Split (1)

train · 9.53k rows

prompt stringlengths 0 158	response stringlengths 14 40.2k
The Fruit of the Holy Spirit – What is goodness?	Answer In Galatians 5:22\-23, Paul lists the "[fruit of the Spirit](fruit-of-the-Holy-Spirit.html)". “Fruit,” here, means "beneficial results," the good things that come from the Spirit’s indwelling. As the Holy Spirit works in our lives, our character changes. Where we had harbored selfishness, cruelty, rebelliousness, and spite, we now possess love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control. Everything in the list reflects the character of God, and goodness is one that relates directly to morality. Goodness is virtue and holiness in action. It results in a life characterized by deeds motivated by righteousness and a desire to be a blessing. It’s a moral characteristic of a Spirit\-filled person. The Greek word translated “goodness,” agathosune, is defined as "uprightness of heart and life." Agathosune is goodness for the benefit of others, not goodness simply for the sake of being virtuous. Someone with agathosune will selflessly act on behalf of others. Confronting someone about a sin demonstrates goodness. So do giving to the poor, providing for one’s children, visiting the sick, volunteering to clean up after a storm, and praying for an enemy. Expressions of goodness are as varied as the Spirit is creative. Goodness is not a quality we can manufacture on our own. James 1:17 says, "Every good thing given and every perfect gift is from above, coming down from the Father of lights." This certainly includes a life characterized by goodness. In letting the Holy Spirit control us, we are blessed with the fruit of goodness. As others see our good works, they will praise our Father in heaven (Matthew 5:16\).
The Fruit of the Holy Spirit – What is faithfulness?	Answer Faithfulness is steadfastness, constancy, or allegiance; it is carefulness in keeping what we are entrusted with; it is the conviction that the Scriptures accurately reflect reality. Biblical faithfulness requires belief in what the Bible says about God—His existence, His works, and His character. Faithfulness is a [fruit of the Spirit](fruit-of-the-Holy-Spirit.html); it is the result of the Spirit working in us. But the Spirit is also our seal of faithfulness. He is our witness to God’s promise that if we accept the truth about God, He will save us. Hebrews 11 gives a long list of faithful men and women in the Old Testament who trusted God. Abel’s understanding of God made his sacrifice real and authentic. Noah trusted God’s word about the coming judgment as well as God’s promise to save his family (Genesis 6\-9\). Abraham and Sarah believed against all evidence that they would have a child (Genesis 21:1\-34\). Rahab trusted God to protect her family when the Israelites destroyed Jericho (Joshua 6\). Gideon’s mustard\-seed faith routed an entire army (Judges 6\-7\). In that list in Hebrews 11 is the example of Enoch, who "obtained the witness that before his being taken up he was pleasing to God. And without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who seek Him" (vs. 5b\-6\). Faith, or a faithful commitment to who God says He is, is basic to walking with God. As Jesus traveled, He responded to people’s faith and curtailed His involvement where there was no faith (Mark 6:1\-6\). Enoch understood that God rewards those who seek Him and trust Him with all their hearts. We trust what God does because we trust Him, not the other way around. In other words, we trust God even when He is silent and we see no miracles. That is part of faithfulness. We know God is reliable, steadfast, and true. The Old Testament saints also had faith in the invisible work of God (Hebrews 11:3\). Abraham never saw his descendants become “as numerous as the stars in the sky.” Moses never entered the Promised Land. And none of the Old Testament saints lived to see their Messiah. But they were faithful. They believed God would do as He promised. They lived by faith and not by sight (2 Corinthians 5:7\). Faithfulness is believing that God is Who He says He is and continuing in that belief despite the vagaries of life. Functionally, that means we trust what God says in the Bible, and not necessarily what the world or our own eyes tell us. We trust He will work out everything for good. We trust He will work His will in us. And we trust that our situation on earth is nothing compared to our future reward in heaven. The only way we can have such faith is by the Holy Spirit’s influence. He testifies to the truth and impels us to seek God. The Spirit makes us faithful.
The Fruit of the Holy Spirit – What is gentleness?	Answer Galatians 5:22\-23 says that the Holy Spirit works in us to be more like Christ (Ephesians 4:14\-16\), and part of the [fruit](fruit-of-the-Holy-Spirit.html), or results, of that work is gentleness. Gentleness, also translated “meekness,” does not mean weakness. Rather, it involves humility and thankfulness toward God, and polite, restrained behavior toward others. The opposites of gentleness are anger, a desire for revenge, and self\-aggrandizement. It takes a strong person to be truly gentle. Henry Wadsworth Longfellow gives us a wonderful illustration of gentleness in “The Village Blacksmith.” In the poem, the main character is described thus: “The smith, a mighty man is he, With large and sinewy hands; And the muscles of his brawny arms Are strong as iron bands.” However, in church, as he hears his daughter singing a hymn, the smith is overcome with emotion, “And with his hard, rough hand he wipes / A tear out of his eyes.” This is gentleness. Might restrained. Humility and grace. God wants us to give Him control of our lives. Relying on our own logic, we have no impetus to submit to God’s leadership. With the wisdom given to us by the Holy Spirit, however, we begin to see why we should completely submit to God as Lord of our lives. Human power under human control is a half\-broken weapon in the hands of a child. But gentleness places our strength under God’s guidance; it is a powerful tool for God’s kingdom. Every person is powerful. We can speak words that influence others; we can act in ways that help or hurt; and we can choose what influences will inform our words and actions. Gentleness constrains and channels that power. To be gentle is to recognize that God’s ways and thoughts are high above our own (Isaiah 55:9\). It is to humbly realize that our worldviews are shaped by exposure to sin and the misinterpretation of experience. It is to accept God’s worldview, reflecting truth about the spiritual and the material worlds. It is to our advantage to have a gentle attitude toward God because He is [omniscient](God-omniscient.html) and we are not. "Where were you when I laid the foundation of the earth?" God challenges Job. "Tell Me, if you have understanding" (Job 38:4\). God knows everything of the past, present, and future (1 John 3:20\); we can’t even get the weather forecast right. Like a petulant teenager to his parents, we may cry out, "You just don’t understand!" but God does understand, more than we could possibly know (Psalm 44:21\). When we are filled with the Spirit’s fruit of gentleness, we will correct others with easiness instead of arguing in resentment and anger, knowing that their salvation is far more important than our pride (2 Timothy 2:24\-25\). We will forgive readily, because any offense toward us is nothing compared to our offenses against God—offenses He’s already forgiven (Matthew 18:23\-35\). Competition and sectarianism will disappear, as the goal becomes less about ourselves and more about preaching the gospel (Philippians 1:15\-18\). John the Baptist was a fiery preacher, yet he evinced true gentleness when he said, “\[Jesus] must become greater; I must become less” (John 3:30\). Gentleness also means giving up the right to judge what is best for ourselves and others. God is not as concerned with our comfort as He is concerned with our spiritual growth, and He knows how to grow us far better than we do. Gentleness means that we accept that the rain falls on the evil and the just and that God may use methods we don’t like to reach our hearts and the hearts of others. Finally, to live in a spirit of gentleness toward God is to accept His judgment on people and issues. We tend to think it is gentle to go easy on people and try to justify actions that God has called sin. Or to let someone continue in sin without speaking the truth. But Paul says, "If anyone is caught in a trespass, you who are spiritual restore such a one in a spirit of gentleness" (Galatians 6:1\). This doesn’t mean to be so soft that the sinner doesn’t realize he’s sinned. It means to confront the brother in a manner that is in line with Scripture—to be mild, loving, encouraging, and clear about the holiness that God calls us to. Jesus gave us the perfect picture of gentleness: “See, your king comes to you, gentle and riding on a donkey” (Matthew 21:5\), and now He offers us His gentleness as a gift. If we allow the Holy Spirit to lead us, we will be filled with fruit of gentleness.
The Fruit of the Holy Spirit – What is self-control?	Answer The last characteristic listed in Galatians 5:22\-23 as a [fruit of the Spirit](fruit-of-the-Holy-Spirit.html) is self\-control. The fruit of the Spirit is the change in our character that comes about because of the Holy Spirit’s work in us. We do not become a Christian on our own, and we cannot grow on our own. Philippians 2:13 says that "it is God who is at work in you, both to will and to work for His good pleasure." Every good thing we do is the fruit of the Spirit’s work in our lives. Self\-control (“[temperance](Bible-temperance.html)” in the KJV) is, of course, the ability to control oneself. It involves moderation, constraint, and the ability to say “no” to our baser desires and fleshly lusts. One of the proofs of God’s working in our lives is the ability to control our own thoughts, words, and actions. It’s not that we are naturally weak\-willed. But our fallen nature is under the influence of sin. The Bible calls it being a "[slave to sin](slave-to-sin.html)" (Romans 6:6\). One definition of sin is "filling a legitimate need through illegitimate means." Without the power of the Holy Spirit, we are incapable of knowing and choosing how best to meet our needs. Even if we knew what would be best, such as not smoking, another need, like comfort, would take precedence and enslave us again. When we are saved by Christ’s sacrifice, we are free (Galatians 5:1\). That liberty includes, among other things, freedom from sin. “Our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin” (Romans 6:6\). Now, as the Spirit gives us self\-control, we can refuse sin. Believers need self\-control because the outside world and internal forces still attack (Romans 7:21\-25\). Like a vulnerable city, we must have defenses. A wall around an ancient city was designed to keep out the enemy. Judges at the gates determined who should be allowed in and who should remain outside. Soldiers and gates enforced those decisions. In our lives, these defenses might include [avoiding close relationships with sinners](friendships-unbelievers.html), [meeting with other believers](church-attendance.html), and meditating on the [life\-giving Word of God](Bible-God-Word.html). We don’t exhibit self\-control if we continually dally with that which would enslave us. Self\-control naturally leads to perseverance (2 Peter 1:6\) as we value the long\-term good instead of the instant gratification of the world. Self\-control is a gift that frees us. It frees us to enjoy the benefits of a healthy body. It frees us to rest in the security of good stewardship. It frees us from a guilty conscience. Self\-control restricts the indulgence of our foolish desires, and we find the liberty to love and live as we were meant to.
Should Christians attend weddings of those in other faiths?	Answer This can be a difficult issue. Believers want to show friendship, but we’re wary of seeming to condone the unbiblical aspects of a wedding ceremony in another religion. As a starting point in any decision\-making process, we should pray for wisdom (James 1:5\). What does God say in regards to whether or not you should attend the ceremony? In general, though, if a believer is invited to a marriage ceremony, he or she should feel free to attend. God instituted [marriage](marriage-constitutes.html), and, whether the couple is Christian, Hindu, Sikh, Buddhist, atheist, or some other religion, marriage is honorable in God’s eyes (Hebrews 13:4\). As long as the marriage is between a man and a woman, it is as God intended. Attending the ceremony is a matter of supporting the bride and/or groom; it’s not necessarily a stamp of approval on another faith. In some cultures, elements of paganism are part of the wedding ceremony. A traditional Bengali wedding, for example, includes prayers and offerings made to an idol. If attending a wedding requires a believer himself to perform a pagan ritual, then he should honor God rather than man (Acts 5:29\). In most cases, however, a Christian can simply attend and not be involved in the sacrifices to false gods. There is also the possibility that others will interpret a Christian’s presence there as giving “approval” to what is taking place. Again, this is a situation that demands prayer and godly discernment. Jesus’ prayer in John 17:15\-18 contains a principle that may help: “My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world.” Christians are in the world, sent by Jesus Himself, but we are not of the world. We are an infusion of light in a dark place (Matthew 5:16\). The goal is not to separate totally from the people and events of a culture, but to be preserved from evil. The friendships we make with those of another religion may plant seeds that someone else may water, and God may later bring the fruit (1 Corinthians 3:6\). To be asked to take part in a wedding is an honor and a privilege. We should use everything that comes our way to bring glory to the Lord.
What does the Bible say about confidence?	Answer Confidence is a popular subject today. We are told to think confidently, to be self\-assured, to live brashly, boldly, and brazenly. In a myriad of ways, the theme of modern society is to be self\-confident. Popular religious leaders make confidence the centerpiece of their teaching. Does the Bible agree with this "positive thinking" mantra? If the Bible teaches us to be confident, what should we be confident about? If not, why not? The word confidence (or its close derivatives) is used 54 times in the King James Version and 60 times in the New International Version. The majority of uses concern trust in people, circumstances, or God. The Bible says there are some things we should not have confidence in. For example, "Have no confidence in the flesh" (Philippians 3:3\). Paul wrote these words to counter the claims of those who thought they were acceptable to God based on their heredity, training, or religious devotion. God is no respecter of persons (Acts 10:34\), and our résumés and geneaologies don’t matter much to Him. Proverbs 14:16 says that a righteous man departs from evil, but a fool rages in his confidence. In other words, to arrogantly assume that sin has no consequences is a foolish confidence. If we’re going to be confident in something, Psalm 118:8, 9 tells us what it should be: "It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes." Those who trust in government, finances, other people, or themselves will be disappointed in the end. On the other hand, those who put their confidence in God will never be ashamed (Romans 10:11\). Psalm 16 is an excellent example of a positive confidence in God. David takes no credit for his own goodness (verse 2\), nor does he extol his own abilities. Instead, every good thing is ascribed to God (verse 6\), and every hope is based on God’s character (verse 1\). Because God is unchanging, David can confidently rest in hope (verse 9\), despite any hardships he faces in life (verse 10\). Our confidence comes from our relationship with Christ. He is our High Priest, and through His intercession, we can “approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16\). The apostles before the Sanhedrin displayed an assurance that amazed their antagonists: “When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus” (Acts 4:13\). We can follow God in full confidence in His wisdom, power, and plan. As we obey the Lord, we have assurance of our salvation (1 John 2:3\). Also, having a good conscience aids our confidence, for we will have nothing to hide. “The righteous are as bold as a lion” (Proverbs 28:1\). Paul gives us something else we can have faith in: "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ" (Philippians 1:6\). Knowing that God promises to work in the lives of His children, Paul was confident that God would help the Galatians stand fast in the truth (Galatians 5:10\). When we put our trust in God and His revealed Word, our lives take on a new stability, focus, and poise. A biblical self\-confidence is really a confidence in God’s Word and character. We put no confidence in our flesh, but we have every confidence in the God who made us, called us, saved us and keeps us.
How are people destroyed from a lack of knowledge (Hosea 4:6)?	Answer Hosea 4:6 says, “My people are destroyed for lack of knowledge.” What was it that Israel did not know, and why was that lack of knowledge so dangerous? The rest of verse 6 helps explain: “Because you have rejected knowledge, I reject you from being a priest to me. And since you have forgotten the law of your God, I also will forget your children” (KJV). It’s important to note the structure of the verse: “rejected knowledge” is parallel to “forgotten the law.” This fits the context of the opening verse of the chapter, which states that Israel failed to acknowledge the LORD as their God (Hosea 4:1\). The people did not simply lack knowledge; they actively rejected it. Another parallel offers a deeper understanding of the passage. Because Israel had “rejected” knowledge (God’s Law), God would “reject” them. Because Israel had “forgotten” God’s Law, He would “forget” their children (He would remove His future blessing from the nation). As a result of God “rejecting” and “forgetting” Israel, they would be destroyed. Hosea’s message is in line with Moses’ warning to the nation that God would remove His blessing from a disobedient people (Deuteronomy 28\). Hosea 4:1\-2 emphasize that Israel’s lack of knowledge was not mere ignorance, but active sin against God: “There is no faithfulness or steadfast love, and no knowledge of God in the land; there is swearing, lying, murder, stealing, and committing adultery; they break all bounds, and bloodshed follows bloodshed.” The people were only ignorant of the Law because they actively ignored it. Hosea’s warnings went unheeded, and Israel was conquered by Assyria during his ministry. Yet, even in judgment, God spares a remnant and restores His relationship with them. The prophecies of Hosea reflect this pattern. Israel was judged, yet the Lord would later restore His people whom He loved. The coming of Jesus Christ illustrates God’s love to the fullest degree. Jesus died for the sins of all people, offering every person the opportunity to come to faith in Him (John 3:16; Ephesians 2:8\-9\). To those who do believe, Jesus is “wisdom from God” (1 Corinthians 1:30\). Because of Christ, there is no need for anyone ever again to be “destroyed from a lack of knowledge.”
Why did God tell Hosea to marry a prostitute (Hosea 1:2)?	Answer In Hosea 1:2 we read, “The LORD said to Hosea, ‘Go, take to yourself a wife of whoredom and have children of whoredom.’” Hosea obeyed, marrying a woman named [Gomer](Gomer-in-the-Bible.html), who was unfaithful to him. Why did God tell Hosea to marry a prostitute? To begin with, it is important to realize this command could be understood two different ways. First, and more likely, this command could be one of anticipation. In other words, God may have instructed Hosea to marry a woman who would later become unfaithful to him. The other possibility is that the command was for Hosea to marry someone already known as a prostitute. In either case, the reason for this unusual directive is specified in the latter half of the same verse: “For the land commits great whoredom by forsaking the LORD.” God wanted to provide an illustration of His relationship with the people of Israel, who had been unfaithful to Him by practicing idolatry. This theme is carried through the remainder of the prophecies in chapter 1 and the discussion of Israel’s unfaithfulness in chapter 2\. In Hosea 3:1, after Gomer had left Hosea and was living in immorality, the Lord commanded Hosea to find her and buy her back. God was continuing His illustration, except now He wanted to show the greatness of His grace: “Even as the LORD loves the children of Israel, though they turn to other gods.” Hosea’s faithful love of Gomer was an illustration of God’s faithfulness to wayward Israel. Just as Gomer had been unfaithful to her husband and had to be redeemed, Israel needed God’s initiative to restore their relationship. The prophet Hosea was commanded to marry an unfaithful wife, and this set up a model of Israel’s broken relationship with God. Israel had been chosen and loved by God yet had been unfaithful to Him by way of idolatry. Just as Hosea redeemed his estranged wife and sought to continue his relationship with her, God promised to redeem Israel and renew their relationship with Him. The story of Hosea and Gomer is an unforgettable picture of God’s strong, unending love for His covenant people.
Why does God desire mercy and acknowledgement of Him instead of sacrifice (Hosea 6:6)?	Answer Hosea 6:6 reads, “For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.” Why does God desire love and knowledge of Him instead of burnt offerings? The key to answering this question is found in the words of the Shema: “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deuteronomy 6:4\-5\). Love for God was the number\-one priority for the people of Israel. The whole Law, including the offerings and sacrifices, was to serve as an expression of this love for the Lord. However, over time the Israelites began to worship other gods while continuing the ritual of the sacrifices. They “obeyed the Law,” yet they did not display love toward God, and they did not truly know Him. Hosea’s message was a response to Israel’s hypocrisy. God desired their love over external practices of piety. He longed for His people to long for Him rather than simply continue a religious tradition. Scripture often notes that sacrifices to God are incomplete and even offensive without a changed heart that loves and knows the Lord. First Samuel 15:22 says, “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams.” (See also Isaiah 1:11\-17; Amos 5:21\-24; Micah 6:6\-8 and Matthew 7:21\-23\.) The same is said of other religious rituals, such as circumcision (Romans 2:28\-29\). Jesus would later use Hosea’s teaching against the hypocritical Pharisees, saying, “Go and learn what this means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:13; cf. 12:7\). Without a loving relationship with God, all the rituals in the world couldn’t help the Pharisees. With the coming of Jesus Christ, the Law was fulfilled (Matthew 5:17\). As a result, Christians have no command to obey the Jewish Old Testament ceremonial laws. However, the principle of Hosea 6:6 is still relevant. Many religious people participate in Christian rituals, yet their hearts do not love God and seek to know Him. Those who practice empty rituals should heed Hosea’s words. God cares more about our heart’s love for Him than the things that we do in His name. We must not substitute religious traditions for a relationship with God. May we never be like those whom Jesus described: “These people honor me with their lips, but their hearts are far from me” (Mark 7:6\).
What does it mean to sow the wind and reap the whirlwind (Hosea 8:7)?	Answer Hosea 8:7 makes the enigmatic statement, “For they sow the wind, and they shall reap the whirlwind.” This proverb is known in modern times for its use in military speeches and as a title for a science fiction novel. What did Hosea mean? The proverb uses an illustration gleaned from the agricultural process of sowing and reaping. A farmer would sow seed. Of course, the type of seed he planted determined the type of plant that would grow and be harvested. This is the principle of duplication. In Hosea 8:7, God says that Israel had planted wind and would harvest a whirlwind. Taking the “wind” to mean something worthless and foolish (see Job 7:7; Proverbs 11:29; and Ecclesiastes 1:14, 17\), we can surmise that Israel’s foolishness in the past would result in a veritable storm of consequence. Indeed, in the previous verses, Hosea decries Israel’s idolatry (verses 4\-6\). Their foolish pursuit of false gods would reap a severe judgment from the Lord. Also at work in the proverb is the principle of multiplication: a farmer may plant one kernel of corn, but he will reap much more than that—a whole ear. In the same way, Israel’s sin of idolatry would bring forth an amplified consequence that would sweep them all away. The rest of verse 7 notes the results of this “whirlwind” of judgment: “The standing grain has no heads; it shall yield no flour; if it were to yield, strangers would devour it.” So, the crop would yield nothing. Outsiders would steal anything that did happen to grow. Israel would have understood Hosea’s words well. A poor or stolen crop would be devastating. Here, God is warning His people that their idolatry would lead to ruin. In addition to following idols, Israel was seeking help in other, equally sinful ways. “For they have gone up to Assyria, a wild donkey wandering alone; Ephraim has hired lovers” (Hosea 8:9\). Israel had made ill\-advised treaties with Assyria for protection from their enemies. Instead of trusting God, they relied on their wealth and the help of pagan nations. The “whirlwind” came upon Israel in 722 B.C., when Assyria invaded Israel, destroyed the capital city of Samaria, and deported the Israelites. Yet Hosea 14:4 promised future grace: “I will heal their apostasy; I will love them freely, for my anger has turned from them.” A whirlwind does not last forever, and God’s judgment would not be unending. God would later renew the relationship between Him and His people. Today, we can see the truth of Hosea’s proverb in many ways. Those who live in unrepentant sin can expect to suffer the consequences of their sin—consequences that both “fit the crime” and exhibit a stunning intensity. Also, this statement by Hosea is a clarion call to avoid idolatry. Anything that steals our trust in the Lord, lessens our devotion to Him, or controls us can be considered an idol and should be abolished from our lives.
Is “out of Egypt I called my son” in Hosea 11:1 a Messianic prophecy?	Answer Hosea 11:1 states, “When Israel was a child, I loved him, and out of Egypt I called my son.” Is this verse a Messianic prophecy? The context of this verse speaks of the relationship the Lord had with the nation of Israel. The Lord loved Israel (Exodus 4:22\-23\) and rescued the people from slavery under Pharaoh, bringing them into the Promised Land. The analogy is that of God as the father and Israel as the child. Jewish readers would have clearly understood this important statement. God’s supernatural power served as the basis of the nation’s freedom from Egypt and escape to a new land. The parallelism in the verse is Israel/child/son and loved/called. In both clauses, “I” (God) is the One initiating the action. Matthew 2:13\-15 provides further insight: “Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, ‘Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.’ And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, ‘Out of Egypt I called my son.’” Matthew uses Hosea’s statement to show that the coming of the Messiah is an extension of the Lord’s love to His people. Matthew does not say that Hosea had Jesus in mind when Hosea 11:1 was originally written. Instead, Matthew says that the experience of Jesus matched what Hosea had written about Israel. Jesus was God’s Son, and He made a trip from Egypt to the land of Israel. Matthew was showing that Jesus completed what began with the exodus, connecting Jesus with the promise of Abraham and the leadership of Moses. The “calling” of God’s “son” (Israel) began in ages past and found its completion in the coming of Christ to fulfill the Law and the Prophets. In summary, Hosea 11:1 is not a Messianic prophecy in the same way that prophecies such as Isaiah 9:6 are. Rather, it is a pictorial prophecy; that is, there are similarities in the Old Testament passage to a New Testament truth about Christ. This Old Testament “picture” of Christ is called a “[type](typology-Biblical.html).” Matthew 2:15 can be seen as an analogy. Matthew is providing a connection between Jesus and God’s people of promise. As a Jew writing for primarily Jewish readers, Matthew found it important to point out many of the similarities between the nation of Israel and their Messiah, the One to fulfill the Prophets (Matthew 5:17\).
What was the “spirit of prostitution” in Hosea 4:12?	Answer Hosea 4:12 makes a strong and graphic accusation against Israel: “My people inquire of a piece of wood, and their walking staff gives them oracles. For a spirit of whoredom has led them astray, and they have left their God to play the whore.” Why would God say Israel had a spirit of whoredom (“spirit of prostitution,” NIV)? This provocative label is given to idolaters. We read that the Israelites “inquire of a piece of wood.” In other words, Israelites were consulting wooden idols. They had invested financially in making these idols or in asking others to give advice from idols. These idolaters were “unfaithful” to the Lord as they paid to have a relationship with other gods. God’s people are to be faithful to Him; to chase after other gods is to commit “spiritual adultery.” The “spirit of whoredom” could be a poetic reference to Israel’s desire to practice idolatry. However, there is a real connection between idolatry and the spirit world: “They sacrificed to demons, which are not God—gods they had not known” (Deuteronomy 32:17\). There are spirits, demonic in nature, which set themselves up as “gods” in this world and demand worship. The “spirit of whoredom” could be a literal entity that led Israel astray. Hosea 4:13 continues to delineate the problem: “They sacrifice on the tops of the mountains and burn offerings on the hills, under oak, poplar, and terebinth, because their shade is good. Therefore your daughters play the whore, and your brides commit adultery.” Israel’s spiritual prostitution included offering sacrifices to false gods. This was in violation of God’s Law that commanded sacrifice only to the Lord in the temple in Jerusalem. The worship of other gods often included actual prostitution, a sexual sin that the Israelites had been commanded to avoid. Such strong words from God through the prophet Hosea were intended to condemn idolatry and call Israel to repentance. God offered forgiveness and restoration even to those who had been so wicked. Hosea himself served as an example of God’s grace: his wife Gomer was unfaithful to him, yet he restored his relationship with her (Hosea 1:2; 3:1\-5\). In the same way, God was willing to restore His relationship with His people who had strayed into idolatry. Hosea 14, the final chapter of the book, reveals the Lord’s desire for His people: “Return, O Israel, to the LORD your God, for you have stumbled because of your iniquity” (Hosea 14:1\). Verse 4 likewise encourages, “I will heal their apostasy; I will love them freely, for my anger has turned from them.” Verse 7 poetically describes a restored Israel in the future: “They shall return and dwell beneath my shadow; they shall flourish like the grain; they shall blossom like the vine.” Despite wayward Israel’s following a “spirit of prostitution,” it is clear the Lord’s desire was to restore His people, calling them to repentance and a renewed relationship. This gracious offer to sinners is still extended to individuals today through Jesus Christ. He has offered forgiveness of sin and the opportunity for a relationship with God for everyone who trusts in Him (John 3:16; Ephesians 2:8\-9\).
What is biblical theology?	Answer Biblical theology is the study of the doctrines of the Bible, arranged according to their chronology and historical background. In contrast to [systematic theology](systematic-theology.html), which categorizes doctrine according to specific topics, biblical theology shows the unfolding of God’s revelation as it progressed through history. Biblical theology may seek to isolate and express the theological teachings of a specific portion of Scripture, such as the theology of the Pentateuch (first five books of the Old Testament) or the theology contained within John’s writings, etc. Or it may focus on a particular period of time, such as the theology of the unified kingdom years. Another branch of biblical theology may study a particular motif or theme in the Bible: a study of “the remnant,” for example, might search out how that motif is introduced and developed throughout Scripture. Many credit J. P. Gabler, a German biblical scholar, with beginning the field of biblical theology. As he was being inaugurated to a professorship in 1787, Gabler called for a sharp distinction between dogmatic (systematic or doctrinal) theology and biblical theology. For Gabler, biblical theology must be strictly a historical study of what was believed and taught in the various periods of biblical history, independent of modern denominational, doctrinal, philosophical, or cultural considerations. In general, the principles that Gabler espoused were correct, and he influenced the development of biblical theology for many years to come. However, it should be noted that there is no such thing as a study of the Bible with complete objectivity. Every interpreter brings certain presuppositions to the task. These biases have considerable influence upon the process of interpreting the Scriptures. As a result, the field of biblical theology is checkered with every imaginable opinion and variation of what the Bible teaches. Biblical theology is utterly dependent upon the hermeneutics of the theologian. The methods employed in interpreting Scripture are crucially important to biblical theology. One’s biblical theology can be no better than the methods he uses to interpret Scripture. Here is a basic difference between systematic and biblical theology: systematic theology asks, “What does the Bible as a whole say about angels?” and then examines every passage that concerns angelic beings, draws conclusions, and organizes all the information into a body of truth called “angelology.” The final product is, from Genesis to Revelation, the totality of God’s revealed truth on the subject. Biblical theology asks, “How did our understanding of angels develop throughout biblical history?” and then starts with the Pentateuch’s teaching about angels and traces God’s progressive revelation of these beings throughout Scripture. Along the way, the biblical theologian draws conclusions about how people’s thinking about angels may have changed as more and more truth was revealed. The conclusion of such a study is, of course, an understanding of what the Bible has to say about angels, but it also places that knowledge in the context of the “bigger picture” of God’s whole revelation. Biblical theology helps us see the Bible as a unified whole, rather than as a collection of unrelated doctrinal points.
What is the difference between a Christian and a disciple?	Answer The terms disciple and Christian are related but not synonymous. The Greek term for “disciple” in the New Testament is mathetes, which basically means “student” or “learner.” But a disciple is also a “follower,” someone who adheres completely to the teachings of another, making them his rule of life and conduct. The Pharisees prided themselves in being disciples of Moses (John 9:28\). Jesus’ followers were called “disciples” long before they were ever called “Christians.” Their discipleship began with Jesus’ call and required them to exercise their will to follow Him (Matthew 9:9\). Jesus was quite explicit about the cost of following Him. Discipleship requires a totally committed life: “Any of you who does not give up everything he has cannot be my disciple” (Luke 14:33\). Sacrifice is expected: “Jesus said to his disciples, ‘If anyone would come after me, he must deny himself and take up his cross and follow me’” (Matthew 16:24\). Not all of Jesus’ followers were able to make such a commitment. There were many who left Jesus after a while. “From this time many of his disciples turned back and no longer followed him” (John 6:66\). Jesus used the term disciple but never Christian. The first instance of the word Christian is found in the book of Acts: “The disciples were first called Christians in Antioch” (Acts 11:26\). Most Bible scholars agree that it is unlikely that the believers themselves thought up the name “Christians.” The early church had other names for themselves, such as “disciples” (Acts 13:52; 20:1; 21:4\) and “saints” (Romans 1:7; 1 Corinthians 16:1; Ephesians 1:1\) and “brothers” (1 Corinthians 1:9; 1 Peter 3:8\). The name “Christian,” meaning “belonging to Christ,” appears to have been invented by those outside of the church. It was most likely meant as a derogatory term. Only two other times does the word appear in the New Testament (Acts 26:28; 1 Peter 4:16\). The idea that the term Christian was originally a pejorative finds some support in 1 Peter 4:16: “However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.” Biblically speaking, a Christian is a disciple of Christ. A Christian is someone who has placed his faith in the Lord Jesus Christ (John 1:12\). A Christian has been born again by the power of the Holy Spirit (John 3:3\). A Christian “belongs to Christ” and is daily being transformed into the likeness of Christ (2 Corinthians 3:18\). A true Christian (and not one [in name only](nominalism.html)) will have to be a disciple of Christ as well. That is, he has [counted the cost](count-the-cost.html) and has totally committed his life to following Jesus. He accepts the call to sacrifice and follows wherever the Lord leads. The Christian disciple completely adheres to the teaching of Jesus, makes Christ his number\-one priority, and lives accordingly. He is actively involved in making other Christian disciples (Matthew 28:19–20\). A true Christian disciple is a believer in Christ and possesses new life through the indwelling Holy Spirit. Because he loves Christ, a Christian will also be an obedient disciple (John 14:15\). Paul describes the reality of being a Christian disciple: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\).
Who were Priscilla and Aquila?	Answer The story of these two friends of the apostle Paul is told in Acts 18\. Aquila, a Jewish Christian, and his wife, Priscilla, first met Paul in Corinth, became good friends of his, and shared in his work. These two remarkable people belong in the pantheon of Christian heroes, and their ministry is both an encouragement and an example for us. When we first meet Aquila and Priscilla, we are told that they had come to Corinth from Italy as victims of Roman persecution, not for their Christian faith but because Aquila was a Jew. The Emperor Claudius expelled all Jews from Rome, and no doubt Jews deemed it unsafe to remain in any part of Italy. Aquila and Priscilla found their way to Corinth and settled there, pursuing their trade as tentmakers. When Paul, a tentmaker himself, came to Corinth, he went to see them, no doubt having heard of their faith in Christ. Paul lived and worked with them while founding the Corinthian church. After a year and a half, Paul left for Ephesus and took Aquila and Priscilla with him. The couple stayed in Ephesus when Paul left and established a church in their home (1 Corinthians 16:19\). Then an eloquent preacher named [Apollos](who-Apollos.html) came through Ephesus. Apollos was mighty in the Scriptures, but he only knew the baptism of John. This means Apollos knew Christ had come and fulfilled John’s prophecies, but he didn’t know the significance of Christ’s death and resurrection, the ministry of the indwelling Holy Spirit, or the mystery of the church containing both Jews and Gentiles. Priscilla and her husband took Apollos aside and explained these things to him (Acts 18:24\-26\). Both Aquila and Priscilla possessed an in\-depth understanding of doctrine learned from Paul, and this husband and wife team was able to pass it on to another Christian and build him up in the faith. These two remarkable people set an example for us of hospitality, seen in opening their home to Paul and using their house as a meeting place for the church. We are also impressed by their passion for Christ and their hunger for knowledge of Him. Another hallmark of the lives of Priscilla and Aquila is their desire to build others in the faith. Paul’s last reference to them is in his last letter. Paul was imprisoned in Rome and writing to Timothy one last time. Timothy was pastoring the church at Ephesus, and Aquila and Priscilla are there with him, still faithfully ministering (2 Timothy 4:19\). To the end, Aquila and Priscilla were offering hospitality to other Christians, spreading the gospel they had learned from Paul, and rendering faithful service to the Master.
Why did God judge the sin of Achan so severely?	Answer The story of Achan’s sin and God’s punishment is found in Joshua 7\. [Achan](Achan-in-the-Bible.html) was an Israelite who fought the battle of Jericho with Joshua. God had commanded the Israelites to destroy the entire city of Jericho because of its great sin. Only [Rahab the harlot](life-Rahab.html) and her household were spared because she had hidden the Israelite spies (Joshua 6:17\). God further commanded that, unlike most victories when soldiers were allowed to take the spoils, the Israelites were to take nothing from Jericho. Everything in it was “[accursed](definition-anathema.html)” or “devoted to destruction.” God warned that anyone taking spoils from Jericho would “make the camp of Israel liable to destruction and bring trouble on it” (Joshua 6:18\-19\). The Israelites obeyed, except for Achan, who stole a beautiful robe and some gold and silver and hid these things in his tent. His sin was discovered, of course (Numbers 32:23\). God commanded that Achan and his entire family and all his possessions be destroyed, a punishment that seems overly harsh to us today. How are we to understand this dire act of God? There are several reasons for the severe penalty God inflicted upon Achan. For one thing, Achan’s sin affected the entire nation of Israel. In Joshua 7:1 God says that “the Israelites” acted unfaithfully and that His anger burned “against Israel.” The nation as a whole was in a covenant relationship with God and, when one member transgressed that covenant, the entire nation’s relationship with Him was damaged. Achan’s sin defiled the other members of the community as well as himself. A similar situation is seen in the sin of Adam and Eve and its effect on the whole of mankind. Adam and Eve’s rebellion destroyed the perfect communion the human race would have enjoyed with God. Further, Achan’s sin caused God’s blessing upon the Israelites to be withheld in their subsequent battle against the city of [Ai](Ai-in-the-Bible.html), and the Israelites “were routed by the men of Ai, who killed about thirty\-six of them” (Joshua 7:4\-5\). Thirty\-six men who were not involved in Achan’s sin died because of Achan’s sin. He stole that which was “devoted to destruction” and so brought destruction on others. God explained to Joshua, “That is why the Israelites cannot stand against their enemies; they turn their backs and run because they have been made liable to destruction” (Joshua 7:12; see also 22:20\). We fool ourselves if we think that our sin affects only us. Disobedience brings ruin even upon the innocent. Sin’s effects go beyond the initial sinner. Also, the gold and silver Achan stole was stolen from God Himself. The precious metals were to be added to the treasury of the Lord, and, in stealing them, Achan robbed God directly. Achan’s disobedience was also an insult to God’s holiness and His right to command His people in the manner He sees fit. Even so, God gave Achan a night to consider his sin and come to Him in repentance (Joshua 7:13\). Achan did not avail himself of God’s mercy and patience, however. The gold and silver Achan coveted had a stronger pull on his allegiance. Is it any wonder that, in the face of such insult, God would choose to destroy him? But why, we might ask, did God destroy Achan’s family as well? The Bible doesn’t give us God’s exact reasons for destroying Achan’s family, although Proverbs 15:27 does say that “a greedy man brings trouble to his family.” In the case of Achan, all we can do is speculate. Perhaps it was an object lesson to the rest of the nation, a lesson they learned after Korah’s rebellion (Numbers 16\) but which needed to be reinforced. Perhaps Achan’s children had already begun to exhibit their father’s traits of covetousness, disobedience, and disrespect for God’s commands. Most likely, they had actually helped Achan hide the stuff and were, in fact, accomplices to the crime. There is no way to know all of God’s reasons for what seems to us His harsh punishment of Achan and his family. He doesn’t always explain His reasoning to us, nor does He have to. The story of Achan and many other biblical narratives give us sufficient information to understand that God is holy and that He is not to be disobeyed without risking dire consequences.
Is Joel 1:4 referring to literal locusts? When was this prophecy fulfilled?	Answer The book of Joel mentions four types of locusts that would destroy the agriculture of Israel. Joel 1:4 says, “What the cutting locust left, the swarming locust has eaten. What the swarming locust left, the hopping locust has eaten, and what the hopping locust left, the destroying locust has eaten” (ESV). When were these predictions fulfilled? Were these literal locusts or a metaphorical reference to something else? The time of the fulfillment depends, to some extent, on the date the book of Joel was originally written. Scholars debate the exact time of composition, but it was likely around 845 B.C. In chapter 1, Joel describes the devastation caused by an invasion of locusts. The damage is so severe that the nation is brought to ruin; every strata of society is affected: drunkards (Joel 1:5\-7\), citizens of Jerusalem (Joel 1:8\-10\), farmers (Joel 1:11\-12\), and priests (Joel 1:13\). The prophet then calls on the people of God to repent. Some interpreters see the locusts as symbolic of an invading army, suggesting the locusts refer to another animal such as a horse (similar to Jeremiah 51:27\). Other commentators view these locusts as a reference to modern\-day helicopters, interpreting Joel’s prophecy as a prediction of a future war. However, such views neglect the intention of the author and the understanding of the original audience. Israelites saw locust swarms as deadly due to the locusts’ ability to wipe out an entire year’s harvest. Locust plagues had been seen before (Exodus 10:1\-3; Psalm 105:34\-35\). There is no doubt that Joel was warning his readers about a future day when God would judge all people. Most likely, Joel used a recent devastation of locusts as an illustration of Judgment Day. The disaster brought upon Israel’s agriculture was a small taste of a coming judgment on Israel and a later judgment upon the whole earth. Part of this prophecy was fulfilled when Israel was defeated by its enemies and taken into exile. The remaining judgments (2:28ff) will take place in the future Day of the Lord. In summary, the prophet Joel is most likely referring to a literal locust invasion that took place shortly before his writing, around 845 B.C. The literal swarms of locusts that invaded in successive waves to destroy the crops of Israel spoke of a soon\-coming invasion of enemies as well as a future day of judgment.
Why did God use a locust swarm to punish Israel (Joel 1:4)?	Answer A locust swarm has the potential to devastate all vegetation in its path and can cause economic disaster in a region. Ancient Israel was predominantly an agricultural society. As such, threats to the nation’s crops were one of the main concerns of its citizens. At times, God used a locust swarm as a judgment to call Israel to repent of their sins (Joel 1:4\). The following verses detail the extent of this [locust swarm in Joel’s time](Joel-locusts.html): – Loss of grapes for making wine: “The sweet wine . . . is cut off from your mouth” (Joel 1:5\). – Destruction of figs: “It has laid waste my vine and splintered my fig tree” (Joel 1:7\). – No grain or wine for offerings at the temple: “The grain offering and the drink offering are cut off from the house of the LORD” (Joel 1:9\). – Destruction of grain, which would result in no bread: “The fields are destroyed, the ground mourns, because the grain is destroyed” (Joel 1:10\). – Destruction of wheat and barley: “The wheat and the barley . . . has perished” (Joel 1:11\). – Loss of the fruit from trees: “Pomegranate, palm, and apple, all the trees of the field are dried up” (Joel 1:12\). – Loss of olives: “The oil languishes” (Joel 1:13\). – No food for the livestock (Joel 1:18\). As a result of the locust swarm, every major food source except meat and seafood had been destroyed for the year. The prophet Joel called the priests to repent (Joel 1:13\) and urged them to call the people to fast and pray (Joel 1:14\). Insightful readers, especially the priests addressed in Joel 1:13, would have been aware that the invading locust swarm was a fulfillment of prophecy. Moses had warned Israel of the results of disobedience in Deuteronomy 28:37–38: “You will become a thing of horror, a byword and an object of ridicule . . . . You will sow much seed in the field but you will harvest little, because locusts will devour it.” While tragedies such as a locust swarm are not always a sign of God’s judgment on a community, Joel said that, in Israel’s case, the invasion of locusts was a call for God’s people to repent in fasting and sackcloth. Still today, when tragedy strikes, it can be a reminder to turn to God. God can use tragedies and the loss of material things to cause people to [seek Him](seeking-God.html).
How does God restore the years that the locusts have eaten (Joel 2:25)?	Answer The statement of Joel 2:25—“I will restore to you the years that the swarming locust has eaten”—is a reference to the produce of food from the years the locusts destroyed the harvest. A closer look at the context and details of this verse offers additional insight into the goodness of God. Israel’s crops had been destroyed by a locust invasion (Joel 1:4\), and the impact lasted more than one year. This could indicate that locusts invaded in consecutive years. However, it is more likely that the damage of one invasion had a multi\-year impact. When locusts destroyed a crop, they wiped out the seed saved from the previous year, the harvest of the current year, and the seed that would be used the next year. Locust devastation of grape vines and fruit trees would take years to redevelop (Joel 1:12\). Joel 2:25 complements the preceding verse, which says, “The threshing floors shall be full of grain; the vats shall overflow with wine and oil.” The restoring of the years the locust had eaten would include an abundant harvest of grain, grapes, and olives. Joel had used the locust invasion as an illustration of God’s judgment. In His promise to “restore” the years lost to the locust, God is pledging to restore His repentant people to a place of blessing after judgment. The context describes many other positive things that would take place during this restoration: \-Green pasture for livestock: “the pastures of the wilderness are green” (Joel 2:22\). \-Trees and vines that bear fruit: “the tree bears its fruit; the fig tree and vine give their full yield” (Joel 2:22\). \-The spring and summer rains would come as needed for a good crop: “he has given the early rain” (Joel 2:23\). The results of this restoration would be both physical and spiritual. Physically, “You shall eat in plenty and be satisfied.” Spiritually, they would “praise the name of the LORD your God, who has dealt wondrously with you” (Joel 2:26\). The conclusion of this section of Joel summarizes God’s intention for the restoration: “And my people shall never again be put to shame. You shall know that I am in the midst of Israel, and that I am the LORD your God and there is none else. And my people shall never again be put to shame” (Joel 2:26\-27\). God must deal with sin, but when His people repent, they find abundant blessing that more than compensates for what was lost in the judgment. His grace abounds.
Will the sun really be turned to darkness and the moon to blood (Joel 2:31)?	Answer Joel 2:31 predicts, “The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the LORD comes.” Will the sun literally be turned black and the moon turned to blood? Not necessarily. As with many descriptive passages in prophecy, this prediction is stated in the language of appearance and should not be taken as a technical statement. The idea is that the sun’s light will be blocked and the moon will have a reddish appearance, like blood. The sun turning to darkness takes place on occasion during a [solar eclipse](eclipse-sign-end-times.html). It is possible that this natural phenomenon will be a sign of the Lord’s soon coming during the end times. Or it could be a supernatural darkness, similar to the darkness that took place during Jesus’ crucifixion (Matthew 27:45\). For a solar eclipse to take place at a particular time may not seem to be a big deal. There is a total solar eclipse visible somewhere around the globe about every 18 months. However, from any one location on Earth, total eclipses take place on average only once in several hundred years. It is likely that Joel’s prophecy includes an eclipse visible in Israel just before the second coming of Christ. This would be evidence of God’s intricate timing. However, it is also possible that a supernatural event will occur, blocking the sun’s light from the entire planet. This would explain how the sun could look dark and the moon red at the same time—although the prophecy does not stipulate that the two events are simultaneous. The moon appears red during a total lunar eclipse. Again, it will be the timing of this event that will reveal God’s supernatural power. Jesus spoke of this event in Matthew 24:29–30: “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.” Here, Jesus indicates that these phenomena will take place at the end of the [tribulation period](great-tribulation.html) shortly before He returns to Earth. It is possible that the judgments and devastation that take place during the tribulation will be responsible for creating conditions that make the sun appear dark and the moon appear red. Regardless of how it happens, the appearance of the sun and moon will change. Joel’s prophecy is clear: a darkened sun and reddish moon are associated with God’s judgment shortly before the return of Christ.
What is the second death?	Answer The second death is mentioned on multiple occasions in the book of Revelation and is synonymous with the lake of fire. It is a “death” in that it is a separation from God, the Giver of life. It is called the “second” one because it follows physical death. Revelation 21:8 explains the second death in the most detail: “The cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars – their place will be in the fiery lake of burning sulfur. This is the second death.” Three other places in Revelation also mention the second death. The first is Revelation 2:11: “He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the second death.” In this verse, Jesus promises that believers (“overcomers”; see 1 John 5:4\) will not experience the lake of fire. The second death is exclusively for those who have rejected Christ. It is not a place believers in Christ should fear. Revelation 20:6 speaks of the second death in relation to a future period called the Millennium: “Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.” This verse notes three important facts. First, those who die for their faith in Jesus during the Tribulation will later be resurrected to enter the Millennium and live with Him. Second, these martyrs will escape the lake of fire or second death. Third, they will reign with Christ. The second death is also mentioned in Revelation 20:14\-15: “Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. If anyone’s name was not found written in the book of life, he was thrown into the lake of fire.” At the end of time, even death and the grave (Hades) will be thrown into the lake of fire. In addition, every person not included in the book of life will be thrown into the lake of fire. This condition will be final; the destination is permanent. In summary, the second death is a reference to the lake of fire where those who are separated from God by their sin will dwell for eternity. This judgment was recorded in Scripture as a warning to unbelievers to seek the salvation that Jesus Christ provides. The coming judgment should also challenge believers to share their faith. There is a vast difference between the final destination of those who know Christ and those who do not.
What is religious pluralism?	Answer Religious pluralism generally refers to the belief in two or more religious worldviews as being equally valid or acceptable. More than mere tolerance, religious pluralism accepts multiple paths to God or gods as a possibility and is usually contrasted with “exclusivism,” the idea that there is only one true religion or way to know God. While religious pluralism has been in existence since at least the seventeenth century, the concept has become more popular since the latter half of the twentieth century in Western Europe and North America. Specifically, the idea of religious ecumenism (religions working together as one) and the recently popularized interfaith movement have led to the increased acceptance of religious pluralism in popular culture. Studies by the Barna Group and others have noted the growth of ideas related to religious pluralism in American culture in recent years. In many cases, even significant numbers of people identified as Christians believe there is more than one way to heaven. Pluralism is more than the sharing of certain values or agreement on some social issues. Buddhists and Christians both agree that helping the poor is important, but such limited concord is not pluralism. Pluralism has to do with lending credence to competing truth claims and accepting diverse beliefs regarding God and salvation. In addition, two or more religions can share some doctrinal beliefs yet remain fundamentally different as belief systems. For example, Muslims and Christians agree that there is only one God—yet both religions define God differently and hold many other irreconcilable beliefs. What does the Bible teach about religious pluralism? First, the Bible acknowledges only one God (Deuteronomy 6:5\). Therefore, religious pluralism is incompatible with biblical teaching since pluralism accepts multiple views of God or even multiple gods. Second, the Bible teaches exclusivism in that there is only one way to know God—through Jesus Christ. John 14:6 notes that Jesus is the way, the truth, and the life and that no one comes to the Father except through Him. The apostles taught the same message in Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” Third, the Bible frequently condemns other religions as following gods that are not really gods. For example, Joshua 23:16 says, “If you violate the covenant of the LORD your God, which he commanded you, and go and serve other gods and bow down to them, the LORD’s anger will burn against you.” Religious liberty guarantees that multiple religions can worship peaceably, and Christians appreciate such liberty, as it allows for open worship of God. In contrast, religious pluralism teaches that multiple religions are true or equally valid, something the Bible clearly refutes. We encourage religious liberty, but at the same time we communicate the Bible’s teaching of “one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5\).
Should a Christian attend a gay wedding?	Answer First, a word of encouragement: if you are the kind of friend that a gay couple would invite to their wedding, then you are probably doing something right. When Jesus ministered, those who were despised by society, the tax collectors and the sinners, drew near to Him (Matthew 9:10; Luke 15:1\). He was a friend to them. Further, no one sin is greater than another. All sin is offensive to God. Homosexuality is just one of many sins listed in 1 Corinthians 6:9\-10 that will keep a person from the kingdom of God. We all sin and fall short of God’s glory (Romans 3:23\). It is only through Jesus Christ that we may be saved from sin’s eternal consequences. (Please see [What does it mean that Jesus saves?](Jesus-saves.html)) Some would contend that a Christian should have no qualms about attending a gay wedding and that one’s presence at a gay wedding does not necessarily indicate support for the homosexual lifestyle. Rather, they view it as extending Christ’s love toward a friend. The thought is that one’s presence at a wedding ceremony is an act of love and friendship toward the person—not toward the lifestyle or spiritual choices. We do not hesitate to support friends and loved ones who struggle with other sins. Showing support and unconditional love could open doors of opportunity in the future. The problem is that a gay wedding is a celebration of two people who are living a lifestyle that God declares to be immoral and unnatural (Romans 1:26\-27\). “Marriage should be honored by all” (Hebrews 13:4\), but a gay wedding dishonors marriage by perverting its meaning. Unlike [weddings of those in other faiths](weddings-other-faiths.html), a gay wedding does not qualify as a marriage, according to what God declares marriage to be. A marriage between a non\-Christian man and non\-Christian woman is still a marriage in God’s eyes. It is still a fulfillment of the “one flesh” relationship that God intends (Genesis 2:24\). Even a marriage between a believer and an unbeliever is a valid marriage (1 Corinthians 7:14\), even though God commands believers to avoid such marriages (2 Corinthians 6:14\). A gay union is not a marriage in God’s eyes. God ordained marriage to be between a man and a woman for a lifetime; to take that holy and blessed union and link it to something God declares to be unholy is unconscionable. How can we ask God’s blessing on a union that He declares to be unnatural? Suppose a Christian could attend a gay wedding and somehow communicate clearly that he is supporting only the individuals getting married and not their lifestyle. The individuals he is supporting are still holding an event which celebrates their immorality. There is no way around the fact that a gay wedding ceremony is a celebration of sin. We support an alcoholic friend by helping him refrain from drinking, not by going to a bar with him. We support a friend addicted to pornography by making him accountable and getting him help, not enabling him to hide his addiction. In the same way, we support a homosexual friend by helping her out of the lifestyle, not by signing a guest book at a celebration of homosexuality. We do not truly help our friends by attending an event where their sin is applauded. It is admirable to show love to a friend. It is good to seek opportunities to witness to and show kindness and love to our gay friends. However, such motivations are misguided when it comes to attending a gay wedding. It is never our goal to drive our friends away from Christ, but Christians have a responsibility to stand up for righteousness, even if it results in pain, division, or hatred (Luke 12:51\-53; John 15:18\). If invited to a gay wedding, it is our conviction that a believer in Jesus Christ should respectfully decline and find other ways to express love, respect, and care.
What does it mean that God will pour out His Spirit on all people (Joel 2:28)?	Answer Beginning in Joel 2:28, the prophet transitions to a description of events in the distant future (from his vantage point). Verse 28 says, “And it shall come to pass afterward, that I will pour out my Spirit on all flesh.” What did he mean? Has this been fulfilled? A New Testament reference to this verse provides help in understanding this statement. In Acts 2:15\-17 Peter is preaching on the [Day of Pentecost](day-Pentecost.html): “For these people are not drunk, as you suppose, since it is only the third hour of the day. But this is what was uttered through the prophet Joel: ‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh.’” In this sermon, Peter connects Joel’s prophecy with the Holy Spirit’s coming and the commencement of the church. Not every detail of Joel’s prophecy is yet fulfilled, but the “pouring out of the Spirit” began on the Day of Pentecost. From that time, the Holy Spirit indwells all those who come to faith in Jesus Christ. This event marked a notable difference in the Spirit’s role from Old Testament times. The Spirit had previously only empowered certain individuals and sometimes only for a particular period of time. On the Day of Pentecost, the 120 followers of Jesus in the Upper Room not only experienced the Holy Spirit’s power but His abiding presence (cf. John 14:16\). Three thousand people believed and were baptized that day. These converts all received the Holy Spirit into their lives that same day (Acts 2:38\). One of the surprising outcomes of Joel’s prophecy was that even non\-Jews were filled with the Spirit. In Acts 10:45 we read, “The believers from among the circumcised . . . were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles.” God was lavishing His Spirit on everyone who believed in Jesus, regardless of their culture, nationality, or ethnicity. “All people,” as Joel had said, were offered this gift. In the future, the Holy Spirit will play an active role in end\-time events, bringing to pass the other aspects of Joel’s prophecies in Joel chapters 2 and 3 (Revelation 1:4, 10; 2:7, 11, 17, 29; 3:1, 6, 13, 22; 4:2, 5, 6; 14:13; 17:3; 21:10; 22:17\). However, the initial fulfillment of this prophecy has already begun, as noted by the apostle Peter, allowing all who follow Christ today to experience the blessing of the Holy Spirit living within them and empowering them for Christian service.
What is the valley of decision (Joel 3:14)?	Answer Joel 3:14 says, “Multitudes, multitudes, in the valley of decision! For the day of the LORD is near in the valley of decision.” Many evangelists have drawn from this passage to challenge audiences to “make a decision” for Christ. Others view this valley of decision as a time of judgment when the Lord decides the fate of the nations. Which is it? An invitation or a prophecy of doom? The context of Joel 3 clarifies that this is a time when God judges the earth. Verse 2 says, “I will gather all the nations and bring them down to the Valley of Jehoshaphat. And I will enter into judgment with them there, on behalf of my people and my heritage Israel.” The Valley of Jehoshaphat is the same as the “valley of decision.” Jehoshaphat means “Yahweh judges”; the “decision” being made in the valley is God’s, not the multitudes’. The literal, geographical location of this valley is likely the [Kidron Valley](Kidron-Valley.html) on the east side of Jerusalem. The focus of Joel 3 is on the future [Day of the Lord](day-of-the-Lord.html). This time will include a gathering of the nations (verse 2\), a judgment on wickedness (verse 13\), and astronomical signs (verse 15\). Joel’s prophecy of the valley of decision finds its counterpart in Jesus’ [Olivet Discourse](Olivet-discourse.html) and the judgment of the sheep and the goats (Matthew 25:31\-46\). Immediately following the prophecy of judgment, Joel transitions to a description of the Lord’s [millennial reign](millennium.html), a literal 1,000\-year time period that follows the tribulation. During the millennium Christ rules as king from Jerusalem. Some interpreters argue the millennium is figurative, yet many passages, including Joel 3:18\-21, describe this time in great detail. Further, Revelation 20:1\-7 refers to “1,000 years” six times. It seems that God desires us to know that the millennial kingdom is a literal time period. Ultimately, the “valley of decision” in Joel 3:14 is not about humans choosing whether or not to follow Christ; it is God handing down His decision of judgment at the end of the tribulation. Wickedness will be dealt with decisively, swiftly and justly. Praise the Lord for His promise to make all things right one day and to be “a refuge for his people” (Joel 3:16\).
What is bloodguilt (Joel 3:21)?	Answer Joel 3:21 says, “Their bloodguilt, which I have not pardoned, I will pardon. The Lord dwells in Zion!” (NIV). Readers often wonder what the Bible means when it speaks of “bloodguilt.” First, a translation note. Joel 3:21 is translated in a couple different ways, as the following examples show: “I will avenge their blood, blood I have not avenged” (ESV). “For I will cleanse their blood that I have not cleansed” (KJV). “For I will acquit them of the guilt of bloodshed, whom I had not acquitted” (NKJV). Is Israel being acquitted or avenged? Some translations say that God is forgiving someone of “bloodguilt”; other translations say that God is not forgiving someone and punishing him accordingly. The Amplified Bible may shed some light on the issue: “And I will cleanse and hold as innocent their blood and avenge it, blood which I have not cleansed, held innocent, and avenged.” Both are true: Israel is being forgiven, and God is avenging them. The idea is this: Israel’s enemies had committed violence against the Jews as if Israel had been worthy of death; God promises that He will avenge the deaths of His people, thereby declaring Israel innocent (forgiven). When God dwells in Zion, He will provide complete and final justice. “Bloodguilt” is the condition of being culpable for bloodshed or murder. The NKJV translates it “guilty of bloodshed.” Murder is a horrendous crime in the eyes of both man and God; to be bloodguilty, then, would be to deserve a severe punishment. Yet this is the very sin that God says He will forgive and avenge. His protection of His people is sure, and His grace is boundless. Joel 3:21 refers to a future time when the Messiah will rule after judging the nations. From a New Testament perspective, this parallels Jesus Christ’s 1,000\-year millennial kingdom following His [Second Coming](second-coming-Jesus-Christ.html). This promise of God’s avenging His people reflects the teachings of other Jewish prophets. Isaiah 35:4 says, “Your God will come, he will come with vengeance; with divine retribution he will come to save you” (see also Deuteronomy 32:43; Psalm 79:10; and Isaiah 63:4\). God will avenge the enemies of His people and dwell with them forever. This fitting conclusion to Joel’s book emphasizes God’s justice and the promised blessing of dwelling with God for eternity.
Does God sometimes use evil to accomplish His plans (Habakkuk 1:5-11)?	Answer Habakkuk 1:5\-11 is a prophecy in which God relates His intention to raise up Babylon, a “ruthless” and “dreaded” nation, to achieve His purpose. This raises the question, Does God sometimes use evil to accomplish His plans? There is an important distinction to be made between God controlling evil and God creating evil. God is not the author of sin, but He can use sinful men to attain an objective. Romans 8:28 says, “For those who love God all things work together for good, for those who are called according to his purpose.” “All things” includes both good and bad things. God can use struggles, heartbreaks and tragedies in ways to bring about His glory and our good. Such events, even though we don’t understand the reason for them, are part of His perfect, divine plan. If God could not control evil, He would not be God. His sovereignty demands that He be in control of everything, even “dreaded” nations such as Babylon. At the same time, the Bible is clear that God does not sin and He performs no evil. James 1:13 teaches, “God cannot be tempted with evil, and he himself tempts no one.” Deuteronomy 32:4 says, “The Rock, his work is perfect, for all his ways are justice” (see also 2 Samuel 22:31; Psalm 18:30; and Matthew 5:48\). The problem in Habakkuk is that God was using the Babylonians (an evil people) to accomplish His will. Our wise and perfect God can and sometimes does use the sin already existing in our world to fulfill His purpose. The perfect example of this is Jesus’ crucifixion: the murder of Christ was an evil act, but through it God redeemed His elect and “disarmed the \[demonic] powers and authorities” (Colossians 2:15\). In Habakkuk’s day, God’s purpose was to bring judgment on Judah for their idolatry. Babylon was the instrument of His judgment (cf. Isaiah 10:5\). God’s revelation caused Habakkuk to then ask how God could use a nation wickeder than Judah to judge Judah (1:12\-2:1\). God’s response was a promise that He would later punish Babylon as well (2:2\-20\). In the end, Habakkuk could only acknowledge the Lord’s perfect wisdom; the prophet ends with a song of praise in chapter 3\. We may struggle with questions about God’s methods as Habakkuk did. How God chooses to operate is up to Him. At times, He intervenes miraculously. Other times, He works behind the scenes. And, yes, God may even allow a certain measure of freedom to evil forces in our world to bring about His design. Like Habakkuk, if we view life from God’s perspective, our response will be to worship the Lord, knowing He is in control of all things.
What does it mean that God came from Teman (Habakkuk 3:3)?	Answer Habakkuk 3 consists of a hymn of praise to God. Verse 3 begins a section that says, “God came from Teman, and the Holy One from Mount Paran.” What exactly does this mean? What is the significance of God’s coming from Teman? When Habakkuk states, “God came from Teman,” he speaks of God as appearing out of the East; that is, He is shining over His people like the rising sun. God breaks the darkness and initiates a new day. Teman was a city or region in southern Edom, to the east of Israel (Genesis 36:11, 15, 34, 42; 1 Chronicles 1:36, 45, 53; Jeremiah 49:7; Ezekiel 25:13; Amos 1:12; Obadiah 1:9\). Teman was also the home of one of Job’s friends (Job 22:1; 42:7, 9\). Likewise, Mount Paran, a mountain opposite of Teman (Deuteronomy 33:2\-4\), was also east of Israel (Genesis 21:21\). The next verses in Habakkuk 3 emphasize this theme: “His glory covered the heavens and his praise filled the earth. His splendor was like the sunrise” (verses 3b\-4\). Here we are told explicitly that God’s coming from Teman is like the rising of the sun. The “splendor” referred to in verse 3 is from the Hebrew word hod, associated with kingly authority (Numbers 27:20; 1 Chronicles 29:25\). In this context, God’s splendor is His glory as the sovereign King, reigning over all creation and for all time. The language in Habakkuk 3 is strikingly similar to God’s appearance at Mount Sinai. At the end of Deuteronomy, Moses blesses the Israelites one final time: “The LORD came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of holy ones, with flaming fire at his right hand” (Deuteronomy 33:2\). Habakkuk’s use of similar phrases connects his song of praise with Moses’ blessing. Habakkuk praises God’s sovereign power and ability to provide a “second exodus” for His people—not from Egypt but from Babylon. Habakkuk 3:3 marks a shift in Habakkuk’s hymn from request to praise. He notes God’s power in bringing the Jewish people out of Egypt and into the Promised Land. Because the Lord had accomplished this great work in the past, Habakkuk was confident He would deliver His people from Babylon and bring them back to their homeland once again. After the darkness of captivity, God would be the sunrise of freedom and hope.
What does the Bible say about zombies?	Answer A zombie is a modern\-day, fictionalized plot device used in various books, films, and television shows. Zombies are imagined creatures that can be described as fully dead corpses which have been "reanimated"; that is, they act as though they are alive while continuing the natural process of decay. George A. Romero’s seminal 1968 film Night of the Living Dead uses zombies to frame a satirical picture of American society, culture, and politics. Romero’s zombies are mindless, flesh\-eating monsters that stumble about, intent on fulfilling a craving for human brains. Zombies have been a staple of the horror genre since 1968, and a zombie craze is prevalent in American culture today. However, the walking dead is not merely a 20th\-century idea. Practitioners of Voodoo in Haiti and Africa have long believed that sorcerers are responsible for reanimating and controlling corpses. Additionally, mythologies and legends abound with references to the deceased returning to “life” while still dead. It was Bram Stoker, in Dracula, who is credited for coining the term undead. Mary Shelley’s Frankenstein addresses the same concept. But these are all fictional tales. Which brings us to the question: Does the Bible, which is God’s absolute truth, prove the existence or the coming of zombies in reality? The short answer is, no. The Bible has no reference to corpses being reanimated and existing in a continuing state of decomposition. Zechariah 14:12 is often referenced as foretelling an impending zombie apocalypse: "And this shall be the plague with which the Lord will strike all the peoples that wage war against Jerusalem: their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths." The word plague, translated from the Hebrew word maggephah, literally means "pestilence"—a sickness. Given today’s war tactics, it is entirely plausible that this verse describes biological warfare, or it could be a special plague designed by God just for this circumstance. Whatever the case, a judgment that rots the living flesh from the bones and the fluid from the eyeballs is horrifying, but it does not indicate a zombie apocalypse. Resurrection, however, is something different altogether. To be resurrected is to come fully back to life after being dead; a resurrection results in a living, functional body. Bible history tells of many people who were brought back to a normal physical life after dying from old age, sickness, or wounds. These are cases of resurrection, not reanimation. After being resurrected, these people lived on to complete their natural lives. They did not wander around attacking people in pursuit of cranial matter. God allowed these individuals to be raised from the dead in order to show His power and to glorify His Son, Jesus. Some of the resurrections recorded in Scripture are found in 1 Kings 17:12\-24; Matthew 9:18\-26; and John 11:38\-44\. Everyone who was raised from the dead in the Bible eventually died a natural death at the end of his life—with the exception of Jesus. Jesus was crucified on a cross and confirmed dead by a soldier who pierced His side with a spear. Joseph and Nicodemus took the body and placed it in a nearby tomb (John 19:34\-42\). Three days later, Jesus’ body was found to be missing, His burial cloths neatly folded. Though most people thought the body might have been stolen, they quickly learned the truth: Jesus was alive—resurrected—after defeating death all on His own. Jesus appeared in person to many witnesses, even allowing them to touch the scars where His physical body had been pierced (John 20:26\-29\). The accounts of Jesus’ resurrection in the Bible are there for the purpose of helping us understand and believe that Jesus is the Christ, the Son of God, and that by believing we may have life in His name. Jesus did not return as a decomposing corpse; He was and is fully alive and will be forevermore. This is not fiction. This is not Night of the Living Dead. This is truth from God’s Word. Romans 6:9 says, "We know that Christ, being raised from the dead, will never die again; death no longer has dominion over Him."
What was the Holy of Holies?	Answer The room known as the Holy of Holies was the innermost and most sacred area of the ancient [tabernacle of Moses](tabernacle-of-Moses.html) and temple of Jerusalem. The Holy of Holies was constructed as a perfect cube. It contained only the [Ark of the Covenant](ark-of-the-covenant.html), the symbol of Israel’s special relationship with God. The Holy of Holies was accessible only to the Israelite high priest. Once a year, on [Yom Kippur](Day-Atonement-Yom-Kippur.html), the Day of Atonement, the high priest was permitted to enter the small, windowless enclosure to burn incense and sprinkle the blood of a sacrificial animal on the [mercy seat](mercy-seat.html) of the Ark. By doing so, the high priest atoned for his own sins and those of the people. The Holy of Holies was separated from the rest of the tabernacle/temple by the veil, a huge, heavy drape made of fine linen and blue, purple and scarlet yarn and embroidered with gold cherubim. God said that He would appear in the Holy of Holies (Leviticus 16:2\); hence, the need for the veil. There exists a barrier between man and God. The holiness of God could not be accessed by anyone but the high priest, and then only once a year. God’s “eyes are too pure to look on evil” (Habakkuk 1:13\), and He can tolerate no sin. The veil and the elaborate rituals undertaken by the priest were a reminder that man could not carelessly or irreverently enter God’s awesome presence. Before the high priest entered the Holy of Holies on the Day of Atonement, he had to wash himself, put on special clothing, bring burning incense to let the smoke cover his eyes from a direct view of God, and bring sacrificial blood with him to make atonement for sins (Exodus 28; Hebrews 9:7\). The significance of the Holy of Holies to Christians is found in the events surrounding the crucifixion of Christ. When Jesus died, an amazing thing happened: “When Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom” (Matthew 27:50\-51a). The veil was not torn in half by any man. It was a supernatural event done by the power of God to make a very specific point: because of the death of Christ on the cross, man was no longer separated from God. The Old Testament temple system was made obsolete as the New Covenant was ratified. No longer would we have to depend on priests to perform once\-a\-year sacrifices on our behalf. Christ’s body was “torn” on the cross, just as the veil was torn in the temple, and now we have access to God through Jesus: “we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body” (Hebrews 10:19\-20\). The once\-for\-all\-time sacrifice of Christ did away with the necessity of yearly sacrifices, which could never take away sins (Hebrews 10:11\). Those sacrifices were merely a foreshadowing of the perfect sacrifice to come, that of the holy Lamb of God, slain for the sins of the world (John 1:29\). The Holy of Holies, the very presence of God, is now open to all who come to Christ in faith. Where, before, there was an imposing barrier guarded by cherubim, God has opened a way by the shed blood of His Son.
Why is giving so emphasized in the Christian faith?	Answer Our God is a giving God. He is a God of abundance (John 10:10; James 1:5; Psalm 103:8; Isaiah 55:1\-7; 2 Corinthians 9:8; Romans 5:20\), and He loves to give. He sacrificed willingly on the cross and then invited us into fullness of life. As His children, we are called to imitate Him (Ephesians 5:1\). Our generosity in giving is a demonstration of God’s character and a response to what He has done for us. Christians are a light to the world (Matthew 5:14\-16\). As we become more and more who God has called us to be – more like Him – through the process of [sanctification](sanctification.html), we reflect God more and more. We become more loving, more gracious, and, yes, more giving. Because God is generous, we are also called to be generous. Generosity not only points others to God, it is an appropriate response to what God has done for us. “To whom much has been given, much more will be expected.” This has become a common phrase in Western society. Its biblical roots are in Luke 12:48\. Because we have been so freely loved, we now love others (John 13:34\). Because we have been forgiven, we forgive others (Matthew 18:21\-35\). Our response to God’s abundance with us is to share that abundance with others. When we appropriately receive God’s generosity, it humbles us. We recognize that we are not worthy of His gift. Out of gratefulness, we become more gracious with others. We begin to learn the heart of God and want to be more like Him. Generosity has positive effects in human relationships. When one person gives freely to another, the recipient often “passes forward” the gift. In the Christian life, the impetus is much greater. Jesus taught us that “it is more blessed to give than to receive” (Acts 20:35\). Not only does our giving demonstrate God’s character to the world, it results in increased faith for us. When we are willing to give, we declare that our faith does not depend on material possessions. Instead, we show that our faith is in God, who is always faithful to provide (1 Kings 17:7\-16\). Christians are giving people, and, in giving, they lose nothing. As Bunyan wrote, “A man there was, tho' some did count him mad, / The more he cast away the more he had.” When we give, we empty ourselves in order to be filled again by God. “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you” (Luke 6:38\).
What does it mean to be pure in heart?	Answer “Blessed are the pure in heart, for they will see God” (Matthew 5:8\). Jesus spoke this during His famous Sermon the Mount. So what did He mean by “pure in heart?” The Greek word for “pure” in Matthew 5:8 is katharos. It means to be “clean, blameless, unstained from guilt.” Interestingly, the word can refer specifically to that which is purified by fire or by pruning. John the Baptist told people that Jesus would baptize with the Holy Spirit and fire (Matthew 3:11\). Malachi speaks of the Messiah as being like a “refiner’s fire” (Malachi 3:2\). Jesus refers to believers as being the branches and to Himself as being the vine (John 15:1\-17\). For a vine to produce fruit, it must be pruned. Those who are truly “pure,” then, are those who have been declared innocent because of the work of Jesus and who are being sanctified by His refining fire and His pruning. The Greek word for “heart” in Matthew 5:8 is kardeeah. This can be applied to the physical heart. But it also refers to the spiritual center of life. It is where thoughts, desires, sense of purpose, will, understanding, and character reside. So, to be pure in heart means to be blameless in who we actually are. Being pure in heart involves having a singleness of heart toward God. A pure heart has no hypocrisy, no [guile](guile-in-the-Bible.html), no hidden motives. The pure heart is marked by transparency and an uncompromising desire to please God in all things. It is more than an external purity of behavior; it is an internal purity of soul. The only way we can be truly pure in heart is to give our lives to Jesus and ask Him to do the cleansing work. Psalm 51:10 says, “Create in me a pure heart, O God, and renew a steadfast spirit within me.” God is the one who makes our hearts pure – by the sacrifice of His Son and through His sanctifying work in our lives (see also 1 John 3:1\-3\).
What does it mean that the wages of sin is death?	Answer Romans 6:23 says, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” At its core, sin is rebellion against God. Our sin separates us from God, the creator and sustainer of life. Jesus said, “I am the way and the truth and the life” (John 14:6a). God is known as the great “I AM.” Life is in God. So, when we sin and become separated from God, we become separated from true life. Therefore, perforce, we experience death. Three points of clarification are needed: First, sin does not necessarily result in physical death right away. Romans 6 is not telling us that when we sin we will physically die. Rather, it is referring to spiritual death. Second, when we are saved in Christ, we are rescued from ultimate spiritual death and brought into ultimate spiritual life. Paul told the Romans, “The gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23b). Third, even believers’ sins will still result in a type of spiritual “death.” Though we are rescued from the ultimate penalty of sin (eternal separation from God), we are not exempt from the natural consequences of a broken relationship with the Father. When we sin, we experience the symptoms of spiritual death. We may feel guilty, empty, confused, or disconnected from God. We act as the unrighteous rather than as the righteous. Our sin, even as believers, hurts the heart of God and grieves His Spirit (Ephesians 4:30\). Though it does not sever our relationship with Him, our sin does put a barrier between us. Think of a child and a parent. When a child disobeys, the relationship with his parent is strained. The parent still loves the child and still has the child’s best interest at heart. The child never stops belonging to the parent. However, the child may experience some consequences: mistrust, discipline, a sense of guilt, and the like. The relationship is ultimately restored, but generally pain comes first. So it is with us and God. When we rebel against God’s rule in our lives, we rebel against the Life, and therefore experience “death” (a brokenness resulting in pain). When we return to God, we are also restored to spiritual life—communion with God, a sense of purpose, righteousness, freedom, etc. The rejoicing father in the [Parable of the Prodigal Son](parable-prodigal-son.html) said it best: “This son of mine was dead and is alive again” (Luke 15:24\).
What does the Bible say about second chances?	Answer God is not only the God of second chances; He is the God of another chance. This is good news because most of us mess up the second chance fairly quickly. One of the amazing facets of God’s character is His incredible patience with us. Psalm 86:15 says it well: "But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness." Micah 7:18 says, "Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love." The Bible is full of people who received second chances, and even third and fourth chances: Peter, Jonah, Mark, Samson, David, and others. All trophies of God’s grace. Just as God is patient and forgiving, He wants His children to be patient with and forgiving of others. "Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience" (Colossians 3:12\). He gives us second chances, and we must give the same to others. Jesus gives a stern warning to those who refuse to forgive, saying that if we will not forgive others, God will not forgive us (Matthew 6:15; see also Ephesians 4:32; Colossians 3:13; and Proverbs 19:11\). If someone is truly repentant, then we are obligated to forgive (Matthew 18:21\-22\). Offering forgiveness is not the same thing as reconciliation. Many people struggle to find the balance between showing mercy and enabling a harmful person to continue harming. We should be willing to forgive everyone who wrongs us, just as Jesus forgives us. But, when someone continues to unrepentantly violate another person’s boundaries, a wise person learns to set firmer boundaries. If a man has repeatedly punched you in the face, you can offer to forgive him; but you don’t stand within arm’s distance until he has proved over time that he has changed. Giving someone a second chance means we give him another chance to earn our trust. But that does not mean we instantly forget what experience has taught us. Trust must be earned over time, and we are foolish if we give trust prematurely. We can have a loving and forgiving heart that also practices wise guardianship over our lives. When we have wronged someone, we have no right to demand another chance. But we should work to earn another chance by continued demonstration of repentance and change. Even God has a limit on forgiveness. In Romans 1:18\-32, the apostle Paul warns us what happens when we continue to spurn God’s patience and reject His call to repentance. Three different times, the phrase "God turned them over" appears. When we insist on running our lives the way we want rather than the way God wants, He lets us. Eventually, when our hearts are hardened against Him, He lets us go. He turns us over to a reprobate mind, one that can no longer seek God. At that point, sin has become our god. There may come a time in a human relationship when the same thing has occurred – when forgiveness has been offered and restoration made possible, but one party refuses to repent and rejects all efforts to reconcile. It may be time to end that relationship. Second chances are no longer working. Ending a relationship is a last resort, but sometimes it must be done (Matthew 18:17\). God does everything possible to draw us to repentance, offering forgiveness and second chances (2 Peter 3:9\). But if we continue to reject Him, the offer is withdrawn and, at death, there are no more chances (Hebrews 9:27\). God’s grace is our model. We can offer second chances to others until a healthy relationship is no longer possible.
What does it mean that the righteous will live by faith (Habakkuk 2:4)?	Answer Habakkuk 2:4 includes the well\-known statement “the righteous will live by faith.” What does this mean? The context helps us to understand God’s intent in this passage. The whole verse reads, “Behold, his soul is puffed up; it is not upright within him, but the righteous shall live by his faith.” “His soul” is a symbolic reference to Babylonia. This nation had become proud or “puffed up.” As a result, they were unrighteous and facing God’s judgment. In contrast, the righteous (or the “just”) would live by faith in God. By contrast, the righteous are humble in God’s eyes and will never face God’s judgment. Habakkuk 2:4 is quoted three times in the New Testament. Paul quotes it in Romans 1:17, emphasizing the idea that righteousness by faith is for both Jews and Gentiles: “For in the gospel a righteousness of God is revealed from faith to faith, just as it is written, ‘The righteous will live by faith.’” Then, in Galatians 3:11, we read, “Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” Here, Paul stresses that we are justified or made right before God by faith. The Law has no ability to justify anyone. As Habakkuk had recorded, people have always been saved by faith, not by works. Habakkuk 2:4 is also quoted in Hebrews 10:38\. In the third century, Rabbi Simla noted that Moses gave 365 prohibitions and 248 positive commands. David reduced them to eleven commands in Psalm 15; Isaiah made them six (33:14\-15\); Micah bound them into three (6:8\); and Habakkuk condensed them all to one, namely—“The righteous shall live by faith” (from P. L. Tan, Encyclopedia of 7700 illustrations. Garland, TX: Bible Communications, \#1495\). Christians are saved by grace through faith (Ephesians 2:8\-9\), and we walk in faith (2 Corinthians 5:7\). Only by faith in Christ are we made righteous (Romans 5:19\). Paul further expounds on this truth in Galatians 2:16, saying, “We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” It is Christ’s righteousness that saves us, and the only way to receive that gift is to trust in Him. “Whoever believes in the Son has eternal life” (John 3:36\). When Habakkuk wrote, “The righteous shall live by his faith,” he was echoing a timeless truth first modeled in Abraham’s life (Genesis 15:6\). The righteous man will “live” in that he will not face God’s judgment; rather, in return for his faith in God, he has been given eternal life.
How can we learn to trust God like the prophet Habakkuk (Habakkuk 3:17-19)?	Answer Despite the questions the prophet Habakkuk had concerning the evil taking place during his time, he concludes his oracle with positive words of praise. Habakkuk expresses his faith in God in a hymn: “Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the LORD; I will take joy in the God of my salvation. GOD, the Lord, is my strength; he makes my feet like the deer’s; he makes me tread on my high places” (Habakkuk 3:17\-19\). How can we learn to trust God in this way? A closer look at these verses reveals some concepts that help us to trust God more. First, Habakkuk commits to praising God regardless of external circumstances. The opening of his hymn delineates a catastrophe: 1\) no fruit on the fig trees, 2\) no grapes growing on the vines, 3\) no olives, 4\) no produce of any kind, 5\) a lack of sheep, and 6\) a lack of cattle. After this doleful description, the prophet says, “Yet I will rejoice in the Lord.” Habakkuk’s joy was not dependent on physical blessings. Even if Habakkuk suffered extreme loss, he was determined to praise God. Habakkuk remembered God’s goodness in times past and concluded God was worthy of praise. The prophet might lack olives and grapes, but he would never be without God. Second, Habakkuk praises God specifically for salvation: “I will take joy in the God of my salvation.” God not only could save; God is salvation. Interestingly, the title “God of my salvation” is used seven times in the Old Testament. Five of these are found in the Psalms (18:26; 25:5; 27:9; 51:14; 88:1\), one in Habakkuk, and the other in Micah 7:7\. Third, Habakkuk recognizes the Lord as His strength: “GOD, the Lord, is my strength.” This statement is the central focus of Habakkuk’s hymn. The theme becomes apparent when the literary structure is diagrammed as follows: A1 “I will . . .” A2 “I will . . .” X “GOD, the Lord, is my strength” B1 “he makes . . .” B2 “he makes . . .” After two statements of the prophet’s determination come two mentions of what God will accomplish on his behalf. In between, we find “God, the Lord, is my strength.” The truth of God’s present strength caused Habakkuk to trust God even during the most difficult times. Like Habakkuk, we can choose to praise God even in the face of desolation. Like Habakkuk, we can praise God for the salvation He provides in Jesus Christ. And, by seeing God as our source of strength, we, like Habakkuk, can trust God’s promises.
Why is it important to spend time alone with God?	Answer All relationships take time. A relationship with God, while unlike other relationships in many ways, still follows the rules of other relationships. The Bible is filled with comparisons to help us conceptualize our relationship with God. For example, Christ is depicted as the bridegroom, and the Church is depicted as the bride. Marriage is two joining their lives as one (Genesis 2:24\). Such intimacy involves time spent alone with one another. Another relationship is that of father and child. Close parental relationships are those in which children and parents have special “alone time” together. Spending time alone with a loved one provides the opportunity to truly come to know that person. Spending time alone with God is no different. When we’re alone with God, we draw closer to Him and get to know Him in a different way than we do in group settings. God desires “alone time” with us. He wants a personal relationship with us. He created us as individuals, “knitting” us in the womb (Psalm 139:13\). God knows the intimate details of our lives, such as the number of hairs on our heads (Luke 12:7\). He knows the sparrows individually, and “you are worth more than many sparrows” (Matthew 10:29, 31\). He invites us to come to Him and know Him (Isaiah 1:18; Revelation 22:17; Song of Solomon 4:8\). When we desire to know God intimately, we will seek Him early (Psalm 63:1\) and spend time with Him. We will be like Mary, sitting at Jesus’ feet listening to His voice (Luke 10:39\). We will hunger and thirst for righteousness, and we will be filled (Matthew 5:6\). Perhaps the best reason for us to spend time alone with God is to follow biblical examples. In the Old Testament, we see God call prophets to come to Him alone. Moses met with God alone at the burning bush and then on Mt. Sinai. David, whose many psalms reflect a confident familiarity with God, communed with Him while on the run from Saul (Psalm 57\). God’s presence passed by as Elijah was in the cave. In the New Testament, Jesus spent time alone with God (Matthew 14:13; Mark 1:35; Mark 6:45\-46; Mark 14:32\-34; Luke 4:42; Luke 5:16; Luke 6:12; Luke 9:18; John 6:15\). Jesus actually instructed us to pray to God alone at times: “When you pray, go into your room, close the door and pray to your Father, who is unseen” (Matthew 6:6a). To rely on Jesus as our vine (John 15:1\-8\), we will need to be directly, intimately connected to Him. Just as a branch is linked directly to the vine and, through the vine, connected to other branches, so we are linked directly to Christ and therefore share in a community. We spend time alone with God and in corporate worship for the best nourishment. Without time alone with God, we will find needs unmet; we will not truly know the abundant life He gives. Spending time alone with God rids our minds of distraction so that we can focus on Him and hear His Word. Abiding in Him, we enjoy the intimacy to which He calls us and come to truly know Him.
Did Jonah die while he was in the belly of the fish (Jonah 2)?	Answer Those who accept the literal account of Jonah take one of two main views regarding what happened to Jonah during his time in the belly of the great fish (Jonah 2\). One view holds that Jonah died and later returned to life. The second view holds that Jonah remained alive for three days in the belly of the great fish. Both views agree on a literal reading of the book of Jonah and affirm God’s supernatural ability to rescue His prophet. The difference is whether to see Jonah 2:10 as a description of a weak and bedraggled Jonah or as a truly resurrected Jonah. Those who argue that Jonah died and later rose again appeal to Jonah’s prayer in Jonah 2:2: “From the depths of the grave I called for help.” The use of Sheol, the Hebrew term for “the grave,” could mean that Jonah actually died. Yet the words “the depths of the grave,” seen as a poetic turn of phrase, could easily refer to an agonizing or horrifying experience. There’s another reason that some argue for Jonah’s death and resurrection: Jesus said, “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40\). The reasoning is that, since Jesus’ death and resurrection were actual, then Jonah must have also actually died and later returned to life. However, Jesus’ comparison does not mandate perfect congruency between the two events. Jonah’s hopeless situation was illustrative of Jesus’ death; Jonah’s sudden appearance at Nineveh was illustrative of Jesus’ resurrection. The three days was an additional similarity. Jonah returned from the edge of death; Jesus, who is greater than Jonah, returned from actual death. Analogies do not require absolute agreement in every detail. The Bible does not explicitly state that Jonah died in the belly of the great fish. Those who theorize that he did die rely on inference and speculation. What is the evidence that Jonah stayed alive for the three days he spent in the belly of the great fish? First, it is clear that Jonah prayed from inside the fish: “Then Jonah prayed to the LORD his God from the belly of the fish” (Jonah 2:1\). At the very least, Jonah lived long enough to offer his prayer. Second, the language of Jonah’s prayer is poetic in nature. Terms such as Sheol and the reference to “the pit” (Jonah 2:6\) do not have to be interpreted so literally as to require physical death. Did Jonah die in the fish, or was he alive the whole time? Either interpretation is possible, but the traditional understanding, that Jonah was alive for three days in the belly of a great fish, is more likely. Jonah, who everyone thought was a “goner,” emerged from the murky depths to bring God’s message of salvation to a lost and dying people. In so doing, he became a wonderful representation of Jesus’ death, resurrection, and life\-giving message.
Why did Jonah try to go to Tarshish instead of Nineveh?	Answer The word of the Lord came to Jonah with the command to preach against the wickedness of [Nineveh](Nineveh-in-the-Bible.html), the capital of the Assyrian Kingdom (Jonah 1:1\-2\). However, Jonah chose to flee from the presence of the Lord instead (Jonah 1:10\). In his flight, Jonah left his home of Gath\-hepher, near Nazareth in Israel (2 Kings 14:25\), and traveled to Joppa (Jonah 1:3\), a coastal city. There he boarded a ship bound for Tarshish, a city near Gibraltar in the southern part of Spain. The contrast between Nineveh and Tarshish was vast. Nineveh was located east of the Tigris River in modern\-day Iraq. It was more than 500 miles east of Jonah’s hometown. Tarshish, in contrast, was west of Gath\-hepher. In fact, Tarshish stood more than 2,500 miles from Israel in the opposite direction of Nineveh. It was the most remote destination available to Jonah. Jonah was trying to put as much distance as he could between himself and the Assyrians. Whatever happened to Nineveh, Jonah would not be there to see it. Jonah’s reason for running was that, quite simply, he did not like the Assyrians. Assyria was an idolatrous, proud, and ruthless nation bent on world conquest and had long been a threat to Israel. When God sent Jonah as a missionary to the capital, Nineveh, the prophet balked. At the end of his story, Jonah specifies his reason for resistance: “That is why I was so quick to flee to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity” (Jonah 4:2\). In other words, Jonah wanted Nineveh to be destroyed. He felt they deserved God’s judgment. Jonah didn’t want to see God’s mercy extended to his enemies, and he knew in his heart that God’s intention was to show mercy. Jonah discovered that God’s salvation is available to all who repent, not just to the people of Jonah’s choosing. Jonah also discovered that no one can run from God. “‘Can a man hide himself in secret places so that I cannot see him?’ declares the LORD. ‘Do I not fill heaven and earth?’ declares the LORD” (Jeremiah 23:24\). Jonah’s ill\-advised attempt to escape from God was doomed to fail. He soon realized God was with him everywhere he went. Even in the stomach of the great fish, God knew where Jonah was and could hear his prayer (Jonah 2:2\). We are not to run from God but to Him. As Proverbs 18:10 says, “The name of the LORD is a strong tower; the righteous man runs into it and is safe.”
Why was Jonah angry that the Ninevites repented (Jonah 4:1-2)?	Answer It seems strange that a preacher would be angry that his listeners repented of their sin, but that is exactly Jonah’s reaction to the Ninevites’ repentance. Jonah 4:2 tells us why: “O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.” Jonah knew from the start that God was gracious and merciful. He realized that if the people of Nineveh repented, God would spare them. The prophet was angry at their repentance because he would rather see them destroyed. There are several possible reasons for Jonah’s desire to see Nineveh destroyed. First, Nineveh was the capital city of Assyria, a ruthless and warlike people who were enemies of Israel. Nineveh’s destruction would have been seen as a victory for Israel. Second, Jonah probably wanted to see Nineveh’s downfall to satisfy his own sense of justice. After all, Nineveh deserved God’s judgment. Third, God’s withholding of judgment from Nineveh could have made Jonah’s words appear illegitimate, since he had predicted the city’s destruction. We can learn from Jonah’s negative example that we should praise God for His goodness. First, our God is a merciful God, willing to forgive all those who repent (see 2 Peter 3:9\). The Ninevites were Gentiles, yet God still extended His salvation to them. In His goodness, God warned the Assyrians before sending judgment, giving them a chance to repent. Second, God cares for people of every nation. He is, by nature, a Savior. As Luke 15 reveals in the parables of the lost sheep, lost coin, and lost son, God’s heart is for the redemption of all who will come to Him. Further, the Great Commission in Matthew 28:18\-20 emphasizes God’s call to take God’s message of “good news” to all the nations. Romans 1:16 also emphasizes the importance of sharing the gospel with both Jews and non\-Jews. Third, God is concerned for those who have never heard the message of His salvation. The mention of “more than 120,000 persons who do not know their right hand from their left” (Jonah 4:11\) most likely refers to those who know nothing of spiritual truth. Concerning the things of God, they cannot tell up from down or right from left. God takes pity on the spiritual blindness of the pagan. God desires to extend His salvation to all who would repent and turn to Him.
What does the Bible say about perfectionism?	Answer To put it bluntly, perfectionism is a hoax. We cannot be perfect! Yet many well\-meaning people continue to strive for this unattainable goal. They want to exceed expectations at work, at home, at church, in sports, in hobbies, in physical appearance—and the list goes on. They have somehow convinced themselves that to be acceptable requires them to measure up to a personal or societal standard of perfection. A perfectionistic mindset brings stress and can only lead to discontent and frustration. Perfectionism often involves raising the bar to absurd heights and striving in our own efforts for something that only God can do. The point of the gospel is that we are unable to save ourselves. We all “fall short”; we all “miss the mark” (Romans 3:23\). Sinners need a Savior, and that’s why Jesus came. When we trust in Him, He forgives our shortcomings, imperfections, and iniquities. We can stop striving for an arbitrary, worldly “perfection” and rest in the Perfect One (Matthew 11:28\). Martha, who was “worried and upset about many things,” probably struggled with perfectionism as she served the Lord (Luke 10:40\-41\). As she prepared the dinner and set the table, she wanted everything to be just right. The problem was that she was setting a higher standard for herself than Jesus was setting for her. “Only one thing is needed,” Jesus told her. Then He pointed her to Mary’s example of peace and rest (Luke 10:42\). It is true that the Bible calls us to be “perfect as \[our] heavenly Father is perfect” (Matthew 5:48\). The Greek word for “perfect” here is telios. It means “brought to its end, completed, or perfect.” So, to be “perfect” in this sense is not how perfectionists so often imagine it. Rather, it is to be completed in Christ. Philippians 1:6 says that completion is the work of God. He created us, saved us, and is faithful to perfect us. This is not to say that we have no responsibility to grow in our faith (2 Peter 3:18\). We must cooperate with God’s work in us (His perfection of us)—see Philippians 2:12\. We are called to live godly lives and to submit to God. But the focus of the Bible’s commands is not on others’ perception of us, as is so often the idol of the perfectionist. Instead, the focus is on our heart’s posture toward God.
How can I overcome resistance to change?	Answer Change can be one of the most stressful things in life, even when the change is desired. Resistance to change is natural to human nature. In fact, there is a saying in neuroscience that “neurons that fire together, wire together.” This means that the more we do something, the more it becomes not only habit, but biologically ingrained. It helps to explain why change takes so much effort, and why we naturally have a resistance to change. Of course, we know that change is inevitable. We face change as we mature, as our bodies age, and as we interact with the world. We also know that change, in the Christian life, is desirable. In fact, it is God’s plan for us. He makes all things new (Revelation 21:5\), and the old is dispensed with. We want to become more like Christ; we want to change. Second Corinthians 4:16 says, “Inwardly we are being renewed day by day.” When we submit to God, good change happens. So how do we overcome our resistance to change? Resistance to change—perspective is key. We can lessen our resistance to change by keeping a divine perspective on life. God’s work of renewal in us is compared to that of a [refiner’s fire](refiners-fire.html) (Zechariah 13:9; Malachi 3:2; Isaiah 48:10; 1 Peter 1:7\) and to a gardener’s pruning shears (John 15:2\). The process of refining or pruning tends to be unpleasant, so we resist. But the outcome of a refiner’s fire is purified precious metal. The result of pruning is a more plentiful crop. If we trust that God is at work through changes and that His desire is to sanctify us, then we may more willingly submit. This perspective is what brought Job peace in Job 23:10\. We recognize the work of the refiner’s fire or the gardener’s shears. We can usually identify the character traits God is building in us or winnowing out of us—it’s easy to know when He’s building our patience, for example. And there are times when we feel the conviction of the Holy Spirit and work with God to make changes in ourselves. As we yield to the Spirit, we will begin to overcome our natural resistance to change. But what about the undesirable changes? We have no control over them, we don’t want them, but they happen anyway. We lose a job or become chronically ill. A friend moves away. A church leader steps down. Our resistance to these types of changes is even more entrenched. The end result of these changes may not be obvious. It is in these times that Romans 8:28 becomes a firm foundation. We know that God is working all things according to His purpose, and we know that His purpose is always good. So we can trust that He is using even undesirable changes for our benefit. It may be that an illness will draw us closer to God or draw our family closer together. It may be that God has a new calling for a new season of life. It is tempting to borrow from Star Trek and conclude that “resistance is futile,” because change is going to happen, regardless. Adjusting to the change seems to be less painful than resisting the change. But there are ways that we can overcome our resistance to change and welcome it instead of just slogging through. Talking to God about our struggle is basic to a healthy perspective. The Psalms are a beautiful example of just how honest we can be with God. We can let Him know of our trouble and share with Him our distaste for change. Expressing thankfulness is another good strategy in conquering our resistance to change. Once again, the book of Psalms provides excellent examples of what it means to be grateful in the midst of strife and discontent. When we praise God, we readjust our focus and remember that He is in control. He does not change, but He is there in the midst of our changes. Growth requires change; our resistance to change could actually be a resistance to growth. So, when change occurs, just consider it to be a season of growth. When our human nature protests the change and begs to resist, remember that God has not changed. He is up to something good.
What does Jonah 4:11 mean by people who cannot tell their right hand from their left?	Answer In Jonah 4:11 God speaks of “more than 120,000 persons who do not know their right hand from their left.” Who are these 120,000 people? First, it is obvious from the context that these people were residents of Nineveh. Jonah was angry at God’s compassion toward the Ninevites who repented after hearing Jonah’s preaching. Chapter 4 specifically focuses on God’s love toward those in Nineveh and His mercy in response to their repentance. However, the precise identity of these 120,000 Ninevites is problematic. The clause “who do not know their right hand from their left” is not found in any other biblical passage or comparative Hebrew literature. The expression is interpreted to mean either young children who have yet to learn right from left or adults who do not understand right from wrong. Those who conclude the 120,000 are young children appeal to a straightforward reading of the words used in modern translations. The idea of not knowing “right” from “left” naturally evokes thoughts of young children—usually five years old and younger—who do not understand this difference. However, if Nineveh contained 120,000 young children, the population of the city must have been at least 600,000\. The problem with this is that the area within the city walls would not have contained more than 175,000 people, according to figures based on archaeological remains. (See [http://www.studylight.org/dic/hbd/view.cgi?number\=T4620](http://www.studylight.org/dic/hbd/view.cgi?number=T4620).) Those who conclude the 120,000 people comprise all of the Ninevites provide an array of convincing evidence. First, the Hebrew word translated “people” in Jonah 4:11 is the general word for “people,” not the Hebrew word for “children.” Linguistically, the evidence favors a broader interpretation that includes all the people of Nineveh. In addition, the closest biblical parallels refer to the difference between those who know the Law of the Lord and those who do not. For example, Ecclesiastes 10:2 says, “A wise man’s heart inclines him to the right, but a fool’s heart to the left.” The Bible often speaks of the wicked as those who do not know God (Proverbs 28:5; Galatians 4:8; 1 Thessalonians 4:5; 1 John 4:8\). On the cross Jesus prayed for the Father to forgive His murderers, “for they do not know what they are doing” (Luke 23:34; see also Acts 17:23, 30 and 1 Timothy 1:13\). In Hosea 4:6 we read, “My people are destroyed from lack of knowledge.” Further, a parallel is made in Jonah 4:11 between the people and the livestock of Nineveh. It is much more likely the parallel refers to all people/all livestock versus only young children and livestock. Finally, it makes sense for the 120,000 to include all Ninevites because God showed compassion on the entire city, not just on its young children and animals. Jonah 4:11 most likely refers to those who, spiritually speaking, cannot tell right from left. The verse shows that God takes pity on the spiritual blindness of the pagan. God’s desire is to extend His salvation to all who repent and turn to Him.
What is the key to applying the Bible to my life?	Answer Applying the Bible is the duty of all Christians. If we don’t apply it, the Bible becomes nothing more to us than a normal book, an impractical collection of old manuscripts. That’s why Paul says, “Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you” (Philippians 4:9\). When we apply the Bible, God Himself will be with us. The first step toward applying God’s Word in our lives is reading it. Our goal in reading is to get to know God, to learn His ways, and to understand His purpose for this world and for us individually. In reading the Bible, we learn about God’s interactions with humanity throughout history, His plan of redemption, His promises, and His character. We see what the Christian life looks like. The knowledge of God we glean from Scripture serves as an invaluable foundation for applying the Bible’s principles for life. Our next goal is what the psalmist refers to as “hiding” God’s Word in our hearts: “I have hidden your Word in my heart that I might not sin against you” (Psalm 119:11\). The way we “hide” God’s Word in our hearts is by studying, memorizing, and meditating on what we have first read. These four steps—read, study, [memorize](memorize-Bible-verses.html), and [meditate](meditate-on-Gods-Word.html)—make it possible to successfully apply the Scriptures to our lives. Study: While studying certainly involves reading, reading is not the same as studying. To study God’s Word means that we prayerfully devote time and attention to acquiring advanced knowledge on a particular person, subject, theme, passage, or book of the Bible. A multitude of study resources is available, including biblical commentaries and published Bible studies that enable us to feast on the “meat” of God’s Word (Hebrews 5:12\-14\). We can familiarize ourselves with these resources, then choose a topic, a passage, or a book that piques our interests and delve in. Memorize: It is impossible to apply what we cannot remember. If we are going to “hide” the Word in our hearts, we have to first get it in there by means of memorization. Memorizing Scripture produces within us a well from which we may continually drink, especially at times when we are not able to read our Bibles. In the same way that we store up money and other earthly possessions for future use, we should “lay up these words of mine in your heart and in your soul” (Deuteronomy 11:18, KJV). Create a plan for the Scripture verses you would like to memorize each week. Meditate: Writer and philosopher Edmund Burke once said, “To read without reflecting is like eating without digesting.” We cannot afford to “eat” God’s Word without “digesting” it. In the parable of the four soils (Matthew 13:3\-9; cf. 18\-23\), Jesus tells of a sower who goes out to sow seed in his field, only to find that some seeds – the Word of God (Matthew 13:19\) – had fallen on “rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose they were scorched. And since they had no root, they withered away” (13:5\-6\). This, Jesus says, is the person in whom the Word is sown but does not take root (13:20\-21\). Psalm 1:2 says that the man who meditates on God’s Word is blessed. Donald S. Whitney, in his book Spiritual Disciplines for the Christian Life, writes, “The tree of your spiritual life thrives best with meditation because it helps you absorb the water of God’s Word (Ephesians 5:26\). Merely hearing or reading the Bible, for example, can be like a short rainfall on hard ground. Regardless of the amount or intensity of the rain, most runs off and little sinks in. Meditation opens the soil of the soul and lets the water of God’s Word percolate in deeply. The result is an extraordinary fruitfulness and spiritual prosperity” (pp. 49\-50\). If we desire for the Word to “take root” in our lives so that we produce a harvest that pleases God (Matthew 13:23\), we must ponder, reflect, and meditate on what we read and study in the Bible. As we meditate, we can ask ourselves some questions: 1\. What does this passage teach me about God? 2\. What does this passage teach me about the church? 3\. What does this passage teach me about the world? 4\. What does this passage teach me about myself? About my own desires and motives? 5\. Does this passage require that I take action? If so, what action should I take? 6\. What do I need to confess and/or repent of? 7\. What have I learned from this passage that will help me to focus on God and strive for His glory? Apply: The degree to which we study, memorize, and meditate on God’s Word is the degree to which we understand how it applies to our lives. But understanding how the Word applies is not enough; we must actually apply it (James 1:22\). “Application” implies action, and obedient action is the final step in causing God’s Word to come to life in our lives. The application of Scripture enforces and further enlightens our study, and it also serves to sharpen our discernment, helping us to better distinguish between good and evil (Hebrews 5:14\). As a final word, it is important to note that we are not alone in trying to understand and apply God’s Word to our lives. God has filled us with His Spirit (John 14:16\-17\) who speaks to us, leading and guiding us into all truth (John 16:13\). For this reason, Paul instructs believers to “walk by the Spirit” (Galatians 5:16\), for He is a very present Help in our time of need (Psalm 46:1\)! The Spirit will faithfully guide us into the will of God, always causing us to do what is right (Ezekiel 36:26\-28; Philippians 2:13\). Who better to teach how to live according to all that is written in the Bible than the One who inspired the Bible to begin with—the Holy Spirit Himself? Therefore, let us do our part by hiding the Word in our hearts and obeying the Holy Spirit as He draws that Word out of us.
Didn’t the Old Testament punish blasphemy with death?	Answer Leviticus 24:16 says, “Anyone who blasphemes the name of the LORD must be put to death. The entire assembly must stone him. Whether an alien or native\-born, when he blasphemes the Name, he must be put to death.” So, yes, the Mosaic Law did require the death penalty for those who blasphemed the name of God. First, we must remember that the Israelites in the time of Moses lived under a theocracy. God’s people in the Old Testament prior to the coming of Christ were identified externally through their adherence to the Law. The theocracy encompassed everything from ceremonial religious rites to civic bylaws. The Law regulated dress code, diets, relationships, contracts, and even benevolence. The Law provided harsh penalties for wrongdoing, including the sin of blasphemy. One of the purposes of the Law was to establish the conviction that God is holy. God’s name, as an expression of His nature, is also holy (Psalm 99:3; Luke 1:49\). The coming of Christ signaled a transition in how God’s people are identified. They had been previously identified through the Jewish culture and a theocratic marriage of “church” and state. With Jesus came the New Covenant, and God’s people were identified internally: “The kingdom of God is within you” (Luke 17:21\). In order to provide open access to God, Jesus fulfilled the Old Testament Law (Matthew 5:17\). No longer were sacrifices necessary because He was the once\-for\-all sacrifice. No longer were specific dress requirements necessary. And no longer were God’s people identified by a state under theocratic rule. Certainly, the spread of the gospel was aided by the fact that it didn’t require an overhaul of the state governing authorities in other nations. Christianity is not to be associated with revolution on a civil level. This is the problem with Islam. It can only be spread through conquest and forced submission. Faith is not required, only surrender. This is disingenuous and oppressive. Christians are instructed to submit to the governing authorities (Romans 13\) and to work within the political system. The government was never intended to be a means of evangelism. The church is. And the church must be flexible enough to adapt to any culture. Christianity translates, whereas Islam dominates. Any religion that relies on the power of the state to ensure adherence obviously has no confidence in the power of its God to rule hearts. Christians do not seek a theocracy nor should the church overly concern itself with civil/legal issues. We can speak on civil issues, but enforcing civil law is not our business. By the same token, respect for God, tithing, church attendance and other outward expressions of personal piety are not civil concerns. Jesus nullified the theocratic approach because it had served its purpose. He in turn established an ecclesiastical approach because only the local church can effectively reach local peoples within the context of their particular customs and circumstances.
What is a Christian work ethic?	Answer Colossians 3:23\-25 says, “Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.” Another translation says to “work heartily” (ESV). Yet another says to “work willingly” (NLT). The Amplified Bible adds “from the soul.” Ephesians 6:7\-8 shares a similar concept: “Serve wholeheartedly, as if you were serving the Lord, not men, because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free.” In essence, this is the Christian work ethic. We are commanded to put forth our best efforts, to work from our heart and soul at whatever we do. We are accountable to God and stewards of the gifts He has given us. Our work flows out of our gratefulness to Him. God instituted work with creation, prior to the Fall. Genesis 2:15 says, “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” After Adam and Eve sinned, work became toil (Genesis 3:17\-19\), but work itself is included in the “very good” part of creation (Genesis 1:31\). Throughout the Old Testament, God gave the Israelites specific instructions about how to do their work. He also gave instructions about providing for those who had less: “When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and the alien. I am the Lord your God” (Leviticus 23:22\). This command confirms the importance of work. God does not tell the people to harvest everything and then simply give food to the poor. Instead, He tells them to leave enough of the grain to allow the poor to work for themselves. Work has a way of giving us a sense of purpose, productivity, and dignity. The Proverbs and Ecclesiastes contain some wise sayings regarding work. Proverbs 14:23 says, “All hard work brings a profit, but mere talk leads only to poverty.” Proverbs 6:6\-11 says, “Go to the ant, you sluggard; consider its ways and be wise! It has no commander, no overseer or ruler, yet it stores its provisions in summer and gathers its food at harvest. How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest – and poverty will come on you like a bandit and scarcity like an armed man.” Ecclesiastes 9:10 says, “Whatever your hand finds to do, do it with all your might.” A strong work ethic is confirmed, with warnings concerning slackness. The New Testament contains another important principle regarding work: “If a man will not work, he shall not eat” (2 Thessalonians 3:10\); that is, the refusal of an able\-bodied man to work should have the consequence that he lacks food. Paul also says that an “idle” man who refuses to work should not be part of the church (verse 6\). Paul and his companions set a good example of hard work: “We were not idle when we were with you, nor did we eat anyone’s food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you” (verses 7\-8\). Christians should work hard. Work is integral to life, and approaching work as God\-given will give us more pleasure in it. We can work cheerfully and without complaint because we are working for the Lord who loves us and has redeemed us. A good work ethic can also be a witness to others (Matthew 5:16\). The world takes notice of our efforts and wonders why we do what we do. It is important to note that the Bible does not condone workaholism. We do not work merely to amass worldly wealth (in fact, Matthew 6:19\-34 warns about this). We work to bring glory to God. We also do not work ourselves into the ground or to the extent that our health is damaged or our families suffer. God is more interested in relationship with us than He is in what we do. God instituted the Sabbath at the beginning of creation. He did the work of creation for six days and then ceased. God is omnipotent; He did not need rest; He was setting an example for us. In the Ten Commandments, God confirmed both the importance of work and rest. “Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work” (Exodus 20:9\-10a). Later, we see that God even required a Sabbath for the fields (see Leviticus 27\). Though the specific laws regarding the Sabbath no longer apply to believers, we are told that “the Sabbath was made for man” (Mark 2:27\). It is a gift that we are wise to accept. So, while Christians are called to have a strong work ethic and to work hard at all that they do, they are also called to take times of rest.
Does the Bible really say that parents should have their rebellious children stoned?	Answer This is one of those “Yes, but…” questions that require serious explaining. Leviticus 20:9 says, “If there is anyone who curses his father or his mother, he shall surely be put to death; he has cursed his father or his mother, his bloodguiltiness is upon him.” First, a note on the last part of the verse. “His bloodguiltiness is upon him” basically means that he brought this punishment on himself. He knew what he was supposed to do, and he didn’t do it. Also, it is important to remember that the Mosaic Law was for God’s covenant people, Israel, living in a theocracy. The Old Testament Law is not in force today (Romans 10:4; Galatians 3:23–25; Ephesians 2:15\). Deuteronomy 21:18–21 expands on the law: If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his home town. And they shall say to the elders of his city, “This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.” Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel shall hear of it and fear. The context of a passage is crucial to understanding what it means. Taking these two verses by themselves, one could come away with a negative attitude toward God and His Word. In the Leviticus passage, this law is part of a section dealing with egregious sins, sins that would tear a nation and family apart. The trespass in question was not a casual, slip\-of\-the\-tongue curse, but a deep\-seated rebellion, an ongoing attitude of hatred that had to be dealt with severely. In other words, the punishment was not for minor infractions but for determined defiance. There are several things to keep in mind about this particular sin and about the law: The sin was ongoing and continuous. Deuteronomy 21:18 indicates that the punishment was only meted out after a persistent refusal to heed both father and mother and after all discipline had failed. The parents have tried to deal with their son in a loving, firm way, but nothing worked. It was deep\-seated sin. Verse 20 specifies that the son is stubborn in his rebellion. Not only is he recalcitrant, “he is a glutton and a drunkard.” This is not a case of a child who misses curfew or plays ball in the house. This was a true menace, a child who is causing trouble in society and grieving his parents, possibly to the point of endangering them physically and financially. The punishment was not an impulsive act of anger or vengeance. Verse 19 says that the city elders had to oversee the case and determine the guilt of the child. It is only after the elders pronounced a sentence of death that the execution could take place. The law did not allow an angry parent to arbitrarily stone a child. A modern equivalent of this is when a parent sees news footage of his child committing a crime and subsequently turns the child in to the police. If parents know their child is acting in a way that endangers society, they are responsible to obey the civil authorities and report the crime. The punishment was designed to preserve the nation. As verse 21 explains, the reason for this law was to purge evil from society and act as a deterrent to further rebellion. Israel was a nation chosen by God to be holy (Exodus 20:6\). God gave the Israelites three [types of laws](ceremonial-law.html): judicial, moral, and ceremonial. This is a judicial law. A child who was actively and deliberately rejecting the laws of the land needed to be punished judicially. Which brings us to the last and most important factor: Rebellion against one’s parents is direct rebellion against God. The 5th Command is to honor one’s father and mother (Exodus 20:12\). Parents are a God\-ordained authority. Disobedience to parents is disobedience to God (Ephesians 6:1\-3\). Throughout the Bible, there are only a handful of things we are told to fear: God (Proverbs 1:7\) and parents (Leviticus 19:3\) are among them. The law requiring rebellious children to be stoned to death was meant for extreme cases to protect God’s people. It would have been heartbreaking for parents to bear the responsibility of initiating such severe measures. However, the Bible never records this law being enforced.
What does the Bible say about thankfulness/gratitude?	Answer Thankfulness is a prominent Bible theme. First Thessalonians 5:16\-18 says, “Be joyful always; pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” Did you catch that? Give thanks in *all* circumstances. Thankfulness should be a way of life for us, naturally flowing from our hearts and mouths. Digging into the Scriptures a little more deeply, we understand why we should be thankful and also how to have gratitude in different circumstances. Psalm 136:1 says, “Give thanks to the Lord, for he is good. His love endures forever.” Here we have two reasons to be thankful: God’s constant goodness and His steadfast love. When we recognize the nature of our depravity and understand that, apart from God, there is only death (John 10:10; Romans 7:5\), our natural response is to be grateful for the life He gives. Psalm 30 gives praise to God for His deliverance. David writes, “I will exalt you, O Lord, for you lifted me out of the depths and did not let my enemies gloat over me. O Lord my God, I called to you for help, and you healed me. O Lord, you brought me up from the grave; you spared me from going down into the pit. . . . You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing to you and not be silent. O Lord my God, I will give you thanks forever” (Psalm 30:1\-12\). Here David gives thanks to God following an obviously difficult circumstance. This psalm of thanksgiving not only praises God in the moment but remembers God’s past faithfulness. It is a statement of God’s character, which is so wonderful that praise is the only appropriate response. We also have examples of being thankful in the midst of hard circumstances. Psalm 28, for example, depicts David’s distress. It is a cry to God for mercy, protection, and justice. After David cries out to God, he writes, “Praise be to the Lord, for he has heard my cry for mercy. The Lord is my strength and my shield; my heart trusts in him, and I am helped. My heart leaps for joy, and I will give thanks to him in song” (Psalm 28:6\-7\). In the midst of hardship, David remembers who God is and, as a result of knowing and trusting God, gives thanks. Job had a similar attitude of praise, even in the face of death: “The LORD gave and the LORD has taken away; may the name of the LORD be praised” (Job 1:21\). There are examples of believers’ thankfulness in the New Testament as well. Paul was heavily persecuted, yet he wrote, “Thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him” (2 Corinthians 2:14\). The writer of Hebrews says, “Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe” (Hebrews 12:28\). Peter gives a reason to be thankful for “grief and all kinds of trials,” saying that, through the hardships, our faith “may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed” (1 Peter 1:6\-7\). The people of God are thankful people, for they realize how much they have been given. One of the characteristics of the last days is a lack of thanksgiving, according to 2 Timothy 3:2\. Wicked people will be “ungrateful.” We should be thankful because God is worthy of our thanksgiving. It is only right to credit Him for “every good and perfect gift” He gives (James 1:17\). When we are thankful, our focus moves off selfish desires and off the pain of current circumstances. Expressing thankfulness helps us remember that God is in control. Thankfulness, then, is not only appropriate; it is actually healthy and beneficial to us. It reminds us of the bigger picture, that we belong to God, and that we have been blessed with every spiritual blessing (Ephesians 1:3\). Truly, we have an abundant life (John 10:10\), and gratefulness is fitting.
What is the outer darkness in Matthew 22:13?	Answer In the [Parable of the Wedding Feast](parable-wedding-feast.html), Jesus tells of a “wedding crasher” of sorts: a man in the wedding hall was discovered to have entered the feast without authorization. Jesus says that the king, the master of the feast, issued a dire command concerning the interloper: “Bind him hand and foot and cast him into the outer darkness” (ESV). Jesus uses the term “outer darkness” in the parable to describe a condition of great sorrow, loss and woe. It stands in vivid contrast to the brightly lit and joyous celebration attended by those who accepted the king’s invitation. Interpreting the wedding feast as heaven, the “outer darkness” must be the place of eternal punishment. Most Bible scholars agree that the phrase “outer darkness” refers to hell or, more properly, the lake of fire (Matthew 8:12; 13:42; 13:50; and 25:30,41\). The outer darkness of Jesus’ parable is called “blackest darkness” in Jude 1:13\. Again, a place of judgment is the obvious meaning, since it is reserved for “godless men” (verse 4\). Perhaps the place of judgment is pictured as “dark” because of the absence of God’s cheering presence. “When you hide your face, they are terrified” (Psalm 104:29\). God is called “light” in 1 John 1:5, and if He withdraws His blessing, only darkness is left. Throughout the Scriptures light symbolizes God’s purity, holiness, and glory. Darkness is used as a symbol of moral depravity (Psalm 82:5; Proverbs 2:13; Romans 3:12\). Darkness can also refer to trouble and affliction (Job 5:12; Proverbs 20:20; Isaiah 9:2\) and to death and nothingness (1 Samuel 2:9; Ecclesiastes 11:8; Job 3:4\-6\). The outer darkness of judgment is accompanied by “weeping and gnashing of teeth.” The “weeping” describes an inner pain of the heart, mind, and soul. The word in the original denotes a bewailing or lamentation by beating the breast in an expression of immense sorrow. The “gnashing of teeth” describes an outward pain of the body. Taken together, the weeping and gnashing of teeth says hell is a place of indescribable spiritual agony and unending physical pain (see Luke 16:23\-28\). The outer darkness is a place of anguish, heartache, grief, and unspeakable suffering. Such will be the lot of all who reject Christ (John 3:18, 36\). Christ is the Light of the World (John 8:12\). When one rejects the Light, he will be cast into eternal darkness. Just like the man in the parable, the one who rejects Christ will lose his chance for joy, blessing and fellowship and will be left with nothing but darkness and eternal regret.
What was the significance of the horns of the altar (Amos 3:14)?	Answer In speaking of judgment, God says, “The horns of the altar shall be cut off and fall to the ground” (Amos 3:14\). What were these horns of the altar? Why were they important? The “horns” were horn\-like projections at the four corners of the altar of burnt offering. God’s instructions for the altar’s construction specified “horns”: “Make a horn at each of the four corners, so that the horns and the altar are of one piece” (Exodus 27:2\). During Amos’s day, the Israelites had apostatized and had erected altars to false gods. First Kings 12:26\-30 speaks of two such pagan altars set up in Israel, one in Dan and one in Bethel. These altars had been constructed with horns at the corners, akin to the altar in Jerusalem. When God says that the horns of the altar would fall off, He is assuring Israel that He would judge their idolatry. Indeed, God says earlier in the same verse, “On the day I punish Israel for her sins, I will destroy the altars of Bethel.” The horns of the altar in Jerusalem had provided a refuge for fugitives. Those who caught hold of the horns of the altar were granted asylum (1 Kings 1:50\-53\). This use of the horns sheds additional light on God’s statement in Amos 3:14\. Some scholars believe that God’s promise that the horns of the altar would fall to the ground meant that there would be no place of asylum, no place to escape the coming judgment. Amos 3:15 indicates that the judgment would have deeply felt effects: “‘I will tear down the winter house along with the summer house; the houses adorned with ivory will be destroyed and the mansions will be demolished,’ declares the Lord.” No amount of material prosperity would be able to save the wicked. God’s judgment would destroy both the places of spiritual and material significance. Yet the people of Israel would not be completely destroyed. Verse 12 says, “As the shepherd rescues from the mouth of the lion two legs, or a piece of an ear, so shall the people of Israel who dwell in Samaria be rescued, with the corner of a couch and part of a bed.” A remnant would survive. In their lowly state, they would be left only “the corner of a couch,” living in a state of poverty. God’s desire in this prophecy was twofold. First, He longed for Israel to repent and turn from following other gods. Second, since these predictions did come true, they attest to God’s supernatural ability to foretell the future. The destruction of the horns of the altar represents the downfall of idolatry and the removal of all safe havens. When God’s people refuse to heed His Word, He brings a just and curative discipline upon them.
What is the Pride of Jacob (Amos 8:7)?	Answer Amos 8:7 says, “The LORD has sworn by the Pride of Jacob: “I will never forget anything they have done.’” What is this “Pride of Jacob”? Interpreters are divided on the understanding of this phrase. First, some suggest the Pride of Jacob is a reference to Israel’s sins, in which the wicked took unabashed pride. Others suggest the Pride of Jacob is a title of God. The latter is probably the better interpretation. The Pride of Jacob was the One to whom Jacob, the nation’s forefather, looked for strength. A similar title is found in 1 Samuel 15:29, where God is referred to as “the Glory of Israel.” To say, “The LORD has sworn by the Pride of Jacob,” means that the Lord has sworn by Himself. The Bible speaks of God swearing by Himself in at least one other passage: “For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying, ‘Surely I will bless you and multiply you’” (Hebrews 6:13\-14\). But what has the Lord sworn by Himself? Amos 8:7 says, “I will never forget anything they have done.” This is the Lord’s promise to deal with the sins of the people. He would not let their rejection of Him go unpunished; rather, judgment would soon come. Some confusion arises due to the same phrase, “pride of Jacob,” being used in two other passages. First, in Psalm 47:4 we read, “He chose our heritage for us, the pride of Jacob whom he loves.” Here, the phrase is in reference to the land of Israel rather than to God. Second, “pride of Jacob” is used in Amos 6:8 in reference to actual, sinful pride: “I abhor the pride of Jacob and hate his strongholds.” The city of Samaria served as Israel’s capital, and “stronghold” likely refers to that city. They were trusting in their city’s defenses rather than in God. In summary, the “Pride of Jacob” in Amos 8:7 is a reference to God Himself. The Lord makes a solemn promise, based on His own character and faithfulness, that He would bring judgment against Israel. “Do not be deceived: God cannot be mocked. A man reaps what he sows” (Galatians 6:7\).
What is the meaning of the symbolism in Amos?	Answer The book of Amos is filled with imagery related to sin and judgment. Included are images of iron teeth (1:3\), murdered pregnant women (1:13\), burning bones (Amos 2:1\), destroyed roots (2:9\), and hooks (4:2\). How are we to understand these violent themes? First, we must understand the context of these descriptions. Amos is pronouncing judgment on Israel’s enemies, and then on Israel itself, for some specific sins. The purpose of prophesying doom was often to call sinners to repent. That’s why God sent Jonah to preach in Nineveh, telling the people God would judge their city in 40 days. The Ninevites repented, and God did not bring about judgment. The Lord had compassion for those who repented. A brief look at each of the images in Amos more fully explains what they indicate: \- Iron teeth (1:3\): “Iron teeth” were part of a threshing sledge, a farming implement drawn over grain to thresh it and cut the stalks. God pictures Syria’s cruelty toward Gilead (in northeast Israel) as a threshing sledge being run over His people. For their brutality, Syria is promised judgment. \- Murdered pregnant women (1:13\): The Ammonites would be judged for performing atrocities against Israel. Second Kings 8:12 and 15:16 confirm the reality of such horrific acts during war. \- Burning bones (2:1\): The Moabites would be judged for their sin of the disrespectful treatment of an Edomite king’s corpse (2 Kings 3:26\-27\). In a culture in which a proper burial was of utmost importance, the burning of bones communicated a severe hatred. \- Destroyed roots (2:9\): This is a picture of God’s judgment on the Amorites, as the “fruit above” and the “roots beneath” were destroyed—in other words, the Amorites were completely wiped out. God reminds Israel of the Amorites’ fate in order to call His people back to righteousness and the fear of God. \- Hooks (4:2\): This is part of a prophecy against Israel, warning them that the Assyrians would one day take them captive. Israel would be led away as fish were carried away on hooks. It is believed the “hooks” could be literal, since Assyrians did at times lead captives with ropes attached to rings in the jaws or lips of their enemies.
Why does Amos keep repeating “for three sins . . . even for four” in chapters 1–2?	Answer The phrase “for three sins . . . even for four” is a common phrase in Amos (1:3, 6, 9, 11, 13; 2:1, 4, 6\). Used a total of eight times in the book, these words play a special role in the way [Amos](Amos-in-the-Bible.html) communicates sin and judgment. “Three sins” represents fullness or completeness; “four” represents an overflow or a sin that is the tipping point for God’s judgment. The word sins or transgressions in Hebrew specifically refers to “rebellions.” The first two chapters of Amos contain eight messages against the nations, including Judah and Israel, condemning them for their rebellion against the Lord. Interestingly, “for three sins . . . even for four” is not followed by four specific sins. In fact, the typical pattern is to list one or two sins and move on. Therefore, the expression is not meant to imply a specific number of sins but to communicate that there is an excess of sins that have led to God’s judgment. Each of Amos’s eight messages follows a similar pattern. First, there is the phrase “for three sins . . . even for four.” Second, one or two specific sins are mentioned regarding the nation being addressed. Third, a judgment is given. Amos starts with Israel’s enemies and ends with oracles against Judah and Israel. Judah (Amos 2:4\-5\) is accused of three specific sins (rejecting the Law, not keeping its statutes, and lying) and is judged with fire on the nation and Jerusalem. Israel (Amos 2:6\-16\) is condemned with a complete list of seven sins and receives an extended discussion of its coming judgments. While God clearly condemned the sins of the surrounding nations, Amos’ message is dominated by judgment against Israel. Yet, even in judgment, there is hope. The conclusion of his prophecy (9:11\-15\) speaks of a time of future blessing for Israel. The book’s final verse reads, “‘I will plant them on their land, and they shall never again be uprooted out of the land that I have given them,’ says the LORD your God.” Though Israel would be taken from its land (as a result of attacks by Assyria and Babylon), its people would one day return to the land and live in prosperity with their Messiah.
How can you believe in salvation by faith alone when the only occurrence of “faith alone” in the Bible (James 2:24) says that salvation is not by faith alone?	Answer It is entirely true that the one verse in the Bible that contains the exact phrase “faith alone” seems to argue against [salvation by faith alone](salvation-faith-alone.html). James 2:24 reads, “You see that a person is justified by works and not by faith alone” (ESV). However, rejecting the doctrine of salvation by faith alone based on this verse has two major problems. First, the context of James 2:24 is not arguing against the doctrine of salvation by faith alone. Second, the Bible does not need to contain the precise phrase “faith alone” in order to clearly teach salvation by faith alone. James 2:14–26, as a whole, and especially verse 24, has been the subject of some confused interpretations. The passage definitely seems to cause serious problems for the “salvation by faith alone” concept. First, we need to clear up a misconception, namely, that James means the same thing by “[justified](justification.html)” in James 2:24 that Paul means in Romans 3:28\. Paul is using the word justified to mean “declared righteous by God.” Paul is speaking of God’s legal declaration of us as righteous as Christ’s righteousness is applied to our account. James is using the word justified to mean “being demonstrated and proved.” The 2011 NIV provides an excellent rendering of James 2:24: “You see that a person is considered righteous by what they do and not by faith alone” (emphasis added). Similarly, the NLT translation of James 2:24 reads, “So you see, we are shown to be right with God by what we do, not by faith alone” (emphasis added). The entire James 2:14–26 passage is about proving the genuineness of your faith by what you do. A genuine salvation experience by faith in Jesus Christ will inevitably result in good works (cf. Ephesians 2:10\). The works are the demonstration and proof of faith (James 2:18\). A faith without works is useless (James 2:20\) and dead (James 2:17\); in other words, it is not true faith at all. Salvation is by faith alone, but that faith will never be alone. While James 2:24 is the only verse that contains the precise phrase “faith alone,” there are many other verses that do, in fact, teach salvation by faith alone. Any verse that ascribes salvation to faith/belief, with no other requirement mentioned, is a declaration that salvation is by faith alone. John 3:16 declares that salvation is given to “whoever believes in Him.” Acts 16:31 proclaims, “Believe in the Lord Jesus, and you will be saved.” Ephesians 2:8 says, “For by grace you have been saved through faith.” See also Romans 3:28; 4:5; 5:1; Galatians 2:16; 3:24; Ephesians 1:13; and Philippians 3:9\. Many other verses could be referenced in addition to these. In summary, James 2:24 does not argue against salvation by faith alone. Rather, it argues against a salvation that is alone, a salvation devoid of good works and obedience to God’s Word. James’s point is that we demonstrate our faith by what we do (James 2:18\). Regardless of the absence of the precise phrase “faith alone,” the New Testament definitely teaches that salvation is the product of God’s grace in response to our faith. “Where, then, is boasting? It is excluded. On what principle? . . . On that of faith” (Romans 3:27\). There is no other requirement.
What is the human spirit?	Answer The human spirit is the incorporeal part of man. The Bible says that the human spirit is the very breath of Almighty God and was breathed into man at the beginning of God’s creation: “Then the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7\). It is the human spirit that gives us a consciousness of self and other remarkable, though limited, “God\-like” qualities. The human spirit includes our intellect, emotions, fears, passions, and creativity. It is this spirit that provides us the unique ability to comprehend and understand (Job 32:8, 18\). The words spirit and breath are translations of the Hebrew word neshamah and the Greek word pneuma. The words mean “strong wind, blast, or inspiration.” Neshamah is the source of life that vitalizes humanity (Job 33:4\). It is the intangible, unseen human spirit that governs man’s mental and emotional existence. The apostle Paul said, “Who among men knows the thoughts of a man except the man’s spirit within him?” (1 Corinthians 2:11\). Upon death the “spirit returns back to God who gave it” (Ecclesiastes 12:7; see also Job 34:14\-15; Psalm 104:29\-30\). Every human being has a spirit, and it is distinct from the “spirit,” or life, of animals. God made man differently from the animals in that He created us “in the image of God” (Genesis 1:26\-27\). Therefore, man is able to think, feel, love, design, create, and enjoy music, humor, and art. And it is because of the human spirit that we have a “free will” that no other creature on earth has. The human spirit was damaged in the fall. When Adam sinned, his ability to fellowship with God was broken; he did not die physically that day, but he [died spiritually](spiritual-death.html). Ever since, the human spirit has borne the effects of the fall. Before salvation, a person is characterized as spiritually “dead” (Ephesians 2:1\-5; Colossians 2:13\). A relationship with Christ revitalizes our spirits and renews us day by day (2 Corinthians 4:16\). Interestingly, just as the human spirit was divinely breathed into the first man, so the Holy Spirit was breathed into the first disciples in John 20:22: “And with that \[Jesus] breathed on them and said, ‘Receive the Holy Spirit’” (Acts 2:38\). Adam was made alive by the breath of God, and we, as “new creations” in Christ, are made spiritually alive by the “Breath of God,” the Holy Spirit (2 Corinthians 5:17; John 3:3; Romans 6:4\). Upon our acceptance of Jesus Christ, the Holy Spirit of God joins with our own spirit in ways we cannot comprehend. The apostle John said, “This is how we know that we live in Him and He in us: He has given us of His Spirit” (1 John 4:13\). When we allow the Spirit of God to lead our lives, the “Spirit Himself testifies with our spirit that we are God’s children” (Romans 8:16\). As children of God, we are no longer led by our own spirit but by God’s Spirit, who leads us to eternal life.
How can I control sinful impulses?	Answer Impulse control is never easy. All of us struggle with overcoming sinful impulses. James says, “Each one is tempted when, by his own evil desire, he is dragged away and enticed” (James 1:14\). Part of the human condition is to feel impulses, and part of the Christian life is to control them. Impulse control has been a struggle for us since the fall. Eve saw that the fruit was “desirable” (Genesis 3:6\), and she chose to take it rather than control her impulse. Today, we still struggle. Often, impulses seem so strong as to overpower all scruples, commitments, and common sense. We feel that giving in is our only option. We have impulses to make frivolous purchases, to overeat, to have illicit sex, and to do many other things we know we shouldn’t. It seems that Samson had quite a bit of trouble with impulse control. He is the perfect illustration of the proverb, “Like a city whose walls are broken down is a man who lacks self\-control” (Proverbs 25:28\). Samson saw a Philistine woman he wanted to marry, and he married her, despite his parents’ objections (Judges 14:1\-2\); the marriage lasted a week. He found honey, and he ate it, even though, in the process, he had to break a vow and ceremonially defile himself (Judges 14:8\-9\). And, of course, he could never say “no” to Delilah (Judges 16\). Ironically, Samson is best known for his great physical strength. It goes to prove that the flesh is no ally in the battle against the flesh. It is a spiritual battle that must be won spiritually. Second Corinthians 5:17 says, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” As believers, we are new. We are no longer bound to our sinful natures (Romans 6:17\-18\), but we are in the process of [sanctification](sanctification.html). The coming of the new usually takes time and discipline. Even mature believers struggle with impulse control (Romans 7:18\-25\), but the Bible provides ample hope that we can overcome. Praise the Lord, the Spirit produces [self\-control](fruit-Holy-Spirit-self-control.html) in those yielded to Him (Galatians 5:23\)! We have been given the spirit of self\-discipline (2 Timothy 1:7\). First Peter 1:13 and 15 exhort us to “prepare \[our] minds for action; be self\-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. . . . But just as He who called you is holy, so be holy in all you do.” Our self\-control is not simply an exercise of volition; we must rely on the grace of Jesus. Knowing that we have been called by God, we work to control our impulses from a foundation of love for God. We also work from a foundation of truth. When we know the truth, we can more easily dismiss impulses that seek to lead us into falsehood (John 8:32\). Because we have the mind of Christ (1 Corinthians 2:16\), when a sinful impulse comes into our minds, we can recognize that it is not of Him and summarily dismiss it. The impulse comes from the sin nature, to which we are no longer slaves (see Romans 6\). We can act on 2 Corinthians 10:5 and take our thoughts captive. When we know the truth – that we have been declared holy (Romans 5:1\-2\), that we have the mind of Christ, and that we have the power of the Holy Spirit – we are better able to challenge our thoughts and choose our actions. The Bible calls us “overcomers” by faith (1 John 5:4\). We are not at the mercy of our impulses. We can control them through the power of God in us (Ephesians 3:20\). As we learn to say “no” to our sinful impulses, we may experience pain and a sense of deprivation, yet we trust the promise of Hebrews 12:11 that we will eventually reap “a harvest of righteousness and peace.” In the struggle to control impulses, many people derive benefit from accountability partners or counselors. Sometimes, impulse control is made more difficult due to underlying anxiety or some type of brain abnormality. Overcoming an impulse involves both knowing God’s truth and using the functional tools of behavior modification. Regardless of the exact methods we employ to control our impulses, we say with Paul, “I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (Philippians 3:14\).
Is there a heavenly mother?	Answer The Bible does not teach the existence of a “heavenly mother.” God is the “heavenly Father” (Luke 11:2\). The church is pictured as a [bride](bride-of-Christ.html), loved by Christ (Ephesians 5:25\-33\). The concept of a “heavenly mother” who is the “true” bride of Christ is taught by the [World Mission Society Church of God](World-Mission-Society-Church-of-God.html) (WMSCOG or WMSCG), a Korean cult founded by Ahn Sahng\-Hong in 1964\. The WMSCOG believes that Ahn Sahng\-Hong was the second coming of Christ. When he died in 1985, his “spiritual wife,” Zahng Gil\-Jah, took over, calling herself the “heavenly mother” and citing verses such as Revelation 21:9\-10; 22:17; and Galatians 4:26\. Revelation 21:2 describes the [New Jerusalem](new-jerusalem.html) as a beautifully adorned bride. Verses 9\-10 show that the “wife of the Lamb” and the New Jerusalem are synonymous terms. Obviously, the New Jerusalem is a city, not a person. A city is a group of people, not an individual; in this case, the city is the church, the redeemed of the Lord living in God’s heavenly city. The Lamb’s “wife,” then, is figurative, not literal. Galatians 4:26 says, “The Jerusalem that is above is free, and she is our mother.” Taken by itself, this is indeed a perplexing verse. However, the context makes the meaning plain. Paul is contrasting the Old and New Covenants. As an illustration, he contrasts Hagar (Abraham’s slave) with Sarah (Abraham’s wife). Hagar represents the bondage to the law, and her son, Ishmael, was a son of law and of bondage. Sarah represents freedom, and her son, Isaac, was a son of promise and of freedom. Paul’s point is that those “born” of Sinai (under the Old Covenant of law) are in bondage, whereas those “born” of the heavenly Jerusalem (under the New Covenant of grace) are free. To paraphrase verse 26, “We, like Isaac, are children of promise; we are not under the law; we are freeborn citizens of the heavenly city of Christ.” So, the “mother” in Galatians 4:26 is not a literal female personage. Rather, it is a symbolic representation of the kingdom of Christ. Another passage that pictures the city of God and its inhabitants as a mother and children is Isaiah 49:17\-21\. Anyone who proclaims herself the “heavenly mother” or who claims to be the literal “bride of Christ” is practicing deceit. The World Mission Society Church of God is absolutely a cult. Its “heavenly mother” heresy is just one of its many false teachings.
Why does Acts 9:7 say that those traveling with Paul heard a voice, but Acts 22:9 says that they heard no voice?	Answer As Paul relates his conversion experience to an audience in Jerusalem, he says, “They that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me” (Acts 22:9, KJV). However, Luke, in relating the same event, says, “The men which journeyed with him stood speechless, hearing a voice, but seeing no man” (Acts 9:7, KJV). So, which is it? Paul says “they heard not the voice,” and Luke says they were “hearing a voice.” First of all, the word for “voice” in these verses is the Greek word phone, which means “a sound, a tone, a speech, a voice, or a natural sound.” With such a wide\-ranging definition, the context must determine the most accurate meaning of the word. Most commonly, phone is applied to a voice from God, a human, or an angel. However, phone can also refer to sounds in general. It is translated “sound” in John 3:8, “The wind blows wherever it pleases. You hear its sound. . . .” Paul uses the word to refer to the “sound” of a trumpet in 1 Corinthians 14:8\. The flexibility of phone is quite evident in Revelation 1:15, “His feet were like bronze glowing in a furnace, and his voice \[phone] was like the sound \[phone] of rushing waters.” Here, the identical Greek word is translated two different ways. These examples illustrate how confusion can arise in the comparison of Acts 9 with Acts 22\. Paul heard a voice as Jesus communicated directly with him. The men with Paul heard the voice speaking to Paul but, to them, it was just an unintelligible sound. Did they hear the voice? Yes, in the sense that they heard something. But, since they could not understand what the voice said, it was nothing more than a sound—in other words, they couldn’t really “hear” Jesus. The [ESV](English-Standard-Version-ESV.html) clears up the seeming contradiction nicely: “Those who were with me saw the light but did not understand the voice of the one who was speaking to me” (Acts 22:9\). And, “They heard the sound but did not see anyone” (Acts 9:7\). Not understanding the voice—but hearing the sound—is a good description of what happened. This difficulty is one of several minute problems that occur during the translation process. Praise the Lord, such difficulties are easily resolved and do not affect any major doctrine of our faith.
Who is the desired of all nations (Haggai 2:7)?	Answer In Haggai 2:7 the Lord says, “I will shake all nations, and what is desired by all nations will come, and I will fill this house with glory.” The King James Version uses the phrase “the desire of all nations.” Who or what is this object of desire? Because of the KJV translation, many have taken this verse as a reference to the Messiah, Jesus Christ. This interpretation is given wider circulation every Christmas season in the carol “Hark, the Herald Angels Sing.” One line of that song states, “Come, Desire of Nations, come! Fix in us Thy humble home.” The “Desire of Nations” in Charles Wesley’s hymn is clearly speaking of Jesus as Messiah. However, the Hebrew word khemdah is a collective singular, meaning the idea expressed is plural. The better translation is “desired” or “what is desired.” Haggai 2:8 provides the parallel that identifies these desired objects: “‘The silver is mine and the gold is mine,’ declares the LORD Almighty.” The desired objects are most likely earthly treasures, not the coming Messiah. Other translations render the Hebrew word as “the wealth” (NASB, CEB), “the precious things” (ASV), “the treasure” (NRSV), and “the treasures” (ESV, CEV). The idea is that the riches of all nations will be brought to the temple in Jerusalem. Haggai 2:9 says, “The latter glory of this house shall be greater than the former.” The former glory refers to that of Solomon’s temple, which was an opulent structure. Haggai predicts a temple that will be even more glorious than Solomon’s: the latter glory would be greater due to the wealth of the nations pouring in. When will this happen? The beginning of verse 7 helps identify this future occasion. The Lord says it will happen when He “shakes all nations”; that is, after a time of judgment on the world. God has shaken nations in the past (Psalm 99:1; Isaiah 64:2; Habakkuk 3:6\), and He will do so again when Jesus Christ returns to the earth (Joel 3:16; Matthew 24:30\). Hebrews 12:26 cites Haggai 2:7, followed by an explanation that, after this “shaking,” believers will receive a kingdom that cannot be shaken. This is a clear reference to the future [millennial kingdom](millennium.html) that Jesus will establish when He returns at the end of seven years of [tribulation](tribulation.html). Therefore, this portion of Haggai’s prediction is yet unfulfilled. Some interpreters suggest that the text may concern both the Messiah and earthly riches. In the end, what is desired of the nations will come: a Savior, the Messiah, and tribute will be paid to Him during His millennial reign.
Is it wrong to live in nice houses (Haggai 1:4)?	Answer Haggai’s prophecy condemned the Jewish people for living in nice homes, asking, “Is it a time for you yourselves to dwell in your paneled houses, while this house lies in ruins?” (Haggai 1:4\). Some have understood the prophet’s question as teaching against Christians having nice homes. Is it wrong to live in nice houses? To answer this, we must look at the original context of Haggai’s condemnation. The Jewish people had returned to Jerusalem from Babylon to rebuild the temple. Due to Samaritan opposition, the project was abandoned, and after 16 years God’s temple was still not rebuilt. Instead of working on the temple, the Jewish people built themselves “paneled houses”; panels were only used in the temple (1 Kings 6:9\) and royal palace (1 Kings 7:3, 7\). The Jews had lost sight of the original plan. The temple was standing unfinished while the people built luxury homes for themselves. God sent Haggai to get the people back on track. At the prophet’s prompting, the people began working on the temple once again. They completed the task in 515 B.C. The application for us today is that we must place God’s will above our own. In the case of the Jewish people, their self\-focus involved neglecting God’s temple (and therefore worship in the temple) while focusing on their own homes. There is nothing wrong with living in a nice home, but there is something wrong with neglecting God’s priorities to pursue our own. First things first, and honoring God is more important than houses or any other material thing.
Does God use frustrations in life to awaken and/or punish us (Haggai 1:6, 9)?	Answer Haggai 1 contains two verses that clearly state that the sinful lifestyles of the Jewish people resulted in punishment or a lack of blessing from God. Verse 6 says, “You have planted much, but have harvested little. You eat, but never have enough. You drink, but never have your fill. You put on clothes, but are not warm. You earn wages, only to put them in a purse with holes in it.” Verse 9 adds, “‘You expected much, but see, it turned out to be little. What you brought home, I blew away. Why?’ declares the Lord Almighty. ‘Because of my house, which remains a ruin, while each of you is busy with his own house.’” In both verses, judgment was the result of disobeying the Lord. Is this true in our lives today? The biblical answer is that there are some times when our struggles are the result of our sin, but not always. In fact, persecution or suffering can sometimes be the product of serving God. The apostle Paul wrote to Timothy from a Roman jail, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\). In addition, suffering sometimes serves as part of God’s plan for our lives. God said regarding the apostle Paul, “I will show him how much he must suffer for the sake of my name” (Acts 9:16\). James 1:2\-4 teaches us to consider it joy when we encounter trials: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” The result of persevering through difficulties is spiritual maturity. However, there are cases in which we may suffer due to our sin. God does discipline His wayward children (Hebrews 12:6\). Acts 5 contains the account of Ananias and Sapphira, who died as the result of their deception, even though they were part of the church. Paul said that some of the Corinthians had been sick and a few had even died due to their sin when partaking of the Lord’s Supper (1 Corinthians 11:30\). The reasons we suffer are varied. It is unwise to jump to conclusions when the reason for a particular trouble is unclear. For example, sometimes people claim that a certain natural disaster is a judgment from God on a nation or a city due to its sinfulness. However, God does not tell us why natural disasters occur when and where they do. Rather than make such judgments, the appropriate Christian responses are to empathize with those affected (Romans 12:15\) and to help meet the needs (Luke 10:25\-37\).
Why were the Israelites not rebuilding the temple (Haggai 1:2)?	Answer After a brief introduction, Haggai begins his prophecy by declaring, “Thus says the LORD of hosts: These people say the time has not yet come to rebuild the house of the LORD” (Haggai 1:2\). Why were the Israelites not rebuilding the temple? During his first year as king of Persia, in 538 B.C., Cyrus issued an edict allowing the Jews to return from Babylon to Jerusalem to rebuild the city and the temple (Ezra 1:1\-4\). The altar was repaired, and the foundation of the temple probably began sometime in 537 B.C. Then Samaritan opposition brought construction to a halt in 536 B.C. Ezra 4:24 notes, “Then the work on the house of God that is in Jerusalem stopped, and it ceased until the second year of the reign of Darius king of Persia.” The temple project languished for 16 years, until 520 B.C. Therefore, originally, the Jews stopped rebuilding the temple due to opposition from the neighboring Samaritans. But other reasons crept in. At the time of Haggai’s prophecies, some Jews simply said that the timing was not right (Haggai 1:2\). Yet the time was right for them to build their own homes. In fact, Haggai rebukes the people for their concern for their own houses while neglecting God’s house. Haggai taught that God was sending His judgment because of the Jews’ neglect of the temple of the Lord. Their harvest had failed, and their finances were not blessed: “He who earns wages does so to put them into a bag with holes” (Haggai 1:6\). No matter how hard the people worked, their food, drink, and finances were not adequate. Haggai said that their needs would only be met when they obeyed God and rebuilt the temple (Haggai 1:7\-11\). Together with the prophet Zechariah (Ezra 5:1\), Haggai prompted the restart of the temple building project (Ezra 5:2\). Once God’s people were back on track, the temple was soon completed, on March 12, 515 B.C. (Ezra 6:13\-15\). This fulfilled Jeremiah’s prediction of a 70\-year captivity (Jeremiah 25:11\-12; 29:10\) that lasted from Nebuchadnezzar’s burning of the temple in the fifth month of 586 B.C. (2 Kings 25:8\-9\) until the new temple’s reopening in the twelfth month of 515 B.C.
What does it mean that Zerubbabel was the LORD’s signet ring (Haggai 2:23)?	Answer In Haggai 2:23 we read, “‘On that day,’ declares the LORD Almighty, ‘I will take you, my servant Zerubbabel son of Shealtiel,’ declares the LORD, ‘and I will make you like my signet ring, for I have chosen you.’” What did God mean when He said [Zerubbabel](Zerubbabel-in-the-Bible.html) was His signet ring? Ancient kings used signet rings to designate authority, honor, or ownership. A signet contained an emblem unique to the king. Official documents were sealed with a dollop of soft wax impressed with the king’s signet, usually kept on a ring on his finger. Such a seal certified the document as genuine, much like a notary public’s stamp today. In 1 Kings 21:8, the evil Queen Jezebel took King Ahab’s signet ring and “wrote letters in Ahab’s name and sealed them with his seal.” The ring’s stamp gave her letters the king’s authority. In Daniel 6:17, a signet ring was used to seal a stone covering a lions’ den: “A stone was brought and laid on the mouth of the den, and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel.” A royal signet ring is also featured in Genesis 41:41\-43 and Esther 8:8\. It is important to understand who Zerubbabel is. He is the governor of the rebuilt Jerusalem and is himself of royal blood, being a descendant of David and the grandson of Judah’s King Jehoiachin. Years earlier, Jehoiachin had lost his throne when he was deported to Babylon; in fact, God pictured Jehoiachin as a signet ring being removed from God’s finger (Jeremiah 22:24\). Now, God calls Zerubbabel the “signet ring,” but this time it won’t be removed. In Haggai’s prophecy, God is giving Zerubbabel encouragement and hope. The governor is “chosen” for a unique and noble purpose. As God’s signet ring, Zerubbabel is given a place of honor and authority. God is reinstating the Davidic line and renewing His covenant with David. Judah still has a future as they look forward to the coming Son of David, the Messiah, who would one day “overturn royal thrones and shatter the power of the foreign kingdoms” (Haggai 2:22\). Zerubbabel is also called “my servant.” This title was often a Messianic reference in the Old Testament (2 Samuel 3:18; 1 Kings 11:34; Isaiah 42:1–9; 49:1–13; 50:4–11; 52:13—53:12; Ezekiel 34:23–24; 37:24–25\). The triad of servant, son, and signet ring created a special combination of encouragement for Zerubbabel in his important and difficult task of reconstructing the Jewish temple. As God’s “signet ring,” Zerubbabel becomes a picture of the future Messiah, Jesus Christ, who will establish His people in the Promised Land, construct an even grander temple (Zechariah 6:12–13\), and lead the righteous in never\-ending worship.
What does it mean to do justly, love mercy, and walk humbly (Micah 6:8)?	Answer One of the most popular verses among both Jews and Christians promoting social justice is Micah 6:8\. It reads, “He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” Many desire to know more about what this inspiring verse teaches on the issues of justice, mercy, and humility. Micah 6 involves an imaginary conversation between the Lord and Israel. In verses 1\-5 the Lord introduces His case against the disobedient people of Israel. Verses 6\-7 record Israel’s response as a series of questions beginning with, “With what shall I come to the Lord?” (Micah 6:6\). Israel’s focus is on their external religious rites, and their questions show a progression from lesser to greater. First, they ask if God would be satisfied with burnt offerings of year\-old calves (Micah 6:6b), offerings required in the Law of Moses. Second, they ask if they should bring “thousands of rams, with ten thousands of rivers of oil” (Micah 6:7a). This is the rhetoric of hyperbole; such an offering could only be made by someone extremely wealthy or by the larger community of God’s people. Third, they ask whether they should offer their firstborn sons as a sacrifice for God. Would that be enough to cover their sin? Would God be pleased with them then? Verse 8 follows with God’s answer, rooted in the Law of Moses: “He has told you, O man, what is good.” In other words, Israel should already have known the answer to their questions. God then says that He did not need or desire their religious rites, sacrifices, or oblations. Instead, the Lord sought Israel’s justice, mercy, and humility. The answer to Israel’s sin problem was not more numerous or more painful sacrifices. The answer was something much deeper than any religious observance: they needed a change of heart. Without the heart, Israel’s conformity to the Law was nothing more than hypocrisy. Other prophets tried to communicate a similar message (Isaiah 1:14; Hosea 6:6; Amos 5:21\). Unfortunately, God’s people were slow to heed the message (Matthew 12:7\). “Act justly” would have been understood by Micah’s audience as living with a sense of right and wrong. In particular, the judicial courts had a responsibility to provide equity and protect the innocent. Injustice was a problem in Israel at that time (Micah 2:1\-2; 3:1\-3; 6:11\). “Love mercy” contains the Hebrew word hesed, which means “loyal love” or “loving\-kindness.” Along with justice, Israel was to provide mercy. Both justice and mercy are foundational to God’s character (Psalm 89:14\). God expected His people to show love to their fellow man and to be loyal in their love toward Him, just as He had been loyal to them (Micah 2:8\-9; 3:10\-11; 6:12\). “Walk humbly” is a description of the heart’s attitude toward God. God’s people depend on Him rather than their own abilities (Micah 2:3\). Instead of taking pride in what we bring to God, we humbly recognize that no amount of personal sacrifice can replace a heart committed to justice and love. Israel’s rhetorical questions had a three\-part progression, and verse 8 contains a similar progression. The response of a godly heart is outward (do justice), inward (love mercy), and upward (walk humbly). The message of Micah is still pertinent today. Religious rites, no matter how extravagant, can never compensate for a lack of love (1 Corinthians 13:3\). External compliance to rules is not as valuable in God’s eyes as a humble heart that simply does what is right. God’s people today will continue to desire justice, mercy, and humility before the Lord.
Why is the lack of visions and divinations considered a punishment (Micah 3:6)?	Answer Micah 3:6 pronounces these mysterious words as a punishment: “Therefore it shall be night to you, without vision, and darkness to you, without divination.” Why would a lack of visions and divinations be considered a punishment? The answer lies in identifying the audience to whom the original message was addressed. Verse 5 refers to “the prophets who lead my people astray.” These false Jewish prophets would receive punishment by receiving no visions or communications from God to relate to the people. In other words, their work would be ended, and they would be “ashamed” (verse 7\). Micah 3:5 elaborates on the extent of the prophets’ wickedness: they “cry ‘Peace’ when they have something to eat, but declare war against him who puts nothing into their mouths.” These false prophets were engaging in a type of spiritual extortion. They prophesied positive messages to those who provided them with sustenance. But, if someone refused to pay, these selfish prophets\-for\-hire would utter negative or even violent oracles against him. In other words, these wicked men were abusing their office, and their messages were based solely on what brought them the greatest benefit. Their messages were not from the Lord. See also verse 11\. So, God pronounces judgment. Not only would the false prophets no longer receive visions of any kind, but their message of “peace” would be proved false. The capital city would be destroyed: “Jerusalem shall become a heap of ruins” (Micah 3:12\). The Law of Moses had predicted the doom of those who would claim to serve as the Lord’s prophets yet give false messages: “The prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die” (Deuteronomy 18:20\). Micah’s prediction reinforced the warning of the Law. Micah, a true prophet of God, spoke the truth: Judah was attacked by the Assyrians under King Sennacherib in 701 B.C. Later, in 586 B.C., Babylon conquered Judah and destroyed Jerusalem.
In the last days, will everyone need to go to Jerusalem to worship God (Micah 4:2)?	Answer Micah 4:2 contains an interesting prophecy that people from around the world will come to Jerusalem to learn about God. It reads, “Many nations shall come, and say: ‘Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.’” Based on this verse, many have wondered if everyone will need to go to Jerusalem to worship God in the last days. It is important to first identify when this prophecy will be fulfilled. When the Old Testament prophets speak of “the last days” (e.g., Micah 4:1\), they usually refer to the tribulation period or the millennium (Deuteronomy 4:30; Ezekiel 38:16; Daniel 2:28; 10:14; Hosea 3:5\). In Micah 4, the prophet shifts from the theme of judgment in the previous chapter to a theme of future blessing in Jerusalem when God Himself will rule (Micah 4:3\). This would correspond with the [millennial kingdom](millennium.html), during which the Messiah reigns from His throne in Jerusalem. Micah 4:2 teaches that, during the millennium, people from many nations will come to “the mountain of the Lord”—a reference to Zion, or Jerusalem. People from all over the world will come to the temple (“the house of the God of Jacob”) to learn God’s Law and obey it. The fact that people from every nation come to Jerusalem does not mean that everyone must travel to Jerusalem during the millennium. Most likely, people will be able to worship the Lord from anywhere in the world: “The earth will be full of the knowledge of the LORD as the waters cover the sea” (Isaiah 11:9\). To the Jewish people who saw themselves as God’s only people, the mention of people from many nations coming to the temple is significant. God had always made Himself known to people of all backgrounds who turned to Him (such as the Ninevites who repented in Jonah 3\), but He was still the “Holy One of Israel” (Isaiah 12:6\). Micah’s prophecy highlights the fact that the millennial kingdom will consist of people of many cultures, races, and nationalities serving the King. The prediction foreshadows the Great Commission of Jesus Christ to make disciples of all nations (Matthew 28:18\-20\). Some say that today’s interest in Holy Land tours fulfills Micah 4:2\. While a visit to Jerusalem can be an enriching and faith\-building experience for believers, it does not fulfill Micah’s prophecy. It will take more than tourists and travel agents to bring in the millennium. It will take the Lord Himself coming in power and great glory (Luke 21:27\) to establish His throne, comfort His people (Isaiah 51:3\), and usher in worldwide peace (Micah 4:3\).
Is Micah 5:2 a Messianic prophecy?	Answer Micah 5:2 predicts, “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.” The verse clearly speaks of a coming king in Israel, but does it predict the coming of the Messiah? Micah 5:2 makes a couple of predictions. First, the birthplace of this future “ruler of Israel” would be Bethlehem Ephrathah. Since there were two locations known as [Bethlehem](Bethlehem-in-the-Bible.html) at the time of Micah’s writing, the addition of Ephrathah is significant. It specifies the Bethlehem in Judah, the portion of Israel in which the capital, Jerusalem, was located. Bethlehem was considered “little,” or insignificant, among the cities of Judah, yet would serve as the birthplace of this future ruler. Second, the coming ruler of Jewish background was one “whose coming forth is from old, from ancient days.” What else could this refer to other than the Messiah? Only the Messiah fits the description of a ruler in Israel whose origin was from times past. In fact, “from ancient days” is sometimes synonymous with “eternal” (as in Habakkuk 1:12\). Only the Jewish Messiah could be a ruler in Israel from eternity past. This interpretation is strengthened by the fact that the Jewish religious leaders in the first century identified Micah 5:2 as a Messianic prophecy. In Matthew 2, wise men from the East visited King Herod in Jerusalem and asked where the king of the Jews had been born. Herod assembled all the chief priests and scribes, and “he inquired of them where the Christ was to be born. They told him, ‘In Bethlehem of Judea,’” basing their answer on Micah 5:2\. Only Jesus Christ fits the Messianic claims of Micah 5:2\. He was born in Bethlehem Ephrathah (Matthew 2; Luke 2:1\-20\). Jesus claimed to be the Messiah, the ruler of Israel (John 4:25\-26\). He also fits the description as being “from ancient times” or eternal (John 1:1; Colossians 1:16\-17\). No other ruler in Israel fits these requirements. Dozens of other [direct prophecies](death-resurrection-Messiah.html) in the Old Testament (some scholars cite hundreds) fit Jesus’ birth, ministry, and death. Jesus told the Jews that the Law and the Prophets provided a clear witness that He was who He claimed to be. “These are the Scriptures that testify about me,” He said (John 5:39\). Still today, those who investigate the prophecy of Micah 5:2 and other Messianic passages find compelling evidence that Jesus is the Messiah, the Son of God.
What does it mean to worship the starry host or the host of the heavens (Zephaniah 1:5)?	Answer Zephaniah’s opening verses include a strong judgment on Judah because of “those who bow down on the roofs to worship the starry host, those who bow down and swear by the LORD and who also swear by Molech” (Zephaniah 1:5\). To “worship the starry host” is a clear violation of God’s law in Deuteronomy 4:19\. There we read, “When you look up to the sky and see the sun, the moon and the stars – all the heavenly array – do not be enticed into bowing down to them.” The “starry host” includes the sun, moon, planets, and stars. These celestial bodies were worshiped by the pagan cultures of the day, but God had commanded His people to worship Him and not bow down to other gods (Exodus 20:3\-4\). The Ten Commandments specifically says, “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above. . . . You shall not bow down to them or serve them” (Exodus 20:4\-5\). The violation of this command became a perennial problem in Judah. Zephaniah prophesied against it during the reign of King Josiah. Later, during Manasseh’s reign, we are told that the king “worshiped all the host of heaven and served them” (2 Kings 21:3\).The prophet Jeremiah condemned the same practice: “The houses of Jerusalem and the houses of the kings of Judah—all the houses on whose roofs offerings have been offered to all the host of heaven” (Jeremiah 19:13\). God’s people were frequently tempted to worship heavenly bodies, and their rulers often led the way. The apostle Paul speaks of those who worship created things rather than the Creator (Romans 1:25\). These created things include the stars, planets, and other heavenly objects. Today, many people seek wisdom from the stars instead of from God. [Astrology](astrology-Bible.html), including the use of [horoscopes](horoscopes-Christian.html), is simply another form of worshiping the “starry host” and should have no place in a Christian’s life. The heavens point to the majesty and glory of their Creator (Psalm 19:1\-6\); they are not to be the focus of worship.
What can ordinary people do about sinful religious leaders (Zephaniah 3:4)?	Answer In Zephaniah 3:4, the Lord specifically speaks against the sins of Judah’s religious leaders, stating, “Her prophets are arrogant; they are treacherous men. Her priests profane the sanctuary and do violence to the law.” The problem is not confined to Zephaniah’s time. Still today, religious leaders sometimes sin and betray those they lead. What can ordinary people do when those in church authority are overtly sinful? First, as Zephaniah illustrates, God knows the situation and will ultimately hold sinful religious leaders accountable for their sins. Numbers 32:23 warns the sinner that he can “be sure” that there will be a reckoning. Second, we are called to forgive those who sin against us. Jesus taught in the [Lord’s Prayer](Lords-prayer.html), “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12\). Further, Jesus taught Peter to forgive above and beyond what is expected: the standard is not to forgive seven times, but “seventy\-seven times” (Matthew 18:22\). Whatever the situation, we must maintain a willingness to forgive and not hold grudges. Third, all religious leaders must be held accountable for their actions. Paul told Timothy that, if an accusation against a church leader is confirmed (1 Timothy 5:19\), then steps must be taken to deal with the sin. “Those who sin are to be rebuked publicly, so that the others may take warning” (1 Timothy 5:20\). In cases where church leaders are found guilty of sinful actions, the local church is to call out the transgressor and condemn the sin publicly. Leaders are not above the law, and accountability is important. Fourth, sometimes personal confrontation is necessary when a religious leader sins. The apostle Paul once had to confront Peter about his hypocrisy (Galatians 2:14\). In this case, Peter changed his actions, leading to a better situation for all involved. Positive change, including repentance, is the goal in such cases. Finally, it must be noted that if a religious leader is involved in criminal activity of any kind, it is the duty and responsibility of those aware of the crime to report it. There is no justification for cover\-ups or delays in reporting a crime.
When did Moab and Ammon eventually worship the Lord (Zephaniah 2:11)?	Answer Zephaniah 2:11 proclaims that the people of [Moab](Moab-in-the-Bible.html) and [Ammon](Ammon-in-the-Bible.html) would eventually worship the Lord. Immediately after predicting the destruction of Moab and Ammon, the prophet says, “The LORD will be awesome to them when he destroys all the gods of the land. The nations on every shore will worship him, every one in its own land.” Has this already taken place? If so, when did it happen? If not, when will it take place? The larger context of this section of Zephaniah details God’s judgment on the non\-Jewish nations. The judgment spread in all four directions around Judah—the Philistines (to the west, 2:4\-7\), Moab and Ammon (to the east, 2:8\-11\), Ethiopia (to the south, 2:12\), and Assyria (to the north, 2:13\-15\). Along with the judgments is a promise that people from all the nations would one day worship the Lord (cf. Malachi 1:11\). We have not yet seen these nations worship the Lord. That aspect of Zephaniah’s prophecy has not yet been fulfilled and must therefore take place in the future. The prophet predicts that Moab and Ammon will be destroyed “like Sodom and Gomorrah” (Zephaniah 2:9\). Such total annihilation calls to mind the devastation that will take place in the tribulation period, referenced in the books of Daniel and Revelation. Judgment will come upon the earth, concluding with a battle at [Armageddon](battle-Armageddon.html) (Revelation 19:11\-21\). At that point, the Messiah (Jesus) will return and reign from His throne in Jerusalem for a 1,000\-year time period known as the [millennium](millennium.html) (Revelation 20:1\-6\). The prophet Zechariah says that, during this millennial kingdom, the nations of the world will worship the Lord Jesus: “Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the LORD Almighty, and to celebrate the Feast of Tabernacles” (Zechariah 14:16\). This would include remnants of the ancient nations of Moab and Ammon. The many references in Zephaniah to the “[Day of the Lord](day-of-the-Lord.html)” indicate a time yet to come when peace and justice will rule because Jesus Himself has taken up His rightful throne.
What does it mean that God will rejoice over us with singing (Zephaniah 3:17)?	Answer Zephaniah 3:17 includes an interesting description of God singing over people: “The LORD your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing.” Two important observations regarding this passage: first, singing represents God’s joy. The Hebrew phrase translated “he will rejoice over you with singing” can also be translated literally as “he rejoices over you with a shout of joy.” Second, God’s singing parallels the singing of His people in Jerusalem. “Sing aloud, O daughter of Zion!” (verse 14\). This unit of poetry begins with the people of Jerusalem singing praise to God and ends with God singing over His people. God rejoices with His people, and He expresses joy when His people praise Him. The question then is, why is God so joyful? This passage of Zephaniah speaks of a future time when God has ended His judgment upon Israel. All of their enemies have been destroyed, and Israel is entering a time of safety and blessing (verses 8, 15, 19\). Zephaniah is speaking of the future [millennial kingdom](millennium.html) when the Messiah (Jesus) will reign with His people in Jerusalem (Isaiah 9:7; Revelation 20:1–6\). The word picture in Zephaniah 3:17 is full of emotion. God the Father is the One who holds His daughter Jerusalem and sings joyfully in her presence. Just as a loving parent cradles a child and sings out of love, so God’s song over His people is born of His great love. After a time of hardship, our loving Lord dries His people’s tears, comforts their hearts, and welcomes them to a new world. Finally, Jesus also taught in the New Testament that “there is joy before the angels of God over one sinner who repents” (Luke 15:10\). Whether or not God Himself sings in this passage is not made clear, but it is clear there is rejoicing in God’s presence when those who are lost repent and are made right with God (Ephesians 2:8–9; John 3:16\).
Who or what is Abaddon/Apollyon?	Answer The name Abaddon or Apollyon appears in Revelation 9:11: “They had as king over them the angel of the [Abyss](what-is-the-abyss.html), whose name in Hebrew is Abaddon, and in Greek, Apollyon.” In Hebrew, the name “Abaddon” means “place of destruction”; the Greek title “Apollyon” literally means “The Destroyer.” In Revelation 8–9, John describes a period during the end times when angels sound seven trumpets. Each trumpet signals the coming of a new judgment on the people of earth. When the fifth angel blows his trumpet, the Abyss, a great smoking pit, will open, and a horde of demonic “locusts” will rise out of it (Revelation 9:1\-3\). These creatures will be given the power to torture any person who does not bear God’s seal (verse 4\). The pain they inflict will be so intense that sufferers will wish to die (verse 6\). Abaddon/Apollyon is the ruler of the Abyss and the king of these demonic locusts. Abaddon/Apollyon is often used as another name for Satan. However, Scripture seems to distinguish the two. We find Satan later on in Revelation, when he is imprisoned for 1,000 years (Revelation 20:1\-3\). He is then released to wreak havoc on the earth (verses 1\-8\) and ultimately receives his final, eternal punishment (verse 10\). Abaddon/Apollyon is likely one of Satan’s underlings, a destroying demon and one of the “rulers,” “authorities,” and “powers” mentioned in Ephesians 6:12\. John Bunyan’s classic allegory [The Pilgrim’s Progress](The-Pilgrims-Progress.html) includes a memorable scene in which Christian does battle with a demonic monster named Apollyon. True to its name, Apollyon nearly destroys Christian. The pilgrim in his armor withstands the attack and wields his sword to repel the fiend. Bunyan’s “Apollyon” is a symbolic representation of our spiritual enemy, but the inspiration for the character is literal. The Abaddon/Apollyon of Revelation is a real being who will one day inflict real pain on real people during God’s real judgment.
Who/what is Edom (Obadiah 1:1, 8)?	Answer References to [Edom](Edom-in-the-Bible.html) occur more than 120 times in the Old Testament. The prophet Obadiah specifically mentions Edom as a people to be judged for their pride in rejoicing over the destruction of Jerusalem. Edom was an ancient people group that inhabited the land south of Judah and the Dead Sea. The Edomites, also called Idumeans, descended from Esau, the twin brother of Jacob (Genesis 36:1\). They were of great historical importance as descendants of both Isaac and Abraham. The word Edom in Hebrew means “red,” a reference to Esau’s reddish look at birth (Genesis 25:25\). Yet, despite their shared ancestry, the Edomites and Israelites lived in almost perpetual conflict. Edom refused to allow the Israelites to pass through their territory en route to the Promised Land (Numbers 20:14\-21\). They fought with King Solomon (1 Kings 11:14\-25\), opposed King Jehoshaphat (2 Chronicles 20:22\), and rebelled against King Jehoram (2 Chronicles 21:8\). This kingdom had developed a government led by kings long before the monarchy arose in Israel. Genesis 36:31\-39 lists the eight Edomite kings up to that time, delineating a long line of political leaders during the years in which Israel lived in slavery in Egypt. A prominent city in Edom was [Petra](Petra.html). This city, accessible only through a narrow canyon within cavernous mountain walls, was featured in the movie Indiana Jones and the Last Crusade. In the fifth century B.C., a people called the [Nabateans](Nabateans.html) defeated the Edomites and removed them from Petra. The Edomites were forced to move south of Israel in an area that would become known as Idumea. In the New Testament, Herod the Great, who commanded the murder of all boys two years old and younger in Bethlehem (Matthew 2\), was an Idumean. In Obadiah, Edom is mentioned twice by name (1:1, 8\). Yet the focus of the entire book is on Edom’s destruction as God meted out His judgment on a historically rebellious people. Obadiah prophesies that Edom would be “small among the nations . . . utterly despised” (Obadiah 1:2\); that Edom’s best\-laid plans would come to naught (verse 8\); and that Edom would be completely destroyed: “‘The house of Esau will be stubble, and \[the house of Jacob] will set it on fire and consume it. There will be no survivors from the house of Esau.’ The LORD has spoken” (verse 18\). Obadiah’s prediction came true in the fifth century B.C. when Edom was removed from Petra. The Edomites would later disappear from history completely, marking the total destruction of one of Israel’s enemies. In His dealings with Edom, God kept His promise to His people, “Whoever curses you I will curse” (Genesis 12:3\).
When were Obadiah’s prophecies against Edom fulfilled (Obadiah 1:18-20)?	Answer A major factor in determining when Obadiah’s prophecies against [Edom](Edom-in-the-Bible.html) were fulfilled rests on when the book was written. The prophet mentions a recent invasion of Jerusalem (1:10\-11\), which helps to narrow down the date of writing. Jerusalem experienced four different invasions in Old Testament times, yet only two fit the time period under discussion in Obadiah. The early date would be about 841 B.C., when the Philistines and Arabians attacked Jerusalem during the reign of King Jehoram (2 Chronicles 21:16\-17\). The later date would be approximately 586 B.C., following the invasion of Babylon (2 Kings 24\-25\). If the earlier date is correct, Obadiah would be the earliest of the prophetic books in the Old Testament. Those who hold this position refer to 2 Kings 8:20, which mentions Edom setting up its own king: “In his days Edom revolted from the rule of Judah and set up a king of their own.” Also used to support this date are comparisons of 2 Chronicles 21:16\-17 with Joel 3:3\-6 and Obadiah 1:11\-12; as well as similarities between Obadiah 1:1\-9 and Jeremiah 49:7\-22\. If the later date is correct, the prophecy of Obadiah regarding Edom’s doom is more dramatic. Babylon completed its invasion of Jerusalem under King Nebuchadnezzar in 586 B.C. In the fifth century B.C., a people called the [Nabateans](Nabateans.html) defeated the Edomites and forced them from the city of Petra. The interval between prediction and fulfillment would, therefore, have been very short. Regardless of the exact date, the predictions against Edom have already been fulfilled. Edom was removed from its land in the fifth century B.C., and there are no survivors of Edom today. This fulfilled the prediction in Obadiah 1:18: “They shall burn them and consume them, and there shall be no survivor for the house of Esau.” Some first\-century leaders, such as Herod the Great, still traced their ancestry to Edom, but all mention of Edomites fades after the Jewish Wars of that era. At the end of the 4th century, Jerome referenced the land of Idumea (Edom), but the people of the region had long since disappeared.
Why did God judge Edom so harshly in the book of Obadiah?	Answer [Obadiah](Obadiah-in-the-Bible.html) clearly predicted Edom’s destruction (Obadiah 1:1, 8\), and the prophecy offers a list of specific reasons for God’s impending judgment: \- Their heart of pride: “The pride of your heart has deceived you” (Obadiah 1:3\). \- Their violent acts against Israel: “Because of the violence done to your brother Jacob, shame shall cover you, and you shall be cut off forever” (Obadiah 1:10\). \- Their attitude toward Jerusalem’s destruction: “Do not rejoice over the people of Judah in the day of their ruin” (Obadiah 1:12\). \- Their plundering and looting of Jerusalem: “Do not loot his wealth in the day of his calamity” (Obadiah 1:13\). \- Their mistreatment of Jerusalem’s survivors: “Do not stand at the crossroads to cut off his fugitives” (Obadiah 1:14\). In addition to these specific sins, Edom had been a longtime enemy of Israel, ever since the time of the Exodus (Numbers 20:14\-21\), when the Edomites had acted churlishly toward the refugees. Through Obadiah, God provided a list of eight “do not’s” (Obadiah 1:12\-14\), a list which Edom obviously ignored. Adding to their culpability is the fact that the Edomites were related to the Israelites. The Edomites were descendants of Esau, the twin brother of Jacob and grandson of Abraham. This family tie should have incited compassion for Israel’s plight; instead, it made Edom’s actions even more repulsive, since they were opposing not only God’s chosen people but also their own relatives.
Why did Jesus spit for some of His miracles?	Answer Near [Decapolis](Decapolis-in-the-Bible.html), some people brought Jesus a deaf man who could hardly talk. Jesus healed the man, of course, but in an interesting manner: “Jesus put his fingers into the man’s ears. Then he spit and touched the man’s tongue” (Mark 7:33\). Later, in the town of Bethsaida, Jesus healed a blind man. Again, the miracle was preceded by spitting: “He . . . spit on the man’s eyes and put his hands on him” (Mark 8:23\). To heal a man born blind, Jesus “spit on the ground, made some mud with the saliva, and put it on the man’s eyes” (John 9:6\). Certainly, Jesus, the divine Son of God, does not need physical props to work miracles. In many cases, Jesus merely spoke, and healing followed (e.g., Matthew 15:28; Luke 17:12\-14\). Yet, in three cases, Jesus used His spittle in the process of healing. One possible reason for Jesus’ use of His saliva has to do with the beliefs of His contemporary culture. Several Roman writers and Jewish rabbis considered saliva to be a valid treatment for blindness. Since the people of that day had a high view of saliva’s healing properties, Jesus used spit to communicate His intention to heal. Those being healed would have naturally interpreted Jesus’ spitting as a sign that they would soon be cured. The greater need of each of those healed was the need for increased faith. Jesus recognized this spiritual need and offered a physical action as a means of raising their expectations and focusing their faith on Himself. Thus, in Mark 8, the man’s spiritual sight was strengthened even as physical sight was imparted to him. It is possible that Jesus’ use of mud in John 9 was meant to parallel God’s original creation of man: “The LORD God formed the man from the dust of the ground” (Genesis 2:7\). In other words, Jesus showed His power as the Creator by imitating the original creation of man: He used the “dust of the ground” to give the man born blind new sight. The creative power of Jesus’ miracle was not lost on the man who was healed: “Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. If this Man were not from God, He could do nothing” (John 9:32\-33, NKJV). Jesus healed many people in His ministry; in fact, there was no sickness or infirmity that He could not heal (Matthew 4:23\). Significantly, the details of each miracle vary slightly. Jesus never healed the same way twice. The variety of methods used by the Lord eliminates confidence in any one technique or modus operandi. Healing is not the product of any talisman, amulet, spell, or process. Healing comes from the power of God. When Jesus healed, with or without spit, the response was usually something like this: “This amazed everyone and they praised God, saying, ‘We have never seen anything like this!’” (Mark 2:12\).
What is the Gathering of Christ Church?	Answer According to the official website of the Gathering of Christ Church, this religious movement claims to be “sending an epistle throughout the world to the 12 Lost Tribes of Israel, which are scattered abroad and to all the Gentiles who believe the true doctrine of Christ by denouncing paganism and are baptized into the fold of Christ, keeping the commandments contained in the Bible.” This statement is general enough to sound almost orthodox, but upon further investigation, it is clear that this group’s beliefs mean something very different from what they seem to communicate at first glance. First, it is important to understand how this religious movement defines the “12 Lost Tribes of Israel.” According to the Gathering of Christ Church, the true Israelites are not ethnic Jews but are the [Native Americans](Native-American-beliefs.html) of North and South America and all Africans. The Gathering of Christ Church is comprised of mostly African\-Americans and Hispanics. In fact, they claim to know which modern\-day people groups are the true descendants of each of the 12 tribes of Israel: Asher \= the South American Indians Ephraim \= Puerto Ricans Manasseh \= Cubans Gad \= most North American Indians Issachar \= Mexicans Naphtali \= Pacific Islanders Reuben \= Seminole Indians and Australian Aborigines Simeon \= Dominicans Zebulun \= Central American Indians Benjamin \= Jamaicans Judah \= African\-Americans Levi \= Haitians The Gathering of Christ Church believes the [tribulation](Great-Tribulation.html) is imminent and that a New World Order overseen by [the Illuminati](illuminati-conspiracy.html) is implementing a satanic agenda. The Gathering of Christ Church also teaches that America will be hit first and hardest when the Illuminati set up global governance. The Gathering of Christ Church wants to flee America and live a simple, low\-profile lifestyle in other countries. The Gathering of Christ Church teaches that true Jews are wandering among the Gentile lands without any idea of who they are. They interpret Jeremiah 31:8, which says the Lord will gather His people from the “north country,” as a reference to North America. This interpretation is inaccurate. Jeremiah’s “north country” is a land north of Israel, not the North American continent. They also misinterpret Isaiah 42:22, which refers to Israel as “a people plundered and looted,” claiming that this is a reference to the Negroes and Native Indians of North, Central, and South America, who are the “true Jews.” However, Isaiah’s prophecy was fulfilled when Israel was exiled to Babylon in 586 B.C. Besides misidentifying Israel, the Gathering of Christ Church claims there is only one name for God, Ahayah. Their official website states, “The true name of God in the Hebrew is Ahayah Ashar Ahayah which means I Am that I Am. Why then would the heathen uphold any of the names that we have aforementioned? The reality is that the heathen love and promote those names, because these are the names of the gods from whom they receive their power and might over the Children of Israel.” The Bible itself refers to God by many names (Lord, God, Father, Savior, and others), and this movement’s claim that only they use the true name for God is directly in conflict with the Bible’s statements. Also, the Gathering of Christ Church teaches that today’s ethnic Jews are not really Jews at all; rather, they are the “synagogue of Satan,” a phrase lifted from Revelation 2:9\. They call Jews today “the Roman powers,” identifying them with Westerners who oppress Africans and indigenous people in the Americas. However, the Bible defines the synagogue of Satan of Revelation 2:9 as something particular to the culture of Smyrna in Asia Minor. The passage clearly refers to a group of Jews who were troubling the believers in Smyrna in the 1st century. It is not a reference to “Western powers.” The Gathering of Christ Church also believes the trans\-Atlantic slave trade was predicted in the Bible. They base this belief on Deuteronomy 28:68, which warns Israel of the penalty for disobedience to the Law: “The LORD will send you back in ships to Egypt on a journey I said you should never make again. There you will offer yourselves for sale to your enemies as male and female slaves, but no one will buy you.” It is hard to see how this curse is connected to the African slave trade of the 18th and 19th centuries. The movement utilizes many ancient, extra\-biblical sources as “proof” for its teachings. Especially notable are the [Book of Jasher](book-of-Jasher.html) and the [Book of Enoch](book-of-Enoch.html) (both are pseudepigraphal works). Further, it should be noted that many of the movement’s ideas come from The Thirteenth Tribe, a radical 1976 book by Arthur Koestler. The movement also focuses on the King James Version of the Bible, though no official statement is made regarding Bible translations. In summary, the Gathering of Christ Church is not a Christian church in the traditional, biblical sense, but is a new religious movement with many aberrant teachings that contradict orthodox biblical interpretation. The Gathering of Christ Church has many similarities to the “[Black Hebrews / Black Israelites](black-hebrews-israelites.html)” movement. Christians should avoid supporting or becoming members of this movement. Rather, we should pray and reach out to this group’s members to provide a more accurate understanding of basic Christian beliefs and their application for today.
Is Zechariah 11:12-13 a Messianic prophecy?	Answer Zechariah 11:12\-13 offers an intriguing account regarding 30 silver coins, bringing to mind the betrayal of Jesus by Judas Iscariot. The New Testament identifies this as a Messianic prophecy, which found its fulfillment in Jesus Christ. The verses read, “I told them, ‘If you think it best, give me my pay; but if not, keep it.’ So they paid me thirty pieces of silver. And the Lord said to me, ‘Throw it to the potter’—the handsome price at which they priced me! So I took the thirty pieces of silver and threw them into the house of the Lord to the potter.” Earlier, Zechariah had been commanded to watch a flock of sheep doomed to slaughter (Zechariah 11:4\). He obeyed, using two shepherd’s staffs that he named Favor and Union (verse 7\). Within a month, Zechariah fired the three shepherds working under him (verse 8\). Then Zechariah abandoned the flock and broke his staff named Favor. Observers realized these actions were “the word of the LORD” (verse 11\). The Lord would remove His favor from His people, allowing them to be harried by their enemies (verse 6\). In verses 12\-13 Zechariah tells his employers to pay him his wages if they saw fit to do so. They pay him 30 pieces of silver, the price of a slave (Exodus 21:32\), as an insult to Zechariah. The prophet sarcastically calls it a “handsome price.” God then commands Zechariah to give the coins to the potter in the house (or temple) of the Lord. The corresponding passage in the New Testament is in Matthew 27\. Judas is filled with remorse for betraying the Lord, and he tries to return the thirty pieces of silver to the chief priests (verse 3\). When the elders refuse to accept the money, Judas throws the coins into the temple and leaves and hangs himself (verses 4\-5\). Not wanted to put “blood money” into the treasury, the priests use it to buy a potter’s field (verses 6\-7\). “Then what was spoken by Jeremiah the prophet was fulfilled: ‘They took the thirty silver coins, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me’” (verses 9\-10\). Zechariah 11 is, therefore, a Messianic prophecy, because it is explicitly identified as such by Matthew. A seeming difficulty is the fact that Matthew attributes the prophecy to Jeremiah, not Zechariah. The explanation is two\-fold. First, Jeremiah also bought a field at the Lord’s command (Jeremiah 32:6\-9\). Second, the Hebrew Bible was divided into three sections: the Law, the Writings, and the Prophets. The Prophets began with Jeremiah, and it was common for people to refer to the whole section (which included Zechariah) as “the book of Jeremiah.” Zechariah’s prophecy had a dual fulfillment: one in the prophet’s contemporary context, and one in the more distant future. The Jewish people of Zechariah’s day would be judged, as seen in the breaking of Favor, and the specific details regarding 30 pieces of silver and a potter’s field found a future fulfillment in the betrayal of Jesus Christ by Judas Iscariot.
Is Zechariah 12:10 a Messianic prophecy?	Answer Zechariah 12:10 reads, “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.” This prediction, that Israel will see someone whom they “pierced,” is amazing because it is God Himself speaking—the Lord is the One who is “pierced.” This appears to fit later descriptions of Jesus Christ’s suffering. Indeed, the New Testament specifies that this prophecy is truly Messianic. This verse indicates a future time when the Jewish people will plead for the mercy of God. This will happen when they see “the one they have pierced.” Zechariah’s verse is mentioned in John 19:36\-37 when Jesus, hanging on the cross, was pierced with a spear: “These things happened so that the scripture would be fulfilled: . . . ‘They will look on the one they have pierced.’” Revelation 1:7 adds, “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him”—definitely an allusion to Zechariah 12:10\. Isaiah 53:5 also predicts that the Messiah would be pierced: “But he was pierced for our transgressions.” In addition to the idea of a “pierced” God is the concept of the “only child.” Zechariah’s mention of a “firstborn son” bears an unmistakable connection to Jesus as God’s Son. The Hebrew word bekor was translated in the [Septuagint](septuagint.html) as prototokos, the same term used for Jesus in Colossians 1:15: “He is the image of the invisible God, the firstborn \[prototokos] of all creation.” And, of course, there is John 3:16, which includes a reference to Jesus as God’s “one and only Son.” This Messianic prophecy has not yet been completely fulfilled. Jesus has been “pierced,” but there will still be a future time when all of Jerusalem will see Him and mourn their ill treatment of Him. At that time, they will cry out to God for mercy, and He will answer them by saving them from their enemies: “On that day the LORD will shield those who live in Jerusalem. . . . I will set out to destroy all the nations that attack Jerusalem” (Zechariah 12:8\-9\). These events will occur at the end of the [tribulation period](tribulation.html) at Christ’s [second coming](second-coming-Jesus-Christ.html). In summary, Zechariah 12:10 predicts the piercing of the Son of God, the Messiah, fulfilled at the first coming of Jesus Christ when He died on the cross and was pierced by a spear in His side (John 19:36–37\). The complete fulfillment of this verse awaits the last days when the Jewish people will plead for mercy from the One they have pierced.
Why is wickedness portrayed as a woman in Zechariah 5:7-8?	Answer One of the prophet Zechariah’s visions is of a measuring basket with a lead cover. In Zechariah 5:7\-8 he writes, “Then the cover of lead was raised, and there in the basket sat a woman! \[The angel] said, ‘This is wickedness,’ and he pushed her back into the basket and pushed the lead cover down over its mouth.” Why would God use a woman to portray wickedness in this vision? Here are a couple of things to consider: first, the Hebrew word translated “wickedness” is a feminine noun. As such, using feminine imagery throughout this section would be appropriate, from a purely grammatical standpoint. While the English language does not typically speak of non\-living objects as male or female, other languages often do. For example, we would refer to “evil” as an “it”: “Evil, it is a negative thing.” In Spanish, however, evil is a masculine noun, el mal, and would be referred to as “he”: “Evil, he is a negative thing.” Likewise, in Hebrew, wickedness, is a feminine noun, referred to as “she.” Second, the use of “woman” in verse 7 parallels the mention of “two women” in verse 9\. The woman in the basket represented widespread wickedness (verse 6\); after the prophet sees what’s inside, two women pick up the basket and fly away with it to Babylonia, where it finds a home (5:11\). The basket’s destination also gives us a clue as to the presence of a woman in Zechariah’s vision: Babylon is the name of the evil world system in the final days. Revelation 17 pictures this system as a woman, called “the [great prostitute](whore-Babylon-mystery.html)” (verse 1\). So, the woman in Zechariah’s vision is let out of the basket in order to ride the scarlet beast in John’s vision. In other words, the wickedness that was previously kept in check will be unconfined and wreaking havoc in the last days. In summary, the entity in the basket is a woman for grammatical reasons and also for consistency with later prophecies. Other passages symbolize worldwide sin with similar imagery; for example, Revelation pictures the spiritual adultery of the last days as a prostitute. Thus, Zechariah’s prophecy dovetails nicely with John’s apocalyptic vision of the future.
Why would a king ride a donkey instead of a warhorse (Zechariah 9:9-10)?	Answer Many have wondered why the king mentioned in Zechariah 9:9\-10 would ride a donkey into Jerusalem rather than a warhorse. It seems an odd choice for royalty. Kings ride chargers, don’t they? In the ancient Middle Eastern world, leaders rode horses if they rode to war, but donkeys if they came in peace. First Kings 1:33 mentions Solomon riding a donkey on the day he was recognized as the new king of Israel. Other instances of leaders riding donkeys are Judges 5:10; 10:4; 12:14; and 2 Samuel 16:2\. The mention of a donkey in Zechariah 9:9\-10 fits the description of a king who would be “righteous and having salvation, gentle.” Rather than riding to conquer, this king would enter in peace. Zechariah 9:10 highlights this peace: “I will take away the chariots from Ephraim and the war\-horses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth.” Note the many details symbolic of peace: \- “Take away the chariots”: an end to the main vehicle of war. \- “Take away . . . the war\-horses”: no need for horses used in war. \- “The battle bow will be broken”: no need for bows or arrows for fighting. \- “He will proclaim peace to the nations”: His message will be one of reconciliation. \- “His rule shall be from sea to sea”: the King will control extended territory with no enemies of concern. Jesus fulfills this prophecy of Zechariah. The worldwide peace proclaimed by this humble King will be a fulfillment of the angels’ song in Luke 2:14: “Glory to God in the highest, And on earth peace, goodwill toward men!” (NKJV). Significantly, Jacob’s blessing on his son Judah includes a reference to a donkey and a donkey’s foal (Genesis 49:11\). Jesus is from the [tribe of Judah](tribe-of-Judah.html). Zechariah 9:9 was fulfilled by the [triumphal entry](triumphal-entry.html) as Jesus rode into Jerusalem on the first [Palm Sunday](Palm-Sunday.html) (Matthew 21:1\-11; Mark 11:1\-11; Luke 19:28\-44; John 12:12\-19\). Verses 10 and following refer to a future time when the Messiah will reign after defeating His enemies at the [second coming](second-coming-Jesus-Christ.html).
What are the meanings of the various visions in the book of Zechariah?	Answer In Zechariah 1:7–6:8, the prophet Zechariah receives eight visions in one busy night: 1\. The horseman among the myrtle trees (1:7\-17\) 2\. The four horns and four craftsmen (1:18\-21\) 3\. The surveyor (2:1\-13\) 4\. The vision of Joshua the high priest (3:1\-10\) 5\. The golden lampstand and two olive trees (4:1\-14\) 6\. The flying scroll (5:1\-4\) 7\. The woman in the basket (5:5\-11\) 8\. The four chariots (6:1\-8\) Zechariah begins his book with a strong call for Israel to repent (1:1\-6\). This theme of repentance is developed more fully through the subsequent eight visions. In general, these visions speak of God’s plans for Israel and especially for Jerusalem and the temple. Another major theme is the coming of the future Messiah. The prophet also had a mission of encouraging the post\-exilic Jews to continue their work to rebuild the temple. Here is a brief look at each of these divine visions: 1\. The horseman among the myrtle trees (1:7\-17\): Zechariah sees a man and horses among the trees. The man explains that they had gone throughout the whole earth and found peace. An angel then tells the prophet that God still loved Israel and would restore Jerusalem. Verse 17 summarizes: “This is what the LORD Almighty says: ‘My towns will again overflow with prosperity, and the LORD will again comfort Zion and choose Jerusalem.’” 2\. The four horns and four craftsmen (1:18\-21\): Zechariah is shown four horns and four craftsmen. The angel tells him that the horns are four kingdoms that opposed Israel (Assyria, Egypt, Babylon, and Medo\-Persia) and the craftsmen are coming to “throw down these horns”; i.e., God would defeat Israel’s enemies. 3\. The surveyor (2:1\-13\): Zechariah sees a man holding a measuring line. When the prophet asks the man where he is going, the man says he is going to measure the city of Jerusalem. This vision represents God’s promise that Jerusalem will be expanded and its people will one day live in safety as the Lord judges Israel’s enemies. 4\. The vision of Joshua the high priest (3:1\-10\): Zechariah sees [Joshua the high priest](Joshua-the-high-priest.html) standing in filthy clothes; he is before the [Angel of the Lord](angel-of-the-Lord.html), and Satan stands to the side. Satan is rebuked, and Joshua is given rich, clean clothes. God Himself explains the vision: Joshua will be blessed in his service to the Lord. The vision is also symbolic of Israel’s restoration as God’s “priestly” nation (cf. Exodus 19:6\). This vision of Joshua ends with a prediction of the ultimate high priest—the coming Messiah, symbolized by a Branch and an all\-seeing Stone. 5\. The golden lampstand and two olive trees (4:1\-14\): An angel shows Zechariah a golden lampstand being fed oil from two olive trees. The two olive trees are symbolic of Zerubbabel the governor of Judah and Joshua the high priest. The golden lampstand represents the temple and temple\-worshiping community. God was making the point that He would once again work through His people to lay the foundation of the temple and finish the work. 6\. The flying scroll (5:1\-4\): Zechariah sees a large scroll, written on both sides, flying over the whole land. This vision speaks of God’s judgment upon those who disobeyed His law. 7\. [The woman in the basket (5:5\-11\)](wickedness-woman.html): The angel shows the prophet a basket that could hold an ephah (three\-fifths of a bushel). On the basket is a lead cover. The angel opens the basket to reveal a woman sitting inside. The angel says, “This is the iniquity of the people throughout the land,” and seals the basket again with the heavy lid. Two other women appear with stork\-like wings; they pick up the basket and carry it to Babylon. This strange vision pictures suppressed wickedness to be banished to Babylon where it would eventually be freed (cf. Revelation 17\). 8\. The four chariots (6:1\-8\): Zechariah sees four horses of different colors pulling four chariots. They quickly run through the entire earth, with the result that God’s Spirit has “rest.” This vision represents a judgment upon the enemies of Israel. After the judgment, God’s wrath will be appeased, and “rest” ensues. This final vision brings the series of visions full circle: the first vision had pictured these horses at the end of their mission. A similar vision of judgment, also using the imagery of horses, is found in Revelation 6:1\-8\. The two middle visions, numbers 4 and 5, emphasize God’s blessing. As Israel returns to Jerusalem and rebuilds the temple, they will find God’s favor. The work will be accomplished, “‘not by might nor by power, but by my Spirit,’ says the LORD Almighty” (4:6\).
Who was the Joshua in Zechariah 3:1-10?	Answer Joshua is mentioned as the high priest in Zechariah 3:1\-10, but who exactly was he? First, a disambiguation: the Joshua mentioned in Zechariah is a different person from the Joshua whose name is used as the title of the biblical book of Joshua. That Joshua was the assistant to Moses who led Israel across the Jordan River and led their conquest of the Promised Land in 1400 B.C. The Joshua of Zechariah 3 was a Levite and descendant of Aaron in post\-exilic Jerusalem in approximately 538 B.C. Joshua’s name also appears as “Jeshua” and is listed as one of the first of those returning from Babylon in Nehemiah 7:7: “They came with Zerubbabel, Jeshua, Nehemiah, Azariah. . . .” The prophet Haggai also refers to the high priest Joshua: “In the second year of Darius the king \[537 B.C.], in the sixth month, on the first day of the month, the word of the LORD came by the hand of Haggai the prophet to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest” (Haggai 1:1\). Joshua would soon help rebuild the temple (Ezra 5:1\-2\). God used the prophets Haggai and Zechariah to communicate His command to rebuild the temple and encourage the people in their work. Joshua served as the spiritual leader and high priest who supported the effort, and Zerubbabel was the governor of Judah, also involved in the work. As the first high priest in the rebuilt Jerusalem, Joshua played a significant historical role and was a precursor to Ezra, who came to Jerusalem during the second wave of returning exiles. God told the prophet Zechariah to place a crown on Joshua’s head: “Take the silver and gold and make a crown, and set it on the head of the high priest, Joshua son of Jehozadak” (Zechariah 6:11\). Joshua was already the high priest, and the prophet was to symbolically crown him king. The coronation was to serve as an encouragement to Joshua in his work of rebuilding the temple. Also, it was a visual prophecy of the future Messiah—who would be both high priest (Hebrews 6:20\) and king (Matthew 27:11\). Significantly, the name “Joshua” is the Hebrew equivalent of the Greek name “Jesus.” Thus, the priest\-king Joshua was a foreshadowing of the coming Messiah, and the similarity extended even to his name.
Is Zechariah 14:4 a prophecy about the second coming of Christ?	Answer Zechariah 14:4 predicts, “On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the Mount moving north and half moving south.” “That day” is a reference to the [Day of the Lord](day-of-the-Lord.html), and the One who stands on the mountain is the Lord Himself. So, yes, this passage predicts the second coming of Christ. The opening of Zechariah 14 speaks of a future day when Jerusalem will be plundered by its enemies. Verse 2 prophesies that all nations will gather against Jerusalem and capture and ransack the city. Half of the citizens of Jerusalem will flee the devastation, but the other half will remain. This will be one half of the one third of the Jewish population still alive in Jerusalem after the Tribulation (13:8\). Then, Zechariah says, the Lord Himself will go forth and engage these opponents in battle (14:3\). Verse 4 speaks of the Messiah standing on the Mount of Olives, a hill near Jerusalem on the east. The mountain will split, creating an enormous valley. Since none of this has taken place yet, the prophecy points to a future time. A parallel passage tells of the [Battle of Armageddon](battle-Armageddon.html) (Revelation 19:11\-21\). Revelation 16:18\-21 predicts horrible events at the end of the Tribulation when the seventh bowl is poured out: “Then there came flashes of lightning, rumblings, peals of thunder and a severe earthquake. No earthquake like it has ever occurred since man has been on earth, so tremendous was the quake. The great city split into three parts, and the cities of the nations collapsed. . . . Every island fled away and the mountains could not be found. From the sky huge hailstones of about a hundred pounds each fell upon men. And they cursed God on account of the plague of hail, because the plague was so terrible.” The earthquake in Revelation could very well speak of the event described in Zechariah when the Mount of Olives splits in two. Jesus the Messiah will cause an earthquake at His second coming that will serve as part of the destruction of God’s enemies. The outcome of this battle is never in doubt: Christ will be the victor, Israel’s enemies will be destroyed, and the beast (Antichrist) and false prophet will be thrown into the lake of fire (Revelation 19:11\-21\).
What does the Bible say about doubt?	Answer Doubt is an experience common to all people. Even those with faith in God struggle with doubt on occasion and say with the man in Mark 9, “I do believe; help me overcome my unbelief!” (verse 24\). Some people are hindered greatly by doubt; some see it as a springboard to life; and others see it as an obstacle to be overcome. The Bible has something to say about the cause of doubt and provides examples of people who struggled with it. Classical humanism says that doubt, while uncomfortable, is absolutely essential for life. [René Descartes](Rene-Descartes.html) said, “If you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things.” This is similar to what the founder of Buddhism said: “Doubt everything. Find your own light.” If we take their advice, we would have to doubt what they said, which seems rather contradictory. Instead of taking the advice of skeptics and false teachers, we will see what the Bible has to say. A working definition of doubt is “to lack confidence, to consider unlikely.” The very first expression of doubt in the Bible is in Genesis 3, when Satan tempted Eve. God had given a clear command regarding the tree of the knowledge of good and evil and had specified the consequence of disobedience. Satan introduced doubt into Eve’s mind when he asked, “Did God actually say, ‘You shall not eat of any tree in the garden’?” He wanted her to lack confidence in God’s command. When she affirmed God’s command, including the consequences, Satan replied with a denial, which is a stronger statement of doubt: “You will not surely die.” Doubt is a tool of Satan to make us lack confidence in God’s Word and consider His judgment unlikely. Lest we think that we can lay all of the blame on Satan, the Bible clearly holds us accountable for our own doubts. When Zechariah was visited by the angel of the Lord and told that he would have a son (Luke 1:11\-17\), he doubted the word given to him. He logically assumed that he and his wife were too old to have children, and in response to his doubt, the angel said he would be mute until the day God’s promise was fulfilled (Luke 1:18\-20\). Zechariah doubted God’s ability to overcome natural obstacles – many people today share the same doubt. Any time we allow human reason to overshadow faith in God, sinful doubt is the result. No matter how logical our reasons may seem, God has made foolish the wisdom of the world (1 Corinthians 1:20\), and His seemingly foolish plans are far wiser than man’s. Faith is trusting God even when His plan goes against human reason or experience. Contrary to the humanistic view that doubt is essential to life, the Bible says that doubt is a destroyer of life. James 1:5\-8 tells us that when we ask God for wisdom, we are to ask in faith, without doubt. If we doubt God’s ability to respond to our request, what would be the point of asking in the first place? God says that if we doubt while we ask, we will not receive anything from Him, because we are unstable. “He who doubts is like a wave of the sea, blown and tossed by the wind” (James 1:6\). The remedy for doubt is faith, and faith comes by hearing the Word of God (Romans 10:17\). God gave us the Bible as a testimony of His works in the past, so we will have a reason to trust Him in the present. “I will remember the deeds of the LORD; yes, I will remember your miracles of long ago” (Psalm 77:11\). In order for us to have faith in God, we must study to know what He has said. Once we have an understanding of what God has done in the past, what He has promised us for the present, and what we can expect from Him in the future, we are able to act in faith instead of doubt. The most famous doubter in the Bible was Thomas, who declared that he would not believe that the Lord was resurrected unless he could see and touch Jesus himself (John 20:25\-29\). When he later saw Jesus and believed, he received the gentle rebuke, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.” Hebrews 11:1 says, “Faith is the assurance of things hoped for, the conviction of things not seen.” We can have confidence even in the things we cannot see, because God has proven Himself faithful, true, and able.
What does the Bible say about abuse?	Answer The word abuse has taken many meanings over time. Immediately, most assume abuse involves anger or some form of physical violence. This is a simplistic and often misleading view of abuse. Anger is an emotion God gave us to alert us to problems. Righteous anger is not sinful and should not be associated with abuse. Anger mishandled can certainly lead to a sinful, abusive response, but it is a sinful heart, not the emotion of anger, that is the root cause of abuse. The word abuse is used to describe the mistreatment or misuse of virtually anything. We speak of abuse of trust, drugs, institutions, and objects. These forms of abuse are sinful for the same reason that abuse directed at people is sinful. Such mistreatment is motivated by selfishness and results in damage and destruction. People abuse others for a variety of reasons, but selfishness underlies all abuse. We tend to lash out when things do not go our way. Some abuse can be subtle. Emotional abuse can be difficult to detect because, on the surface, there is no observable evidence of the abuse, but that doesn’t mean the effects are any less painful or destructive. Examples of emotional abuse include verbal attacks, criticism, favoritism, manipulation, deceit, threats, and withheld expressions of love. Anyone can be an abuser, regardless of age, gender, ethnicity, or background. Victims of abuse can be ensnared in a cycle that is very difficult to break. Children have no responsibility for abuse suffered in childhood but often carry its effects into adulthood by repeating the patterns. Children need to be protected from abuse. Abusive parents are cursing their children rather than blessing them as they ought (Psalm 112:2; Proverbs 20:7\). The Bible regards abuse as sin because we are called to love one another (John 13:34\). Abuse disregards others and is the opposite of this command. An abuser desires to satisfy his natural selfishness regardless of the consequences to himself or others. Several passages in the Bible strongly condemn taking advantage of or abusing others (Exodus 22:22; Isaiah 10:2; 1 Thessalonians 4:6\). Everyone is guilty of abuse at some level, because everyone falls short of God’s command to love others sacrificially. Only the love of Jesus in us can truly love others; therefore, real love only exists in those who have accepted Jesus as their savior (Romans 8:10\). Only Jesus can heal the wounds left by abuse (Psalm 147:3\). Sadly, many hurting people are waiting for the abuser to come repair the damage he caused. While it is good for the abuser to take responsibility and make amends to those he hurt, it is Jesus who grants peace to those in pain. He is neither unaware nor apathetic to those who suffer, especially children (Mark 10:14\-16\). That should give us pause, knowing we are accountable for the suffering we cause to others. The Lord Jesus cares for His followers and has laid down His life to demonstrate His love for them (1 Peter 5:7\). He will most assuredly comfort, vindicate, and heal them (John 10:11\-15\). Believers need to own their abuse of others in order to break the cycle while receiving help to recover from past hurts. A safe place to do that is in pastoral or biblical counseling or in a small group of believers where people can help bear one another’s burdens (Galatians 6:1\-10\). The Lord will enable us to do what He called us to do, which is love one another as He loves us.
What does the Bible say about controlling your temper?	Answer Many people struggle with a quick or fiery temper. Although society often encourages people to express themselves and not hold back, God’s Word teaches that giving in to one’s temper is a sin. The Bible has a lot to say about the importance of controlling one’s temper. It calls a person who easily loses his temper a “fool” (Proverbs 29:11; Ecclesiastes 7:9\) and describes someone who cannot control himself as a “city whose walls are broken down” (Proverbs 25:28\). A person with a hot temper is often at odds with those around him, becoming easily offended and lashing out in anger for even the smallest slight (Proverbs 15:18a). As children of God, we are called to love others (John 13:35; Ephesians 4:2, 31\-32\) and to be at peace (James 1:19; Proverbs 19:11; James 3:17\-18\). “Love covers a multitude of sins” (1 Peter 4:8\). A person who maintains a calm, even temper is quicker to forgive and better able to live peaceably with others (Proverbs 15:1, 8b; 12:16; 19:11\). With the Holy Spirit in our lives, we will show the fruit of His work inside us. Some of the [fruits of the Spirit](fruit-of-the-Holy-Spirit.html) are peace, patience, and self\-control (Galatians 5:22–23\)—these are essential to controlling the tendency to lose our temper. In fact, the Greek word translated “patience” (“longsuffering” in the KJV) carries the idea of “long\-burning,” as in having a long fuse. As we grow in Christ, we should continue to deal appropriately with anger (no short fuses!) and react with love and patience (Colossians 3:8\). We may often feel justified in losing our temper, particularly when someone has hurt or offended us. But we are instructed to forgive (Matthew 5:44; 6:12; 18:21–22\), not yield to anger or seek vengeance. It is ultimately God’s prerogative to punish evildoers (Deuteronomy 32:35; Romans 12:19\). For an example of this forgiveness, we need only look to Jesus. When He was hanging on the cross, crucified for sins He did not commit, He did not release His wrath on the perpetrators. Instead, He asked God the Father to forgive them (Luke 23:34\). It’s important to note that anger is a valid emotion and is not always sinful. God allows for “[righteous anger](righteous-indignation-anger.html),” which is anger with the proper focus, the proper motivation, the proper control, the proper duration, and the proper result. Our problem is that our temper is often motivated by selfishness and directed toward other people instead of toward sin. That’s why God tells us to “let all bitterness and indignation and wrath (passion, rage, bad temper) and resentment (anger, animosity) . . . be banished from you” (Ephesians 4:31, AMP). With God’s help, we can keep our temper in check.
Can you give me the interpretation of a prophetic word?	Answer Got Questions Ministries is leery of prophetic words and personal prophecy in general. We recognize that God can give someone insight into someone else’s life, but that is not the usual way He communicates with His people. The completed Bible tells us how we should live our lives. While believers can and should offer one another perspective and discernment, and exhortation/encouragement is a spiritual gift (Romans 12:8\), we believe that a direct prophecy from God is a very rare occurrence. There is a big difference between giving someone personal advice and claiming to utter a “prophetic word” or divine revelation. For more information, please see our article on [personal prophecy](personal-prophecy.html). Got Questions Ministries is unable to interpret prophetic words or personal prophecies. One reason is that the act of giving a prophetic word is greatly abused in modern Christian culture. Further, we have no way of knowing the integrity or the intent of the person “prophesying.” As with many things in the Christian life, we recommend that the recipient of a supposed prophetic word start with 1 John 4:1, “Dear friends, do not believe every spirit, but [test the spirits](test-the-spirits.html) to see whether they are from God, because many false prophets have gone out into the world.” From there, James 1:5 will guide us: “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.” And always bear in mind that, if the prophetic word in any way goes against God’s Word, it should be dismissed completely.
What does the Bible say about overcoming grief?	Answer Grief is an emotion common to the human experience, and we witness the process of grief throughout the biblical narrative. Multiple Bible characters experienced deep loss and sadness, including Job, Naomi, Hannah, and David. Even Jesus mourned (John 11:35; Matthew 23:37\-39\). After Lazarus died, Jesus went to the village of Bethany, where Lazarus was buried. When Jesus saw Martha and the other mourners weeping, He also wept. He was moved by their grief and also by the fact of Lazarus’s death. The astounding thing is that, even though Jesus knew He was going to raise Lazarus from the dead, He chose to partake of the grief of the situation. Jesus truly is a high priest who can “sympathize with our weaknesses” (Hebrews 4:15\). One step in overcoming grief is having the right perspective on it. First, we recognize that grief is a natural response to pain and loss. There is nothing wrong with grieving. Second, we know that times of grief serve a purpose. Ecclesiastes 7:2 says, “It is better to go to the house of mourning than to go to the house of feasting, for this is the end of all mankind, and the living will lay it to heart.” This verse implies that grief can be good because it can refresh our perspective on life. Third, we remember that feelings of grief are temporary. “Weeping may remain for a night, but rejoicing comes in the morning” (Psalm 30:5\). There is an end to mourning. Grief has its purpose, but it also has its limit. Through it all, God is faithful. There are many Scriptures that remind us of God’s faithfulness in times of mourning. He is with us even in the valley of the shadow of death (Psalm 23:4\). When David sorrowed, he prayed this in Psalm 56:8: “You have kept count of my tossings; put my tears in your bottle. Are they not in your book?” (ESV). The touching image of God catching our tears is full of meaning. He sees our grief and does not disdain it. Like Jesus entered into the grief of the mourners in Bethany, God enters into our grief. At the same time, He reassures us that all is not lost. Psalm 46:10 reminds us to “be still” and rest in the knowledge that He is God. He is our refuge (Psalm 91:1\-2\). He works all things together for the good of those He has called (Romans 8:28\). An important part of overcoming grief is expressing it to God. The Psalms contain numerous examples of pouring out one’s heart to God. Interestingly, the psalmist never ends where he began. He may start a psalm with expressions of grief, but, almost invariably, he will end it with praise (Psalm 13; Psalm 23:4; Psalm 30:11\-12; Psalm 56\). God understands us (Psalm 139:2\). When we commune with Him, we are able to open our minds to the truth that He loves us, that He is faithful, that He is in control, and that He knows how He is going to work it out for our good. Another important step in overcoming grief is to share it with others. The [body of Christ](body-of-Christ.html) is designed to ease the burdens of its individual members (Galatians 6:2\), and fellow believers have the ability to “mourn with those who mourn” (Romans 12:15\). Often, the grieving tend to shun others, increasing feelings of isolation and misery. It is much healthier to seek counseling, and group settings can be invaluable. Groups offer listening ears and helpful encouragement, camaraderie, and guidance in working through the grief. When we share our stories with God and others, our grief is lessened. Sadly, grief is part of the human experience. Loss is part of life, and grief is a natural response to loss. But we have the hope of Christ, and we know that He is strong enough to carry our burdens (Matthew 11:30\). We can give our hurt to Him because He cares for us (1 Peter 5:7\). We can find solace in the Holy Spirit, our Comforter and [Paraclete](paraclete-Holy-Spirit.html) (John 14:16\). In grief, we cast our burdens on Him, rely on the community of the church, delve into the truth of the Word, and ultimately experience hope (Hebrews 6:19\-20\).
How can I learn to hate my own sin?	Answer Romans 12:9 says, “Hate what is evil; cling to what is good.” These actions are two sides of the same coin, and they are mutually dependent. Our grip on the good will be tenuous indeed if we don’t learn to hate the evil. Hating sin in other people is comparatively easy. We’re adept at finding the speck in our neighbor’s eye, even while the plank is embedded in our own (Luke 6:42\). Most of us have a pet sin or two that we have a high tolerance for and readily excuse. Poet George Herbert called it that “one cunning bosom\-sin.” So, hating our own heart’s sin is easier said than done. Our flesh is sin’s ally (Galatians 5:17\), and we fight against our own natural desires in our struggle to “be holy in all” (1 Peter 1:15\). The first step in hating our own sin is to acknowledge that we have sin. “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 John 1:8\). We must be open and honest before the Lord. David’s prayer should be a model for us: “Search me, O God, and know my heart. . . . See if there is any offensive way in me” (Psalm 139:23\-24\). When we [fear God](fear-God.html) (Proverbs 8:13\) and humbly acknowledge our sin, we are in a position to receive His comfort (Isaiah 57:15\). The better we know God, the more we will hate our sin. The psalmist speaks of the “splendor” of God’s holiness (Psalm 29:2\). The clearer that splendor is to us, the more we will eschew anything that threatens to obscure or distort that brilliance. The lover of light will naturally hate darkness. The closer we draw to God’s beauty, the uglier our own sin becomes to us, because imperfection, side by side with perfection, is always glaringly insufficient (Isaiah 6:5\). To better know God, we must spend time in His Holy Word, the Bible (Psalm 119:11, 163\). And we must commune with Him in prayer. It is impossible to pray in earnest and not feel convicted by our own sin. Prayer leads to a hatred of sin as it leads us into a closer relationship with God. The better we understand the consequences of sin, the more we will hate sin in our own lives. Sin is what separates us from God. Sin enslaves us (John 8:34\). Sin is what brought sickness, sorrow, shame, and death into the world (Genesis 2:17\). Sin is the root cause of all war, fighting, pain, and injustice. Sin is why hell exists. When we consider the horrible effects of sin in the world at large, we are grieved to discover the same sin lurking in our own hearts. We hate that we contribute to the pain of the world. The better we understand the source of sin, the more we will hate it in ourselves. Satan is the originator of sin (Ezekiel 28:15\). Before salvation, we were children of the devil (John 8:44\). As believers, we still face Satan’s temptations and struggle with the “old self, which is being corrupted by its deceitful desires” (Ephesians 4:22\). When we “gratify the desires of the sinful nature” (Romans 13:14\), we are dabbling again in the uncleanness and corruption of the devil. The more we love God, the more we will hate our sin. We are not our own, but we belong to God (1 Corinthians 6:20\). The Lord has given us the very breath of life, and our sin grieves Him (Ephesians 4:30\). Why would we tolerate that which grieves the One we love? A mother hates the sickness that incapacitates her child, and, if we really love the Lord, we will hate the sin that grieves Him. The more clearly we see our potential, the more we will hate our sin. Think what the soul of man is made for! We are made to love, obey, and glorify our Maker. We are made to reason, invent, grow, and explore. What an excellent and high and holy work we are called to! Sin is what disables and perverts our God\-given potential. Once we realize God’s original plan for us, it becomes natural to hate sin. The more we care about our unsaved friends and family, the more we will hate our sin. When others see our good works, they glorify our Father in heaven (Matthew 5:16\). However, if what they see is our sin, God’s enemies will blaspheme (2 Samuel 12:14\). As our personal sin is a detriment to our testimony, we hate it all the more. Our light should not be hidden under a bushel basket (Matthew 5:15\). Light was meant to shine, and sin shrouds. The better we understand the sacrifice of Christ, the more we will hate our sin. Jesus, the only innocent Man, shed His blood to save us from our sin. In a very real way, our sin caused His death. Our sin scourged Him, beat Him, mocked Him, and finally nailed Him to a cross. And “we turned our backs on him and looked the other way” (Isaiah 53:3, NLT). Once we understand the price Jesus paid for our salvation, we will love Him even more, and we will hate what caused His pain. The more often we consider eternity, the more we will hate our sin. “Man is destined to die once, and after that to face judgment” (Hebrews 9:27\). No one will still love sin after he dies. The sooner we think of sin not as a pleasure but as the basis of the coming judgment, the sooner we will hate our own sin. Christians still sin even after being saved. The difference is that we no longer love our sin; in fact, we hate the impurity within us and engage in a spiritual battle to defeat it. Praise the Lord, we have the victory in Christ: “The word of God abides in you, and you have overcome the wicked one” (1 John 2:14\).
Why did God judge Nineveh so harshly in the book of Nahum?	Answer The message of Nahum concerns the impending destruction of [Nineveh](Nineveh-in-the-Bible.html). The Lord’s word to the Assyrians is dire: “I am against you. . . . I will burn up your chariots in smoke, and the sword will devour your young lions. I will leave you no prey on the earth. The voices of your messengers will no longer be heard” (2:13\). God was obviously angry with the Ninevites, and Nahum reveals why. Nineveh had long been an enemy of Judah and Israel, the people of God. In 722 B.C., the Assyrians defeated the northern kingdom of Israel, destroying its capital, Samaria. In 701 B.C., the Assyrians nearly conquered Jerusalem, the capital of Judah. The text of Nahum provides additional clues regarding God’s anger with the Ninevites. Nahum 3:1 says, “Woe to the city of blood, full of lies, full of plunder, never without victims!” Nineveh was a city of violence, known for its brutal treatment of those it conquered. The Assyrians were notorious for amputating hands and feet, gouging eyes, and skinning and impaling their captives. The final verse of Nahum’s book emphasizes the violence of the Assyrians in the form of a rhetorical question: “Who has not felt your endless cruelty?” (Nahum 3:19\). Another reason for God’s anger against Nineveh was its extreme pride, implied in Nahum 3:8\. The pride of Nineveh may have been due in part to its wealth and power. One account reveals, “In Sennacherib’s day the wall around Nineveh was 40 to 50 feet high. It extended for 4 kilometers along the Tigris River and for 13 kilometers around the inner city. The city wall had 15 main gates. . . . Each of the gates was guarded by stone bull statues. Both inside and outside the walls, [Sennacherib](Sennacherib-in-the-Bible.html) created parks, a botanical garden, and a zoo. He built a water\-system containing the oldest aqueduct in history at Jerwan, across the Gomel River” (Nelson’s Bible Dictionary, p. 760\). Jesus taught, “For all who take the sword will perish by the sword” (Matthew 26:52\). This truth is vividly predicted and fulfilled in the case of Nineveh, whose warlike people were known for their brutal treatment of enemies. Despite the military might of Nineveh, they were no match for the God of heaven. Nineveh’s downfall was greeted as good news by Judah (Nahum 1:15\) and all who had suffered under their merciless rule (Nahum 3:19\). After Nineveh’s destruction, the site was hidden for some time (see Nahum 3:11\). It was not until 1842 that modern archaeologists rediscovered its location in modern\-day Iraq.
Why were infants dashed to pieces (Nahum 3:10)?	Answer Nahum 3:10 includes a graphic description of warfare atrocities: “She was taken captive and went into exile. Her infants were dashed to pieces at the head of every street.” It’s a horrible scene of carnage. The immediate context speaks of the defeat of the Egyptian city of Thebes by Assyria, of which Nineveh was the capital. When Thebes was defeated by Assyria in 663 B.C., the detestable acts of Nahum 3:10 took place. The Assyrians sold people into captivity and killed infants (cf. Hosea 13:16\). The infants were likely killed by the Assyrians as a gratuitous act of cruelty and because the infants could not be easily exiled. It’s important to note that God did not condone this horrific action. In fact, Nahum mentions this account as justification for God’s condemnation of Assyria. God expresses His intent to soon judge Assyria by predicting the violent destruction of the Assyrian capital of Nineveh. Verses 8\-13 are a warning to the Ninevites that any sense of security they felt was false; Thebes was a strong city, yet they were overthrown. Those who would hear of Nineveh’s destruction would view it as good news: “Everyone who hears the news about you claps his hands at your fall” (Nahum 3:19\). Assyria had a reputation as being fierce, violent warriors. Nineveh was a city of violence (“the bloody city” in Nahum 3:1\), known for its brutality toward enemies. Nahum speaks of the Assyrians’ “endless cruelty” (verse 19\). One commentator observes, “The Assyrians were notorious for their cruelty that included cutting off hands, feet, ears, noses, gouging out eyes, lopping off heads, impaling bodies, and peeling the skin off living victims” (see Walter A. Maier, The Book of Nahum: A Commentary. Grand Rapids, MI: Baker Book House, 1980, p. 292\). Other places in the Old Testament also speak of the grisly deaths of infants, and each case involves a war. While such actions are unfathomable to us, the complete annihilation of all children during war was not uncommon in the ancient world. Parallels have been noted in more modern times, such as the Nazi executions of Jewish children and the genocides in Rwanda and the Sudan. Another incident of this type took place during Jesus’ early life. In Matthew 2:16, Herod sought to destroy the young Jesus, and we read, “When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under.” The infants in Thebes were dashed to pieces by the armies of Assyria, yet God brought justice to those responsible. The tables were turned, and Nineveh was the recipient of similar atrocities. As God promised, “It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them” (Deuteronomy 32:35\).
Do we ever reach a point that we cannot be forgiven (Nahum 3:19)?	Answer The book of Nahum ends with a rhetorical question regarding the reason for Nineveh’s coming destruction: “Nothing can heal your wound; your injury is fatal. Everyone who hears the news about you claps his hands at your fall, for who has not felt your endless cruelty?” The statement “Nothing can heal your wound” indicates that Nineveh’s sin was unforgivable. Does this principle apply to individuals? Is there a point at which we can no longer be forgiven? The question in this verse highlights the atrocities that Nineveh was guilty of. When God says that their “injury is fatal,” He is stressing the certainty of their demise. Nineveh will reap what they have sown (Galatians 6:7\). However, it’s important to remember that God had previously shown mercy to Nineveh when its people repented. In 760 B.C., about a century before Nahum’s prophecy, Jonah preached that Nineveh would be destroyed in 40 days (Jonah 3:4\). What happened? The people turned from their sin: “And the people of Nineveh believed God. They called for a fast and put on sackcloth, from the greatest of them to the least of them” (Jonah 3:5\). God spared the Nineveh of Jonah’s day, but the Nineveh of Nahum’s day rejected any opportunity they had to repent. The Bible contains many examples of God’s compassion on those willing to trust Him and repent of their sin. Luke 15 offers three illustrations of God’s desire to redeem the lost: [a lost sheep, a lost coin](parable-lost-sheep-coin.html), and [a lost son](parable-prodigal-son.html). In each case, the Lord rejoices over the one who comes to Him. God offers forgiveness to all who will ask it of Him (Isaiah 1:18\). First John 1:8\-9 says, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” It is those who claim to be sinless or who refuse to ask for forgiveness who miss out on God’s cleansing. The night before Jesus died on the cross, He shared a meal with His followers. At that time, “He took a cup, and when he had given thanks he gave it to them, saying, ‘Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins’” (Matthew 26:27\-28\). God loves us so much that He sent His one and only Son to die on the cross to provide forgiveness for our sins (John 3:16\). The only point at which it is too late to be forgiven is the point of death. Hebrews 9:27 says, “Man is destined to die once, and after that to face judgment.” At death, believers in Christ will spend eternity with Him. Unbelievers, who have rejected God’s offer of forgiveness, will have no more opportunities to change their minds. That is why 2 Corinthians 6:2 says, “Now is the day of salvation.”
When will the peace of Nahum 1:15 come?	Answer Nahum 1:15 predicts a future time of peace, stating, “Look, there on the mountains, the feet of one who brings good news, who proclaims peace! . . . No more will the wicked invade \[Judah].” To discover when this time of peace will occur, we must consider the larger context of Nahum. The book of Nahum was written to communicate the pending destruction of the city of Nineveh. The prophet Nahum wrote sometime between 663 and 612 B.C. Nahum 1:1\-8 introduces the oracle and highlights the majesty of God and His attributes. Verses 9\-14 focus on God’s anger against Nineveh and His plans to afflict it. Nahum 1:15 then looks back at the preceding verses and declares that the destruction of Nineveh by the Babylonians would be “good news” for Judah. Why? Nineveh was an enemy of Judah and the capital of the Assyrian Kingdom. In 722 B.C., the Assyrians had defeated the northern kingdom of Israel, destroying Samaria, its capital. In 701 B.C., the Assyrians nearly conquered Jerusalem, the capital of Judah. The Assyrians were widely known for their “endless cruelty” (Nahum 3:19\), leading God to condemn Nineveh to destruction. We know from history that this destruction of Nineveh took place in 612 B.C. at the hands of the [Medes](Medo-Persian-empire.html). At that time, Judah was rid of one of its most dangerous enemies. The report of this news would have been considered “good” to everyone in Judah. The last half of Nahum 1:15 says, “Celebrate your festivals, O Judah, and fulfill your vows. No more will the wicked invade you; they will be completely destroyed.” Nineveh’s defeat would result in the ability of Judah to continue its annual feasts and to fulfill its vows to God in Jerusalem at the temple. In addition, the Hebrew noun translated “peace” in Nahum 1:15 is sometimes used in reference to deliverance or freedom from enemy attack (e.g., Jeremiah 4:10; 6:14\). The context of Nahum 1:15 fits this usage, connecting “peace” with the destruction of an enemy. In the New Testament, Paul quotes part of this verse in Romans 10:15 when he writes, “How beautiful are the feet of those who bring good news!” This does not mean that Paul believed Nahum 1:15 was a prediction of the gospel message. Instead, he used this verse to connect the preaching of the gospel with the deliverance from sin provided by God’s salvation.
When and how was Nineveh destroyed?	Answer Nineveh, the capital of Assyria, was destroyed in 612 B.C. by the Medes. This was in fulfillment of the prophet Nahum’s prediction that God would completely destroy the city (Nahum 1\). A number of factors combine to determine both the date and manner of Nineveh’s destruction. During the prophet Jonah’s day, [Nineveh](Nineveh-in-the-Bible.html) was spared by God’s compassion in response to their repentance (Jonah 3\). This happened in 760 B.C. The book of Nahum was written after the destruction of the Egyptian city of Thebes (Nahum 3:8\). That event took place in 663 B.C. when it was conquered by the Assyrian king Ashurbanipal. Therefore, Nineveh was still standing at that time. There is some evidence that Nahum wrote shortly after the destruction of Thebes, because Judah was still under Assyrian control during the time of his writing. This was the situation during the reign of Manasseh (697\-642 B.C.) but not during the reign of Josiah (640\-609 B.C.). In addition, the city of Thebes returned to power in 654 B.C., meaning that Nahum likely wrote before then. So, Nahum can be dated between 663 and 654 B.C. Therefore, Nineveh must have been destroyed after 654 B.C. but no later than 612, when the Medes are mentioned as the conquerors of the city. An ancient account called The Fall of Nineveh Chronicle reveals an account of this time period, providing firsthand, extra\-biblical documentation. The translation (with some missing text) reads as follows: “The king of Akkad mustered his army and marched to Assyria. The king of the Medes marched towards the king of Akkad and they met one another at \[...]u. The king of Akkad and his army crossed the Tigris; Cyaxares had to cross the Radanu, and they marched along the bank of the Tigris. In the month Simanu \[May/June], the Nth day, they encamped against Nineveh. “From the month Simanu until the month Âbu \[July/August] \-for three months\- they subjected the city to a heavy siege. On the Nth day of the month Âbu they inflicted a major defeat upon a great people. At that time Sin\-šar\-iškun, king of Assyria, died. They carried off the vast booty of the city and the temple and turned the city into a ruin heap The \[lacuna] of Assyria escaped from the enemy and, to save his life, seized the feet of the king of Akkad. “On the twentieth day of the month Ulûlu \[14 September 612] Cyaxares and his army went home.” (From http://www.livius.org/ne\-nn/nineveh/nineveh02\.html\#Fall.) Based on this account, it is clear that the siege of Nineveh came at the hands of the king of Akkad and the king of Media during the summer of 612 B.C. Three months later, the city fell. The king of Assyria died, and the city was plundered until September 14 when the invading army departed. By 605 B.C. the Assyrian Kingdom officially ended, and Babylonia was on the rise. Despite Nineveh’s great power, the city fell just as Nahum had prophesied. It would not be until the 1800s that archaeologists would excavate portions of the ancient city. Nineveh had indeed been “hidden,” as Nahum predicted long ago (Nahum 3:11\).
What is the relevance of the genealogies in the Bible?	Answer The Bible contains multiple genealogical records. Many of us either skim these sections or skip them altogether, finding them largely irrelevant and perhaps even boring. However, they are part of Scripture, and, since all Scripture is God\-breathed (2 Timothy 3:16\), they must bear some significance. There must be something we can learn from these lists. First, the genealogies help substantiate the Bible’s historical accuracy. These lists confirm the physical existence of the characters in the Bible. By knowing family histories, we understand that the Bible is far from a mere story or a parable for how we should live our lives. It is authentic, historical truth. An actual man named Adam had actual descendants (and, therefore, his actual sin has actual consequences). The genealogies also confirm prophecy. The Messiah was prophesied to come from the line of David (Isaiah 11:1\). By recording His lineage in Scripture, God confirms that Jesus was descended from David (see Matthew 1:1\-17 and Luke 3:23\-38\). The genealogy is yet another attestation of Jesus Christ’s fulfillment of the Old Testament prophecies. The lists also demonstrate the detail\-oriented nature of God and His interest in individuals. God did not see Israel vaguely, as a nebulous group of people; He saw with specificity, with precision and detail. There is nothing detached about the genealogies. They show a God involved. The inspired Word mentions people by name. Real people, with real histories and real futures. God cares about each person and the details of his or her life (Matthew 10:27\-31; Psalm 139\). Finally, we can learn from various people listed in the genealogies. Some of the lists contain narrative portions that give us glimpses into the lives of the people. For instance, the [prayer of Jabez](prayer-of-Jabez.html) is found within a genealogy (1 Chronicles 4:9\-10\). From this, we learn about God’s character and the nature of prayer. Other genealogies reveal that [Ruth](life-Ruth.html) and [Rahab](life-Rahab.html) are in the Messianic line (Ruth 4:21\-22; Matthew 1:5\). We see that God values the lives of these individuals, even though they were Gentiles and not part of His covenant people. While genealogies may at first glance appear irrelevant, they hold an important place in Scripture. Genealogies bolster the historicity of Scripture, confirm prophecy, and provide insight into the character of God and the lives of His people.
What was Jesus’ message to the church in Sardis in Revelation?	Answer Revelation 2 begins a series of brief letters to [seven churches](seven-churches-Revelation.html) in Asia Minor (modern\-day Turkey) that existed during the apostle John’s time. Each of these messages includes specific information for each church, and there are lessons in each letter for believers today. The fifth letter is to the church in Sardis (Revelation 3:1\-6\). Sardis was one of the oldest and best defended cities in the region and the wealthy capital of the ancient kingdom of Lydia. The message to Sardis is from the Lord Jesus Christ through an angel or messenger (possibly a reference to the pastor): “To the angel of the church in Sardis write . . .” (Revelation 3:1\). This was not John’s message to the church at Sardis; it was a message from the Lord. The description at the end of verse 1 further verifies the author: “These are the words of him who holds the seven spirits of God and the seven stars.” Only Jesus has the seven spirits (or “seven\-fold Spirit,” meaning the complete or perfect Spirit of God), and only Jesus holds the seven stars, i.e., the seven angels (or pastors) of the seven churches (Revelation 1:20\). Jesus quickly and clearly condemns the lifeless state of the Sardian church: “I know your deeds; you have a reputation of being alive, but you are dead” (Revelation 3:2\). This church may have had a good reputation, but they were spiritually lifeless. In other words, the church was filled with unsaved people going through the motions of religion. There were many [tares among the wheat](parable-wheat-tares.html) (Matthew 13:24\-30\). Jesus then calls them to [repent](repentance.html) of their sin: “Wake up! Strengthen what remains and is about to die, for I have not found your deeds complete in the sight of my God. Remember, therefore, what you received and heard; obey it, and repent” (Revelation 3:2\-3a). To “wake up” means to start paying attention to their need of salvation, to stop being careless about their heart’s condition before God. Jesus notes the judgment that would take place if they did not repent: “If you do not wake up, I will come like a thief, and you will not know at what time I will come to you” (Revelation 3:3b). A dead church, and one unrepentant in its deadness, will be disciplined by Jesus Himself. After the warning, Jesus encourages those in Sardis who had remained faithful: “Yet you have still a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy” (Revelation 3:4\). The faithful remnant had not soiled their garments (participated in sin). They are “worthy.” The idea of walking worthily is also found in Paul’s teaching in Ephesians 4:1; Colossians 1:10; and 1 Thessalonians 2:12\. To be “worthy” is to “match up” with something—the profession of faith in the mouth matches the reality of faith in the heart. The faithful ones are promised to walk with Jesus in white (see Matthew 22:11\-12; Revelation 19:8\). Jesus makes a final promise to the believers in Sardis: “He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels” (Revelation 3:5\). The one who “overcomes” is anyone who is born again (1 John 5:4\). The overcomer will receive a white garment (a token of righteousness), he will never have his name removed from the [book of life](book-of-life.html) (a promise of eternal security), and he will be confessed by Jesus in heaven (cf. Luke 12:8\).
What was Jesus’ message to the church in Philadelphia in Revelation?	Answer Revelation 3:7\-13 records Christ’s message to the sixth of the [seven churches](seven-churches-Revelation.html) addressed in Revelation 2–3\. The Philadelphian church is the recipient of this letter. Philadelphia was a city in Asia Minor (modern\-day Turkey) on the Imperial Post Road, an important trade route. The message is from the Lord Jesus Christ through an angel or “messenger” (likely a reference to the pastor): “To the angel of the church in Philadelphia write . . .” (Revelation 3:7\). This was not John’s personal message to these believers; it was a message from the Lord, who identifies Himself as “him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.” This description of Jesus emphasizes His holiness, His sovereignty, and His authority. The reference to the key of David is an allusion to the Messianic prophecy of Isaiah 22:22\. Jesus is the one who opens and shuts, and no one can say Him nay. Jesus affirms the church’s positive actions: “I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name” (Revelation 3:8\). The church of Philadelphia was weak in some respects, yet they had remained faithful in the face of trial. Because of this, the Lord promises them an “open door” of blessing. Jesus’ letter then condemns the enemies of the Philadelphian believers: “I will make those who are of the [synagogue of Satan](synagogue-of-Satan.html), who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you” (Revelation 3:9\). Those who persecuted the believers (the persecutors were religious hypocrites in this case) would one day realize Christ loves His children. The church of Philadelphia would be victorious over its enemies. Jesus encourages the Philadelphian believers regarding His future coming: “Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. I am coming soon. Hold on to what you have, so that no one will take your crown” (Revelation 3:10\-11\). The church’s faithful endurance would serve as a blessing. Jesus would take them to be with Him before the coming tribulation (1 Thessalonians 4:13\-18\). He also exhorts them to remain faithful, because this would lead to rewards in the afterlife. Based on this and other passages, many Bible interpreters conclude that the [rapture](rapture-of-the-church.html) is an event distinct from the [second coming](second-coming-Jesus-Christ.html) of Christ. The fact that the Philadelphians are promised to be preserved from the time of the tribulation corresponds with the [pretribulational view of the rapture](pretribulationism.html). Jesus provides a final promise to the believers in Philadelphia and to all believers: “Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down from out of heaven from my God; and I will also write on him my new name” (Revelation 3:12\). Professor Thomas Constable notes, “God promised that He will not just honor overcomers by erecting a pillar in their name in heaven, as was the custom in Philadelphia. He will make them pillars in the spiritual temple of God, the New Jerusalem (21:22; cf. Gal. 2:9; 1 Cor. 3:16\-17; 2 Cor. 6:16; Eph. 2:19\-22; 1 Pet. 2:4\-10\).” (Source: Thomas Constable, Notes on Revelation at [http://soniclight.org/constable/notes/pdf/revelation.pdf](http://soniclight.org/constable/notes/pdf/revelation.pdf.html).) So, those who struggled with weakness Jesus makes everlasting pillars in the house of God. We can do all things through Christ who strengthens us (Philippians 4:13\). Jesus’ words of comfort certainly would have been a blessing to the Philadelphians who had faithfully stood for Christ in their pagan culture. His words continue to serve as an encouragement to faithful believers today.
What was Jesus’ message to the church in Pergamum in Revelation?	Answer Revelation 2:12\-17 continues with the third of [seven messages to the churches](seven-churches-Revelation.html) of Asia Minor (modern\-day Turkey) during the apostle John’s time. Each of these messages includes a specific word to a specific church, but there are also lessons applicable to the lives of believers today. This third letter is to the believers in Pergamum (or Pergamos), which was a beautiful and art\-filled city in the province of Asia built along two tributaries of the Caicus River. Pergamum was a center for the worship of Dionysus, Zeus, and other pagan gods. The message to the Pergamene church was from the Lord Jesus Christ, specifically addressed to the “angel” (or “messenger”) of the church: “And to the angel of the church in Pergamum write: ‘These are the words of him who has the sharp, double\-edged sword’” (Revelation 2:12\). This was not John’s message to the believers at Pergamum; it was a message from Jesus Christ. The depiction of Jesus holding a sharp, two\-edged sword refers to the Lord’s readiness to bring judgment (cf. Revelation 1:16\). First, Jesus affirms the church’s positive actions: “I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives” (Revelation 2:13\). The Pergamene believers lived in a difficult place, surrounded by pagan influences, yet they held fast to Christ’s name and did not deny Him during difficult times. One Christian in Pergamum named Antipas is mentioned as a “faithful witness.” Church tradition says that Antipas was a physician suspected of secretly propagating Christianity. The Aesculapians (members of the medical guild) accused Antipas of disloyalty to Caesar. Upon being condemned to death, Antipas was placed inside a copper bull, which was then heated over a fire until it was red\-hot. The church was not perfect, however, and Jesus took note of their sin: “Nevertheless, I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality. Likewise you also have those who hold to the teaching of the Nicolaitans” (Revelation 2:14\-15\). The “[teaching of Balaam](doctrine-of-Balaam.html)” is explained in the context, as Christians were eating food that had been sacrificed to idols (religious compromise) and committing sexual immorality (moral compromise). The original Balaam’s deceitful work is described in Numbers 25:1\-3 and Numbers 31:15\-16\. The [Nicolaitans](Nicolaitans.html) are mentioned only in this letter and in the letter to the Ephesian church (Revelation 2:6\). They were likely a group similar to those who held the teachings of Balaam, though the exact nature of their doctrine and practice is unknown. Jesus then issues a clarion call to repent of their sin: “Repent therefore!” (Revelation 2:16\). Our Lord hates religious and moral compromise. He calls His people to live differently. Jesus notes the judgment that would take place if the church of Pergamum did not repent: “I will soon come to you and will fight against them with the sword of my mouth” (Revelation 2:16b). The Nicolaitans and those who were teaching Balaam’s error would be destroyed, along with their followers, from the congregation at Pergamum. Jesus desires purity among His people, and we have a responsibility to remove false teachers from the church. Jesus makes a final promise to the believers in Pergamum: “To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it” (Revelation 2:17\). The three blessings are [hidden manna](hidden-manna.html), [a white stone, and a new name](white-stone-new-name.html). The precise explanation of these three items is disputed; however, all three blessings must concern the believer’s victorious reign with Christ, consistent with the blessings bestowed on the other six churches of Revelation 2–3\. The “hidden manna” is likely an allusion to the manna hidden in the [Ark of the Covenant](ark-of-the-covenant.html), representative of God’s faithful presence and sustenance. The “[white stone](white-stone-new-name.html)” could be a reference to the stones used for entrance into temple events in ancient times or to one of the stones on the high priest’s breastplate (Exodus 28:21\), although the exact meaning of the stone is uncertain.
What was Jesus’ message to the church in Laodicea in Revelation?	Answer The seventh and final letter to the churches of ancient Asia Minor is to the church in the city of Laodicea. This last message is found in Revelation 3:14\-22\. Laodicea was a wealthy, industrious city in the province of Phrygia in the Lycos Valley. The message is from the Lord Jesus Christ via an angel or messenger (likely a reference to the church’s pastor): “To the angel of the church in Laodicea write . . .” (Revelation 3:14\). This was not simply John’s message to those in Laodicea; it was a message from the Lord. Jesus identifies Himself thus: “The Amen, the faithful and true witness, the ruler of God’s creation.” These titles emphasize the Lord’s faithfulness, sovereignty, and power to bring all things to their proper completion (the “Amen”). In contrast to the other six churches, the Laodicean church has nothing to commend it. Jesus begins the message with condemnation: “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked” (Revelation 3:15\-17\). Jesus emphasizes their “lukewarm,” apathetic nature three times. As a result of their ambivalence to spiritual things, Jesus would have nothing to do with them. He would “spit them out,” as the people of Laodicea would spit out the tepid water that flowed from the underground aqueducts to their city. With their apathy came a spiritual blindness; they claimed to be rich, blessed, and self\-sufficient. Perhaps they were rich in material things. But, spiritually, the Laodiceans were in a wretched, pitiful condition, made all the worse in that they could not see their need. This was a church filled with self\-deceived hypocrites. Jesus calls the Laodicean church to repent of its sin: “I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see” (Revelation 3:18\). Their material wealth had no eternal benefit, so Jesus commands them to come to Him for true, spiritual riches (see Isaiah 55:1\-2\). Only Christ can supply an everlasting inheritance, clothe us in righteousness, and heal our spiritual blindness. Jesus then notes His concern for His church in Laodicea: “Those whom I love I rebuke and discipline. So be earnest, and repent. Here I am! [I stand at the door and knock](I-stand-at-the-door-and-knock.html). If anyone hears my voice and opens the door, I will come in and eat with him, and he with me” (Revelation 3:19\-20\). His rebuke is not born of animosity but of love. “The Lord disciplines those he loves” (Hebrews 12:6\). The desired response to God’s reproof was zealous change and true repentance. Verse 20 is often used as an evangelistic appeal, yet its original context communicates Christ’s desire for fellowship with His lukewarm church in Laodicea. The church is nominally Christian, but Christ Himself has been locked out. Rather than turn His back on them, He knocks, seeking someone to acknowledge the church’s need and open the door. If they would repent, Jesus would come in and take His rightful place in the church. He would share a meal with them, a Middle Eastern word picture speaking of closeness of relationship. Jesus then makes a promise to the believers in Laodicea: “To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne” (Revelation 3:21\). The “overcomer” refers to any believer, and the promise is that he will share Christ’s future kingdom. In summary, the church at Laodicea had become apathetic in their love for Christ. They were allowing “the deceitfulness of wealth and the desires for other things \[to] come in and choke the word, making it unfruitful” (Mark 4:19\). Christ called them to repent and live zealously for Him, to “choose for yourselves this day whom you will serve” (Joshua 24:15\). The Lord Jesus issues the same call to those who say they follow Him today.

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.