Roman Catholic Church, melded in a church\-state alliance with the emperor, was the major religious entity. The Church encountered numerous changes even as it amassed land and political clout. Late in this period, Martin Luther and other Reformers transformed the way religion was practiced in central Europe, and their work continues to influence many around the world today.
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What sort of interfaith ministries are appropriate?
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Answer
In a time of limited resources, many churches and Christian organizations seek ways to make an impact by working with other organizations on a wide array of issues such as disaster relief, poverty and education. But many have concerns regarding our responsibility to defend “the faith . . . once for all delivered to the saints” (Jude 1:3\). Is cooperating with a non\-Christian group acceptable, according to the Bible? Can a Christian organization join forces with a Muslim or Hindu group to minister to others? What sorts of interfaith ministries are appropriate?
Let us be clear: Christians are to care for the needy in tangible ways (Luke 10:25–37\). But what is the best way to go about providing that care? Are interfaith ministries and cooperation with other religions necessary or effective? Is an interfaith alliance to feed the hungry tantamount to [ecumenism](ecumenism-ecumenical.html) and doctrinal compromise?
When considering interfaith ministries, a primary question to consider is, “Will this particular partnership cause me to compromise a [core Christian belief](essentials-Christian-faith.html)?” If God and His Word are to be honored above all, we must be able to clearly answer this question. Regardless of the social good that could result from a partnership, if a Christian or a church is forced to accept a different view of God, Jesus Christ, Scripture, salvation, or other essential teaching of Scripture, then that partnership is unacceptable. The deed should not undermine the creed.
For example, some social organizations will not accept a group unless it adopts a policy of non\-discrimination in hiring, promotion, and firing, including a statement that it does not discriminate on the basis of sex, race, disability, sexual orientation, ethnicity, religion, age, nationality, or marital status. In other words, in order to cooperate, a church would be required to employ anyone who applies, even those in disagreement with the church’s beliefs.
Another policy sometimes forced upon a church concerns the use of “coercive practices,” such as requiring clients to participate in religious classes. Agreeing to an interfaith ministry’s “non\-coercive” program would be difficult for most Christian organizations seeking to honor God’s Word. If a Christian rescue mission cannot evangelize those who enter its doors, then that mission will not be effective. Churches should be wary of any affiliation that requires the signing of such a policy.
Another question to consider is, “Will this particular partnership honor God?” Participating in an interfaith ministry may not require acceding to a different belief, but it could associate a Christian organization with those who dishonor God. Even if a church is allowed to maintain its own doctrinal statement and hiring policy, it may need to think twice about inferences others make based on the partnership. Sometimes the particular name of a project could raise questions; if a Bible\-believing church joins “The Ecumenical Consortium of the Friends of Allah,” then there is a problem. Honoring God must remain top priority, and our testimony is important.
A third important question concerning interfaith ministries is, “Will our work be better together in this matter?” Some projects work better with one group in leadership. A smaller scale is sometimes more efficient. Other projects require a large group from a wide variety of backgrounds. This is more a matter of logistics than of doctrine, but is important to consider as the goal is to help others, not simply to partner for the sake of unity.
So, as long as biblical doctrine is not compromised, Christian testimony is not sullied, and resources are not squandered, then, yes, a Christian organization is free to partner with other groups in interfaith ministries to accomplish a God\-honoring project.
Our goal must always be to love God and love others. If an interfaith ministry can help in this mission, then there is no reason not to at least consider it. No single group can do all things, but together much good can be accomplished. In certain social issues, such as fighting poverty and providing disaster relief, there are many opportunities to cooperate with other groups to help those in need. When we do, we honor our Lord, show love to others, and make a meaningful difference in the lives of many.
As Jesus said, “Let your light shine before men, that they may see your good deeds and praise your Father in heaven” (Matthew 5:16\).
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How much power does Satan possess?
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Answer
Satan was an angel created by God who turned against God’s authority (Isaiah 14:13\) and became the head of a kingdom of evil spirits called demons, his “angels” (Matthew 25:41\). His power both in the heavenly realm and on earth is great and should not be underestimated. However, while Satan and his forces are formidable enemies, Jesus Christ crushed Satan’s power, fulfilling the prophecy of Genesis 3:15\. The cross of Christ won the victory (John 12:31\). “The prince of this world now stands condemned” (John 16:11\), and Jesus will one day destroy Satan’s power completely and purify creation (2 Peter 3:10\).
**Satan’s power in the heavenly realm / spirit world:**
Satan’s power has repute in the spiritual realm (Jude 1:9\), where he has limited access to the presence of God (Job 1:6\). The book of Job provides insight into the relationship between God and Satan. In Job 1:6\-12, Satan stands before God and reports that he has been “walking up and down” on the earth (v. 7\). God asks Satan if he has considered godly Job, and Satan immediately accuses Job of insincerity—he only loves God for the blessings God gives. “Stretch out your hand,” Satan says, “and strike everything he has, and he will surely curse you to your face” (v. 11\). God grants Satan permission to affect Job’s possessions and family, but not his person, and Satan leaves. In Job 2, Satan comes again into God’s presence and is, this time, permitted to affect Job’s personal health. (The rest of the book is from Job’s perspective, providing an example of how to deal with suffering.)
This is an important passage because it shows Satan’s place in the spiritual realm. He is able to accuse God’s people in His very presence, and Jude 1:9 shows that even Michael the archangel needs the Lord’s help in overcoming him. However, Satan is obviously restrained from enacting his full fury; he is still a created being under God, and his power is limited.
**Satan’s power on the earth:**
Job 1 also reveals that Satan does enact evil and cause direct harm on the earth. The most well\-known and important of his actions on earth occurred in the garden of Eden. Genesis 3 tells of Satan’s temptation of Eve, the “mother of all the living” (v. 20\), and her subsequent first sin. It was this act, and that of Eve’s husband Adam, that brought sin into the world, and it is the reason all humankind must be redeemed from sin in order to be with God.
One day, Jesus met a woman who had been “crippled by a spirit for eighteen years” (Luke 13:11\). Jesus attributes the infirmity to Satan, who had kept her “bound” (verse 16\). Satan’s power was real, but it was easily overcome by our Lord: “He put his hands on her, and immediately she straightened up and praised God” (v. 13\). Jesus’ miracle was a clear demonstration of His authority over Satan.
Since his instigation of evil on earth, Satan has been named the “prince,” “god,” or “ruler” of this world (John 14:30; cf. John 12:31; 16:11; 2 Corinthians 4:3\-4; Ephesians 2:2; Colossians 1:13\). He is the enemy of God and truth (Matthew 13:24\-30; 2 Thessalonians 2:9\-12\), and he does everything he can to tempt individuals (Genesis 3; Luke 22:31; 1 Timothy 3:7\) and larger groups of people (1 Thessalonians 3:5; Revelation 2:10\). He “leads the whole world astray” (Revelation 12:9\). Satan accomplishes this by various means, including appealing to man’s pride (1 Timothy 3:6; 1 Corinthians 4:6\), interfering with the transmission of truth (Matthew 13:18\-22, 38\-39\), and placing false believers within the church (1 Timothy 4:1\-2; 2 Timothy 3:1\-9; Revelation 2:9; 3:9\). In John 8:44, Jesus says that Satan “is a liar and the father of it.”
God still grants Satan some authority in this world, which means that his power is not yet completely broken—except in one area: his power of death. Hebrews 2:14\-15 says that Jesus came as a man to die in order to “destroy him who holds the power of death – that is, the devil,” a power Satan had held “from the beginning” (John 8:44\). The salvation Jesus provides has released us from Satan’s stranglehold. Death has lost its sting (1 Corinthians 15:55\).
**Satan’s power – the conclusion:**
The Bible says that “the whole world is under the control of the evil one” (1 John 5:19\), and we must “be self\-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). Yet Christians have a great hope, for Jesus Christ (John 16:33\) and our faith in Him (1 John 5:4\) have overcome Satan’s evil. “The one who is in you is greater than the one who is in the world” (1 John 4:4\).
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How can I increase my spiritual discernment?
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Answer
*Discernment* is defined as “the quality of being able to grasp and comprehend what is obscure; an act of perceiving something; a power to see what is not evident to the average mind.” The definition also stresses accuracy, as in “the ability to see the truth.” Spiritual discernment is the ability to tell the difference between truth and error. It is basic to having wisdom.
Arguments and debates surround spiritual truth because it is obscure. Jesus, speaking to His disciples about the Pharisees, said, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given” (Matthew 13:11\). Satan has “blinded the minds of unbelievers” (2 Corinthians 4:4\), so God must shed light on the human mind to enable us to understand truth. It is impossible to attain wisdom without God. He gives discernment or takes it away (Job 12:19\-21\).
Some have mistakenly defined spiritual discernment as a God\-given awareness of evil or good spiritual presences—the ability to tell if a demon is in the room. While some people may possess this capability, it is not the biblical meaning of *discernment*. Spiritual discernment ultimately has to do with wisdom and the ability to distinguish truth from error.
Wisdom is personified in Proverbs 1 and described as someone that we can “get to know” (vv. 20\-33\). The Bible says that Jesus Christ is “wisdom from God” (1 Corinthians 1:30\). Therefore, wisdom, or spiritual discernment, is something that comes from knowing Jesus Christ. The world’s way of getting wisdom is different from God’s way. The learned of the world gain knowledge and apply reason to knowledge to solve problems, construct buildings and create philosophies. But God does not make the knowledge of Himself available by those means. First Corinthians 1:18\-31 says the “wisdom of the wise” is frustrated by God who delivers wisdom to the “foolish” and the “weak” by way of a relationship with Jesus Christ. That way, “no human being can boast in His presence” (verse 29\). We learn to be spiritually discerning by knowing Him.
It is not wrong to possess knowledge or have an education, and it is not wrong to use reason and logic to solve problems. However, spiritual discernment cannot be attained that way. It must be given by the revelation of Jesus Christ to the believer, and then developed by way of training in righteousness (Hebrews 5:14\) and prayer (Philippians 1:9\). Hebrews 5:11\-14 shows how spiritual discernment is developed. The writer speaks to those who had become “dull of hearing,” meaning they had fallen out of practice discerning spiritually. The writer of Hebrews tells them that everyone who lives on “milk” (rather than the “solid food” desired by the mature) is unskilled in the word of righteousness; however, the mature Christian has been “trained by constant practice to distinguish good from evil.” The keys, according to this passage, are becoming skilled in the Word of God (by which we define righteousness) and “constant practice” (through which we gain experience).
So, how does one increase spiritual discernment? First, recognizing that God is the only one who can increase wisdom, pray for it (James 1:5; Philippians 1:9\). Then, knowing the wisdom to distinguish good from evil comes by training and practice, go to the Bible to learn the truth and, by meditation on the Word, reinforce the truth.
When a bank hires an employee, he is trained to recognize counterfeit bills. One would think that the best way to recognize a counterfeit would be to study various counterfeits. The problem is that new counterfeits are being created every day. The best way to recognize a counterfeit bill is to have an intimate knowledge of the real thing. Having studied authentic bills, bank cashiers are not fooled when a counterfeit comes along. A knowledge of the true helps them identify the false.
This is what Christians must do to develop spiritual discernment. We must know the authentic so well that, when the false appears, we can recognize it. By knowing and obeying the Word of God, we will be “trained by constant practice to distinguish good from evil.” We will know God’s character and will. This is the heart of spiritual discernment – being able to distinguish the voice of the world from the voice of God, to have a sense that “this is right” or “this is wrong.” Spiritual discernment fends off temptation and allows us to “hate what is evil; cling to what is good” (Romans 12:9\).
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Is missionary dating a good idea? Can God use it?
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Answer
Missionary dating is the modern idea that a Christian can date a non\-Christian with the goal of leading that person to faith in Christ. While God *can* use such relationships for evangelism, the Bible says our most important relationships should be with fellow believers.
One problem in evaluating missionary dating from a biblical perspective is that dating of any type was not widely practiced in biblical times. Most marriages were arranged. Yet, since dating is often seen today as a “pathway” leading to marriage, biblical principles for marriage can be applied to dating, the precursor of marriage.
The Bible teaches against marriage between a believer and an unbeliever. In 1 Corinthians 7:39, Paul says that a widow “is free to marry anyone she wishes, but he must belong to the Lord.” Paul’s stipulation that her spouse “belong to the Lord” is a clear directive to marry a Christian.
Paul also writes, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” (2 Corinthians 6:14\). The principle here is that a close association with unbelievers often leads to compromised faith. Becoming romantically involved with an unbeliever is inviting trouble. “Do not be misled: ‘Bad company corrupts good character’” (1 Corinthians 15:33\).
What about those cases in which a Christian has dated a non\-Christian, and the non\-Christian did come to faith in Jesus? We praise the Lord for each conversion, but the fact that God has chosen to save someone who dated a Christian does not prove the wisdom of missionary dating in general or that it is a biblical practice. In truth, there are far more cases of missionary dating in which a Christian has lowered his standards or compromised her beliefs than in which someone was led to Christ. Despite the best of intentions, missionary dating remains problematic, and there are far more effective forms of outreach. The biblical indication is that believers should only date other believers.
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What sort of outreach ministries should a church have?
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Answer
Every church has the opportunity to reach out to the lost in their area. What kind of outreach ministries should a church have? First, no single congregation can provide every type of outreach ministry. In His wisdom, God has uniquely gifted each congregation with those who excel in particular types of outreach. We can categorize outreach ministries in two types —*essential* outreach ministries and *optional* outreach ministries.
There are a few types of outreach that every church congregation should perform. These practices are essential. While the way they are carried out will vary, Scripture is clear the church is to reach out in the following areas:
**Direct evangelism:** Church members should be involved in telling others about Jesus Christ (1 Peter 3:15\-16\).
**World missions:** Every church is called to reach out beyond its local community to make disciples of all nations (Matthew 28:18\-20\).
**Outreach ministries to the poor and needy:** Jesus said, “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’” (Matthew 25:37\-40\). Ministry to the “least of these” must be part of every church’s outreach.
**Outreach to children:** In Luke 18:16\-17, Jesus taught, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”
Building on these essential areas of outreach, many other ministries could be developed. Examples include the following:
**Prison ministry:** Outreach to the incarcerated and their family members.
**Military ministry:** Outreach to those who serve in the armed forces and their family members.
**Disability ministry:** While all churches are called to minister to those in physical need, serving those affected by disability provides life\-changing help to those often neglected by others.
**Youth and young adult ministries:** Teenagers and college\-age students represent a strategic ministry opportunity and in turn can serve as ministers and missionaries to others.
**Senior adult ministries:** All churches are called to care for their older members, yet there are many components of this ministry that can be developed. In\-home visitation, hospital visitation, holiday outreach activities, and much more can benefit those who often feel isolated or alone.
**Arts\-related ministries:** Many artists involved in music, painting, dance, etc., feel a special connection with other artists that is often not found within the local church. Ministry in this area can help artists grow spiritually and provide opportunity for the arts to flourish within the church.
**Workplace outreach:** Since most adults spend the majority of their weekday hours at work, outreach in the marketplace offers connections to people the church might otherwise miss.
Regardless of the form outreach takes, all churches are called to verbally share the gospel, to reach out beyond their congregation, and to serve those in need. The method may vary, but the message is unchanging: Jesus Christ died for sinners, He rose again, and He lives today.
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How can I know what God’s plan is?
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Answer
Most Christians truly desire to understand God’s plan for their lives. Yet there are many questions: how do I discover God’s plan? How can I be sure? Fortunately, the Bible provides many important principles regarding the will of God. God is not trying to hide His will for our lives; He wants His children to know His will and follow it.
First, the Bible is filled with clear statements regarding God’s plan that apply to all believers. For example, 1 Thessalonians 5:16\-18 teaches, “Be joyful always; pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” These three activities—being joyful, praying, and giving thanks—are God’s will for all believers, regardless of other circumstances.
We can understand God’s will through His Word. God’s Word is perfect, and we can discover God’s plan for our lives through our study of it. Second Timothy 3:16\-17 says, “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.”
Second, we can better understand God’s plan for our lives by closely following Him. Romans 12:1\-2 promises, “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.” When we dedicate our lives to God and turn away from the principles of this world, we prepare our hearts to hear from God (also see 1 Peter 4:2\).
First Thessalonians 4:3\-7 confirms the necessity of being a “living sacrifice” and gives more detail about God’s plan: “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control his own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God; and that in this matter no one should wrong his brother or take advantage of him. The Lord will punish men for all such sins, as we have already told you and warned you. For God did not call us to be impure, but to live a holy life.”
Third, we can discover God’s plan through prayer. Colossians 4:12 notes that a believer named [Epaphras](Epaphras-in-the-Bible.html) was “always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured.” The Colossian believers needed to know and do the will of God, and so Epaphras prayed for them. We can grow in our understanding of God’s will through prayer. We can also pray for God to reveal His plan to others.
Fourth, God sometimes reveals or confirms His plans for us through other means, including personal circumstances, relationships, or even dreams. However, these areas are often more subjective, and we must carefully evaluate such signs by what God has clearly said in Scripture.
We can rest assured of God’s promise: “Draw near to God, and he will draw near to you” (James 4:8\). As we pray, study Scripture, and seek to live holily before the Lord, He will reveal His plan for us in His perfect time and in a way we can understand.
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What does the Bible say about setting goals?
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Answer
The Bible offers a balanced approach to setting goals that includes making plans yet doing so with wisdom and humility. Jesus’ illustration of building a tower implies that it is a good thing to have set goals (Luke 14:28\).
To live with no motivation or planning is not God’s desire. Proverbs 6:6\-11 says,
“Go to the ant, O sluggard;
consider her ways, and be wise.
Without having any chief,
officer, or ruler,
she prepares her bread in summer
and gathers her food in harvest.
How long will you lie there, O sluggard?
When will you arise from your sleep?
A little sleep, a little slumber,
a little folding of the hands to rest,
and poverty will come upon you like a robber,
and want like an armed man.”
Laziness causes a person to neglect work and fail to exploit the window of opportunity. Summer is the preparation time for winter, and we dare not wile it away. Failure to plan ahead will result in “poverty” and “want.”
Wisely setting goals leads to better results: “The plans of the diligent lead to profit” (Proverbs 21:5\).
However, just because we’ve done our planning doesn’t guarantee our goals will be met. The process of setting goals must be infused with humility. James teaches,
“Now listen, you who say, 'Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.' Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes” (James 4:13\-14\).
The Bible teaches against two extremes: never setting goals and setting goals with no thought of God. The balanced alternative is found in James 4:15: “Instead you ought to say, ‘If it is the Lord’s will, we will live and do this or that.’” It is good to make plans, as long as we leave room for God to change our plans. His goals take precedence over ours.
Proverbs 16:9 says, “In his heart a man plans his course, but the LORD determines his steps.” In other words, we have our ideas and make our plans, but God will ultimately accomplish His sovereign desires. Do our goals make room for the unexpected? Do we love God’s will more than our own?
Finally, we can take comfort in the words of Jesus: “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 6:33\-34\). Our goal\-setting need not be accompanied by fear. If our plans focus on Christ and honor Him, He will see to it that the best results—the eternal results—are ours.
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Is street preaching an effective evangelism method?
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Answer
Street preaching, or preaching openly in a public area, has been a method used throughout the history of Christianity for the purpose of evangelizing people who would not typically enter a church. Ever since the apostle Peter preached in the streets of Jerusalem in Acts 2, Christians have used this method to lead many to faith in Christ.
Despite the long\-standing tradition of street preaching throughout church history, some believe that the practice should no longer be used. They have a variety of reasons for their opinion. First, critics believe street preaching has lost effectiveness as compared to its results in past decades. Second, some believe that street preaching is too overt or offensive, that people are turned away rather than drawn to Christ. Third, some critics note that certain people have used the “soapbox” to spread extremism, political wrangling or bad theology, giving street preaching a negative association. As a result, they argue, Christians should use other forms of outreach.
A practical and biblical look at these concerns reveals many weaknesses in these criticisms. First, even if street preaching is less effective than at other times in history, this does not mean it should no longer be utilized. What if a street preacher sees only one person come to faith as a result of his sermon—does this mean he should not have preached? It still changes eternity for that one person. Other methods of outreach may be *more* effective, but this does not mean street preaching is *in*effective.
Of special concern is the second criticism, that street preaching is too offensive. Since when are Christians to reach the lost only in “inoffensive” ways? Paul wrote that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\). Unless a Christian never shares his or her faith, opposition is inevitable. The goal is not to avoid offense at all costs; the goal is to avoid *unnecessary* offense. The cross of Christ will always be an affront to unbelievers (1 Corinthians 1:23\). The way we communicate can be adapted to the audience, but our message must remain the same. Street preaching is simply one method to communicate Christ to those who may otherwise not hear the gospel.
Third, should Christians continue to use street preaching even though some have misused this method? Rather than abandon the practice, perhaps Spirit\-filled individuals should reclaim the proper use of street preaching. Christian writers don’t give up their craft simply because some authors write bad books. The Bible teaches, “Do not be overcome by evil, but overcome evil with good” (Romans 12:21\).
In summary, street preaching is a historic method of evangelism that can be quite effective in reaching those who might never enter a church. It may appear less effective than in the past, it may indeed offend those who resist the truth, and it may have to overcome some negative associations, but street preaching continues to be used by God around the world to lead people to faith in Christ. We need not condemn its practice but encourage those who boldly communicate the faith in the public square. Rather than wait for the lost to come to us, we should go to them.
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What is a mercy killing?
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Answer
“Mercy killing” is “the act of putting a person or animal to death painlessly or allowing them to die by withholding medical services, usually because of a painful and incurable disease.” Mercy killing is also referred to as "euthanasia."
The Greek word *euthanasia* translates to “good death,” making it and mercy killing terms that can be comforting in the face of difficult medical situations. When any person, especially a family member or close friend, is experiencing pain, mental degeneration, or other adverse condition, our instinct is to relieve the person in any way possible. Sometimes, this desire to alleviate pain can become so strong in the caregiver or patient that it overrides our deeper impulse to preserve life and survive.
This struggle between the desire to end suffering and the desire to survive is not new to humanity. In fact, one of the oldest stories in the Bible tells of Job’s longing for death in the midst of his suffering. Job laments his life, even requesting God to kill him rather than allow his pain—emotional, physical, and spiritual—to continue (Job 6:8\-11\). Most pertinently, Job declares, “I prefer strangling and death, rather than this body of mine. I despise my life; I would not live forever. Let me alone; my days have no meaning” (Job 7:15\-16\).
Does the Bible endorse Job’s feelings? It certainly recognizes that such feelings exist. Other characters in Scripture have, in desperation, asked for an early end to their lives, including Elijah (1 Kings 19:4\) and Saul (1 Chronicles 10:4\). Scripture acknowledges that emotion and even logic can support the idea of a “mercy killing.” However, we do not live by emotion or logic but by faith (Romans 1:17\). God has plans and an understanding we can never grasp. He is the Giver and Sustainer of life (Nehemiah 9:6\), and we do not have the right to usurp His authority. Near the end of Job’s story, his friend Elihu warns him, “Beware of turning to evil, which you seem to prefer to affliction” (Job 36:21\). It is not our place to decide the time or manner of our death. Mercy killing is a sin against God’s plan and power.
[Dietrich Bonhoeffer](Dietrich-Bonhoeffer.html) was a German theologian who had great personal experience with suffering. He was imprisoned and eventually executed by the Third Reich during World War II. While in prison, he wrote this in his Ethics, published posthumously: “The right to the end of life is reserved for God, because only God knows the goal toward which a life is being directed. God alone wishes to be the one who justifies or rejects a life.”
Please read more about euthanasia and living wills [here](https://www.gotquestions.org/euthanasia.html).
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Is the Christian life supposed to be boring?
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Answer
There are many misconceptions about the Christian life, and one is that it is [boring](Bible-boredom.html). The truth is the Christian life is where we find true joy and lasting peace, hope and contentment. These things, like all good and perfect things, come from God (James 1:17\). The difficulty is that, if you’re not a believer in Christ, you truly don’t know what you’re missing.
This is not to say that the Christian life is easy. One writer describes growing in the Christian faith as being “on a never\-ending downward escalator. In order to grow we have to turn around and sprint up the escalator putting up with perturbed looks from everyone else who is gradually moving downward.” Christ never deluded anyone into thinking it would be easy to follow Him (see Matthew 10:34\-39\). It’s not easy, but the hardships help prevent boredom.
Those who believe the Christian life is boring have never taken God’s invitation to “taste and see that the LORD is good” (Psalm 34:8\). Instead, they selfishly pursue whatever they think will make them “not bored” or happy or content. The problem is, the things of this world are temporary and can never truly satisfy. The Bible tells us that sowing to please our sinful nature will surely lead to destruction (Galatians 6:8\). King Solomon, the wisest and richest person who ever lived, had everything a person could possibly want. He said, “I denied myself nothing my eyes desired; I refused my heart no pleasure” (Ecclesiastes 2:10\). Solomon had it all, but he concluded that it was “meaningless” and likened it to “chasing after the wind” (v. 11\). In other words, he had everything this world had to offer, and he was bored.
Sometimes, a new Christian is surprised that his new life is not “more exciting,” as if the Christian life is supposed to be a thrill\-a\-minute extravaganza. No life is that. Boredom is something we must all overcome. Everyone stands in line at the grocery store, gets caught in traffic, or is given jobs he’d rather not do.
Part of the problem may be how “boredom” is defined. Is it a lack of excitement? Nothing can stimulate perpetual exhilaration. Is it inactivity? If so, then the key is to find something to do. Is it uninterest? If so, the key is to be more curious. Is it a lack of “fun”? In that case, “fun” needs to be defined, since “fun” is itself a highly subjective concept.
Some people assume that being a Christian is boring because they’ve heard that Christians have to give up all the “fun” things in life. It’s true that Christians give up some things, but it’s not the fun. Christians give up their sin, their self\-destructive behavior, their addictions, their negative attitudes, and their ignorance of God. In return, they receive “righteousness, peace and joy in the Holy Spirit” (Romans 14:17\). They “live as children of light” in a dark world (Ephesians 5:8\). The mistakes of their past no longer have a stronghold in their lives. They no longer live for themselves but for the One who died for them. They serve others and make a difference (Romans 14:7; Philippians 2:4\). They are becoming everything that God created them to be. It is virtually impossible to be bored in such a life.
The only thing in this world that has eternal value is a relationship with Jesus Christ. A growing, committed Christian will find that life is never boring. There’s always another step of faith to take, another relationship to build, another person to serve.
Is the Christian life supposed to be “boring”? Absolutely not. Jesus said, “I have come that they may have life, and have it to the full” (John 10:10\).
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What is the meaning and purpose of saying grace before a meal?
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Answer
“Saying grace” refers to the practice of thanking God for the food before a meal. It is also called “saying the blessing.” Such prayers follow the examples of Jesus and the apostle Paul, both of whom “said grace” before meals (see Acts 27:35\).
Matthew records two instances of Jesus feeding thousands of people with only a small amount of food (Matthew 14:15\-21; 15:32\-38\). In both these accounts, before Jesus “broke the bread” (started the meal), He gave thanks to God for it (14:19\).
Apparently, giving thanks before a meal was Jesus’ customary practice. In Luke 24:13\-35, on the day of Jesus’ resurrection, two of His followers travel to the village of Emmaus. Jesus joins them on the road, but they are “kept from recognizing him” (v. 16\). Once they arrive at Emmaus, Jesus stops to eat with them. At the table, Jesus “took bread, gave thanks, broke it and began to give it to them” (v. 30\). Immediately, the disciples recognize Him; it was “when he broke the bread” (v. 35\) and gave thanks that their eyes were opened.
Since we owe everything we have to God’s grace, the “free and unmerited favor of God,” it is appropriate to thank Him always (Ephesians 5:20\). Meals provide a good time to pause and do just that. “For from him and through him and to him are all things. To him be the glory forever! Amen” (Romans 11:36\).
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What are alms?
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Answer
Alms are money or goods given to those in need as an act of charity. The word *alms* is used many times in the King James Version of the Bible. It comes from the Old English word *ælmesse* and ultimately from a Greek word meaning “pity, mercy.” In its original sense, when you give alms, you are dispensing mercy.
Almsgiving is a long\-standing practice within the Judeo\-Christian tradition. “Whoever is kind to the needy honors God” (Proverbs 14:31; see also Proverbs 19:17; 21:13; 22:9; and 29:7\). Jesus and His disciples gave money to the poor (John 12:6\), and believers are to “remember the poor” (Galatians 2:10\). The godly Tabitha was eulogized as one who was continually “helping the poor” (Acts 9:36\).
The word *alms* is used nine times in five chapters of the King James Version of the New Testament. Matthew 6:1\-4 contains four occurrences:
“Take heed that ye do not your **alms** before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine **alms**, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest **alms**, let not thy left hand know what thy right hand doeth: That thine **alms** may be in secret: and thy Father which seeth in secret himself shall reward thee openly.”
Here, Jesus taught that almsgiving is for God to see, not to show off before others. Those giving out of their love for God are not to announce their giving or draw attention to it.
In Luke 11:40\-42, Jesus rebukes the Pharisees for giving alms but “neglect\[ing] justice and the love of God.” In other words, these religious leaders gave to charity, yet they did not have true charity in their hearts. Giving to the needy does not necessarily prove a right relationship with God.
In Luke 12:32, Jesus tells a rich young ruler to sell all he had, give alms to the poor, and follow Him. Jesus’ challenge was meant to reveal where the young man’s devotion lay: did he love money more than the Lord? The man turned and walked away from Jesus, unwilling to part with his fortune. Doing so showed that he was not ready to become a disciple.
In Acts 3, a crippled man asks Peter and John for money. The apostles explain that they had no money, and they heal him instead. This miracle was much greater than any alms they could have given!
Biblically, giving financially to those in need is an important expression of the Christian faith. However, we should make sure our giving is done out of a true love for God, without drawing attention to ourselves. When we invest what God has given us to impact the lives of others, we can trust that the results will make a difference both now and for eternity.
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Why does unbelief appear to be increasing in the world today?
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Answer
Studies show that unbelief is indeed on the rise these days. We are living in increasingly secular times, and, unfortunately, those who do not believe in the truth of Scripture often seem to have the loudest voices in the public domain. Skeptics are becoming bolder and more vocal, and their influence is seen in education, entertainment, court systems, and government. They have made significant progress toward their goal of having God’s name entirely removed from the public realm.
Add to this the fact that we are living in what some call the most “biblically illiterate times,” and it’s apparent why unbelief is on the rise and why moral standards continue to deteriorate. Other factors contributing to today’s unbelief include the pervasiveness of secular humanism, the church’s halfhearted adherence to the hard truths God’s Word, the significant growth of [New Age](new-age-movement.html) and Eastern religions, the attempts to redefine the family, the [postmodern](postmodernism-dangers.html) rejection of absolutes, and the aggressive rise of the New Atheists.
The bottom line is this—we live in a fallen world, and “the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel” (2 Corinthians 4:4\). As history moves forward, many will move further away from sound biblical doctrine, and unbelief spreads. “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1 Timothy 4:1\). There are plenty of false teachers to keep the lost blinded and aid them in their flight from God (Matthew 24:10–11; 2 Timothy 4:3; 1 John 4:1\). The sad truth is that most people do not see the Bible as the absolute authority anymore. As God’s Word continues to be marginalized, unbelief will continue to increase around the world.
The Bible warned against unbelief and [apostasy](apostasy.html) nearly two thousand years ago: “\[People] will turn their ears away from the truth and turn aside to myths” (2 Timothy 4:4\). Along these lines, John MacArthur has stated, “Our society has grown steadily darker; and the message the church is now giving to the world is more confused and confusing than perhaps any time since the Dark Ages.” His conclusion: “*The church needs to get back to the Word of God*.” Indeed, getting back to the Word is the only solution; to do anything less is to hide our light under a bushel (Luke 11:33\). If we want people to believe, we must give them something to believe in.
The servant of Christ should not lose heart. Despite the increasing unbelief and the growing tide of hostility toward Christianity, there is good news. Jesus told us that, before the end comes, His gospel would be preached in the whole world (Matthew 24:14\). Portions of the Bible have now been translated into more than 3,850 languages, covering 98 percent of the world’s population. Christian radio broadcasts are now accessible to nearly 78 percent of the earth’s population. God’s Word is being preached around the world with tremendous success by multitudes of Christians, many of whom risk their lives every day to spread the gospel. “Surely the arm of the LORD is not too short to save” (Isaiah 59:1\), even in communist China where it is believed over one hundred million people are following Jesus Christ. The *World Christian Encyclopedia* reports that nearly seventeen million people accept Jesus Christ every year. Scoffers will multiply (Jude 1:18\) and unbelief will grow, but Jesus is still Lord of the harvest, it is still His harvest field, and we still pray for Him to send forth His workers (Luke 10:2\).
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Is it true that life and death are in the power of the tongue?
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Answer
“The tongue” is used throughout Scripture in both literal and metaphorical ways, especially in Psalms, Proverbs, and James. The tongue is a “small part of the body” (James 3:5\), yet Proverbs 18:21 says it “has the power of life and death.” This holds true whether we’re speaking of spiritual, physical, or emotional “life and death.”
First, we should keep in mind that the word *tongue* is often a reference to the spoken word. This is a special kind of figure of speech called metonymy, in which one word stands in for another, closely related word. A common example of metonymy is seen in this sentence: “The White House issued a statement.” Of course, the White House, as a building, cannot issue statements; however, in this instance, *White House* refers to the President, who lives there. In the same way, when Proverbs 15:4 states, “A deceitful tongue crushes the spirit,” *tongue* is a metonymy. Obviously, a literal, fleshly tongue cannot crush the human spirit, but the *words* the tongue produces can.
*Spiritual*:
What our tongue produces has eternal implications, for it reveals what is in our heart. Jesus said that “the good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him” (Matthew 12:35\). Isaiah places words on par with actions for displaying a sinful heart (Isaiah 59:2\-3\). “Men will have to give account on the day of judgment for every careless word they have spoken” (Matthew 12:36\). In and of ourselves, we are utterly unable to “tame the tongue” because “it is a restless evil, full of deadly poison” (James 3:8\). A tongue under control is a mark of the Spirit’s power. Apart from accepting Jesus’ [atonement](substitutionary-atonement.html) on the cross, we will be judged according to our words: “For by your words you will be acquitted, and by your words you will be condemned” (Matthew 12:37\).
*Physical*:
In order to take Proverbs 18:21 literally – that the tongue can cause *physical* life and death – we do not need to tax our imagination. Words create actions, good and bad. A judge or jury, by simply saying a word, can cause a person to be killed or to live. Words often save lives: a doctor advises surgery, a weatherman issues a tornado warning, a counselor gives hope to a suicidal person. Conversely, words can also kill: murders are often initiated because of arguments or verbalized hatred. In the sense of causing action, then, the tongue does indeed have the power of life and death.
*Emotional*:
Emotions are powerfully affecting, yet they are vulnerable to injury. James describes the tongue as “a fire” (James 3:6\) – and who has not been burned by it? Proverbs 15:4 describes a “healing” tongue as “a tree of life.” As much as love is an action, what would romance be without words? Encouragement often comes through spoken words. So does discouragement. “Reckless words pierce like a sword” (Proverbs 12:18\). The wound is emotional, and it is deep. What we say can have a profound effect on others.
*Conclusion*:
God made us expressive beings, so we are nearly lost without communication. That is why we have audio recordings and Braille for the blind, sign language for the deaf, and writing for anyone who has something to say from afar. Indeed, speech has enormous implications, especially as a vehicle for sharing the gospel (Romans 10:14\). Therefore, we are commanded to control the tongue, to “keep \[it] from evil and your lips from speaking lies” (Psalm 34:13\). A Christian’s speech should consistently honor the Lord: with the tongue “we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers, this should not be” (James 3:9\-10\).
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What is a true Christian?
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Answer
According to Acts 11:26, the followers of Jesus were first called Christians at Antioch. Why were they called [Christians](meaning-of-Christian.html)? Because they were “followers of Christ.” They had committed their lives to “walk as Jesus did” (1 John 2:6\).
Other Scriptures explain how a person comes to faith in Jesus Christ and begins this relationship. For example, Ephesians 2:8\-9 reveals that a person becomes a Christian by faith, not by following a list of rules or good works: “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.” A true Christian has faith in Jesus as the Savior.
Romans 10:9\-10 says, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.” A true Christian is unashamed to say Jesus is Lord and believes Jesus was resurrected from the dead.
First Corinthians 15:3 says this message of the resurrected Jesus is of “first importance.” Without Jesus’ resurrection our faith is “futile,” and we are “still in \[our] sins” (v. 17\). A true Christian lives by faith in the resurrected Jesus (1 Corinthians 15:13\-14\).
Paul writes, "If anyone does not have the Spirit of Christ, he does not belong to Christ. . . . The Spirit himself testifies with our spirit that we are God’s children" (Romans 8:9, 16\). A true Christian has God’s Holy Spirit living within.
The evidence of a true Christian is displayed in both faith and action. “If anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17\). James says, “I will show you my faith by my works” (James 2:18\). Jesus put it this way: “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12\). A true Christian will show his faith by how he lives.
Despite the wide variety of beliefs that fall under the general “Christian” label today, the Bible defines a true Christian as one who has personally received Jesus Christ as Savior, who trusts in the death and resurrection of Jesus Christ alone for forgiveness of sins, who has the Holy Spirit residing within, and whose life evinces change consistent with faith in Jesus.
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Why does God hate sin?
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Answer
God hates sin because it is the very antithesis of His nature. The psalmist describes God’s hatred of sin this way: “For You are not a God who takes pleasure in wickedness; no evil dwells with You” (Psalm 5:4\). God hates sin because He is holy; holiness is the most exalted of all His attributes (Isaiah 6:3; Revelation 4:8\). His holiness totally saturates His being. His holiness epitomizes His moral perfection and His absolute freedom from blemish of any kind (Psalm 89:35; 92:15; Romans 9:14\).
The Bible presents God’s attitude toward sin with strong feelings of hostility, disgust, and utter dislike. For example, sin is described as putrefying sores (Isaiah 1:6, NKJV), a heavy burden (Psalm 38:4\), defiling filth (Titus 1:15; 2 Corinthians 7:1\), a binding debt (Matthew 6:12\-15\), darkness (1 John 1:6\) and a scarlet stain (Isaiah 1:18\).
God hates sin for the simple reason that sin separates us from Him: “But your iniquities have separated you from your God; your sins have hidden His face from you, so that He will not hear” (Isaiah 59:2; see also Isaiah 13:11; Jeremiah 5:25\). It was sin that caused Adam and Eve to run away from God and hide “among the trees of the garden” (Genesis 3:8\). Sin always brings separation, and the fact that God hates sin means that He hates being separated from us. His love demands restoration, which in turn demands holiness.
God also hates sin because of its subtle deceitfulness which entices us to focus on worldly pleasure to the exclusion of God’s blessings. Those who have their sins forgiven can say, “You will fill me with joy in your presence, with eternal pleasures at your right hand” (Psalm 16:11\). To pursue sin is to turn one’s back on the gifts of God, who has “plans to prosper you and not to harm you, plans to give you hope and a future” (Jeremiah 29:11\). God’s hatred of sin implies that He loves His people and wants to bless them.
Another reason God hates sin is that it blinds us to the truth. Jesus likened false teachers to “blind leaders of the blind” (Matthew 15:14, NKJV). John said that the one who hates his brother “does not know where he is going, because the darkness has blinded him” (1 John 2:11\). Sin has consequences which the sinner often disregards. “Do not be deceived: God cannot be mocked. A man reaps what he sows” (Galatians 6:7; see also Numbers 32:23\). God hates sin for the same reason that light hates darkness and truth hates a lie. God wants His children to “have the full riches of complete understanding” (Colossians 2:2\), and sin only gets in the way.
God hates sin because it enslaves us and will eventually destroy us. Just as Samson’s sin led to his physical blindness and captivity (Judges 16:21\), our sin will lead to spiritual blindness and bondage. “don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey – whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness” (Romans 6:16\). God is the source of life, and He will extend that life eternally to all who believe. Sin is a barrier to our reception of life, and that is one reason why God hates it.
God hates sin because it lessens our love for Him. The Bible says, “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world—the cravings of sinful man, the lust of his eyes and the boasting of what he has and does—comes not from the Father but from the world” (1 John 2:15\-16\). James warns us of the danger of embracing the world: “You adulterous people, don’t you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God” (James 4:4\). No one can serve two masters (Luke 16:13\), and we must choose between sin and righteousness.
As believers, we should hate sin as does God. We are “sons of the light and sons of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5\). We must recognize that God has set us apart; we are “a holy nation, a people belonging to God” (1 Peter 2:9\). We cannot become holy on our own, but God gives us His Holy Spirit to sanctify us (2 Thessalonians 2:13\). We have His promise that He will help us in our struggle against sin (1 Corinthians 1:8\).
We hate sin because it separates us from God. We hate it because it lessens our love and dulls our conscience, because it binds us and blinds us. We hate it because it grieves the Spirit of God (Ephesians 4:30\). Our prayer to the Holy One is “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23\).
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Who were the Philistines?
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Answer
The Philistines were an aggressive, warmongering people who occupied territory southwest of Israel between the Mediterranean Sea and the Jordan River. The name “Philistine” comes from the Hebrew word *Philistia*, and the Greek rendering of the name, *palaistinei*, gives us the modern name “Palestine.” The Philistines are first recorded in Scripture in the Table of Nations, a list of the patriarchal founders of seventy nations descended from Noah (Genesis 10:14\). It is thought that the Philistines originated in Caphtor, the Hebrew name for the island of Crete and the whole Aegean region (Amos 9:7; Jeremiah 47:4\). For unknown reasons, they migrated from that region to the Mediterranean coast near [Gaza](Gaza-in-the-Bible.html). Because of their maritime history, the Philistines are often associated with the “Sea Peoples.” The Bible records that the Philistines had contact with both Abraham and Isaac as early as 2000 B.C. (Genesis 21:32, 34; 26:1, 8\).
After Isaac’s involvement with the Philistines (Genesis 26:18\), they are next mentioned in passing in the book of Exodus shortly after the Israelites crossed the Red Sea: “When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, ‘If they face war, they might change their minds and return to Egypt’” (Exodus 13:17\).
The “road through the Philistine country” refers to a route later known as the Via Maris or “the Way of the Sea,” one of three major trade routes in ancient Israel. This coastal road connected the Nile Delta with Canaan and Syria and beyond, into the Mesopotamian region of southwest Asia.
The Old Testament indicates that around the 13th century B.C., during the days of Samuel and Samson, the Philistines moved inland from the coast of Canaan. There, they built their civilization primarily in five cities: [Gaza](Gaza-in-the-Bible.html), [Ashkelon](Ashkelon-in-the-Bible.html), [Ashdod](Ashdod-in-the-Bible.html), [Gath](Gath-in-the-Bible.html), and Ekron (Joshua 13:3\). These cities were each governed by a “king” or “lord” (from the Hebrew word *seren*, also rendered as “tyrant”). These kings apparently formed a coalition of equals. Each king retained autonomous control of his city, such as when Achish, king of Gath, dealt with David (1 Samuel 27:5\-7\), but they worked in concert in times of national emergency (Judges 16:5\).
From the very beginning, the Philistines were either allies or deadly enemies of God’s people. They played a pivotal role in the lives of Samson (Judges 13:1; 14:1\), Samuel (1 Samuel 4:1\), Saul (1 Samuel 13:4\), and David (1 Samuel 17:23\).
The Philistines were known for their innovative use of iron, which was superior to the bronze used by the Israelites for weapons and implements. Even as late as the time of Saul (1050 \- 1010 B.C), the Israelites were forced to rely on the Philistines to sharpen or repair their iron tools (1 Samuel 13:19\-21\). With their more advanced armaments and aggressive military policy, the Philistines continually thwarted Israel’s development as a nation. For nearly 200 years, the Philistines harassed and oppressed the Israelites, often invading Israel’s territory. The children of Israel simply could not deal with the Philistines’ overwhelming military might. This only came to an end when Samuel and then David, through the guidance of God, were able to defeat the Philistines (1 Samuel 7:12\-14; 2 Samuel 5:22\-25\).
The Old Testament indicates that the Philistines worshiped three gods: Ashtoreth, Dagon, and Baal\-Zebub—each of which had shrines in various cities (Judges 16:23; 1 Samuel 31:10; 2 Kings 1:2\). Archaeological findings show that Philistine soldiers carried images of their gods into battle (2 Samuel 5:21\). Apparently, they were also a superstitious people who respected the power of Israel’s ark of the covenant (1 Samuel 5:1\-12\).
The Philistines were infamous for their production and consumption of alcoholic beverages, especially beer. Ancient Philistine ruins contain numerous breweries and wineries, as well as countless beer mugs and other drinking vessels. Samson’s wedding feast, recorded in the book of Judges, illustrates the Philistine practice of holding week\-long drinking parties; the Hebrew word *misteh*, translated “feast” in Judges 14:10, means “drinking feast.”
The Israelites frequently referred to the Philistines as “uncircumcised” (Judges 15:18; 1 Samuel 14:6; 2 Samuel 1:20\), meaning, at that time, those who had no relationship with God. They were not God’s chosen people and were to be strictly avoided as a contaminating evil.
Today, the word *philistine* is used as an epithet to refer to an unrefined, dull person. In truth, the Philistines of history were not unsophisticated or uncultured. They were an advanced seafaring people who, for several generations, were years ahead of Israel.
With the exception of Jeremiah chapter 47, there are very few prophetic references to the Philistines. In the end, the Philistines were assimilated into Canaanite culture. They eventually disappeared from the biblical record and from history altogether, leaving behind the name “Palestine” as a testimony of their existence.
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What does the Bible say about keeping secrets?
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Answer
A secret can be difficult to keep and equally difficult to share. Yet life seems to run on secrets, from concealing birthday presents to obscuring a difficult past to protecting the whereabouts of an important political figure. The Bible teaches, indirectly, that keeping secrets can be either good or bad, but it does not clearly delineate the right and wrong uses of secrets.
The Bible shows that, throughout the history of Israel, political and military secrets were kept. Scripture does not pronounce any moral judgments for or against the keeping of those secrets (e.g., 2 Samuel 15:35–36\). However, in the story of Samson and Delilah (Judges 16:4–22\), Samson reveals the source of his strength, an act which, based on the aftermath of his admission, was awfully stupid. It was a secret he should have kept.
Esther’s story provides a positive example of someone keeping a secret. [Queen Esther’s](life-Esther.html) decision to hide her nationality (Esther 2:20\) became an integral part of God’s plan to save His people (Esther 4:13; 7:3–6\). The same story also supports the morality of revealing a secret that, if kept hidden, would cause great wrong or serious harm (Esther 2:21–23\).
[Proverbs](Book-of-Proverbs.html), the central book among the “wisdom literature” of the Bible, is the most explicit about keeping secrets. Chapter 11 says that “a man of understanding holds his tongue. A gossip betrays a confidence, but a trustworthy man keeps a secret” (verse 12–13\). So, keeping a secret can be noble. But secrets kept for the wrong reason earn a person the title of “wicked,” for “a wicked man accepts a bribe in secret to pervert the course of justice” (Proverbs 17:23\), and “whoever slanders his neighbor in secret, him will I put to silence” (Psalm 101:5\).
Keeping secrets of one type is always wrong: trying to hide sin. “He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy” (Proverbs 28:13\). When it comes to our sin, God wants full disclosure, and He grants full forgiveness (Isaiah 1:18\).
Of course, there’s no use trying to hide our sin from God. Keeping secrets from Him is impossible. He is “the God of gods . . . and a revealer of secrets” (Daniel 2:47, NKJV). Even our “secret sins” are exposed in His light (Psalm 90:8\). “For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light” (Luke 8:17\).
God Himself keeps secrets. There are some things—probably *many* things—hidden from us: “The secret things belong to the LORD our God” (Deuteronomy 29:29\). Jesus asked several people to keep miracles He had done secret. For example, Jesus healed two blind men and told them, “See that no one knows about this” (Matthew 9:30\). When Job realized the immensity of God’s knowledge, he spoke of “things too wonderful for me to know” (Job 42:3\).
We can conclude that God does not consider keeping secrets to be sinful in and of itself. There are some things that people should know and some things they should not. God’s concern is how secrets are used, whether to protect others or to hurt them.
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Who was Simon of Cyrene?
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Answer
Simon of Cyrene is mentioned in three of the four Gospels as the man impelled by the Roman soldiers to carry Jesus’ cross out of Jerusalem. His place of origin has led many to wonder if he was of African descent (and therefore black), or if he was simply born there as were many others of Greek, Roman, and Jewish descent.
Cyrene was situated in modern\-day Libya, on the northern coast of the African continent. Settled by the Greeks in 630 B.C. and later infused with a significant Jewish population, Cyrene was the capital of the Roman district of Cyrenaica at the time of Jesus’ crucifixion. By then, Cyrene was home to a large number of Greek\-speaking, or Hellenistic, Jews.
Many Jews from Cyrene had returned to their native Israel and were part of a community in Jerusalem called the [Synagogue of the Freedmen](Synagogue-of-the-Freedmen.html) comprising Jews from many other provinces including Alexandria (Egypt), Cilicia and Asia (Acts 6:9\). Luke records men from Cyrene being among those converted at Pentecost (Acts 2:10\). After the martyrdom of Stephen (Acts 7\), believers from Cyrene were among the first to be scattered by the persecution in Jerusalem; arriving in Antioch, they preached to the Gentiles there (Acts 11:20\). These believers were instrumental in the formation of the church at Antioch, where, for the first time, “the disciples were called Christians” (Acts 11:26\).
Simon of Cyrene is mentioned in Matthew, Mark and Luke. Matthew only records his name and place of origin (27:32\), but Mark and Luke say that he was “on his way in from the country” (Luke 23:26\). Mark, uncharacteristically, provides the most information about Simon, adding that he was “the father of Alexander and Rufus” (Mark 15:21\), men obviously well known to Mark’s readers. It is speculated that the [Rufus](Rufus-in-the-Bible.html) mentioned here may be the same man Paul greets in his letter to Rome, whom he calls “chosen in the Lord” and whose mother “has been a mother to me, too” (Romans 16:13\). Paul’s knowledge of Rufus’s family indicates that at some point they lived further east.
So does any of this indicate whether Simon was black? Ultimately, we don’t know for sure. There is always the possibility that Simon was an African who converted to Judaism, or that he was of mixed descent. However, considering that people of Jewish lineage lived throughout the Roman Empire, it is also possible that Simon of Cyrene was olive\-skinned.
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What is the conviction of sin?
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Answer
The Bible tells us that the Holy Spirit will convict the world of sin (John 16:8\). To help us understand what the conviction of sin is, we can look at what it is not. First, it is not simply a guilty conscience or even shame over sin. Such feelings are naturally experienced by almost everyone. But this is not true conviction of sin.
Second, conviction of sin is not a sense of trepidation or a foreboding of divine punishment. These feelings, too, are commonly experienced in the hearts and minds of sinners. But, again, true conviction of sin is something different.
Third, conviction of sin is not merely knowledge of right and wrong; it is not an assent to Scripture’s teaching about sin. Many people read the Bible and are fully aware that the wages of sin is death (Romans 6:23\). They may know that “no immoral, impure or greedy person . . . has any inheritance in the kingdom of Christ and of God” (Ephesians 5:5\). They may even agree that “the wicked shall be turned into hell, and all the nations that forget God” (Psalm 9:17\). Yet, for all their knowledge, they continue to live in sin. They understand the consequences, but they’re far from being convicted of their sins.
The truth is, if we experience nothing more than a pang of conscience, anxiety at the thought of judgment, or an academic awareness of hell, then we have never truly known the conviction of sin. So, what is real conviction, the kind the Bible speaks of?
The word *convict* is a translation of the Greek word *elencho*, which means “to convince someone of the truth; to reprove; to accuse, refute, or cross\-examine a witness.” The Holy Spirit acts as a prosecuting attorney who exposes evil, reproves evildoers, and convinces people that they need a Savior.
To be convicted is to feel the sheer loathsomeness of sin. This happens when we’ve seen God’s beauty, His purity and holiness, and when we recognize that sin cannot dwell with Him (Psalm 5:4\). When Isaiah stood in the presence of God, he was immediately overwhelmed by his own sinfulness: “Woe to me! . . . I am ruined! For I am a man of unclean lips . . . and my eyes have seen the King, the LORD Almighty” (Isaiah 6:5\).
To be convicted is to experience an utter dreadfulness of sin. Our attitude toward sin becomes that of Joseph who fled temptation, crying out, “How could I do this great evil and sin against God?” (Genesis 39:9\).
We are convicted when we become mindful of how much our sin dishonors God. When David was convicted by the Holy Spirit, he cried out, “Against you, you only, have I sinned and done what is evil in your sight” (Psalm 51:4\). David saw his sin primarily as an affront to a holy God.
We are convicted when we become intensely aware of the wrath it exposes to our souls (Romans 1:18; Romans 2:5\). When the Philippian jailer fell at the apostles’ feet and cried, “Sirs, what must I do to be saved?” he was under conviction (Acts 16:30\). He was certain that, without a Savior, he would die.
When the Holy Spirit convicts people of their sin, He represents the righteous judgment of God (Hebrews 4:12\). There is no appeal of this verdict. The Holy Spirit not only convicts people of sin, but He also brings them to repentance (Acts 17:30; Luke 13:5\). The Holy Spirit brings to light our relationship to God. The convicting power of the Holy Spirit opens our eyes to our sin and opens our hearts to receive His grace (Ephesians 2:8\).
We praise the Lord for the conviction of sin. Without it, there could be no salvation. No one is saved apart from the Spirit’s convicting and regenerating work in the heart. The Bible teaches that all people are by nature rebels against God and hostile to Jesus Christ. They are “dead in trespasses and sins” (Ephesians 2:1\). Jesus said, “No one can come to Me unless the Father who sent Me draws him” (John 6:44\). Part of that “draw” to Jesus is the conviction of sin.
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Why did the Old Testament Law command against the eating of pork?
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Answer
Many of the prohibitions and requirements in the Old Testament seem pointless to the modern Western mind. A case in point is the ban on eating pork (Leviticus 11:7\). After all, to most people, a good pork loin served with apples and nuts makes for a very fine meal! Understanding the [purpose of the Mosaic Law](Mosaic-Law.html), generally, and the cultural view of swine in particular is essential to appreciating the Law’s restriction on eating pork.
The Law given to the Israelites had a number of important purposes. Following God’s prescribed actions was not to be a simple ritual; rather, obedience to the Law expressed a strong internal faith in God and healthy fear of Him. Deuteronomy 30 records the blessings God would grant Israel if they followed Him and the curses He would enact if they did not. These blessings and curses were an integral part of the covenant between God and Israel, so the Law was the basis of a conditional covenant. Also, the Law, including the prohibition against eating pork, stood as a unique sign of the privilege granted to Israel, setting them apart from their pagan neighbors.
The whole world in Moses’ time was idolatrous, with each nation believing in many deities. The forbidding of eating certain foods such as pork distinguished between what would later be termed “Jew” and “Gentile.” The dietary restrictions further indicated that Israel was a separate nation and a chosen people. Saying “no” to eating pork and other practices of the pagans helped the Israelites to break free from idolatry—a sin they assuredly struggled with (see Exodus 32\).
Under the Old Testament Law, not only was eating pork forbidden, but even touching the meat of swine made one ritually unclean (Deuteronomy 14:8\). This detail further insulated the Israelites from pagan practices. The Canaanites kept herds of swine and sacrificed them to idols. God wanted His people to distance themselves from all such activity.
Then there are the hygienic concerns related to the Law’s dietary restrictions, including the ban on eating pork. It is well known today that pork carries any number of diseases, and the meat requires stricter cooking techniques than other meats such as beef or poultry. In Moses’ day, there was no knowledge of microscopic pathogens, and the cultural norm was to eat raw or under\-cooked meat (Leviticus 19:26\). Of course, eating under\-cooked pork would have posed a significant health threat to the Israelites, but God providentially protected them through the Mosaic Law. “If you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the LORD, who heals you” (Exodus 15:26\).
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What is form criticism?
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Answer
Form criticism is a field of biblical studies that sees the Bible as a collection of traditional stories and sayings (or “units”), which were circulated orally and eventually strung together and preserved in writing. Form criticism attempts to determine literary patterns in Scripture, isolate units of text, and trace each unit to its “origin” in oral tradition. The form\-critic separates a Bible story from its literary context and asks, “What is this unit’s literary genre? What is the pre\-history of this unit? How did the story change as it was passed down orally?” Originally focused on the Old Testament, this field of research soon became another lens through which to understand portions of the New Testament. For example, parallel accounts of a parable are analyzed, and variations in wording are noted; then, the form\-critic draws conclusions as to what he thinks Jesus *really* said and how oral tradition may have led to the various written accounts.
German scholar [Rudolf Bultmann](Rudolf-Bultmann.html) popularized form criticism in the twentieth century, relating it to the teachings of Jesus in the Gospels. His work *History of the Synoptic Tradition* caused much discussion regarding what can be known about the oral teachings of Jesus prior to their written form in the New Testament documents. Bultmann believed that the Bible needed to be divested of its miraculous accounts, that the gospel must be “[demythologized](demythologization.html)” in order to be accepted by modern society.
Form criticism is a favorite among scholars who deny the authority and inerrancy of Scripture. As a result, conservative Christians often view form criticism with suspicion. Of major concern is the fact that many form\-critics have a bias against [supernaturalism](supernaturalism.html) and dismiss the miracles of Jesus as myths. However, while form criticism has been used to cast doubt on God’s Word, there are some ways in which a literary study of Scripture has been beneficial.
The Psalms, for example, contain many different literary forms. Some psalms are laments (e.g., Psalm 142\). Others are praise hymns (e.g., Psalm 113\). Still others are Messianic (e.g., Psalm 110\). Grouping the psalms into units based on their various forms allows the student of Scripture to take note of similarities and contrasts, common themes, and poetic structure.
Interest in form criticism has waned in recent years. It has become increasingly apparent that there is limited benefit in determining the “exact” words of Moses, David, or Jesus. Indeed, who’s to say that Jesus’ actual words were any different from what Matthew recorded in his Gospel? No matter how scholarly the approach, form criticism entails vast amounts of speculation, skepticism, and sometimes blatant unbelief.
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Are Christians “little gods”?
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Answer
Some theological systems, such as [Mormonism](Mormons.html), teach the heresy that people can become gods in their own right. [Roman Catholicism](Roman-Catholicism.html) teaches what it calls the divinization of men: “The only\-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods” (*The Catechism of the Catholic Church, Second Edition*, Section 2, Chapter 2, Article 3, Paragraph I, I:460\), although the Catholic meaning is that believers are united with Christ through the Eucharist. What has been popularly termed the “little god controversy” originated with [Word of Faith](Word-Faith.html) pastors and teachers. The basic idea behind the controversy is that humans are actually divine, created “in the image of God” (Genesis 1:27\) not only in having a soul, having dominion over the earth, or living in relationship with others, but by being of the same “spiritual class” as God Himself. Biblical theologians decry this concept as misguided at best, and heretical and cultic at worst.
The main tenet of Word of Faith is that, when we ask something of God in faith, He is compelled to fill the request. As “little gods,” our words have much power. This error is taught by some television evangelists, and its roots in [Pentecostalism](Pentecostals.html) have made it more common in charismatic churches. The Word of Faith movement has a number of popular monikers including “name\-it\-claim\-it,” “prosperity theology,” and “health and wealth gospel.”
The basis for the “little gods” claim is found in two Scripture passages. Psalm 82:6 reads, “I said, ‘You are “gods”; you are all sons of the Most High.’” Jesus quotes this psalm in John 10:34, “Is it not written in your law, ‘I have said you are gods’?” However, both of these passages include explanations in the immediate context that clearly do *not* indicate human divinity. Psalm 82:6 is followed by a warning that “you will all die like mere men, you will fall like every other ruler” (verse 7\). The reference is to mortal men who represent God’s authority in the world—kings, judges, and magistrates. (Please see our [article](you-are-gods.html) on Psalm 82:6\.)
Psalm 82 is a warning to unjust leaders who consider themselves “gods” (Psalm 82:1\) yet who “know nothing,” who “walk about in darkness” (Psalm 82:5\). Jesus used this passage in response to those who accused Him of [blasphemy](blasphemy-blaspheme.html). Essentially, Jesus asked why, when human rulers were called gods, “the one whom the Father set apart as his very own and sent into the world” (John 10:36\) was blaspheming by claiming to be God’s Son.
Claiming divinity for Christians is insupportable, especially taking the rest of the Bible into account. God is God alone (Isaiah 37:16\). We have never been God, we are not God now, and we never will be God. Jesus was fully God and fully man (a combination called the [hypostatic union](hypostatic-union.html)). If the “little gods” hypothesis is accepted, it imputes to Jesus a lesser divinity of some kind; He became a “little god” like us. John said that “the Word became flesh and made his dwelling among us” (John 1:14\), but this does not indicate “a lesser divinity.” Jesus took on human flesh and blood in order to die for our sins (Hebrews 2:14\), yet He retained His full position in the Godhead. God created us with a spirit, but that spirit does not hold divine qualities.
Please read more about the image of God in us [here](image-of-God.html).
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What is contextualization?
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Answer
Generally, to contextualize an idea, statement or event is to place it within its larger setting in which it acquires its true and complete meaning. Contextualization aids comprehension. For example, an arithmetic problem may not seem very practical until it is seen within a story problem; the real\-life situation *contextualizes* the math problem and makes it more understandable. In Christian evangelism, to contextualize is to tailor the presentation of the gospel to the wider sociological context in order to achieve greater understanding and, therefore, greater acceptance of the message.
Various churches and missionary efforts through the years have used varying levels of contextualization. At one end of the spectrum is no contextualization at all. On the foreign field, this means that the gospel is presented in Western terms that may not be understood by the indigenous peoples. Truth is presented with no regard for the background, experience or thinking of the hearers. In America, we sometimes see churches that refuse to adapt music or programs to the surrounding culture. Gospel truth remains, but it is set in a rigid framework that allows little room for creativity.
At the other end of the contextualization spectrum is too much adaptation. A message is presented in terms that are easily understood by the audience, but truth is compromised. We see this in places where Christian customs have been added to pagan belief systems, resulting in a confused syncretic of doctrine, and in churches that try to incorporate modern philosophy into their theology, whether or not it’s biblical. The result is a watering down of the truth.
The necessary balance falls somewhere between those two extremes. The gospel must be presented in terms that are easily understood, but truth must also remain distinct from untruth. This occurs in churches that understand the culture in which they function and adapt their methods to the preferences of that culture. Gospel truth remains, presented in a culturally relevant manner, and no attempt is made to “sanitize” the cross to avoid offense (1 Corinthians 1:23\).
Contextualization is most often discussed in terms of missionary work. Some very early missionaries made no attempt to contextualize, but rather required their converts to become “Westernized,” or at least required a drastic break from their native culture. This tended to build walls rather than build relationships. Later, missionaries of the 19th and early 20th centuries, such as [William Carey](William-Carey.html), [Hudson Taylor](Hudson-Taylor.html), [Amy Carmichael](Amy-Carmichael.html) and others, leaned more toward immersing themselves in the culture and partnering with natives in reaching the lost. They contextualized the message to the culture without diluting the truth. This led to the modern missionary movement.
In his book *Peace Child*, Don Richardson tells of his effort to bring the gospel to the Sawis, a tribe of headhunters in Papua New Guinea. He faced tremendous obstacles in a culture that honored deceit and betrayal—when they first heard the gospel, the natives saw Judas Iscariot as the hero of the story. In order to bridge the gap between the Sawi worldview and God’s message of love, Richardson had to contextualize the message. Through much prayer, hard work and persistence, Richardson was able to find the “key” to unlock the Sawi culture and present the gospel of Jesus in a way the Sawi could truly understand. The result was that a jungle church was established and some of the Sawi began evangelizing neighboring tribes.
In the Bible, Daniel and his three friends were fully immersed in the Babylonian culture without giving in to influences that might draw them away from their God (Daniel 1\-2\). Their willingness to accommodate earned them an audience with the Babylonian king, and their refusal to compromise truth eventually led to the king’s acknowledgement of God (Daniel 4\). When Paul spoke to the Athenians, he not only emulated the Athenian style of argument and oratory, but he also used their own writers to bolster his points (Acts 17:22\-34\). In other words, Paul understood Greek culture and contextualized the gospel in order to gain a hearing.
There are clear biblical examples of contextualization in the New Testament. Jesus preached to Samaritans and Gentiles without requiring them to conform to Jewish practices. Peter’s dramatic vision of Acts 10 showed him that he needed to modify his approach to the Gentile culture; this he did, and a Roman centurion came to faith in Christ as a result. Paul’s statement that he would be “all things to all men” (1 Corinthians 9:22\) indicates his willingness to contextualize the truth for his hearers, whoever they may be. And, finally, in Revelation we see that the Lord Jesus has redeemed people from every tribe, tongue, people, and nation (Revelation 5:9; 14:6\). The gospel is truly cross\-cultural and must be presented in a way that each culture can apprehend.
The Christmas song “Some Children See Him” describes the baby Jesus from the point of view of various children of the world: to different children, Jesus is “lily white,” “bronzed and brown,” “almond\-eyed,” or “dark as they.” The children understand Jesus in terms of their own background and culture. That is contextualization.
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What is source criticism?
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Answer
Source criticism is a specialized field of biblical studies that seeks to determine the sources used to develop the final form of the biblical text. The source critic reads the book of Genesis, for example, and asks, “Where did the author get this information? What written documents and/or oral traditions contributed to the stories recorded here?” Source criticism was used first to analyze secular literature, but in the eighteenth century Jean Astruc began adapting the source critical method for use with particular books of Scripture.
Because of source criticism’s development within academic circles, it has often been used without regard to important theological concerns such as the inspiration and inerrancy of Scripture. Further, some researchers have developed radical theories regarding the development of some portions of Scripture, leading conservative scholars to criticize the use of source criticism in biblical studies.
Most notably, source criticism has been used to analyze the Torah, Isaiah, and the Gospels. Regarding the Torah, the first five books of the Old Testament, some scholars have arranged the contents to fit a theory of four unique sources (labeled [J, E, D, and P](JEDP-theory.html)). In doing so, these source critics deny Mosaic authorship of the Torah in favor of their idea that the books were developed by many writers/editors over many years.
Because of the major transitions within the book of Isaiah, the second longest book of the Old Testament, many source critics speak of a “second” (and even “third”) Isaiah. Their belief in more than one author of Isaiah was based primarily on diction and literary structure. However, their theory has been increasingly difficult to support since the discovery of the [Dead Sea Scrolls](dead-sea-scrolls.html). The Isaiah scrolls found in the caves of Qumran date from as early as the second century B.C. and confirm that Isaiah is a single document, not an amalgamation of multiple authors.
The Synoptic Gospels (Matthew, Mark, and Luke) have been a major focus of source critics. The Gospels contain varied accounts of similar events, and some accounts do not mention important events. For example, the birth of Jesus is found only in Matthew and Luke, with both Gospels revealing a very different part of the story. What is the best explanation for these differences? What sources were utilized?
In the twentieth century, a so\-called [Q document](Q-Gospel.html) was popularized to explain similarities within the Gospels. According to this theory, both Matthew and Luke used the content of Mark’s book plus an unknown Q document to compile their accounts. This would explain why Mark did not mention Jesus’ birth—that story was in the Q document, which only Matthew and Luke used. Many source critics consider the Q source as the only “true” account of Jesus’ life and a “lost book” of the Bible. While there were written accounts of Jesus’ life before some of the Gospels were written (see Luke 1:1\), there is absolutely no record of a Q document in history. The existence of Q has never been proved, and there is no way to confirm that any of the Synoptic writers culled from a common source. Q is a theory, nothing more.
Bible\-believing Christians are right to be concerned with the skeptical assumptions of source criticism. However, this type of study can lend some valuable information. For example, Luke clearly states that he used different sources in his Gospel (Luke 1:1\-4\). No doubt Luke interviewed Mary, the mother of Jesus, and it is very likely that he used the content of Mark as a starting point. Most New Testament scholars agree that Mark was written before the other Gospels. None of this detracts from the inspiration or inerrancy of God’s Word.
Ultimately, the Holy Spirit is the source of the biblical text. “When he, the Spirit of truth, comes, he will guide you into all truth” (John 16:13\). As the human authors of Scripture wrote, the Spirit led them to include only what was true. All inaccurate sources were rejected. God’s Word “never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21\).
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What does the Bible say about selfishness?
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Answer
Selfishness is that attitude of being concerned with one’s own interests above the interests of others. However, the Bible commands us to “do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Philippians 2:3\-4, NASB).
It’s interesting to note in this passage that Paul compares selfishness to “empty conceit”—a term that could be translated “vanity” or “arrogance.” It refers to an overly high opinion of oneself. Selfishness, then, is akin to narcissism.
Selfishness or empty conceit is often expressed by building up oneself while tearing down someone else. It is one of the “works of the flesh” according to Galatians 5:20\. It leads to “disorder and every evil practice” (James 3:16\). Selfishness caused the children of Israel to “willfully put God to the test by demanding the food they craved” (Psalm 78:18\). Selfishness caused the rich young ruler to turn his back on Jesus (Matthew 19:21\-22\). Selfishness ruins friendships (Proverbs 18:1\), hinders prayer (James 4:3\), and is the product of earthly wisdom (James 3:13\-14\).
The opposite of selfishness is also found in Philippians 2: being united with Christ, having tenderness and compassion, and “being like\-minded, having the same love, being one in spirit and purpose” (Philippians 2:2\).
Combating the sin of selfish ambition requires genuine humility. Unpretentious humility restores and grows relationships. Being humble involves having a true perspective about ourselves in relation to God. “Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you” (Romans 12:3\).
Prayer and a love of Scripture are necessary as well. “Turn my heart toward your statutes and not toward selfish gain” (Psalm 119:36\). Love covers a multitude of sins, including selfishness. If we are truly “devoted to one another in brotherly love” (Romans 12:10\), we cannot be selfish. Having the attitude of Christ is to demonstrate tenderness and compassion for all those we come in contact with.
Another sure cure for selfishness is to know where our treasure is. The Christian holds the things of this world loosely because he is laying up “treasures in heaven” (Matthew 6:19\-21\). He knows it is “more blessed to give than to receive” (Acts 20:35\), and he lives according to the truth that “God loves a cheerful giver” (2 Corinthians 9:7\).
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Why is sound doctrine so important?
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Answer
Paul charges Titus, “You must teach what is in accord with sound doctrine” (Titus 2:1\). Such a mandate makes it obvious that sound doctrine is important. But why is it important? Does it really make a difference what we believe?
Sound doctrine is important because *our faith is based on a specific message*. The overall teaching of the church contains many elements, but the primary message is explicitly defined: “Christ died for our sins according to the Scriptures \[and] . . . he was raised on the third day according to the Scriptures” (1 Corinthians 15:3\-4\). This is the unambiguous good news, and it is “of first importance.” Change that message, and the basis of faith shifts from Christ to something else. Our eternal destiny depends upon hearing “the word of truth, the gospel of your salvation” (Ephesians 1:13; see also 2 Thessalonians 2:13\-14\).
Sound doctrine is important because *the gospel is a sacred trust*, and we dare not tamper with God’s communication to the world. Our duty is to deliver the message, not to change it. Jude conveys an urgency in guarding the trust: “I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints” (Jude 1:3; see also Philippians 1:27\). To “contend” carries the idea of strenuously fighting for something, to give it everything you’ve got. The Bible includes a warning neither to add to nor subtract from God’s Word (Revelation 22:18\-19\). Rather than alter the apostles’ doctrine, we receive what has been passed down to us and keep it “as the pattern of sound teaching, with faith and love in Christ Jesus” (2 Timothy 1:13\).
Sound doctrine is important because *what we believe affects what we do*. Behavior is an extension of theology, and there is a direct correlation between what we think and how we act. For example, two people stand on top of a bridge; one believes he can fly, and the other believes he cannot fly. Their next actions will be quite dissimilar. In the same way, a man who believes that there is no such thing as right and wrong will naturally behave differently from a man who believes in well\-defined moral standards. In one of the Bible’s lists of sins, things like rebellion, murder, lying, and slave trading are mentioned. The list concludes with “whatever else is contrary to the sound doctrine” (1 Timothy 1:9\-10\). In other words, true teaching promotes righteousness; sin flourishes where “the sound doctrine” is opposed.
Sound doctrine is important because *we must ascertain truth in a world of falsehood*. “Many false prophets have gone out into the world” (1 John 4:1\). There are tares among the wheat and wolves among the flock (Matthew 13:25; Acts 20:29\). The best way to distinguish truth from falsehood is to know what the truth is.
Sound doctrine is important because *the end of sound doctrine is life*. “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (1 Timothy 4:16\). Conversely, the end of unsound doctrine is destruction. “Certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord” (Jude 1:4\). Changing God’s message of grace is a “godless” thing to do, and the condemnation for such a deed is severe. Preaching another gospel (“which is really no gospel at all”) carries an [anathema](definition-anathema.html): “let him be eternally condemned!” (see Galatians 1:6\-9\).
Sound doctrine is important because *it encourages believers*. A love of God’s Word brings “great peace” (Psalm 119:165\), and those “who proclaim peace . . . who proclaim salvation” are truly “beautiful” (Isaiah 52:7\). A pastor “must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:9\).
The word of wisdom is “Do not remove the ancient landmark which your fathers have set” (Proverbs 22:28, NKJV). If we can apply this to sound doctrine, the lesson is that we must preserve it intact. May we never stray from “the simplicity that is in Christ” (2 Corinthians 11:3\).
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What is the definition of idealism?
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Answer
In popular culture, an idealist is generally defined as “a person who sees the world as it could be rather than as it currently exists.” An idealist is full of hope, even to the point of impracticality; Don Quixote was an idealist. However, that definition has little to do with idealism as a philosophy. Idealism, for the purpose of this article, is the belief that reality is fundamentally a mental concept. In this worldview, everything knowable is composed of the mind or spirit and reality is defined by one’s self\-consciousness. Various philosophers have taught idealism throughout history, including Plato.
The major biblical concern regarding idealism is the emphasis it places on the mind. We should note here that some idealists are also theists—they believe that God’s mind is what defines reality. However, according to atheistic idealism, the human mind is the sole authority and basis for all reality. There is no universe for our minds to discover; rather, our minds determine what is real. Awareness creates existence. This contradicts the opening words of Scripture: “In the beginning, God created the heavens and the earth” (Genesis 1:1\). There was a reality before the human mind was there to be conscious of it.
A second biblical concern is that idealism downplays the importance of God’s revelation to humanity. If reality is what our mind creates, what role does God’s revealed Word play? Is the Bible simply the reality of someone’s mind in a past generation that helps shape the reality of our minds today? If so, then Scripture’s importance and impact are negligible.
Scripture is perfect and true. Psalm 18:30 teaches, “This God—his way is perfect; the word of the LORD proves true; he is a shield for all those who take refuge in him.” Both God and His words are true. This is why Paul wrote that Scripture is God\-breathed (2 Timothy 3:16\). God and His Word are real and distinct from the human mind; they are not constructs of the human intellect.
A third biblical concern is that atheistic idealism conflicts with God’s transcendence. If God is Creator of all, above all, and knows all, then reality is much more than our minds can comprehend or conceive. God exists, whether or not we are aware of Him. The idealistic view that the human mind conceives reality puts a human limitation on truth and denies the fact of a supernatural God.
Ultimately, our reality is not based on what our mind produces but on what God has made. He has created us, sustains us, and gives us life and strength. “In him we live and move and have our being” (Acts 17:28\). Our goal is not to create our own reality but to better understand the reality that God has made.
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What are the consequences of sin?
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Answer
The ultimate—and severest—consequence of sin is death. The Bible says that “the wages of sin is death” (Romans 6:23\). This not only refers to physical death, but to eternal separation from God: “But your iniquities have separated you from your God; your sins have hidden His face from you, so that He will not hear” (Isaiah 59:2\). This is the foremost consequence of man’s rebellion against God.
Yet many want to believe that God is so “loving” that He will overlook our “little faults,” “lapses” and “indiscretions.” Little white lies, cheating on the tax return, taking that pen when no one is looking, or secretly viewing pornography—these are peccadillos, not worthy of death, right? The problem is, sin is sin, big or small. Though God loves us, His holiness is such that He cannot live with evil. The prophet Habakkuk describes God this way: “Your eyes are too pure to look on evil; you cannot tolerate wrong” (Habakkuk 1:13\). God does not ignore our sin. On the contrary, “you may be sure that your sin will find you out” (Numbers 32:23\). Even those secret sins we hide in the recesses of our hearts will one day be brought to light: “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of Him to whom we must give account” (Hebrews 4:13\).
Paul made it abundantly clear that sin has consequences: “Do not be deceived: God cannot be mocked. A man reaps what he sows” (Galatians 6:7\). Paul then describes the end of those who indulge in sinful behavior: “The one who sows to please his sinful nature, from that nature will reap destruction” (Galatians 6:8\). The phrase “sinful nature” refers to one’s unregenerate, shameless self. Though the sin nature may promise fulfillment, it can result in nothing but “destruction.”
Paul told the believers in Galatia that “the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other . . .” (Galatians 5:17\). Then he lists the sordid works of the sin nature and specifies the ultimate consequence of such behavior: “Those who live like this will not inherit the kingdom of God” (see Galatians 5:19\-21\). Those who live in debauchery and sin sow the seeds of destruction in their present\-day life and forfeit any hope of eternal life.
The Bible describes those who choose to indulge in sin as being “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, with a continual lust for more” (Ephesians 4:18\-19\). One of the consequences of sin, therefore, is more sin. There’s an insatiable “lust for more,” attended by a dulling of the conscience and a blindness to spiritual truth (1 Corinthians 2:14\).
The consequence of suppressing the truth is that God gives the sinner over to “the sinful desires of their hearts,” “shameful lusts” and “a depraved mind” (Romans 1:24, 26, 28\). This means that God may allow the sinner to serve as his own god and to reap the destruction of his body and soul. It is a fearful thing to be “given over” to our own destructive ways.
God has made it clear that “the soul who sins will die” (Ezekiel 18:4, NASB). Those who habitually live their lives outside of Christ, yet whose hearts have been convicted by the gospel of Christ, should follow the example of the first converts of the church: “They were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’” The answer was simple yet profound: “Repent!” (Acts 2:37\-38\).
Jesus’ first words when He began His ministry were, “The time has come. The kingdom of God is near. Repent and believe the good news!” (Mark 1:15\). What is the good news? “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16\).
The consequence of sin is death, but “the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23\).
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Who were the Hittites?
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Answer
Though rather obscure in the scope of world history, the Hittite nation played an important role in the history of the Old Testament, and has since helped verify the accuracy of the Bible. For many years, archaeologists and historians knew nothing of the Hittites, and critics of the Bible treated the Hittites as proof of the [“mythology”](Bible-mythology.html) contained in the Bible. The critics reasoned that, since they had no archaeological evidence of a Hittite civilization, it must never have existed, and the Bible must perforce be wrong. However, many archaeological discoveries, beginning in 1876, have since proved that the Hittites were a powerful people in the 15th and 16th centuries B.C.
The Hittites are mentioned more than 50 times in the Bible. They were descended from Heth, the son of Canaan (and great\-grandson of Noah, Genesis 10:15\). They ruled the area of Syria and eastern Turkey and battled with Egypt and Babylon for territory. Babylonian and Assyrian records refer to Syria and Israel as "Hatti\-land," and Joshua 1:4 includes their territory as a great part of the Promised Land for Israel. Abraham was well acquainted with the Hittites, and he bought the burial cave for Sarah from them in Genesis 23\. Esau took wives from among the Hittites (Genesis 26:34\), and [Uriah the Hittite](Uriah-the-Hittite.html) was one of David’s mighty men (2 Samuel 11:3\). The Hittites are mentioned throughout the kingdom years and even after the Jews’ return from captivity (Ezra 9:1\). It is assumed that the Hittites were eventually absorbed into the surrounding cultures and lost their distinctive identity.
The religion of the Hittites was a pluralistic worship of nature. They believed in various gods over the elements of earth, sky, weather, etc., and these gods were often listed as witnesses on treaties and oaths. As in most other pagan societies, this nature worship led to despicable practices which brought the wrath of the true God on them. When God delivered Canaan to the Israelites, one of the given reasons for destroying the inhabitants was to eliminate the pagan practices which would ensnare God’s people (Exodus 23:28\-33\). God didn’t want His people following the idolatry of the Hittites.
The descriptions of land transactions and personal covenants recorded in Genesis bear a strong resemblance to Hittite records discovered by archaeologists. King Telepinus was the greatest Hittite legislator, and his law codes bear a striking resemblance to the order and arrangement of the Law of Moses, although the subject matter is different. The discoveries concerning the Hittite kingdom have been a great support to the details recorded in the Bible.
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Why did God let my house burn down in a fire?
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Answer
Every year, there are wildfires around the world. In 2012, and again in 2013, several fires devastated commercial and residential areas in the state of Colorado. Thousands of people were forced to evacuate their homes, and hundreds of people later learned their homes had burned. In times like these, it can be emotionally overwhelming and difficult to understand. But the Bible tells us our God is powerful; His love and faithfulness never change, even when tragedy strikes. Proverbs 3:5\-6 is a great comfort: “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight.”
As human beings, we are limited in our understanding of God. He always has and will exist, He is all\-knowing, He is everywhere at once, and He is all\-powerful. Because we don’t share those qualities with God, we can never understand all about what He is doing. But Romans 8:28 says, “We know that in all things God works for the good of those who love him, who have been called according to his purpose.” We can’t see the bigger picture of *how* God is doing that—it’s difficult for us to see any good coming from a wildfire, for example. Sometimes God plainly reveals how He has used a tragedy to bless His people or glorify His name, but other times it seems like we’ll never see how He is working for our good. Just as Job responded with faith in the Lord, we, too, can say, “Though he slay me, I will hope in him” (Job 13:15\), and, “The Lord gave and the Lord has taken away; may the name of the Lord be praised” (Job 1:21\). Because we know God is good, we know that He is trustworthy, even when the devastation comes. God gives meaning to every moment, even when we are unaware of that meaning.
Some people wonder why God would let bad things happen to good people. Surely no person deserves to lose his or her house in a fire, we say. While God loves us and is merciful, we must remember that none of us are actually “good,” compared to God’s perfection. According to Romans 3:23, we all have sinned and fallen short of God’s glory. The punishment for sin is death, which is eternal separation from God in hell. The remedy for this separation from God is the substitutionary death of Jesus on the cross. Jesus took the penalty of our sins upon Himself and reconciled us to God (Ephesians 2:16\). Faith in Jesus frees us from the punishment for our sins. Romans 3:24 says we “are justified freely by \[God’s] grace through the redemption that came by Christ Jesus.” If we argue that we are “good” and don’t deserve tragedy, then we are forgetting that we are sinners living in a world affected by the sin of everyone else. We can receive personal forgiveness and salvation, but we remain in an imperfect world full of pain and sadness until Jesus returns (John 16:33; Romans 8:18\-25; Titus 2:13\).
There are many ways God may choose to work through a tragedy such as a fire. God may be testing our trust in Him, bringing someone to saving faith in Jesus, growing our relationship with Him, increasing our ability to reflect His love, or preparing us for future service. God might have more work to do *in* us before He is ready to do work *through* us. Read these verses for more thoughts on suffering and tragedy: Hebrews 12:4\-13; James 1:2\-3; 1 Peter 1:7; Genesis 50:19\-21; and 1 Thessalonians 4:3\-7\.
God truly cares when we face tragedy. Matthew 10:29\-31 tells us that He knows when a sparrow falls; if He cares for the birds, then we can be certain He cares for us! Jesus, the Son of God, experienced humanity (Hebrews 2:14\) and understands our weaknesses and temptations (Hebrews 4:15\), so we can be sure that God feels the ache of our tragedies and wants to sustain us through them. Second Corinthians 1:4\-5 says that the Lord “comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ.” We can find comfort in the Lord and share that solace with others who also face tragedy, as we are able.
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What does the Bible say about eating/drinking blood?
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Answer
In Acts 10, the apostle Peter began to realize just how different this new Christianity was from Judaism. While praying on a rooftop, waiting for lunch, he had a vision. A sheet was lowered from heaven, containing many different types of animals. A voice encouraged him to eat. Peter balked, realizing that some of the animals in the sheet were forbidden under Jewish law. Three times the sheet lowered, and three times Peter refused.
The vision had a dual purpose. The most obvious was that, under the New Covenant, the ceremonial rules about dietary restrictions had been lifted. Christians are to be set apart and recognized by their love (John 13:35\), not by their lunches. The second, and deeper, meaning was that Christ’s salvation was open to Gentiles just as it was to Jews. Immediately after the vision, Peter received a visit by messengers from a (Gentile) centurion named Cornelius who was ready to accept Christ.
Carnivorous Christians know and enjoy the message of Peter’s vision. But the vision does not directly address the subject of eating blood, unless that’s included in the revocation of kosher law.
The Bible’s first prohibition against consuming blood comes in Genesis 9:2\-4, where God tells Noah, "Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything. But you must not eat meat that has its lifeblood still in it." This prohibition was most likely a ban on eating raw blood (i.e., uncooked meat). For the first time, animals were an allowable food source, and God was making sure that Noah did not eat them raw. A [Jewish Targum](Jewish-Targum.html) comments on this verse: "But the flesh which is torn from a living beast at the time that its life is in it, or which is torn from a beast while it is slain, before all its breath is gone out, ye shall not eat."
Later, the prohibition of Genesis 9:4 is iterated in the Law of Moses. Leviticus 17:14 gives the reason behind command: “For the life of every creature is its blood: its blood is its life.”
It’s important to understand that New Testament believers in Christ have freedom from the Law, and we are to “stand firm” in that liberty (Galatians 5:1\). We are not under the Law but under grace. “Therefore do not let anyone judge you by what you eat or drink” (Colossians 2:16\). So, eating a rare steak, blood sausage, blood pancakes, blood soup, or blood tofu may not be palatable to all Christians, but it is allowable.
There is another passage to consider. In Acts 15, a question arose in the early church concerning what was necessary for salvation. Specifically, did a Gentile need to be circumcised in order to be saved (verse 1\)? The issue came up in the church in Syrian Antioch, which had a mixture of Jewish and Gentile converts. To address this important issue, the leaders of the church met in Jerusalem for the very first church council. They concluded that, no, Gentiles did not need to follow Mosaic Law; circumcision is not part of salvation (verse 19\). However, in verse 29, the leaders compose a letter with these instructions for the Gentiles in Antioch: “You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things.” At this point, we must keep the context foremost in our minds. These four commands from Jerusalem to Antioch all dealt with pagan practices associated with idolatry. Most, if not all, of the Gentile converts in Antioch were saved out of paganism. The church leaders were exhorting the new Gentile believers to make a clean break from their old lifestyles and not offend their Jewish brothers and sisters in the church. The instructions were not intended to guarantee salvation but to promote peace within the early church.
Later, Paul dealt with the same issue. It is perfectly all right to eat meat offered to idols, he says. “Nothing is unclean in itself” (Romans 14:14\). But if eating that meat causes a brother in Christ to violate his conscience, Paul “will never eat meat again, so that I will not cause them to fall” (1 Corinthians 8:13\). This was the same concern the Jerusalem leaders had in Acts 15: if the Gentile believers ate meat with the blood in it, the Jewish believers might be tempted to violate their conscience and join them in the feast. One’s conscience is a sacred thing, and we dare not act against it (see 1 Corinthians 8:7\-12 and Romans 14:5\).
In short, ordering your steak rare or well done is a matter of conscience and of taste. What enters the mouth does not make us unclean (see Matthew 15:17\-18\). Eating black pudding may not appeal to everyone, but it is not a sin. We live under grace. We have liberty in Christ. Others may have different convictions about food and drink, and in that case we voluntarily limit our freedom in order to better serve them and God. “Let us therefore make every effort to do what leads to peace and to mutual edification” (Romans 14:19\).
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Who were the Zealots in the Bible?
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Answer
In the New Testament, one of the disciples of Jesus Christ was named [Simon the Zealot](Simon-the-Zealot.html) (Matthew 10:4; Mark 3:18; Luke 6:15; Acts 1:13\). What was a Zealot?
The Zealots were members of a first\-century political movement among Judean Jews who sought to overthrow the occupying Roman government. The word *zealot* derives from the Greek *zelotes*, meaning “emulator or (zealous) follower.”
According to the Jewish historian Josephus, three main Jewish groups existed at the time of Christ—the Pharisees, the Sadducees, and the Essenes. He also mentions a fourth group called the Zealots who were founded by Judas of Galilee and Zadok the Pharisee. Josephus notes that the Zealots “agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord" (*Antiquities* 18\.1\.6\).
Of importance in New Testament history, the Zealots led a rebellion when Rome introduced imperial cult worship. The Great Jewish Revolt began in A.D. 66\. The Zealots successfully overtook Jerusalem, but their revolt was ultimately unsuccessful. In A.D. 70, the Romans destroyed the city of Jerusalem and the temple. A remnant of the Zealots then took refuge in [Masada](history-of-Masada.html).
Because of their often\-violent tactics, the Zealots have been called some of the world’s first terrorists. Though the label is only partially true (not all Zealots were violent), the reputation of Zealots as forceful, aggressive agitators carries a significant lesson for us. Jesus chose Simon the Zealot, a man who likely desired to forcibly remove the Roman government, and He also chose Matthew, a tax collector working for the Roman government. Both Simon and Matthew, though natural enemies, were part of the Twelve. What a beautiful illustration of the peace Jesus brings! Today, God still brings healing and changes lives. Those with a violent past or extremist tendencies can be transformed as God uses them to spread the good news of Christ’s love for all people.
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What is the significance of Jacob’s well?
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Answer
Jacob’s well is only mentioned in John’s Gospel, so biblical information about it is quite limited. However, tradition and archaeology provide more detail about the well’s original owner and its location.
In chapter 4 of his Gospel, John recorded the story of Jesus talking with the Samaritan woman. Samaria was located in the northern half of the formerly united Israel, and Jesus was passing through it on His way from Judea to Galilee. Outside the town of Sychar, “Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well” (John 4:6\). He asked a woman to give Him something to drink from what she drew (John 4:7\), and she wondered why a Jewish man would speak to a Samaritan woman—Jesus was breaking a cultural taboo because of both race and gender (John 4:9\). Jesus then offered her “living water” (John 4:10\). This confused her, and she responded, “Where can you get this living water? Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his flocks and herds?” (John 4:11\-12\). Apparently, the history of the well was common knowledge.
The traditional site of Jacob’s well cannot be located by finding Sychar, as that city is no longer in existence. However, the site thought to be the biblical Shechem, called Tel Balata by archaeologists, is near a well. This is important because the Bible says Jacob bought land from Shechem and lived at that place for a long time (Genesis 33:19\). He would have required a well, and it is perfectly reasonable that he dug one. Also, the well at Tel Balata is indeed of ancient origin. These biblical and geographical facts point to the site as a good match for what the Samaritan woman called “Jacob’s well.”
Today, the well is inside the Church of St. Photina (the name traditionally given to the Samaritan woman by the Orthodox Church—the name is Svetlana in Russian). The church was originally built in A.D. 380\. Through the years, the church was destroyed a number of times by natural and military forces. The current building is administrated by the Greek Orthodox Church, which obtained the site in 1893\. The church and the well can be visited today in the West Bank.
The significance of Jacob’s well is that it provided an opportunity for Jesus to present Himself as the life\-giving Messiah to a Samaritan woman and, later, to her whole village. The woman had asked, “Are you greater than our father Jacob?” The answer is a resounding “yes.” Jacob may have provided his children with physical water in an arid land, but Jesus provides His children with “living water” in a spiritual wasteland. The life Jesus gives satisfies all our needs and springs up to eternal life (John 4:14\).
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What does the Bible say about criticism?
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Answer
Criticism is the act of judging unfavorably or faultfinding. It is often appropriate to judge a person, thing, or action unfavorably. In fact, a true friend will speak the truth even when it’s hard to hear: "Faithful are the wounds of a friend, but deceitful are the kisses of an enemy" (Proverbs 27:6\). Jesus was quite critical of the Pharisees’ hypocrisy, and He expressed His disapproval forcibly on several occasions (e.g., Matthew 23\). However, Jesus’ criticisms were always truthful and, ultimately, loving.
Since God loves people and wants the best for them, He points out faults, shortcomings, and sins. The Bible gives several examples of criticism:
"You men who are stiff\-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did" (Acts 7:51\).
"I know your deeds, that you are neither cold nor hot. . . . So because you are lukewarm and neither hot nor cold, I will spit you out of My mouth" (Revelation 3:15\-16\).
Our speech should be edifying. First Thessalonians 5:11 says, "Therefore encourage one another and build up one another." Hebrews 10:24 says, "Let us consider how to stimulate one another to love and good deeds." And Galatians 6:1 gives the primary motivation for criticizing—with a warning: "Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted." The Bible gives even more specifics on how to ensure our criticism is edifying:
**Ground criticism in love**
Ephesians 4:15 (“speaking the truth in love”) should be our primary guide in criticism. Godly criticism is true and loving. It comes from a humble, caring heart that wishes the best for the other person. It is not bitter, condescending, insulting, or cold\-hearted. Second Timothy 2:24\-25a says, "The Lord’s bond\-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition." And 1 Corinthians 13:4\-7 exhorts us, "Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things." Criticism, if it is loving, will express those attributes.
**Make sure criticism is based on truth**
Criticism based on hearsay is not helpful; it is gossip. Uninformed criticism will usually wind up embarrassing the critic when the truth is revealed (see Proverbs 18:13\). The self\-righteous Pharisees criticized Jesus based on their own faulty standards; truth was not on their side. We can properly be critical of what the Bible is critical of. Second Timothy 3:16 says that Scripture is profitable for reproof and correction. In other words, God’s inspired Word leads us to critically analyze everyday situations.
**Beware of a critical spirit**
There is a significant difference between helping someone improve and having a critical spirit. A critical spirit is never pleased. A critical spirit expects and finds disappointment wherever it looks. It is the opposite of 1 Corinthians 13: a critical spirit arrogantly judges, is easily provoked, accounts for every wrong, and never carries any hope of being pleased. Such an attitude damages the critiqued as well as the critic.
Biblical criticism is helpful, loving, and based on truth. Correction is to be gentle. It comes from love, not from a sour personality. Galatians 5:22\-23 says the Spirit wants to produce in us love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control. If criticism cannot be expressed in keeping with the fruit of the Spirit, it’s better left unsaid.
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How can I overcome the pain of betrayal?
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Answer
Betrayal is a gross violation of trust and can be one of the most devastating forms of pain inflicted upon a human being. The suffering of betrayal is often magnified by a sense of vulnerability and exposure. For many, the pain of betrayal is worse than physical violence, deceit, or prejudice. Betrayal destroys the foundation of trust.
David was no stranger to betrayal: “If an enemy were insulting me, I could endure it; if a foe were raising himself against me, I could hide from him. But it is you, a man like myself, my companion, my close friend, with whom I once enjoyed sweet fellowship as we walked with the throng at the house of God” (Psalm 55:12\-14\). The closer the relationship, the greater the pain of betrayal.
Jesus knew the pain of betrayal firsthand. The worst, most treacherous betrayal of all time was Judas’s betrayal of Jesus for thirty pieces of silver (Matthew 26:15\). “Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me” (Psalm 41:9,; cf. John 13:18\). But Jesus did not become vindictive, bitter, or angry. Just the opposite. After receiving the traitor’s kiss, Jesus addressed Judas as “friend” (Matthew 26:50\).
Despite the pain, there is a way we can overcome betrayal. The power comes directly from God and the strength of forgiveness.
After David laments a broken trust in Psalm 55, he hints at how to overcome the pain. He says, “But I call to God, and the LORD saves me. Evening, morning and noon I cry out in distress, and He hears my voice” (Psalm 55:16\-17\).
The first key is to cry out to God. Though we may want to strike out at the betrayer, we need to take our cause to the Lord. “Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing” (1 Peter 3:9\).
Another key in overcoming the pain of betrayal is to remember Jesus’ example. Our sinful nature impels us to “repay evil with evil,” but Jesus taught us otherwise: “Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. . . . Pray for those who persecute you” (Matthew 5:39, 44\). When Jesus “was abused, he did not return abuse” (1 Peter 2:23\). We should conform to His example by not repaying abuse for abuse, including the abuse of betrayal. Believers are to do good even to those who harm them. \[Please note that this does not mean proper criminal justice in cases of abuse, business violations, etc. should not be sought. However, seeking of such justice should not be motivated for a desire for vengeance.]
Another powerful key in overcoming the bitterness of betrayal is our God\-given ability to forgive the betrayer. The word forgiveness includes the word give. When we choose to forgive someone, we actually give that person a gift—the freedom from personal retaliation. But you are also giving yourself a gift—a “grudge\-free life.” Trading our bitterness and anger for the love of God is a wonderful, life\-giving exchange.
Jesus taught that “loving our neighbor as ourselves” should be proactive: “But I tell you: love your enemies and pray for those who persecute you” (Matthew 5:44\). Without question, it is enormously difficult to forgive a person who’s betrayed our trust. It is only possible with God (see Luke 18:27\).
Those who have experienced God’s love understand what it means to be loved unconditionally and undeservedly. Only with the help of God’s Spirit can we love and pray for those who seek to do us harm (Romans 12:14\-21\).
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What is divine healing?
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Answer
Divine healing involves a supernatural act which resolves a physical, emotional or spiritual problem. In a Christian context, the supernatural element is God, many times through the agency of the [Holy Spirit](who-Holy-Spirit.html).
**Non\-Christian Views on Divine Healing**
Most of the major world religions believe in some sort of supernatural healing. Islam uses *Ruqya* (incantations) to cure disease by countering black magic and casting out Jinn. Tibetan Buddhists employ *Gso\-wa Rig\-pa*, which includes elements of medicine, mantra and meditation. Those who hold to modern [pantheism](pantheism.html), such as New Age philosophy or cosmic humanism, use a wide variety of techniques from ancient religions and the [occult](occult.html).
The constant among all of these views of divine healing is the necessity of ritual. Healing, in the non\-Christian religion’s view, requires a physical ritual to coerce a deity into action or to manipulate an impersonal healing force.
**New Testament Divine Healing**
Approximately one fifth of the Gospel narrative is devoted to Jesus’ healing ministry. At the start of His ministry, Jesus “went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people” (Matthew 4:23\).
Later, when Jesus sent His twelve disciples out to preach the gospel, He gave them authority to heal the sick (Luke 9:1\-2\). After Jesus’ resurrection and [ascension](ascension-Jesus-Christ.html), the apostles continued healing many (Acts 5:12\-16\). Acts records a number of healings by Peter, John, and Paul (19:12; 28:8\-9\).
**Christian Divine Healing Today**
Concerning divine healing today, there are a couple different schools of thought. Some Christians believe the gift of healing (1 Corinthians 12:9\) ceased along with the sign gift of [tongues](gift-of-tongues.html). This position is called [cessationism](cessationism.html). Other Christians believe all of the sign gifts are still in use today.
While we take the cessationist view, we do believe that God is still “the LORD who heals” (Exodus 15:26\). He has not lost His ability to heal, and His love for His people has not diminished. Divine healing may come through traditional medicine or through direct intervention by God in response to prayer. Or, if God wills, wholeness may not come until the ultimate healing in heaven. God is the Great Physician, and all healing, physical, emotional, and spiritual, belongs to Him.
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Does the Bible mention Alexander the Great?
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Answer
The name “Alexander” or “Alexander the Great,” referring to the Macedonian king, never appears in the Bible. However, the prophets [Daniel](Book-of-Daniel.html) and [Zechariah](Book-of-Zechariah.html) wrote prophecies concerning Greece and Alexander’s Macedonian Empire. The non\-eschatological prophecies in Daniel have proved so reliable that some critics have tried to post\-date his writing, even though copious literary, historical, and biblical factors point to a date of writing in the sixth century B.C. (see the third paragraph of [this article](when-Bible-written.html)). Zechariah, writing sometime between 520 and 470 B.C., was also well before Alexander’s rise to power.
**World History Surrounding Alexander the Great**
Alexander’s legacy was quickly made, briefly lived, and has lasted to this day. Born in 356 B.C. and dying 32 years later, he only reigned for 13 years – the vast majority of which he spent outside of his home state of Macedon. His legendary conquest of nearly the entire known world resulted in one of the largest empires in ancient history. Alexander overthrew the entire Persian Empire: Asia Minor, Persia, Egypt and everything in between, including Israel. Alexander died undefeated in battle but without a clear heir, which led to the division of his empire among four of his generals.
Although Alexander’s empire split, the [Hellenism](Hellenism.html) he spread continued. Greek became the universal language, and Greek culture was either required or encouraged in all parts of the divided empire. Israel changed hands between the Ptolemaic and Seleucid kingdoms. Israel later gained its independence from 167–63 B.C., a time referred to as the Hasmonean Period and recorded in the apocryphal books of [1 and 2 Maccabees](first-second-Maccabees.html). The end of this period was marked by the Roman conquest of Jerusalem in 63 B.C.
**Prophecy Regarding the Empire**
Daniel discusses a great deal of then\-future events which, as mentioned above, have proved true. By God’s inspiration, Daniel predicted that there would be a succession of four “global” empires. His prophecy included many details, including the fact that the Greek Empire would split into four parts.
*The Four\-Kingdom Succession:*
Daniel chapter 2 tells of Daniel’s interpretation of [King Nebuchadnezzar’s dream](Nebuchadnezzars-dream.html). Nebuchadnezzar dreamed of a large statue made of a gold head, silver chest and arms, bronze belly and thighs, and iron legs. Each of these metals is progressively less valuable and represents a different kingdom, the first of which Daniel identifies as Babylon, Nebuchadnezzar’s empire. From our vantage point in history, we now know the [four kingdoms](Daniel-four-beasts.html) are the Babylonian, Medo\-Persian, Greek, and Roman empires.
*The Greek Conquest and Split:*
Daniel also received a vision of the demise of the Medo\-Persian Empire, which had, in 539 B.C., overtaken the Babylonian Kingdom. God specifically names the Medo\-Persian and Greek empires in Daniel 8:20\-21 and 10:20–11:4\. The first half of chapter 8 is a highly symbolic passage about a ram and a goat. The ram had two horns, one longer than the other, representing the empire of the Medes and the Persians (Daniel 8:20\), and “none could rescue from his power. He did as he pleased and became great” (Daniel 8:4\).
Then a goat “came from the west” (Daniel 8:5\) with a single horn between its eyes. The horn represents the king, Alexander. The goat killed the ram and “became very great, but at the height of his power his large horn was broken off” (Daniel 8:8\) – a prediction of Alexander’s untimely death. In Daniel’s vision, the single horn is replaced with four new horns, which are “four kingdoms that will emerge from his nation but will not have the same power” (Daniel 8:22\). The four new kingdoms are mentioned again in Daniel 11:4, which says that “his \[Alexander’s] empire will be broken up and parceled out toward the four winds of heaven. It will not go to his descendants, nor will it have the power he exercised.” These passages describe, two centuries in advance, precisely what happened to Alexander and his empire.
**Conclusion**
Approximately 250 years before Alexander began his world conquest, God provided Daniel with a glimpse into the future. This was important to Daniel and his people, as God also told them that they would return to their land and He would take care of them through the coming tumultuous times. Kingdoms rise and fall, but God holds the future, and His Word stands.
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Where/what is Golgotha/Calvary?
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Answer
*Golgotha* is the Aramaic name of the location [where Jesus was crucified](where-was-Jesus-crucified.html) outside of Old Jerusalem. In John 19:16\-18 we read, “So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them.” Golgotha is also mentioned in Matthew 27:32\-34 and Mark 15:21\-22\.
In Luke 23:33 of the King James Version, the word *Calvary* is used in reference to the same location. In modern translations, the more literal term “the place that is called The Skull” (ESV) is generally used. The word *Calvary* is derived from the Latin phrase for this location, *Calvariae Locus*. Counting this reference, all four Gospels make specific reference to this particular hill as the place of Jesus’ death.
According to early church fathers, the location was called “The Place of the Skull” due to the shape of the hill that apparently reminded people of a human skull.
There has been some dispute regarding the precise location of this hill, but the traditional place is underneath the [Church of the Holy Sepulchre](Church-of-the-Holy-Sepulchre.html) in the northwest (Christian) quadrant of the Old City. The church is built over a point called the Rock of Golgotha, the supposed site of the crucifixion. As the name of the church suggests, the building also includes a cave\-like tomb where Jesus’ body was supposedly laid. The church’s construction was overseen by Helena, the mother of Constantine, in A.D. 325 and has long held prominence as the traditional location of the crucifixion of Jesus.
The location of Golgotha is of interest to Christians due to the events that have taken place there. One fateful day, Jesus carried a cross, helped by a man named Simon, toward a hill where He was hung by nails through His wrists and feet. He hung between two thieves as one of three sentenced to death that day. One of these two men understood who Jesus was and asked the Lord to remember him in the kingdom. Jesus responded with a promise of glory soon to be revealed: “Truly, I say to you, today you will be with me in Paradise” (Luke 23:43\). It’s why Jesus was shedding His blood—to forgive and redeem sinners who placed their faith in Him.
Still today, this hill we call Golgotha or Calvary stands as a reminder of Jesus’ great sacrifice—the only sacrifice capable of forgiving sin and reconciling man with God (Hebrews 10:12; Acts 4:12\).
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What does the Bible say about anxiety?
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Answer
The Bible has a lot to say about anxiety, but the word itself may not be found all that often. In the English Standard Version, it is used 8 times. In the New International Version, it is found 7 times. The King James Version does not use the word at all. Synonyms like *trouble*, *heaviness*, *distress*, and *cares* are used in its place.
The specific causes of anxiety are probably more than can be enumerated, but a few examples from the Bible point to some general causes. In Genesis 32, [Jacob](life-Jacob.html) is returning home after many years away. One of the reasons he had left home was to escape the anger of his brother, Esau, from whom Jacob had stolen the birthright and blessing from their father. Now, as Jacob nears his homeland, he hears that Esau is coming to meet him with 400 men. Jacob is immediately anxious, expecting a horrible battle with his brother. In this case, the anxiety is caused by a broken relationship and a guilty conscience.
In 1 Samuel 1, [Hannah](life-Hannah.html) is distressed because she was unable to conceive children and she was being taunted by Peninnah, her husband’s other wife. Her distress is caused by unfulfilled desires and the harassment of a rival.
In Esther 4, the Jewish people are anxious because of a royal decree allowing them to be massacred. [Queen Esther](life-Esther.html) is anxious because she was planning to risk her life on behalf of her people. Fear of death and the unknown is a key element of anxiety.
Not all anxiety is sinful. In 1 Corinthians 7:32, Paul states that an unmarried man is “anxious” about pleasing the Lord, while a married man is “anxious” about pleasing his wife (ESV). In this case, the anxiety isn’t a sinful fear but a deep, proper concern.
Probably the best\-known passage on anxiety comes from the Sermon on the Mount in Matthew 6\. Our Lord warns us against being anxious about the various cares of this life. For the child of God, even necessities like food and clothing are nothing to worry about. Using examples from God’s creation, Jesus teaches that our Heavenly Father knows our needs and cares about them. If God takes care of simple things like grass, flowers, and birds, won’t He also care for people who are created in His image? Rather than worry over things we cannot control, we should "seek first the kingdom of God and his righteousness, and all these things \[the necessities of life] will be added to you" (verse 33\). Putting God first is a cure for anxiety.
Many times, anxiety or concern is a result of sin, and the cure is to deal with the sin. Psalm 32:1\-5 says that the person whose sin is forgiven is blessed, and the heavy weight of guilt is taken away when sins are confessed. Is a broken relationship creating anxiety? Try to make peace (2 Corinthians 13:11\). Is fear of the unknown leading to anxiety? Turn the situation over to the God who knows everything and is in control of it all (Psalm 68:20\). Are overwhelming circumstances causing anxiety? Have faith in God. When the disciples became distressed in a storm, Jesus first rebuked their lack of faith, then rebuked the wind and the waves (Matthew 8:23\-27\). As long as we are with Jesus, there is nothing to fear.
We can count on the Lord to provide for our needs, protect us from evil, guide us, and keep our souls secure for eternity. We may not be able to prevent anxious thoughts from entering our minds, but we can practice the right response. Philippians 4:6, 7 instructs us to "not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus."
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Who were the Amorites?
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Answer
The Amorites were an ancient nation mentioned frequently in the Old Testament. They were descended from one of the sons of Canaan (Genesis 10:15–16\). In early inscriptions, the Amorites were also known as Amurra or Amurri. The “land of the Amorites” included Syria and Israel. Some of the southern mountains of Judea were also called the hill country of the Amorites (Deuteronomy 1:7, 19\-20\).
Two kings of the Amorites named [Sihon](Sihon-king-Amorites.html) and [Og](Og-king-of-Bashan.html) were defeated by the Israelites under Moses’ leadership (Deuteronomy 31:4\). In Joshua 10:10, five Amorite kings were defeated by the people of Israel, and the victory was decisively won in Joshua 11:8\. In the time of Samuel, peace existed between Israel and the Amorites (1 Samuel 7:14\).
Less than a century later, King Solomon forced the remaining Amorites into slavery: “All the people who were left of the Amorites . . . who were not of the people of Israel—their descendants who were left after them in the land, whom the people of Israel were unable to devote to destruction—these Solomon drafted to be slaves” (1 Kings 9:20\-21\). The Amorites are last mentioned in Amos 2:10\. It is assumed they either died out or were absorbed into the culture of Israel.
The Amorites were known as fierce warriors during their prime. Moses referred to Og, the king of the Amorites, as a very tall man whose bed was approximately 13\.5 feet long (Deuteronomy 3:11\). Despite their strong numbers and military might, the Amorites were destroyed due to their worship of false gods. Israel’s conquest of their land was part of God’s judgment on the pagan Amorite culture.
Here are a couple lessons to learn from the Amorites:
First, only the one, true God is worthy of worship. The idols of the Amorites and the false gods they represent cannot compete with the omnipotent God of Israel.
Also, God gives nations opportunity to repent before judgment (2 Peter 3:9; Revelation 2:20\-21\). The Amorite nation had plenty of time to turn from their idolatry, but they despised God’s goodness and longsuffering and refused to repent (Romans 2:4\). The Lord’s judgment upon them was severe, and anyone who imitates their rebellion will eternally regret it (Romans 2:5; Matthew 10:28; Revelation 2:22\-23\).
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What is a root of bitterness (Hebrews 12:15)?
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Answer
Hebrews 12:15, in the King James Version, refers to a “root of bitterness” which, if it springs up, will “trouble you, and thereby many be defiled.” What exactly is this “root,” and how can it defile many? True to the purpose of the book of Hebrews, we can find some explanations in the Old Testament, which are confirmed by other uses in the New Testament.
First, it is helpful to look at a more recent translation of the entire verse. The New International Version reads, “See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many” (Hebrews 12:15\). This passage is directed at the whole church.
In the Hebrew culture, any poisonous plant was called a “bitter” plant. Poison destroys, and the result of ingesting a poisonous plant would be bitter, indeed. The author of the book of Hebrews uses a “bitter root” as a metaphor for that which would bring harm to the church.
There is a verse in the [Pentateuch](Pentateuch.html) that closely mirrors the wording in Hebrews. In Deuteronomy 29, Moses reviews the [covenant](Mosaic-covenant.html) between God and Israel. In this context, he says, “Make sure there is no root among you that produces such bitter poison” (Deuteronomy 29:18\). This particular “bitter poison” is idolatry in defiance of the covenant. Throughout the Old Testament, the Hebrew word translated “bitter poison” refers either to the unfaithful (Deuteronomy 29:18; Amos 6:12\) or to their punishment (Jeremiah 8:14; 9:15; 23:15\).
Moving to the New Testament, we have another reference to the destructive power of bitterness. While rebuking [Simon the Sorcerer](Simon-the-Sorcerer.html), Peter tells him to repent of his wickedness, with an added insight: “I see that you are full of bitterness and captive to sin” (Acts 8:23\). Simon’s wickedness was his desire to buy the power of the Holy Spirit, essentially treating God as a commodity to enhance his own career as a magician.
So, the “bitter root” in Hebrews refers to a source of evil or wickedness within the church. A root may be small and slow in its growth, but, if it carries poison, it is malignant; it is dangerous. Sin in the church must be diligently rooted out; the result of tolerating wickedness is that “many” will be defiled.
For an example of how God dealt with a “root of bitterness” in the early church, see the story of [Ananias and Sapphira](Ananias-and-Sapphira.html) in Acts 5\. Obviously, God considers pulling up such “bitter roots” to be critically important to the health of His church.
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What does the Bible say about sorcery?
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Answer
Sorcery, the use of spells, divination, or speaking to spirits, is clearly condemned in the Bible. The word *sorcery* in Scripture is always used in reference to an evil or deceptive practice.
For example, in 2 Chronicles 33:6, King Manasseh is condemned for his many evil practices, including sorcery: “And he burned his sons as an offering in the Valley of the Son of Hinnom, and used fortune\-telling and omens and sorcery, and dealt with mediums and with necromancers. He did much evil in the sight of the LORD, provoking him to anger.”
The apostle Paul lists sorcery as one of many sinful practices that mark the lives of unbelievers: “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife . . . 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\).
Interestingly, the New Testament Greek word translated “sorcery” is [*pharmakeia*](pharmakeia-in-the-Bible.html), which is the source of our English word *pharmacy*. In Paul’s day, the word primarily meant “dealing in poison” or “drug use” and was applied to divination and spell\-casting because sorcerers often used drugs along with their incantations and amulets to conjure occult power.
Sorcerers were common in the culture of ancient Egypt (Exodus 7:11; Isaiah 19:3\). We also see sorcery in the kingdom of Babylon, especially in association with King Nebuchadnezzar (Jeremiah 27:9; Daniel 2:2\).
Sorcery is an attempt to bypass God’s wisdom and power and give glory to Satan instead. God has no tolerance for sorcery. In Deuteronomy 18:10\-12, sorcery is listed among the sinful practices of the nations surrounding Israel. God calls it an abomination: “There shall not be found among you . . . anyone who practices divination or tells fortunes or interprets omens, or a sorcerer or a charmer or a medium or a necromancer or one who inquires of the dead, for whoever does these things is an abomination to the LORD. And because of these abominations the LORD your God is driving them out before you.”
Malachi also speaks of God’s judgment on those involved in sorcery: “Then I will draw near to you for judgment. I will be a swift witness against the sorcerers” (Malachi 3:5\).
Apparently, sorcery will still be practiced in the end times. Spiritual Babylon, representing the false religious system of the last days, will deceive “all nations” with sorcery (Revelation 18:23\) before judgment falls.
The book of Revelation says that sorcerers “will be in the lake that burns with fire and sulfur, which is the second death” (Revelation 21:8; see also Revelation 22:15\).
Sorcery is clearly sinful and is not to be part of Christian living. There is a wisdom that is “earthly, unspiritual, of the devil” (James 3:15\), and this is what sorcery offers. Our wisdom comes from God (James 3:17\), not from deceiving spirits. The power of God is much greater than the power of sorcery (1 John 4:4\).
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What year was Jesus Christ born?
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Answer
The Bible does not provide the exact day or even the exact year in which Jesus was born in Bethlehem. But a close examination of the chronological details of history narrows the possibilities to a reasonable window of time.
The biblical details of Jesus’ birth are found in the Gospels. Matthew 2:1 states that Jesus was born during the days of Herod the king. Since Herod died in 4 B.C., we have a parameter to work with. Further, after Joseph and Mary fled Bethlehem with Jesus, Herod ordered all the boys 2 years old and younger in that vicinity killed. This indicates that Jesus could have been as old as 2 before Herod’s death. This places the date of His birth between 6 and 4 B.C.
Luke 2:1\-2 notes several other facts to ponder: “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” We know that Caesar Augustus reigned from 27 B.C. to A.D. 14\.
[Quirinius](Quirinius-census.html) governed Syria during this same time period, with records of a census that included Judea in approximately 6 B.C. Some scholars debate whether this is the census mentioned by Luke, but it does appear to be the same event. Based on these historical details, the most likely time of Christ’s birth in Bethlehem is 6\-5 B.C.
Luke mentions another detail concerning our timeline: “Jesus, when he began his ministry, was about thirty years of age” (Luke 3:23\). Jesus began His ministry during the time [John the Baptist](life-John-Baptist.html) ministered in the wilderness, and John’s ministry started “in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas” (Luke 3:1\-2\).
The only time period that fits all of these facts is A.D. 27\-29\. If Jesus was “about thirty years of age” by A.D. 27, a birth sometime between 6 and 4 B.C. would fit the chronology. More specifically, Jesus would have been approximately 32 years old at the time He began His ministry (still “about thirty years of age”).
What about the day of Christ’s birth? The tradition of [December 25](December-25.html) was developed long after the New Testament period. It’s the day Christians have agreed to celebrate the birth of Jesus, but the exact day of His birth is unknown.
What is known is that biblical and historical details point to an approximate year of birth. Jesus was born in Bethlehem of Judea approximately 6\-4 B.C. to Mary, His mother. His birth changed history forever, along with the lives of countless people around the world.
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What is the meaning of the Incarnation of Christ?
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Answer
*Incarnation* is a term used by theologians to indicate that Jesus, the Son of God, took on human flesh. This is similar to the [hypostatic union](hypostatic-union.html). The difference is that the hypostatic union explains how Jesus’ two natures are joined, and the Incarnation more specifically affirms His humanity.
The word *incarnation* means “the act of being made flesh.” It comes from the Latin version of John 1:14, which in English reads, “The Word became flesh and made His dwelling among us.” Because of the near\-exclusive use of the [Latin Vulgate](Latin-Vulgate.html) in the church through the Middle Ages, the Latin term became standard.
Biblical support for [Jesus’ humanity](humanity-of-Jesus.html) is extensive. The Gospels report Jesus’ human needs including sleep (Luke 8:23\), food (Matthew 4:2; 21:18\), and physical protection (Matthew 2:13\-15; John 10:39\). Other indications of His humanity are that He perspired (Luke 22:43\-44\) and bled (John 19:34\). Jesus also expressed emotions including joy (John 15:11\), sorrow (Matthew 26:37\), and [anger](Jesus-angry.html) (Mark 3:5\). During His life, Jesus referred to Himself as a man (John 8:40\), and after His resurrection His humanity was still recognized (Acts 2:22\).
But the purpose of the Incarnation was not to taste food or to feel sorrow. The Son of God came in the flesh in order to be the Savior of mankind. First, it was necessary to be born “under the law” (Galatians 4:4\). All of us have failed to fulfill God’s Law. Christ came in the flesh, under the Law, to fulfill the Law on our behalf (Matthew 5:17; Galatians 4:5\).
Second, it was necessary for the Savior to shed His blood for the forgiveness of sins (Hebrews 9:22\). A blood sacrifice, of course, requires a body of flesh and blood. And this was God’s plan for the Incarnation: “When Christ came into the world, he said: ‘Sacrifice and offering \[under the Old Covenant] you did not desire, but a body you prepared for me’” (Hebrews 10:5\). Without the Incarnation, Christ could not really die, and the cross is meaningless.
God did an incredible work in sending His only begotten Son into the world and providing us with a salvation we do not deserve. Praise the Lord for that moment in which “the Word became flesh.” We are now redeemed “with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:19\).
Jesus was both human and divine. Please read about the divinity of Jesus [here](divinity-of-Christ.html).
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What does the Bible say about discernment?
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Answer
The word *discern* and its derivatives are translations of the Greek word *anakrino* in the New Testament. It means “to distinguish, to separate out by diligent search, to examine.” Discernment is the ability to properly discriminate or make determinations. It is related to wisdom. The Word of God itself is said to discern the thoughts and intentions of one’s heart (Hebrews 4:12\).
A discerning mind demonstrates wisdom and insight that go beyond what is seen and heard. For example, God’s Word is “spiritually discerned.” To the human mind without the Spirit, the things of God are “foolishness” (1 Corinthians 2:14\). The Spirit, then, gives us spiritual discernment.
King Solomon was known for his power of discernment, making many wise decisions and moral judgments (1 Kings 3:9, 11\). Christians today are to be discerning as well. Paul prayed for believers “to discern what is best . . . until the day of Christ” (Philippians 1:10\).
A discerning person will acknowledge the worth of God’s Word: “All the words of my mouth are just; none of them is crooked or perverse. To the discerning all of them are right; they are faultless to those who have knowledge” (Proverbs 8:8\-9\). Seeking discernment is a goal for all who desire to walk righteously: “Who is wise? He will realize these things. Who is discerning? He will understand them. The ways of the LORD are right; the righteous walk in them, but the rebellious stumble in them” (Hosea 14:9\).
We are commanded to “hate what is evil; cling to what is good” (Romans 12:9\). But, unless we have true discernment, how can we determine what is “evil” and what is “good”? In order to maintain the purity of the gospel, the church must distinguish truth from heresy. Wisdom also demands that we properly discriminate between what is “best” and what is merely “good.”
Discernment has many collateral benefits. “My son, preserve sound judgment and discernment, do not let them out of your sight; they will be life for you, an ornament to grace your neck. Then you will go on your way in safety, and your foot will not stumble; when you lie down, you will not be afraid; when you lie down, your sleep will be sweet” (Proverbs 3:21\-24\).
Just as Solomon sought discernment and wisdom (Proverbs 1:2; 1 Kings 3:9\-12\) to explore the handiwork of God (Ecclesiastes 1:13\) and seek the meaning of life (Ecclesiastes 12:13\), so should believers seek “the wisdom that comes from heaven” (James 3:17\). We must study the Scriptures which are “able to make you wise for salvation through faith in Christ Jesus” (2 Timothy 3:15\).
May our prayer be “I am your servant; give me discernment that I may understand your statutes” (Psalm 119:125\).
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What is the lust of the eyes?
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Answer
The phrase “lust of the eyes” is found in 1 John 2:15\-17: “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in him. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever.” What is this “lust of the eyes”?
Simply put, the lust of the eyes is the sinful desire to possess what we see or to have those things which have visual appeal. This coveting of money, possessions, or other physical things is not from God, but from the world around us. John emphasizes that these physical things do not last; they will pass away. In contrast, the child of God is guaranteed eternity.
The Ten Commandments addressed the lust of the eyes in its prohibition against [coveting](Bible-covetousness.html). Exodus 20:17 commands, “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” Coveting can include a desire to have people, possessions, or status.
Satan uses the lust of the eyes as one avenue of temptation. Part of the reason Eve listened to the serpent in the Garden was that she *looked* at the forbidden fruit and saw that it was “pleasing to the eye” (Genesis 3:6\). Satan used a visual image to help entrap her. Satan tried a similar tactic on Jesus. One of his temptations in the wilderness was an attempt to make Jesus covet earthly power. Satan used a visual: he “showed him all the kingdoms of the world and their splendor” (Matthew 4:8\). He then promised to give them to Jesus—for a price. Of course, Jesus did not succumb to the lust of the eyes, and Satan was defeated (verses 10 and 11\).
We must follow Jesus’ example and, in the power of the Holy Spirit, resist the lust of the eyes. The world is full of “eye candy,” glamor, and gaudiness. Materialism beckons with its promise of happiness and fulfillment. A media\-saturated society bombards us with advertising campaigns that might as well say, “Covet this!”
All that glitters is not gold, and the child of God knows that fame, fortune, and finery quickly fade (Proverbs 23:5\). Our focus is not the newest product or latest fashion. Our goal is not to keep up with the Joneses or to surround ourselves with the trappings of glittering magnificence. Instead, our goal is “to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings” (Philippians 3:10\). Our eyes are set on Jesus (Hebrews 12:2\). Our view is to eternity.
Cecil Alexander, the Irish hymnist, said it this way:
*“Jesus calls us from the worship
Of the vain world’s golden store;
From each idol that would keep us,
Saying, ‘Christian, love Me more.’”*
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Who or what is Metatron?
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Answer
Metatron is a mythical angel mentioned in some Jewish writings. One version of the myth says that Metatron was created by God as a high\-level angel with many responsibilities. A second myth claims that Metatron was originally a human named Enoch, a man who ascended to heaven a few times and was eventually transformed into a powerful angel.
According to the legend, Metatron is part of a select group of angels that is permitted to look upon God’s countenance, an honor most angels, like the seraphim, do not share (Isaiah 6:2\). Metatron is sometimes referred to as the “Prince of the Countenance.”
Metatron is presented as having immense power and wisdom. According to mythology, Metatron is second only to God Himself in glory, wisdom, and strength. All the other angels must obey him. Among his heavenly tasks are to act as God’s scribe and to be an advocate or heavenly priest for the nation of Israel. One legend says Metatron was the angel that led Israel through the wilderness.
It is important to state that Metatron is never mentioned in the Bible. He is mentioned three times in the [Babylonian Talmud](Talmud.html), in some mystical texts from the Middle Ages, and in some occult books.
There is no reason to believe that Metatron exists. In fact, some of the legends concerning Metatron are decidedly unbiblical. There is only “one mediator between God and men,” and it is not an angel. It is “the man Christ Jesus” (1 Timothy 2:5\).
The Bible says that such myths and legends are unprofitable. “Have nothing to do with godless myths and old wives’ tales; rather, train yourself to be godly” (1 Timothy 4:7; see also Colossians 2:18\-19\).
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What did Jesus mean when He said, “Today you will be with me in paradise”?
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Answer
It is common knowledge that punctuation, including commas, was introduced into the biblical manuscripts centuries after the books were completed. Therefore, commas are not authoritative.
However, the placement of commas can affect our understanding of a text. For example, in Luke 23, one of the [thieves](thief-on-the-cross.html) crucified next to Jesus says, “‘Jesus, remember me when you come into your kingdom.’ Jesus answered him, ‘I tell you the truth, today you will be with me in [paradise](paradise.html)’” (verses 42\-43\). Commas help us keep the original phrasing intact. Was Jesus saying, “I tell you the truth, today you will be with me . . .” (meaning that “today” is when the thief would be in paradise)? Or was He saying, “I tell you the truth today, you will be with me . . .” (meaning that “today” is when Jesus was speaking”)?
First, we note that every major Bible translation inserts the comma **before** the word *today*. Thus, the KJV, NKJV, NASB, NIV, ESV, and RSV all agree that Jesus was speaking of the time that the thief would enter paradise. The thief would be in paradise with Jesus on that very same day.
Also, Jesus prefaced His response with the phrase, “I tell you the truth” (“[Verily](verily-verily.html) I say unto thee” in the KJV). Many scholars have noticed that Jesus uses this as a **prefix phrase** when He is about to say something that should be listened to with care. Seventy\-six times in the New Testament, Jesus uses the phrase. Interestingly, no one but Jesus ever says it. When the Lord says “I tell you the truth,” He is affirming that what He is about to say is worthy of special attention. It was Jesus’ way of saying, “Listen up! What I’m about to say is very important and should be listened to carefully.” We’re too used to hearing the phrase to appreciate the astonishing authority it expresses and the often solemn nature of the announcement that follows. In every one of the 76 times Christ uses this introductory phrase, He simply says it and then makes a startling statement.
It would be strange indeed if, in this one instance, Jesus departed from His normal way of making His signature statement by adding the word *today* to it. In every case where this sort of introductory phrase is used, Greek scholars add a punctuation break **after** the phrase in question and **before** the rest of the statement. So, the translators have it right. The comma in Luke 23:43 belongs where they put it.
This brings us to another question. If Jesus was buried and rose after three days and then many days later ascended to heaven, how could He have been in paradise with the thief?
After Christ died, it was His body that was buried in the tomb. However, Jesus’ spirit/soul was not in the tomb. Jesus’ spirit was in the Father’s presence (Luke 23:46; Ephesians 4:8\). See more information in our article [here](did-Jesus-go-to-hell.html).
As Jesus was hanging on the cross, paying our penalty for sin, He made a promise to a dying, repentant thief. By the grace of God and the power of Christ, that promise was kept. The thief’s sins were washed away, and his death that day was his entrance to paradise.
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What is the Feast of Trumpets?
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Answer
The Feast of Trumpets marked the beginning of ten days of consecration and repentance before God. It is one of seven Jewish feasts or festivals appointed by the LORD and one of three feasts that occur in the autumn. The Feast of Trumpets began on the first day (at the new moon) of the seventh month. Its name comes from the command to blow trumpets (Leviticus 23:24; Numbers 29:1\-6\). It is also called *Rosh Hashanah*, which means “Head of the Year,” because it marks the beginning of the Jewish civil calendar. During this celebration, no kind of work was to be performed, but burnt offerings and a sin offering were to be brought before the Lord.
In the Leviticus passage, the words *trumpet blasts* are a translation of the Hebrew word *teruah*, which means “a shout” or “a blowing.” It appears that the shofar (ram’s horn) was to be blown at this time, as it was on the other new moons (Psalm 81:3\). Jewish tradition indicates that both the ram’s horn and the priestly silver horns (*hazozerah*) were used in the Feast of Trumpets.
The Feast of Trumpets was important for several reasons. First, it commemorated the end of the agricultural and festival year. Also, the Day of Atonement fell on the tenth day of this month, and the Festival of Booths began on the fifteenth day. The blowing of the trumpets on first day of the month heralded a solemn time of preparation for the Day of Atonement; this preparation time was called “Ten Days of Repentance” or the “Days of Awe.” The trumpet sound was an alarm of sorts and can be understood as a call to introspection and repentance.
The Feast of Trumpets, along with the other six festivals of the LORD, foreshadowed certain aspects of the ministry of Jesus Christ. The prophets linked the blowing of trumpets to the future Day of Judgment: “Blow the trumpet in Zion; sound the alarm on my holy hill. Let all who live in the land tremble, for the day of the LORD is coming. It is close at hand” (Joel 2:1; see also Zephaniah 1:14, 16\).
In the New Testament, we see that the [rapture of the church](rapture-of-the-church.html) will be accompanied by the sound of a trumpet (1 Corinthians 15:51\-52; 1 Thessalonians 4:16\-17\). Each of the judgments in Revelation 8\-9 is also signaled by a trumpet. Just as the shofar called the Jewish nation to turn their attention to the Lord and ready themselves for the Day of Atonement, so will the “trump of God” call us to heaven and warn the world of coming judgment.
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What is a church trustee?
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Answer
Generally speaking, a church trustee is a layman who takes care of the secular business of running a church. Trustees manage finances and property, and ensure the church is compliant with any legal requirements.
Acts 2:42 describes the early church: "They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer." Verses 44\-46 elaborate: "And all those who had believed were together and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need. Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart." The apostles, who had traveled with and learned directly from Jesus, were the elders and teachers of the church. But they soon saw the need for help with logistical realities. In Acts 6, the first deacons were chosen to oversee the church’s food disbursement. These first deacons “waited on tables” so the apostles would not “neglect the ministry of the word of God” (Acts 6:2\). The deacons’ service set a precedent for some of what trustees do today.
The Bible does not give us specific instructions regarding buildings and equipment owned by a church. The early church met in public spaces (Acts 5:12\), personal homes (Colossians 4:15; Acts 12:12\), and lecture halls (Acts 19:9\). The first known facility dedicated to housing a church was acquired in the AD 240s and destroyed in 256\. In the very early 400s, the Roman Catholic Church developed the role of trustee to manage and have legal authority over a church’s property. Whereas a deacon meets the needs of the people, a trustee meets the needs of the property.
The role of trustee varies depending on denomination and congregation. Trustees may be responsible for maintaining buildings and facilities, tracking the church’s equipment and investments, keeping insurance policies up to date, and managing funds. In a large church, a trustee may oversee several different ministries, including a finance department and janitorial staff. In others, the trustee *is* the janitor. Trustees can be appointed or elected, are occasionally elders or deacons, and may have the authority to serve as signatories for the church. In addition to denominational and congregational requirements, each state has different laws regarding trustees. In some states, churches are required to have trustees.
The position of "trustee" is not a biblically mandated office; rather, it is a practicality to aid the appropriation, maintenance, and disposition of church property. Although trustees are not mentioned in the Bible, their role is biblically appropriate. The New Testament calls us to be good stewards of our blessings, to maintain order in the church, and to use our gifts to benefit the body. First Peter 4:10 says of individuals, "As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God." This applies to churches as well.
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Should a Christian be interested in conspiracy theories?
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Answer
Who killed JFK? What is the Illuminati? Do 5G networks cause the coronavirus? Is [QAnon](QAnon.html) true? What is adrenochrome? Was there equipment on the space shuttle that caused earthquakes? If God reveals the answer to any of these speculations, we should be thankful He has brought light to our mysteries. If not, we should leave well enough alone—especially if dwelling on those mysteries brings fear.
On one level, conspiracy theories are entertaining. Trying to connect the dots through disparate historical events brings a sense of order to chaos. Speculating about mysteries incites a titillating anxiety of the future that relieves boredom and distracts from more pressing dilemmas.
Speaking up and uncovering the truth is certainly biblical. The prophet Nathan uncovered David’s conspiracy to cover up his sin of murder (2 Samuel 12\). Paul’s nephew uncovered a plot to assassinate Paul, and his knowledge foiled the attempt (Acts 23\). Wickedness likes to hide. John 3:20 says, "Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed." We should always seek the truth. “Love truth and peace” (Zechariah 8:19\).
Two warnings concerning conspiracy theories: first, we should never get ahead of what God wishes to reveal to us. *God* reveals the truth in mystery (Daniel 2:30; Genesis 40:8\). He will tell us what we need to know in His time, and there are things we do not need to know (Mark 13:32; Revelation 10:4\). We should not indulge in useless speculation that takes time and effort away from our work for Christ (1 Timothy 1:4\).
Second, we should not fear. "God has not given us a spirit of fear, but of power and of love and of a sound mind" (2 Timothy 1:7\). Many conspiracy theories feed fear and prey on ignorance and gullibility. God has called us to something better.
One problem with conspiracy theories is that they place too much emphasis on worldly matters. It’s good for political intrigue to come to light, but that is not a necessary condition for the Christian life (2 Timothy 3:12\). It is right for corruption to be brought to justice (Isaiah 1:17\), but it is still possible to live a godly life, even if justice never happens. In our search for truth, Romans 8:31 should always be in mind: "What then shall we say to these things? If God is for us, who is against us?"
Exposing the truth is good. Obsessing over rumor and hearsay and half\-proven theories is harmful. Ephesians 5:11\-14 is an excellent guideline. Verse 11 says to expose "the fruitless deeds of darkness." But verse 12 says not to mention them. How do we expose them? Not by conjecture or worry or fear or never\-ending deliberation, but by waiting on the words of verses 13 and 14: "Everything exposed by the light becomes visible, for it is light that makes everything visible." Speak the truth and wait for God’s timing.
Endless speculation about conspiracy theories is, at best, a waste of time. At worst, the obsession induces paralyzing fear as our attention is drawn away from Christ. Avoid the mysteries God hasn’t chosen to reveal yet. Let Him work according to His timing. Rest in His plan, which can never be thwarted (Job 42:2\).
Above all, do not fear. “The kings of the earth take their stand and the rulers take counsel together against the LORD and against His Anointed.” But “He who sits in the heavens laughs, the Lord scoffs at them” (Psalm 2:2, 4\).
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What is anthropological hylomorphism?
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Answer
Most closely associated with the teachings of [Aristotle](Aristotelianism.html) and Thomas Aquinas, anthropological hylomorphism is one view of the relationship between body and soul.
Hylomorphism is the theory that “matter” (pure, abstract essence) combines with “form” (that which gives something its nature) to make “substance” (what we usually consider matter). For example, unformed clay can be shaped and hardened to make a brick—the clay is the “matter,” and the shape and hardness are the “form”; the brick is the resulting “substance.”
Anthropological hylomorphism applies this theory to the nature of man. How are the body, soul, and spirit related to each other? Most Christian discussions of this issue revolve around the [trichotomy vs. dichotomy](trichotomy-dichotomy.html) debate. Both views indicate some separation between soul and body. Aristotle, Aquinas and others held that the body is “matter” and the soul is the “form” which gives a person his nature. They also believed that form and matter are inextricably combined and dependent on one another. A brick cannot be a brick without the combination of clay and hardness and a particular shape. In the same way, a human cannot be a human without the combination of body and soul.
The term *anthropological hylomorphism* itself means “matter” (*hylos,*) and “form” (*morphos*) of “man” (*anthropos*). Aristotle borrowed these terms from Plato, whose views on the subject were illustrated in his parable of the cave in *The Republic*. Aristotle taught that no matter can exist without complying to a form, and no form can exist without having a presence in matter. Thus, Aristotle taught that the body cannot live without the soul, and the soul cannot live without the body (there can be no afterlife).
Aquinas was not so emphatic about form and matter’s inseparability. As a Dominican priest, Aquinas had high regard for Scripture, which indicates a separation is possible. Verses such as Matthew 10:28 teach that the body and soul are not mutually dependent: “Do not be afraid of those who kill the body but cannot kill the soul.” Perhaps the strongest argument against stringent Aristotelian hylomorphism is in 1 Corinthians 15:40, where Paul writes of the resurrection: “There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another.”
Nevertheless, Aquinas was able to combine hylomorphism with essential Christian tenets. He claimed that, even though the soul and body are linked, the soul *can* survive without the body. The soul is simply incomplete until re\-embodied. The soul or “form” of a human exists in an unnatural state until God resurrects the body. In this way Aquinas explained the transition between the death of the earthly body and the resurrection of a heavenly body. Having a body, according to Aquinas, is essential to being human, and thus humanity cannot be perfected without one.
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How can a Christian overcome the fear of witnessing?
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Answer
Possible causes of fear in relation to witnessing include shyness; past or perceived rejection or humiliation; an inability to articulate our personal testimony; a lack of knowledge of Scripture; a failure to trust in the Lord; and an ignorance of why men reject the gospel. Determining the actual cause of fear may be difficult, and understanding the reason may not dispel our fear. But we are commanded to be bold for Jesus (Ephesians 6:19\), so we may simply have to persevere, one step at a time. In the meantime we can apply some basic principles and sharpen our skills, since fear can be overcome by preparation (2 Timothy 3:16\-17\).
If we are not walking with Christ, we will not be able to witness for Christ effectively, so we certainly need to be living a consistent, Christian life. “Let your light shine before men” (Matthew 5:16\). If at all possible, we should be attending a Bible\-teaching church. Also, we can always improve our knowledge of Scripture, and we should study well the book of John.
Our Lord shared the gospel with many different people. He understood Nicodemus and the woman at the well, and He used that knowledge in drawing them to Himself (John chapters 3 and 4\). Our approach, too, should be personally tailored. As we speak with an unbeliever, we should try to ascertain what is keeping him from salvation. Generally speaking, there are three factors that keep people from belief: ambivalence about God, fear of God, and hatred toward God, which includes despising His teachings and His Son.
A study of the Gospel of John will show that the key to successful witnessing is love. Jesus loved people to the point of accepting the cross and separation from the Father. With the help of the Holy Spirit, we can learn to love people more. When we do, we will be more motivated to share the gospel, since our desire to save people from eternal punishment will grow. Love compels us to communicate the good news. The Holy Spirit will open doors for us by convicting people of their sin and stirring up a desire for salvation, and He will arrange for our paths to cross. Our job is simply to speak with people and explain that salvation is available to every sinner, and to present the good news of salvation.
Speaking is what many find troubling, as did Moses (Exodus 4:10\). However, if we are walking as Christians; if we study and plan; if we rely on the Holy Spirit, the One who convicts and regenerates (John 16:8; Titus 3:5\); if we realize that failure is acceptable and that God blesses us when we are rejected (Luke 6:22\); and if we truly love people and want to help guide them to heaven, we should be able to find a witnessing approach that works for us.
One method to consider is to prepare and memorize a simple testimony of what Jesus did for us, and this should include several keywords. We also should memorize a few key verses that relate to the gospel and to our testimony. Then, when any one of our keywords arises in a conversation, in a context that can be related to the things of God, we can discuss our testimony or recite a verse and explain the meaning. If we are asked any relevant questions, we can proceed with the confidence that the Holy Spirit has opened a heart. If the other person expresses no interest, we can simply continue the original conversation without anxiety. At the very least, we will have planted a seed.
Study the Word, live the Christian life, let the Holy Spirit do His work (John 3:8\), and look for opportunities to share the gospel. It is a privilege to be a part of spreading God’s good news to the world. As we fulfill the [Great Commission](great-commission.html), we have Jesus’ wonderful promise, “Surely I am with you always” (Matthew 28:20\). What have we to fear?
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What is the meaning of the Parable of the Growing Seed (Mark 4:26-29)?
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Answer
The first thing we notice about this parable is its similarity to the [Parable of the Sower](parable-sower.html) in Mark 4:2\-9\. In some ways, this parable expands on Jesus’ teaching of how the “good soil” (a receptive heart) receives the “seed” (the Word of God).
In the Parable of the Growing Seed, Jesus tells of a man who scatters seed on the ground and then allows nature to take its course. As the man who sowed the seed goes about his business day by day, the seed begins to have an effect. First, the seed sprouts; then it produces a stalk and leaves, then a head of grain, and, finally, fully developed kernels in the head. Jesus emphasizes that all of this happens without the man’s help. The man who scattered the seed cannot even fully understand how it happens—it is simply the work of nature. “All by itself the soil produces” (verse 28\).
The parable ends with a harvest. As soon as the grain is ripe, the sickle is employed, and the seed is harvested. This happens at just the right time.
Jesus did not explain this parable, as He did some others. Instead, He left it to us to understand its meaning. Taking the seed to be the Word of God, as in Mark 4:14, we can interpret the growth of the plants as the working of God’s Word in individual hearts. The fact that the crop grows without the farmer’s intervention means that God can accomplish His purposes even when we are absent or unaware of what He’s doing. The goal is the ripened grain. At the proper time, the Word will bring forth its fruit, and the Lord of the harvest (Luke 10:2\) will be glorified.
The truth of this parable is well illustrated in the growth of the early church: “I planted the seed, Apollos watered it, but God made it grow” (1 Corinthians 3:6\). Just like a farmer cannot force a crop to grow, an evangelist cannot force spiritual life or growth on others.
To summarize the point of the Parable of the Growing Seed: “The way God uses His Word in the heart of an individual is mysterious and completely independent of human effort.” May we be faithful in “sowing the seed,” praying for a harvest, and leaving the results to the Lord!
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What is contemporary theology?
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Answer
Contemporary theology is generally defined as a study of theology and theological trends from post\-World War I to the present. Roughly covering the twentieth century to today, the major categories typically addressed by contemporary theology include fundamentalism, neo\-orthodoxy, Pentecostalism, evangelicalism, neo\-liberalism, Post\-Vatican II Catholicism, Eastern Orthodox theology of the twentieth century, and the Charismatic Movement.
In addition to these larger categories, contemporary theology also deals with specialized areas such as liberation theology, feminist theology, and various ethnic theologies. With the wide variety of credos involved, few scholars would claim to serve as “experts” in contemporary theology. Rather, the trend is to specialize in one or more areas of contemporary theological research.
A more recent branch of contemporary theology is the study of interfaith dialogue. Historic Christian theology is compared with the worldviews of non\-Christian belief systems as the basis for dialogue between different faiths. Recent pursuits have focused on the shared values between two or more faiths, such as the “Abrahamic Faiths” (Judaism, Christianity, and Islam) or Eastern Religions (including Hinduism, Buddhism, and Christian movements such as the underground Chinese Church).
Contemporary theology is primarily a field of academic scholarship. As such, it addresses intellectual challenges facing theology, including science, social issues, and religious practices. While many contemporary theologians share a Christian heritage, not all do. In fact, many agnostic or even atheist scholars have entered the field and are teaching their views regarding faith and belief in contemporary society.
For the Bible\-believing Christian, contemporary theology is important, as it traces the development of beliefs in recent history. However, it is critical to realize that contemporary theology often departs from traditional Christian theology when it evaluates faith in the context of various social movements or in comparison with other belief systems. Adhering to a biblical worldview is not usually the goal.
Those who want to understand what God’s Word teaches on today’s important topics can find helpful information in a wide variety of contemporary theological materials. However, the Bible itself does not change. It is the standard of truth for the believer, both now and forever (2 Timothy 3:16\-17\).
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What is the immanence of God?
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Answer
God’s immanence refers to His presence within His creation. (It is not to be confused with *imminence*, which refers to the timing of Jesus’ return to earth.) A belief in God’s immanence holds that God is present in all of creation, while remaining distinct from it. In other words, there is no place where God is not. His sovereign control extends everywhere simultaneously.
[Pantheism](pantheism.html) and [deism](deism.html) twist many people’s view of how God relates to His creation. Pantheists believe that everything is God or is a part of God, making Him equal with His creation and unable to act upon it. Deists hold that God is distinct from His creation but deny that He plays an active role in it. Contrary to these and other false views of God, the Bible says that God is both different from His creation and actively upholding it.
[Transcendence](God-transcendent.html) (God exists outside of space and time) and immanence (God is present within space and time) are both attributes of God. He is both “nearby” and “far away,” according to Jeremiah 23:23\. “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:9\). That is God’s transcendence. “In him all things hold together” (Colossians 1:17\). That is God’s immanence.
God’s [omnipresence](God-omnipresent.html) is closely related to His immanence, and Psalm 139:1\-10 describes it in beautiful detail. In the New Testament, Paul declares that God “Himself gives all men life and breath and everything else” and “in Him we live and move and have our being” (Acts 17:25, 28\). God guides, governs, and provides for His creation, even though He is so far above it (Ephesians 1:11; 4:6\).
The immanence of God is also supported in the story of the Bible as a whole. The very existence of God’s Word in written form testifies to God’s interest and action in His world. Israel’s survival throughout biblical history and Jesus’ Incarnation bear powerful witness that God is present and involved. He is literally “sustaining all things by His powerful word” (Hebrews 1:3\). He is Immanuel, “God with us”; He is immanent.
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What does the Bible teach about church structure?
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Answer
There are four basic forms of [church government](church-government.html) in existence today. They are episcopal, presbyterian, congregational, and non\-governmental, but it should be noted that those terms are by no means restricted to their corresponding denominational name (e.g., some Baptist churches use a presbyterian form of government). Although these forms are not specifically laid out in the Bible, we do have some guidelines that we can apply.
**Church Structure \- Head of the church**
If we were to create an organizational chart, Jesus Christ would fill the positions of Founder, President, CEO, CFO, and Chairman of the Board. In biblical language, Christ is “head over everything for the [church](what-is-the-church.html)” (Ephesians 1:22; cf. Colossians 1:18\). The church is “his body, of which he is the Savior” (Ephesians 5:23\). Jesus’ relationship with the church is very close and loving, for “Christ loved the church and gave himself up for her” (Ephesians 5:25\). He desires “to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Ephesians 5:27\).
**Church Structure \- Church offices**
The pastor (literally, “shepherd”) is the human head of a church. In the early church, it seems there was a plurality of [elders](duties-elder-church.html), also called “bishops” or “overseers.” It is the elders who lead the church and are responsible for teaching the Word and guiding, admonishing, and exhorting the people of God. (See 1 Timothy 3:1\-7 and Acts 14:23\.) The [man](women-pastors.html) who fills the duties of a pastor/teacher is actually one of the elders.
The other office in the church is that of [deacon](deacons-church.html). Deacons are [men](women-deacons.html) who handle the practical concerns of the church, such as caring for the sick, elderly or widowed and maintaining buildings or other property. (See Acts 6:1\-6 and 1 Timothy 3:8\-12\.)
**Church Structure \- Relationship between the offices**
Deacons were first chosen by the church in Jerusalem (see Acts 6\). The apostles, who functioned as elders there, appointed the deacons and set out their duties. Thus, deacons have always been under the authority of the elders.
While the teaching pastor shares responsibility for spiritual oversight with the other elders of a church, Paul indicates the position carries an added obligation. “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching” (1 Timothy 5:17\). Thus, the pastor and other elders are equal in authority but not in duty.
The average Protestant church in America has a paid pastor who preaches and shepherds and often a paid assistant pastor who can “direct the affairs of the church well.”
**Church Structure \- Relationships between churches**
Paul was concerned with how various churches supported each other, especially since each church is “the body of Christ, and each one of you is a part of it” (1 Corinthians 12:27\). Paul praised the Philippians for sharing with him “in the matter of giving and receiving” (Philippians 4:15\), which means they supported him financially so he could strengthen other churches. Paul also facilitated the collection of aid for the beleaguered church in Jerusalem (Acts 24:17; Romans 15:26\-27; 1 Corinthians 16:3; 2 Corinthians 8\-9\). Throughout the New Testament, churches sent each other greetings (1 Corinthians 16:19\), sent members to visit and help other churches (Acts 11:22, 25\-26; 14:27\), and cooperated to reach agreements on right doctrine (Acts 15:1\-35\).
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Can the return of Christ truly be said to be imminent?
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Answer
The word *imminent* means “likely to happen at any moment; impending.” When we speak of the imminence of Christ’s return, we mean that He could come back at any moment. There is nothing more in biblical prophecy that needs to happen before Jesus comes again. The imminence of Christ’s return is generally taught among evangelicals, with some disagreement according to one’s view of [dispensationalism](dispensationalism.html) and whether one holds a pre\-, mid\-, or post\-tribulational view of the rapture.
Jesus spoke of His return repeatedly during His ministry, which naturally prompted questions from His disciples. One of their questions was, “When will these things happen?” (Mark 13:4\). Jesus responded, “Of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone. Take heed, keep on the alert; for you do not know when the appointed time will come” (verses 32\-33\). It is important to remember in any discussion of [eschatology](Eschatology.html) that God does not intend for us to fully understand the timing of His plans.
However, the Bible says that Jesus’ return is near, and we are to wait eagerly for it (Romans 8:19\-25; 1 Corinthians 1:7; Philippians 4:5; Jude 21\). James encourages us to “be patient and stand firm, because the Lord’s coming is near” (James 5:8\). Revelation 1:3 and 22:10 also say that “the time is near.”
Jesus taught His disciples to watch for His return. “You also must be ready, because the Son of Man will come at an hour when you do not expect him” (Luke 12:40\). The command to “be ready” implies imminence. Throughout the New Testament, the church is told to be ready (Philippians 3:20; Titus 2:13; 1 Thessalonians 5:6\). If the disciples and the early church were to expect the coming of the Lord at any time, how much more should we be waiting in keen expectation?
At this point, it is good to distinguish between the second coming of Christ, proper, and the [rapture](rapture-of-the-church.html) of the church. The second coming of Christ, when He defeats His enemies and sets up His kingdom, will not occur until after certain other end\-times events take place, including the tribulation (Matthew 24:15\-30; Revelation chapters 6–18\). Therefore, the second coming is not imminent. However, according to the [pre\-tribulational view](pretribulationism.html), the rapture will take place before the tribulation. The rapture could occur at any moment (1 Thessalonians 4:13\-18; 1 Corinthians 15:50\-54\) and can rightly be called “imminent.”
Our salvation is “ready to be revealed in the last time” (1 Peter 1:5\). Jesus could return for His own at any moment, and that event will set in motion the series of events detailed in Revelation 6\-18\. Like the five wise virgins in Jesus’ [parable](parable-ten-virgins.html) (Matthew 25:1\-13\), we must be ready. “Be on the alert then, for you do not know the day nor the hour” (Matthew 25:13\).
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Is being drunk in the Spirit a biblical experience?
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Answer
Nowhere in the Bible does it say to be drunk in the Spirit. When the Bible speaks of being drunk, it always has a negative connotation. The only place in Scripture that alludes to the idea of “spiritual drunkenness” is Isaiah 29:9\-14, and it refers to God’s judgment upon sin and apostasy.
Some leaders in the [Word of Faith](Word-Faith.html) movement and churches associated with the [Toronto Blessing](Toronto-blessing.html) promote the false idea of being “drunk in the Spirit” or being filled with “drunken glory.” Congregations are instructed to “get drunk,” “take another drink,” and cast off all restraint. Stumbling gaits, slurred speech, falling to the ground, and other [odd behaviors](holy-laughter.html) are “proof” of the work of the Holy Spirit.
The false teachers who promote being drunk in the Spirit point to Acts 2:13 as justification for their aberrant practice. On the day of Pentecost, as the apostles were preaching the gospel, some in the crowd said, “They have had too much wine.” The accusation was obviously a mockery of the apostles, and Peter flatly denies any hint of inebriation (verse 15\). Yet today’s Word of Faith teachers take this jest from an ungodly crowd and use it as “evidence” that Peter and the apostles were preaching in a senseless stupor. Such twisting of Scripture not only demeans the apostles, it also dishonors the Holy Spirit.
The apostle Paul wrote, “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore, do not be foolish, but understand what the Lord’s will is. Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit” (Ephesians 5:15\-18\).
Paul says that getting drunk is akin to our old way of life with its worldly and self\-serving desires. Such behavior is debased and “leads to debauchery” (compare Colossians 1:21; Romans 13:13\). The word *debauchery* is a translation of a Greek word meaning “lawless insolence or unmanageable caprice.” Paul deliberately contrasts the state of drunkenness (a loss of control) with the indwelling of the Spirit of God (a gain of self\-control, Galatians 5:23\).
God wants every aspect of our lives as believers to be under the complete control of the Holy Spirit. This does not come by drunkenness, and it does not mimic its effects.
Acting drunk and blaming it on the Spirit of God is sin. Those who teach spiritual intoxication are more closely allied with Bacchus, the Roman god of wine and drunkenness, than with the true God of the Bible. Being [filled with the Spirit](Spirit-filled.html) is not some ecstatic or emotionally charged experience. It is not a heavenly high or a spiritual buzz. Being filled with the Spirit is a steady submission of one’s life to the God of glory (1 John 3:24\).
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What is lifestyle evangelism?
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Answer
“Lifestyle evangelism” is an evangelism strategy that focuses on living a holy, winsome life among unbelievers with the goal of attracting people to the message of Jesus Christ. Many variations of lifestyle evangelism exist, but the definitive resource is the book *Lifestyle Evangelism* by Joe Aldrich.
Lifestyle evangelism has been popular since the 1990s, and many Western Christians have sought to share their faith through their lifestyle in addition to their verbal testimony. In contrast with other methods such as tracts, crusades, and media\-based outreach, popular in the mid\-twentieth century, lifestyle evangelism focuses on building relationships with one person at a time. Through friendship, opportunities arise to share the gospel.
Critics claim that lifestyle evangelism is insufficient or that it ignores the Bible’s command to share the gospel verbally. Doing good works is not enough; we must speak the truth. However, lifestyle evangelism can and should do both. There are many examples in Scripture of those who both lived out their faith and verbally shared their faith.
For example, the apostle Peter boldly shared his faith in Christ on the Day of Pentecost in the streets of Jerusalem, and 3,000 people were converted to Christ and baptized as a result (Acts 2:41\). Shortly afterwards, he and the other apostles were taking action to meet the needs of widows (Acts 6:1\-7\).
In addition, members of the early church were known for their good works, being “highly regarded by the people.” (Acts 5:13\). At the same time, they were obeying God’s command to “tell the people the full message of this new life” (verse 20\). A combination of vibrant faith and a vibrant sharing of faith is the proper balance.
Paul exhorted Timothy to “keep a close watch on yourself and on the teaching” (1 Timothy 4:16\). Paul emphasized that Timothy’s lifestyle and preaching were both important in the effort to evangelize others.
Paul affirmed the same principle in Ephesians 4:1\-3: “I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace.” Though called to boldly proclaim Jesus (Romans 1:16\), we also have a clear call to live a life reflective of the message of Christ.
So long as lifestyle evangelism does not replace the verbal sharing of the gospel, it is a legitimate ministry tool. Lifestyle evangelism can be a wonderful way to show faith in action in a world that needs to see what true Christianity looks like.
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How is theology “the queen of the sciences”?
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Answer
In Europe during the High Middle Ages, schools of higher learning utilized the trivium (grammar, logic, and rhetoric) and quadrivium (arithmetic, geometry, music, and astronomy) of classical liberal arts. It was in this environment that [theology](what-is-theology.html) was named “queen of the sciences.”
*Theology as Science*
When we think of “science,” we usually think of the study of the natural world and that which can be quantitatively measured—subjects such as biology and physics. Historically, though, of the “natural” sciences, only geometry and astronomy were part of the standard university curriculum. So what was a science? Augustine defined it as anything to do with knowledge of the temporal world. Thomas Aquinas considered theology a science because it encounters [special and general revelation](general-special-revelation.html).
The tradition of *Wissenschaft* provides a bridge to our modern understanding of science. *Wissenschaft* was the ideology of learning in German universities during the 1800s. Within this system, a science is “a legitimate area of study oriented to a particular object, and possessing appropriate methods of investigation.” This is similar to the concept of “science” in the Medieval era, yet has endured into the 21st century. According to this definition, theology is a science with an object of study (God and His actions on earth) and a means for study (the Bible and general revelation).
*Theology as Supreme*
So, theology was seen as a science in the Middle Ages. How, then, was it supreme over, and therefore “queen of,” the other sciences? In the Medieval universities, it was understood that the various branches of learning required an overarching standard. That standard was the Bible. Because the Bible was seen as the source of all truth, theology became the natural standard by which other scholarship had to abide. The scholars of the day rightly saw that one’s view of God and the Bible affects every other area of life. A scholar’s theology is the foundation of his worldview and shapes his study of philosophy and other fields. Theology, then, was the “queen of the sciences”; that is, God’s Word is the majestic source of knowledge that informs all other knowledge.
*The Bible and a Theological Standard*
Although the scholastic standard has changed in our world, a Christian’s belief in [biblical inerrancy](Biblical-inerrancy.html) supports theology as “queen.” The Bible warns us to avoid “the opposing ideas of what is falsely called knowledge” (1 Timothy 6:20\). Rather, we should strive to “correctly handle the word of truth” (2 Timothy 2:15\). Theology truly is the starting place for learning. “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7\).
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What is the meaning of the Parable of the Dragnet?
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Answer
Jesus tells the Parable of the Dragnet, or the Parable of the Various Kinds of Fish, in Matthew 13:47\-50\. Jesus prefaces the parable by saying it illustrates an aspect of the kingdom of heaven. The story concerns fishermen using a dragnet, a weighted net dragged along the bottom of a body of water to collect an assortment of fish.
In the parable, the dragnet is cast into the sea and pulled onto shore full of all kinds of fish. Then the fishermen sat down to the business of sorting the fish into the “good” and the “bad.” The fish worth keeping were gathered into containers, but the rest were tossed away.
Jesus then interprets the parable for His disciples: “This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous and throw them into the fiery furnace, where there will be weeping and gnashing of teeth” (verses 49\-50\).
This parable is similar to the [Parable of the Wheat and the Tares](parable-wheat-tares.html) (Matthew 13:36\-43\). Both parables concern an end\-times sorting, aided by angels, when believers will be separated from unbelievers once and for all.
Just as the net was cast into the sea drawing many fish, the gospel message is spread into the world, drawing many people to it. Just as the net gathered all types of fish, regardless of their value, so the gospel attracts many people who neither repent nor desire to follow Christ. Just as the fish could not be sorted until the net was pulled ashore, so false believers masquerading as true Christians will not be made known until the end of the age.
These “bad fish,” or false believers, can be likened to the rocky soil and thorny soil in Matthew 13:5\-7 and to the tares in verse 40\. They claim to have a relationship with Jesus, saying “Lord, Lord” (Matthew 7:22\), and Jesus’ reply will be “I never knew you. Away from me, you evildoers!” (verse 23\).
The sobering main point of the parable can be stated thus: “A day of reckoning will come in which God will separate the true believers from mere pretenders, and those found to be false will be cast into hell.”
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What is the meaning of the Parable of the Leaven?
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Answer
Jesus’ Parable of the Leaven is found in two of the Gospels. It is a very simple story—a snapshot of life, really: “The kingdom of heaven is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough” (Matthew 13:33, GW; cf. Luke 13:20\-21\).
Jesus uses this story as an object lesson to illustrate the kingdom of heaven. A woman takes yeast (leaven) and mixes it into dough. Eventually, the whole of the dough is leavened. What does it mean?
First, it’s important to define “kingdom of heaven.” By this, Jesus is referring to His domain as the Messiah. In the current age, the kingdom of heaven is spiritual, existing within the hearts of believers (Luke 17:21\). Later, the kingdom will be manifest physically, when the Lord Jesus establishes His throne on this earth (Revelation 11:15\).
In the Parable of the Leaven, we learn several things about the working of the kingdom in our present age. Each of these lessons stems from the nature of yeast.
First, the kingdom of God may have small beginnings, but it will increase. Yeast is microscopic in size, and only a little is kneaded into the dough. Yet, given time, the yeast will spread through all the dough. In the same way, Jesus’ domain started with twelve men in an obscure corner of Galilee, but it has spread throughout the world. The gospel makes progress.
Second, the kingdom of God exerts its influence from within, not from without. Yeast makes dough rise from within. God first changes the heart of a person, and that internal change has external manifestations. The gospel influence in a culture works the same way: Christians within a culture act as agents of change, slowly transforming that culture from within.
Third, the effect of the kingdom of God will be comprehensive. Just as yeast works until the dough has completely risen, the ultimate benefit of the kingdom of God will be worldwide (Psalm 72:19; Daniel 2:35\). “The earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea” (Habakkuk 2:14\).
Fourth, although the kingdom of God works invisibly, its effect is evident to all. Yeast does its job slowly, secretly and silently, but no one can deny its effect on bread. The same is true of the work of grace in our hearts.
The nature of yeast is to grow and to change whatever it contacts. When we accept Christ, His grace grows in our hearts and changes us from the inside out. As the gospel transforms lives, it exerts a pervasive influence in the world at large. As we “reflect the glory of the Lord, . . . the Lord—who is the Spirit—makes us more and more like him as we are changed into his glorious image” (2 Corinthians 3:18, NLT).
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Who was Apollos?
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Answer
Apollos was an evangelist, apologist, church leader, and friend of the apostle Paul. Apollos was a Jew from Alexandria, Egypt, described as “eloquent,” “mighty in the Scriptures,” “fervent in the spirit” and “instructed in the way of the Lord” (Acts 18:24\). In A.D. 54, he traveled to Ephesus, where he taught boldly in the synagogue. However, at that time, Apollos’ understanding of the gospel was incomplete, since he was “acquainted only with the baptism of John” (Acts 18:25\). This probably means that Apollos preached repentance and faith in the Messiah—he maybe even believed that Jesus of Nazareth was the Messiah—but he did not know the full magnitude of Jesus’ death and resurrection. Aquila and Priscilla, friends of Paul, spent some time with Apollos and filled in the gaps in his understanding of Jesus Christ (Acts 18:26\). Apollos, now armed with the complete message, immediately began a preaching ministry and was used of God as an effective apologist for the gospel (Acts 18:28\).
Apollos traveled through Achaia and eventually found his way to Corinth (Acts 19:1\), where he “watered” where Paul had “sown” (1 Corinthians 3:6\). This is important to remember when studying the first Epistle to Corinth. Apollos, with his natural gifts, had attracted a following among the church in Corinth, but simple admiration was growing into divisiveness. Against Apollos’ wishes, there was a faction in Corinth that claimed him as their spiritual mentor, to the exclusion of Paul and Peter. Paul deals with this partisanship in 1 Corinthians 1:12\-13\. Christ is not divided, and neither should we be. We cannot love personality over truth.
The last mention of Apollos in the Bible comes in Paul’s letter to Titus: “Do everything you can to help Zenas the lawyer and Apollos on their way and see that they have everything they need” (Titus 3:13\). Obviously, Apollos was on his way through Crete (where Titus was) at this time. And, just as obviously, Paul still considered Apollos to be a valuable co\-laborer and friend.
Some believe that Apollos eventually returned to Ephesus to serve the church there. It’s very possible that he did, although there’s no biblical confirmation of this detail. Also, some identify Apollos as the unknown author of the book of Hebrews; again, there is no biblical support for such an identification. The [author of Hebrews](author-Hebrews.html) remains unknown.
In summary, Apollos was a man of letters with a zeal for the Lord and a talent for preaching. He labored in the Lord’s work, aiding the ministry of the apostles and faithfully building up the church. His life should encourage each of us to “grow in the grace and knowledge of the Lord” (2 Peter 3:18\) and to use our God\-given gifts to promote truth.
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What is a Full Gospel church?
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Answer
The Full Gospel movement is associated with [Pentecostalism](Pentecostals.html). According to Pentecostals, the teaching of the “full gospel” is mentioned by the apostle Paul in Romans 15:19, “I have fully proclaimed the gospel of Christ.”
A “Full Gospel Christian” believes that the Holy Spirit is still doing everything He was doing in the New Testament Gospels: He is still [healing](gift-of-healing.html), giving the [gift of tongues](gift-of-tongues.html), performing [miracles](miraculous-gifts.html), etc. Since Jesus is “the same yesterday and today and forever” (Hebrews 13:8\), Pentecostals believe He is still operating in the world with the same methods.
The term “Full Gospel” was coined by A. B. Simpson, founder of the Christian and Missionary Alliance (C\&MA). In the late 19th century, Simpson left his native Canada and pastored a number of Presbyterian churches in the central and northeastern states. In 1881, after claiming a miraculous healing, he requested baptism by immersion in a Baptist church, resigned from the Presbyterian pastorate, and ultimately founded a non\-denominational congregation.
Over the next 30 years, Simpson’s passion for evangelism and overseas missions culminated in the formation of the C\&MA, originally an association of various churches. Simpson developed a theology based on four simple truths concerning Christ: the Lord is the Savior, Sanctifier, Healer, and Soon Coming King. This is the “full gospel,” or the “four\-fold gospel,” that influenced many early Pentecostals, including the [Foursquare Church](Foursquare-Church.html). Simpson was also interested in the gift of tongues and other miraculous works for the purpose of overseas evangelism.
A. B. Simpson never was a part of the [Assemblies of God Church](Assemblies-of-God.html), but his work led the way to Pentecostal doctrine. Thus, his term “Full Gospel” has become commonplace in Pentecostal circles, even though he himself never fully embraced Pentecostal beliefs.
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Who was Cyrus in the Bible?
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Answer
Cyrus is a king mentioned more than 30 times in the Bible and is identified as Cyrus the Great (also Cyrus II or Cyrus the Elder) who reigned over Persia between 539—530 BC. This pagan king is important in Jewish history because it was under his rule that Jews were first allowed to return to Israel after 70 years of captivity.
In one of the most amazing prophecies of the Bible, the Lord revealed Cyrus’s decree to free the Jews to Isaiah. One hundred fifty years before Cyrus lived, the prophet calls him by name and gives details of Cyrus’ benevolence to the Jews: “This is what the Lord says to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him . . . ‘I summon you by name and bestow on you a title of honor, though you do not acknowledge me’” (Isaiah 45:1, 4; see also 41:2\-25; 42:6\). Evincing His sovereignty over all nations, God says of Cyrus, “He is my shepherd and will accomplish all that I please” (Isaiah 44:28\).
Cyrus’s decree releasing the Jewish people, in fulfillment of prophecy, is recorded in 2 Chronicles 36:22–23: “Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing: ‘Thus says Cyrus king of Persia, “The LORD, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the LORD his God be with him. Let him go up.”’” Other Old Testament books that mention Cyrus include Ezra and Daniel.
King Cyrus actively assisted the Jews in rebuilding the temple in Jerusalem under Zerubbabel and Joshua the high priest. Cyrus restored the temple treasures to Jerusalem and allowed building expenses to be paid from the royal treasury (Ezra 1:4–11; 6:4–5\). Cyrus’s beneficence helped to restart the temple worship practices that had languished during the 70 years of the Jews’ captivity. Some commentators point to Cyrus’s decree to rebuild Jerusalem as the official beginning of [Judaism](Judaism.html).
Among the Jews deported from Judah and later placed under the rule of Cyrus include the prophet Daniel. In fact, we are told Daniel served until at least the third year of King Cyrus, approximately 536 BC (Daniel 10:1\). That being the case, Daniel likely had some personal involvement in the decree that was made in support of the Jews. The historian [Josephus](Flavius-Josephus.html) says that Cyrus was informed of the biblical prophecies written about him (*Antiquities of the Jews*, XI.1\.2\). The natural person to have shown Cyrus the scrolls was Daniel, a high\-ranking official in Persia (Daniel 6:28\).
Besides his dealings with the Jews, Cyrus is known for his advancement of human rights, his brilliant military strategy, and his bridging of Eastern and Western cultures. He was a king of tremendous influence and a person God used to help fulfill an important Old Testament prophecy. God’s use of Cyrus as a “shepherd” for His people illustrates the truth of Proverbs 21:1, “The king’s heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases.”
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What is the supremacy of Christ and what are its implications?
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Answer
The supremacy of Christ is a doctrine surrounding the authority of Jesus and His God\-nature. In the simplest of terms, to affirm the supremacy of Christ is to affirm that Jesus is God.
Merriam\-Webster’s dictionary defines *supreme* as “highest in rank or authority” or “highest in degree or quality.” In essence, there is none better. The supreme of something is its ultimate. Jesus is the ultimate in power, glory, authority, and importance. Jesus’ supremacy over all is developed biblically primarily in Hebrews and Colossians.
A main theme of the book of Hebrews is explaining the work of Jesus in the context of the Old Testament system. Jesus was the fulfillment of the Old Testament Jewish traditions and roles. Another main theme of Hebrews is that Jesus does not simply represent a new way of doing things. Rather, He is supreme. He is the actual fulfillment of the old way of doing things and is therefore greater than those ways. Concerning the temple system under the Mosaic Law, the author of Hebrews writes, “But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6\). In essence, Jesus is greater than the Old Testament system. He both encompasses and supersedes the old way of doing things. This is evident in the many comparisons of Jesus to Old Testament roles and rituals. For instance, we are told that “but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them” (Hebrews 7:24–25\). Jesus, therefore, encompasses the Old Testament priesthood and is supreme over it (see [here](Jesus-high-priest.html) for more on this).
Hebrews explains that Christ is supreme over more than just roles and systems. Hebrews 1:3a says, “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” Similarly, Colossians 2:9 says, “For in Christ all the fullness of the Deity lives in bodily form.” Essentially, [Jesus is God](is-Jesus-God.html).
Colossians 1:15–23 is labeled “The Supremacy of Christ” in some Bibles. In this passage, Paul makes it plain that Jesus is over all things. Christ is called “the image of the invisible God” and “the firstborn over all creation” (Colossians 1:15\). The word *firstborn* may seem confusing. It does not imply that Christ was created (as in the doctrine of the Jehovah’s Witnesses). Instead, the term *firstborn* refers to a position of authority. To be “firstborn” was to hold an honored position. Paul immediately goes on to explain Jesus’ role in creation: “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him” (Colossians 1:16\). This means that Jesus is not created but is Creator. He is God.
Paul goes on to say, “He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy” (Colossians 1:17–18\). Paul highlights multiple areas in which Christ has authority—over creation, over the Church, over death, and finally “in everything.” Christ is both before all things and encompasses all things (“in Him all things hold together”). Therefore, Christ is supreme.
This doctrine is essential to our view of and worship of Christ. The supremacy of Christ affirms that Jesus is fully God. He is not simply a man greater than the rest but is truly above all creation, as only God can be. This truth is essential for our salvation. God is infinite and, therefore, our sin against Him is an infinite offense. In order to atone for this offense, the sacrifice must be infinite. Jesus, as God, is infinite and thus an able sacrifice.
That Jesus is supreme excludes us from saying that He is only one of many ways to God. He is not just a good moral teacher whom we may choose to follow; rather, He is God, and He is over all. Jesus’ supremacy also makes it evident that we cannot atone for our own sins. In fact, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4\). Jesus both fulfilled and replaced that system. Salvation is not based on works (see Ephesians 2:1–10\). And, once we are saved, Jesus’ supremacy shows us that we cannot aspire to be like Him of our own strength. Jesus is unlike any other, supreme over all. Christians are called to be like Jesus, but this is through the work of the Holy Spirit (Philippians 2:12–13; Romans 8\).
The supremacy of Jesus teaches us that He is not simply a spiritual being above the rest. Paul tells us that through Him all things visible and invisible, in heaven and on earth, i.e., spiritual and physical, were created (see Colossians 1:16\). Hebrews 1:4 calls Jesus superior to the angels. This truth negates any tendencies toward angel worship. Jesus created the angels and is above them. We are explicitly told He is greater than they. Therefore, we need only worship Jesus. Similarly, that Jesus created the things of earth means that creation is not worthy of our worship. Jesus is supreme over both the physical and spiritual realms, thus giving both arenas importance while still remaining sovereign over them.
When we understand the supremacy of Christ, we have a more accurate view of Him. We more fully understand the depth of His love; we are more able to receive and to respond to His love. Theologians believe that Colossians was written, in part, to combat heresies rising in Colossae. It seemed fitting to Paul to affirm the supremacy of Christ in order to quash these misled beliefs. He affirmed Christ’s supremacy, His lordship, and His sufficiency for us. Hebrews explains the link between the Old Testament covenant and the new covenant of Jesus. It reveals the old system as a shadow of the ultimate fulfillment in Jesus Christ. The supremacy of Christ is central to an accurate view of His Person, His work, our status as believers, and the Kingdom.
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What is homiletics?
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Answer
The term *homiletics* comes from the word [*homily*](what-is-a-homily.html), which basically means “a sermon.” Homiletics is the art of [preparing sermons](preparing-a-sermon.html) and preaching. Those who study homiletics seek to improve their skill at communicating the gospel and other biblical topics. The discipline of homiletics falls under the umbrella of pastoral or [practical theology](practical-theology.html).
Preaching and, therefore, homiletics have always been associated with the [pastor](senior-pastor.html) of a church. A pastor is sometimes referred to as the “preaching elder,” based on 1 Timothy 5:17\. However, a study of homiletics can be beneficial to anyone who teaches the Word of God.
Historically, homiletics has integrated biblical teaching and rhetoric (the art of speaking persuasively or for effect). However, theologian [Karl Barth](Karl-Barth.html) insisted that preaching has a different purpose from rhetoric; preaching does not rely on stylistic devices or tools of persuasion, so homiletic and rhetorical studies must be separate. [Paul](life-Paul.html) described his preaching as “not with wise and persuasive words, but with a demonstration of the Spirit’s power” (1 Corinthians 2:4\). Many take this to be Paul’s preference for plain, non\-rhetorical discourse.
However, there is no command against rhetoric in preaching. Paul himself waxed eloquent when it seemed the best way to communicate the truth, especially when he spoke at the [Areopagus](Mars-Hill.html), the center of intellectual discussion in Athens, Greece (Acts 17\). And Paul used rhetorical questions, asking, “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?” (Romans 10:14\). [Apollos](who-Apollos.html) was known for his excellence in speaking and persuasive words (Acts 18:24, 28\).
Applying the tools of rhetoric and a deep knowledge of the Bible are helpful to biblical preaching. Someone called to preach would do well “to fan into flame the gift of God, which is in you” (2 Timothy 1:6\), and homiletics is useful in that pursuit. It is a worthy study, but, at the same time, we must not forget that God can work through anyone, with or without formal training, to communicate Christ in everyday situations.
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Why is “accepting Christ” mentioned in evangelism when it is not in the Bible?
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Answer
Ever since the New Testament era, Christians have found the need to coin new terms to simplify or explain various doctrines. We reference the [Trinity](Trinity-Bible.html) and the [protoevangelium](protoevangelium.html), although neither term occurs in the Bible. While “accepting Christ” is not a phrase found in the Bible, it does have a biblical basis, just as *Trinity* does.
Jesus and His followers often called salvation and the subsequent indwelling of the Holy Spirit a “gift.” For instance, Jesus told the [woman at the well](woman-at-the-well.html), “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water” (John 4:10\). [Paul](life-Paul.html) said, “The wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23\).
By definition, a gift is not forced—but it must be accepted. A gift can be refused. [John the Baptist](life-John-Baptist.html) said of Jesus, “He testifies to what he has seen and heard, but no one accepts his testimony. The man who has accepted it has certified that God is truthful” (John 3:32\-33\). The word *accept* here is a translation of the same Greek word translated “take” in Revelation 22:17: “Whoever wishes, let him take the free gift of the water of life.” “Take,” “accept,” “receive”—this is what we are to do with the free gift of God. Salvation is offered, but we must accept the offer in order to receive the gift. Since we do this by exercising faith in Christ, the phrase “accept Christ” is simply shorthand for saying “place faith in Christ and receive His salvation.”
The goal of using terms like “accept Christ” is to communicate the truth more effectively to someone with limited biblical understanding. As long as a term is theologically correct and aids understanding, it need not be part of the biblical vocabulary. If, during evangelism, a certain term causes misunderstanding, then it’s good to jettison the confusing term and patiently explain the truth from Scripture. While the phrase “accept Christ” does not appear in the Bible, the concept of receiving a gift does, and the phrase seems to works well in most evangelistic contexts.
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What is the meaning of Nebuchadnezzar’s dream in Daniel 2?
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Answer
At certain times, God has used dreams to communicate with people. One of those people was [King Nebuchadnezzar](Nebuchadnezzar.html) of Babylon. Daniel 2 tells how Daniel interpreted Nebuchadnezzar’s dream, in which God provided an overview of world events in the millennia yet to come.
*Character Backgrounds*
King Nebuchadnezzar reigned from 605 to 562 B.C., greatly expanding the Babylonian Empire, conquering Jerusalem and deporting the Jews in the process. Daniel was one of those deported from Israel and granted an education in the king’s palace. When God granted Daniel the wisdom to interpret the king’s dream, it launched Daniel’s long career as a political leader, trusted adviser, and well\-known prophet.
*Nebuchadnezzar’s Threat*
One night, Nebuchadnezzar awoke frightened by a dream. The king called for his magi to interpret the nightmare. This was standard procedure in a culture that placed a high importance on dreams and their meaning. However, he added an unprecedented requirement: “Tell me what my dream was and interpret it” (Daniel 2:5\). So, not only did the royal wise men have to provide the interpretation of the dream, they had to recount the dream itself. The penalty for failure was death: every magician, enchanter, sorcerer and astrologer in the kingdom would be executed. The worried magi replied, “What the king asks is too difficult. No one can reveal it to the king except the gods, and they do not live among men” (Daniel 2:11\). When Daniel heard of this, he was determined to prove God’s power to the king (Daniel 2:18\).
*Daniel’s Response: The Dream*
Daniel asked the king for some time to discover the dream, and then he proceeded to pray all night with three of his fellow exiles. God revealed the dream to him, and Daniel and his friends praised God (Daniel 2:19\-23\). The next morning, he went to the king and told him about the dream.
The dream featured a huge, glorious statue of a man. Its head was “made of pure gold, its chest and arms of silver, its belly and thighs of bronze, its legs of iron, its feet partly of iron and partly of baked clay” (Daniel 2:32\-33\). Then a rock cut “not by human hands” (Daniel 2:34\) hit the foot of the statue, and the whole image “became like chaff on a threshing floor,” while the rock “became a huge mountain and filled the whole earth” (Daniel 2:35\). This vision, by the way, gives us our modern idiom “feet of clay,” meaning “a hidden fault or weakness.”
*Daniel’s Response: The Interpretation*
Daniel’s interpretation, given to him by God, explains that the statue represents a series of kingdoms, each less glorious than the one before, as indicated by the decreasing value of the metals. Daniel identifies Nebuchadnezzar as the head of gold, stating that God had given Nebuchadnezzar much power (Daniel 2:37\-38\). The next kingdom to arise will be inferior to Babylon, as will the next. “Finally, there will come a fourth kingdom, strong as iron. . . . It will crush and break all the others” (Daniel 2:40\).
Finally, the feet of mixed clay and iron “will be a divided kingdom” (Daniel 2:41\). During the time of this final world empire, the “rock” will smash them all to bits, a prediction that “God . . . will set up a kingdom that will never be destroyed” (Daniel 2:44\). All previous earthly kingdoms will be brought to an end.
*The Dream 2,500\+ Years Later*
The first four kingdoms have been identified as the Babylonian, Persian, Greek and Roman Empires. This identification has come from the workings of history matching further prophecies. Daniel already said that Babylon, specifically Nebuchadnezzar, was the head of gold (Daniel 2:38\). Babylon fell to the kingdom of the Medes and the Persians (Daniel 5:26\-31\). Greece became the successor to the Medo\-Persian Empire (Daniel 8:20\-21; 10:20 \- 11:14\). The “iron” empire can only be Rome.
Opinions differ on the fifth empire. Some have tried to identify various periods in Europe’s history as the clay\-and\-iron feet; others claim the feet represent the divided remnants of Rome before supposedly being “conquered” by Christianity. Still others believe that the clay/iron empire is yet to come: the kingdom of the [Antichrist](antichrist.html) will be a “revived Roman Empire.” The last theory seems to be the best. We know, according to Revelation 17:12\-13, that the Antichrist will lead a coalition of ten nations (the statue’s ten toes?). And we know that Christ will defeat the forces of the Antichrist (Revelation 17:14\). After that, Jesus will set up His kingdom—the rock smashes the image—and the kingdoms of this world will “become the kingdom of our Lord and of his Christ, and he will reign for ever and ever” (Revelation 11:15\).
Many scholars have contrasted Nebuchadnezzar’s dream in Daniel 2 with Daniel’s vision in chapter 7\. Both passages reveal the coming world kingdoms, but the symbolism is strikingly different in each. The pagan king sees the kingdoms of this world as a towering work of art, impressive in size, value, and grandeur (albeit with feet of clay). God’s prophet sees the same kingdoms as bizarre, unnatural beasts, terrifying in aspect and behavior. It’s a difference of perspective: where man sees a stately, glittering tribute to himself, God sees a menagerie of aberrations. “Let us not be desirous of vain glory” (Galatians 5:26, KJV).
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What does the Bible say about decision-making?
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Answer
The Bible offers many principles to aid the process of making decisions that honor God. The following list is not exhaustive, but it does represent many teachings of Scripture.
First, begin with prayer. First Thessalonians 5:16\-18 says, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” If we should pray in all situations, we should certainly pray in times of decision\-making. As we pray, we ask for wisdom (James 1:5\).
Second, define the issue. Wise decisions are informed decisions. It is important to understand what options are available. Once the factors are known, options can be further considered and evaluated.
Third, seek biblical wisdom. Some decisions become easy, if there is one clear choice consonant with God’s Word. Psalm 119:105 says, “Your word is a lamp to my feet and a light for my path.” When we follow the teachings of God’s Word, He guides our path and provides knowledge to make wise choices.
Fourth, seek godly counsel. Proverbs 15:22 says, “Without counsel plans fail, but with many advisers they succeed.” Sometimes, consulting with a friend or family member is enough. At other times, consulting with a pastor or other trusted voice can make the difference between a harmful decision and a helpful one.
Fifth, trust the Lord with your decision. In other words, if you’ve made your decision with prayer, sound wisdom, and biblical counsel, trust God for the outcome. Proverbs 3:5\-6 says, “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.”
Sixth, be willing to admit mistakes and adjust accordingly. In most cases, there is no wisdom in continuing down a wrong path after you have discovered it is wrong. Be willing to admit mistakes or failures and ask God for the grace to change.
Seventh, give praise to God for your success. When your decisions result in personal success, the temptation is to believe it is due to your own power, talent, or genius. However, it is God who blesses our efforts and gives strength. “A man can receive only what is given him from heaven” (John 3:27\).
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What is the significance of the Babylonian Empire in biblical history?
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Answer
Babylon rose from a Mesopotamian city on the Euphrates River to become a powerful city\-state and later the capital city and namesake of one of the greatest empires in history. The city was located on the eastern side of the Fertile Crescent about 55 miles south of modern Baghdad. Babylon’s history intersected the biblical timeline early and often. The influence of Babylonia on Israel and on world history is profound.
*The Founding of Babylon*
The Bible’s first mention of [Babylon](Babylon-in-the-Bible.html) comes in Genesis 10\. This chapter is referred to as the [table of nations](table-of-nations.html) as it traces the descendants of [Noah’s](life-Noah.html) three sons. In the genealogy of Ham, “Cush was the father of Nimrod, who grew to be a mighty warrior on the earth” (Genesis 10:8\). Nimrod founded a kingdom that included a place called “Babylon” in [Shinar](land-of-Shinar.html) (Genesis 10:10\).
*The Tower of Babel*
The [Tower of Babel](Tower-of-Babel.html) is found in Genesis 11\. In English it is easy enough to make the connection between “Babel” and “Babylon,” but in Hebrew it is the same word. This chapter cements Babylon’s reputation as a city of rebellion against God. From then on, the biblical writers consistently use Babylon as a symbol of evil and defiance (see 1 Peter 5:13 and Revelation 17:5\).
*Babylon’s Early Growth*
Near the time of [Abraham](life-Abraham.html), Babylon became an independent city\-state ruled by the Amorites. The first Babylonian dynasty included Hammurabi, the sixth king, known for his code of laws. Hammurabi expanded the kingdom, and the area around Babylon became known as Babylonia. During the second dynasty, Babylon was in communication with Egypt and entered a 600\-year struggle with Assyria. After a time of subjugation to the Elamite Empire, a fourth dynasty of Babylonian kings thrived under Nebuchadnezzar I. Then Babylon fell under the shadow of Assyria.
*Babylon’s Ascendency*
By 851 B.C., Babylon was only nominally independent, requiring Assyrian “protection” and facing many internal upheavals. Finally, the Assyrian Tiglath\-pileser III took the throne. The Assyrians and Merodach\-baladan, a [Chaldean](Chaldeans.html), traded power more than once. During one of his times of advantage, Merodach\-baladan sent emissaries to threaten Hezekiah, king of Judah (2 Kings 20:12\-19; Isaiah 39\). When the Chaldean chief Nabopolassar took control of Babylon in 626 B.C., he proceeded to sack Nineveh, the capital of Assyria.
*Nebuchadnezzar II’s Conquest of Judah*
Under the Chaldean dynasty, and, arguably, throughout the rest of history, no king surpassed the glory and absolute power of [Nebuchadnezzar II’s](Nebuchadnezzar.html) reign. As the crown prince (son of Nabopolassar), he defeated Pharaoh Necho II, who had come to the aid of the Assyrian army, winning for Babylonia the former Assyrian lands, including Israel. After being crowned king, Nebuchadnezzar forced [King Jehoiakim](King-Jehoiakim.html) of Judah to “become his vassal for three years. But then \[Jehoiakim] changed his mind and rebelled against Nebuchadnezzar” (2 Kings 24:1\). The king of Babylon, who did not take kindly to being rebelled against, captured Jerusalem and took the king and other leaders, military men and artisans as prisoners to Babylon (2 Kings 24:12\-16\). This deportation marked the beginning of the [Babylonian exile](Babylonian-captivity-exile.html) of the Jews.
Nebuchadnezzar appointed [Zedekiah](King-Zedekiah.html) to rule Judah. However, Zedekiah, against the prophet Jeremiah’s counsel, joined the Egyptians in a revolt in 589 B.C. This resulted in Nebuchadnezzar’s return. The remaining Jews were deported, Jerusalem was burned, and the temple was destroyed in August of 587 or 586 BC (Jeremiah 52:1\-30\).
*The Prophet Daniel and the Fall of Babylon*
Babylon is the setting for the ministry of the prophets [Ezekiel](life-Ezekiel.html) and [Daniel](life-Daniel.html), who were both deportees from Judah. Daniel became a leader and royal adviser to the Babylonian and Persian Empires. He had been captured after the battle of Carchemish in 605 B.C. (Jeremiah 46:2\-12\). The [book of Daniel](Book-of-Daniel.html) records Daniel’s interpretation of [Nebuchadnezzar’s dream](Nebuchadnezzars-dream.html) (Daniel 2\) and foretells the fall of Babylon to the Medes and the Persians (Daniel 5\). Earlier, the prophet Isaiah had also foretold the fall of Babylon (Isaiah 46:1\-2\).
*Conclusion*
In the Bible, Babylon is mentioned from Genesis to Revelation, as it rises from its rebellious beginnings to become a symbol of the Antichrist’s [evil world system](whore-Babylon-mystery.html). When God’s people required discipline, God used the Babylonian Empire to accomplish it, but He limited Judah’s captivity to 70 years (Jeremiah 25:11\). Then, God promised to “punish the king of Babylon and his nation” (Jeremiah 25:12\) “for all the wrong they have done in Zion” (Jeremiah 51:24\). Ultimately, all evil will be judged, as symbolized by Babylon’s demise in Revelation 18:21: “The great city of Babylon will be thrown down, never to be found again.”
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What is the Key of David?
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Answer
The Key of David is a term found in Revelation and Isaiah. A key indicates control or authority; therefore, having the Key of David would give one control of David’s domain, i.e., Jerusalem, the City of David, and the kingdom of Israel. The fact that, in Revelation 3:7, Jesus holds this key shows that He is the fulfillment of the [Davidic Covenant](Davidic-covenant.html), the ruler of the [New Jerusalem](new-jerusalem.html), and the Lord of the kingdom of heaven.
However, the passage in Revelation has been used inappropriately by a number of [cults](cult-definition.html) that ultimately descend from the [Christian Identity Movement](Christian-Identity-Movement.html) via [Armstrongism](Worldwide-Church-God-Armstrongism.html). The Philadelphia Church of God, a splinter group from the Worldwide Church of God, produces a television program called *Key of David*.
*Scriptural Usage*
The Key of David is most directly referenced in Revelation 3:7, “To the angel of the church in Philadelphia write: these are the words of him who is holy and true, who holds the key of David.” The Old Testament reference is Isaiah 22:22\. There, the prophet tells the palace secretary Shebna that he will be replaced by Eliakim, for God “will place on his shoulder the key to the house of David” (Isaiah 22:22\). The one who holds the keys has the authority. Thus, the “key of David” implies control of David’s domain, which was promised to the Messiah in both the Old and New Testaments (Isaiah 9:7; Luke 1:32\).
*Cultic Usage*
The television show called *Key of David* is hosted by Gerald Flurry, the author of a book of the same name. Flurry is founder and pastor of the Philadelphia Church of God. His interpretations of Scripture include the twisting of many biblical prophecies and a reading of many other passages as being secretly prophetic. Flurry has a special interest in Revelation 3:7\-13, the letter to the church at Philadelphia (the ancient city located in modern\-day Turkey). Flurry claims that the “key of David” held by Christ is “the profound understanding he wants all of us to have” (*Key of David*, p. 10\), which will lead to special “positions of authority” (p. 11\) in the New Jerusalem. Flurry claims that the letter is a vision of what Christians of our time are to do, but that “only a small percentage” (p. 8\) will understand this great vision, qualify to receive the special authority, and share the throne of David with Jesus.
Another major component of Flurry’s beliefs is the claim that Great Britain and the United States of America (meaning their Caucasian, Anglo\-Saxon citizens) are descended from the [“lost” tribes](lost-tribes-Israel.html) of Israel. As Israelites (he says), we are uniquely qualified to hold authority in the Kingdom and create the [spiritual Israel](Israel-church.html). This belief in [Anglo\-Israelism](British-Israelism.html) has no basis in fact.
*Conclusion*
Paul told Timothy to avoid “myths and endless genealogies. These promote controversies rather than God’s work—which is by faith” (1 Timothy 1:4\). There is no “special knowledge” beyond the gospel itself that will aid salvation. Any claim beyond faith in the work of Jesus tears out the heart of the good news: that the just will live by faith (Romans 1:17\). There is no great vision, special knowledge, or Jewish lineage needed, only faith in [Christ](personal-Savior.html).
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What is the significance of the Medo-Persian Empire in biblical history?
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Answer
The Medo\-Persians, led by [King Cyrus II](Cyrus-Bible.html), invaded Babylonia from the east in June of 539 B.C. and captured its capital, Babylon, in July of the same year. In biblical chronology, this occurred near the end of the [Babylonian exile](Babylonian-captivity-exile.html). Within a short time, [Daniel](life-Daniel.html) became a trusted adviser to the new Medo\-Persian Empire. This kingdom of the Medes and the Persians was later ruled by Artaxerxes II, or Ahasuerus, who married [Esther](life-Esther.html).
Today, Persia is essentially synonymous with modern Iran, and this was not so different in ancient times. However, Persia as an ancient *kingdom*, especially when referenced along with Media, encompassed Egypt in the west to parts of India in the east, and included Asia Minor from the eastern border of Greece to Tajikistan.
*The Medo\-Persian Empire Foretold*
[Isaiah](life-Isaiah.html), [Jeremiah](life-Jeremiah.html) and Daniel all prophesied that the Medes and the Persians would overtake the Babylonian Empire. Isaiah quoted God as saying, “See, I will stir up against them the Medes. . . . Their bows will strike down the young men” (Isaiah 13:17\-18\). Another prophecy said that the Medes would expand beyond Babylonia and affect all nations (Jeremiah 51:28\). Jeremiah also provides the reason for the Medo\-Persian ascendancy: “to destroy Babylon” and gain “vengeance for \[God’s] temple” (Jeremiah 51:11\). Daniel interpreted a [dream](Nebuchadnezzars-dream.html) which also foretold the fall of Babylon.
*The Writing on the Wall*
Daniel also warned of Babylon’s demise on the eve of its fall, as recorded in Daniel 5\. King Belshazzar, called “king” because he was left in charge of political affairs while his father was away at war, was using the gold and silver utensils from the [temple](Solomon-first-temple.html) as drinking vessels in a night of debauchery. “Suddenly the fingers of a human hand appeared and wrote on the plaster of the wall” (Daniel 5:5\). The frightened king summoned Daniel to the banquet hall to interpret the writing. Daniel’s inspired interpretation was dire: God had pronounced judgment on Babylon, and the kingdom would be divided. By morning, “Belshazzar, king of the Babylonians, was slain, and Darius the Mede took over the kingdom” (Daniel 5:30\-31\).
*End of the Exile*
Before the Babylonian exile even began, God told Jeremiah that Judah would “become a desolate wasteland, and these nations will serve the king of Babylon seventy years” (Jeremiah 25:11\). Ezra and others recorded that “in the first year of Cyrus king of Persia \[539 B.C.], in order to fulfill the word of the Lord spoken by Jeremiah, the Lord moved the heart of Cyrus” (Ezra 1:1\), and Cyrus allowed all the Jews to return to Judah. Not only did Cyrus release the Jews, but he also returned the stolen temple articles and paid for the Jews’ rebuilding efforts from the royal treasury (Ezra 6:4\-5\). This was a monumental time in Israel’s history, as Jerusalem and the temple were rebuilt and the Law was reinstituted.
*Daniel*
Daniel was prominent in the Medo\-Persian Empire and a trusted adviser to King Darius. However, after being placed as head of the satraps (governors, of sorts), Daniel was hated by some of them for his quick ascent. They laid a legal trap for Daniel that should have gotten him killed, for he was thrown into the infamous [lions’ den](Daniel-lions-den.html). He survived, however, by God’s intervention, and he continued to prophesy, rule, and provide counsel in that foreign land (Daniel 6:28\).
*Mordecai and Esther*
Another key event in the history of Israel also occurred in Persia. The [book of Esther](Book-of-Esther.html) describes the origin of the [Feast of Purim](Feast-of-Purim.html) and how the Jews were spared mass destruction. When Cyrus released the Jews to their homeland, not all of them elected to return to Judah (Esther 3:8\). King Artaxerxes (or “Ahasuerus,” as he is called in Esther) reigned from 404\-359 B.C. and likely had little background on his government’s history with the Jews. So, when his top adviser, Haman, accused the Jews of being routinely disobedient to the king’s laws, Artaxerxes believed him and agreed to Haman’s plan of genocide against the Jews. Queen Esther, herself a Jewess, had been chosen queen of the empire without disclosing her origin. In a series of remarkable events, plainly evincing God’s providence, Esther was able to expose Haman’s vile motives. Not only were the Jews spared destruction, but Esther’s cousin Mordecai was given Haman’s place of honor.
*Conclusion*
God uses individuals and empires to accomplish His will. Certainly, the Medo\-Persian Empire is a case in point. God used this empire to set His captive people free, fund the rebuilding of the temple, and encourage His children that they are never forsaken.
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What is the significance of the Greek Empire in biblical history?
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Answer
Jewish history is indelibly marked by [Alexander the Great’s](Alexander-the-Great.html) short rule over the Greek Empire. While none of the *history* of the Greek Empire is recorded in the Bible, we do have relevant *prophecy*. Another source of information concerning Greek influence on the history of the Jews is the [Apocrypha](apocrypha-deuterocanonical.html), specifically [1 and 2 Maccabees](first-second-Maccabees.html).
*Alexander’s Conquests*
In 336 B.C., a time when Greece consisted of city\-states and their surrounding provinces, Alexander succeeded his father, Phillip, as king of Macedonia. Immortalized as [Alexander the Great](Alexander-the-Great.html), he was second to none in the speed with which he conquered new lands. In only 13 years, Alexander defeated Syria and Egypt, brought down the Medo\-Persian Empire, and went as far east as India.
The Greek kingdom was prophesied by [Daniel](life-Daniel.html) in chapters 2, 8, and 11 of his book. Daniel 2 tells of the interpretation of [Nebuchadnezzar II’s](Nebuchadnezzar.html) dream, which foretold the Babylonian, Medo\-Persian, Greek, and Roman Empires. Daniel 11 refers specifically to the kingdom of Greece. Alexander, though not named, is called “a mighty king . . . who will rule with great power and do as he pleases” (Daniel 11:2\-3\).
Daniel 8 is even more specific. The prophet has a vision of a ram with two horns (signifying Medo\-Persia) attacked by a swiftly moving goat with a single large horn. After the goat kills the ram, its horn is broken “at the height of his power,” and four other horns grow up in its place (Daniel 8:1\-8\).
The angel Gabriel explains the vision: the goat signifies Greece, and the prominent horn is “the first king” (Alexander). The breaking of the horn signifies the untimely death of the king, and the four smaller horns represent a divided kingdom. The prophecy, which Daniel recorded 200 years in advance, came true in every detail: Alexander died in Babylon in 323 B.C. at the age of 33\. His kingdom was then divided among his four generals, Ptolemy, Seleucas, Lysimachus, and Cassander.
*The Divided Greek Empire and the Hasmonean Period*
For the history of the divided Greek Empire and how it impacted Jewish history, we turn to the Apocrypha. Alexander the Great’s generals “put crowns upon themselves; so did their sons after them many years: and evils were multiplied in the earth” (1 Maccabees 1:9\). The Selucid Empire ended up with control over Israel and Jerusalem. One of the Selucid kings was Antiochus IV, who called himself “Antiochus Epiphanes” (“Epiphanes” means “god manifest”).
In 167 B.C., Antiochus committed an “abomination of desolation”; specifically, he set up an altar to the Greek god Zeus inside the Jewish temple and sacrificed a pig on it. Antiochus proceeded to require pagan sacrifices in all Jewish villages. In the village of Modein, a Levite named Mattathias, who had five sons, was told to make the sacrifice. Mattathias refused and killed the troops and the villager who volunteered to do the deed. This sparked the Maccabean Revolt, led by Mattathias’s sons. Israel gained its freedom from the Selucids for a time and was later recognized as an independent state by the Roman Senate. The years that the Jews were led by Mattathias’s descendants are called the Maccabean or Hasmonean Period.
*Hellenism*
Perhaps as equally impressive as Alexander’s military success was his advancement of Greek culture, called [Hellenism](Hellenism.html). In every city Alexander conquered, he instituted schools to teach [Greek philosophy](Greek-philosophy-Christianity.html) and Koine Greek, which became the lingua franca of the known world. Alexander also had a penchant for renaming cities after himself: at least 11 cities are still called “Alexandria” today. The most famous is Alexandria, Egypt, which, along with Syrian Antioch, was a center of Hellenic thought. These hubs of Hellenism precipitated a major cultural change and had enormous impact on world history, especially biblical history. The New Testament was written in Koine Greek. The widespread use of the Greek language aided the sharing of the gospel from India to Spain. Greek philosophy gave us the concept of the *logos*, which John used as a way to communicate the nature of Christ (John 1:1\). Antioch became the launching point for Paul’s missionary journeys, and “the disciples were called Christians first at Antioch” (Acts 11:26\).
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If a man has multiple wives and becomes a Christian, what is he supposed to do?
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Answer
Since polygamy is frowned upon in most societies, this is not a question too many people think about. But there are still numerous places in the world where polygamy is accepted. Many Muslim countries allow polygamy. For a man to have multiple wives is somewhat common in several African nations. Even in the United States, there are some communities that endorse polygamy. However, virtually all Bible scholars agree that polygamy is not for Christians (see [Why did God allow polygamy / bigamy in the Bible?](https://www.gotquestions.org/polygamy.html)). What, then, should a polygamist do if he places his faith in Jesus Christ and becomes a Christian?
Most people immediately give an answer like “he should divorce all of his wives but one.” While that seems to be an ethical solution, the situation is usually not quite that simple. For example, which wife does he keep? His first wife? His last wife? His favorite wife? The wife that has borne him the most children? And what about the wives he divorces? How do they provide for themselves? In most cultures that allow polygamy, a previously married woman has very little opportunity to provide for herself and even fewer possibilities of finding a new husband. And what happens to the children of these wives? The situation is often very complicated. There is rarely a simple solution.
We do not believe polygamy is something God approves of in this era. However, the Bible nowhere explicitly gives a “thou shalt not marry multiple wives” command. In the New Testament, a polygamist is ineligible for church leadership (1 Timothy 3:2, 12; Titus 1:6\), but polygamy itself is not forbidden. Polygamy was not God’s original intent (Genesis 2:24; Ephesians 5:22\-33\), but it was also something He allowed (see the examples of Jacob, David, and Solomon). The closest the Bible comes to forbidding polygamy is Deuteronomy 17:17, which is properly understood as God’s command against a king of Israel taking *many* wives. It cannot be understood as a command that no man can ever take more than one wife.
So, if a man has multiple wives and becomes a Christian, what is he supposed to do? If polygamy is illegal where he lives, he should do whatever is necessary to submit to the law (Romans 13:1\-7\), while still providing for his wives and children. If polygamy is legal, but he is convicted that it is wrong, he should divorce all but one wife, but, again, he must not neglect providing for all of them and their children. They are his responsibility. If polygamy is legal and he has no conviction against it, he can remain married to each of his wives, treating each one with love, dignity, and respect. A man who makes this decision would be barred from church leadership, but it cannot be said that he is in explicit violation of any command in Scripture.
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What is circumcision of the heart?
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Answer
The idea of “circumcision of the heart” is found in Romans 2:29\. It refers to having a pure heart, separated unto God. Paul writes, “A Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter.” These words conclude a sometimes confusing passage of Scripture regarding circumcision and the Christian. Verses 25\-29 provide context:
“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.”
Paul is discussing the role of the Old Testament Law as it relates to Christianity. He argues that Jewish circumcision is only an outward sign of being set apart to God. However, if the heart is sinful, then physical circumcision is of no avail. A circumcised body and a sinful heart are at odds with each other. Rather than focus on external rites, Paul focuses on the condition of the heart. Using circumcision as a metaphor, he says that only the Holy Spirit can purify a heart and set us apart to God. Ultimately, circumcision cannot make a person right with God; the Law is not enough. A person’s heart must change. Paul calls this change “circumcision of the heart.”
This concept was not original with the apostle Paul. As a Jew trained in the Law of Moses, he was certainly aware of this discussion from Deuteronomy 30\. There, the Lord used the same metaphor to communicate His desire for a holy people: “And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live” (Deuteronomy 30:6\). Physical circumcision was a sign of Israel’s covenant with God; circumcision of the heart, therefore, would indicate Israel’s being set apart to love God fully, inside and out.
John the Baptist warned the Pharisees against taking pride in their physical heritage and boasting in their circumcision: “Do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham” (Matthew 3:9\).
True “children of Abraham” are those who follow Abraham’s example of believing God (Genesis 15:6\). Physical circumcision does not make one a child of God; faith does. Believers in Jesus Christ can truly say they are children of “Father Abraham.” “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29\).
God has always wanted more from His people than just external conformity to a set of rules. He has always wanted them to possess a heart to love, know, and follow Him. That’s why God is not concerned with a circumcision of the flesh. Even in the Old Testament, God’s priority was a spiritual circumcision of the heart: “Circumcise yourselves to the LORD, circumcise your hearts, you men of Judah and people of Jerusalem, or my wrath will break out and burn like fire because of the evil you have done” (Jeremiah 4:4\).
Both Testaments focus on the need for repentance and inward change in order to be right with God. In Jesus, the Law has been fulfilled (Matthew 5:17\). Through Him, a person can be made right with God and receive eternal life (John 3:16; Ephesians 2:8\-9\). As Paul said, true circumcision is a matter of the heart, performed by the Spirit of God.
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What are the different types of prayer?
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Answer
The Bible reveals many types of prayers and employs a variety of words to describe the practice. For example, 1 Timothy 2:1 says, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people.” Here, all four of the main Greek words used for prayer are mentioned in one verse.
Here are the main types of prayers in the Bible:
**The prayer of faith:** James 5:15 says, “And the prayer of faith will save the one who is sick, and the Lord will raise him up.” In this context, prayer is offered in faith for someone who is sick, asking God to heal. When we pray, we are to believe in the power and goodness of God (Mark 9:23\).
**The prayer of agreement (also known as [corporate prayer](corporate-prayer.html)):** After Jesus’ ascension, the disciples “all joined together constantly in prayer” (Acts 1:14\). Later, after Pentecost, the early church “devoted themselves” to prayer (Acts 2:42\). Their example encourages us to pray with others.
**The prayer of request (or [supplication](prayer-of-supplication.html)):** We are to take our requests to God. Philippians 4:6 teaches, “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” Part of winning the spiritual battle is to be “praying at all times in the Spirit, with all prayer and supplication” (Ephesians 6:18\).
**The prayer of thanksgiving:** We see another type of prayer in Philippians 4:6: thanksgiving or thanks to God. “With thanksgiving let your requests be made known to God.” Many examples of thanksgiving prayers can be found in the Psalms.
**The prayer of worship:** The prayer of worship is similar to the prayer of thanksgiving. The difference is that worship focuses on who God is; thanksgiving focuses on what God has done. Church leaders in Antioch prayed in this manner with fasting: “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off” (Acts 13:2\-3\).
**The prayer of consecration:** Sometimes, prayer is a time of setting ourselves apart to follow God’s will. Jesus made such a prayer the night before His crucifixion: “And going a little farther he fell on his face and prayed, saying, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will’” (Matthew 26:39\).
**The prayer of intercession:** Many times, our prayers include requests for others as we intercede for them. We are told to make intercession “for everyone” in 1 Timothy 2:1\. Jesus serves as our example in this area. The whole of John 17 is a prayer of Jesus on behalf of His disciples and all believers.
**The prayer of imprecation:** [Imprecatory prayers](imprecatory-prayer.html) are found in the Psalms (e.g., 7, 55, 69\). They are used to invoke God’s judgment on the wicked and thereby avenge the righteous. The psalmists use this type of appeal to emphasize the holiness of God and the surety of His judgment. Jesus teaches us to pray for blessing on our enemies, not cursing (Matthew 5:44\-48\).
The Bible also speaks of [praying in the Spirit](praying-Spirit.html) (1 Corinthians 14:14\-15\) and prayers when we are unable to think of adequate words (Romans 8:26\-27\). In those times, the Spirit Himself makes intercession for us.
Prayer is conversation with God and should be made without ceasing (1 Thessalonians 5:16\-18\). As we grow in our love for Jesus Christ, we will naturally desire to talk to Him.
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What does the Bible say about divination?
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Answer
The word *divination* comes from the Latin *divinare*, meaning “to foresee” or “to be inspired by a god.” To practice divination is to uncover hidden knowledge by supernatural means. It is associated with the occult and involves fortune\-telling or soothsaying, as it used to be called.
From ancient times, people have used divination to gain knowledge of the future or as a way to make money. The practice continues as those who claim supernatural insight read palms, tea leaves, tarot cards, star charts, and more.
God tells us His view of divination in Deuteronomy 18:10: “There shall not be found among you . . . anyone who practices divination or tells fortunes or interprets omens.” First Samuel 15:23 compares rebellion to the “sin of divination.”
Practicing divination is listed as one of the reasons for Israel’s exile (2 Kings 17:17\). Jeremiah 14:14 spoke of the false prophets of the time, saying, “They are prophesying to you a lying vision, worthless divination, and the deceit of their own minds.” So, compared to God’s truth, divination is false, deceitful, and worthless.
As Luke traveled with Paul and Silas in the city of Philippi, he recorded an encounter with a diviner: “We were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune\-telling” (Acts 16:16\). The girl’s ability to penetrate mysteries was due to a demon that controlled her. Her masters received “much gain” from their slave. Paul eventually exorcised the demon (verse 18\), freeing the girl from her spiritual bondage and angering the slave owners (verse 19\).
Divination in any form is sin. It is not harmless entertainment or an alternate source of wisdom. Christians should avoid any practice related to divination, including fortune\-telling, astrology, witchcraft, tarot cards, necromancy, and spell\-casting. The spirit world is real, but it is not innocent. According to Scripture, those spirits that are not the Holy Spirit or angels are evil spirits.
Christians need not fear the spirits involved in divination; neither are Christians to seek wisdom from them. The Christian’s wisdom comes from God (James 1:5\).
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What does it mean to receive a double portion?
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Answer
Six times in the Bible, specific reference is made to a “double portion.” When someone receives a double portion, he gets a gift twice as much as that given to others.
The concept of the double portion is first mentioned in the Law of Moses: “But he shall acknowledge the firstborn . . . by giving him a double portion of all that he has, for he is the firstfruits of his strength. The right of the firstborn is his” (Deuteronomy 21:17\). A firstborn son was entitled to receive twice the inheritance of that of a father’s other sons, in addition to the right of succession.
Because Hannah could not have children, her husband tried to assuage her grief with an extra blessing. “But to Hannah he gave a double portion, because he loved her” (1 Samuel 1:5\).
Near the end of Elijah’s time on earth, he offered his assistant Elisha a gift: “What can I do for you before I am taken from you?” Elisha answered, “Please let there be a double portion of your spirit on me” (2 Kings 2:9\). [Elisha’s request](Elisha-double-portion.html) was to be considered the successor of Elijah and to be “doubly blessed” with power in the prophetic office. Throughout 2 Kings, the many miracles Elisha performed confirm that he had indeed been granted a double portion.
Isaiah 61:7 promises a double portion of joy and blessing upon Israel: “Instead of your shame there shall be a double portion; instead of dishonor they shall rejoice in their lot; therefore in their land they shall possess a double portion; they shall have everlasting joy.” The reign of the Messiah during the [millennium](millennium.html) will occasion everlasting joy.
In a related passage, God restored to Job twice as much as he originally had before his time of testing: “And the LORD restored the fortunes of Job, when he had prayed for his friends. And the LORD gave Job twice as much as he had before” (Job 42:10\). It could be said that Job received a “double portion.”
Not all double portions convey blessing, however. Revelation 18:6 speaks of judgment upon Babylon, stating, “Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed.” Here, the double portion indicates a heavy judgment. The idea behind the term is still that of a “great amount.”
Since the Mosaic Law stipulated a double portion for firstborn sons, the concept has been used throughout history to refer to God’s abundant blessing. Jesus Christ is called the “firstborn over all creation” (Colossians 1:15\), a title that indicates His position as the Blessed One and rightful Heir of all things.
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What is the Key of Solomon?
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Answer
The *Key of Solomon* is a medieval grimoire, or book of magic, wrongly attributed to Solomon, son of David. Scholars typically identify the *Key of Solomon* as a 14th\- or 15th\-century piece of Latin literature.
Most remaining manuscripts date from the 16th to 18th centuries, including translations in several languages, especially Italian. The manuscripts include many pentacles, or necromantic designs, to be used in invocations and spells.
According to the mythology included in the document, King Solomon originally wrote the book for his son Rehoboam and commanded him to hide it in his tomb upon his death. Allegedly, the book was later discovered by a group of Babylonian philosophers while repairing Solomon’s tomb. One of these men received a vision in which a supposed angel commanded him to hide the book from the “unworthy.” This led the philosopher to cast a spell on the book.
The first section of the *Key of Solomon* includes a variety of chants, spells, and curses to summon or restrain demons and the spirits of the dead. The section also touches on other magic spells dealing with how to become invisible and how to find love. One prayer to cast out a demon reads like this:
“Lord Jesus Christ, the loving son of God, which dost illuminate the hearts of all men in the world, lighten the darkness of my heart, and kindle the fire of thy most holy love in me. Give me true faith, perfect charity, and virtue, whereby I may learn to fear and love thee and keep thy commandments in all things; that when the last day shall come, the angel of god may peaceably take me, and deliver me from the power of the devil, that I may enjoy everlasting rest amidst the company of the holy saints, and sit on thy right. Grant this, thou son of the living God for thy holy name’s sake. Amen.”
This prayer includes an obvious anachronism. The reference to the “Lord Jesus Christ” proves the manuscript was not written during the time of Solomon. The prayer also mixes magic and church teachings, which was common to Italian literature of the Middle Ages.
The second section of the *Key of Solomon* lists and describes a variety of purifications an exorcist should undergo. Instructions are given on clothing, magical devices, and even animal sacrifices.
In popular culture, the *Key of Solomon* has received attention due to being featured in Dan Brown’s bestselling 2009 novel *The Lost Symbol*. While the grimoire’s benefit as a narrative tool is fascinating, its appearance in Brown’s novel does nothing to bolster the *Key’s* accuracy.
In summary, the *Key of Solomon* is neither a “key” nor “of Solomon.” It is simply a book of medieval magic that utilizes Judeo\-Christian themes. While the book is valuable for historical research, its subject matter is unbiblical. The *Key of Solomon* is not connected in any way with the biblical character mentioned in its title.
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Should a Christian own weapons?
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Answer
Due to the growing level of violence in our world and the extolment of peace in Scripture, there is much debate among Christians regarding whether it is appropriate for a Christian to own weapons. However, a comprehensive look at the Bible offers insight regarding historic practices that inform this issue today.
We have the example of the apostles, who owned weapons. On the night Jesus was betrayed, He asked His followers to bring swords. They had two, which Jesus claimed was enough (Luke 22:37\-39\). As Jesus was being arrested, Peter sliced off the ear of one of the servants of the high priest (John 18:10\). Jesus healed the man instantly (Luke 22:51\) and commanded Peter to put away his weapon (John 18:11\). Peter’s ownership of a sword was not condemned, only his particular use of it.
On another occasion, soldiers came to be baptized by John the Baptist. When asked what to do to live for God, John told them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages” (Luke 3:14\). John stopped short of telling them to lay down their weapons.
And then there is David, who praised God “who trains my hands for war, my fingers for battle” (Psalm 144:1\). The Old Testament contains many other examples of godly men who owned and used weapons, usually in the context of warfare.
The Bible never forbids a Christian from owning a weapon, but it does offer some principles to consider. First, Christians are called to be peacemakers (Matthew 5:9\). A Christian considering the purchase of a weapon should prayerfully consider if doing so would aid in peace\-making.
Second, a Christian should only own a weapon for a purpose that would honor God (1 Corinthians 10:23\). Using a weapon for hunting, military or law enforcement duty, or self\-defense may honor God. Still, a person should reflect on his or her motives for owning a particular weapon.
Third, a Christian should abide by local laws, including gun laws. Romans 13 is clear that governing authorities are from God and are to be obeyed. Further, we are to pray on behalf of governing leaders who oversee our communities and nation (1 Timothy 2:1\-2\).
Ultimately, there is nothing sinful about owning a gun or other weapon. A weapon can be useful and even necessary in some contexts; at the same time, Christians should carefully consider their motive and purpose in owning a weapon, and local ordinances should be followed.
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What was the firmament in the Bible?
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Answer
The “firmament” (from the Latin *firmamentum*, meaning “sky” or “expanse”) is mentioned 17 times in the King James Version of the Bible and refers to the expanse of the heavens above the earth.
Nine of the occurrences of *firmament* are in the first chapter of the Bible as part of the creation account. Genesis 1:6\-8 says, “And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.” The “firmament” is called “heaven”; i.e., it is what people see when they stand outside and look up. It is the space which includes the earth’s atmosphere and the celestial realm. In the firmament, we see the sun, moon, and stars; in modern translations the firmament is often called the “expanse” or the “sky.”
Genesis says that the firmament “separated the water under the expanse from the water above it” (Genesis 1:7\). Originally, God created the earth with water “under” the sky (terrestrial and subterranean water) and water “above” the sky—possibly a “[water canopy](canopy-theory.html)” which enwrapped the earth in a protective layer. Or, the waters above the firmament could simply be a reference to clouds.
We find *firmament* used again in Psalms: “The heavens declare the glory of God; and the firmament sheweth his handywork” (Psalm 19:1\). Also, in Psalm 150:1, “Praise ye the LORD. . . . Praise him in the firmament of his power.”
*Firmament* is used in only two other books of the Bible: Ezekiel (five times) and Daniel (once). In Ezekiel, each occurrence takes place within a vision. For example, “Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne” (Ezekiel 10:1\).
Daniel 12:3 says, “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.”
In short, the “firmament” is a vast expanse, specifically the atmosphere or sky. The word is found only in the King James Version and other older translations of the Bible.
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What is the remission of sin?
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Answer
To remit is to forgive. *Remission* is a related word, and it means “forgiveness.” The “remission of sin,” then, is simply the “forgiveness” of sin. The phrase is used in eight places in the King James Version of the Bible.
Matthew 26:28, for example, says, “For this is my blood of the new testament, which is shed for many for the remission of sins.” Modern translations such as the English Standard Version render the phrase “for the forgiveness of sins.”
Luke has three examples of this phrase. Luke 1:77 says, “To give knowledge of salvation unto his people by the remission of their sins.” John the Baptist “came into all the country about Jordan, preaching the baptism of repentance for the remission of sins” (Luke 3:3\). When Jesus appeared to His disciples after His resurrection, He said that “repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luke 24:47\).
In Acts, Peter tells a Roman named Cornelius that “whosoever believeth in \[Christ] shall receive remission of sins” (Acts 10:43\). Cornelius and those in his home did believe, and they received forgiveness in Christ.
God remits sin on the basis of Jesus’ sacrifice on the cross (Romans 3:24\-25\). The teaching of Scripture is that remission only comes by grace through faith (Ephesians 2:8\-9\).
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The Fruit of the Holy Spirit – What is love?
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Answer
Galatians 5:22\-23 is one of the most beloved passages in the Bible. The "[fruit of the Spirit](fruit-of-the-Holy-Spirit.html)" has also been misinterpreted as characteristics that believers should somehow manufacture in their lives. But the key to understanding these qualities is in the name. "Fruit" is the natural result of growth. And "of the Spirit" explains exactly Who causes that growth—it’s not our striving or straining, but the power of the Holy Spirit. No amount of human toil or gritty determination can produce spiritual fruit, but the Spirit’s influence in a yielded heart can work miracles. The fruit of "love" may be the best example. We cannot produce the type of love God desires without the leading and strength of the Holy Spirit.
The English word *love* has very broad meaning, but the Greek language was very precise. The love which the Holy Spirit manifests in believers is *agape.* This love is not a feeling, but a choice. It is the choice to be kind, to sacrifice, to consider another’s needs greater than one’s own (Philippians 2:3\). *Agape* is used in all of the “hard” love verses in the New Testament:
"Greater love has no one than this, that one lay down his life for his friends" (John 15:13\).
"For this is the message which you have heard from the beginning, that we should love one another" (1 John 3:11\).
“Love your enemies, do good to them, and lend to them without expecting to get anything back” (Luke 6:35\).
"For this is the love of God, that we keep His commandments; and His commandments are not burdensome" (1 John 5:3\).
It is because of love that God carried out His plan to save the world: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16\). It is only by love that we can keep the greatest commandments: “Love the Lord your God” and “love your neighbor as yourself” (Mark 12:30\-31\).
Love is the greatest gift God can give. First Corinthians 13 says that *agape* is patient. *Agape* is kind. *Agape* never fails. God desires to show His perfect, selfless love to a world that is routinely confused about what true love is. God’s children are the conduits of His love, as they are empowered by the Holy Spirit.
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The Fruit of the Holy Spirit – What is joy?
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Answer
Literally, the "[fruit of the Spirit](fruit-of-the-Holy-Spirit.html)" is what happens when the Holy Spirit indwells a believer. The "fruit" is the product of the Holy Spirit’s cultivation of character in a heart. Galatians 5:22\-23 describes what that fruit looks like; the second characteristic listed is joy.
The Greek word for *joy* is *chara*. Joy is the natural reaction to the work of God, whether promised or fulfilled. Joy expresses God’s kingdom—His influence on earth (Romans 14:17\). The Spirit’s production of joy can manifest in several different ways:
**The joy of deliverance:** When God sets someone free, rejoicing is in order.
1 Samuel 2:1: Hannah was filled with joy at her deliverance from her enemies.
Acts 12:14: The servant girl was so overjoyed that God had rescued Peter from prison that she forgot to let Peter in the house.
**The joy of salvation:** Our greatest reason to be joyful is that God wants to save us and spend eternity with us. Nothing is better than this.
Luke 15:7: All heaven is joyful when a person accepts God’s provision of salvation.
Acts 8:8: The people of Samaria were joyful as they heard the gospel and saw God’s power in healing the sick.
Acts 13:52; 15:3: Jewish believers rejoiced when they heard of the work of the Holy Spirit in saving Gentiles.
**The joy of spiritual maturity:** As the Holy Spirit works in us to bear more fruit, we become confident in God’s promises and rejoice in our walk with Him and with other believers.
John 15:11: The fullness of joy comes to those who continue in the love of Christ and obey Him.
2 Corinthians 1:24; 2:3; 7:4; 1 Thessalonians 2:19\-20; 3:9: Paul knew joy as the churches gave evidence of the Holy Spirit working among them.
Philippians 2:2: Groups of believers who unite in demonstrating the mind, love, and purpose of Christ bring joy to others.
Hebrews 10:34; 12:2; James 1:2\-4: Believers, following the example of Jesus, endure persecution because of the promise of future joy.
**The joy of God’s presence:** The Holy Spirit draws us to God, in whose presence we can know true joy. Without the Holy Spirit, no one would seek God.
Psalm 16:11: “You will fill me with joy in your presence, with eternal pleasures at your right hand.”
Matthew 2:10; Luke 1:14: Mary and the shepherds were joyful because Immanuel had been born.
Matthew 28:8; Luke 24:41: The women who went to Jesus’ tomb and the disciples were overjoyed that He rose from the dead.
The Greek *chara* is closely related to [*charis*](charis-in-the-Bible.html), which means “grace” or “a gift.” *Chara* is the normal response to *charis*—we have joy because of God’s grace. The next step in the progression is to allow our joy to become an action as we express it, although sometimes joy can be so great it is inexpressible (1 Peter 1:8\).
Possessing joy is a choice. We choose whether to value God’s presence, promises, and work in our lives. When we yield to the Spirit, He opens our eyes to God’s grace around us and fills us with joy (Romans 15:13\). Joy is not to be found in a fallen world; it is only fellowship with God that can make our joy complete (1 John 1:4\).
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The Fruit of the Holy Spirit – What is peace?
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Answer
In Romans 12:18, Paul exhorts, "If possible, so far as it depends on you, be at peace with all men." What a perfect example of our role in the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html) mentioned in Galatians 5:22\-23\. We are to submit our wills to God’s leading and our actions to God’s Word, but the actual results are up to Him. Only God can create peace through the work of the Holy Spirit. *Especially* the peace mentioned in Galatians 5—the peace of a harmonious relationship with God.
We are born at war. At birth, our sinful nature has already declared war on God and His truth. Our heart’s desire is to be separated from Him, and if we persist in this desire until death, He will give us what we want.
But God’s methods of warfare are not what we expected. Instead of a battle, He sent us the Prince of Peace (Isaiah 9:6\). Jesus’ goal in coming to earth was more than simply to cease hostilities; He came to bring about a full and abiding relationship of restoration and love. The cost of this peace was His life (Isaiah 53:5\).
But, just as we cannot force another to be at peace with us, even Jesus’ sacrifice on the cross did not ensure that we would accept His terms of peace. Romans 3:10b\-11 explains, "There is none righteous, not even one; there is none who understands, there is none who seeks for God." None of us can accept Jesus’ offer of peace through our own will and power. Our natural selves do not want it. Only God can lead us to want peace with Him; the Holy Spirit leads us to want Jesus and His message. Once the Spirit draws us, we believe in Jesus, and the peace comes. “Since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1\).
However, the fruit of the Spirit includes a peace that goes beyond that of salvation. It is a sweet relationship. We are called to His presence (Ephesians 2:11\-18\) and called to be confident in that presence (Hebrews 4:16\) because we are His friends (John 15:15\). As Isaiah 26:3 says, "The steadfast of mind You will keep in perfect peace, because he trusts in You."
God’s peace transcends earthly matters, as Philippians 4:4\-7 illustrates. Believers are to be "anxious for nothing," for God promises to "guard your hearts and minds." It is a peace “which transcends all understanding”; that is, to the worldly mind, such peace is incomprehensible. Its source is the Holy Spirit of God, whom the world neither sees nor knows (John 14:17\).
The Spirit\-filled Christian has a peace that is abundant, available in every situation, and unlike anything that the world has to offer (John 14:27\). The alternative to being filled with the Spirit and His peace is to be filled with alarm, filled with doubt, filled with foreboding, or filled with dread. How much better to let the Spirit have control and perform His work of growing fruit to the glory of God!
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The Fruit of the Holy Spirit – What is patience?
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Answer
There are two Greek words translated as "patience" in the New Testament. *Hupomonē* means "a remaining under," as when one bears up under a burden. It refers to steadfastness in difficult circumstances. *Makrothumia*, which is used in Galatians 5:22, is a compound formed by *makros* (“long”) and *thumos* (“passion” or “temper”). “Patience” in Galatians 5:22 literally means “long temper,” in the sense of “the ability to hold one’s temper for a long time.” The KJV translates it “longsuffering.” A patient person is able to endure much pain and suffering without complaining. A patient person is slow to anger as he waits for God to provide comfort and punish wrongdoing. Since it is a [fruit of the Spirit](fruit-of-the-Holy-Spirit.html), we can only possess *makrothumia* through the power and work of the Holy Spirit in our lives.
Patience comes from a position of power. A person may have the ability to take revenge or cause trouble, but patience brings self\-restraint and careful thinking. Losing patience is a sign of weakness. We are patient through trying situations out of hope for a coming deliverance; we are patient with a trying person out of compassion. We choose to love that person and want what’s best for him.
As the Spirit produces patience in us, He is making us more Christlike. Second Thessalonians 3:5 speaks of the “patience of Christ” (ASV). Christ is even now patiently awaiting the completion of the Father’s plan: after Jesus “had offered for all time one sacrifice for sins, he sat down at the right hand of God. Since that time he waits for his enemies to be made his footstool” (Hebrews 10:12\-13\). We should be patient, even as He is patient.
God is patient with sinners. Romans 2:4 says that God’s patience leads to our repentance. Romans 9:22 points out that only God’s patience prevents Him from destroying “the objects of his wrath.” Paul glorifies the Lord for His “unlimited patience” that saved him, “the worst of sinners” (1 Timothy 1:16\). Peter highlights the patience of God in 1 Peter 3:20, pointing out that God had immense patience with the evil people of Noah’s day, delaying judgment as long as possible (Genesis 6\). Today, “our Lord’s patience gives people time to be saved” (2 Peter 3:15, NLT).
James urges believers to be patient and not to complain as we wait for Jesus to return. James holds up the prophets as models of patience (James 5:7\-11\). The Old Testament prophets ceaselessly spoke God’s Word to unheeding and abusive audiences. Jeremiah was thrown into a cistern (Jeremiah 38:1\-16\), Elijah was so worn out from his fight with Jezebel that he wanted to die (1 Kings 19:1\-8\), and Daniel was thrown into the lion’s den—by a king who was his friend (Daniel 6:16\-28\). While God delayed judgment, Noah prophesied of the coming destruction, and in 120 years did not have a single convert (2 Peter 2:5\).
The opposite of patience is agitation, discouragement, and a desire for revenge. God does not want His children to live in agitation but in peace (John 14:27\). He wants to dispel discouragement and replace it with hope and praise (Psalm 42:5\). We are not to avenge ourselves; rather, we are to love others (Romans 12:19; Leviticus 19:18\).
God is patient, and His Spirit produces the fruit of patience in us. When we are patient, we leave room for God to work in our hearts and in our relationships. We lay down our schedule and trust in God’s. We thank the Lord for what and whom He’s brought into our lives. We let God be God.
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The Fruit of the Holy Spirit – What is kindness?
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Answer
Galatians 5:22\-23 lists the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html)—the resulting character of someone who is allowing the Holy Spirit to develop maturity in his or her life. The fifth characteristic, kindness, is called “gentleness” in the KJV.
The Greek word for “kindness” is *chrēstotēs*. It means “benignity, tender concern, uprightness.” It is kindness of heart and kindness of act.
Kindness is the characteristic that led God to provide salvation for us (Titus 3:4\-5; Romans 2:4; 11:22\). Kindness leads God to give us green pastures, quiet waters, and the restoration of our souls when we’re weary (Psalm 23:2\-3\). It is God’s tender care that makes Him want to gather us under His wings, to protect us and keep us close to Him (Psalm 17:8; 36:7; 61:4; Matthew 23:37\). God expressed kindness when He provided for Elijah and the widow of Zarephath during a drought—and He showed more kindness later when He raised the widow’s only son from the dead (1 Kings 17:8\-24\). When Sarah exiled Hagar and Ishmael, God gave the outcasts kindness in the form of water and hope (Genesis 21:9\-21\). On multiple occasions, kindness induced Jesus to stop what He was doing and help others in need (Mark 6:34; Mark 7:29; Mark 10:46\-52\). And kindness leads the Good Shepherd to rescue us when we stray (Luke 15:3\-7\). In kindness He “gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young” (Isaiah 40:11\).
When we exhibit the kindness of God, we are tender, benevolent, and useful to others. Every action, every word will have the flavor of grace in it. To maintain this attitude toward those we love is hard enough. To express kindness toward those who are against us requires the work of God (2 Corinthians 6:4\-6\). That is why kindness is a fruit of the Spirit.
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Subsets and Splits
Top Long Responses
Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.