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What is the story of the Old Testament?	Answer In the very beginning, God was already there. For His own good pleasure, God [created](creation-days.html) time and the universe by the power of His word, turning nothing into something. On the sixth day of creation, God made something unique: mankind—a man and a woman—created in His likeness. As God created the first two humans as male and female, He instituted the covenant of marriage (Genesis 1–2\). God placed the man and his wife in the [Garden of Eden](garden-of-Eden-location.html), a perfect environment, and gave them the responsibility of tending the garden. God allowed them to eat of any fruit in the garden but one: the [tree of the knowledge of good and evil](tree-knowledge-good-evil.html) was forbidden to them. They had a choice to obey or disobey, but God warned them that [death would result](Edenic-covenant.html) if they disobeyed (Genesis 2:15\-17\). Meanwhile, a mighty angel named [Lucifer](Lucifer-Satan.html) rebelled against God in heaven. He and [one third](one-third-angels.html) of the angelic host were cast out of heaven. Lucifer came into the garden where the man and his wife were. There, he took the form of a [serpent](Satan-serpent.html) and tempted Eve, the first woman, to disobey God by eating the [forbidden fruit](forbidden-fruit.html). He told her that she would not die and that the fruit was actually good for her. She believed the lies and [ate some of the fruit](original-sin.html). She then gave the fruit to her husband, Adam, and he ate it, too. Immediately, the couple knew they had done wrong. They felt ashamed and vulnerable and exposed. When God came looking for them, they hid (Isaiah 14:12\-15; Genesis 3\). Of course, God found them. Judgment was meted out. The ground was cursed for the man’s sake: it would no longer bring forth its fruit easily; instead, man must toil to produce a crop. The woman was cursed with pain during childbirth. The serpent was cursed to crawl in the dust from then on. And then God made a [promise](protoevangelium.html): one day, Someone would be born of a woman who would do battle with the Serpent. This One would crush the Serpent’s head, although He would be injured in the process. God then slaughtered an animal and provided coverings of skin for the sinful couple before He drove them out of Eden (Genesis 3:15\-19, 21\). The struggle between good and evil continued in the first couple’s family. One of their sons, Cain, murdered his brother, Abel, and was cursed for his deed. Another child was born to the first woman. His name was Seth (Genesis 4:8, 25\). Several generations later, the world was filled with wickedness. Violence and a disregard for God were rampant. God determined to destroy the wickedness of man and begin anew. A man named [Noah](life-Noah.html), one of Seth’s descendants, was extended grace (God’s blessing on the undeserving). God revealed to Noah that He would send a great [Flood](global-flood.html) to destroy the earth, and He gave Noah instructions on building an ark to survive the Flood. Noah built the ark, and when the time came, God caused animals of each kind to enter the ark. These animals, along with Noah and his family, were spared. The Flood destroyed every other living thing on the earth (Genesis 6–8\). After the Flood, Noah and his family began to repopulate the earth. When their descendants began building a monument to themselves in defiance of God, God [confused their language](Tower-of-Babel.html). The inhabitants of the earth separated according to their language groups and spread out over the face of the earth (Genesis 11:1\-8\). The time came for God to begin His plan to introduce the Serpent\-crusher into the world. The first step was to create a people set apart for Himself. He chose a man named [Abraham](life-Abraham.html) and his wife, [Sarah](life-Sarah.html), to begin a new race of people. God called Abraham away from his home and led him to the land of Canaan. God [promised](Abrahamic-covenant.html) Abraham innumerable descendants who would possess Canaan as their own. God also promised to bless Abraham’s seed and, through that seed, to bless all the nations of the earth. The problem was that Abraham and Sarah were old, and Sarah was barren. But Abraham believed God’s promise, and God reckoned Abraham’s faith as righteousness (Genesis 12:1\-4; 15:6\). In due time, God blessed Abraham and Sarah with a son, [Isaac](life-Isaac.html). God repeated His promise of many descendants and blessing to Isaac. Isaac had twins, [Esau and Jacob](Jacob-and-Esau.html). God chose [Jacob](life-Jacob.html) to inherit the promised blessing and changed his name to Israel. Jacob/Israel had twelve sons, who became the heads of the [twelve tribes of Israel](twelve-tribes-Israel.html) (Genesis 21:1\-6; 25:19\-26; 28:10\-15; 35:23\-26\). Due to a severe famine, Jacob moved his entire family from Canaan to Egypt. Before he died, Jacob gave prophetic blessings to each of his sons. To [Judah](tribe-of-Judah.html), he promised there would be a King among his descendants—One who would be honored by all the nations of the world. Jacob’s family increased in Egypt, and they remained there for the next 400 years. Then the king of Egypt, fearing that the children of Israel would become too numerous to handle, enslaved them. God raised up a prophet named [Moses](life-Moses.html), from the [tribe of Levi](tribe-of-Levi.html), to bring the people of Israel out of Egypt and back to the land which had been promised to Abraham (Genesis 46; 49; Exodus 1:8\-14; 3:7\-10\). The exodus from Egypt was accompanied by many great [miracles](ten-plagues-Egypt.html), including the [parting of the Red Sea](parting-Red-Sea.html). Once safely out of Egypt, the children of Israel camped at [Mt. Sinai](mount-Sinai.html), where God gave Moses the Law. This Law, summarized in the [Ten Commandments](Ten-Commandments.html), was the basis of a [covenant](Mosaic-covenant.html) God made with Israel: if they kept His commandments, they would be blessed, but if they broke His commandments, they would suffer curses. Israel agreed to follow the Law of God (Exodus 7–11; 14:21\-22; 19–20\). In addition to establishing a moral code, the Law defined the role of the priest and prescribed the offering of [sacrifices](animal-sacrifices.html) to atone for sin. Atonement could only be made by the [shedding of the blood](blood-sacrifice.html) of a spotless sacrifice. The Law also detailed how to build the holy [tabernacle](tabernacle-of-Moses.html), or tent, in which God’s presence would dwell and where He would meet with His people (Leviticus 1; Exodus 25:8\-9\). After receiving the Law, Moses led the Israelites to the border of the [Promised Land](Israel-land.html). But the people, fearing Canaan’s warlike inhabitants and doubting God’s promises, refused to enter. As a punishment, God turned them back into the wilderness, where they were forced to [wander for 40 years](wilderness-wandering.html). In His grace, God miraculously provided [food](what-was-manna.html) and water for the entire multitude (Numbers 14:1\-4, 34\-35; Exodus 16:35\). At the end of 40 years, Moses died. One of his last prophecies concerned the coming of another Prophet who would be like Moses and to whom the people must listen. Moses’ successor, [Joshua](life-Joshua.html), was used by God to lead the people of Israel into the Promised Land. They went with God’s promise that none of their enemies would be able to stand against them. God showed His power at Jericho, the first city they encountered, by causing the [walls of the city to fall down flat](walls-of-Jericho.html). In His grace and mercy, God spared a believing harlot named [Rahab](life-Rahab.html) from Jericho’s destruction (Deuteronomy 18:15; Joshua 6\). Over the next years, Joshua and the Israelites succeeded in driving out most of the [Canaanites](Canaanites-extermination.html), and the land was divided among the twelve tribes. However, the conquest of the land was incomplete. Through a lack of faith and simple disobedience, they failed to finish the job, and pockets of Canaanites remained. These pagan influences had an effect on the Israelites, who began to adopt the worship of idols, in direct violation of God’s Law (Joshua 15:63; 16:10; 18:1\). After Joshua’s death, the Israelites experienced a tumultuous time. The nation would lapse into idolatry, and God would bring judgment in the form of enslavement to an enemy. The people of God would repent and call on the Lord for help. God would then raise up a [judge](questions-about-Judges.html) to destroy the idols, rally the people, and defeat the enemy. Peace would last for a while, but, after the death of the judge, the people invariably fell back into idolatry, and the cycle would repeat (Judges 17:6\). The final judge was [Samuel](life-Samuel.html), who was also a prophet. During his time, Israel demanded a king to rule over them, in order to be like the other nations. God granted their request, and Samuel anointed [Saul](life-Saul.html) as Israel’s first king. Saul was a disappointment, however. He disobeyed God and was removed from power. God chose [David](life-David.html), of the tribe of Judah, to succeed Saul as king. God [promised](Davidic-covenant.html) David that he would have a descendant who would reign on the throne forever (1 Samuel 8:5; 15:1, 26; 1 Chronicles 17:11\-14\). David’s son [Solomon](life-Solomon.html) reigned in Jerusalem after David’s death. During the reign of Solomon’s son, civil war broke out, and the kingdom was [divided](Israel-Northern-Southern-kingdoms.html): the northern kingdom was called Israel, and the southern kingdom was called Judah. The Davidic dynasty ruled in Judah (1 Kings 2:1; 12\). The kingdom of Israel had an unbroken series of wicked kings. None of them sought the Lord or attempted to lead the nation according to God’s Law. God sent prophets to warn them, including the miracle\-working [Elijah](life-Elijah.html) and [Elisha](life-Elisha.html), but the kings persisted in their wickedness. Finally, God brought the Assyrian nation upon Israel in judgment. The Assyrians deported most of the Israelites, and that was the end of the northern kingdom (1 Kings 17:1; 2 Kings 2; 17\). The kingdom of Judah had its share of wicked kings, but the chain was broken by an occasional godly king who truly loved the Lord and sought to govern according to the Law. God was faithful to His promise and blessed the people when they followed His commandments. The nation was preserved during the Assyrian invasion and endured many other threats. During this time, the prophet [Isaiah](life-Isaiah.html) preached against the sins of Judah and foresaw the Babylonian invasion. Isaiah also predicted the coming of the Servant of the Lord—He would [suffer for the sins](suffering-servant-Isaiah-53.html) of His people and be glorified and sit on David’s throne. The prophet [Micah](Book-of-Micah.html) predicted that the Promised One would be [born in Bethlehem](Micah-5-2-Messianic.html) (Isaiah 37; 53:5; Micah 5:2\). Eventually, the nation of Judah also fell into gross idolatry. God brought the [nation of Babylon](Babylonian-empire.html) against Judah in judgment. The prophet [Jeremiah](life-Jeremiah.html) experienced the fall of Jerusalem and predicted that the Jewish captives in Babylon would return to the Promised Land after 70 years. Jeremiah also prophesied a future covenant in which the Law was not written on tablets of stone but in the hearts of God’s people. This [new covenant](new-covenant.html) would result in God’s forgiveness of sin (2 Kings 25:8\-10; Jeremiah 29:10; 31:31\-34\). The [Babylon captivity](Babylonian-captivity-exile.html) lasted for 70 years. The prophets [Daniel](life-Daniel.html) and [Ezekiel](life-Ezekiel.html) ministered during that time. Daniel predicted the rise and fall of many nations. He also predicted the [coming of the Messiah](seventy-weeks.html), or Chosen One, who would be killed for the sake of others (Daniel 2:36\-45; 9:26\). After Babylon fell to the [Persians](Medo-Persian-empire.html), the Jews were released to return to Judah. Many Jews returned home to rebuild Jerusalem and the temple. [Nehemiah](life-Nehemiah.html) and [Ezra](life-Ezra.html) led those endeavors, with encouragement from the prophets [Haggai](Book-of-Haggai.html) and [Zechariah](Book-of-Zechariah.html). One of Zechariah’s prophecies included a description of a future King who would come into Jerusalem humbly, [riding on a donkey](king-ride-donkey.html) (Nehemiah 6:15\-16; Ezra 6:14\-15; Zechariah 9:9\). Not all of the Jews returned to Judah, however. Many chose to stay in Persia, where God still watched over them. A Jewess named [Esther](life-Esther.html) rose to the rank of queen of Persia and was instrumental in saving the lives of all the Jews in the kingdom (Esther 8:1\). [Malachi](Book-of-Malachi.html) wrote the last book of the Old Testament. He prophesied that the Lord would come to His temple, but, before His arrival, another [messenger](promised-messenger-Malachi.html) would prepare the way for the Lord. This messenger would be [like the prophet Elijah](Elijah-end-times.html) of old. After Malachi’s prophecy, it was another [400 years](400-years-of-silence.html) before God spoke directly to man (Malachi 3:1; 4:5\). The Old Testament is the story of God’s plan to bring about the [redemption](redemption.html) of man. At the close of the Old Testament, God has a unique [Chosen People](why-God-choose-Israel.html) who understand the importance of blood sacrifices, who believe the promises made to Abraham and David, and who are awaiting a Redeemer. In short, they are ready to receive the Serpent\-crusher of Genesis, the Prophet like Moses, the Suffering Servant of Isaiah, the Son of David, the Messiah of Daniel, and the Humble King of Zechariah—all to be found in one person, Jesus Christ.
What does the Bible say about faithfulness?	Answer To be faithful is to be reliable, steadfast and unwavering, and the Bible speaks of this type of faithfulness in four ways: as an attribute of God, as a positive characteristic of some people, as a characteristic that many people lack, and as a [fruit of the Holy Spirit](fruit-Holy-Spirit-faithfulness.html). Faithful is also used in the sense of “believing,” as in the case of the Christians in Ephesus and Colossae (Ephesians 1:1; Colossians 1:2\). Scripture speaks often of God’s faithfulness. Over and over we learn that when God says He will do something, He does it (even when it seems impossible). When He says something will happen, it happens. This is true for the past, the present and the future. If this were not the case—if God were unfaithful even once—He would not be God, and we could not rely on any of His promises. But as it is, “Not one word has failed of all the good promises he gave” (1 Kings 8:56\). God is eternally reliable, steadfast, and unwavering because faithfulness is one of His inherent attributes. God does not have to work at being faithful; He is faithful. Faithfulness is an essential part of who He is (Psalm 89:8; Hebrews 13:8\). In His faithfulness, God protects us from evil (2 Thessalonians 3:3\), sets limits on our temptations (1 Corinthians 10:13\), forgives us of sin (1 John 1:9\), and [sanctifies](sanctification.html) us (1 Corinthians 1:9; Philippians 1:6\). When a person walks consistently with God, in humble service to Him, he or she can be called “faithful.” When Nehemiah had to leave Jerusalem to return to Persia, he put Hanani and Hananiah in charge. The reason for his choice of these men was that they were “more faithful and God\-fearing . . . than many” (Nehemiah 7:2, ESV). Nehemiah needed men of character whom he could trust. Men who would not take bribes, who were committed to the welfare of the people, and who would uphold the integrity of the office. Notice, also, that faithfulness is associated with fearing God. The better we truly know God, the more we will want to imitate Him (Ephesians 5:1\). Other examples of faithfulness include Silas (1 Peter 5:8\), Tychicus (Ephesians 6:21\), Epaphras (Colossians 1:7\), Onesimus (Colossians 4:9\), and Moses (Hebrews 3:2\). Some of the names included in this “faithful list” are unfamiliar to most people. Not much is known of Tychicus or Epaphras, for example. But faithfulness, even in small matters, is known to God and rewarded in the end (Luke 19:17\). The Bible also warns us of the consequences of unfaithfulness. These warnings are necessary because, as the old hymn says, we are “prone to wander . . . prone to leave the God I love.” Our hearts are too often found fickle, despite our best intentions (Proverbs 20:6; Jeremiah 17:9; Matthew 26:75\). Faithfulness affects every relationship we have. The Bible says it is a gift from God. When we receive Christ as Lord, the Holy Spirit indwells us and brings the blessings of love, joy, peace and faithfulness (Galatians 5:22\). The fullness of these blessings depends on walking with God and yielding to His Spirit. We should be faithful to read and abide by God’s Word and to seek the Lord in prayer (Psalm 1:1\-2; Ephesians 6:18\). The Old Testament taught that “the just will live by faith” (Habakkuk 2:4\), and that truth is quoted, amplified and illuminated three times in the New Testament. We obtain that faith, and our faithfulness, by the grace of God. He is faithful to His children, and by His grace we will one day hear the words, “Well done, good and faithful servant!” (Matthew 25:23\).
What is the definition of heresy?	Answer When we hear the word heresy, we might conjure up images of medieval torture chambers and heresy trials. There was a period of church history that certainly included those things. If we are not history buffs or religious scholars, we might know that heresy is a bad thing, but still be rather foggy on the details. So, what exactly is heresy, and what does the Bible have to say about it? A basic definition of heresy, according to Merriam\-Webster’s Collegiate Dictionary, is “adherence to a religious opinion contrary to church dogma.” A second definition is “dissent or deviation from a dominant theory, opinion, or practice.” That’s a good starting point for us. These definitions identify two key elements: a dominant position and a contrary position. With regards to religion, any belief or practice that goes against the official position of the church is considered heretical. Heresy has existed in every age, but during the 12th century, the Catholic Church took unprecedented action against it. As the power of the Catholic Church increased in Europe, dissenting voices of other Christian groups became more troublesome. Pope Alexander III (1162–63\) encouraged informers, so the church could discover evidence of heresy. In 1184 Pope Lucius III issued a decree that a convicted heretic was to be handed over to secular authorities for punishment. Over the next several decades, the church increased the severity of punishment for heresy, ultimately making it a capital offense under Pope Gregory IX. During this time, the Dominicans became the principal agents of the [Inquisition](inquisitions.html), a special court given authority to judge intentions as well as actions. When heresy was suspected in a village, an inquisitor was sent to preach a sermon calling for the villagers to come forward with reports of heresy. This was a “general inquisition” that included a period of grace for anyone who would confess. This was followed by a “special inquisition” that might include coercion, false witnesses, and torture to obtain a “confession.” Those identified as heretics were then ordered to do [penance](penance-Bible.html), which might consist of mandatory church attendance, pilgrimage to a shrine, loss of property, or imprisonment. Heretics who refused to repent were sentenced to death. The Inquisition continued in most areas of Europe until the 15th century. Obviously, the gauge for “heretical” teaching varies according to the established orthodoxy of the day. Any group or individual who differs from another group can technically be called heretical. In Acts 24:14, Christians are called heretics by the Jews. The “heretics” of the Middle Ages were only heretical in that they disagreed with the Catholic Church, not because they held unbiblical doctrines. The Spanish Inquisition executed over 14,000 people, many of them for simply possessing a Bible. Thus, biblically speaking, it was the established church itself that was heretical during the Middle Ages. Regarding biblical Christianity, what is heresy? Second Peter 2:1 says, “There will be [false teachers](false-teachers.html) among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction.” From this verse, we see that heresy is anything that denies the teaching of Jesus. In 1 Corinthians 11:19, Paul takes the church to task for having heresies among them—heresies that led to schisms in the body. These verses touch on both aspects of what constitutes heresy in the church: denying the doctrines God has given, and dividing the body He has created. Both of these are dangerous, destructive actions that are soundly rebuked by Scripture. See also 1 John 4:1\-6; 1 Timothy 1:3\-6; 2 Timothy 1:13\-14; and Jude 1\. How does the Bible deal with heresy? Titus 3:10 says, “A man that is an heretic after the first and second admonition reject” (KJV). Other translations say “divisive person,” “factious man,” and “person who stirs up division.” When a person in the church departs from biblical teaching, the correct response is to, first, try to correct him, but if he refuses to listen after two warnings, have nothing more to do with him. [Excommunication](church-discipline.html) is implied. The truth of Christ will unify believers (John 17:22\-23\), but heresy, by its very nature, cannot peacefully co\-exist with the truth. Of course, not every disagreement in the church is heresy. Having a different opinion is not wrong, but when the opinion is divisive or maintained in defiance of clear biblical teaching, it becomes heretical. The apostles themselves disagreed at times (see Acts 15:36\-41\), and Peter once had to be rebuked for divisive and legalistic behavior (Galatians 2:11\-14\). But, praise the Lord, through an attitude of humility and submission to the God of truth, the apostles worked through their disagreements and set an example for us. How do we guard against heresy? Philippians 2:2\-3 is a good starting point: “Complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.” As we submit ourselves to the authority of God’s Word and deal with one another in love and respect, divisions and heresies will be diminished.
What is the futurist interpretation of the book of Revelation?	Answer The futurist interpretation of the book of Revelation is one of four approaches to understanding the prophecies of Revelation. The other three systems are the historicist, the [preterist](preterist.html), and the spiritual (or idealist). The basic premise of the futurist viewpoint is that the majority of the prophecies in Revelation still await a future, literal fulfillment. This view of interpreting Revelation is very popular today, particularly among [dispensationalists](dispensationalism.html). It is the method used by the authors of the bestselling Left Behind series. Those who hold this view generally believe that everything after Revelation 3 will be fulfilled in the future. The futurist viewpoint often divides Revelation into three sections, which are defined in Revelation 1:19\. There, the apostle John is instructed to “write, therefore, what you have seen, what is now and what will take place later.” Following this three\-part outline, Revelation 1 contains John’s vision of the risen Christ and represents the past (“what you have seen”). Chapters 2 and 3, which contain the letters to the seven churches, describe the present (“what is now”). Finally, chapters 4–22 describe events in the future (“what will take place later”). Dispensationalists generally believe that the [rapture](rapture-of-the-church.html) of the church takes place at the time of Revelation 4:1, after which comes the “what will take place later.” Revelation 4:1 marks the beginning of the [tribulation](rapture-tribulation.html), a seven\-year period where God finishes His discipline of Israel and begins His judgment of the unbelieving world as described in Revelation 4–19\. Some futurists place the rapture of the church at Revelation 19, at the time of Jesus’ [second coming](difference-Rapture-Second-Coming.html). The futurist approach basically sees John’s vision as a series of chronological events, although some futurists see parallel or cyclical patterns in the visions of Revelation 4–19\. The futurist interpretation lends itself to a more literal view than do the other interpretive systems, which tend to allegorize the events of Revelation. For example, Revelation 19:20 says, “The beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. . . . The two of them were thrown alive into the fiery lake of burning sulfur.” The futurist interpretation sees this as a prophecy that two evil individuals will face personal judgment from God. The spiritual interpretation, in contrast, simply sees it as a morality tale expressing an aspect of the age\-long struggle between good and evil. The preterist view holds that this event has already occurred, sometime in the first century. Critics of the futurist view sometimes accuse futurists of holding to a too literal interpretation and of not recognizing any symbolic meanings. However, futurists do recognize that some aspects of Revelation are symbolic. The description of Jesus returning with a “sharp sword” coming “out of his mouth” is obviously symbolic, yet it is a symbol with a literal interpretation—Jesus will return, and He will win the battle by the power of His word. An error to avoid in the futurist interpretation of Revelation is that of becoming “newspaper theologians” who try to superimpose current events on the timeline of Revelation. This approach can lead to date\-setting, if one is not careful. Sadly, many people have been influenced by such “prophecy experts” whose predictions fail to come true. There are differing viewpoints concerning the [end times](questions_end-times.html) among faithful, Bible\-believing Christians. We believe that the futurist viewpoint of Revelation is the one that is most consistent with a literal interpretation of the Bible overall and the one that best acknowledges the book’s own claim to be prophecy (Revelation 22:7, 10\). Whichever view one takes, all Christians should be preparing themselves to meet Jesus Christ and be waiting for His return (John 14:3\).
How can I recognize the guidance of the Holy Spirit?	Answer Before Jesus ascended to heaven, He told His disciples that He would send one who would teach and guide all those who believe in Him (Acts 1:5; John 14:26; 16:7\). Jesus’ promise was fulfilled less than two weeks later when the Holy Spirit came in power on the believers at Pentecost (Acts 2\). Now, when a person believes in Christ, the Holy Spirit immediately becomes a permanent part of his life (Romans 8:14; 1 Corinthians 12:13; Ephesians 1:13–14\). The Holy Spirit has many functions. Not only does He distribute spiritual gifts according to His will (1 Corinthians 12:7–11\), but He also comforts us (John 14:16, KJV), teaches us (John 14:26\), and remains in us as a seal of promise upon our hearts until the day of Jesus’ return (Ephesians 1:13; 4:30\). The Holy Spirit also takes on the role of Guide and Counselor, leading us in the way we should go and revealing God’s truth (Luke 12:12; 1 Corinthians 2:6–10\). But how do we recognize the Spirit’s guidance? How do we discern between our own thoughts and His leading? After all, the Holy Spirit does not speak with audible words. Rather, He guides us through our own consciences (Romans 9:1\) and other quiet, subtle ways. One of the most important ways to recognize the Holy Spirit’s guidance is to be familiar with God’s Word. The Bible is the ultimate source of wisdom about how we should live (2 Timothy 3:16\), and believers are to search the Scriptures, meditate on them, and commit them to memory (Joshua 1:8\). The Word is the “sword of the Spirit” (Ephesians 6:17\), and the Spirit will use it to speak to us (John 16:12–14\) to reveal God’s will for our lives; He will also bring specific Scriptures to mind at times when we need them most (John 14:26\). Knowledge of God’s Word can help us to discern whether or not our desires come from the Holy Spirit. We must test our inclinations against Scripture—the Holy Spirit will never prod us to do anything contrary to God’s Word. If it conflicts with the Bible, then it is not from the Holy Spirit and should be ignored. It is also necessary for us to be in continual prayer with the Father (1 Thessalonians 5:17\). Not only does this keep our hearts and minds open to the Holy Spirit’s leading, but it also allows the Spirit to speak on our behalf: “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God” (Romans 8:26–27\). Another way to tell if we are following the Spirit’s leading is to look for signs of His fruit in our lives (Galatians 5:22–23\). If we walk in the Spirit, we will continue to see these qualities grow and mature in us, and they will become evident to others as well. It is important to note that we have the choice whether or not to accept the Holy Spirit’s guidance. When we know the will of God but do not follow it, we are resisting the Spirit’s work in our lives (Acts 7:51; 1 Thessalonians 5:19\), and a desire to follow our own way grieves Him (Ephesians 4:30\). The Spirit will never lead us into sin. Habitual sin will cause us to miss what the Holy Spirit wants to say to us through the Word. Being in tune with God’s will, turning from and confessing sin, and making a habit of prayer and the study of God’s Word will allow us to recognize—and follow—the Spirit’s leading.
Why was a burial place so important in the Bible?	Answer In Genesis 49:29\-32, we read Jacob’s instructions about his burial place: “I am to be gathered to my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, in the cave that is in the field at [Machpelah](cave-of-Machpelah.html), to the east of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite to possess as a burying place. There they buried Abraham and Sarah his wife. There they buried Isaac and Rebekah his wife, and there I buried Leah—the field and the cave that is in it were bought from the Hittites.” Obviously, Jacob was very concerned with his burial place, and he knew the exact history of the spot he had chosen. When Joseph was approaching death, he also gave instructions concerning his remains (Genesis 50:25\). One reason the burial place was so important to the patriarchs has to do with God’s promise of the land. God had promised that Abraham’s descendants would possess the land where he had been buried (Genesis 12:1\-3\). Jacob knew that, if he was buried in Canaan, his tomb would forever remain within the [Promised Land](Israel-land.html). The fact that Abraham, Isaac, and Jacob would all be buried there—three generations—emphasized their belief in God’s promise to give this land to their family. A second important reason was that Jacob wanted to be buried with his family. Still today, many people prefer to be laid to rest alongside family members as a sign of love and solidarity. In ancient times, it was considered an honor to be buried in a family plot. Many a king’s death is recorded as he “rested with his ancestors” (e.g., 2 Kings 14:16; 2 Chronicles 21:1\). Jacob’s desire to be buried with his wife, father, and grandfather naturally displayed his deep love for them. A third reason Jacob desired to be buried in the cave of Machpelah was that it was land he and his family owned. Jacob’s grandfather had purchased it from the Hittites. Though Jacob had been given land in Egypt to live in, he did not consider it his own. His home was in Canaan, the land where he had been born and raised and where he wished to be buried. A fourth reason for the patriarchs’ insistence on their burial place in Canaan was that they held on to the hope of a future kingdom. Hebrews 11:9\-10 says, “By faith \[Abraham] went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God.” Verse 16 adds, “But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.” The patriarchs understood that their death was not the end of life. Instead, God had a future kingdom prepared, one where the Lord God will reign as King.
What is the significance of a city gate in the Bible?	Answer Besides being part of a city’s protection against invaders, city gates were places of central activity in biblical times. It was at the city gates that important business transactions were made, court was convened, and public announcements were heralded. Accordingly, it is natural that the Bible frequently speaks of “sitting in the gate” or of the activities that took place at the gate. In Proverbs 1, wisdom is personified: “At the head of the noisy streets she cries out, in the gateways of the city she makes her speech” (verse 21\). To spread her words to the maximum number of people, Wisdom took to the gates. The first mention of a city gate is found in Genesis 19:1\. It was at the gate of Sodom that Abraham’s nephew, Lot, greeted the angelic visitors to his city. Lot was there with other leading men of the city, either discussing the day’s issues or engaging in important civic business. In the Law of Moses, parents of a rebellious son were told to bring him to the city gate, where the elders would examine the evidence and pass judgment (Deuteronomy 21:18\-21\). This affirms that the city gate was central to community action. Another important example is found in the book of Ruth. In Ruth 4:1\-11, Boaz officially claimed the position of [kinsman\-redeemer](kinsman-redeemer.html) by meeting with the city elders at the gate of Bethlehem. There, the legal matters related to his marriage to Ruth were settled. As Israel combatted the Philistines, the priest Eli waited at the city gate for news regarding the ark and to hear how his sons fared in the battle (1 Samuel 4:18\). When King David ruled Israel, he stood before his troops to give instructions from the city gate (2 Samuel 18:1\-5\). After his son Absalom died, David mourned but eventually returned to the city gate along with his people (2 Samuel 19:1\-8\). The king’s appearance at the gate signaled that the mourning was over, and the king was once again attending to the business of governing. The city gate was important in other ancient cultures, as well. Esther 2:5\-8 records that some of the king’s servants plotted at the king’s gate to murder him. Mordecai, a leading Jew in Persia, heard the plot and reported it to Esther, who gave the news to the king (Esther 2:19\-23\). The Persian court officials were identified as being “at the king’s gate” (3:3\). To control the gates of one’s enemies was to conquer their city. Part of Abraham’s blessing from the Lord was the promise that “your offspring shall possess the gate of his enemies” (Genesis 22:17\). When Jesus promised to build His Church, He said, “The gates of Hades will not overcome it” (Matthew 16:18\). An understanding of the biblical implications of “gates” helps us interpret Jesus’ words. Since a gate was a place where rulers met and counsel was given, Jesus was saying that all the evil plans of Satan himself would never defeat the Church.
What made some animals clean and others unclean (Genesis 7)?	Answer Noah took two of every kind of animal into the ark, right? Not exactly. The Bible states, “Take with you seven pairs of every kind of clean animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, and also seven pairs of every kind of bird, male and female, to keep their various kinds alive throughout the earth” (Genesis 7:2–3\). The Hebrew phrase translated “seven pairs” literally means “seven sevens,” so there is some question as to whether Noah took seven specimens of each “clean” species (three pairs and an extra) or seven pairs. Either way, he was told to take more clean animals than unclean on the [ark](Noahs-ark-animals.html). Only the unclean animals came in pairs (Genesis 6:19\). Leviticus 11 defines the difference between clean and unclean animals, but Noah lived before the giving of the Law. We are not told how Noah knew which animals were clean and unclean, but he obviously knew the difference. Sacrifices to God were made before the Mosaic Law (Genesis 4:4\), which means God had somehow communicated to man what animals were suitable for sacrifice (and, later, for eating). Leviticus 11 specifies which birds, land animals, and sea creatures were clean and unclean. Here are a few of the clean and unclean animals in those lists: Clean animals: land animals that chew the cud and have a divided hoof, such as cattle, deer, goats, and sheep; seafood with both fins and scales, such as bluegill, grouper, and cod; certain birds, including chickens, doves, and ducks; and even some insects, such as grasshoppers and locusts. Unclean animals: land animals that either do not chew the cud or do not have a split hoof, such as pigs, dogs, cats, horses, donkeys, and rats; seafood lacking either fins or scales, such as shellfish, lobster, oysters, and catfish; some birds, such as [owls](owls-in-the-Bible.html), hawks, and [vultures](Bible-vultures.html); and other animals, such as reptiles and amphibians. While the New Testament teaches that we are no longer judged regarding what foods we eat (Colossians 2:16\), nutritionists have noted that the listings of clean and unclean foods in the Old Testament actually provide a guideline for a healthy diet. In a time period lacking modern food safety techniques, a diet consisting of only clean animals would have protected people against many health problems. Ultimately, God’s distinction between clean and unclean animals was about more than one’s diet. Many of God’s regulations were to remind His people, Israel, that they were set apart to worship the one, true God. The original audience of Genesis 7, during Moses’ day, would have associated the reference to clean animals with the animals God had given them for food as well as sacrifice. It would only make sense to include more clean animals than unclean on the ark. Noah made a sacrifice immediately after the [Flood](global-flood.html) (Genesis 8:20\). Since seven (or seven pairs) of every clean animal had been aboard, the sacrifices would still have left plenty of animals to begin replenishing the earth.
Why weren’t Adam and Eve created at the same time (Genesis 2)?	Answer Genesis 2 describes the creation of Adam and then indicates that Eve was created sometime later. Surely, God had a reason for not creating them at the same time. Some have suggested that there is no clear rationale for God’s delay in creating Eve, but the text does imply a reason. Genesis 2:20 states, “The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam there was not found a helper fit for him.” Each animal lived in community with other animals. In contrast, Adam was alone. It seems that God wanted Adam to recognize that aloneness before God created a wife for him. It was necessary for Adam to feel his need in order for the fulfillment to be truly satisfying. The answer to Adam’s aloneness was Eve. She was called a “helper,” one who both supported and complemented Adam and a person he could support as well. God’s use of Adam’s rib to form Eve provided a unique connection point to highlight their dependence upon one another and the fact that they were “one flesh” (Genesis 2:24\). If Adam and Eve had been created at the same time, this aspect of human community or companionship would not have been as conspicuous. The fact that God separated the times of Adam’s and Eve’s creation draws attention to their need for companionship. The man’s solitary existence was the only thing called “not good” in all of creation—a telling description by God Himself to accentuate our need for community (Genesis 2:18\). Interestingly, the Genesis account of the creation of Adam and Eve does not show Adam as better than Eve or Eve as better than Adam. Instead, they are shown as interdependent, one with the other, as part of God’s “good” creation. Genesis 2 concludes with God’s plan for marriage: “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh” (Genesis 2:24\). Marriage between a man and a woman is a unity that reflects God’s original pattern in creation.
What was the purpose of a dowry (Genesis 31:15)?	Answer A dowry, sometimes called a bride price or bridewealth, was a payment made by a man as a gift to the family of a woman he desired to be his wife. In Genesis 29, Jacob loved Rachel and offered to work seven years for her father, Laban, in exchange for her hand in marriage. This is one example of the ancient convention of the dowry. In Jacob’s day, giving a dowry for Rachel was the expected cultural practice. Arranging to work off a dowry was an accepted practice as well. One scholar notes, "Regarding marriage generally, the Nuzi tablets provided that if a man worked over a period of time for the father of a girl whom he wished to marry, then he would have the right to take the girl as his wife” (Stuard A. West, “The Nuzi Tablets,” Bible and Spade 10:3–4, Summer–Autumn 1981, p. 70\). Since Jacob had no other major source of income at that time, he offered to work in exchange for Rachel as his wife. He understood it was the only offer he could make that would have appealed to Laban. Scholars note that laborers in the ancient Near East generally earned between one\-half shekel and one shekel per month. Laban would likely have seen an offer of seven years of free labor as very generous. Jacob wanted to make his offer appealing to ensure Laban said “yes” to giving Rachel in marriage. Jacob was deceived by Laban and first given Rachel’s sister, Leah, as a wife. In order to marry Rachel, Jacob had to agree to another seven years of labor. When the time finally came for Jacob and his family to leave Laban’s house, Leah and Rachel said, “Is there any portion or inheritance left to us in our father’s house? . . . For he has sold us, and he has indeed devoured our money” (Genesis 31:14\-15\). Jacob’s years of work in exchange for Rachel was clearly seen by these women as a form of income for Laban—income that he had spent, leaving his daughters no inheritance. Still today, the dowry system is used in some parts of the world, especially in India, Bangladesh, Pakistan, Sri Lanka, and Nepal. The process requires the involvement of both families and a deep commitment by the potential husband before marriage. In Western nations, a different tradition has developed that involves asking a woman’s parents for her hand in marriage. Also somewhat confusing is that, today, a dowry is often regarded as money or other goods that a woman brings to the marriage rather than what the man gives. The dowry system is a long\-standing practice in Eastern culture that is still in use today. The benefits include a closer connection between both families and assurance of the man’s commitment to the union. The disadvantages include the lack of money serving as a barrier to one’s ability to marry.
What kind of divination did Joseph do in Genesis 44:5, 15?	Answer In Genesis 44, Joseph tests his brothers (who have not recognized him) by returning their money in each sack of grain they had purchased. In Benjamin’s sack, he places his special silver cup. After the brothers leave for home, Joseph sends his steward after them to confront them over the “theft” of the cup. The steward was to say to them, “Why have you repaid evil for good? Is it not from this that my lord drinks, and by this that he practices divination? You have done evil in doing this” (verses 4\-5\). In verse 15, Joseph accuses his brothers in person, saying, “What deed is this that you have done? Do you not know that a man like me can indeed practice divination?” Joseph’s claim to have knowledge by [divination](Bible-divination.html) seems to conflict with the Bible’s condemnation of divination as evil (Deuteronomy 18:10; 1 Samuel 15:23\). Here are some points to consider: First, it is clear that Joseph’s use of the “divining cup” is part of his test for his brothers. He planted evidence that would link them to a serious crime. Since the cup was part of a setup, it may have not been used in divination at all. There is no indication in the passage that Joseph actually used the cup for divination. Instead, Joseph may have claimed he used it to divine matters in order to raise the stakes and incite more fear in his brothers’ hearts. Second, divination was common in ancient Middle Eastern cultures, especially among its leaders. In fact, Laban once said to Jacob, “I have learned by divination that the LORD has blessed me because of you” (Genesis 30:27\). Jacob’s sons would have at least been aware of the practice and known what divination was, whether or not Joseph actually used the cup for that purpose. Divination in the Egyptian court would have been common, and a reference to it would have seemed natural to Joseph’s brothers. Third, it is possible, though unlikely, this is one of the few cases in which God permitted the use of objects to discern His will. Other examples include the casting of lots (Leviticus 16:7\-10\), the priest’s use of the [Urim and Thummim](urim-thummim.html) (Numbers 27:21\), and Gideon’s use of the fleece (Judges 6:36\-40\). If Joseph did practice divination with the silver cup, it was not divination in the pagan sense but seeking God’s will through a particular method. The most likely scenario is that Joseph owned a silver divination cup as did all Egyptian nobility at that time. The context is not clear that Joseph ever used this cup in divination. As part of his plan to test his brothers, he placed something small yet valuable in Benjamin’s grain sack. A silver cup was a perfect object in this case, as it held great financial and spiritual value in Egypt. The reaction of Joseph’s brothers reveals their concern: “They tore their clothes” (Genesis 44:13\). Judah also said, “How can we clear ourselves? God has found out the guilt of your servants; behold, we are my lord’s servants” (Genesis 44:16\). Joseph’s test worked. His brothers were immediately convicted of their sin against Joseph and attributed their current misfortune to God’s hand of justice. Another consideration is that Joseph had no need to use a cup for divination. God had enabled him to have prophetic dreams himself and to interpret the dreams of others. Joseph found his success in God without the use of props. After revealing his identity to his brothers and forgiving the wrong they had done him, Joseph sent them back to their father with this report: “God has made me lord of all Egypt” (Genesis 45:9\).
Why is a day measured from evening to morning in Genesis 1?	Answer The most natural explanation for a day being measured from evening to morning in Genesis 1 is that the beginning of time was marked by darkness. Genesis 1:2 notes, “The earth was without form and void, and darkness was over the face of the deep.” Then, in Genesis 1:3\-5, “God said, ‘Let there be light,’ and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.” Light came after darkness, indicating the markers of a full day. In the Jewish tradition, days follow this pattern of night first, then day. Still today, practicing Jews observe the Sabbath beginning on sunset of Friday until sunset on Saturday. Eventually, there was a change to today’s practice where a day starts at midnight. The modern calendar is based on the Gregorian calendar, a revision of the Julian calendar implemented in 45 B.C. by Julius Caesar. As Christianity spread throughout Europe, the Julian calendar became the standard adopted by other nations. The revision into the Gregorian calendar came in 1582\. Genesis 1 reveals that the days of the week were originally measured “evening” then “morning.” Each description of the seven days of creation uses this format, clearly indicating a day that began at sunset. The Jews in the time of Jesus continued to recognize this pattern. One example in the Gospels involves the burial of Jesus. Joseph of Arimathea placed Jesus in a nearby tomb just before sunset (John 19:42\). Luke 23:54 reads, “It was the preparation day, and the Sabbath was about to begin” (NASB). The fact that the Sabbath began at sundown also explains why the two thieves’ deaths were hastened (John 19:31\). Genesis 1 marks days from evening to morning as a natural extension of God turning darkness into light. This tradition continued through the New Testament period and is practiced today by many observant Jews. Christians are not bound to divide days the same way, but an understanding of the Jewish way of reckoning time is basic to understanding some of the cultural practices in the Bible.
Why did God send the Israelites to Egypt for 400 years (Genesis 15:13)?	Answer In Genesis 15:13, the Lord tells Abraham, “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years.” God knows everything that will happen, and He revealed part of the future to Abraham. God’s plan included sending the Jews to Egypt for four hundred years. As for why, some information is provided in the context of this verse. Verses 14\-16 read, “But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. . . . And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.” Two major predictions help explain this 400\-year waiting period. First, one result of the Israelites’ leaving Egypt would be “great possessions.” Of course, in order to leave Egypt, they had to be there. God promised that their exit would mean great abundance for Israel. This was fulfilled in Exodus 12\. When the Israelites left Egypt following the tenth plague, they were told to ask the Egyptians for items of value for their journey. “The people of Israel . . . asked the Egyptians for silver and gold jewelry and for clothing. And the LORD had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they plundered the Egyptians” (verses 35\-36\). Second, the Lord wanted to wait before giving the [Promised Land](Israel-land.html) to Israel because “the iniquity of the Amorites is not yet complete.” The Amorites worshiped other gods and participated in numerous other sins. God promised to remove them from the land where Israel would one day live. However, God had a certain time period in mind that included 400 years for Israel in Egypt. He is surely “slow to anger, and abounding in mercy” (Psalm 103:8\). Once the Israelites did return to the land promised to them, the Amorites were destroyed as the Lord predicted (Numbers 21:31\-32; Joshua 10:10; 11:8\). God certainly could have chosen a different way or a different time frame for placing the Israelites in their Promised Land, but He chose a particular way to bring glory to Himself. The 400\-year sojourn in Egypt included many examples of God’s wisdom and might. Joseph’s preservation of the Israelites during a famine, Moses’ rise to leadership, and God’s great miracles such as the crossing of the Red Sea were all part of Israel’s time in Egypt.
Why did people keep family idols in the Bible?	Answer The Bible mentions several people who possessed [teraphim](teraphim.html), or household idols. These images were used as talismans to bring a blessing upon the household. Two women married to men of God kept family idols—Rachel and [Michal](Michal-in-the-Bible.html). Rachel was the wife of Jacob and the daughter of Laban. When Jacob tried to quietly move his family away from Laban to his own homeland, Laban pursued him with a band of men. Having caught up with Jacob, Laban accused him of stealing his household idols. Jacob, unaware that Rachel had stolen the idols, declared, “Anyone with whom you find your gods shall not live. In the presence of our kinsmen point out what I have that is yours, and take it” (Genesis 31:32\). Genesis does not explain why Rachel stole the household idols. Perhaps she had a nostalgic desire to have some items from her old home, and the teraphim were the most prominent. Another possibility is that the idols were made of valuable materials. If so, Rachel may have taken them for financial gain. Or it could be that Rachel believed in the power of the images. She may have stolen the idols out of a superstitious fear of moving from home. She had lived with or near her father her entire life, and she likely felt some anxiety about moving to a new place. The household idols could have been like a good\-luck charm for her. Basically, it appears that Rachel continued to hold to superstitions and pagan spiritual practices embraced by her father’s family. Still today, many Christians have difficulty letting go of non\-Christian practices that exist as part of family tradition. Michal, the wife of King David, also had teraphim in her possession. At one point her father, Saul, sent men to kill David. Michal helped David escape through a window and then took a large household idol and placed it in his bed. She disguised the image under a blanket to look like David. In this way, she bought some time to aid her husband’s escape (1 Samuel 19\). It appears this large idol was already in her house. No explanation for its presence is given in the text, although some commentators conjecture that Saul had already forsaken the Lord and had turned to idols by this time. Michal could have smuggled the idol from her father’s house into David’s when she came to live there. Interestingly, in both cases, the wife of a godly man continued to be influenced by pagan spiritual practices that carried over from her father’s family. This goes to show that parents exhibit a powerful spiritual influence over their children that often extends into later life. In Rachel’s case, this influence led to a dangerous situation. Idols are not to be part of a Christian’s life in any form. Scripture is clear that there is only one God, and He alone is to be served. Any image or statue that is used today as a good\-luck charm is an example of modern\-day teraphim. An image of St. Joseph used to sell a house, an image of St. Christopher used to protect travelers in a car, an image of Our Lady of Guadalupe used to impart grace—these are all modern household idols. They are a throwback to paganism and should not be a part of a Christian household.
Why was a father’s blessing so highly valued in the Old Testament?	Answer The book of Genesis emphasizes the blessing of a father to his sons. The patriarchs Abraham, Isaac, and Jacob all gave formal blessings to their children—and, in Jacob’s case, to some grandchildren. Receiving a blessing from one’s father was a high honor, and losing a blessing was tantamount to a curse. An Old Testament blessing of a father to his sons included words of encouragement, details regarding each son’s inheritance, and prophetic words concerning the future. For example, Isaac’s blessing on Jacob (which was meant for Esau) gave him the earth’s bounty and authority over his brother (Genesis 27:28\-29\). It also promised that those who blessed Jacob would be blessed, and those who cursed him would receive a curse—words that echo God’s promise to Abraham in Genesis 12:3\. When Esau discovered that Jacob had deceived his father and had received the blessing meant for Esau, he was distraught and asked, “Have you not reserved a blessing for me?” (Genesis 27:36\). Isaac’s words to Esau reinforced Jacob’s superiority but also prophesied that Esau would one day rebel against Jacob’s rule (verses 39\-40\). When Jacob blessed his twelve sons, he also made predictions regarding their future (Genesis 49\). The Bible records the direct fulfillment of many of these predictions, revealing the supernatural ability given to Jacob as the father of the [twelve tribes](twelve-tribes-Israel.html). In one of his blessings, Jacob said, “Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your father’s sons shall bow down before you” (Genesis 49:8\). The blessing also included a prediction that kings would come from Judah and that one King would eventually receive “the obedience of the nations” (verse 10\). Judah’s descendants later became the tribe from which King David came and in whose land Jerusalem was located. Jesus Christ would also come from the tribe of Judah (Matthew 1:3\). Another example of a supernatural prediction in Jacob’s blessing is found in his words to Issachar: “He saw that a resting place was good, and that the land was pleasant” (Genesis 49:15\). Issachar’s family would later inherit lower Galilee, including the Valley of Jezreel, which included rich, productive farmland. Jacob’s youngest son also received a prophecy that was later fulfilled: “Benjamin is a ravenous wolf, in the morning devouring the prey and at evening dividing the spoil” (Genesis 49:27\). The tribe of Benjamin would produce many military leaders in Israel, including Ehud, King Saul, and Saul’s son Jonathan, revealing a strong, warlike personality (Judges 5:14; 20:16; 1 Chronicles 8:40; 2 Chronicles 14:8; 17:17\). A patriarch’s final blessing was important in biblical times as a practical matter of inheritance rights. In addition, some final blessings included prophetic statements that reveal God’s supernatural power at work through the men of His choosing.
Were fish and sea creatures also destroyed during the Flood (Genesis 6–8)?	Answer When God revealed His plan to destroy the world with a Flood, He told Noah, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them” (Genesis 6:7\). Interestingly, fish and sea creatures were not mentioned. Several passages in the Flood section of Genesis help shed some light on the question of whether or not fish were killed in the Flood. Genesis 6:17 states, “For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die.” Specifically, everything on the earth would die. The flood of water would drown them. Logically, animals that live in the water would not be affected by more water. Also, it is hard to see how fish could be described as having “breath.” Land animals and birds were selected to board the ark, but fish and sea creatures were not (Genesis 6:19\-21; 7:2\-4\). This would seem to indicate that sea creatures did not need the ark in order to survive. Genesis 7:20\-23 lists animals that died, but sea life is not included: “The waters prevailed above the mountains, covering them fifteen cubits deep. And all flesh died that moved on the earth, birds, livestock, beasts, all swarming creatures that swarm on the earth, and all mankind. Everything on the dry land in whose nostrils was the breath of life died. He blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens.” The reference to “dry land” limits what types of animals were affected. After the Flood, “God remembered Noah and all the beasts and all the livestock that were with him in the ark” (Genesis 8:1\). Why didn’t God “remember” the fish and sea creatures? They had not been destroyed like the other animals. It is interesting to observe how the Hebrew worldview categorized animal life. The fifth day of creation included the creation of fish and sea life as well as flying creatures and birds: “So God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good” (Genesis 1:21\). Land animals were created on the sixth day (Genesis 1:24\). Based on these verses, the Jewish people saw animal life in three categories—sea life, flying animals, and land animals. Of those three categories, only the flying animals and land animals were taken aboard the ark. The fish and sea life were not at risk under the water.
Why did God have the cherubim guard just the east side of Eden (Genesis 3:24)?	Answer Genesis 3:24 says, “He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.” According to this verse, only one side of Eden was guarded—the east side. Was it possible for Adam and Eve to have sneaked in another way? Part of understanding this passage is a consideration of the Hebrew perspective regarding directions. The Jewish people listed directions starting with “east,” unlike Western cultures that typically list the compass points starting with “north.” To say “at the east of the Garden of Eden” could have been a reference to the edge of Eden. Though this is not definitive, it appears to fit the context of the passage. In addition, the presence of the sword\-bearing [cherubim](cherubim.html) stresses that Adam and Eve were forcefully expelled from the Garden of Eden. The word cherubim is plural, indicating several angelic beings, either on the eastern side or the edge of the Garden, who completely blocked the way to the [tree of life](tree-of-life.html). The added facts that the sword was flaming and “turned every way” (which might mean that each angel had a sword) also emphasize the strong security God had provided. There was no possibility that Adam and Eve or any other person could later reach the tree of life. Another possibility may be that guarding the “east side” of Eden is related to Genesis 2:8, which says, “And the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed.” If Eden was in the east, then guarding “the east” would make sense. In this interpretation, guarding the east means to guard the area where Eden was located. Either way, the emphasis is that God completely protected the tree of life from any humans who would approach it. Whether the intended idea is protecting “the edge” or protecting “the location” of Eden, God’s Word emphasizes that Adam and Eve were removed from the Garden of Eden, unable to return. The Bible mentions the tree of life again, when it shows up in the new heaven with the Lord. Revelation 22:1\-3a notes, “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, *the tree of life with its twelve kinds of fruit, yielding its fruit each month*. The leaves of the tree were for the healing of the nations. No longer will there be anything accursed.” At the end of time, God’s people will experience the blessings of a restored creation and renewed access to the tree of life.
What is synthetic parallelism in Hebrew poetry?	Answer Many books of the Old Testament were written as poetry. The Wisdom books of Job, Psalms, Proverbs, Ecclesiastes, and Song of Solomon are wholly poetic. The [Major and Minor Prophets](major-minor-prophets.html) were also written largely in poetic form. Because there’s so much poetry in the Hebrew Bible, it’s fitting to familiarize ourselves with the basics of Hebrew poetry. What is it that makes a Hebrew poem poetic? In a word, parallelism. In our language, parallelism is the repetition of certain sentence parts for rhetorical effect. English uses parallelism quite often, as in the proverb “like father, like son.” A. A. Milne’s words, “You are braver than you believe, stronger than you seem, and smarter than you think,” also exhibit parallelism in their three clauses. In the Hebrew language of the Old Testament, parallelism goes beyond simple grammatical form to include repetition of thought. Take two lines of poetry. In [synonymous parallelism](synonymous-parallelism.html), the idea of the second line is a restatement of the idea of the first line (see Proverbs 18:7\). In [antithetical parallelism](antithetical-parallelism.html), the idea of the second line is the opposite of the idea in the first line (see Proverbs 18:23\). In synthetic parallelism, which is not really parallelism at all, related thoughts are brought together to emphasize similarities, contrasts, or other correlations. One type of synthetic parallelism simply classifies certain behaviors or traits. For example, Proverbs 21:4 classifies three characteristics of a wicked heart: “Haughty eyes and a proud heart, the [lamp of the wicked](lamp-of-the-wicked.html), are sin!” Another type of synthetic parallelism presents an action side by side with another action of greater (or lesser) consequence. Proverbs 21:27 is an example: “The sacrifice of the wicked is detestable – how much more so when brought with evil intent!” This verse takes one sinful action—offering a sacrifice with a wicked heart—and compares it to an even greater sin—offering the sacrifice for the express purpose of sinning! It’s an argument from “less than” to “greater than.” Another type of synthetic parallelism involves the formula “better this than that.” For example, consider Ecclesiastes 7:5: “It is better to heed a wise man’s rebuke than to listen to the song of fools.” Songs are usually pleasant to hear, and we usually don’t like to be rebuked, but given the choice between a fool’s song and a wise man’s rebuke, choose the rebuke every time. Proper guidance is valuable; no amount of entertainment can compensate for bad advice. Because synthetic parallelism is such a broad category, there are many other types that could be identified. Basically, when the structure of the poetry is not synonymous or antithetical, then it could be considered synthetic.
What is the power of the Holy Spirit?	Answer The power of the Holy Spirit is the power of God. The Spirit, the third Person of the Trinity, has appeared throughout Scripture as a Being through and by whom great works of power are made manifest. His power was first seen in the act of creation, for it was by His power the world came into being (Genesis 1:1–2; Job 26:13\). The Holy Spirit also empowered men in the Old Testament to bring about God’s will: “So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the Lord came upon David in power” (1 Samuel 16:13; see also Exodus 31:2–5; Numbers 27:18\). Although the Spirit did not permanently indwell God’s people in the Old Testament, He worked through them and gave them power to achieve things they would not have been able to accomplish on their own. All of Samson’s feats of strength are directly attributed to the Spirit coming upon him (Judges 14:6, 19; 15:14\). Jesus promised the Spirit as a permanent guide, teacher, seal of salvation, and comforter for believers (John 14:16\-18\). He also promised that the Holy Spirit’s power would help His followers to spread the message of the gospel around the world: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8\). The salvation of souls is a supernatural work only made possible by the Holy Spirit’s power at work in the world. When the Holy Spirit descended upon believers at Pentecost, it was not a quiet event, but a powerful one. “When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (Acts 2:1–4\). Immediately afterward, the disciples spoke to the crowds gathered in Jerusalem for the [Feast of Pentecost](Feast-of-Weeks.html). These people hailed from a variety of nations and therefore spoke many different languages. Imagine their surprise and wonder when the disciples spoke to them in their own tongues (verses 5–12\)! Clearly, this was not something the disciples could have accomplished on their own without many months—or even years—of study. The Holy Spirit’s power was made manifest to a great number of people that day, resulting in the conversion of about 3,000 (verse 41\). During His earthly ministry, Jesus was filled with the Holy Spirit (Luke 4:1\), led by the Spirit (Luke 4:14\), and empowered by the Spirit to perform miracles (Matthew 12:28\). After Jesus had ascended to heaven, the Spirit equipped the apostles to perform miracles, too (2 Corinthians 2:12; Acts 2:43; 3:1–7; 9:39–41\). The power of the Holy Spirit was manifest among all the believers of the early church through the dispensation of [spiritual gifts](spiritual-gifts-list.html) such as speaking in tongues, prophesying, teaching, wisdom, and more. All those who put their faith in Jesus Christ are immediately and permanently indwelt by the Holy Spirit (Romans 8:11\). The Holy Spirit still works in and through believers to accomplish His will. His power leads us, convicts us, teaches us, and equips us to do His work and spread the gospel. The Holy Spirit’s powerful indwelling is an amazing gift we should never take lightly.
How should a Christian view the civil rights movement?	Answer In summary, what the Bible teaches about the civil rights movement is this: it should never have been necessary. Beginning with the kidnapping and chattel slavery of millions, on through the hateful attitudes that prevented neighbors from using the same drinking fountain, the attitudes and actions that led to a culture where the civil rights movement became necessary were all categorically unbiblical. Christianity and civil rights should go hand in hand. Discrimination based on race or skin color has no place in the Christian worldview. To begin with, the practice of slavery that introduced millions of Africans to the American South was completely unscriptural and un\-Christian. Exodus 21:16 says, "He who kidnaps a man, whether he sells him or he is found in his possession, shall surely be put to death." Several thousand years later, Paul equated kidnapping with lawlessness and rebellion against God’s order (1 Timothy 1:8\-10\). The New Testament admonitions for slaves to be submissive to their masters does not justify the actions of traders, slave owners, or the government and society that procured and treated slaves in ways directly contrary to Scripture. After the slaves in America were emancipated, ungodly attitudes and actions toward them continued. There is nothing scriptural about racial prejudice (Galatians 3:28\), unfair business practices (Proverbs 20:10\), forced segregation within the Christian body (Galatians 3:29\), or murder (Exodus 20:13\). But human sin continued to shape an abusive society for a hundred years after the slaves were freed. The goal of the civil rights movement was good and biblical—ensure fair rights and equal treatment for all. Any action that worked against this goal, therefore, has to be considered unbiblical. The Bible not only forbids favor for specific people groups, it forbids unfair treatment of anyone (James 2:1\-7\). Thanks to the non\-violent policies of many of the civil rights leaders, much of the work toward civil rights was biblical. Free speech is granted to all Americans, and reminding a government and a culture of their constitutional and spiritual responsibilities is good and right. The tremendous effort and patience of civil rights activists to work within local and national legal systems is a great example of positively changing a God\-given authority from within. The Freedom Riders, activists who rode buses to challenge states’ segregation laws, were also lawful because the previous year the U.S. Supreme Court had ruled in Boynton v. Virginia that racial segregation on public transportation violated the Interstate Commerce Act. Their endurance through physical attacks and prison is a classic example of 1 Peter 2:20 in action. At the core of "civil rights" is the God\-ordained value of each individual. Every person is made in the image of God. When nations recognize civil rights, they recognize the equality of all mankind. The civil rights movement in twentieth\-century America can, for the most part, be considered a good example of encouraging a nation to embody more biblical standards.
What is the doctrine of substitution?	Answer Substitution is one of the major themes of the Bible. God instituted the principle of substitution in the Garden of Eden when Adam and Eve sinned. By killing an animal to cover their nakedness (Genesis 3:21\), God began to paint a picture of what it would take to bring humanity back into proper relationship with Him. He continued that theme with His chosen people Israel. By giving them the Law, God showed them His holiness and demonstrated their inability to achieve that holiness. God then granted them a substitute to pay the price for their sin, in the form of blood sacrifices (Exodus 29:41\-42; 34:19; Numbers 29:2\). By sacrificing an innocent animal according to God’s specifications, human beings could have their sins forgiven and enter the presence of God. The animal died in the sinner’s place, thereby allowing the sinner to go free, vindicated. Leviticus 16 tells of the [scapegoat](Azazel-scapegoat.html), upon which the elders of Israel would place their hands, symbolically transferring the sins of the people onto the goat. The goat was then set free into the wilderness, bearing the sins of the people far away. The theme of substitution is found throughout the Old Testament as a precursor to the coming of Jesus Christ. The Passover feast conspicuously featured a substitute. In Exodus 12, God gives instruction to His people to prepare for the coming destroyer who would strike down the firstborn male of every family as a judgment upon Egypt. The only way to escape this plague was to take a perfect male lamb, kill it, and put the blood on the lintels and doorposts of their houses. God told them, “The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt” (Exodus 12:13\). That Passover lamb was a substitute for every male firstborn who would accept it. God carried that theme of substitution into the New Testament with the coming of Jesus. He had set the stage so that mankind would understand exactly what Jesus came to do. Second Corinthians 5:21 says, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” God’s perfect Lamb took the sins of the world upon Himself, laid down His life, and died in our place (John 1:29; 1 Peter 3:18\). The only acceptable sacrifice for sin is a perfect offering. If we died for our own sins, it would not be sufficient payment. We are not perfect. Only Jesus, the perfect God\-Man, fits the requirement, and He laid down His life for ours willingly (John 10:18\). There was nothing we could do to save ourselves, so God did it for us. The Messianic prophecy of Isaiah 53 makes the substitutionary death of Christ abundantly clear: “He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (verse 5\). Jesus’ substitution for us was perfect, unlike the animal sacrifices of the Old Testament. Hebrews 10:4 says, "For it is impossible for the blood of bulls and goats to take away sins." Someone might say, "You mean, all those sacrifices the Jews made were for nothing?" The writer is clarifying that animal blood itself had no value. It was what that blood symbolized that made the difference. The value of the ancient sacrifices was that the animal was a substitute for a human being’s sin and that it pointed forward to the ultimate sacrifice of Christ (Hebrews 9:22\). Some people make the mistake of thinking that, since Jesus died for the sins of the world, everyone will go to heaven one day. This is incorrect. The substitutionary death of Christ must be personally applied to each heart, in much the same way that the blood of the Passover had to be personally applied to the door (John 1:12; 3:16\-18; Acts 2:38\). Before we can become “the righteousness of God in Him,” we must exchange our old sin nature for His holy one. God offers the Substitute, but we must receive that Substitute personally by accepting Christ in faith (Ephesians 2:8\-9\).
How should the different genres of the Bible impact how we interpret the Bible?	Answer The Bible is a work of literature. Literature comes in different genres, or categories based on style, and each is read and appreciated differently from another. For example, to confuse a work of science fiction with a medical textbook would cause many problems—they must be understood differently. And both science fiction and a medical text must be understood differently from poetry. Therefore, accurate [exegesis](Biblical-exegesis.html) and interpretation takes into consideration the purpose and style of a given book or passage of Scripture. In addition, some verses are meant figuratively, and proper discernment of these is enhanced by an understanding of genre. An inability to identify genre can lead to serious misunderstanding of Scripture. The main genres found in the Bible are these: law, history, wisdom, poetry, narrative, epistles, prophecy and apocalyptic literature. The summary below shows the differences between each genre and how each should be interpreted: Law: This includes the books of Leviticus and Deuteronomy. The purpose of law is to express God’s sovereign will concerning government, priestly duties, social responsibilities, etc. Knowledge of Hebrew manners and customs of the time, as well as a knowledge of the covenants, will complement a reading of this material. History: Stories and epics from the Bible are included in this genre. Almost every book in the Bible contains some [history](historical-books-of-the-Bible.html), but Genesis, Exodus, Numbers, Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, and Acts are predominately history. Knowledge of secular history is crucial, as it dovetails perfectly with biblical history and makes interpretation much more robust. Wisdom: This is the genre of aphorisms that teach the meaning of life and how to live. Some of the language used in [wisdom literature](wisdom-literature.html) is metaphorical and poetic, and this should be taken into account during analysis. Included are the books of Proverbs, Job and Ecclesiastes. Poetry: These include books of rhythmic prose, [parallelism](synonymous-parallelism.html), and metaphor, such as Song of Solomon, Lamentations and Psalms. We know that many of the psalms were written by [David](life-David.html), himself a musician, or David’s worship leader, Asaph. Because poetry does not translate easily, we lose some of the musical “flow” in English. Nevertheless, we find a similar use of idiom, comparison and refrain in this genre as we find in modern music. Narrative: This genre includes the Gospels, which are biographical narratives about Jesus, and the books of Ruth, Esther, and Jonah. A reader may find bits of other genres within the Gospels, such as parable (Luke 8:1\-15\) and discourse (Matthew 24\). The book of Ruth is a perfect example of a well\-crafted short story, amazing in its succinctness and structure. Epistles: An [epistle](what-is-an-epistle.html) is a letter, usually in a formal style. There are 21 letters in the New Testament from the apostles to various churches or individuals. These letters have a style very similar to modern letters, with an opening, a greeting, a body, and a closing. The content of the Epistles involves clarification of prior teaching, rebuke, explanation, correction of false teaching and a deeper dive into the teachings of Jesus. The reader would do well to understand the cultural, historical and social situation of the original recipients in order to get the most out of an analysis of these books. Prophecy and Apocalyptic Literature: The Prophetic writings are the Old Testament books of Isaiah through Malachi, and the New Testament book of Revelation. They include predictions of future events, warnings of coming judgment, and an overview of God’s plan for Israel. Apocalyptic literature is a specific form of prophecy, largely involving symbols and imagery and predicting disaster and destruction. We find this type of language in Daniel (the beasts of chapter 7\), Ezekiel (the scroll of chapter 3\), Zechariah (the golden lampstand of chapter 4\), and Revelation (the four horsemen of chapter 6\). The Prophetic and Apocalyptic books are the ones most often subjected to faulty [eisegesis](exegesis-eisegesis.html) and personal interpretation based on emotion or preconceived bias. However, Amos 3:7 tells us, “Surely the Sovereign LORD does nothing without revealing his plan to his servants the prophets.” Therefore, we know that the truth has been told, and it can be known via careful exegesis, a familiarity with the rest of the Bible, and prayerful consideration. Some things will not be made clear to us except in the fullness of time, so it is best not to assume to know everything when it comes to prophetic literature. An understanding of the genres of Scripture is vital to the Bible student. If the wrong genre is assumed for a passage, it can easily be misunderstood or misconstrued, leading to an incomplete and fallacious understanding of what God desires to communicate. God is not the author of confusion (1 Corinthians 14:33\), and He wants us to “correctly \[handle] the word of truth” (2 Timothy 2:15\). Also, God wants us to know His plan for the world and for us as individuals. How fulfilling it is to come to “grasp how wide and long and high and deep” (Ephesians 3:18\) is the love of God for us!
What is the bottomless pit (Revelation 9:1-12)?	Answer “Bottomless pit” is one word in the Greek of the New Testament and is literally the “[abyss](what-is-the-abyss.html),” which means “bottomless, unbounded, the pit, or the immeasurable depth.” Roman mythology featured a similar place called Orcus, a very deep gulf or chasm in the lowest parts of the earth used as the common receptacle of the dead and, especially, as the abode of demons. The bottomless pit of Revelation 9:1\-12 holds a unique type of demon. It is also the home of the beast who makes war against the two witnesses (Revelation 11:7\-8\). At the beginning of the millennial kingdom, the bottomless pit is the place where Satan is bound (Revelation 20:1\-3\). At the end of the thousand years, Satan is released and promptly leads an unsuccessful revolt against God (Revelation 20:7\-10\). The bottomless pit may be associated with a place called [Tartarus](what-is-tartarus.html). This Greek word is translated as “hell” and is used only once in Scripture, in 2 Peter 2:4\. It refers to the place where “angels who sinned” are reserved in chains of darkness for judgment. The NIV says these angels in Tartarus are held in “gloomy dungeons.” These same angels are also mentioned in Jude 6 as the angels who “abandoned their own home” (cf. Genesis 6:2\). If Tartarus is the same as the Abyss, then the inhabitants of the bottomless pit are the same angels who sinned and left their first habitation. God uses the bottomless pit as a holding place for the most evil of angels, including Satan himself and those who tried and failed before the Flood to thwart God’s plan to bring the Seed of the woman into the world (Genesis 3:15\). The inhabitants of the Abyss are released for a very short time during the last three and a half years of the tribulation to fulfill God’s purpose, namely, to torment the wicked (Revelation 9:5\). These prisoners of the bottomless pit hate humanity and seek to destroy them, but God controls their terror and limits their power.
Who were the Assyrians in the Bible?	Answer The Assyrians were the inhabitants of a country that became a mighty empire dominating the biblical Middle East from the ninth to the seventh century BC. They conquered an area that comprises what is now Iraq, Syria, Jordan, and Lebanon. In the seventh century BC, [Assyria](Assyria-in-the-Bible.html) occupied and controlled the eastern shores of the Mediterranean Sea. The capital of Assyria was Nineveh, one of the greatest cities of ancient times. Excavations in Mesopotamia have confirmed the Bible’s description that it took three days' journey to go around this city (Jonah 3:3\). The Assyrians were a fierce and cruel nation who showed little mercy to those they conquered (2 Kings 19:17\). The Assyrians were a thorn in the side of Israel. Beginning in 733 BC under King Tilgath\-pileser, Assyria took the [Northern Kingdom’s](Israel-Northern-Southern-kingdoms.html) land and carried the inhabitants into exile (2 Kings 15:29\). Later, beginning in 721 BC, the Assyrian king Shalmaneser besieged Israel’s capital, Samaria, and it fell three years later (2 Kings 18:9\-12\). This event fulfilled Isaiah’s prophecy that God would use Assyria as the “rod of His anger” (Isaiah 10:5\-19\); that is, the Assyrian Empire was implementing God’s judgment against the idolatrous Israelites. The sovereign God takes full credit as the source of Assyria’s authority (compare Isaiah 7:18; 8:7; 9:11; and Daniel 4:17\). Secular history records that in 703 BC Assyria under [King Sennacherib](Sennacherib-in-the-Bible.html) suppressed a major Chaldean challenge. Given the Assyrian threat against Israel, it is understandable that the prophet Jonah did not want to travel to Nineveh (Jonah 1:1\-3\). When he eventually arrived in the Assyrian capital, Jonah preached God’s impending judgment. After hearing Jonah’s message, the king of Assyria and the entire city of Nineveh repented, and God turned His anger away for a time (Jonah 3:10\). The grace of God was extended even to the Assyrians. In the fourteenth year of Hezekiah’s reign, in 701 BC, the Assyrians under Sennacherib took 46 of Judah’s fortified cities (Isaiah 36:1\). Then they laid siege to Jerusalem—the Assyrian king engraved upon his stele that he had the king of Judah caught like a caged bird in his own country. However, even though Sennacherib’s army occupied Judah up to the very doorstep of Jerusalem, and even though Sennacherib’s emissary [Rabshakeh](Rabshakeh-in-the-Bible.html) boasted against God and Hezekiah (Isaiah 36:4\-21\), Assyria was rebuffed. Hezekiah prayed, and God promised that the Assyrians would never set foot inside the city (Isaiah 37:33\). God slew 185,000 Assyrian forces in one night (Isaiah 37:36\), and Sennacherib returned to Nineveh where he was slain by his own sons as he worshiped his god Nisroch (Isaiah 37:38\). In 612 BC, Nineveh was besieged by an alliance of the Medes, Babylonians, and Scythians, and the city was so [completely destroyed](Nineveh-destroyed.html) that even its location was forgotten until British archaeologist Sir Austen Layard began uncovering it in the nineteenth century. Thus, as the [Babylonian Empire](Babylonian-empire.html) ascended, Assyria dropped off the pages of history.
What does the Bible say about black magic?	Answer God despises witchcraft, sorcery, and all kinds of magic (“[white](white-magic.html)” or “black”), and He warns against our involvement in such practices. Black magic, also called dark magic, is the use of supernatural powers for selfish purposes, often involving the casting of spells to control other people or to bring about evil. Practitioners of black magic seek to conjure demonic beings, speak to the dead, and in general benefit themselves at the expense of others. The Bible lists witchcraft and, by association, black magic as one of the [works of the flesh](works-of-the-flesh.html): “The acts of the sinful nature are obvious: . . . witchcraft. . . . Those who live like this will not inherit the kingdom of God” (Galatians 5:19–21\). When people in Ephesus came to know Christ, they brought their magic books and publicly burned them as a sign that they were trading the dark power of sorcery for the holy power of the Spirit (Acts 19:19\). In Revelation 21:8 those who practice black magic are warned of God’s judgment in no uncertain terms: “Those who practice magic arts . . . will be consigned to the fiery lake of burning sulfur. This is the second death.” Black magic is an ancient practice, and many Old Testament commands forbade the Israelites from all association with witchcraft or sorcery. Deuteronomy 18:10 says, “Let no one be found among you . . . who practices divination or sorcery, interprets omens, engages in witchcraft.” Under Israel’s theocracy, the penalty for being a witch was death (Exodus 22:18\). Many other Old Testament passages condemn black magic along with [witchcraft](Bible-witchcraft.html) in its many forms (Micah 3:7; 5:12; 2 Kings 21:6; Leviticus 19:26, 31; Deuteronomy 18:14\). Black magic is wrong on several levels. First, we should seek power and wisdom from God alone and trust Him as the omnipotent source of all that is good; we are not to seek power or wisdom from lying, unclean spirits or trust them in any way. Second, our goal should be to accomplish God’s will, not to pursue our own selfish ends. Third, we are to [love our enemies](love-enemies.html) and pray for them (Matthew 5:44\); black magic teaches people to hate their enemies and place hexes on them. Fourth, seeking to control others or wield power over them is contrary to God’s desire that people exercise free will and make moral choices. Fifth, opening oneself to demonic influence is beyond foolish, because the devil is an adversary who seeks to destroy (1 Peter 5:8\). God clearly condemns the evil practice of black magic. To choose black magic is to reject the control of God and invite judgment (see John 12:48\).
What is the prophecy of St. Malachy?	Answer St. Malachy, whose Gaelic name was Máel Máedóc, was born in Ireland in AD 1094\. He became a Catholic priest and later the Archbishop of Armagh. Several miracles have been attributed to him, according to evidence investigated by the Roman Catholic Church. He was the first Irishman to be canonized by the Roman Catholic Church. Malachy was an influential reformer within Irish Catholicism, bringing its liturgical practices into closer agreement with those of Rome. For his efforts, he was appointed legate for Ireland, but during his second trip to Rome, in 1148, he became ill and died on November 2\. Malachy is known today for a set of prophecies, purportedly written by him in 1139, concerning the future line of Popes. His list started with his contemporary, Pope Celestine III and continued through the next 112 Popes. The last Pope would be called Petrus Romanus (“Peter the Roman”), whose reign would end with Judgment Day. Malachy’s vision of the future included a brief, cryptic description of each Pope. According to Catholic tradition, Malachy’s prophecy remained hidden until AD 1590, when it was first published. It has been a source of conjecture and controversy ever since. The prophecy has recently come into focus again because of the resignation of Pope Benedict XVI. According to Malachy’s reckoning, Pope Francis I will be the last. Here are the final five Popes, according to Malachy: Flos Florum (“Flower of Flowers”) – Pope Paul VI De medietate Lunae (“Of the Half Moon”) – Pope Juan Pablo I De Labore Solis (“From the Toil of the Sun”) – Pope John Paul II Gloria Olivae (“The Glory of the Olive”) – Pope Benedict XVI Petrus Romanus (“Peter the Roman”) – Pope Francis I Some people have found “evidence” that Malachy’s prophecy is true. For example, Paul VI’s coat of arms contained fleur\-de\-lys, thereby associating him with flowers. Other connections between the prophecy and the Popes are more strained and hardly plausible. The prophecy of Malachy concerning the final Pope is as follows: “In the final persecution of the Holy Roman Church there will reign Peter the Roman, who will feed his flock amid many tribulations, after which the seven\-hilled city will be destroyed and the dreadful Judge will judge the people. The End.” According to Malachy, the final Pope will take the title “Pope Peter the Roman” or a derivative thereof. According to Catholic teaching, the apostle Peter was the first Pope, and, according to Malachy, another Peter will be the final one. The mention of “persecution” and the destruction of Rome in Malachy’s prophecy have led some to believe that the final Pope will be the [Antichrist](antichrist.html) or the [False Prophet](false-prophet.html) of Revelation 19:20\. There are others who find a prediction of a “[black Pope](black-pope.html)” in Malachy’s writings. Because Malachy was immersed in the teachings and dogmas of the Catholic Church, his prophetic utterances and dreams are questionable at best. His prophecy is extra\-biblical; for that matter, the whole concept of a “Pope” is extra\-biblical. Rather than interpret the end times according to the dreams of a Catholic mystic, we should trust what God’s Word says in the books of Daniel, Revelation, and Zechariah. The Bible warns about listening to false prophets who speak as though their oracles were given to them by God. Jeremiah 23:32 says, “‘Indeed, I am against those who prophesy false dreams,’ declares the Lord. ‘They tell them and lead my people astray with their reckless lies, yet I did not send or appoint them. They do not benefit these people in the least.’”
What does Corban mean in Mark 7:11?	Answer The word Corban is only found in Mark 7:11\. The interpretation is given in the same verse: “devoted to God as a gift.” The word described something to be offered to God or given to the sacred treasury in the temple. If something was “Corban,” it was dedicated and set apart for God’s use. In the context of Mark 7:1\-13, Jesus is speaking to the Pharisees about ritual without reality. The Pharisees had asked why the disciples did not wash their hands according to the ritualistic tradition of the elders (Mark 7:5\). This hand\-washing was not what we think of today with soap and water. It was not for cleanliness; rather, it was a prescribed ritual done as a show of piety. In answer to the Pharisees’ question, Jesus told them that they had rejected the commandment of God in order to keep their own tradition (Mark 7:6\-9\). Jesus gives the proof of their corruption of the Law by citing their use of “Corban.” Moses had instructed God’s people to “honor their father and mother” (Exodus 20:12\), but the Pharisees negated that command by teaching that they could give money to the temple in lieu of helping their parents in need. Whatever money might have been used to provide for aging parents could be dedicated to the temple treasury instead. Saying, “It is Corban” would exempt a person from his responsibility to his parents. In other words, the Pharisees took a legitimate Corban offering and used it in an illegitimate and devious way to defraud their parents (and enrich themselves). Thus, the Law of God was nullified. Jesus tells the Pharisees that their misuse of Corban was an evil rationale to avoid doing what they should. God never intended that the good principle of devoting something to the temple should be twisted to dishonor fathers and mothers. Ritual without reality is what the Pharisaic religion was all about. It was also ritual without righteousness and without relationship. Jesus taught that, without a personal relationship with God, ritual profits nothing, and the traditions of man should never usurp the authority of God’s Word.
What is the story of Jacob, Leah, and Rachel?	Answer The complicated story of Jacob, Leah, and Rachel comprises one of the larger sections of Genesis and includes much information relevant to the history of the Jewish people. Jacob, the son of Isaac and grandson of Abraham, fled to his mother’s brother Laban. At the time, Jacob feared his twin brother, Esau, would kill him (Genesis 27:41–46\). It was at Laban’s that Jacob met [Leah](Leah-in-the-Bible.html) and [Rachel](Rachel-in-the-Bible.html). Laban offered his nephew Jacob a place to stay. Jacob soon fell in love with Laban’s younger daughter, Rachel, and agreed to work for Laban seven years in exchange for marriage to her (Genesis 29:16–20\). Laban agreed, but after seven years, he deceived Jacob. On the night that Jacob and Rachel were to be married, Laban gave Rachel’s older sister, Leah, to him as [a wife instead](Leah-and-Rachel.html). Jacob protested, but Laban argued that it wasn’t the custom to give the younger daughter in marriage first. So it was official: Jacob and Leah were to stay married. Laban then said Jacob could still have Rachel in exchange for another seven years of work (Genesis 29:21–30\). In an ironic twist, the deceiver Jacob had himself been deceived. In exchange for fourteen years of labor, Jacob had two wives, Leah and Rachel. Jacob showed favoritism to Rachael and loved her more than Leah. God compensated for the lack of love Leah received by enabling her to have children and closing Rachel’s womb for a time (Genesis 29:31\). There developed an intense rivalry between the two wives. In fact, at one time the wives bartered over the right to sleep with Jacob. Genesis 30:16 says, “When Jacob came from the field in the evening, Leah went out to meet him and said, ‘You must come in to me, for I have hired you with my son’s [mandrakes](mandrakes-Bible.html).’ So he lay with her that night,” and Leah became pregnant. In the end, Jacob fathered twelve sons and a daughter. Jacob and Leah had six sons and a daughter; [Zilpah](Zilpah-in-the-Bible.html), Leah’s maidservant, bore Jacob two sons; Jacob and Rachel had two sons together; and [Bilhah](Bilhah-in-the-Bible.html), Rachel’s maidservant, bore Jacob another two sons (Genesis 35:23–36\). After twenty years with Laban, Jacob and Leah and Rachel, now very wealthy, moved their family back to Canaan. As they were leaving Laban’s house, Rachel stole her father’s [teraphim](teraphim.html) and lied about having them (Genesis 31\). As he drew closer home, Jacob knew that he would have to face Esau again. He still feared Esau’s anger, and he sent gifts to satisfy him before he arrived. The night before Jacob crossed the Jabbok River, he “[wrestled with God](Jacob-wrestling-with-God.html)” and was given the name “Israel” along with God’s blessing. The story of Jacob and Rachel ended tragically, as Rachel died giving birth to her second child, Benjamin. Rachel named him Ben\-Oni (“son of my trouble”), but Jacob renamed him Benjamin (“son of my right hand”). Rachel “was buried on the way to Ephrath (that is, Bethlehem). Over her tomb Jacob set up a pillar, and to this day that pillar marks Rachel’s tomb” (Genesis 35:19–20\). Jacob and Leah’s marriage lasted longer, but eventually Leah, too, died in Canaan and was buried in the same tomb as Abraham and Sarah and Isaac and Rebekah (Genesis 49:30–32\). Jacob and his son Joseph would later be buried in this tomb as well (Genesis 50\). The story of Jacob, Leah, and Rachel is filled with much difficulty, yet God used these people greatly to impact history. Their twelve sons were the leaders of the [twelve tribes](twelve-tribes-Israel.html) that became the nation of Israel. Through their family, God blessed the entire world, as Jesus Christ was born from the tribe of Judah and offers salvation to all (John 3:16; Luke 2:10\).
What is the dispensation of Innocence?	Answer [Dispensationalism](dispensationalism.html) is the system of theology that provides the best, most literal [hermeneutic](Biblical-hermeneutics.html) (method of Bible interpretation). Also, dispensationalism makes a clear distinction between Israel and the Church. The classic [seven dispensations](seven-dispensations.html) are Innocence, [Conscience](dispensation-of-Conscience.html), [Government](dispensation-of-Human-Government.html), [Promise](dispensation-of-Promise.html), [Law](dispensation-of-Law.html), [Grace](dispensation-of-Grace.html), and [Millennial Kingdom](dispensation-of-Millennial-Kingdom.html). In each of these, there is a recognizable, six\-fold pattern of how God worked with those living in the dispensation. God gives a responsibility to people, they fail to meet God’s requirements, their failure is judged, and God extends grace and hope for the future. The first dispensation is that of Innocence—Genesis 1:28 to 3:19\. Stewards: Adam and Eve The Period: From the creation of man to his temptation and fall Responsibility: To obey God (Genesis 1:26\-28; 2:15\-17\) Failure: Disobedience (Genesis 3:1\-6\) Judgment: Curse and death (Genesis 3:7\-19\) Grace: A new chance and the promise of a Redeemer (Genesis 3:15\) Innocence is the shortest of the dispensations. God created man to live in perfect harmony with Himself, and there was nothing known of imperfection or evil. Adam and Eve were created in the image of God, and they were innocent of sin (Genesis 1:27\). They had an eternal soul, a free will, and the ability to procreate. They walked and worked with God, who interacted with His creation (Genesis 2:15\). Adam and Eve were innocent until they disobeyed God, bringing sin and death into the world (Romans 5:12\). This death affected their bodies and souls and those of all of their descendants. At the moment of Adam and Eve’s sin, they lost their innocence, as they were immediately aware, and they hid in shame from God (Genesis 3:7\-8\). The couple tried to cover their sin, which they somehow associated with their sex organs, but their attempt was futile. God pronounced judgment on the man and his wife (Genesis 3:16\-19\), but He also showed mercy by killing an innocent animal and providing skins to cover over (atone for) their sin. God’s gracious provision showed the inadequacy of man’s attempt to atone for his own sin and the sufficiency of God’s atonement. The slaughter of the animals introduced the biblical principle “without the shedding of blood there is no forgiveness” (Hebrews 9:22\). God’s ultimate solution to the sin problem was promised in Genesis 3:15\. In His grace God would send One of supernatural birth to redeem mankind. This Savior would be truly innocent and would provide the way to escape the sin nature we inherit from Adam. Jesus Christ is the “Last Adam” (1 Corinthians 15:45\), who offered Himself as the final sacrifice for sin for all who place their faith in Him (1 Peter 3:18\).
What is Odinism?	Answer Odinism is a pre\-Christian, pagan, polytheistic religion involving the worship of Norse and Germanic gods, especially Odin, the chief god. Odinism was the religion of the Vikings, who primarily lived in Norway, Sweden, Denmark, and Iceland, and whose influence was felt in other parts of Europe, including Scotland, Ireland, and England. The Vikings are also said to have sailed to North America. The oral traditions of the Odinists are recorded in a set of books called the Eddas. Followers of this religion regard nature as the true manifestation of the divine and believe that man is inherently good. Since 1973, Odinism has experienced a revival of sorts, with the governments of Iceland, Denmark, and Norway having officially recognized Odinism. Groups of Odinists are also found throughout Europe, Australia, New Zealand, and North and South America. Those who embrace this religion are generally referred to as followers of Ásatrú (Nordic neo\-paganism), though there are several branches (some of them extremist), including Wotanism, Wodenism, the Odin Brotherhood, the Odinic Rite and the Odinist Fellowship. The chief deity is Odin/Woten/Woden, the god of war, wisdom, and death. Odin is also called Alfadir (“All\-father”) because he is the father of all gods. The pantheon of gods and goddesses in Odinism also includes Frigg, Odin’s wife and a goddess of marriage and fertility; Thor, the god of thunder; Loki, the unpredictable “trickster” god; Baldur, the god of light and purity; Tyr, the original god of war (later regarded as Odin’s son); and many others. The abode of these gods is Asgard, one of the “nine homeworlds” in the cosmology of Nordic mythology. One “hall” in Asgard is known as Valhalla, a home to some of the warriors who died in combat in the human “homeworld,” called Midgard. The symbol of Odinism is the “World Ash” tree, called Yggdresil, which is thought to connect and unite all “nine worlds.” It is taught that Odin hung on this tree for nine days, pierced with a spear. We see vestiges of Odinism every week—“Tuesday” is named for Tiu/Tyr; “Wednesday” was originally Wodnesdæg, or “Woden’s day”; “Thursday” is literally “Thor’s day”; and “Friday” is named after the fertility goddess Frigg. Odinism is a false religion. The Bible tells us unequivocally that there is only one true, living God. Jeremiah 10:10 says, “But the LORD is the true God; He is the living God and the everlasting King” (NKJV). John 17:3 states, “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.” The God of the Bible is the only God capable of proving that He is who He says He is; and He has, in fact, done so via hundreds of fulfilled prophecies. In contradistinction, there is no proof for the existence of the Odinist pantheon; they are mythological. It is futile to worship a god that does not exist. It is also fatal, inasmuch as the Bible tells us that the fate of idolaters is the lake of fire (Revelation 21:8\). Why not worship an actual, living God and thereby choose eternal life? Jesus said, “I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die” (John 11:25\-26\).
Why are Christians so judgmental?	Answer One of the most widespread arguments against Christians is that they are “judgmental” or “always imposing their views on others.” Often, this criticism comes in response to Christians who speak out against behaviors and lifestyles that God judges as “sin” and has declared to be an outrage to Him (see Proverbs 16:1\). We live in a society where “everyone \[does] what \[is] right in his own eyes” (Judges 21:25\)—where people insist that there are no moral absolutes, that each man should decide for himself what is right or wrong, and that we should “tolerate” (which in their minds essentially means “celebrate”) sinful activities. Those who take seriously the biblical warnings against sin and dare speak out against evil are written off as religious fanatics, and all Christians are, ironically, judged as being “judgmental.” The Scripture that is used the most to support the idea that Christians should not judge is Matthew 7:1, where Jesus says to His disciples, “Judge not, that you be not judged.” It’s one verse that many unbelievers can quote. Another popular saying, taken from John 8:7, is “He that is without sin, let him cast the first stone.” But when we read these verses in their immediate contexts, it becomes obvious that Jesus is not warning against every kind of judging but against hypocritical, self\-righteous judging (see Matthew 7:1–5; John 8:1–11\). In other words, judgmental people must remember that they will be judged by the same standard they apply to others: “In the same way you judge others, you will be judged” (Matthew 7:2\). There is no place for spiritual hypocrisy or pride. Christians can and must take a stand against sin, but, even then, our dealings with others should be marked by grace, mercy, and humility. However, hypocritical judging is the only kind of judging the Bible says that Christians should avoid. The Christian must “judge” or discern between good and evil (Hebrews 5:14\)! We must make spiritual evaluations of the words and behavior of others, not to find fault, but to effectively guard our hearts against error and sin (1 Corinthians 2:14\-15; Proverbs 4:23\). In fact, immediately after Jesus warned His disciples against hypocritical judgment, He says, “Do not give dogs what is holy, and do not throw your pearls before pigs” (Matthew 7:6\). How is the Christian supposed to know who the “dogs” and the “pigs” are unless he or she exercises discernment? Furthermore, Jesus warns His disciples just a few verses later, “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits” (Matthew 7:15\-16\). This admonition is given not only with regard to “false prophets” but also concerning anyone who comes in the name of Christ but who, by his actions, denies Christ (Titus 1:16; cf. Matthew 3:8\). According to Jesus, this kind of judgment is considered “right judgment” (John 7:24\) and is strongly encouraged. We are to be “as wise as serpents and innocent as doves” (Matthew 10:16\), and wisdom demands that we be discerning (Proverbs 10:13\). And when we have discerned rightly, we are to speak the truth, with love being the motivating factor (Ephesians 4:15\). Love requires that we gently confront those in error with the truth about their sin with the hope of bringing them to repentance and faith (Galatians 6:1\). “Whoever brings back a sinner from his wandering will save his soul from death” (James 5:20\). The true Christian speaks the truth—not merely what he believes to be the truth, but the truth as plainly revealed in God’s Word. The truth, especially the truth about good and evil, exists independently from what we feel or think (Isaiah 5:20\-21\). Those who reject or are offended by the truth simply prove the power of God’s Word to convict the heart of man; for “the Word of God is living and active, sharper than any two\-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12\).
What was a blood covenant (Genesis 15:9-21)?	Answer The scene would look quite ominous to modern\-day observers—five bloody animal carcasses on the ground, three of them split in half, with the halves separated a short distance from each other. But in Abraham’s time it would not have been so menacing. The arrangement of divided animal carcasses would have been instantly recognized as the set\-up for making a type of blood covenant. When God called Abraham out of his hometown and away from all things familiar, He gave Abraham some promises. A covenant is a kind of promise, a contract, a binding agreement between two parties. The fifteenth chapter of Genesis reiterates the covenant God had made with Abraham at his calling. Except this time, God graciously reassures His promise with a visual of His presence. He asks Abraham to find and kill a heifer, a ram, a goat, a dove, and a pigeon. Then, Abraham was to cut them in half (except the birds) and lay the pieces in two rows, leaving a path through the center (Genesis 15:9\-10\). In ancient Near Eastern royal land grant treaties, this type of ritual was done to “seal” the promises made. Through this blood covenant, God was confirming primarily three promises He had made to Abraham: the promise of heirs, of land, and of blessings (Genesis 12:2\-3\). A blood covenant communicated a self\-maledictory oath. The parties involved would walk the path between the slaughtered animals so to say, “May this be done to me if I do not keep my oath.” Jeremiah 34:18\-19 also speaks about this type of oath\-making. However, there was an important difference in the blood oath that God made with Abraham in Genesis 15\. When the evening came, God appeared in the form of a “smoking fire pot and flaming torch \[that] passed between the pieces” (Genesis 15:17\). But Abraham had fallen “into a deep sleep, and a thick and dreadful darkness came over him” (verse 12\). Thus, God alone passed through the pieces of dead animals, and the covenant was sealed by God alone. Nothing depended on Abraham. Everything depended on God, who promised to be faithful to His covenant. “When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself” (Hebrews 6:13\-18\). Abraham and his descendants could trust, count on, and believe in everything God promised. This specific blood covenant is also known as the [Abrahamic Covenant](Abrahamic-covenant.html). The blood involved in this covenant, as with any blood covenant, signifies the life from which the blood comes (Leviticus 17:11\). The [Mosaic Covenant](Mosaic-covenant.html) was also a blood covenant in that it required blood to be sprinkled on the [tabernacle](tabernacle-of-Moses.html), “the scroll and all the people” (Hebrews 9:19\-21\). “In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness” (Hebrews 9:22\). In the Mosaic Covenant, the blood of animals served as a covering, or atonement, for the sins of the people. The animal’s life was given in place of the sinner’s life. In the Abrahamic Covenant, God, in essence, was declaring He would give His life if His promises were broken. There could be no greater encouragement to believers, since God is eternal and can no more break an oath than He can die. All of these things were only “copies,” or “shadows,” of the better covenant to come (Hebrews 9:23\). The lives of animals could never remove sin; the life of an animal is not a sufficient substitute for a human life (Hebrews 10:4\). The blood of bulls and goats was a temporary appeasement until the final, ultimate blood covenant was made by Jesus Christ Himself – the God Man (Hebrews 9:24\-28\). The [New Covenant](new-covenant.html) was in His blood (Luke 22:20\). The shadows became realities in Christ, who fulfilled all of the Old Testament blood covenants with His own blood. Christians can be confident that the gift of eternal life that God gives through Jesus is the true promise to people of faith. As the apostle Paul explains, the covenant was established with Abraham and his “Seed”—singular. Paul interprets this as the singular person of Christ (Galatians 3:15\-16\). Therefore, all who are “in Christ” are spiritual heirs of the promises made to Abraham (Galatians 3:29\). To put it simply, a blood covenant is a promise made by God that He will choose a people for Himself and bless them. The covenant was originally for Abraham’s physical descendants but was later extended, spiritually, to all those who, like Abraham, believe God (Galatians 3:7; cf. Genesis 15:6\). God’s promise of eternal blessing is given only on the basis of faith in the saving blood of His Son, Jesus Christ (Hebrews 9:12\).
What does it mean that God gave humanity dominion over the animals?	Answer The word dominion means “rule or power over.” God has sovereign power over His creation and has delegated the authority to mankind to have dominion over the animals (Genesis 1:26\). David reinforces this truth: “You made \[mankind] rulers over the works of your hands; you put everything under their feet” (Psalm 8:6\). Humanity was to "subdue" the earth (Genesis 1:28\)—we were to hold a position of command over it; we were placed in a superior role and were to exercise control over the earth and its flora and fauna. Mankind was set up as the ruler of this world. All else was subjugated to him. God’s command to subdue the earth and the animal life in it is a command to have the mastery over all of it. A true mastery (of anything) cannot be accomplished without an understanding of the thing mastered. In order for a musician to master the violin, he or she must truly understand the instrument. In order for mankind to attain mastery over the animal kingdom, we must understand the animals. With the authority to rule comes the responsibility to rule well. There is an inherent accountability in the command to subdue the earth. Man has a duty to exercise his dominion under the authority of the One who delegated it. All authority is of God (Romans 13:1\-5\), and He delegates it to whomever He will (Daniel 4:17\). The word subdue doesn’t have to imply violence or mistreatment. It can mean “to bring under cultivation.” Man is to be the steward of the earth; he is to bring the material world and all of its varied elements into the service of God and the good of mankind. The command to subdue the earth is actually part of God’s blessing on mankind. Created in the image of God, Adam and Eve were to use the earth’s vast resources in the service of both God and themselves. It would only make sense for God to decree this, since only humans were created in God’s image. When God gave humanity dominion over the animals, it was in order to care for, tend to, and use those animals to their fullest potential in a just manner. At the time that God gave mankind dominion over the animals, humans did not eat meat (Genesis 1:29\). Eating meat did not begin until after the Flood (Genesis 9:1–3\), and it was at that time that animals started to fear humans. However, although God changed the way we interact with animals, in that they are now “meat,” we still bear a responsibility to treat animals humanely. Human rule over animals does not mean we have the right to mistreat or misuse those animals. Having dominion over the animals should entail a humane management of them as the resource God has ordained them to be. We should consider that mankind was given the task (and blessing) of representing God in this world. We are the caretakers. We hold sway over all the earth, and we (bearing God’s image) bear a responsibility to act as God would. Does God misuse His creation? No. Is God unwise in His management of resources? No. Is God ever cruel or selfish or wasteful? No. Then neither should we be. Any misuse or mistreatment of God’s creation is the result of sin, not the result of following God’s original command. We must fulfill our duty to manage the earth wisely until that time when the wolf shall lie down with the lamb in the kingdom of Christ (Isaiah 11:6\).
What does the Bible say about a person who is a sociopath / psychopath?	Answer The terms sociopath and psychopath do not appear in the Bible. However, the Bible does mention behaviors that are characteristic of those that today are described by the nearly synonymous terms sociopathic and psychopathic. In today’s criminal and psychological literature, a sociopath or psychopath is identified as one who is characterized by extreme self\-centeredness and immaturity, shallow emotions (including reduced fear, a lack of empathy and remorse, low tolerance for stress, and little response to positive motivations), cold\-heartedness, superficial charm, irresponsibility, impulsivity, criminality, a parasitic lifestyle and a desire to manipulate others. A psychopath is one who compulsively performs criminally selfish acts with no apparent conscience or concern about the welfare of his victims. The Bible identifies such sociopathic and psychopathic behavior as among the severest moral and spiritual effects of man’s fall into sin. Jesus described such sins as arising from evil hearts (Mark 7:20–23\). The apostle Paul identified godlessness as the root of such a deadly heart (Romans 1:28–32\). The sociopathic heart produces the worst characteristics of sinful man’s nature (Romans 8:5–8\), the worst effects of both genetic and environmental moral degradation. Early in human history, God wiped out all but eight people because of such universally incorrigible behavior (Genesis 6:5–13\). Deuteronomy 21:18–21 prescribes for the Old Testament nation of Israel the legal consequence of such behavior: execution by stoning. Apparently, such behavior was considered by God to be so disruptive and damaging to the family and to society, so contrary to the character of the people that bore His name and supposedly reflected His image, as to be intolerable. The New Testament does not offer specifics on civic dealing with these serious problems. Its teachings about morality and immorality of every kind, and its hopeful appeals and invitations to repentance, conversion, and transformed life in Christ, certainly apply to a psychopath as to any sinner. Paul, describing conduct that included sociopathic characteristics, wrote to one congregation of believers in Jesus Christ, “Such were some of you” (1 Corinthians 6:9–11, emphasis added). God is able to rescue and restore to righteousness the most corrupt heart. See Ephesians 4:24; Colossians 3:1–17; Romans 7; Romans 8:1–17 and 28–30\.
What does it mean to be chastened?	Answer Hebrews 12:6 says, “For whom the Lord loves he chastens, and scourges every son whom he receives” (KJV). Another word for “chasten” is “discipline.” The passage goes on to quote Proverbs 3:11\-12, which says, “My son, do not despise the Lord’s discipline and do not resent his rebuke, because the Lord disciplines those he loves, as a father the son he delights in.” Proper discipline is a proof of love. Throughout Scripture, God portrays Himself as a Father. Those who have received Jesus as Savior are His children (John 1:12; Galatians 3:26\). He uses the analogy of father/son because we understand it. He compares Himself to a loving father who not only blesses but disciplines His beloved children for their own good. Hebrews 12 goes on to show that those who do not receive God’s discipline are not legitimate children (verse 8\). A loving father carefully watches his son, and when that son defies his orders and heads for danger, the father disciplines him to keep him safe. God does that with us. When a born\-again child of God heads for sin or refuses to resist temptation, our Heavenly Father brings chastening into his life to direct him back to holiness. Chastening can come in the form of guilty feelings, unpleasant circumstances, loss of peace, relationship fractures, or any number of negative consequences for choosing sin. Sometimes, the chastening of the Lord can be physical illness or even death (1 Corinthians 11:30\). Often, people ask if God is “punishing” them for wrong choices in the past. All our punishment for sin was exhausted upon Jesus on the cross (Romans 5:9\). The wrath of God was poured out on Him so that for those who are “in Christ Jesus” (Romans 8:1\) no wrath remains. When we give our lives to Christ, our Substitute for sin, our sin is forgiven and God remembers it no more (Hebrews 8:12; 10:15\-18\). However, often, our wrong choices in the past have brought about unpleasant consequences now. God does not necessarily remove the natural consequences of sin when we repent. Those consequences are tools God can use to teach us, to prevent us from repeating the same mistakes, and to remind us of God’s grace. Examples of chastening are found throughout the Bible. The Israelites were continually disobeying God’s commands (Numbers 14:21\-23; Judges 2:1\-2; 2 Kings 18:12\). He was patient with them, He sent prophets to plead with them, and He warned them many times. But when they dug in their heels and embraced idols or evil practices, God brought chastening upon them in the form of plagues or enemy attacks (Jeremiah 40:3\). He still loved them, and in His love He could not allow them to continue in behavior that would destroy them. There are many examples of personal chastening in the Bible, as well, even upon those in whom the Lord most delighted—Moses (Numbers 27:12\), David (1 Chronicles 28:3\), and Solomon (1 Kings 11:11\), to name a few. Notice that, although these men made mistakes and were chastened for them, God did not stop loving or using them. He brought discipline appropriate to the crime, but always forgave the truly repentant heart. God always restored the relationship. When we sin, we can expect that our loving Heavenly Father will not let us get away with it. Because He loves us, He desires us to live holy lives (1 Peter 1:15\-16; Romans 8:29\). If someone professes to know Christ but is living a lifestyle of unrepentant sin and claims to “feel fine about it,” with no qualms, then that person is not a legitimate child of God (Revelation 3:19; Hebrews 12:5\-11; Job 5:17; Psalm 94:12; I John 3:4\-12\). God “chastens everyone he accepts as his son” (Hebrews 12:6\).
What is an apostle?	Answer The word apostle means “one who is sent out.” In the New Testament, there are two primary usages of the word apostle. The first is in specifically referring to the [twelve apostles](twelve-apostles-disciples-12.html) of Jesus Christ. The second is in generically referring to other individuals who are sent out to be messengers/ambassadors of Jesus Christ. The twelve apostles held a unique position. In referring to the New Jerusalem, Revelation 21:14 states, “The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” The twelve apostles are also referred to in Matthew 10:2; Mark 3:14; 4:10; 6:7; 9:35; 14:10, 17, 20; Luke 6:13; 9:1; 22:14; John 6:71; Acts 6:2; and 1 Corinthians 15:5\. It was these twelve apostles who were the first messengers of the gospel after the death and resurrection of Jesus Christ. It was these twelve apostles who were the foundation of the church—with Jesus being the cornerstone (Ephesians 2:20\). This specific type of apostle is not present in the church today. The qualifications of this type of apostle were: (1\) to have been a witness of the resurrected Christ (1 Corinthians 9:1\), (2\) to have been explicitly chosen by the Holy Spirit (Acts 9:15\), and (3\) to have the ability to perform signs and wonders (Acts 2:43; 2 Corinthians 12:12\). The responsibility of the twelve apostles, laying the foundation of the church, would also argue for their uniqueness. Two thousand years later, we are not still working on the foundation. Beyond the unique twelve apostles of Jesus Christ, there were also apostles in a generic sense. Barnabas is referred to as an “apostle” in Acts 13:2 and 14:14\. [Andronicus and Junias](Junia-Junias-apostle.html) are possibly identified as apostles in Romans 16:7\. The same Greek word usually translated “apostle” is used to refer to Titus in 2 Corinthians 8:23 and Epaphroditus in Philippians 2:25\. So, there definitely seems to be room for the term apostle being used to refer to someone besides the twelve apostles of Jesus Christ. Anyone who was “sent” could be called an apostle. What exactly would be the role of an apostle outside that of the twelve apostles? That is not entirely clear. From the definition of the word, the closest thing today to an apostle, in the general sense, is a missionary. A missionary is a follower of Christ who is sent out with the specific mission of proclaiming the gospel. A missionary is an ambassador of Christ to people who have not heard the good news. However, to prevent confusion, it is likely best to not use the term apostle to refer to any position in the church today. The vast majority of occurrences of the word apostle or apostles in the New Testament refer to the twelve apostles of Jesus Christ. There are some today who are seeking to [restore the position of apostle](apostles-prophets-restored.html). This is a dangerous movement. Frequently, those claiming the office of apostle seek authority equal to, or at least rivaling, the authority of the original twelve apostles. There is absolutely no biblical evidence to support such an understanding of the role of apostle today. This would fit with the New Testament’s warning against false apostles (2 Corinthians 11:13\). In a sense, all followers of Jesus Christ are called to be apostles. We are all to be His ambassadors (Matthew 28:18\-20; 2 Corinthians 5:18\-20\). We are all to be “ones who are sent out” (Acts 1:8\). We are all to be preachers of the good news (Romans 10:15\). Note – for a discussion on whether Matthias or Paul was the twelfth apostle, please read the following article: [Was Matthias or Paul God’s choice to replace Judas as the 12th apostle?](Matthias-Judas-Paul.html)
What does it mean that all have sinned?	Answer This statement, “all have sinned,” is found in Romans 3:23 (“For all have sinned and fall short of the glory of God”) and in the last clause of Romans 5:12 (“…because all sinned”). Basically, it means that we’re all lawbreakers, because sin is the violation of God’s law (1 John 3:4\). Sinfulness is the general characteristic of all mankind; we are all guilty before God. We are sinners by nature and by our own acts of transgression. In Romans 5:12 the point of “all sinned” seems to be that all humanity “participated” in Adam’s sin and were condemned to death even before they themselves deliberately chose to sin; in fact, that is exactly what Paul confirms in Romans 5:14\. Within this passage (5:12\-21\), Paul explains how and why the “death sentence” for Adam’s sin has come upon the entire human race. Augustine explained Adam’s transmission of his sin to us with a theory known as “[federal headship](federal-headship.html),” a view held by most evangelical scholars. Augustine taught the concept of “inherited guilt,” that we all sinned “in Adam”: when Adam “voted” for sin, he acted as our representative. His sin was thus imputed or credited to the entire human race—we were all declared “guilty” for Adam’s one sin. Another view is that the statement “all have sinned” refers only to personal sin arising from our sin nature. After clarifying in Romans 5:13\-17 how personal sin is imputed and then spreads, Paul explains why “all die,” even if they have not committed personal sin. The reason all receive this “death sentence” (5:18a) is that, through Adam’s disobedience, all were “made sinful” (5:19a). The verb made means “constituted”; thus, the [sin nature](sin-nature.html) is an inherited condition that incurs a death sentence, even in those who are not yet guilty of personal sin (5:13\-14\). This inherited condition inevitably spawns personal sin when conscience matures and holds a person accountable as soon as he chooses to knowingly transgress the law (2:14\-15; 3:20; 5:20a). We are all sinners because Adam passed on his sinful condition that leads inevitably to our personal sin and death. All share Adam’s death sentence as an inherited condition (the “sin nature”) that is passed down to and through the human race and that every child brings into the world. Even before a child can be held accountable for personal sin, he or she is naturally prone to disobey, to tell lies, etc. Every child is born with a sin nature. “The Lord looks down from heaven on the sons of men to see if there are any who understand, any who seek God” (Psalm 14:2\). And what does the all\-seeing God find? “All have turned aside, they have together become corrupt; there is no one who does good, not even one” (verse 3\). In other words, all have sinned.
Can God lie?	Answer God is holy (Isaiah 6:3\), and that quality makes it impossible for Him to lie. The holiness of God is His moral and ethical perfection, His absolute integrity that sets Him apart from all His creatures. God’s holiness is thus related to His transcendence. God does not conform to any standard of purity; He is the standard. God is absolutely holy with an infinite purity incapable of being changed. Because of His holiness, when God speaks, He will not and cannot lie. He never deceives; He never distorts or misrepresents what He says or does. Lying is against His nature. Because God cannot lie, God’s Word, the Bible, is completely trustworthy (1 Kings 8:56; Psalm 119:160\). “Every word of God is flawless” (Proverbs 30:5\). God’s character and the communications that proceed from His character are purer than anything this world can produce: “The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times” (Psalm 12:6\). The basis of God’s promise to Abraham in Genesis 12 was God’s own unchanging nature; that is, God’s rock\-solid attribute of truth makes everything He says utterly trustworthy: “Since there was no one greater for him to swear by, he swore by himself, saying, ‘I will surely bless you and give you many descendants’” (Hebrews 6:13\-14\). The text continues with the statement that “it is impossible for God to lie” (Hebrews 6:18\). If God could lie, He would not be transcendent; in fact, He would be just like us—humanity has a reputation for hiding, misrepresenting, and distorting truth. But “God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?” (Numbers 23:19\). From the very beginning, God has rewarded faith in Him (Genesis 15:6; Hebrews 11:6\). Faith, or trust, can only be a good thing if its object is worthy of trust. Faith in an unreliable person or thing is a disadvantage. If God could lie, then His words would be suspect, and He would be unworthy of our trust. But, as it is, He is wholly dependable: “The works of his hands are faithful and just; all his precepts are trustworthy” (Psalm 111:7\). Jesus, who is “in very nature God” (Philippians 2:6\), is “full of grace and truth” (John 1:14\). Everything Jesus said and taught was the absolute truth. Everything He did reflected the truth. People such as Pilate will always be confused by the truth (John 18:38\), but Jesus came “to testify to the truth” (verse 37\). Jesus is, in fact, the Truth itself (John 14:6\). Jesus cannot lie because God cannot lie, “and everyone who belongs to the truth knows \[Jesus’] voice” (John 18:37, CEV). God, who cannot lie, is of transcendent moral purity. He wants moral purity in His children as well. God cannot lie, and the followers of Christ should not lie: “Each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body” (Ephesians 4:25\). “With whom does God dwell?” the psalmist asks. The answer, in part, is that God dwells with “the one . . . who speaks the truth from their heart” (Psalm 15:2\). May we love the truth as God does.
What is the dispensation of Conscience?	Answer Dispensationalists see that God has worked with different people in different times in different manners. Usually, [seven dispensations](seven-dispensations.html) are identified: [Innocence](dispensation-of-Innocence.html), Conscience, [Government](dispensation-of-Human-Government.html), [Promise](dispensation-of-Promise.html), [Law](dispensation-of-Law.html), [Grace](dispensation-of-Grace.html), and [Millennial Kingdom](dispensation-of-Millennial-Kingdom.html). Each dispensation reveals a six\-fold pattern involving the stewards of the dispensation, their responsibility, a specific period of time, a failure, the resulting judgment, and God’s grace. The second dispensation is that of Conscience—Genesis 3:23 to 8:19\. Stewards: Cain and Seth and their families The Period: From man’s expulsion from the Garden of Eden until the Flood, a period of about 1,656 years Responsibility: To do good and offer blood sacrifices (Genesis 3:7, 22; 4:4\) Failure: Wickedness (Genesis 6:5\-6, 11, 12\) Judgment: The worldwide Flood (Genesis 6:7, 13; 7:11\-14\) Grace: Noah and his family are saved (Genesis 6:8\-9; 7:1; 8:1\) During the dispensation of Conscience, mankind only became worse and worse. Guided by conscience, man was supposed to choose to do good and approach God by means of a [blood sacrifice](blood-sacrifice.html) (Genesis 4:4\). It was during this time that the first death occurred, when Cain slew his brother Abel (Genesis 4:8\). God had [accepted Abel’s animal sacrifice](Cain-and-Abel.html) but not Cain’s grain sacrifice. Before the murder, God warned Cain of impending sin and told him that he could still choose to do well (Genesis 4:6\-7\). Cain had the opportunity to bring a proper sacrifice, after he saw what pleased God. But Cain let jealousy cloud his eyes. Cain demanded that God be pleased with his own efforts and refused to follow God’s plan. This kind of thinking still plagues mankind today, as people attempt to approach God on their own terms rather than on God’s terms. Mankind violated his conscience and failed in his responsibility to choose to do right. Apparently, God wanted man to discover that he could not let his conscience be his only guide. Conscience proved to be a very poor guide, indeed. Out of all that lived in this dispensation, only Abel, Enoch, and [Noah](life-Noah.html) were called righteous (Hebrews 11:2\-7; Genesis 5:22\-24; 6:8\-9\). Genesis 6:5 states, “The Lord saw how great man’s wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time.” The Lord’s solution was to destroy man from the face of the earth, along with all land\-dwelling animals (verse 7\). “But Noah found favor \[grace] in the eyes of the LORD” (verse 8\). Noah warned his contemporaries for 120 years as he built the ark and as the LORD showed His great patience. God as the righteous Judge must deal with sin, and judgment was often quick and severe in the Old Testament. His judgment then—and His grace within that judgment—should inform us today. “For if God . . . did not spare the ancient world, but preserved Noah, a [preacher of righteousness](preacher-of-righteousness.html), with seven others, when He brought a flood upon the world of the ungodly . . . then the Lord knows how to rescue godly men from trials and to hold the unrighteous for the day of judgment, while continuing their punishment” (2 Peter 2:4, 9\). The heathen today are under the same responsibility as mankind was from the Fall to the Flood, with their “conscience bearing witness” (Romans 2:15\). God extended grace to Noah and his family and gave instructions to build the ark and established His [covenant](Noahic-covenant.html) with them (Genesis 6:14\-22\). God saved eight people and brought them forth into a new dispensation (Genesis 7:1; 8:1; Hebrews 11:7\). The apostle Peter uses God’s grace to Noah as an illustration of God’s grace today to us who are saved by faith. Just as Noah and his family were “brought safely through the water,” we are saved by the baptism of the Holy Spirit—“not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ” (1 Peter 3:19\-21\).
What is the definition of a theocracy?	Answer A theocracy is a form of government that is led by God or by a person or persons who claim to rule by divine authority. The word theocracy is a compound word using theos (Greek for “God”) and \-cracy (“rule, strength or government”). The nation of Israel was to have been a theocracy, but they rejected God’s rule over them, and God gave them human kings instead (1 Samuel 8:4\-9\). God selected Saul to be the first king of Israel, and he was replaced by David. David ruled by divine authority and, in spite of his failure and sin, was accepted by God. David was promised that God would set up his “Seed” after him and that David’s house would be established for ever (2 Samuel 7:12\-16\). The Seed (or Son) of David refers to the Messiah, who is the LORD Jesus Christ (Mark 10:47\). We have seen the rise and fall of several so\-called theocracies throughout history. One example is the [Holy Roman Empire](Holy-Roman-Empire.html), which comprised German\-speaking peoples and Northern Italy during the Middle Ages. The Holy Roman Empire began in AD 800 with the papal crowning of [Charlemagne](Charlemagne.html) as emperor. The rulers of the Holy Roman Empire saw themselves as overseeing a theocracy in that the power of the government was melded to that of the Roman Catholic Church. There will not be a true theocracy upon the earth until the thousand\-year reign of Jesus Christ. During the Millennium, the Son of David will rule from Jerusalem in a just and righteous way (Psalm 72:1\-11; Isaiah 11; Revelation 20:4\-6\). At that time, “the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God” (Revelation 21:3\).
Is being holy even possible, since only God is holy?	Answer Holiness is not only a possibility for the Christian; holiness is a requirement. “Without holiness no one will see the Lord” (Hebrews 12:14\). The difference between God and us is that He is inherently holy while we, on the other hand, only become holy in relationship to Christ and we only increase in practical holiness as we mature spiritually. The New Testament emphasizes the pursuit of holiness in this world and the final attainment of holiness in the world to come. To be “holy” means that we are, first of all, “set apart for honorable use.” Whereas we were “once foolish, disobedient, led astray, slaves to various passions and pleasures . . . God our Savior . . . saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit” (Titus 3:3\-5; cf. 1 Corinthians 6:11\). The Lord took the initiative to pull us out of our former lifestyles. He saved us, cleansed us, and set us apart for righteousness. If we have believed in Christ for salvation, we have been washed by the regeneration of the Holy Spirit and set apart from the world for godliness (see Romans 12:2\). However, the pursuit of holiness does not end when we come to Christ. In fact, it just begins! There is a positional holiness that we inherit at regeneration and a practical holiness which we must actively pursue. God expects us to cultivate a lifestyle of holiness (1 Peter 1:14\-16\) and commands us to “cleanse ourselves of all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1 NASB). Bringing holiness to “perfection” means that we should be increasing in spiritual fruitfulness every day. We are to consider ourselves “dead to sin” (Romans 6:11\), refusing to revert back to our former lifestyles. In this way we “cleanse \[ourselves] from what is dishonorable,” becoming vessels for “honorable use, set apart as holy, useful to the master . . . for every good work” (2 Timothy 2:21\). Holiness is the mark of every true Christian (1 John 3:9\-10\). Cultivating a lifestyle of holiness does not mean that we must draft a list of dos and donts to live by. We are free from the letter of the law which kills (2 Corinthians 3:6\) and now live according to the dictates of the Holy Spirit (Galatians 5:16\-18\). We are told, “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:12\-13\). In this verse, we see cooperation between God and His children in sanctification. We “work out” what God “works in” us, because God has a timeline for the virtues that He wishes to cultivate in our lives. Our responsibility is to yield to His wishes, “working out” with focused attention and great care those things that He is causing to grow in us. Holiness will not be brought to completion in our lives with no effort on our part. We are invited to participate in God’s work in us. We will not be “carried to the skies on flowery beds of ease,” as the old hymn says. This is, perhaps, the most important lesson that we can learn as Christians. God’s ultimate desire for His people is that we be holy—conformed into the image of His Son, Jesus (Romans 8:29; 1 Thessalonians 4:3\-4\). Holiness is the will of God for our lives. Of course, the flesh is weak (Mark 14:38\). None of us will reach [sinless perfection](sinless-perfection.html) in this world, but God has made provision for our sin. “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\). Our pursuit of holiness in this world includes daily confessing and forsaking sin (see Hebrews 12:1\-3\). God helps us in our weakness by giving us His Holy Spirit who reveals the mind of Christ to us and enables us to carry out His will (1 Corinthians 2:14\-16; Philippians 2:13\). When we yield to the Spirit, we become fruit\-bearing Christians, yielding a harvest with which God is well pleased (Galatians 5:22\-23\). On the other hand, when we suppress the work of the Holy Spirit by rebelling against His will for us, we stifle the design of God, sabotage our own spiritual growth, and grieve the Holy Spirit (Ephesians 4:30\). If God was gracious enough to redeem us from sin and death and give us new life in Christ, the very least we can do is offer our lives back to Him in complete surrender and holiness, which is for our benefit (cf. Deuteronomy 10:13\). Because of God’s mercies, we should be living sacrifices, “holy and pleasing to God” (Romans 12:1; cf. Deuteronomy 10:13\). One day, in heaven, we will be free from sin and all its effects. Until then, we “fix our eyes on Jesus, the author and perfecter of our faith” and keep running our race (Hebrews 12:2\).
What was betrothal in biblical times?	Answer “Biblical times” covers a broad section of history’s timeline, since Bible history spans several thousand years and a number of cultures. Through those years and in those cultures, betrothal traditions varied. However, some elements of betrothal were consistent throughout. “[Engagements](engagement.html)” in Bible times, like those in modern\-day Western countries, were heterosexual relationships preliminary to marriage. Then, as now, the engagement period gave the bride time to prepare for her new role, to gather personal belongings, to adjust relationships with parents, siblings, and friends, and in some cases to become better acquainted with her fiancé. The groom used the engagement period for similar matters, including completing the house in which he would raise his family. [Arranged marriages](arranged-marriages.html) were common in Bible times, and it was possible that the bride and groom might not even know each other until they met at the wedding ceremony. If the parents arranged the marriage while the bride, the groom, or both were too young for marriage, a much longer betrothal would ensue. What seems strange to modern Westerners is that neither sexual attraction nor love was considered a necessary prelude to engagement or marriage. Parents who arranged a marriage for their children assumed that love and affection would grow out of the intimate acquaintance and sexual bonding that naturally takes place in a marriage. This mindset helps explain why Ephesians 5:25–33 commands Christian husbands to love their wives and Christian wives to respect their husbands. Such love and respect grew after the wedding and was not necessarily required beforehand. In modern Western culture, there is a clear distinction between betrothal/engagement and marriage. In the cultures of Bible times, the distinction was much less definitive. Betrothal in most eras of Bible history involved two families in a formal contract, and that contract was as binding as marriage itself. Betrothal then was more of a business transaction between two families than a personal, romantic choice. [Dowry or bride price](purpose-dowry.html) agreements were included, so that a broken engagement required repayment of the dowry. After betrothal, all that remained were three matters: the wedding celebration, the bride’s move into the groom’s house, and the consummation of the marriage. The best\-known example of betrothal is that of Jesus’ mother, Mary, and her fiancé, Joseph. When Joseph learned that Mary was pregnant, and before he understood the miraculous nature of the conception, he thought that Mary had violated her betrothal, which was as binding as a marriage contract. At first, Joseph believed that his only recourse was to divorce her, or “put her away.” Matthew records the account: “This is how the birth of Jesus Christ came about. His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly” (Matthew 1:18–19\). Matthew says that Mary was “pledged to be married,” but he also calls Joseph “her husband.” The fact that a “divorce” was required to break the betrothal shows that their premarital contract was legally binding. If, even during the betrothal period, Mary had been sexually intimate with someone other than Joseph, she would have been guilty of adultery.
Should a Christian be opposed to globalization?	Answer Globalization is “the act extending an influence to all parts of the world.” It involves the emergence of a single world market or deregulation resulting in internationalization. At first blush, globalization doesn’t seem all that bad. Globalization seems to hold an answer to the world’s financial troubles, among other things. However, prayerful consideration and research reveals disturbing historical precedence. The historical form of globalization is military conquest. The Assyrian Empire is an apt example. From the late 25th or early 24th century BC to 605 BC, the [Assyrians](Assyrians.html) controlled vast swaths of Babylonia, Egypt and the Holy Land. While technologically advanced for their time, the Assyrians were also brutal warriors who murdered, tortured and enslaved their enemies. The Assyrians were globalists in that they were bent on world conquest. God used the Assyrians to punish and exile the ten northern tribes of Israel for the wicked things Israel did to provoke the Lord to anger (2 Kings 17\). Probably the most well\-known example of historical globalization is the attempted construction of the [Tower of Babel](Tower-of-Babel.html) in the 21st century BC. Rather than filling the earth as God commanded (Genesis 9:1\), mankind rebelled, deciding to centralize in one city and not be scattered over the earth (Genesis 11:4\). This construction effort was spearheaded by Noah’s great\-grandson, King Nimrod (whose name means “rebel”). God, in response, confused their languages, thus forcing the people to group together by dialect and settle elsewhere (Genesis 11:8\-9\). All the empires presented in a dream to King Nebuchadnezzar of Babylonia represent other attempts to institute one\-world government (Daniel 2\). [Daniel’s](life-Daniel.html) prophetic interpretation of the king’s dream is summarized our article, [What is the meaning of Nebuchadnezzar’s dream in Daniel 2?](Nebuchadnezzars-dream.html) It is notable that Nebuchadnezzar envisioned a fifth and final world empire, which is yet to come. This final empire will be a true global government, ruled by the man known as the [Antichrist](antichrist.html), also called the beast and the lawless one (Revelation 13:4; 2 Thessalonians 2:8\). He will have “authority over every tribe, people, language and nation,” and he, along with the False Prophet, will force all people to take his mark. This future global leader will control all financial transactions (Revelation 13:17\) and all religious observance (Revelation 13:8\). Refusal to worship the Antichrist means death; acquiescence means eternal punishment from God (Revelation 13:15; 14:9\-11\). The Bible, therefore, shows that any time man attempts “globalization” it is ruled by wicked, ungodly empires. We should oppose globalization to the extent that we understand that it is implemented by Satan, currently the god of this age (2 Corinthians 4:4\). It is interesting to note that man’s (and Satan’s) final attempt at globalization will include a resurgence of “Babylon,” which started the globalization effort so long ago (see Revelation 18\). Of course, we also know that the “whole world is a prisoner of sin” (Galatians 3:22\) and that believers are to “hate evil” (Psalm 97:10\). We must shine the light of righteousness into the darkness where we find it, via the gospel message (Matthew 5:16; cf. John 8:12\). It is appropriate to rebuke wickedness, and there is much of that to be found in Satan’s version of globalization. However, 1 Peter 2:13 does tell us to “submit yourselves for the Lord’s sake to every authority instituted among men,” and Jesus Himself warned us to “give to Caesar what is Caesar’s” (Matthew 22:21\), so it is required that we keep our opposition within the constraints of the law of the land. God has a plan for globalization under the headship of the King and Redeemer, Jesus Christ (see Revelation 19–20\). Evidently, there will still be individual nations under Christ’s rule (Zechariah 2:10\-11\). The Kingdom will be a time of righteousness and true justice (Isaiah 11:3\-5\). How peaceful and joyful the days of Christ’s Kingdom will be! Isaiah 12:3\-4 describes for us, “With joy you will draw water from the wells of salvation. In that day you will say: ‘Give thanks to the Lord, call on his name; make known among the nations what he has done, and proclaim that his name is exalted.’”
What was the Old Testament way of salvation?	Answer How people were saved during the time of the Old Testament is a confusing question to some. We know that, in the New Testament era, [salvation](Christian-doctrine-salvation.html) comes by grace through faith in Jesus Christ (John 1:12; Ephesians 2:8\-9\). Jesus is [the Way](way-truth-life.html) (John 14:6\). But, before Christ, what was the way? A common misconception about the Old Testament way of salvation is that Jews were saved by keeping the Law. But we know from Scripture that that is not true. Galatians 3:11 says, “Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” Some might want to dismiss this passage as only applying to the New Testament, but Paul is quoting Habakkuk 2:4—salvation by faith, apart from the Law was an Old Testament principle. Paul taught that the purpose of the Law was to serve as a “tutor to bring us to Christ, that we might be justified by faith” (Galatians 3:24\). Also, in Romans 3:20 Paul makes the point that keeping the Law did not save either Old or New Testament Jews because “no one will be declared righteous in his sight by observing the law.” The Law was never intended to save anyone; the purpose of the Law was to make us “conscious of sin.” If the Old Testament way of salvation was not keeping the Law, then how were people saved? Fortunately, the answer to that question is easily found in Scripture, so there can be no doubt as to what was the Old Testament way of salvation. In Romans 4 the [apostle Paul](life-Paul.html) makes it very clear that the Old Testament way of salvation was the same as the New Testament way, which is by grace alone, through faith alone, in Christ alone. To prove this, Paul points us to Abraham, who was saved by faith: “Abraham believed God, and it was credited to him as righteousness” (Romans 4:3\). Again, Paul quotes the Old Testament to prove his point—Genesis 15:6, this time. Abraham could not have been saved by keeping the Law, because he lived over 400 years before the Law was given! Paul then shows that David was also saved by faith (Romans 4:6\-8, quoting Psalm 32:1\-2\). Paul continues to establish that the Old Testament way of salvation was through faith alone. In Romans 4:23\-24 he writes, “The words ‘it was credited to him’ were written not for him alone, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.” In other words, righteousness is “credited” or given to those who have faith in God—Abraham, David, and we all share the same way of salvation. Much of [Romans](Book-of-Romans.html) and [Galatians](Book-of-Galatians.html) addresses the fact that there is only one way of salvation and only one gospel message. Throughout history people have tried to pervert the gospel by adding human works to it, requiring certain things to be done to “earn” salvation. But the Bible’s clear message is that the way of salvation has always been through faith. In the Old Testament, it was faith in the promise that God would send a Savior someday. Those who lived in the time of the Old Testament looked forward to the Messiah and believed God’s promise of the coming Servant of the Lord (Isaiah 53\). Those who exercised such faith were saved. Today we look back on the life, death, and resurrection of the Savior and are saved by faith in Jesus Christ’s atonement for our sins (Romans 10:9\-10\). The gospel is not an exclusively New Testament message. The Old Testament contained it as well: “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who have faith are blessed along with Abraham, the man of faith” (Galatians 3:8\-9, quoting Genesis 12:3\). As early as Genesis 3:15, we see the promise of a coming Savior, and throughout the Old Testament there are hundreds of promises that the Messiah would “save His people from their sins” (Matthew 1:21; cf. Isaiah 53:5\-6\). [Job’s](life-Job.html) faith was in the fact that he knew that his “Redeemer lives, and that in the end he will stand upon the earth” (Job 19:25\). Clearly, Old Testament saints were aware of the promised Redeemer, and they were saved by faith in that Savior, the same way people are saved today. There is no other way. Jesus is “‘the stone you builders rejected, which has become the capstone.’ Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:11\-12, quoting Psalm 118:22\).
What does the Bible say about aging/growing old?	Answer The Bible presents growing old as a normal, natural part of life in this world. There is honor involved in the aging process, because growing old is normally accompanied by increased wisdom and experience. “Gray hair is a crown of splendor; it is attained by a righteous life” (Proverbs 16:31; see also Proverbs 20:29\). God wants us to remember that life is short (James 4:14\) and that the beauty of youth is soon gone (Proverbs 31:30; 1 Peter 1:24\). Ultimately, the question of growing old cannot be separated from the question of the meaning of life and the concept of the legacy we leave. In the [book of Ecclesiastes](Book-of-Ecclesiastes.html), Solomon provides a sagacious look at aging and the issues related to it. We are born with a natural tendency to “live for the moment,” but the ultimate futility of that approach is the subject of Ecclesiastes 1–7\. As people grow older and begin to feel the increasing impact of their [mortality](biblical-mortality.html), they typically try to invest their waning resources in projects that to them seem to hold more promise of lasting meaning in life, especially the hope of perpetuating their “name” in a lasting legacy (Ecclesiastes 2\). Unfortunately, no one can predict what projects will have lasting value and significance (Ecclesiastes 3:1\-15\), and this normally leads to varying levels of disillusionment and even despair over life’s brevity and apparent injustice “under the sun” (Ecclesiastes 3:16–7:29\). With the growing realization that satisfaction in such activities is invariably fleeting, Solomon’s hope is that people will grow wiser in the use of their God\-given “portion” or allotment before they die (Ecclesiastes 8–12; see also Psalm 90:12\). This wisdom grows in relation to our awareness of “time and judgment”—we need a divine perspective in the face of life’s brevity and apparent injustice (Ecclesiastes 3:15c–17; 8:5b–8, 12b–15; 9:11–12; 11:9; 12:14\). The Hebrew notion of time in these passages combines the concepts of opportunity (the right time to act expediently when the occasion arises) and limited lifespan (only so much time before all opportunity is gone). The Hebrew notion of judgment in these same texts presupposes complete freedom in the use of our God\-given “portion” in life as our desires lead us, yet with a concomitant accountability to the One who distributed our allotted portions. The New Testament counterpart to these concepts can be found portrayed vividly in Jesus’ parables of the ten virgins and the talents (Matthew 25\), the two sons (Matthew 21:28–32\), and the unjust steward (Luke 16:1–13\). Among the most disturbing aspects of growing old—especially in cultures that set a high value on rugged individualism—is the increasing frequency of senile dementia as human lifespan increases. It seems eminently unfair that people so afflicted should be robbed of their intellectual, emotional, and social vitality while their physical bodies continue to survive. Alzheimer’s disease is a particularly difficult pill to swallow because the cause is unknown and it does not seem to be related to any particularly bad health habits. While progression of Alzheimer’s can be stalled, in part, by continued active involvement in mind\-stimulating and physical activity, progression of the disease is nevertheless inexorable. The author of Ecclesiastes acknowledges this vexing unfairness from a human perspective (Ecclesiastes 7:15\-18; 8:14–9:3\), yet he offers wisdom to help us deal with it from God’s perspective, entailing the notions of “time and judgment.” With our inevitable disillusionment over the human condition—our universal depravity, uncertainty, and mortality—it is wise to remember that “for all the living there is hope, for a living dog is better than a dead lion. For the living know that they will die; but the dead know nothing, and they have no more reward, for the memory of them is forgotten. Also their love, their hatred, and their envy have now perished; nevermore will they have a share in anything done under the sun” (Ecclesiastes 9:4\-6, NKJV). Knowing that they are accountable for their God\-given “portion,” people should take joyful advantage of all their gifts, talents, wisdom, and opportunities in life sooner rather than later—before all opportunity to do so has ceased, before inevitable debilitation forecloses all opportunity (9:7\-10; 11:9\-12:7\). The thrust of this reflection from Ecclesiastes on growing old is that meaning in life is fulfilled in our God\-given purpose, and our purpose is only fulfilled when we take advantage of our God\-given portion in Christ, God’s promised Savior. While this portion may seem less fair for some than for others, life’s meaning will be consummated only at the final judgment when we receive our inheritance (Ecclesiastes 7:11\) for the way we invest our portion, be it good or bad (Ecclesiastes 12:14; cp. 2 Corinthians 5:10\). On that day, we will see God as eminently fair in His rewards, regardless of how unfair or unevenly distributed our portion may seem in this present life.
Why are Christians always arguing?	Answer Scripture is clear that God hates discord and fighting among His children (2 Corinthians 12:20; Galatians 5:15; James 3:14, 4:1\-3\). Philippians 2:3\-4 says, “Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others.” If every believer lived by that rule, arguing would virtually disappear. Any parent frowns upon bickering between siblings, and God is a Father who also frowns on it. However, there are three key words in this question that deserve attention: Christians, always, and arguing. First, the term Christians has been badly misused in recent years. Anyone who celebrates Christmas or who attends church occasionally can claim to be a “Christian.” However, according to Jesus, “Not everyone who calls me ‘Lord, Lord’ will enter the kingdom of heaven, but only those who do the will of my Father in heaven” (Matthew 7:21\). Much of the fighting and ugliness we hear about is between people who might go by the name of “Christian” but who are not true followers of Christ. Selfish ambition, pride, and greed can rule within a church full of unbelievers just as in the rest of the world. There are whole denominations that are so far from the truth detailed in the Bible that they can hardly be classified as Christian (see Revelation 3:17\-18\). So, we should keep in mind that much of the arguing is between unsaved people posing as believers. Second, the term always is a bit misleading. If we weed out those who are not truly born again and look only at the relationships among the real disciples of Christ, there is much to celebrate. Thousands of charitable organizations have been created by Christians working together in harmony. They are not “always” arguing. Most Spirit\-filled churches have a large core of solid Christians who unselfishly use their time, talents, and money to serve their church and community without bickering. The media are quick to showcase anything negative within the church but are strangely silent about the thousands of praiseworthy deeds done every day by Christians working together in love. The church of Jesus Christ is a family. Those who have placed their faith in Christ are allowing His Spirit to transform them and have been adopted into the family of God (Ephesians 1:5; Romans 8:15\). And, as with any family, there are disagreements. There are personality clashes, differing opinions, and ideas that won’t work together. When each is convinced that his or her way is the only right way, the clash can be permanent. However, differences of opinion do not always produce negative results. Even the apostles had disagreements. In Acts 15:36\-41, we read of Paul and Barnabas having such a sharp contention that they split up, chose new ministry partners, and went separate ways. The result was that even more churches were planted and God’s message was spread to more people. Paul and Barnabas eventually reconciled and continued together to spread the gospel. The third term, arguing, also needs to be addressed. A discussion between sharply contrasting viewpoints is not necessarily an argument. The deity of Christ, salvation through faith, and the need for repentance are not negotiable. But some secondary issues in God’s Word leave room for differences of opinion. Some common disagreements pertain to end\-times prophecy, gifts of the Spirit, baptism, and church organization. While there is only one accurate interpretation of everything in the Bible, a human being’s ability to discern that one interpretation can be faulty. Two godly men can see the same issue differently. Most church denominations arose out of these contrasting interpretations. But those denominations are not necessarily embroiled in an “argument” with each other. Paul addresses this in Romans 14\. He warns believers to welcome those new to the faith who may have convictions that differ from those of the seasoned saint. Verse 5 says, “One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind.” In other words, there are some issues that are not weighty matters, and we need to practice grace in accepting the sincerely held convictions of other believers. Doing so consistently would eliminate much of the arguing that taints the reputation of the body of Christ. We must study God’s Word and express what we believe it teaches (2 Timothy 2:15\), but we must do so with humility and love, giving grace to other believers who see things differently (1 Corinthians 13:1\-2\). Ultimately, we all answer to our Father for how we treat each other (Matthew 12:36\). Every child of God should remember that our Father places far more importance on our showing love than He does on our being “right” on every issue (1 John 4:20\-21\).
What are the different forms of biblical literature?	Answer One of the most intriguing facts about the Bible is that, while it is God’s communication (Matthew 5:17; Mark 13:31; Luke 1:37; Revelation 22:18\-19\), human beings were part of the writing process. As Hebrews 1:1 says, “God spoke to our forefathers through the prophets at many times and in various ways.” The “various ways” include different literary genres. The Bible’s human writers used different forms of literature to communicate different messages at different times. The Bible contains [historical literature](historical-books-of-the-Bible.html) (1 and 2 Kings), dramatic literature (Job), legal documents (much of Exodus and Deuteronomy), song lyrics (The Song of Solomon and Psalms), poetry (most of Isaiah), [wisdom literature](wisdom-literature.html) (Proverbs and Ecclesiastes), apocalyptic literature (Revelation and parts of Daniel), short story (Ruth), sermons (as recorded in Acts), speeches and proclamations (like those of King Nebuchadnezzar in Daniel), prayers (many Psalms), parables (such as those Jesus told), fables (such as Jotham told), and epistles (Ephesians and Romans). The different genres can overlap. Many of the psalms, for example, are also prayers. Some of the epistles contain poetry. Each type of literature has unique characteristics and should be approached with due consideration. For example, Jotham’s fable (Judges 9:7–15\) cannot be interpreted the same way as the [Ten Commandments](Ten-Commandments.html) (Exodus 20:1–17\). Interpreting poetry, with its reliance on metaphor and other poetic devices, is different from interpreting historical narrative. Please see our article on [interpreting genres](Bible-genres.html). Second Peter 1:21 says that “men spoke from God as they were carried along by the Holy Spirit.” Using today’s terminology, the Bible’s managing editor was the Holy Spirit of God. God put the mark of His authorship on each of the 66 books of the Bible, no matter what the literary genre. God “breathed” the written words (2 Timothy 3:16–17\). Because mankind has the ability to understand and appreciate various forms of literature, God used many genres to communicate His Word. The reader of the Bible will discover a common purpose that unifies the parts of the collection. He will discover motifs, foreshadowing, repeated themes, and recurring characters. Through it all, he will find that the Bible is the world’s greatest literary masterpiece—and the very Word of God.
What does the Bible say about being a Christian husband?	Answer The Bible says enough about being a Christian husband that a book could be written about it all. In fact, a number of books have been written about it. This article gives a brief overview. The clearest picture of a Christian husband is presented in Ephesians 5:15–33\. This is the heart of the apostle Paul’s application of what it means to be in Christ, that is, to be in right relationship with God. Paul’s instructions to the [Christian wife](godly-wife.html), beginning in verse 23, explain that she is to recognize in her husband the kind of leader that Christ is to His beloved church. Two sentences later (verse 25\) Paul says the same thing directly to the Christian husband. So, the Christian’s model for husbandly conduct is Jesus Christ Himself. In other words, God expects Christian husbands to love their wives sacrificially, fully, and unconditionally, the same way our Savior loves us. The Christian husband is expected to be willing to give everything, including his lifeblood, if necessary, for the benefit and welfare of his wife. God’s plan is that the husband and wife become one (Mark 10:8\), so what the husband has belongs to the wife. There is no selfishness in love (1 Corinthians 13:5\); there is only giving. The Christian husband’s feeling for his wife goes beyond infatuation, romance, or sexual desire. The relationship is based on true love—the God\-reflecting, God\-given spirit of sacrifice. The Christian husband is more interested in his wife’s welfare than his own. He promotes her spiritual well\-being as a fellow\-heir of eternal life (1 Peter 3:7\). He doesn’t ask what he can get from her, but thinks of what he can be and do for her. Ephesians 5 describes how a loving Christian husband is the instrument of Christ’s love for his wife and is at the same time a model of Christ’s love for His church. What an honor that is! And what a responsibility. Only by submitting to the living strength of Jesus Christ can any man fulfill such a challenge. That is why he must rely on the power of the indwelling Holy Spirit (Ephesians 5:18\) and out of reverence for Christ submit to serving his wife (verse 21 and the rest of the passage). Many times a Christian husband is also a father. The roles of husband and father are interwoven. God created man and woman as sexual persons for a number of purposes. One is to give us the joy of perpetuating the race, of populating the earth with generations of people who bear God’s name and reflect His image. See Genesis 1:27–28 and 2:20–25, along with Deuteronomy 6:1–9 and Ephesians 6:4\. Family—Christian family—is at the heart of God’s plan for mankind and is the very foundation of human society. The husband is the head of that family. Just as a Christian husband cannot love and lead his wife apart from the power of the Holy Spirit, so he cannot love and raise his children in the admonition of the Lord apart from the power of the Holy Spirit. Husbands and fathers bear a profound responsibility and privilege. When they seek after God and follow His lead, they serve their families well and bring honor to the name of Christ.
Are Mormons Christians?	Answer Although [Mormons](Mormons.html) profess to be Christians and say they believe the Word of God, there are many of their beliefs that contradict Christianity. In fact, Mormonism can be referred to as a [cult](cult-definition.html), which can be defined as “a religious group that denies one or more of the fundamentals of biblical truth.” Mormons say they are Christians, but because they reject foundational truths from God’s Word, they are not. [Joseph Smith](Joseph-Smith.html), who referred to himself as “The Prophet,” founded the Church of Jesus Christ of Latter\-day Saints in the mid\-1800s. He claimed to have seen a vision of God the Father and God the Son, in which they denounced modern Christianity and appointed Smith to reveal and restore “true” Christianity (Articles of Faith, p. 182–185\). Three years later, Smith alleged that the [angel Moroni](angel-Moroni.html) told him about some golden plates on which the Book of Mormon was written. In spite of Smith’s questionable background and proclivity toward bending the truth (see The Origin, Rise, and Progress of Mormonism, New York, 1861; and Mormonism Unveiled, Painesville, Ohio, 1834\), many believed Smith, and a new “religion” was born. Today, the members of the Mormon Church number in the millions. The [Book of Mormon](book-of-Mormon.html) is purported to be a new revelation, one that Mormons say is part of the new covenant to Israel and “another witness” to the truth of the Bible (History of the Church 4:461, 8th Article of Faith). Aside from the many theological conflicts with the Bible and historical and archeological fact, the writing of the Book of Mormon was shrouded in mystery and false claims. For example, Joseph Smith and his associates asserted that one Professor Charles Anthon of Columbia University verified the Egyptian characters on the golden plates. However, this same professor wrote a rebuttal letter soon after, saying that he never did any such thing and had, in fact, found the characters to be a hoax. In addition, many verses in the Mormon scriptures have been changed over the years, as the church leaders attempt to cover up something embarrassing in their past and to defend themselves against criticism (see [http://mit.irr.org/changes\-latter\-day\-scripture](http://mit.irr.org/changes-latter-day-scripture)). These facts alone are enough to cast much doubt on the veracity of the Book of Mormon. One of the many areas in which Mormons fall short of saving faith is their belief that God is merely an exalted man who earned his position by good works (Mormon Doctrine, p. 321; Teachings of the Prophet Joseph Smith, p. 345\). This directly contradicts the Bible, which states that God has existed in His position as God of the universe from eternity past (Revelation 1:8; 1 Timothy 1:17; 6:15–16; Psalm 102:24–27\). God was never a man (Numbers 23:19; 1 Samuel 15:29; Hosea 11:9\) and is the holy and powerful Creator of all things (Genesis 1; Psalm 24:1; Isaiah 37:16\). Mormons also believe that they themselves can attain the status of gods in the afterlife through their works here on earth (Teachings of the Prophet Joseph Smith, p. 345–354\). However, no man can ever become like God (1 Samuel 2:2; Isaiah 43:10–11; 44:6; 45:21–22\), despite what the serpent told Eve in the garden (Genesis 3:5\). Mormons also believe that Jesus was a god, but not God Himself (Mormon Doctrine, p. 547; Articles of Faith, p. 35; Teachings of the Prophet Joseph Smith, p. 372\). It is essential to Christian faith that Jesus is one with God and that He is God’s only begotten Son who became flesh (John 1:1, 14; John 3:16\). Only Jesus’ oneness with God would have allowed Him to live a sinless, blameless life (Hebrews 7:26\). And only Jesus Christ was able to pay the price for our sins by His death on the cross (Romans 4:25; Acts 4:12\). Those who follow the Mormon faith also believe that they can attain heaven through works (Doctrine and Covenants 58:42–43; 2 Nephi 9:23–24; Alma 34:30–35; Articles of Faith, p.92\). While they claim faith in Christ, they also rely on following the commandments of the Mormon Church (Doctrines of Salvation, vol. 1, p 188; Mormon Doctrine, p. 670\) and practicing good works (2 Nephi 25:23; Alma 11:37\) in order to achieve salvation. The Bible is very clear on this point, stating that good works can never earn the way to heaven (Romans 11:6; Ephesians 2:8–9; Titus 3:5\) and that faith in Jesus Christ alone is the only way to salvation (John 10:9; 11:25; 14:6; Acts 4:12\). Salvation by grace is incompatible with salvation by human works (Romans 11:6\). Sadly, many in the Mormon Church are unaware of the religion’s shady past, amended scriptures, and even the full doctrine of their church. Many Mormons who have discovered these things have left the church and come to a true saving faith in Jesus Christ. As Christians, we must treat Mormons with love and understand that they are among those deceived by Satan himself (1 Peter 5:8\). Satan’s goal is to distort the truth, produce false assurance of salvation, and extend a deceptive hope of godhood (2 Corinthians 4:4\).
What is the definition of faith?	Answer Thankfully, the Bible contains a clear definition of [faith](Bible-faith.html) in Hebrews 11:1: “Now faith is the assurance of things hoped for, the conviction of things not seen.” Simply put, the biblical definition of faith is “trusting in something you cannot explicitly prove.” This definition of faith contains two aspects: intellectual assent and trust. Intellectual assent is believing something to be true. Trust is actually relying on the fact that the something is true. A chair is often used to help illustrate this. Intellectual assent is recognizing that a chair is a chair and agreeing that it is designed to support a person who sits on it. Trust is actually sitting in the chair. Understanding these two aspects of faith is crucial. Many people believe certain facts about Jesus Christ. Many people will intellectually agree with the facts the Bible declares about Jesus. But knowing those facts to be true is not what the Bible means by “faith.” The biblical definition of faith requires intellectual assent to the facts and trust in the facts. Believing that Jesus is God incarnate who died on the cross to pay the penalty for our sins and was resurrected is not enough. Even the demons “believe” in God and acknowledge those facts (cf. James 2:19\). We must personally and fully rely on the death of Christ as the atoning sacrifice for our sins. We must “sit in the chair” of the salvation that Jesus Christ has provided. This is saving faith. The faith God requires of us for salvation is belief in what the Bible says about who Jesus is and what He accomplished and fully trusting in Jesus for that salvation (Acts 16:31\). Biblical faith is always accompanied by [repentance](repentance.html) (Matthew 21:32; Mark 1:15\). The biblical definition of faith does not apply only to [salvation](Christian-doctrine-salvation.html). It is equally applicable to the rest of the [Christian life](Christian-life.html). We are to believe what the Bible says, and we are to obey it. We are to believe the promises of God, and we are to live accordingly. We are to agree with the truth of God’s Word, and we are to allow ourselves to be transformed by it (Romans 12:2\). Why is this definition of faith so important? Why must trust accompany agreeing with facts? Because “without faith, it is impossible to please God” (Hebrews 11:6\). Without faith, we cannot be saved (John 3:16\). Without faith, the Christian life cannot be what God intends it to be (John 10:10\).
Was it unfair for God to allow Job to suffer over what was basically an argument between God and Satan?	Answer A surface reading of the [book of Job](Book-of-Job.html) usually evokes a reaction such as “Why is God making a ‘bet’ with the devil? God is being unfair to Job!” If we are honest and not just trying to defend God, He seems at first like some kind of cosmic ogre. God not only wagered Satan over the outcome of Job’s trials, but He actually provoked the bet (Job 1–2\). To make matters worse, [Job](life-Job.html) never finds out why he was afflicted in the first place. This is very disturbing for those who hope to see God as just, gracious and loving and not just “playing” with us as if we were pawns on a chessboard. So, in a way, the story of Job puts God on trial. To really understand what is going on in Job, we need to evaluate how this “trial” is litigated in the book’s argument. On the surface, when God finally “testifies” in Job 38–42, the way He “grills” Job may seem to suggest that God is “against” Job rather than “for” him. The God\-speeches are notable for their deep sarcasm, as if God were simply highlighting Job’s cluelessness (Job 38–39\). However, a deeper look reveals a more redemptive dynamic in this trial: first, Job’s friend Elihu actually serves under the Holy Spirit’s inspiration, both as Job’s advocate before God and God’s advocate before Job (Job 32–37\); second, we find that God indeed did express His love to Job, both in His speeches (Job 38–41\) and in finally vindicating Job. God confirms that Job had spoken “what was right” about Him, whereas his first three friends had not (42:7\). As Job and his friends debate God’s fairness, it becomes apparent that all of them basically believe in the doctrine of “retribution theology”—every act receives just punishment or reward in this present life, so we should be able to tell who is righteous or wicked by whether they are visibly blessed or cursed on earth. This is a false doctrine, but Job thought it should be true and went on the offensive, charging God with injustice and calling for a trial (Job 29–31\). Surprisingly, God condescends and agrees to be put on trial. The speeches in Job 38–41 actually consist of God’s testimony in His own defense. In the “trial” we see that Job has no legal standing to convict God. Job cannot demonstrate how God runs the universe, so he cannot present any evidence of injustice (chapters 38–39\). Also, God establishes His absolute right to act as He sees fit. As proof, He points to two creatures—behemoth and [leviathan](leviathan.html)—that mankind has no control over whatsoever and that answer only to God. Even before God shows up, Elihu makes the same points and argues that God is deeply redemptive in His dealings with man in spite of man’s notorious tendency toward self\-destruction (32–37\). Since God validates Elihu’s points (38–41\), the adversarial tone in God’s answer to Job makes even more sense: throughout Job’s dialogue with his friends (4–27\) and in his formal complaint to God (29–31\), Job had assumed that God was unaware of what happened to him or that He was deliberately persecuting him or that Job had inadvertently sinned and God was not willing to tell him what the problem was. Job thought he was being punished entirely out of proportion to any conceivable offense he may have committed. In fact, Job questions God incessantly throughout the dialogue. His protest climaxes in a direct indictment of God on the charge of injustice (29–31\). So what did Job “get right” (42:7\)? The upshot of the trial is that Job finally sees that God’s governance of the universe is much more wonderful than he could have imagined, and he openly concedes this (42:2\-5\); so this is what Job spoke about God that was “right” (42:7\). Now, it is absolutely crucial to note the sequence of events at this point: it is only when Job obeys God and intercedes on behalf of his three friends—who had now become his enemies—that God actually blesses Job with a twofold inheritance (42:8\-17\). This “reward” was not at all some kind of “consolation prize” for Job’s unfair treatment; rather, it was the inheritance God promises to all who serve faithfully as redemptive agents of the Creator (cf. Daniel 12:3\). Job obeyed God and was rewarded for his obedience. In the end, God’s wager with Satan actually achieved an incredible coup: He harnessed evil and turned it to good (cf. Genesis 50:20\), and He transformed Job into the most effective servant of all, one who took on God’s own redemptive character and [loved his enemies](love-enemies.html). And this, in fact, is our take\-home lesson from Job.
Does The Harbinger really predict America’s future?	Answer The book The Harbinger: the Ancient Mystery that holds the secret of America’s Future by Messianic Jewish Rabbi Jonathan Cahn has been a best\-seller and has sparked controversy and much discussion. There is no question as to Cahn’s passion about alerting his fellow countrymen to the spiritual, economic, and moral dangers that the United States faces. But is Cahn’s interpretation of the book of Isaiah correct, and are those Old Testament prophecies applicable to modern\-day America? The back cover of the book clearly labels the book as “FICTION / Suspense,” and the line following the copyright page says, “What you are about to read is presented in the form of a story…” The rest of that sentence is ambiguous: “… but what is contained within the story is real.” If the author is saying that the book’s content is a real message from God to the USA, then it is important to examine his view of the meaning of biblical prophecy. The story’s opening dialogue reads, “An ancient mystery that holds the secret to America’s future.” This attention\-getting assertion is made by the story’s narrator and lead character, journalist Nouriel Kaplan. Kaplan is attempting to persuade Ana Goren, a media executive, to publish information that Kaplan believes will affect the economic, political, military, moral, and spiritual future of the United States. Even though Cahn presents this information in a fictional vehicle, he asserts that it is “real.” Is it? In the story, a nameless prophet meets Kaplan on a number of occasions, giving him information about how recent events, including the World Trade Center terrorist attacks of 9/11, the housing boom, the war in Iraq, the 2008 collapse of Wall Street, etc., were predicted specifically by the Old Testament prophet Isaiah. The prophet leads Kaplan to understand that Isaiah not only warned his own nation (Israel) about the danger of abandoning God but, in a mysterious way, also predicted America’s contemporary events. In drawing parallels between Israel and America, Cahn asserts several things: first, that America was founded on a covenant with God as much as Israel was. Second, that America is being released from God’s protection to suffer the consequences of having marginalized Him. Third, that [Isaiah](Book-of-Isaiah.html) predicted all of this. Cahn’s prophet in the book tells Kaplan that each of the key American events since [September 11, 2001](9-11.html), is a harbinger of America’s coming fall; each disaster is another warning from God for America to return to Him. Cahn’s point, couched as it is in a fictional narrative, is that, unless the U.S. changes course, it will suffer the same fate as the ancient nations. That is, God will allow America’s enemies, external and internal, to bring it down. Cahn sees evidence for his claim in the words of Isaiah 9\. Cahn identifies Isaiah 9:8–10 as revealing the main harbinger of coming disaster: “The Lord has sent a message against Jacob; it will fall on Israel. All the people will know it—Ephraim and the inhabitants of Samaria—who say with pride and arrogance of heart, ‘The bricks have fallen down, but we will rebuild with dressed stone; the fig trees have been felled, but we will replace them with cedars.’” In the original context, God is expressing His anger at Israel over their refusal to repent from their idolatry. Even after receiving God’s discipline in the form of several disasters, the nation of Israel hurled their defiance at God Himself. To paraphrase Israel’s words, they said, “God, You may have allowed our enemies to damage our city, but we will rebuild it even stronger.” This was conscious and deliberate rebellion against God. The Israel of Isaiah’s day would not bow to God, not even under His rod. Cahn’s prophet in The Harbinger quotes government leaders using similarly defiant words following the collapse of the World Trade Center on September 11, 2001\. Since U.S. leaders used the words, “We will rebuild” and expressed a “spirit of defiance,” Cahn applies God’s angry words in Isaiah 9 to America. The problem with this interpretation is that when America’s leaders vowed to rebuild the World Trade Center, they were not defying God but the terrorists who demolished it. Israel was defying both their human enemies and God. Cahn’s linking of the two nations with the same prophecy is unfair. The principle behind Isaiah’s prophecy—that judgment may befall any nation that forsakes God—could be applied to America. It may be a fascinating coincidence that Isaiah mentions fallen bricks. The book may be exciting to read. But it is faulty Bible interpretation to take a prophecy clearly meant for Israel and make the details pertain to modern\-day America. Cahn does not claim in his book to be a prophet. Neither does he claim to have received the message of his story directly from God. He writes as a teacher, putting into the mouth of Kaplan what he understands to be both the original and the contemporary meanings of Isaiah’s prophecy. Cahn does not claim that Isaiah uses the name America or the United States in his prophecies. He does not even claim that Isaiah had a dual fulfillment of his prophecies in mind. Cahn’s apparent purpose in his book is to spin a convincing yarn and persuade readers of a real danger America faces in light of Cahn’s understanding of how Israel’s situation in 600–500 BC applies to America’s current situation. In the book, Cahn creates a fictional means of revealing prophecy from God—clay seals, such as were used to hold impressed signatures on official documents. In The Harbinger, the prophet gives Kaplan a set of nine such seals. Each seal supposedly represents a national event in Israel’s history—a harbinger that warned of final collapse and dispersion into the surrounding pagan nations—as well as a current event in America, heralding ultimate doom if America does not repent. Cahn connects each seal with a serious American event in the decade following September 11, 2001, and with an object or an event in Israel’s history. Since Cahn is writing fiction, he is free to manufacture not only clay seals but coincidences. His creative way of identifying the coincidences is both fascinating and convincing, as far as the story goes. He sees in the coincidences a pattern of God’s warnings to both His chosen nation, Israel, and the U.S. Each seal and its related dire event are harbingers of ultimate doom. America is being warned to turn back to God. Persuasive preaching about a real need, yes; accurate interpretation of a Bible text, no. The problem is that Israel is the only nation with whom God has made a covenant, through [Abraham](life-Abraham.html) (Genesis 12:1\-3\). America is not Israel. If you read The Harbinger, remember that only time can reveal the validity of what claims to be prophecy from God (Deuteronomy 18:21\-22\). And, even though the book may use some faulty interpretations, do not close your heart to Cahn’s essential message. He is right that America needs to repent. “Righteousness exalts a nation, but sin is a disgrace to any people” (Proverbs 14:34\). The United States of America very likely will meet the same fate as ancient Israel if its people do not repent. Americans need to give their hearts to God and exercise faith in Jesus Christ as their Savior and Lord. To that end we should pray.
What is the dispensation of Human Government?	Answer After God had worked face to face with the first humans, Adam and Eve (the [dispensation of Innocence](dispensation-of-Innocence.html), Genesis 1:28—3:19\), they sinned, and all mankind became a fallen race living on a cursed planet. Conditions changed, and all subsequent families on earth were to do good based on what they knew to be right (the [dispensation of Conscience](dispensation-of-Conscience.html), Genesis 3:23—8:19\). Mankind again failed to fulfill their responsibility. So God brought a worldwide Flood to wipe out all but eight people. In the next dispensation, God works in a new way with His creation via Human Government. Human Government is the third dispensation (Genesis 8:20 to 11:9\). Stewards: [Noah](life-Noah.html) and his descendants The Period: From the Flood to the confusion of tongues at Babel, about 429 years Responsibility: To scatter and multiply (Genesis 9\) Failure: Refusal to scatter and the building of the [tower of Babel](Tower-of-Babel.html) (Genesis 11:1\-4\) Judgment: Confusion of languages (Genesis 11:5\-9\) Grace: [Abraham](life-Abraham.html) is chosen—the start of the Jewish race (Genesis 12:1\-3\) After the Flood God stepped back from directly judging the earth until the [second coming](second-coming-Jesus-Christ.html); thus, a human agency known as civil government was divinely appointed to restrain evil and protect man from his own sinful nature. Noah and his wife and his three sons and their wives began to repopulate the earth. Shem would become the father of the Mediterranean region dwellers and eventually the Jews (the word Semitic comes from the Latin word for “Shem”). Ham’s descendants spread into Africa, and Japheth’s into Eurasia. Noah and his family had practical knowledge of the failure under the dispensation of Conscience, and God made them responsible to protect the sanctity of human life. “Whoever sheds man’s blood, by man shall his blood be shed, for in the image of God He made man” (Genesis 9:6\). In this way, God established the orderly rule of mankind for the good of society. [Capital punishment](death-penalty.html) is the most potent function of human government, and it presupposes all forms of legislation, organization, and enforcement. In the New Testament (Romans 13\), man is still responsible to use this authority to enforce righteousness. In other words, God’s command in Genesis 9:6 has not been rescinded. Sin (called “lawlessness” in 1 John 3:4\) continued in the third dispensation. In fact, the time of Human Government was characterized by great idolatry and moral degradation. The height of disobedience was the rebellion against God at Babel—mankind built a tower to “make ourselves a name, otherwise we will be scattered abroad over the face of the whole earth” (Genesis 11:4\). Staying in one place was the one thing God told them not to do. To enforce His command, God divided humanity into different language groups, and His sovereign will to populate the whole earth was accomplished. God also established a covenant with Noah that He would never again destroy the earth by water. His grace continued to be shown through His chosen people, beginning with Abraham.
Are the Anunnaki in the Epic of Gilgamesh the Nephilim mentioned in the Bible?	Answer Ancient Sumer\-Babylon, like many cultures of antiquity, produced mythologies to explain the world around them. The Epic of Gilgamesh is one such mythology. Several versions of the epic poem exist, but the 12\-tablet Akkadian version is the best known. The story centers on the friendship between the principal character, Gilgamesh, and Enkidu. Gilgamesh, the king of Uruk, is two\-thirds god and one\-third man. He has oppressed the people of Uruk, so the gods create Enkidu to distract Gilgamesh. Their unlikely friendship results in a journey of fantastical adventures resulting in the death of Enkidu. An important feature of this epic is a “flood” story in which a character named Utnapishtim and his wife survive a great flood and obtain immortality. The existence of this [flood story](Gilgamesh-flood.html), with its many similarities to the Genesis account, indicates a common source. Rather than the Genesis flood account being copied from the Epic of Gilgamesh, both accounts are entirely separate records of something that actually occurred, namely, a global flood. The gods who appear in the Epic of Gilgamesh are the Anunnaki, a name that probably means “those of royal blood” or “princely offspring” in the ancient Sumerian language. In contrast to this pagan mythology is the biblical account of the [Nephilim](Nephilim.html). Who were the Nephilim? Biblically speaking, the Nephilim were the descendants of the sons of God and daughters of men (Genesis 6:1\-4\). While there are differing interpretations of this passage, GotQuestions.org believes it involves the fallen angels (sons of God) taking on human form and mating with the daughters of men (human females), thereby producing a race of angelic\-human half\-breeds. Is there a connection between the Anunnaki and the Nephilim? Perhaps. It is definitely interesting to note that both the biblical flood account and the Epic of Gilgamesh mention supernatural, god\-like beings interacting with humanity in connection with a global flood. So, it is possible that the myths regarding the Anunnaki originate in the reality that was the Nephilim.
What is a chaplain?	Answer A chaplain is essentially a spiritual representative attached to a secular institution. Chaplains may or may not be certified, have a theological education, or be ordained or commissioned by a particular denomination, though many are. While chaplaincy has traditionally been associated with representatives of the Christian faith, the term is now used for representatives of any faith. Some chaplains are expected to represent multiple faiths, acting as a sort of neutral spiritual resource. Chaplains are expected to serve the spiritual and emotional needs of others. Some chaplains perform wedding or funeral ceremonies, administer communion, deliver spiritual messages, offer prayer at public meetings, and provide regular counseling. Other chaplains meet the need of the moment, usually through listening and prayer. Chaplains may also function as advocates; hospital chaplains, for example, may make requests of a nurse to help meet a particular patient’s needs; military chaplains may provide for marriage enrichment retreats. Chaplains work in many environments. Most commonly, chaplains are attached to the military, to hospitals, to law enforcement and fire departments, to political bodies (such as the United States Congress and Senate), to sports teams, and to educational institutions. Some corporations, music groups, and even households (historically the nobility, and now certain monarchs), may also employ chaplains.
What is a papal conclave?	Answer The papal conclave is the gathering of the College of [Cardinals](Catholic-cardinal.html) to choose a new [Pope](pope-papacy.html) for the [Roman Catholic Church](Roman-Catholicism.html). The College of Cardinals is the collective body of all cardinals around the world. In order to prevent political interference, deadlocks, and intrigue, qualifying cardinals are secluded in an area of the [Vatican](Vatican-City.html) consisting of the Sistine Chapel (where the voting takes place) and dormitory\-style housing. The cardinals are to remain until a new Pope is chosen. If a cardinal leaves for other than health reasons, he is not allowed re\-entry. The procedure for the papal conclave is fairly basic. After hearing sermons on the state of the Roman Catholic Church and the rules of the conclave, the cardinals vote up to four times a day with secret ballots. The ballots are counted, read, recorded, and burned. A Pope must be chosen by two\-thirds vote. If the count does not result in an election, chemicals are added to the burning ballots to turn the smoke dark; if it does result in an election, the smoke is colored white and bells ring. Every three days or seven votes, the conclave takes a break for prayer and contemplation. Devout Catholics gather in St. Peter’s Square to watch the chimney on the Sistine Chapel. When the smoke turns white, the Pope\-elect takes a vow of office and dons the papal vestments. He then greets the people in the square from the balcony of St. Peter’s Basilica. It is tradition that the office of Pope is not campaigned for. Any baptized male Catholic can be elected Pope, although the last non\-priest elected was Leo X in 1513, and every Pope since then has been chosen from among the cardinals. Any who do not wish to be considered make their wishes known beforehand. The office is considered to be a lifetime appointment. Pope Benedict XVI was the first Pope to resign since Gregory XII in 1415\. Is the idea and procedure of the papal conclave biblical? No, it is not. Since the office of Pope is itself unbiblical, the Roman Catholic procedure of selecting a new Pope is also unbiblical. Jesus Christ is the Head of the Church (Colossians 1:18\). The Holy Spirit is the true “[Vicar of Christ](vicar-of-Christ.html)” (John 14:16\-18, 26; 16:13\).
What sort of careers can a Christian consider?	Answer At times we think that Christians should aspire to "Christian careers" like working at a church or in a parachurch ministry. We may realize that Christians can also work outside the walls of the church or the Christian name, but then we tend to limit ourselves to the “helping” professions. Christians can be doctors, nurses, teachers, child care workers, social workers, law enforcement officers, or counselors. But a businessman? A lawyer? An IT guru? An inventor? A builder? A fashion designer? A news anchor? A TV producer? A musician? An artist? We tend not to list these jobs among the most desirable work for Christians. There is nothing biblical about such a limiting stance. Christians can consider almost any career. Paul wrote to the Corinthians, "Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. . . . Each one should remain in the condition in which he was called. Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) . . . So, brothers, in whatever condition each was called, there let him remain with God" (1 Corinthians 7:17, 20\-21, 24\). Paul does not tell the believers to leave their current work and become missionaries or pastors. He tells them to remain where they are and serve God there. Paul wrote something similar to the Colossians, "And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him" (Colossians 3:17\). It is not so much what we are doing that matters, as for whom we are doing it. We glorify God when we work hard and cheerfully, whether as a pastor, an investor, an actor, a stay\-at\-home mother, or a barista. Choosing a career can be difficult. Obviously, it is a matter for prayer. You should seek God’s direction for His will for your life. It can also be helpful to examine the specific gifts God has given you. He makes us each different (1 Corinthians 12; Romans 12:4\-8\) with unique desires, talents, and interests, and for unique purposes. It is also helpful to talk with those who know you well. Such people can serve as wise counselors (Proverbs 15:22\), often providing helpful insight. It may also be beneficial to shadow or interview someone in your potential career field or to volunteer in the field to which you feel drawn. Christians may consider any career in which they can honor God and use the uniqueness with which God created them. Of course, there are certain careers that are inherently dishonoring to God—most of them not strictly legal, such as prostitution or pornography. But any career that does not require sin in its performance is laudable Christian work and can be done to the glory of God (Colossians 3:23\).
Why does God hate divorce?	Answer Malachi 2:16 is the oft\-quoted passage that tells how God feels about divorce. “‘I hate divorce,’ says the Lord God of Israel.”\* But this passage says much more than that. If we back up to verse 13, we read, “You cover the Lord’s altar with tears, with weeping and groaning because he no longer regards the offering or accepts it with favor from your hand. But you say, ‘Why does he not?’ Because the Lord was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring. So guard yourselves in your spirit, and let none of you be faithless to the wife of your youth.” We learn several things from this passage. First, God does not listen to the pleas for blessing from those who have broken the covenant of marriage. First Peter 3:7 says, “Husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered” (emphasis added). There is a direct correlation between the way a man treats his wife and the effectiveness of his prayers. God clearly explains His reasons for esteeming marriage so highly. He says it was He who “made them one” (Malachi 2:15\). Marriage was God’s idea. If He designed it, then He gets to define it. Any deviation from His design is abhorrent to Him. Marriage is not a contract; it is a covenant. Divorce destroys the whole concept of covenant that is so important to God. In the Bible, God often provides illustrations to teach spiritual realities. When Abraham offered his son Isaac on the altar, it was a picture of the day, hundreds of years later, that the Lord God would offer His only Son (Genesis 22:9; Romans 8:32\). When God required blood sacrifices for the forgiveness of sin, He was painting a picture of the perfect sacrifice He Himself would make on the cross (Hebrews 10:10\). Marriage is a picture of the covenant God has with His people (Hebrews 9:15\). A covenant is an unbreakable commitment, and God wants us to understand how serious it is. When we divorce someone with whom we made a covenant, it makes a mockery of the God\-created concept of covenant relationship. The Church (those individuals who have received Jesus as Savior and Lord) is presented in Scripture as the “Bride of Christ” (2 Corinthians 11:2; Revelation 19:7\-9\). We, as His people, are “married” to Him through a covenant that He established. A similar illustration is used in Isaiah 54:5 of God and Israel. When God instituted marriage in the Garden of Eden, He created it as a picture of the greatest unity human beings can know (Genesis 2:24\). He wanted us to understand the unity we can have with Him through redemption (1 Corinthians 6:17\). When a husband or wife chooses to violate that covenant of marriage, it mars the picture of God’s covenant with us. Malachi 2:15 gives us another reason that God hates divorce. He says He is “seeking godly offspring.” God’s design for the family was that one man and one woman commit themselves to each other for life and rear children to understand the concept of covenant as well. Children reared in a healthy, two\-parent home have a far greater likelihood of establishing successful marriages themselves. When Jesus was asked why the Law permitted divorce, He responded that God had only allowed it “because of the hardness of your hearts, but from the beginning it was not so” (Matthew 19:8\). God never intended divorce to be a part of human experience, and it grieves Him when we harden our hearts and break a covenant that He created. \*An alternate translation of Malachi 2:16 would read something to the effect of, “If he hates and divorces his wife...” instead of “I hate divorce.” While this is a different statement that God Himself saying, “I hate divorce,” it would not change the point of the passage that divorce does violence to the wife the husband has sworn to protect.
What does it mean to “count the cost” (Luke 14:28)?	Answer In Luke 14, Jesus lays out the terms of discipleship. There were great crowds following Him. Everyone loved the miracles, healing, and free food. Jesus was cool, the talk of the town, and the latest fad. But He knew their hearts. He knew they desired the benefits of what He did rather than an understanding of who He was. They loved His gifts, not the life He was calling them to. So He explained what it takes to be one of His followers: “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has cannot be my disciple" (Luke 14:26\-33\). Jesus said a lot in those simple illustrations. He quickly put an end to the idea that He offered some kind of welfare program. Although the gift of eternal life is free to anyone who asks (John 3:16\), the asking requires a transfer of ownership (Luke 9:23; Galatians 5:24\). “Counting the cost” means recognizing and agreeing to some terms first. In following Christ, we cannot simply follow our own inclinations. We cannot follow Him and the world’s way at the same time (Matthew 7:13\-14\). Following Him may mean we lose relationships, dreams, material things, or even our lives. Those who are following Jesus simply for what they can get won’t stick around when the going gets tough. When God’s way conflicts with our way, we will feel betrayed by the shallow, me\-first faith we have bought into. If we have not counted the cost of being His child, we will turn away at the threat of sacrifice and find something else to gratify our selfish desires (cf. Mark 4:5, 16\-17\). In Jesus’ earthly ministry, there came a time when the free food stopped and public opinion turned ugly. The cheering crowds became jeering crowds. And Jesus knew ahead of time that would happen. Jesus ended His description of the cost of discipleship with a breathtaking statement: "Any one of you who does not renounce all that he has cannot be my disciple" (Luke 14:33\). “Renouncing” may mean we give up something physically, but more often it means we let go emotionally so that what we possess no longer possesses us. When we become one of His, we cannot continue to belong to this world (1 John 2:15\-17\). We must make a choice, for we cannot serve both God and Mammon (Matthew 6:24\). The rich young ruler, when confronted with that choice, turned his back on Jesus (Luke 18:18\-25\). Suppose you learned that you had been given an all\-expense\-paid condo on a beach in Tahiti, complete with airfare, a car, food, and a maid. You could brag about your new lifestyle, plan for it, and dream about it. But until you pack up and leave your current home, the new life is never really yours. You cannot live in Tahiti and your current hometown at the same time. Many people approach Christianity the same way. They love the idea of eternal life, escaping hell, and having Jesus at their beck and call. But they are not willing to leave the life they now live. Their desires, lifestyle, and sinful habits are too precious to them. Their lives may exhibit a token change—starting to attend church or giving up a major sin—but they want to retain ownership of everything else. Jesus is speaking in Luke 14 to those with that mindset. We cannot earn salvation by lifestyle change or any other good deed (Ephesians 2:8\-9\). But when we choose to follow Christ, we are releasing control of our lives. When Jesus is in control, pure living results (1 John 3:4\-10; 2 Corinthians 5:17\). In Jesus’ [parable of the sower](parable-sower.html), it was only the soil that allowed the seed to put down roots and bear fruit that was called “good.” If we are going to be disciples of Christ, we must first count the cost of following Him.
What is the dispensation of Promise?	Answer Each dispensation has a God\-ordained responsibility, stewards (people commanded to fulfill that responsibility), a failure on mankind’s part, God’s judgment, and, finally, evidence of God’s grace. In the dispensation of Promise, God works in yet another unique way with man. This dispensation begins with the call of [Abraham](life-Abraham.html). It is called the dispensation of “Promise” because of the [covenant made with Abraham](Abrahamic-covenant.html), who lived in the “land of promise” (Hebrews 6:13; 11:9\). Unconditional promises, both physical and spiritual, were made to Abraham and his descendants Isaac and Jacob (Genesis 12:1\-3; 15:4\-21; 17:1\-8; 22:15\-19\). The fourth dispensation is that of Promise—Genesis 11:10 to Exodus 19:4\. Stewards: The patriarchs Abraham, Isaac and Jacob The Period: From the call of Abraham to Israel’s arrival at Mt. Sinai, a period of about 430 years Responsibility: Dwell in Canaan (Genesis 12:1\-7\) Failure: Dwelt in Egypt (Genesis 12:10; 46:6\) Judgment: Egyptian bondage (Exodus 1:8\-14\) Grace: Moses the deliverer is sent (Exodus 3:6\-10\) The promise God made to Abraham was that he would be the father of a great nation, that God would bless Abraham and his descendants, and that the whole earth would be blessed through him (Genesis 12:1\-3\). As the patriarch, Abraham had failure in his life, notably in fathering Ishmael (Genesis 16\), going to Egypt (Genesis 12:10\), and deceiving others about his wife, Sarah (Genesis 20:2\). [Isaac](life-Isaac.html) failed in similar manner, and [Jacob](life-Jacob.html) was an outright deceiver. Later, the Hebrew people were faced with a test: would they believe the promise God gave to Abraham to protect, bless, and guide them, or would they not believe? They chose not to believe the promise and took upon themselves the bondage of law and separation from God (Exodus 19:10\-13, 18, 21; 12:19\). Still, God provided grace through [Moses](life-Moses.html), through Passover protection, and through the miraculous meeting of their material needs (Exodus 12–18\). In Exodus 19:4 God reminds the Israelites of His grace to them: “You yourselves have seen what I did to Egypt, and how I carried you on eagles' wings and brought you to myself.” The dispensation of Promise ended at Mt. Sinai, where God gave Abraham’s people the Law to govern them in yet another manner.
Do angels have free will?	Answer Although the Bible mentions [angels](angels-Bible.html) over 250 times, the references are usually incidental to some other topic. Learning what the Bible has to say about angels can certainly aid in an understanding of God and His ways, but what is learned about the angels themselves must usually be drawn from implicit, rather than explicit, descriptions. Angels are spiritual beings who have personalities that include emotions (Luke 2:13–14\), intelligence (2 Corinthians 11:3, 14\), and wills (2 Timothy 2:26\). Satan was an angel who was [cast out of heaven](Satan-fall.html) along with many other angels who decided to follow him and chose to sin (2 Peter 2:4\). Satan’s will is mentioned directly in 2 Timothy 2:26\. The Bible speaks of demons who, by their own choice, “did not keep their positions of authority but abandoned their proper dwelling” (Jude 1:6\). Demons demonstrate their free will in several passages of Scripture. [Legion](demon-Legion.html) chose a herd of pigs as their destination (Luke 8:32\). In [Micaiah’s](Micaiah-in-the-Bible.html) vision of God’s throne room, God allows a spirit to choose how to bring ruin upon King Ahab (1 Kings 22:19–22\). Before some of the angels exercised their free will to rebel against God, they could have been in a sort of “probation period,” similar to Adam and Eve’s time in the garden. Those angels who did not choose to sin and follow Satan have become the “elect” angels (1 Timothy 5:21\), confirmed in holiness. These angels are also referred to as “holy angels” (Mark 8:38\) and “holy ones” (Psalm 89:5\). Those angels who did choose to sin in siding with Satan have become the “unclean spirits” (Mark 1:23\) or demons. Even if the elect angels are confirmed in their holiness, it doesn’t mean they have lost their free will. Certainly, every living creature has choices to make at any given moment. It’s possible that the holy angels still have the ability to sin, but that does not mean that they will sin. Being holy angels, they always do God’s bidding. Being volitional creatures, the elect angels have a desire to praise and serve God, and they choose to do so. God’s will always matches their own will. Humans have free will, but they struggle with sin because the human nature has been corrupted by sin. This is why all humans sin (Romans 5:12\) and find it much more difficult to “be good” than to “be bad.” The holy angels are without a sinful nature. They are not inclined toward sin but rather toward righteousness, doing everything that pleases God. In conclusion, the holy angels have a free will, but the Bible makes it clear that they do not sin in their service to God. The apostle John, in describing the [eternal state](eternal-state.html), wrote there will be no mourning, crying, or pain in that place and time (Revelation 21:4\), and anyone who does evil will never be permitted to enter the city of God (Revelation 21:27\). The angels who are present in that holy city are therefore sinless.
Does God know the future?	Answer The Bible is always completely accurate, including its prophetic content. Consider, for instance, the prophecy that Christ would be born in Bethlehem of Judea, as foretold in [Micah 5:2](Micah-5-2-Messianic.html). Micah gave his prophecy around 700 B.C. Where was Christ born seven centuries later? In Bethlehem of Judea (Luke 2:1\-20; Matthew 2:1\-12\). Peter Stoner, in Science Speaks, has shown that coincidence in prophetic Scripture is ruled out by the science of probability. Taking just eight prophecies concerning Christ, Stoner found that the chance that any one man might have fulfilled all eight prophecies is 1 in 10 to the 17th power. That would be 1 chance in 100,000,000,000,000,000\. Of course, Jesus fulfilled many more than eight prophecies! There is no doubt that Bible is totally accurate in foretelling the future. Since He can foretell the future, God certainly knows the future. Isaiah recorded these words about God: “Remember the former things long past, for I am God, and there is no other; I am God and there is no one like Me, declaring the end from the beginning, and from ancient times things which have not been done, saying, ‘My purpose will be established, and I will accomplish all My good pleasure’” (Isaiah 46:9\-10\). God is the only One who can stand at the beginning and accurately declare the end. God is [omniscient](God-omniscient.html); He knows everything actual and possible. God is also [eternal](eternal-God.html) (Psalm 90:2\). As the eternal, omniscient God, He has lived our yesterdays, our todays, and our tomorrows, the past, present, and future. God is the [Alpha and Omega](alpha-and-omega.html), the Beginning and the End (Revelation 21:6\). There are still prophecies in the Bible that await fulfillment. Because God knows the future, we can count on all the prophecies to eventually be fulfilled. Events are taking place in God’s calendar according to His plan. We know who holds the future—the one true, personal, eternal, and all\-knowing God of the Bible.
What is the dispensation of Law?	Answer While the [Abrahamic Covenant](Abrahamic-covenant.html) continues and has not yet been completely fulfilled (even to this day), God changed course with His chosen people Israel at Mt. Sinai. God added the Law, and with it a new dispensation, which had a beginning and an ending (Romans 10:4\). The fifth dispensation is that of Law—Exodus 19:5 to John 19:30\. Stewards: Moses and the children of Israel as a nation at Mt. Sinai The Period: from Mt. Sinai until Christ Jesus fulfilled the Law with His death Responsibility: Keep the whole Law (Exodus 19:3\-8\) Failure: The Law was broken (2 Kings 17:7\-20\) Judgment: Worldwide dispersion (Deuteronomy 28:63\-66; Luke 21:20\-24\) Grace: The promised Savior is sent (Isaiah 9:6\-7; Galatians 4:4\-5\) Israel was never to be saved by keeping the Law (Romans 3:20\). The Law was meant to govern their earthly lives, to define sin, and to point to the coming Savior. Neither did the Law change the provisions of the Abrahamic Covenant. The dispensation of Law is named after the Mosaic Law, called a “covenant” in Exodus 24:7\-8; Deuteronomy 4:13; and Galatians 3:19\. It was God’s only conditional covenant with Israel in that blessing and success depended upon the people’s obedience to the Law (Exodus 19:5\). It did not take long for the Law to be broken, as proved by the golden calf in Exodus 32\. The Law was also a temporary covenant to be made null and void by the institution of the [New Covenant](new-covenant.html) (Jeremiah 31:32; Hebrews 8:13; 10:9\). The Law was added “because of transgressions until the Seed to whom the promise referred had come” (Galatians 3:19\). It is important to note that the Law of Moses was given only for the nation of Israel (Exodus 19:3\-8; Deuteronomy 5:1\-3; 4:8\). Jesus made it clear that it was given to Israel and not the Gentiles (Mark 12:29\-30\). The apostle Paul said the Law was given to Israel and [not the Church](Christian-law.html) (Romans 2:14; 9:4\-5; Ephesians 2:11\-12\). The dispensation of Law is over. How unfortunate that Israel misinterpreted the purpose of the Law and sought a righteousness by good deeds and ceremonial ordinances rather than by God’s grace (Romans 9:31—10:3; Acts 15:1\)! Because they were focused on attaining their own holiness, they rejected their Messiah (John 1:11\). Israel’s history from Mt. Sinai to the destruction of the temple in AD 70 was one long record of violating God’s Law. However, the Law was still fulfilled, as Jesus states, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17\). Because of Jesus’ perfect fulfillment of the Law, we are saved through Him: “A man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified” (Galatians 2:16\).
How much emphasis should be given to demonic deliverance in the Christian life?	Answer There are two extremes in people’s thinking about demons. One says that what we call demons are nothing more than negative thoughts and behaviors that any human being is capable of. Those who hold this view believe that “deliverance” from a “demon” is brought about by the application of self\-control; this view is usually accompanied by the discounting of anything supernatural. The other extreme says that any bad happening whatsoever is the work of demons. Those who hold this view often “rebuke” everything from the common cold to a drop in the stock market. The correct emphasis on demonic deliverance lies somewhere between these two extremes. Scripture is clear that demons are real and that they interfere in human affairs (Matthew 12:43; Mark 1:26; Acts 8:7\). Demons were very much at work in Bible times, and there is no reason to assume that demons are inactive now (1 Peter 5:8\). However, among those who do believe demons are at work today, there are a variety of perspectives. Some tend to over\-emphasize the work of Satan, giving him more attention than he deserves. Our focus should be on the glory of God and His righteousness (Matthew 6:33\), since "the one who is in you is greater than the one who is in the world" (1 John 4:4\). Satan and God are not “equal” or “balanced” opposites, in a [yin\-yang](yin-yang.html) way. Satan is a created, finite being who possesses only the power God allows him to have (Job 1:9\-10\). Jesus cast out many demons during His earthly ministry, and the early church continued to address spiritual warfare after Jesus had ascended back to heaven (Acts 5:3; 8:7; Ephesians 6:11\-13; 2 Corinthians 10:3\-5\). There is no evidence to suggest that Satan and his fallen angels have ceased to torment human beings. However, James 1:13\-15 makes it clear that much of our struggle against sin is due to our own fleshly desires, not a direct attack from Satan. The Greek word daimonizomai, often translated "demon\-possessed" in the Gospels, simply means "demonized." The word refers to more than just possession. Anyone under the influence of a demon could be considered "demonized." Even a Christian can be "demonized" or suffer [demonic oppression](demonic-oppression.html) if he allows his thoughts, actions, or attitudes to be influenced by demons. Even [Peter](life-Peter.html), one of the Lord’s closest friends, allowed himself to be a mouthpiece for Satan when he tried to talk Jesus out of going to the cross (Matthew 16:21\-23\). Although a Christian has been purchased by the blood of Jesus (John 10:28\-29; Romans 5:9\), Satan can still wreak a great deal of havoc if allowed. He cannot steal the soul of a Christian or possess him, but he can render him fruitless and rob his life of joy and victory. Ephesians 6:10\-17 instructs us in combating the forces of darkness. We are told to continually put on the "[full armor of God](full-armor-of-God.html)" and "stand firm." Although Satan and his forces are constantly at work to "steal, kill, and destroy" (John 10:10\), God’s armor allows His children to be victorious against the attacks. Often, in situations when demonic oppression in a believer’s life is overwhelming, it is due to that believer’s sinful choices (2 Corinthians 2:11\). We are told to [resist the devil](resist-the-devil.html) (James 4:7\), be careful of him (1 Peter 5:8\), and not give him room in our lives (Ephesians 4:27\). The most scriptural way of defeating demonic influence in a Christian’s life is to follow Jesus’ example when He was tempted by Satan. Luke 4:1\-12 recounts the conversation between Jesus and Satan. Although Jesus is God in the flesh, He did not rely on His own wit or authority to rebuke His enemy. Every time Satan came against Him, He replied, "It is written..." The best defense against demonic attack is the Word of God (Ephesians 6:17\). Christians are in a [spiritual battle](spiritual-battle.html), and we need to be aware of the spiritual realities around us. But our focus should not be on the demons; our eyes are to be fixed “on Jesus, the author and perfecter of our faith” (Hebrews 12:2\). That’s where the victory is.
How can I overcome having a critical spirit?	Answer A critical spirit is not difficult to recognize. Its fruit is usually evident. Someone with a critical spirit is prone to [complaining](Bible-complaining.html), seeing the glass as half\-empty, ruing unmet expectations, sensing failure (in others more than in oneself), and being judgmental. Critical spirits are no fun to be around; neither are they fun to possess. As with most sin, having a critical spirit is a perversion of something God made to be good—in this case, a longing for God and His perfection. Ecclesiastes 3:11 says, "\[God] has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end." We live in a fallen world, and we are often impatient to enter into the glorious perfection for which we were originally created. In a sense, it is good that we can see what’s lacking in this world; after all, the world is not as it should be, nor are we as we should be. Recognizing the world’s insufficiency helps us to acknowledge our need of a Savior. But having a critical spirit can blind us to the grace and beauty that God continues to bestow every day. A critical spirit can also be seen as a perversion of discernment. Often, those accused of having a critical spirit make valid points. They just make their points in an unpalatable manner. Obviously, critical spirits are destructive, tearing down both the recipient and the giver of the criticisms (Galatians 5:14\-15\). The Bible speaks against such critical judgment. In Matthew 7:1\-2 Jesus says, "[Judge not](do-not-judge.html), that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you." Jesus is not saying that we should not be discerning or that we should ignore the fallen nature of the world. He is also not saying that we must never, under any circumstance, criticize anyone else. In fact, the Bible tells us that we are to judge rightly (John 7:24\). However, we are not to criticize with malicious intent or out of pride, [hypocrisy](Bible-hypocrisy.html), or self\-righteousness. We cannot assume that we are impartial or that we can fairly exact our standards on others. Humans have naturally deceitful hearts (Jeremiah 17:9\) that allow for blind spots and inappropriate comparisons. Only God can judge with perfect accuracy (Hebrews 4:12; James 4:11\-12; 1 Samuel 16:7; 1 Chronicles 28:9; Isaiah 11:4; Revelation 19:11\). And our discernment is only valid when it is informed by a renewed nature in Christ (2 Corinthians 2:14\-16; John 16:13\). Only when we are submitted to Christ and honest with ourselves will our judgment serve to edify rather than destroy. So how do we overcome a critical spirit? The condition of our heart is crucial. Luke 6:45 says, "The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks." Critical words spring from a critical heart. And a critical heart generally comes from a misunderstanding of God’s grace—either due to pride or a simple lack of information about God’s character and the meaning of salvation. Only when we understand our depravity apart from God and the depth of His grace will we be able to bestow grace to others (Romans 3:23; 6:23; Colossians 2:13\-15; Ephesians 2:1\-10\). Those who struggle with a critical spirit know that they can never live up to their own standards. They are constantly judging others and themselves and always coming up lacking. But Christ fills this lack! He is perfect and righteous, and He freely grants that righteousness to those who believe in Him (2 Corinthians 5:21\). The better we understand God’s grace, the more gracious we will be with others (1 Peter 2:1\-3\). And the more grateful we will be. The [giving of thanks](Bible-thankfulness-gratitude.html) is a strong antidote to a critical spirit. Another important area is our thought lives (Romans 12:1\-2; 2 Corinthians 10:5\). Rather than focus on what is missing, we should think about what is true, honorable, just, pure, lovely, commendable, excellent and praiseworthy (Philippians 4:8\). This is not to say that we should ignore falsehood, injustice, ugliness, or imperfection. However, we should not dwell on the negatives. Paul instructed the Ephesians regarding this, "We are to grow up in every way into him who is the head, into Christ . . . so that \[the body] builds itself up in love. . . . Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. . . . Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you" (Ephesians 4:15\-16, 29, 31\-32\). Sure, things could be better than they are, but love covers many sins (Proverbs 10:12\). Forgiveness is a priority. As the Body of Christ, we speak out of a heart of love in order to build each other up. A critical spirit only serves to tear down (Ephesians 4:1\-3; Galatians 6:1\-5\). It can also be helpful to remind ourselves that we do not know the thoughts and intentions of others. At times, behavior reflects motivation, but not always. Before making a critical remark (whether aloud or to ourselves), we should pause and consider other possibilities. Is this person truly an uncaring jerk, or is he perhaps going through a difficult situation and in need of grace? The [Golden Rule](Golden-Rule.html) is a very helpful tool. A critical spirit tears down those around us and robs us of our own ability to enjoy life. When we become overly critical, we miss out on the beauty that God has placed in this world. Small blessings go unnoticed, and we stop being thankful. Overcoming a critical spirit requires gratefulness, a willingness to forgive, an accurate understanding of God’s grace (it’s free!), an intentional refocusing of our thoughts, and a commitment to share the truth in love. Overcoming a critical spirit is a matter of [sanctification](sanctification.html), and we have the Holy Spirit’s help with that (2 Thessalonians 2:13\). As we submit to God, read His Word, and pray for grace, we will find that the critical spirit gives up control to the Holy Spirit of Christ.
What is the World Council of Churches (WCC)?	Answer The World Council of Churches is an international, interdenominational fellowship of Christian churches. Denominations within the WCC include mainline Protestant, [Anglican](Anglicans.html), and [Eastern Orthodox](Eastern-Orthodox-church.html) churches. The WCC is intentionally [ecumenical](ecumenism-ecumenical.html) and inclusive. The World Council of Churches was founded in Amsterdam in 1948; its current headquarters are in Geneva, Switzerland. The World Council of Churches has member churches in more than 110 countries and territories throughout the world, representing over 560 million individuals. The stated aim of the World Council of Churches is “to pursue the goal of the visible unity of the Church. This involves a process of renewal and change in which member churches pray, worship, discuss and work together” (from the official WCC website). There is, in fact, much written about unity in Christ and the Holy Spirit in the council’s publications. However, it is a unity maintained at the expense of the absolute truth of the Word of God. For example, the World Council of Churches accepts the ordination of women, approves the ordination of practicing [homosexuals](homosexuality-Bible.html), and tolerates an amazing variety of heretical beliefs. At a “Re\-Imagining” Conference in Minneapolis in 1993, the deputy general secretary of the WCC, Mercy Oduyoye, taught that we all have “spirit mothers” who avenge us and that the spirits of the dead surround us “in the rustling of trees, in the groaning woods, in the crying grass, in the moaning rocks.” The same conference also featured Kwok Pui\-Lan, a WCC member who defined salvation as “bringing out what is within you” and quoted the Gnostic gospels. Pui\-Lan justified her use of Gnostic texts by stating that, since it was men who decided the [canon of the Bible](canon-Bible.html), she was not obliged to accept it. Historically, the World Council of Churches has been led by those who hold to [liberal theology](liberal-Christian-theology.html) and who promote “progressive” social policies (such as abortion) and leftist political agendas. Of course, not every member church of the WCC approves of the council’s stance on every issue. And no doubt there are many genuine believers within the WCC. However, the WCC’s willingness to tolerate departures from foundational doctrine is troubling. Yes, the Lord wants His church to be unified (John 17:22\), but not at the expense of foundational doctrine. Truth wields the sword of division (Matthew 10:34\). Revelation 17 symbolically describes an end\-times apostate religious system. The apostate members of the World Council of Churches will have no problem joining the [false church of the end times](one-world-religion.html), in the spirit of ecumenicalism and inclusion.
Should Christians be concerned about the idea of Sharia Law?	Answer First, we should define Sharia Law. Sharia is, as expressed in the Qur’an and the Sunnah, divine law. The Sunnah is a record of the life and example of the Islamic prophet Muhammad. The Sunnah is primarily contained in the [Hadith](hadith-in-Islam.html) or reports of Muhammad’s sayings, his actions, his tacit approval of actions, and his demeanor. Where it has official status, sharia is interpreted by Islamic judges who may be influenced by the religious leaders, or imams. In secular Muslim states (such as Mali, Kazakhstan and Turkey), sharia is limited to personal and family matters. Countries such as Pakistan, Indonesia, Afghanistan, Egypt, Sudan and Morocco are strongly influenced by sharia, but ultimate authority lies with their constitutions and the rule of law. Saudi Arabia and some Gulf States enforce classical sharia. Iran has a parliament that legislates in a manner consistent with sharia. “Traditionally, the Islamic umma \[community or nation] is divided into three regions: the territory of Islam (dar al\-Islam) the territory of peace (dar al\-sulh), and the territory of war (dar al\-harb).… In regions such as Pakistan, Iran, and Libya, Islamic law is assumed to form the basis of government. The second territory represents regions such as India and Africa where Muslims are in the minority but are permitted for the most part to live in peace and to practise their religion freely. The rest of the world comprises the third territory, which is viewed more as an ideological battleground contested by groups with conflicting values than as a literal theatre of war. Within this territory holy war (jihad) is waged against all non\-Muslims or infidels (kafir) in perpetuity until they too are absorbed into the world of Islam. … No systematic exposition of Muslim beliefs appears in either the Qur’an or the Hadith \[traditions]. Instead, such exposition is found in the compilation of Islamic canon law (shar’ia), which is considered to be divinely established and enjoins on all adherents strict obedience in all aspects of life. The principal sources for Islamic law are: the Qur’an, Tradition, Consensus (ijma’), and Reason (qiyas). The Shi’ites reject the ‘consensus’ and substitute what is for them the divinely appointed, infallible spiritual guide (Imam)” (from Islam: The Way of Submission by Solomon Nigossian, Crucible, 1987\). Aspects of Sharia Law that concern Christians: Jihad: Jihad is holy war against the infidels of the world. All Muslims are obliged to kill the infidel. An infidel (or kafir) is a non\-Muslim. Many Muslims think that killing an infidel guarantees going straight to paradise. Apostasy: All apostates are to be killed. An apostate is any person who renounces Islam and changes his religion. Christians are not allowed to convert Muslims to Christianity. Conversion is perceived as blasphemy and carries the death penalty. Distributing Christian literature can result in a five\-year prison sentence under Sharia Law. Criticism of Islam: The death penalty applies to Muslims who criticize Muhammad, the Qur’an or Sharia Law. Severe penalties also apply to Christians who speak out against Islam. Freedom of Worship: Although Islam pays lip service to “people of the book” (other Abrahamic religions), and the Qur’an says to respect and honor all people irrespective of their religion, the reality is that some Islamic countries are persecuting Christians, targeting their places of worship, and killing and imprisoning believers. Persecution is intense in Saudi Arabia, Afghanistan, Iraq, Somalia, Yemen, Maldives, and other countries with a strong Islamic influence. Female victims of rape: Sharia Law protects rapists. A woman making an accusation of rape has to provide four male witnesses. If she is unable to do so, she will be charged with zina, for which the prescribed punishment is flogging or stoning. Thousands of women are imprisoned as a result of unsuccessful charges of rape. Some are even stoned to death. On October 27, 2008, Aisha, a 13\-year\-old girl in Kisayu, Somalia, was stoned to death for adultery; later, her aunt told the British Broadcasting Corporation that Aisha had been raped by three armed men. Rapists are seldom brought to trial, let alone punished. Miscellaneous crimes: Fornication and adultery: Unmarried fornicators are to be whipped, and adulterers are to be stoned to death. Homosexuality: Homosexuals must be executed. Theft: Any person found stealing is to have a hand cut off. Battery and assault: An injured plaintiff can extract legal revenge; lex talionis (“an eye for an eye”) is in effect. Should Christians be concerned? Many people in Europe, North America and Australia are unaware of the influence of Sharia Law in Islamic countries and have never considered the possibility of Sharia Law being introduced in their country. In November 2011 the MacDonald\-Laurier Institute poll of Canadian Muslims found that 75 percent of respondents want Sharia Law. In December 2012 the Sydney Morning Herald reported that the imam at Australia’s largest mosque had issued a fatwa (legal ruling) against Christmas. In July 2011 Islamic extremists called upon British Muslims to establish three independent states within the U.K. There are also Muslim groups in the United States calling for the implementation of Sharia Law in America. Christianity and Islam have opposing beliefs. Jesus (Isa) is mentioned 25 times in the Qur’an, but the Jesus of the Qur’an bears no resemblance to the Jesus of the Bible. The Qur’an says Jesus was only a human prophet and was not killed; rather, Allah took him up to heaven (Surah 4:157\-158\). When Jesus returns, he will be a follower of Muhammad and will kill the Antichrist, break the cross and slay the pigs. Everyone who does not accept Islam will be slain (Hadith 656\). After ruling on earth for about 40 years, Jesus will die. The Bible says Jesus is the eternal Word who was with God and who is God. The Word dwelt with man (John 1\). The Bible says Jesus was crucified then resurrected and ascended into heaven – in front of eyewitnesses. When He returns, it will be to judge the world in true righteousness. Allah tells Muslims to kill anyone who rejects Islam, converts to Christianity, or becomes an atheist. Jesus tells Christians to love Muslims because He wants Muslims to join Christians in heaven. “You have heard that it was said, ‘Love your neighbour and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you” (Matthew 5:43\-44\). Christians bless those who curse them and do good to those who hate them. This is not the way of Islam. Christians should be very concerned about the spread of Islam in general and the impact of Sharia Law in particular. And we should always be alert to opportunities to witness to Muslims about the love of God through Christ Jesus.
What does it mean to love God?	Answer First, loving God requires knowing Him, and that knowledge begins with His Word. It may sound glib, but to know Him is to love Him. To love God is to worship and praise Him. "It is written: 'Worship the Lord your God and serve him only'" (Luke 4:8\). The book of Psalms provides many beautiful examples of how to worship and praise our Creator (e.g., Psalms 8, 19, 23, 24, 67, 99, 117, and 150\). To love God is to put Him first. The number\-one commandment is to love God “with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30\). It’s an undivided love. God is our priority. If we love God with all our hearts, souls, minds, and strength, then we won’t allow other things to crowd in. Our love for God is manifested by loving people (Mark 12:31\), but we do not love the things of the world. “Earth has nothing I desire besides you” (Psalm 73:25\). We cannot love this present world and God at the same time (1 John 2:15\); love for what the world offers can lead us astray (2 Timothy 4:10\). To love God is to desire Him, to yearn for His righteousness, His Word, and His grace. “As the deer pants for streams of water, so my soul pants for you, O God” (Psalm 42:1\). Once we have tasted and seen that the Lord is good (Psalm 34:8\), we want more of Him. If we love God, we will be like Mary of Bethany, “who sat at the Lord’s feet listening to what he said” (Luke 10:39\). If we love God, the psalmist’s description of the Word of God will resonate within us: “\[it is] more precious than gold, than much pure gold; . . . sweeter than honey, than honey from the comb” (Psalm 19:10\). Suppose a man is separated from his sweetheart and receives a letter from her. His first action will be to eagerly open the letter and pore over its contents. His love for his beloved will naturally cause him to love her correspondence with him. The same is true with our love for God’s Word. Because we love the Author, we love His message to us. We read it avidly and often, we hold it close, and we hide its words in our hearts. Finally, to love God is to obey Him. Jesus tells us, “If you love me you will obey what I command” (John 14:15, 23; 15:10; 1 John 5:3\). However, this is not a matter of merely following rules and registering good deeds. It is about having God’s love written indelibly on our hearts. We naturally wish to please those we love. When we love God, we will want to please Him and obey His commands eagerly. “I delight to do your will” (Psalm 40:8\).
What are the biblical solutions for solving marriage problems?	Answer Marriage is the most intimate relationship two human beings can experience, second only to a relationship with God. Marriage brings out the best and the worst in most people, as two separate individuals struggle to live as "one flesh" (Matthew 19:6; Mark 10:8\). At the root of most marriage problems is selfishness. When one or both partners choose to live as though his or her needs deserve top consideration, conflict results. There are specific verses that address behavior of both husbands and wives. Some of those are 1 Peter 3:1\-8, Colossians 3:18\-19, and Titus 2:3\-5\. Although not addressing marriage directly, Philippians 2:3\-13 is an excellent recipe for resolving marriage problems. This passage tells us to adopt the attitude Christ demonstrated when He set aside His rights and privileges as the Son of God and came to earth as a humble servant. Verses 3 and 4 say, "Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others." When that exhortation is applied to marriage, almost any obstacle can be overcome. Certainly, seeking counsel from a pastor or Christian marriage counselor is a biblical thing to do (Proverbs 19:20\). Getting counseling is an excellent way to clear misconceptions about marriage roles, to see a situation from another viewpoint, and to distinguish between God’s standards and those of the world. Ephesians 5:21\-33 gives specific instructions for both husbands and wives. A husband is to love his wife "as Christ loves the church and gave Himself for her" (verse 25\). Such self\-sacrificing love creates an atmosphere in which a wife can more easily submit to her husband’s leadership. When a husband is committed to demonstrating love for his wife, and a wife is committed to graciously allowing her husband to lead, the marriage will work. It is also wise to pay close attention to the verses just before the specific marriage instructions. Ephesians 5:19–21 says, "Do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ." Notice all the commands that precede the marriage instruction. All Christians are to • refuse to get drunk • be filled with the Spirit • encourage each other • sing hymns and songs of praise • have an attitude of continual worship • live in a spirit of gratitude • submit graciously to each other We miss vital truth when we skip straight to the marriage instruction without applying the practical guidelines in the preceding verses. When each spouse applies those truths to his or her personal life and strives to make his or her relationship with the Lord the primary focus, marriage problems take a back seat. When two committed Christians purpose to seek God’s heart and follow His will no matter what, there is no problem that they cannot work through.
What does it mean that we are not to love the world?	Answer First John 2:15\-16 says, "Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the [lust of the eyes](lust-of-the-eyes.html), and the [pride of life](pride-of-life.html)—comes not from the Father but from the world." Yet John 3:16 begins, "For God so loved the world. . . ." So, God loves the world, but we are not supposed to? Why the apparent contradiction? In the Bible, the term world can refer to the earth and physical universe (Hebrews 1:2; John 13:1\), but it most often refers to the humanistic system that is at odds with God (Matthew 18:7; John 15:19; 1 John 4:5\). When the Bible says that God loves the world, it is referring to the human beings who live here (1 John 4:9\). And as His children, we are to love other people (Romans 13:8; 1 John 4:7; 1 Peter 1:22\). The [parable of the Good Samaritan](parable-Good-Samaritan.html) makes it clear we cannot pick and choose whom to love (Luke 10:30\-37\). When we are told not to love the world, the Bible is referring to the world’s corrupt value system. Satan is the god of this world, and he has his own value system contrary to God’s (2 Corinthians 4:4\). First John 2:16 details exactly what Satan’s system promotes: the lust of the flesh, the lust of the eyes, and the boastful pride of life. Every sin imaginable can be summed up in those three evils. The world is what we leave when we come to Christ. Isaiah 55:7 says that coming to God involves a forsaking of our own ways and thoughts. John Bunyan, in his book The Pilgrim’s Progress, pictures the believer’s position as having “his eyes lift up to heaven,” holding “the best of books” in his hand, and standing with “the world as cast behind him” (p. 34\). The world often applauds sin. Hollywood encourages us to envy sinners and to foolishly compare ourselves with the "beautiful people" (see Proverbs 23:17\). Often the popularity of "stars" is due to their ability to stir in us dissatisfaction with our own lives. Advertisers prey on our natural tendency to love this world, and most marketing campaigns appeal in some way to the lust of the eyes, the lust of the flesh, or the pride of life. Loving the world means being devoted to the world’s treasures, philosophies, and priorities. God tells His children to set their priorities according to His eternal value system. We are to “seek first” God’s kingdom and righteousness (Matthew 6:33\). No one can serve two masters (Matthew 6:24\), and we cannot be devoted to both God and the world at the same time. When we enter God’s family through faith in Christ, God gives us the ability to exit the world’s rat race (2 Corinthians 5:17\). We become citizens of another kingdom (Philippians 1:27, 3:20\). Our desires turn heavenward, and we begin to store up eternal treasure (Luke 12:33; Matthew 19:21; 1 Timothy 6:18\-19\). We realize that what is truly important is eternal, not temporal, and we stop loving the world. To continue to love the world the way unbelievers do will cripple our spiritual growth and render us fruitless for God’s kingdom (Matthew 3:8; Luke 6:43\-45; John 15:1\-8\). In John 12:25, Jesus took this thought a step further when He said, "Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life." Not loving the world extends to our own lives as well. Jesus said if we love anything more than Him, we are not worthy of Him (Matthew 10:37\-38\). In general, the term world in the Bible refers to the evil system controlled by Satan that leads us away from worship of God. John Calvin said, "The human heart is an idol factory." We can make idols out of anything. Any passionate desire of our hearts that is not put there by God for His glory can become an idol (1 Corinthians 10:31\). Loving the world is idolatry (1 Corinthians 10:7, 14\). So, while we are commanded to love the people of the world, we are to be wary of anything that competes with God for our highest affections.
What is the dispensation of Grace?	Answer In the [dispensation of Innocence](dispensation-of-Innocence.html), God worked face to face with His highest creation, made in His own image. After the fall of Adam and Eve, mankind was no longer innocent, and God appealed to humans to use their divinely implanted consciences to do right. That brought in the second dispensation ([Conscience](dispensation-of-Conscience.html)), which lasted for about 1,600 years until God could tolerate the sin no more and brought a flood to destroy all but eight persons—a remnant to continue His sovereign plan for mankind. During the [dispensation of Human Government](dispensation-of-Human-Government.html), civil authority was established to govern society, but again, mankind rebelled—this time, at the Tower of Babel (Genesis 11:4\). After God dispersed the people, He created the nation of Israel from Abraham and his descendants (the [dispensation of Promise](dispensation-of-Promise.html)). After God had created the Hebrew people, He gave them the Law through Moses (the dispensation of Law). God’s people consistently broke the commandments, but the Law was finally fulfilled in Christ. The Lord then established the dispensation of Grace. God’s unmerited favor would finally allow His chosen people (believing Jews and Gentiles) to have lasting fellowship with Him. Grace is the sixth dispensation (John 19:31 to Revelation 3:22\). Stewards: The [church](what-is-the-church.html). All believers are ministers of their spiritual fruit and a “holy nation” (1 Peter 2:9\) The Period: From the [Day of Pentecost](day-Pentecost.html) (Acts 2\) to the [Rapture](rapture-of-the-church.html) (1 Thessalonians 4:13\-18\), a period of nearly 2,000 years and counting Responsibility: To be perfected by [sanctification](sanctification.html); to love one another; to exhibit ever\-increasing godliness (1 Thessalonians 4:3; 2 John 1:5\) Failure: A lack of maturity; worldliness; many churches falling into apostasy (Galatians 5:4; 2 Timothy 3:1\-5\) Judgment: The blindness of [apostasy](apostasy.html) and false doctrine (2 Thessalonians 2:3; 2 Timothy 4:3\) Grace: Forgiveness of sins through Christ Jesus (1 John 1:3\-7; John 14:20\) This dispensation of Grace is often referred to as the Church Age because it is during this era that Jesus is building His Church (Matthew 16:18\). It began at Pentecost (Acts 2\) and will end when all who are born again by the [baptism of the Holy Spirit](Spirit-baptism.html) are raptured out of this world to be with Jesus Himself (1 Thessalonians 4:13\-18\). The Church is mentioned again in Revelation 19 as returning to earth with the Lord Jesus at His [Second Coming](second-coming-Jesus-Christ.html). Grace is God’s benevolence to the undeserving. Grace is the rule of life for the Church, and through the Church God’s grace is extended to the whole world, as the gospel of Jesus Christ is taken to the ends of the earth. It has been said that grace saved us (Ephesians 2:8\-9\), it supports us (Romans 5:2\), it teaches us (Titus 2:11\-12\), and it disciplines us (1 Corinthians 11:28\-32; Hebrews 12:5\-11\). With the Holy Spirit indwelling His Church, we are able to walk with the Lord and live as He intends (Philippians 2:13; Ephesians 2:10; 5:17\-18; Philippians 1:6; 4:13; Romans 8:14\). It is not heaven yet, and it is far short of perfection, but as the Church is being sanctified, it provides a little taste of heaven on earth (Ephesians 2:21\-22\).
What are the biblical qualifications for apostleship?	Answer An [apostle](what-is-an-apostle.html) (“one sent on a mission”) is one whom God has sent on an errand or with a message. An apostle is accountable to his Sender and carries the authority of his Sender. An apostleship is the office an apostle holds. Jesus Christ Himself has an “apostleship.” He wears “Apostle” as one of His descriptive titles (Hebrews 3:1\). He was sent to earth by the Heavenly Father with God’s authoritative message, which He faithfully delivered (John 17:1–5\). While Jesus was here on earth, He personally selected from His many followers twelve men and gave them an apostleship—special responsibility to receive and spread His message after He returned to heaven (John 17:6–20; Matthew 10:1–4; Mark 3:14–15\). These chosen and sent ones were His apostles. During the time Jesus was training them, He did not explain the criteria that He used to choose them. One of the twelve was Judas Iscariot, who [betrayed Jesus](Judas-betray-Jesus.html) to His enemies. In agony of conscience, Judas [hanged himself](Judas-die.html) (Matthew 27:5\). Thus, when Jesus returned to heaven, He left behind only eleven apostles. Some days later, the remaining apostles were in Jerusalem praying with Jesus’ mother, His brothers, and other believers. The group totaled about 120 (Acts 1:12–26\). Simon Peter addressed the group and told them that Psalm 69:25 predicted Judas’ desertion and Psalm 109:8 predicted that the defector’s place among the apostles should be filled. The apostleship must fall to someone else. Peter proposed choosing a new apostle and set the qualifications. Not everyone could be considered for an apostleship. Candidates needed to have been with Jesus during the whole three years that Jesus was among them. That is, he needed to be an eyewitness of Jesus’ baptism when the Heavenly Father validated Jesus’ person and work. He needed to have heard Jesus’ life\-changing teachings and been present to see His healings and other miracles. He needed to have witnessed Jesus sacrifice Himself on the cross and to have seen Jesus walk, talk, and eat among the disciples again after His resurrection. These were the pivotal facts of Jesus’ life, the heart of the message they were to teach, and personal witnesses were required to verify the truth of the good news. The prayer group in Jerusalem nominated two who met these qualifications for apostleship: Joseph Barsabbas and [Matthias](Matthias-Judas-Paul.html). Then the disciples asked God to guide them to know which one was to fill the post. Using a method of determining God’s will that was common at that time, they [cast lots](casting-lots.html), thus giving God freedom to make His choice clear. The lot fell to Matthias, and he became the twelfth apostle. On repeated occasions, the apostles gave witness of their personal observations of Jesus, making such statements as, “We are witnesses of everything Jesus did in the country of the Jews and in Jerusalem. They killed him by hanging him on a tree, but God raised him from the dead on the third day and caused him to be seen” (Acts 10:39–40\). Months later, Saul, one of the Pharisees, was trying to stamp out the new “cult” of Christianity by killing and jailing some of Jesus’ followers. While Saul was on one of his deadly errands to Damascus, the living Jesus personally appeared to him. This [undeniable encounter](Damascus-Road.html) with the resurrected Lord revolutionized Saul’s life. In a vision to another believer in Damascus, Jesus said that He had chosen Saul “as My chosen instrument to carry My name before the Gentiles and their kings and before the people of Israel” (Acts 9:15; cf. 22:14–15\). Following his conversion, [Paul spent some time in Arabia](Paul-in-Arabia.html), where he was taught by Christ (Galatians 1:12–17\). The other apostles recognized that Jesus Himself had appointed their former enemy to be one of them. As Saul went into Gentile territories, he changed his name to the Greek “Paul,” and Jesus, who gave Paul his apostleship, sent many messages through him to His churches and to unbelievers. It was this apostle, Paul, who wrote over half of the books of the New Testament. In two of his Epistles, Paul identifies the office of apostle as the first that Jesus appointed to serve His churches (1 Corinthians 12:27–30; Ephesians 4:11\). Clearly, the work of apostleship was to lay the foundation of the Church in a sense secondary only to that of Christ Himself (Ephesians 2:19–20\), thus requiring eyewitness authority behind their preaching. After the apostles laid the foundation, the Church could be built. While Paul never claimed to be included among the original twelve, believers have recognized that Jesus appointed him as His special apostle to the Gentiles (Galatians 1:1; 1 Corinthians 9:1; Acts 26:16–18\). There are others in the early church referred to as “apostles” (Acts 14:4, 14; Romans 16:7; 1 Thessalonians 2:6\), but only in the sense that they were appointed, authorized, and sent by churches on special errands. These individuals bore the title “apostle” in a limited sense and did not possess all the qualifications of apostleship that the original twelve and Paul did. No biblical evidence exists to indicate that these thirteen apostles were replaced when they died. See Acts 12:1–2, for example. Jesus appointed the apostles to do the founding work of the Church, and foundations only need to be laid once. After the apostles’ deaths, other offices besides apostleship, not requiring an eyewitness relationship with Jesus, would carry on the work.
Is it possible to be Christian and pro-choice at the same time?	Answer [Abortion](abortion-Bible.html) has been a hotly debated topic in American culture for the past forty years. Proponents on both sides wave statistics and viewpoints that many sincerely believe to be the only right way. For the sake of clarity, let’s define the terms “pro\-choice” and “pro\-life.” For the purposes of this article, “pro\-choice” will be defined as “the belief that a woman should have the legal right to abort her unborn child at any point in the pregnancy.” Pro\-choice advocates believe abortion is a personal decision and should not be limited by the government or anyone else. “Pro\-life” will be defined as “the belief that every human life is sacred and no one, including the mother, has the right to end an innocent life.” Pro\-life advocates hold the view that life from the moment of conception should be protected. So, should a Christian be pro\-choice or pro\-life? A Christian, according to the Bible, is someone who has accepted God’s offer of forgiveness through Jesus’ death and resurrection. Salvation is a gift of God through faith in the finished work of Jesus Christ (John 3:16\-18; Ephesians 2:8\-9; Acts 16:31; Romans 10:9\). What we believe about other things is a matter of growth, not of salvation. However, 2 Corinthians 5:17 says, "If any man be in Christ, he is a [new creature](new-creation.html): old things are passed away; behold, all things are become new." When we give our lives to Christ, He begins to change us: our way of thinking and our way of behaving (see Isaiah 55:7\). Our bodies become the temple of the Holy Spirit (1 Corinthians 3:16; 6:19\). Our minds are renewed through the truth of God’s Word (Romans 12:1\-2\). Our attitudes, perspectives, and behaviors gradually change to be more like those of Christ (Romans 8:29; Galatians 5:22\). This transformation doesn’t happen overnight. Many Christians are still what the apostle Paul called "[carnal](carnal-Christian.html)" (1 Corinthians 3:1\-3; Romans 8:6\). Carnal Christians trust in Jesus for salvation, but they still think, act, and react like the world. Often, they are new to the faith or simply have not allowed the Holy Spirit free access to every area of their hearts. They are trying to live the Christian life in their own strength, while still being heavily influenced by the world’s way of thinking. The carnal mind has not been fully renewed by the Word of God and still seeks compromise with the world (James 4:4\). Carnal Christians allow the persuasive viewpoints of the ungodly to sway their opinions on many things, including abortion. [Spiritual growth](spiritual-growth.html) requires us to shed our old ways of thinking as we become more like Christ. We begin to see things the way God does, and the closer to Him we become, the less we agree with the world’s system (Psalm 1:1\-2\). If a person continually refuses to allow the Word of God to transform his thinking, chances are great that he is not really a Christian (Romans 8:14\). Pro\-choice advocates state that the Bible does not address abortion, so the decision should be the individual’s. While it is true that the term "abortion" does not appear in the Bible, the principles about the value of life are there. In Exodus 21:22\-23, God wrote into His Law protection for the unborn. If a pregnant woman was injured, causing her to lose her child, then the one who caused the injury was to be executed: "a life for a life." The phrase "life for a life" says a lot. God considers the life of the unborn just as valuable as that of a grown man. God said to [Jeremiah](life-Jeremiah.html), "Before I formed you in the womb I knew you, and before you were born I consecrated you" (Jeremiah 1:5\). It was God who created him for a specific purpose. Psalm 139:13\-16 gives us the clearest picture of God’s viewpoint on the unborn. [David](life-David.html) writes, "For You formed my inward parts; You wove me in my mother’s womb. I will give thanks to You, for I am fearfully and wonderfully made. . . . My frame was not hidden from You, when I was made in secret. . . .Your eyes have seen my unformed substance; and in Your book were all written the days that were ordained for me, before one of them came to be." The Bible is clear that all human life is created by God for His purpose and His pleasure (Colossians 1:16\), and a Christian who truly wants to know the heart of God must align his or her viewpoint with God’s. When we start justifying evil according to our understanding, we dilute the truth of God’s Word. When we rename adultery an "affair," homosexuality an "alternative lifestyle," and murder of the unborn a "choice," we are headed for serious trouble. We cannot redefine what it means to follow Christ. Jesus said we must first "deny ourselves" (Matthew 16:24; Luke 9:23\). Part of denying ourselves is letting go of comfortable lies the world has fed us. We have to let go of our own understanding and allow God to change us (Proverbs 3:5\-6\). Some pro\-choice advocates argue that they are not pro\-abortion. They say they hate abortion, but support a woman’s right to choose. This makes as much sense as saying that you personally hate rape, but support a man’s right to commit it. The rhetoric sounds nice—the mention of “choice” makes it more appealing—but underneath is a direct conflict with God’s viewpoint in Scripture. Pro\-choice advocates often state that their position is "compassionate" and that pro\-lifers don’t care about the woman or her child. This argument is a red herring. Whether pro\-lifers “care” or not is irrelevant, just as it is irrelevant whether those opposed to robbery “care” about the banks being robbed. Robbery is against God’s moral law. So is abortion. And that’s the issue. The Bible is clear: since God is the Creator of human life, only He can determine who lives or dies. And every person who claims the name of Christ has the obligation to make certain his or her views line up with His Word. Is it possible for a born\-again Christian to be pro\-choice? Yes. Is it likely that such a person will remain pro\-choice? Not if he or she is allowing God’s Word to transform and renew his or her mind (Romans 12:2\).
What is the dispensation of the Millennial Kingdom?	Answer In classic dispensationalism, there are [seven dispensations](seven-dispensations.html). It is important to remember that dispensationalism is a theology inferred from Scripture rather than an explicitly taught doctrine of God’s Word. The value of [dispensationalism](dispensationalism.html) lies in its systematic view of history’s different eras and the various ways in which the [Ancient of Days](ancient-of-days.html) interacts with His creation. The seventh and final dispensation brings about the culmination of life on Earth and the closest thing yet to how God really wanted to live with us on this planet. As its name suggests, the Millennial Kingdom of Christ will last for [1,000 years](millennium.html). The Millennial Kingdom is the seventh dispensation (Revelation 20:1\-10\). Stewards: The resurrected Old Testament saints, the glorified Church, and survivors of the [Tribulation](tribulation.html) and their descendants The Period: From the [Second Coming of Jesus Christ](second-coming-Jesus-Christ.html) until the final rebellion, a period of one thousand years Responsibility: To be obedient, remain undefiled, and worship the Lord Jesus (Isaiah 11:3\-5; Zechariah 14:9\) Failure: After Satan is loosed from the [Abyss](bottomless-pit.html), sinful man rebels one more time (Revelation 20:7\-9\) Judgment: Fire from God; the [Great White Throne Judgment](great-white-throne-judgment.html) (Revelation 20:9\-15\) Grace: Jesus Christ restores creation and rules righteously in Israel, with all saints assisting (Isaiah 11:1\-5; Matthew 25:31\-46; Revelation 20\) The Millennial Kingdom will be a time characterized by peace (Isaiah 11:6\-7; Micah 4:3\), justice (Isaiah 11:3\-4\), unity (Isaiah 11:10\), abundance (Isaiah 35:1\-2\), healing (Isaiah 35:5\-6\), righteousness (Isaiah 35:8\), joy (Isaiah 55:12\), and the physical presence of Christ (Isaiah 16:5\). Satan will be bound in the Abyss during this period (Revelation 20:1\-3\). Messiah Jesus will be the benevolent dictator ruling over the whole world (Isaiah 9:6\-7; 11\). The resurrected saints of all times will participate in the management of the government (Revelation 20:4\-6\). The Millennial Kingdom is measurable and comes after the [Kingdom of God](kingdom-of-God.html) (embodied in Jesus Christ) came to man during the dispensation of Grace. On Jesus’ first visit to the earth, He brought grace; at His Second Coming He will execute justice and usher in the Millennium. Jesus mentioned His glorious return at His trial before the Sanhedrin (Mark 14:62\), and He was referring to the Millennial Kingdom when He taught His disciples to pray, “Thy kingdom come” (Matthew 6:10, KJV). The rebellion at the end of the Millennial Kingdom seems almost incredible. Mankind will have been living in a perfect environment with every need cared for, overseen by a truly just government (Isaiah 11:1\-5\), yet they still try to do better. Man simply cannot maintain the perfection that God requires. Mankind follows Satan any chance he gets. At the end of the Millennium, the final rebellion is crushed, and Satan will be cast into the lake of fire (Revelation 20:10\). Then comes the Great White Throne Judgment where all the unrighteous of all of the dispensations will be judged according to their works and also cast into the [lake of fire](second-death.html) (Revelation 20:11\-15\). After the final judgment, God and His people live forever in the [New Jerusalem](new-jerusalem.html) on a new earth with a new heaven (Revelation 21\). God’s plan of redemption will have been completely realized, and the redeemed will know God and enjoy Him forever.
What is the Church Age?	Answer An “age” is an historical period of time or an era. Some historians divide human history into many epochs and name them according to their defining characteristics: Middle Ages, Modern Age, Postmodern Age, etc. Biblical history, too, can be divided into different eras. When those divisions emphasize God’s interaction with His creation, we call them [dispensations](seven-dispensations.html). More broadly, biblical history can be divided into two periods, roughly following the division of Old and New Testaments: the Age of the Law and the Church Age. The Church Age is the period of time from [Pentecost](day-Pentecost.html) (Acts 2\) to the [rapture](rapture-of-the-church.html) (foretold in 1 Thessalonians 4:13\-18\). It is called the Church Age because it covers the period in which the Church is on earth. It corresponds with the dispensation of Grace. In prophetic history, it falls between the 69th and 70th [weeks of Daniel](seventy-weeks.html) (Daniel 9:24\-27; Romans 11\). Jesus predicted the Church Age in Matthew 16:18 when He said, “I will build my church.” Jesus has kept His promise, and His Church has now been growing for almost 2,000 years. The [Church](what-is-the-church.html) is composed of those individuals who have by faith accepted Christ Jesus as their Savior and Lord (John 1:12; Acts 9:31\). Therefore, the Church is people rather than denominations or buildings. It is the [Body of Christ](body-of-Christ.html) of which He is the head (Ephesians 1:22\-23\). The Greek word ecclesia, translated “church,” means “a called\-out assembly.” The Church is universal in scope but meets locally in smaller bodies. The Church Age comprises the entire dispensation of Grace. “The law was given through Moses; grace and truth came through Jesus Christ” (John 1:17\). For the first time in history, God actually indwells His creatures, permanently and eternally. In other dispensations the Holy Spirit was always present and always at work, but He would come upon people temporarily (e.g., 1 Samuel 16:14\). The Church Age is marked by the Holy Spirit’s [permanent indwelling](Holy-Spirit-leave.html) of His people (John 14:16\). Scripture makes a [distinction between](Israel-church.html) the nation of Israel and the Church (1 Corinthians 10:32\). There is some overlap because, individually, many Jews believe in Jesus as their Messiah and are therefore part of the Church. But God’s covenants with the nation of Israel have not yet been fulfilled. Those promises await fulfillment during the [Millennial Kingdom](millennium.html), after the Church Age ends (Ezekiel 34; 37; 45; Jeremiah 30; 33; Matthew 19:28; Revelation 19\). The Church Age will end when God’s people are raptured out of the world and taken to be with the Lord (1 Corinthians 15:51\-57\). The rapture will be followed in heaven by the [Marriage Supper of the Lamb](marriage-supper-Lamb.html) (Revelation 19:6\-9\) as the Church, the Bride of Christ, receives her heavenly reward. Until then, the Church carries on in hope, exhorted to “stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58\).
What is an avatar in Hinduism?	Answer In Hinduism, an avatar is the bodily incarnation of a deity on earth. The god can become incarnate in one place at a time as a full avatar or in many places simultaneously through partial avatars called amshas, such that the main form of the god can still communicate with the partial materializations. One could view avatars as embodying the concepts of [pantheism](pantheism.html) (god is all) and [polytheism](polytheism.html) (many gods). The belief in Hindu avatars is similar to the Christian heresy of [Docetism](Docetism.html), which is the belief that Jesus Christ only appeared to be human. Docetism teaches that Jesus’ body was spiritual, rather than physical; thus, He was unable to suffer physical pain. In Hinduism, the avatar appears to the devotee in whatever form the worshiper envisions, which, according to Hindu belief could be Mohammed, Krishna, Jesus, Buddha, or any other personal god. An “unqualified” person would take the avatar to be an ordinary human. The purpose of the avatar’s manifestation is to restore dharma, or righteousness, to the cosmic and social order. Dharma encompasses behaviors such as duty, ritual, law, morality, ethics, good deeds, etc.—anything considered critical to maintaining natural order. That which is unnatural or immoral is called adharma. Avatars are most often associated with the god Vishnu, one of the members of the Hindu “Great Trinity” or [Trimurti](Hindu-Trimurti.html) (although any Hindu god may manifest as an avatar). Vishnu is considered the maintainer or preserver, as opposed to the other members, Brahma the creator and Shiva the destroyer. According to the Bhagavata Purana, a book of Vedic Sanskrit traditions, Vishnu has incarnated as innumerable avatars in unlimited universes, though there are ten major incarnations, known collectively as Dashavatara. Some Hindus consider Jesus as an avatar and, more specifically, as the reincarnation of Krishna. However, Jesus was not reincarnated; He was [resurrected](bodily-resurrection-Jesus.html). Jesus was not an avatar; He is fully human and fully God. Please read our article on the [Trinity](Trinity-Bible.html) to better understand the relationship between the members of the Christian [Godhead](Godhead.html). After His crucifixion, Jesus was resurrected bodily. In some ways Jesus may seem to fit into Hindu avatar theism; for example, by bringing the restoration of righteousness, Jesus is, in fact, the only path to eternal salvation. In John 14:6, Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me.” This coming to the Father is accomplished via belief (John 3:18\) and repentance (Luke 13:3\). The consequences of unbelief are harsh and eternal (Revelation 21:8\). First Thessalonians 1:9\-10 tells us to turn “from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the coming wrath.” To find out how you can escape God’s wrath and live eternally, please read our article [How can I be saved?](how-can-I-be-saved.html) For an interesting discussion regarding the specific differences between Christianity and Hinduism, please [click here](Hindu-Christian.html).
What does it mean that God will not despise a broken spirit and contrite heart (Psalm 51:17)?	Answer Psalm 51 was written by [King David](life-David.html) after he committed [adultery](you-shall-not-commit-adultery.html) with Bathsheba and had her husband killed to cover his sin (2 Samuel 11\). It has been said of David that he sinned big, but repented bigger. He is a model to us of what real heart repentance looks like. He wrote this psalm as an agonized cry to God for [forgiveness](got-forgiveness.html). Psalm 51:17 says, “My sacrifice, O God, is a broken spirit; a broken and contrite heart you, God, will not despise.” The meaning of this is connected with the verse just before it. Verse 16 says, “You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings.” David is stating that there is nothing we can offer God to appease Him when we have sinned. More animal sacrifices were not what God was looking for. God desires true [repentance](repentance.html). Many people miss this truth. Rather than repent, they try to "clean up their act," give more, pray more, or busy themselves in other religious activity in the hopes that God will finally "get over" being mad at them. In Psalm 51, David is saying that God wants none of that. External religious activity cannot replace internal, heartfelt contrition (1 Samuel 16:7\). Psalm 51:17 points out the one thing God desires more than any other: brokenness over our own sin. When we agree with God about how bad our sin is, we take the first step toward [reconciliation](reconciliation.html) with Him. As long as we try to justify, excuse, or rationalize the evil of our own hearts, we never find our way back into God’s presence. Repentance is the doorway to freedom. Satan knows this and does everything he can to detract us from it. He suggests things that our selfish nature likes to hear: "Your sin wasn’t that bad." "Compared to others, you’re okay." "God has forgotten it already. No need to confess it." When we listen to the devil’s oily words, we veer away from the doorway to freedom and remain in bondage. We may feel remorse or regret, but neither is a sufficient substitute for true repentance (see Hebrews 12:17\). David reminds us that the only path to forgiveness is a broken heart and a humble spirit (cf. Matthew 5:3\). When we throw ourselves on the mercy of God, He delights to lift us up (Luke 18:13\-14\). When we openly acknowledge our sin against God, turn from it, and cry out for cleansing, God promises that He will hear us and forgive (1 John 1:9\). It is interesting to note that, although David sinned against Bathsheba and her husband, David makes this statement to God: “Against you, you only, have I sinned and done what is evil in your sight” (Psalm 51:4\). David gets to the heart of why God so hates sin. It is a violation of His very nature. We are created in that image, but our sin mars it, like a smudge on a mirror. A broken spirit and a contrite heart invite God to clean that smudge and restore us to right relationship with Him.
If Jesus is our atonement, why did He die at Passover instead of the Day of Atonement?	Answer Every one of the Old Testament sacrifices typified Christ. The [Passover](what-is-Passover.html), or paschal, sacrifice was a type of the Lord Jesus Christ as the Lamb of God. The paschal lamb was to be a male, without spot and blemish, and not a bone was to be broken. Jesus fulfilled this picture perfectly. As the Israelites applied the blood of the sacrifice in faith, so we today apply the spotless blood of Christ to the “doorposts” of our hearts. In all these ways, “Christ our Passover has been sacrificed for us” (1 Corinthians 5:7\). An objection sometimes arises that the paschal sacrifice was not considered an atonement; rather, atonement was provided for the Jews via the sacrifices on [Yom Kippur (the Day of Atonement)](Day-Atonement-Yom-Kippur.html). Ergo, so the objection goes, Jesus, who was killed at Passover and who is called “our Passover” in the New Testament, could not have been an atonement for sin. There are two ways to counter this objection. The first is simply to show how Jesus also fulfilled the symbolism of Yom Kippur. Jesus bore our sins in His own body (1 Peter 2:24\) and tasted death for everyone (Hebrews 2:9\). In doing so, He offered a better sacrifice than those of Yom Kippur—better because Christ’s sacrifice was permanent and voluntary and did not just cover sin but removed it altogether (Hebrews 9:8\-14\). The second counter is to point out that Jewish tradition did indeed view the Passover sacrifice as being expiatory; that is, the lamb removed sin from God’s view. The Passover lamb died under God’s outpoured wrath, thus covering over the sins of the one offering it. Here’s what Rashi, a well\-respected medieval Jewish commentator, has to say: “I see the Paschal blood and propitiate you. . . . I mercifully take pity on you by means of the Paschal blood and the blood of circumcision, and I propitiate your souls” (Ex. R. 15, 35b, 35a). During the tenth and final plague in Egypt, the Passover sacrifice literally saved individuals from death (Exodus 12:23\). On the basis of the redemptive offering of the Passover blood, the firstborn lived. Again, Rashi comments: “It is as if a king said to his sons: ‘Know you that I judge persons on capital charges and condemn them. Give me therefore a present, so that in case you are brought before my judgment seat I may set aside the indictments against you.’ So God said to Israel: ‘I am now concerned with death penalties, but I will tell you how I will have pity on you and for the sake of the Passover blood and the circumcision blood I will atone for you’” (Ex. R. 15\.12, on Exodus 12\.10\). The Passover lambs brought atonement to the believing Jewish households on that signal night of judgment and redemption. Rabbi Abraham ibn Ezra also links the Passover with atonement: “The mark of blood was designed as an atonement for those within the house who partook of the paschal offering, and was also a sign for the [destroying angel](destroying-angel.html) to pass by the house” (Soncino Chumash, pg. 388\). When John the Baptist saw Christ, he pointed to Him and said, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29\). Jesus is the “Passover lamb” in that He was silent before His accusers (Isaiah 53:7\) and in His death bore the wrath of God, preserved the lives of all who trust Him, and gave freedom to the former slaves of sin.
Are the pyramids mentioned in the Bible?	Answer The first settlers in Egypt migrated from the area of [Shinar](land-of-Shinar.html), near the Euphrates River, the location of the attempted construction of the [Tower of Babel](Tower-of-Babel.html). The Tower of Babel itself was probably a ziggurat, pyramidal in shape, and made of baked bricks mortared with pitch (see Genesis 11:1\-9\). Given their engineering experience, it is easy to see how these settlers would begin building smaller pyramids of mud bricks and straw, called mastabas, beneath which the early pharaohs were buried. As time passed, the Egyptians began constructing large, impressive edifices entirely of stone. These are the structures that typically come to mind when one thinks of pyramids, such as the Great Pyramid at Giza. The granite blocks used for these pyramids were quarried near Aswan and transported down the Nile on barges. Later, during the so\-called Middle Kingdom, the royal tombs were smaller and made of millions of large, sun\-dried mud\-and\-straw bricks. These bricks were faced with massive slabs of smooth granite to give the appearance of traditional stone pyramids. During this period, which lasted approximately 1660 to 1445 BC, the Israelites took up residence in Egypt (see1 Kings 6:1\). Pharaoh, concerned that they might turn on the Egyptians, enslaved them at some point after the time of Joseph (Exodus 1:8\). The Bible tells us that during that period the Israelite slaves were forced to make mud bricks (Exodus 5:10\-14\). This detail is consistent with the type of brick used to construct pyramids. In fact, according to Exodus 5:7, Pharaoh told the taskmasters, “You shall no longer give the people straw to make brick as before. Let them go and gather straw for themselves.” While we are not told specifically that the bricks were used for pyramids, it seems plausible that they were. The Jewish historian Josephus supports this theory: “They \[the Egyptian taskmasters] set them also to build pyramids” (Antiquities, II:9\.1\). The slavery of the Israelites ended abruptly at the Exodus. According to archeologist A. R. David, the slaves suddenly disappeared. She admits that “the quantity, range and type of articles of everyday use which were left behind in the houses may indeed suggest that the departure was sudden and unpremeditated” (The Pyramid Builders of Ancient Egypt, p. 199\). The Egyptian army that was destroyed at the Red Sea was led by Pharaoh himself (Exodus 14:6\), and this could account for the fact that no burial place or mummy has been found for the 13th\-dynasty Pharaoh Neferhotep I. Pyramids are not mentioned as such in the canonical Scriptures. However, the Apocrypha (approved as canonical by Catholics and [Coptics](Coptic-Christianity.html)) does mention pyramids in 1 Maccabees 13:28\-38 in connection with seven pyramids built by Simon Maccabeus as monuments to his parents. Pre\-Alexandrian Jews would not have used the word pyramid. However, in the Old Testament, we do see the word migdol (Strong’s, H4024\). This word is translated “tower” and could represent any large monolith, obelisk or pyramid. Migdol is the Hebrew word used to describe the Tower of Babel in Genesis 11:4, and it is translated similarly in Ezekiel 29:10 and 30:6\. In describing a “pyramid,” this is the word the Hebrews would have most likely used. Furthermore, Migdol is a place name in Exodus 14:2, Numbers 33:7, Jeremiah 44:1, and Jeremiah 46:14 and could mean that a tower or monument was located there. The Bible does not explicitly state that the Israelites built pyramids; nor does it use the word pyramid in association with the Hebrews. We may surmise that the children of Israel worked on the pyramids, but that is all we can do.
What does the Bible say about child sacrifice?	Answer The horrific practice of child sacrifice has been committed throughout the world for thousands of years. Generally, the sacrifice of a child was intertwined with the worship of a pagan deity, often a fertility god. Worshipers sought to obtain a blessing from their god(s) or to confirm or complete a vow taken in the name of the god. Ancient Aztecs, Incas, and a few other peoples in South and Central America practiced child sacrifice. The same for the Druids of Europe. The city of Carthage in North Africa contains evidence of child sacrifice related to the worship of Ba’al Hammon, a god imported from Phoenicia. Many Roman writers refer to this barbaric act in Carthage. The Bible contains the heart\-breaking tale of child sacrifice practiced in the name of [Molech](who-Molech.html) (also spelled Moloch or Molek), a god of the [Ammonites](Ammonites.html). Molech worship was practiced by the Ammonites and Canaanites, who revered Molech as a protecting father figure. Images of Molech were made of bronze, and their outstretched arms were heated red\-hot. Living children were then placed into the idol’s hands and died there or were rolled into a fire pit below. Some sources indicate a child might also be “passed through the fire” prior to the actual sacrifice in order to purify or baptize the child. Molech worship occurred in the Hinnom Valley near Jerusalem. Because of this, the valley became associated with the idea of Tophet, or hell (Isaiah 30:33; Jeremiah 19:12; Mark 9:45\). God prohibited Israel from child sacrifice in general and Molech worship in particular. Leviticus 20:2\-5 states, “Say to the Israelites: ‘Any Israelite or any foreigner residing in Israel who sacrifices any of his children to Molek is to be put to death. The members of the community are to stone him. I myself will set my face against him and will cut him off from his people; for by sacrificing his children to Molek, he has defiled my sanctuary and profaned my holy name. If the members of the community close their eyes when that man sacrifices one of his children to Molek and if they fail to put him to death, I myself will set my face against him and his family and will cut them off from their people together with all who follow him in prostituting themselves to Molek.’” Many other Old Testament passages affirm God’s zero\-tolerance for child sacrifice. Sadly, [King Solomon](life-Solomon.html) became involved in this horrendous practice, as recorded in 1 Kings 11:4\-11, “As Solomon grew old, his wives turned his heart after other gods, and his heart was not fully devoted to the LORD his God, as the heart of David his father had been. He followed Ashtoreth the goddess of the Sidonians, and Molek the detestable god of the Ammonites. So Solomon did evil in the eyes of the LORD. . . . On a hill east of Jerusalem, Solomon built a high place for Chemosh the detestable god of Moab, and for Molek the detestable god of the Ammonites. . . . The LORD became angry with Solomon because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice. Although he had forbidden Solomon to follow other gods, Solomon did not keep the LORD’s command.” Later, the evil king Manassah offered his own son as a sacrifice (2 Kings 21:6\), as did King Ahaz (2 Chronicles 28:1\-4\). The people of Judah participated in this crime against their own sons—a sin so “detestable” that God said it had never even crossed His mind (Jeremiah 32:35\). Child sacrifice was one reason for the [Babylonian captivity](Babylonian-captivity-exile.html) (verse 36\). Some critics of the Bible point to the story of [Abraham](life-Abraham.html), who laid his son Isaac on an altar and prepared to sacrifice him as directed by God (Genesis 22:1\-14\). However, in this case, God was [testing](Abraham-Isaac.html) the obedience and faith of Abraham. God stopped him from actually following through and provided a ram as a substitute sacrifice. Today, child sacrifice is practiced throughout the world. There has been a resurgence of child sacrifice in Uganda. Witch doctors have been implicated in the mutilation and death of children who were killed in an effort to bring good fortune and wealth to those willing to pay for it. There is also a correlation between child sacrifice and modern\-day [abortion](abortion-Bible.html). Unprecedented numbers of children have been “sacrificed” at the hands of abortionists for the sake of convenience, immorality, or pride. Hundreds of thousands of babies have been killed so that their parents can maintain a certain lifestyle. God hates “hands that shed innocent blood” (Proverbs 6:17\), and we can be sure that God will judge this horrendous sin.
What does the Bible say about brokenness?	Answer In this world, broken things are despised and thrown out. Anything we no longer need, we throw away. Damaged goods are rejected, and that includes people. In marriage, when relationships break down, the tendency is to walk away and find someone new rather than work at reconciliation. The world is full of people with broken hearts, broken spirits and broken relationships. “The Lord is close to the broken\-hearted and saves those who are crushed in spirit” (Psalm 34:18\). There is something about reaching a breaking point that causes us to seek the Lord more sincerely. King David was once a broken man, and he prayed, “Create in me a pure heart, O God, and renew a steadfast spirit within me… The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:10, 17\). There are some things in our lives that need to be broken: pride, self\-will, stubbornness, and sinful habits, for example. When we feel our brokenness, God compensates: “I live in a high and holy place, but also with him who is contrite and lowly in spirit” (Isaiah 57:15\). The Bible says that God breaks those who are proud and rebellious. The mighty Pharaoh set himself against God, but God broke him and freed His people from bondage and shame. “I am the Lord your God, who brought you out of Egypt so that you would no longer be slaves to the Egyptians; I broke the bars of your yoke and enabled you to walk with heads held high” (Leviticus 26:13\). God punishes all those who proudly resist Him. “My servants will sing out of the joy of their hearts, but you will cry out from anguish of heart and wail in brokenness of spirit” (Isaiah 65:14\). To us, broken things are despised as worthless, but God can take what has been broken and remake it into something better, something that He can use for His glory. Broken things and broken people are the result of sin. Yet God sent his Son, who was without sin, to be broken so that we might be healed. On the night before He died, Jesus broke the bread and said, “This is my body, which is broken for you.” He went all the way to Calvary to die so that we can live. His death has made it possible for broken, sinful humanity to be reconciled to God and be healed. Without the broken body of Jesus, we could not be made whole. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isaiah 53:5\). Only when we surrender to Christ can we be restored and transformed. Such surrender requires a brokenness on our part (Luke 9:23\). Romans 6:1\-14 describes how believers become dead to sin and alive to God in Christ. Claim the promise that cannot be broken: “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). “A righteous man may have many troubles, but the Lord delivers him from them all; he protects all his bones, not one of them will be broken. … The Lord redeems his servants; no one will be condemned who takes refuge in him” (Psalm 34:19\-22\). Jesus viewed all things in the light of eternity, and so should we: “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart” (Hebrews 12:2\-3\). God draws us, He calls to us. He longs for us to come to Him so He can heal us. Often, we are unable to hear His call because we’re so busy with other things – our lives, our families, our work, our own problems and unhappiness. Sometimes we must be broken before we realize our need. And our deepest need is to be reconciled to God. Only then can we be made whole (Matthew 5:5\). The solution can never come from our own efforts or striving, but comes only from Him. Only when we recognize our need for God are we able to take our eyes off ourselves and focus them on God and Jesus Christ. Only when we stop thinking about ourselves and start thinking about what Jesus did for us can we begin to heal. Only when we admit our need and ask God into our life, can God begin to make us whole. Only when we confess that we are broken can God make us into what He wants us to be. Once we let go of self and place God at the center of our lives, everything else falls into place (Matthew 6:33\). During the final week of Jesus’ life, He was eating a meal, and “a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head” (Mark 14:3\). The woman’s action of breaking the alabaster jar was symbolic of a couple of things: Jesus would soon be “broken” on the cross, and all who follow Him must be willing to be “broken” as well. But the result of such costly brokenness is beautiful, indeed. Surrender to God and allow Him to make you whole, to give your life meaning, purpose and joy. Trust Him. “And we know that in all things God works for the good of those who love Him, who have been called according to His purpose” (Romans 8:28\).
What is the story of the New Testament?	Answer Four hundred years after God spoke to the prophet Malachi, God spoke again. The message was that the prophecy of Malachi 3:1 was soon to be fulfilled, that a prophet was to prepare the way for the Lord. The Messiah was on His way. That prophet was named [John](life-John-Baptist.html). The Messiah was named Jesus, born to a virgin named Mary. Jesus grew up as an observant Jew. When He was about thirty years old, He began His public ministry to Israel. John had been preaching of the coming Messianic Kingdom and baptizing those who believed his message and repented of their sins. When Jesus came to be baptized, God spoke audibly and the Holy Spirit came visibly upon Jesus, identifying Him as the promised Messiah. From that time on, John’s ministry waned, having fulfilled its purpose of introducing Christ to the world (Matthew 3\). Jesus called twelve disciples from various walks of life, empowered them for service, and began training them. As Jesus traveled and preached, He healed the sick and performed many other miracles that authenticated His message. Jesus’ early ministry saw tremendous growth. Vast crowds, awed by the miracles and amazed at His teaching, followed Him wherever He went (Luke 9:1; Matthew 19:2\). Not everyone was enthralled by Jesus, however. The political and religious leaders of the Jewish community took offense to Jesus’ teaching that their rules and traditions were not the path to salvation. They confronted Jesus many times, and Jesus openly spoke of them as hypocrites. The Pharisees observed Jesus’ miracles but attributed them to the work of the devil rather than giving God the glory (Matthew 12:24; 15:3; Matthew 23\). The crowds who followed Jesus grew sparser, as it became apparent that Jesus had no intention of making Himself a king or of overthrowing the Roman oppressors. John was arrested and eventually executed in prison. Jesus began to focus more on His twelve disciples, most of whom acknowledged that He was the Son of God. Only one did not believe; his name was Judas, and he actively began to seek a way to betray Jesus to the authorities (John 6:66; Matthew 16:16; 26:16\). In His final trip to Jerusalem, Jesus celebrated Passover with His disciples. That night, during a time of prayer, Judas led an armed mob to Jesus. Jesus was arrested and dragged through a series of [mock trials](trials-of-Jesus.html). He was condemned to death by crucifixion by the Roman governor, who nevertheless admitted that Jesus was an innocent man. Jesus was crucified. At the moment of His death, there was a great earthquake. Jesus’ dead body was taken from the cross and hurriedly laid in a nearby tomb (Luke 22:14\-23, 39\-53; Mark 15:15, 25; Matthew 27:51; John 19:42\). On the third day after Jesus’ death, Jesus’ tomb was discovered empty, and angels announced that He had [risen](resurrection-Christ-important.html). Jesus then appeared in the flesh to His disciples and spent time with them during the next forty days. At the end of that time, Jesus commissioned the apostles and ascended into heaven as they watched (Luke 24:6, 24; John 21:1, 14; Acts 1:3\-9\). Ten days after Jesus’ ascension to heaven, about 120 disciples were gathered in Jerusalem, praying and waiting for the Holy Spirit, who had been promised by Jesus to come. On the [Day of Pentecost](day-Pentecost.html), the Spirit filled the disciples, giving them the ability to speak in languages they had never learned. Peter and the others preached in the streets of Jerusalem, and 3,000 people believed the message that the Lord Jesus had died and risen again. Those who believed were baptized in Jesus’ name. The church had begun (Acts 2\). The Jerusalem church continued to grow as the apostles performed miracles and taught with great power. However, the new believers soon faced persecution, spearheaded by a young Pharisee named Saul. Many believers had to leave Jerusalem, and as they went, they spread the good news of Jesus to other cities. Gatherings of believers began to spring up in other communities (Acts 2:43; 8:1, 4\). One of the places that received the gospel was Samaria. The Jerusalem church sent Peter and John to Samaria to verify the reports they had heard concerning a church there. When Peter and John arrived, they witnessed the coming of the Holy Spirit on the Samaritans in the same way that He had come upon them. Without a doubt, the church had spread to Samaria. Soon thereafter, Peter witnessed the Holy Spirit’s coming on a Roman centurion and his household; thus, the church was spreading to the Gentile world as well (Acts 8:14\-17; 10:27\-48\). James, one of the twelve disciples, was martyred in Jerusalem. Saul had plans to take his hatred of Christians to Damascus, but on the way Jesus appeared to him in a vision. The former persecutor of the church was transformed into an ardent preacher of Christ. A few years later, Saul/Paul became a teacher in the church in Antioch. While there, he and Barnabas were chosen by the Holy Spirit to become the world’s first “foreign missionaries,” and they left for Cyprus and Asia Minor. Paul and Barnabas suffered much persecution and difficulty on their journey, but many people were saved—including a young man named Timothy—and churches were established (Acts 9:1\-22; 12:1\-2; 13–14\). Back in Jerusalem, a question arose over the acceptance of Gentiles into the church. Were Gentile Christians (former pagans) to be given equal standing as Jewish Christians, who had kept the Law all their lives? More specifically, did Gentile believers have to be circumcised in order to be saved? A council met in Jerusalem to consider this question. Peter and Paul both gave testimony of how God had granted the Holy Spirit to the Gentile believers without the rite of circumcision. The council’s determination was that salvation is by grace through faith and that circumcision was not necessary for salvation (Acts 15:1\-31\). Paul went on another [missionary journey](missionary-journeys-Paul.html), accompanied this time by Silas. Along the way, Timothy joined them, as did a doctor named Luke. At the behest of the Holy Spirit, Paul and company left Asia Minor and traveled to Greece, where even more churches were established in Philippi, Thessalonica, Corinth, Ephesus, and other cities. Later, Paul went on a third missionary journey. His modus operandi was almost always the same—preach in a city’s synagogue first, presenting the gospel to the Jews in each community. Usually, he was rejected in the synagogues, and he would take the message to the Gentiles instead (Acts 15:40–21:17\). Against the warnings of friends, Paul made a trip to Jerusalem. There, he was attacked by a mob intent on killing him. He was rescued by a Roman tribune and kept in protective custody in the barracks. Paul stood trial before the Sanhedrin in Jerusalem, but the court erupted in chaos, and Paul was taken to Caesarea to stand trial before a Roman judge. After several years in Caesarea, Paul appealed to Caesar, as was his right under Roman law (Acts 21:12, 27\-36; Acts 23:1–25:12\). Paul was taken to Rome as a prisoner on a ship, and Luke accompanied him. On the way, a severe storm wrecked the ship, but everyone aboard made it safely to the island of Malta. There, Paul performed miracles that caught the attention of the governor of the island. Again, the gospel spread (Acts 27:1–28:10\). When he arrived in Rome, Paul was put under house arrest. His friends could visit, and he had a certain amount of freedom to teach. Some of the Roman guards were converted, and even some of Caesar’s own household believed in Jesus (Acts 28:16, 30\-31; Philippians 4:22\). While Paul was being held in Rome, the work of God continued around the Mediterranean world. Timothy ministered in Ephesus; Titus oversaw the work in Crete; Apollos served in Corinth; Peter, possibly, went to Rome (1 Timothy 1:3; Titus 1:5; Acts 19:1; 1 Peter 5:13\). Most of the apostles were martyred for their faith in Christ. The last apostle was John who, as an old man, was exiled to the island of Patmos. There, he received from the Lord Jesus messages for the churches and a vision of the [end times](questions_end-times.html) that he recorded as the book of Revelation (Revelation 1:9, 4, 19\).
What are the three woes of Revelation?	Answer Woe means “grief, anguish, affliction”; the three woes of Revelation are the final judgment God pronounces on the evil inhabitants of the earth in order to spur them to repentance (Revelation 9:20\). The three woes are, indeed, a time of great anguish and affliction for those who have pledged their allegiance to the [Antichrist](antichrist.html) during the [end times](questions_end-times.html). The number 7 is significant in [Revelation](Book-of-Revelation.html), and the three woes will come toward the end of the [seven\-year tribulation period](tribulation.html) right before the [second coming of Christ](second-coming-Jesus-Christ.html). God’s judgments during the tribulation are pictured as [seven seals](seven-seals-trumpets.html), opened one at a time. The seventh seal reveals the seven trumpet judgments. The fifth, sixth, and seventh trumpets are called the three woes (Revelation 8:13\). The first woe is revealed after the fifth trumpet judgment. This woe involves something like locusts that have the ability to sting like a scorpion (Revelation 9:3\). Generally, these are not accepted as literal locusts because of their description and because they come from the Abyss and have a [demonic overlord](Abaddon-Apollyon.html) (Revelation 9:3, 7\-8, 11\). These creatures are permitted to harm only those people who do not have the “seal of God on their forehead” (Revelation 9:4\). Those bearing God’s seal are the [144,000](144000.html) (Revelation 7:3\-4\) or, possibly, all believers during that time (Ephesians 4:30\). These demonic locusts are allowed to torment unbelievers for five months (Revelation 9:5\) with painful stings. Although victims will long for death (Revelation 9: 6\), they will not be granted that release. The second woe is revealed after the sixth trumpet judgment. This woe begins when a voice commands, “Release the four angels who are bound at the great river Euphrates” (Revelation 9:14\). These four angels are [demons](fallen-angels.html) who were cast from heaven along with Satan. God is right now keeping them imprisoned until the appointed time (Revelation 9:15; cf. Jude 1:6; 2 Peter 2:4\). These angels and their armies, numbering two hundred million, are released to kill a third of mankind (Revelation 9:15\-16\). After the second woe passes (Revelation 11:14\), there comes a clear division in the book with the announcement from heaven, “The kingdom of the world has become the kingdom of our Lord and of his Christ” (Revelation 11:15\). In other words, this final stage of judgment will be the end, and righteousness will be restored to the earth. The third woe is revealed after the seventh trumpet judgment. This woe is parallel to the trumpet that sounds in Joel 2 and signals the consummation of God’s plan for the entire world. This third woe marks the finishing of God’s judgment on sin; it occupies the book of Revelation through the 19th chapter, when Christ’s Kingdom is established on earth. Incorporated within this third and final woe are the seven “bowls” of God’s wrath, described in Revelation 16:1\-21\. This series of judgments is the greatest horror the citizens of earth have ever seen. Jesus said, “If those days had not been cut short, no one would survive” (Matthew 24:22\).
What is the difference between praise and worship?	Answer Understanding the difference between [praise](praising-God.html) and [worship](true-worship.html) can bring a new depth to the way we honor the Lord. Throughout the Bible are numerous commands to "praise the Lord." Angels and the heavenly hosts are commanded to praise the Lord (Psalm 89:5; 103:20; 148:2\). All inhabitants of the earth are instructed to praise the Lord (Psalm 138:4; Romans 15:11\). We can praise Him with singing (Isaiah 12:5; Psalm 9:11\), with shouting (Psalm 33:1; 98:4\), with the dance (Psalm 150:4\), and with musical instruments (1 Chronicles 13:8; Psalm 108:2; 150:3\-5\). Praise is the joyful recounting of all God has done for us. It is closely intertwined with thanksgiving as we offer back to God appreciation for His mighty works on our behalf. Praise can be a feature of other relationships as well. We can praise our family, friends, boss, or paperboy. Praise does not require anything of us. It is merely the truthful acknowledgment of the righteous acts of another. Since God has done many wonderful deeds, He is worthy of praise (Psalm 18:3\). Worship comes from a different place within our spirits. Worship should be reserved for God alone (Luke 4:8\). Worship is the art of losing self in the adoration of another. Praise can be a part of worship, but worship goes beyond praise. Praise is easy; worship is not. Worship gets to the heart of who we are. To truly worship God, we must let go of our self\-worship. We must be willing to humble ourselves before God, surrender every part of our lives to His control, and adore Him for who He is, not just what He has done. Worship is a lifestyle, not just an occasional activity. Jesus said the Father is seeking those who will worship Him "in spirit and in truth" (John 4:23\). In Scripture, praise is usually presented as boisterous, joyful, and uninhibited. God invites praise of all kinds from His creation. Jesus said that if people don’t praise God, even the "[stones will cry out](rocks-cry-out.html)" (Luke 19:40\). When the Bible mentions worship, however, the tone changes. We read verses like, "Worship the Lord in the beauty of holiness" (Psalm 96:9\). And, "Come let us worship and bow down" (Psalm 95:6\). Often, worship is coupled with the act of bowing or kneeling, which shows humility and contrition (2 Chronicles 29:28; Hebrews 11:21; Revelation 19:10\). It is through true worship that we invite the Holy Spirit to speak to us, convict us, and comfort us. Through worship, we realign our priorities with God’s and acknowledge Him once more as the rightful Lord of our lives. Just as praise is intertwined with thanksgiving, worship is intertwined with surrender. It is impossible to worship God and anything else at the same time (Luke 4:8\). The physical acts often associated with worship—bowing, kneeling, lifting hands—help to create the necessary attitude of humility required for real worship. Wise worship leaders know how to structure a worship service to allow participants to both praise and worship the Lord. Often, services begin with joyous praise songs and transition to a quieter, more introspective opportunity for worship. Worship is an attitude of the heart. A person can go through the outward motions and not be worshiping (Psalm 51:16\-17; Matthew 6:5\-6\). God sees the heart, and He desires and deserves sincere, heartfelt praise and worship.
If Jesus condemned the Pharisees for praying out loud, should we pray aloud?	Answer There are several references in the New Testament to public prayers that are unacceptable, and it is true that Jesus condemned the Pharisees’ manner of praying. But Jesus Himself prayed out loud on occasion (see John 17\), as did the apostles (Acts 8:15; 16:25; 20:36\). Acts 1:14 says, "They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers." Then in verse 24, the apostles prayed together to choose someone to fill Judas' spot among the twelve. They were clearly praying together and out loud. So, the sin was not in the public nature of the prayer or the fact that people could hear it. In Luke 18:10\-14, Jesus gives [this parable](parable-Pharisee-tax-collector.html): “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.’ But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’ I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” Notice that the tax collector also prayed aloud, but his prayer was from a humble heart, and God accepted it. The sin of the Pharisees was not public prayer but a [haughty spirit](haughty-eyes.html). Later, Jesus says, "Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation" (Luke 20:46\-47\). Here the sin is not the audible nature of the prayer but its pretentiousness. Jesus condemns the [hypocrisy](Bible-hypocrisy.html) of pretending to have a relationship with God while oppressing the very people He loves. Then in Matthew 6:5, Jesus says, "And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full." Again, Jesus is not condemning the fact that people prayed aloud, but that they were putting on a public display for their own benefit. Their motive—to be seen of men—was the problem. Such prayer is not real prayer, but empty words meant for the ears of other people (Hebrews 10:22\). Proverbs 15:29 says, "The LORD is far from the wicked but he hears the prayer of the righteous." In Ephesians 5:20, Paul instructs the church to "give thanks always and for everything to God the Father in the name of our Lord Jesus Christ." [Communal prayer](corporate-prayer.html) is one way a local church worships God and [encourages one another](Bible-encouragement.html). What Jesus condemns is [arrogance](Bible-arrogance.html) and hypocrisy. For someone who is clearly disobedient to God to lead a public prayer as though he or she had much to brag about is the kind of hypocrisy that Jesus denounced. To use public prayer as a means of showing off or impressing others is wrong. But sincere prayer from a humble heart is always welcomed by God and can be an encouragement to those who hear it (Psalm 51:17\).
What does “blessed are the peacemakers” mean?	Answer Matthew 5:9 is part of Jesus’ Sermon on the Mount in which He says, "Blessed are the peacemakers, for they shall be called the children of God." The Greek word translated "peacemaker" is used in only one other place in the New Testament, in a slightly different form. Colossians 1:20 says, "For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made [peace](Bible-peace.html) through the blood of His cross." Jesus laid down His life to make peace between God and sinners, and when we can carry that message of peace to others, we are peacemakers. God delights in those who reconcile others to Himself—those who bring the [gospel](gospel-message.html) are “beautiful” (Isaiah 52:7\). God “reconciled us to himself through Christ and gave us the ministry of reconciliation” (2 Corinthians 5:18\). Those who bring [reconciliation](reconciliation.html) to broken relationships are carrying on the work of Jesus, the [Prince of Peace](Prince-of-Peace.html). Those who give of themselves as Jesus did in order that others may know God are called "blessed." There is no real peace apart from a relationship with God (Romans 5:1\). What may masquerade as worldly peace is merely a temporary lull in chaos (John 14:27\). True peace is found only in a restored relationship with God. “‘There is no peace,’ says the LORD, ‘for the wicked’” (Isaiah 48:22\). Only children of God can bring the peace of [knowing God](knowing-God.html) to others. A person must have a real relationship with God before he or she can help someone else know God. Those who witness for Christ, share their faith with their friends, and serve others in the name of Christ are the ambassadors for peace this verse identifies (see also Matthew 10:41\-42\). Those who bring the wonderful message of God’s peace to the world are "peacemakers," and Jesus calls them the "children of God."
What is heavy shepherding?	Answer “Heavy shepherding” (also referred to as the “Discipleship Movement”) is a method of psychological control used by abusive churches and cults. It came out of the [Shepherding Movement](shepherding-movement.html) of the 1970s. The International Churches of Christ from the Boston Movement is perhaps the most well\-known group that practices heavy shepherding. Another infamous group to come out of the Shepherding Movement was Christian Grown Ministries in Fort Lauderdale, Florida. Heavy shepherding churches and cults can be identified by the following practices: • Submission to “discipleship partners” or “shepherds” and those in authority • Obligation to confess sin to “discipleship partners” or “shepherds” • Unquestioning loyalty and obedience to all those in authority • Obligation to intensively recruit others to join the movement • Authoritarian leadership and group experience • Conformity to the movement’s standards • Spiritual manipulation and [intimidation](Bible-intimidation.html) • Hierarchical system of accountability • Legalism and control over members • Prohibition against reading any literature not approved by the leadership • Whistle\-blowing on members suspected of being nonconformists • Total dependence on the movement and the leaders for approval • Fear of punishment or humiliation for questioning the leadership Any leader who demands blind obedience and submission is building on a false basis of authority. True authority comes only from God and cannot be seized by men who simply seek power and authority over others, who want to be in charge and admired. If a group or a person assumes authority based solely on role, office, or position, then he is abusing his position. Heavy shepherds are religious power brokers who control others through fear. They preach about authority, submission, judgment, prosperity and end\-times. These false shepherds present themselves as the source of all knowledge and authority. They punish people who do not meet a certain standard and ostracize them as not earning God’s approval. They ignore the fact that Christians already have God’s approval through the shed blood of Jesus Christ – no person can “earn” God’s approval. There is a biblical basis for structure within the church. Hebrews 13:17 tells us to obey our leaders and submit to their authority because “they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you.” But when leaders tell their flock not to think, not to ask questions and to ignore problems, they are abusing their position. When people who think, ask questions and confront problems are branded as un\-submissive, unspiritual or divisive, then they are being abused by false prophets who “come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15\). John 10:1\-18 shows that the church should be modelled on Christ Jesus, who is the [good shepherd](Good-Shepherd.html). When He calls His sheep, they recognize His voice and follow Him. And, most importantly, Jesus says, “I lay down my life for the sheep” (verse 15\). A good shepherd leads his flock to safety and guards them from predators that seek to hurt them. Jesus instructs His disciples to obey His commands, just as He obeyed the Father. But there is nothing heavy\-handed about this command! “I have told you this so that my joy may be in you and that your joy may be complete. My command is this: Love each other as I have loved you… I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. You did not choose me but I chose you, and appointed you to go and bear fruit… This is my command: Love each other” (John 15:9\-17\). Nowhere does Jesus suggest that we have to blindly submit to men. Instead, we must submit to Christ, who is the head of every man (1 Corinthians 11:3\). And in all things, we must obey God rather than men (Acts 5:29\). This is how shepherding should be done: “Be shepherds of God’s flock that is under your care, serving as overseers – not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. . . . All of you, clothe yourselves with humility towards one another, because ‘God opposes the proud but gives grace to the humble.’ Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him, because he cares for you” (1 Peter 5:1\-7\). A heavy shepherding pastor is the exact opposite of the humble servant\-leader whom Peter endorses. Jesus told His disciples, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves” (Luke 22:25\-26\). Christian leaders are under obligation to follow Jesus’ example of humility and compassion. “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28\-30\). Beware of any religious group that practices “shepherding,” “submission” and “covering” concepts. We have been bought by the precious blood of Christ Jesus and “brought into the glorious freedom of the children of God” (Romans 8:21\). “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (Galatians 5:1\).
Is it wrong to reduce birth pains by taking pain relievers?	Answer On that fateful day in the Garden of Eden when Eve chose to disobey God, she ate from the only tree that was forbidden (Genesis 3:3\). Because Eve disobeyed, God said, “I will make your pains in childbearing very severe; with painful labor you will give birth to children” (Genesis 3:16\). God chose this particular judgment for woman as the natural consequence of sin entering the world. In God’s original design of woman, she was without flaw, with an immortal body incapable of death (Romans 5:12\). She was superb in every way and would have been utterly blameless in her maternal instincts and how she loved, taught, and cared for her children. Remember, God had already instructed Adam and Eve to “be fruitful,” so the curse was not in having children (Genesis 1:28\). Without sin, Eve would been able to give birth without the extreme suffering that women experience today. In Genesis 3:16, the original Hebrew word translated “pain” in many of our English Bibles is estev, which means “pain, hurt, toil, sorrow, labor, hardship.” The pain inflicted upon Eve was not only the physical pain of the birthing process, but also the emotional pain associated with raising children. And, of course, any woman who has had children can testify to the reality of both kinds of pain. Some women believe that taking medication to mitigate the pain of the birthing process is a sinful bypassing of God’s curse. They would rather “take their punishment” than try to avoid God’s will. However, taking medicine is not wrong; a pain reliever to lessen headache pain, for example, is perfectly fine. To take medication to ease the pain of childbirth is not wrong, either; as a matter of fact, it’s a blessing from God that He would enable doctors to invent such a thing. The apostle Paul told women how they can relieve some of the pain in childbearing: “But women will be saved through childbearing—if they continue in faith, love and holiness with propriety” (1 Timothy 2:15\). “Will be saved” in this text is not referring to women escaping the eternal consequences of sin, because that would contradict the Bible’s teaching that salvation is by grace through faith alone (Romans 3:19\-20\). The word translated here as “saved” can also mean “to rescue, to preserve safe, to heal, to set free, or to deliver from” in a temporal sense. Paul is teaching women how to set themselves free from the worry and anxiety of childbearing. It is to “continue in faith” by living godly, Christ\-centered lives. As a woman does so, her children will know Jesus Christ, have godly morals, and copy her example. Although it’s true the woman “became a sinner” (1 Timothy 2:14\) and brings little sinners into the world, she can “redeem herself” by living righteously and raising a righteous generation. For a godly woman to know her children are safe and sound in the hands of a sovereign God is to know peace of mind and relief from fear.
What is a faith conversion?	Answer To convert is to change from one character, type, or purpose to another. Our bodies convert food into energy. We can convert inches to centimeters, pounds to kilograms, and dollars to euros. Our hearts can undergo similar conversions. We can change direction morally, psychologically, emotionally, and spiritually. We are what we think (Proverbs 23:7\). In the Old Testament, the Hebrew word translated “converted” means “to turn back or return.” It is also translated "restore," as in Psalm 23:3, "He restores my soul." The picture the Bible paints of the word convert is to return to what we were initially created to be. Since the fall of mankind, every human has been born with a [sin nature](sin-nature.html). Our natural tendency is to please ourselves rather than God. Our human attempts to be good fall far short of the perfection of God (Romans 3:10, 23; Isaiah 53:6\). We cannot please God through our own efforts and are destined for eternal separation from Him (Romans 6:23, 8:8; John 3:16\-18\); we cannot convert ourselves. That’s why Jesus came to earth, died in our place, and rose again to conquer death and sin (1 Corinthians 15:3\-4\). He took the punishment our sin deserves. He offers to trade His perfection for our imperfection so that we can be seen as righteous before God (2 Corinthians 5:21\). When we admit our helplessness apart from Christ, we are ready to embrace Him as Savior and Lord (Acts 3:19; Romans 10:9\). Conversion happens when we trade our old sin nature for the new nature Christ provides. When we come to Him humbly, confess our sin, turn away from it, and seek His ways, our entire perspective changes. The Holy Spirit moves into our spirits and transforms our entire way of life (Acts 2:38; 1 Corinthians 6:19\-20\). We are converted—restored to the relationship God intended us to have with Him. Second Corinthians 5:17 says, "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." This is more than a human attempt to "clean up your act." It is a wholesale change of direction. You were going east; now you are going west. Conversion changes the human heart from sinful to righteous, from hell\-bound to heaven\-bound. The Bible has many examples of people who were converted by the grace of God. The Christian\-hating Saul became [Paul](life-Paul.html), who devoted the rest of his life to serving the church he once tried to destroy (1 Corinthians 15:9; Ephesians 3:7\-8\). The impetuous and condemning John was transformed into the “apostle of love” (see 1 John 4:7\-21\). The demoniac of Gerasene, after meeting Jesus, was “dressed and in his right mind” and begging to follow Jesus (Mark 5:15\-18\). The Holy Spirit has lost none of His power. Modern conversion stories include the amazing transformations of [John Newton](John-Newton.html), Mel Trotter, David Berkowitz, and Chuck Colson. This is all accomplished through [faith](Bible-faith.html). Faith is placing your whole life into the hands of Someone your spirit recognizes but your physical senses cannot confirm (Hebrews 11:1\). Hebrews 11:6 says that "without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him." We are saved from our old sin nature and the penalty of that sin through faith in Jesus Christ. But even that faith is a gift from God (Ephesians 2:8\-9\). God gives us the faith to believe in Him, but we must receive it and act on it. Exercising that gift of faith results in conversion. Conversion begins in the heart and radiates outward to affect everything we think, say, or do (James 2:26\). Merely stating that conversion has occurred does not make it so. Real conversion is obvious as a person switches direction, changes allegiance and moves from self\-worship to God\-worship. As the heart is transformed, the actions follow until the entire life has been converted from sin\-filled to God\-honoring (Romans 6:6\-7\).
Is door-to-door evangelism an effective method?	Answer Whenever door\-to\-door evangelism is mentioned, people invariably think of Jehovah’s Witness and, to a lesser extent, Latter\-day Saints (Mormons). Whereas only a tiny proportion of Mormons undertake two years’ missionary work, all Jehovah’s Witnesses (whether baptized or not) are expected to take part in the door\-to\-door work. They are referred to as “publishers.” They have to report their activity, which includes the number of hours spent each month going from house to house and in conducting Bible studies with interested people. In 2012, with 7\.5 million publishers, the Jehovah’s Witnesses saw over 260,000 people baptized into their organization. On average, it takes 6,500 hours’ activity to generate one new baptism. On that basis, door\-to\-door evangelism is a hugely time\-consuming activity. Jesus commissioned His followers to make disciples of all nations, baptizing them into the name of the Father, the Son and the Holy Spirit, and teaching them to obey everything He had commanded (Matthew 28:19\-20; Mark 16:15\). The Great Commission is not an option – it’s a mandate. If only more Christians were as prepared to share the gospel as the Jehovah’s Witnesses are to promote their teachings! But is door\-to\-door evangelism the way? How did Jesus and His disciples go about their work? It does not seem they went from door to door, uninvited. Yes, Jesus sent out His followers in pairs to prepare the way for Him to preach in outlying towns and villages, but He did not instruct them to go door\-knocking. In Luke 10:5\-7 Jesus issues these instructions: “Do not take a purse or bag or sandals; and do not greet anyone on the road. When you enter a house, first say, ‘Peace to this house.’ If a man of peace is there, your peace will rest on him; if not, it will return to you. Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.” Jesus’ disciples did not go from house to house, uninvited, but they could enter a house where they were welcomed and stay with that family, telling them about Christ. After Jesus spoke to the Samaritan woman at the well, she was so impressed by what Jesus told her that she went back to her town and persuaded many to come back with her to meet this Jesus of Nazareth. “Many of the Samaritans from that town believed in him because of the woman’s testimony.” They persuaded Jesus to stay with them for two days, and many more became believers (John 4:1\-31, 39\-42\). Jesus and His disciples did not canvass the Samaritan village first. The first Christians did not go from door to door, either, as far as we know. The early Jewish Christians in Jerusalem spoke in the temple every day (Acts 2:46\) and taught in each other’s houses as often as possible (Acts 5:42\). The apostle Paul certainly spoke to strangers in the marketplace about Christ (Acts 17:17\), but that’s about as close to door\-knocking as we see in Scripture. There is nothing wrong with going from door to door. It might produce results, and we are grateful for any soul who comes to Christ. But there is no explicit biblical precedent for that particular method. Probably the most effective method of evangelism is to speak personally to friends, neighbors and co\-workers. This is the type of evangelism Philip models in John 1:45\-46\. When Christians befriend others and develop a trusting relationship with them, they earn the right to be listened to. Inviting others to come to church or attend weekly Bible studies in the homes of other Christians is another good way to share the gospel. The way we live is important, too. A life of godliness speaks volumes to non\-believers about the transforming power of the love of God. A good biblical example of evangelism is the young Jewish girl captured and taken to Syria as a servant for Naaman’s wife. The little girl’s faith in the God of Elisha prompted her to spontaneously speak of his miracles. Her faith and her concern for Naaman’s health resulted not only in Naaman being healed, but also coming to faith in Yahweh (2 Kings 5:1\-19\). All Christians need to be equipped to share the good news with others (1 Peter 3:15\). We might not all be teachers and preachers, but we should all be so grateful that we have been saved that we want to tell others and explain what God has done for sinners such as us. Whether we’re going door to door, leaving tracts at a restaurant, or engaging in friendship evangelism, we should be sharing the gospel. Jesus commands it, duty demands it and gratitude prompts it.
Are people who claim to talk to God insane?	Answer There is nothing crazy, ridiculous, or unreasonable about one person talking to another person. Prayer is simply conversation with our Creator. God is spirit, but He is also a Person, which means He has personality, with feelings, desires, and intelligence. He enjoys interaction with His creation, and when we choose to seek Him, He promises we will find Him (Jeremiah 29:13\). The Bible is filled with conversations between God and people, beginning in the Garden of Eden (Genesis 2:17\). God created man for fellowship, and conversation is a big part of that. He delights in us and wants us to delight in Him (Psalm 37:4, 23\). God Himself invites us to call on Him, and He promises to answer (Jeremiah 29:12; Psalm 50:15; Ephesians 6:18; 1 John 5:14\). Jesus taught us how to pray in what has become known as "[The Lord’s Prayer](Lords-prayer.html)" (Luke 11:2\-4\). His own prayer, recorded in John 17, is also a good example of heartfelt, intimate prayer between the Father and the Son. If we have become [children of God](child-of-God.html) through faith in Jesus Christ, we can pray just as intimately and know that our Father hears us (John 1:12\). There are too many instances to cite of perfectly sane people talking to God. Some of the most noteworthy are Moses (Exodus 4:10\), Elijah (James 5:17\), David (2 Samuel 24:10\), and Jesus (Matthew 11:24; John 17:1\). Many great leaders of the past have relied on prayer to make their decisions. George Washington, Abraham Lincoln, and most of America’s Founding Fathers believed strongly in the power of prayer. Great scientists such as Isaac Newton, Louis Pasteur, Francis Bacon, George Washington Carver, and Galileo also believed in prayer. None of these people could be classified as "insane." Those who walk closely with God also hear His voice speaking to them. God’s voice is rarely audible. He speaks into the heart of a person who is wholly committed to Him (Acts 8:29; 10:19; 2 Corinthians 12:9\). He speaks through His Holy Spirit into the hearts of His children to guide, protect, and encourage them (Romans 8:14; Galatians 5:18\). Jesus said, "My sheep know my voice" (John 10:27\). When we place our faith in Jesus Christ for salvation, God’s Holy Spirit comes to live inside our hearts (1 Corinthians 6:9\). He helps us pray in a way that communicates our real heart’s desire to God (Romans 8:26\). In John 14:26, Jesus told His disciples, "The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Often, God’s answer to our prayers is already found in His Word. As we pray, the Holy Spirit brings His Word to mind, and we have our answer. Human beings never become all they were created to be until they learn to communicate with their Creator.
Is “idle hands are the devil’s workshop” a biblical statement?	Answer Though the statement is not found verbatim in the Bible, “idle hands are the devil’s workshop” has its roots in Scripture. The apostle Paul notes that those who waste their time in idleness or in a non\-productive manner are easily led into sin: “We hear that some among you are idle. They are not busy; they are busybodies” (2 Thessalonians 3:11\). By not using their time productively, these people were tempted to meddle in other people’s business and stand in the way of their progress. “They get into the habit of being idle and going about from house to house. And not only do they become idlers, but also [gossips](gossip-Bible.html) and busybodies, saying things they ought not to” (1 Timothy 5:13\). These idlers and busybodies were wasting time that could have been used to help others. In essence, their lack of activity was leading them into sin. Idleness is not the same as rest. The Bible advises people to rest, and taking breaks from work is good. By “idle” we mean “lazy” or “doing nothing when you should be doing something.” Idleness often stems from not having a specific goal or purpose in mind. With no goal, one can be easily distracted. The book of Proverbs warns us that sloppy or careless work is akin to malicious destruction: “One who is slack in his work is brother to one who destroys” (Proverbs 18:9\). We live in a sinful world, and a person who doesn’t have something particular to do will invariably be tempted to do something sinful. If we have nothing to do, the devil is all too eager to find things to occupy our time. Paul and his fellow missionaries set an example of diligence for the church. “You yourselves know how you ought to follow our example. We were not idle when we were with you. . . . On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you” (2 Thessalonians 3:7\-8\). Idleness was not a part of Paul’s lifestyle, and we can’t afford to countenance it in our lives, either. Yes, “idle hands are the devil’s workshop.” The Lord knew that He needed to be about His Father’s business (Luke 2:49\), and so should we. Jesus told us to pray for “workers” to be sent into the harvest field, not idlers (Luke 10:2\). There is work to be done for the Kingdom, and we must not be distracted by the things of the world.
Why are Christians opposed to marriage equality?	Answer “Marriage equality” is the latest catchphrase to be thrown into the gay marriage / same\-sex marriage debate. The term “marriage equality” is an attempt to reframe the conversation and ascribe a certain level of irrationality to those who oppose same\-sex marriage. To oppose the recognition of homosexual unions as marriages is one thing. But it is much more difficult to oppose “equality” in marriage rights. What American would deny equality? However, attaching a new label to the cause does not change the core issues in the debate. If “marriage equality” means “gay marriage,” Christians should be opposed to it. Why are Christians opposed to marriage equality? The question itself is misleading. Not all Christians are opposed to marriage equality, gay marriage, or whatever else it is called. Many Christians support gay unions being legally recognized as marriages. Such Christians generally hold that sexual morality should not be legislated and that, in a free society, people should be able to marry whomever they want. Biblically speaking, this is a tragic mistake. The Bible is abundantly clear that homosexuality is an unnatural sin (Leviticus 18:22; Romans 1:26\-27; 1 Corinthians 6:9\). The Bible presents marriage as God’s invention, and God has defined it as a covenant between a man and a woman for a lifetime (Genesis 2:24; 1 Corinthians 7:2\-16; Ephesians 5:23\-33\). Biblically speaking, a homosexual union is not a marriage. It does not matter if the government legislates a new definition of marriage. It does not matter if society is overwhelmingly in favor of same\-sex marriage. A homosexual union always has been, and always will be, a perversion of God’s creation. In modern societies that are increasingly secular and non\-Christian, the marriage equality debate is eventually going to be won by the gay rights movement. Barring national repentance and a revival of the Christian faith, gay unions are going to be officially recognized as valid marriages, with all the rights and privileges pertaining thereto. But, whatever society does, it cannot change the fact that followers of Christ are to align with, and submit to, His Word. And His Word unequivocally declares that marriage is between one man and one woman. As Christians, we accept the fact that we live in a secular and ungodly nation, but we esteem the unchanging Word of God over society’s modulating mores. “Let God be true, and every human being a liar” (Romans 3:4\). Christians do not need to fight against homosexual couples being granted civil unions and the governmental benefits such unions provide. Tax breaks, inheritance rights, hospital visitation rights, etc., are not addressed in the Bible. But, when it comes to the definition of marriage, Christians should stand firm. God created marriage. No human being has the right or authority to redefine it. No matter what governments and societies sanction, homosexual unions will never truly have equality with heterosexual marriages.
What does it mean to surrender to God?	Answer This world is a battleground. Since the fall of man in the Garden of Eden (Genesis 3:17\-19\), the world God created has been in conflict with Him (Romans 8:20\-22\). Satan is called the "god of this world" (2 Corinthians 4:4\), and due to Adam’s sin, we are born on his team (Romans 5:12\). John Bunyan pictured this conflict in his allegory The Holy War. Prince Emmanuel besieges the city of Mansoul to wrest it from the power of Diabolus. Unfortunately, the citizens of Mansoul are blindly committed to Diabolus and fight against Emmanuel, to their own detriment. When we reach the age when we can make moral choices, we must choose whether to follow our own sinful inclinations or to seek God (see Joshua 24:15\). God promises that when we seek Him with all our hearts, we will find Him (Jeremiah 29:13\). When we find Him, we have a choice to make: do we continue following our own inclinations, or do we surrender to His will? Surrender is a battle term. It implies giving up all rights to the conqueror. When an opposing army surrenders, they lay down their arms, and the winners take control from then on. Surrendering to God works the same way. God has a plan for our lives, and surrendering to Him means we set aside our own plans and eagerly seek His. The good news is that God’s plan for us is always in our best interest (Jeremiah 29:11\), unlike our own plans that often lead to destruction (Proverbs 14:12\). Our Lord is a wise and beneficent victor; He conquers us to bless us. There are different levels of surrender, all of which affect our relationship with God. Initial surrender to the drawing of the Holy Spirit leads to salvation (John 6:44; Acts 2:21\). When we let go of our own attempts to earn God’s favor and rely upon the finished work of Jesus Christ on our behalf, we become a child of God (John 1:12; 2 Corinthians 5:21\). But there are times of greater surrender during a Christian’s life that bring deeper intimacy with God and greater power in service. The more areas of our lives we surrender to Him, the more room there is for the filling of the Holy Spirit (Ephesians 5:18\). When we are filled with the Holy Spirit, we exhibit traits of His character (Galatians 5:22\). The more we surrender to God, the more our old self\-worshiping nature is replaced with one that resembles Christ (2 Corinthians 5:17\). Romans 6:13 says that God demands that we surrender the totality of our selves; He wants the whole, not a part: “Do not offer any part of yourself to sin as an instrument of wickedness, but rather offer yourselves to God as those who have been brought from death to life; and offer every part of yourself to him as an instrument of righteousness.” Jesus said that His followers must deny themselves (Mark 8:34\)—another call to surrender. The goal of the Christian life can be summed up by Galatians 2:20: "I have been [crucified with Christ](crucified-with-Christ.html). It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." Such a life of surrender is pleasing to God, results in the greatest human fulfillment, and will reap ultimate rewards in heaven (Luke 6:22\-23\).
What does it mean that God is with us?	Answer It is good to know that God is [omnipresent](God-omnipresent.html) (everywhere at one time)—it is one of His attributes. Coinciding with His omnipresence are the attributes of omniscience (all knowledge) and omnipotence (all power). These concepts are a bit much for us humans to comprehend, but God knows that, too (Isaiah 55:8\). God fills His creation and is universally present in person, in understanding, and in power at all times. “He is not far from any one of us” (Acts 17:27\). On a more personal level, God is with all believers today in that His Holy Spirit indwells us. This indwelling can only happen if one is born again (John 3:3\). First John 5:11\-12 tells us it is Jesus who indwells us: “This is the testimony: God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life.” And Jesus said the Father comes to abide with us: “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them” (John 14:23\). In Galatians 2:20 Paul says, “Christ lives in me.” Then in 3:5 he says that God has given us His Spirit. In verses 26\-27, he says that believers are “baptized into Christ” and are “clothed” with Christ. (God is as close as our clothing!) Galatians 5 then discusses the fruit of the Spirit and states in verse 25, “Since we live by the Spirit, let us keep in step with the Spirit.” With many such verses as these, it is clear that God is in three Persons and that all Three dwell in all born\-again believers—at all times (Matthew 28:20\). One of Jesus’ titles is “Immanuel,” which means “God with us” (Matthew 1:23\). When Jesus came into this world, He was truly, literally “God with us.” Because God is with us, we know that we will never be separated from His love (Romans 8:38\-39\). God’s presence assures us that we can accomplish His will for us (1 Chronicles 22:17\-19\). God’s presence overcomes our fear, worry, and dissatisfaction (Hebrews 13:5\). The Holy Spirit in us is always praying for us (Romans 8:26\). We are told to pray without ceasing (1 Thessalonians 5:17\), which means we should maintain an attitude of prayer and receptiveness in order to verbalize prayer to God whenever He leads. He is near to His children, attentive to their cry (Psalm 34:15\). We should verify that we are indeed walking with the Lord our God by often consulting His Word, fellowshipping with other believers, and seeking godly counsel from pastors, Christian counselors, and Christian friends. We should have the attitude that we are at all times in ministry with the Lord. The Holy Spirit will lead us. We will see God at work. God is alive, and He is near. He wants to communicate and commune with us. That is the joy of the Christian life.
What is a concubine?	Answer In the Bible, a concubine is a woman who lives with a man as if she were a wife, but without having the same status as a wife. Concubines in the patriarchal age and beyond held an inferior rank—they were “secondary” wives. A concubine could not marry her master because of her slave status, although, for her, the relationship was exclusive and ongoing. Early on, it seems that concubines were used to bear children for men whose wives were barren (see Genesis 16:1–4\). Later, it seems that concubines were kept simply for sexual pleasure (see 2 Chronicles 11:21\). Concubines in Israel possessed some of the same rights as legitimate wives, without the same respect. Although it’s true the Bible nowhere explicitly condemns concubinage, a condemnation can be found implicitly from the beginning of time. According to Genesis 2:21\-24, God’s original intent was for marriage to be between one man and one woman, and that has never changed (Genesis 1:27\). As a matter of fact, a study of the lives of men like King David and King Solomon (who had 300 concubines; 1 Kings 11:3\) reveals that many of their problems stemmed from polygamous relationships (2 Samuel 11:2\-4\). The Bible never explains why God allowed men to have concubines. He allowed [divorce](grounds-for-divorce.html) and polygamy, too, although neither was part of His original plan for marriage. Jesus said God allowed divorce because of the hardness of men’s hearts (Matthew 19:8\). We can assume the same hardness of heart led to polygamy and concubinage. We can also surmise a reason based on the culture of the day. Unmarried women in ancient times were completely dependent on their family members, such as their fathers, brothers, etc. If for some reason a woman had no family members or her husband had died or divorced her, she would be left with few options for survival. Most women in ancient times were uneducated and unskilled in a trade. Providing for themselves was very difficult, and they were vulnerable to those who would prey upon them. For many women in dire situations, becoming a concubine was a much more suitable option than prostitution, homelessness, or death. At least a concubine would be provided a home and afforded a certain amount of care. It appears God allowed the sin of concubinage, in part, to provide for women in need, although it was certainly not an ideal situation. Sin is never ideal. Christians should be reminded that, just because God allows a sin for a time, it does not mean God is pleased with it. Many Bible narratives teach that God can take what some people mean for evil and use it for good (e.g., Genesis 50:20\).
How does God see me in Christ?	Answer Several places in Scripture refer to believers being “in Christ” (1 Peter 5:14; Philippians 1:1; Romans 8:1\). Colossians 3:3 gives a little more insight: “For you have died, and your life is hidden with Christ in God.” When we come to Christ as broken sinners, He exchanges our sin for His righteousness (2 Corinthians 5:21\). Through [repentance](repentance.html) and acceptance of Jesus’ death on our behalf, we are even called His children (John 1:12; Galatians 3:26\). God no longer sees our imperfections; He sees the righteousness of His own Son instead (Ephesians 2:13; Hebrews 8:12\). Because we are in Christ, God sees Christ’s righteousness covering us. Only “in Christ” is our sin debt cancelled, our relationship with God restored, and our eternity secured (John 3:16–18; 20:31\). [In Christ](in-Christ.html), God sees me as a new creation: “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17\). We have peace with God and are counted as righteous before Him (verses 17–21\). Rather than seeing my sin, God sees the righteousness of His Son. He sees me as justified, redeemed, sanctified, even glorified (see Romans 8:30\). In Ephesians 1:3–14 we learn some of the ways God sees us in Christ. God “has blessed us in Christ with every spiritual blessing in the heavenly places” (verse 3\). We are equipped with all we need. We are chosen to “be holy and blameless before \[God]” (verse 4\). We are seen as holy and blameless because we are in Christ (cf. 2 Corinthians 3:18\). Ephesians 1:5 tells us that, in Christ, we have been predestined “for adoption as sons through Jesus Christ.” This means God sees me as His child (cf. John 1:12–13\). This is “to the praise of \[God’s] glorious grace, with which he has blessed us in the Beloved” (Ephesians 1:6\). In Christ God sees me in love, and He lavishes upon me His abundant gifts and the “riches of his grace” (verses 7–8\). God sees me in Christ as an inheritor of heavenly riches (Ephesians 1:11; cf. Romans 8:17\). God sees me as His own, forever. He has [sealed](Holy-Spirit-seal.html) me with the Holy Spirit as a “guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:13–14\). God sees me as His handiwork (Psalm 139:13–16; cf. Ephesians 2:10\); as His friend (James 2:23\); and as a chosen one, “holy and beloved” (Colossians 3:12\). He sees me as “dead to sin” (Romans 6:11\) but “raised with Christ” (Colossians 3:1\); as a temple of the Holy Spirit (1 Corinthians 3:16\); as a living stone placed by a Master Builder (1 Peter 2:5\); as part of “a chosen people, a royal priesthood, a holy nation, God’s special possession” (verse 9\); and as one of the “foreigners and exiles” in this world (verse 11\). God sees me as part of His flock: “He is our God and we are the people of his pasture, the flock under his care” (Psalm 95:7\).
Who will go to heaven?	Answer People have different ideas about heaven. Many have no understanding of God at all, but still like to think of heaven as the "better place" where we all go when we die. Ideas about heaven are often no more than vague hopes, on par with "maybe I’ll win the lottery some day." Most people don’t give heaven much thought until they attend a funeral or a loved one dies. It is popular to refer to heaven as the place where "the good people go." And of course, everyone they know and love is included in the category of "good people." But the Bible has a lot to say about life after death, and it contradicts popular opinion. John 3:16 says, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." Then in verse 36, Jesus goes on to say, "Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them." Hebrews 9:27 says, "It is appointed to men once to die, but after this the judgment." According to these verses, everyone dies, but not everyone goes to heaven (Matthew 25:46; Romans 6:23; Luke 12:5; Mark 9:43\). God is holy and perfect. Heaven, His dwelling place, is holy and perfect, too (Psalm 68:5; Nehemiah 1:5; Revelation 11:19\). According to Romans 3:10, "there is none righteous, no not one." No human being is holy and perfect enough for heaven. The people we call "good" are not good at all compared to the sinless perfection of God. If God allowed sinful humans to enter the perfection of heaven, it would no longer be perfect. What standard should be used to determine who is "good enough?" God’s standard is the only one that counts, and He has already ruled. Romans 3:23 says that "all have sinned and fallen short of God’s glory." And the payment for that sin is eternal separation from God (Romans 6:23\). Sin has to be punished, or God is not just (2 Thessalonians 1:6\). The judgment we face at death is simply God bringing our accounts up to date and passing sentence on our crimes against Him. We have no way to make our wrongs right. Our good does not outweigh our bad. One sin ruins perfection, just as one drop of arsenic in a glass of water poisons the whole glass. So God became man and took our punishment upon Himself. Jesus was God in the flesh. He lived a sinless life of obedience to His Father (Hebrews 4:15\). He had no sin, yet at the cross He took our sin and made it His own. Once He paid the price for our sin, we could be declared holy and perfect (2 Corinthians 5:21\). When we confess our sin to Him and ask His forgiveness, He stamps "Paid in Full" over our life of selfishness, lust, and greed (Acts 2:38; 3:19; 1 Peter 3:18\). When we stand before God one day, we cannot beg entrance to heaven based on our own merit. We have none to offer. Compared to God’s standard of holiness, not one of us is good enough. But Jesus is, and it is by His merit we can enter heaven. First Corinthians 6:9\-11 says, "Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." The sacrifice of Jesus covers it all. The people who go to heaven are all alike in one way: they are sinners who have placed their faith in the Lord Jesus Christ (John 1:12; Acts 16:31; Romans 10:9\). They have recognized their need for a Savior and humbly accepted God’s offer of forgiveness. They have repented of their old ways of living and set their course to follow Christ (Mark 8:34; John 15:14\). They have not attempted to earn God’s forgiveness but have served him gladly from grateful hearts (Psalm 100:2\). The kind of faith that saves a soul is one that transforms a life (James 2:26; 1 John 3:9\-10\) and rests fully on the grace of God. Do you want to know for sure that you will be among those who will go to heaven? Please read the following article: [Going to Heaven \- how can I guarantee my eternal destination?](going-to-heaven.html)
How can I get to know God better?	Answer Everyone knows that God exists. “God has made it plain” that He is real, “for since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse” (Romans 1:19\-20\). Some try to suppress the knowledge of God; most try to add to it. The Christian has a deep desire to know God better (Psalm 25:4\). In John 3 we read about a man who clearly wanted to know God better and who became more studied than most in the things of God. His name was Nicodemus, and he was a Pharisee, a ruler of the Jews. This Nicodemus knew that Jesus had come from God, and he was truly curious to learn more about Jesus. Jesus patiently explained to Nicodemus how he must be born again (verses 3\-15\). In order to know God better, Nicodemus had come to the right person—“In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9\). Jesus is indeed the Word of God made flesh (John 1:14\). Jesus revealed God through His words and works. He even said that no one comes to the Father but by Him (John 14:6\). If you want to know who God is, look at Jesus. So, we must start with faith. The first step in knowing God better is to know Jesus Christ, who was sent from God (John 6:38\). Once we are born again by the power of the Holy Spirit, we can truly begin to learn about God, His character, and His will. “The Spirit searches all things, even the deep things of God” (1 Corinthians 2:10\). By contrast, “the person without the Spirit . . . cannot understand \[the things of God] because they are discerned only through the Spirit” (verse 14\). There is a difference between the “natural” man and the “spiritual” man. Romans 10:17 says, “So faith comes from hearing, and hearing by the Word of Christ.” It cannot be emphasized enough how the study of God’s Word, the Bible, is paramount to knowing God better. We must, “like newborn babies, crave pure spiritual milk, so that by it \[we] may grow up in \[our] salvation, now that \[we] have tasted that the Lord is good” (1 Peter 2:2\-3\). God’s Word should be our “delight” (Psalm 119:16, 24\). Those who are learning more about God are also those who obey the command to be filled with the Holy Spirit. Born\-again believers always have the Holy Spirit, but Ephesians 5:15\-21 teaches us to walk in the Spirit and surrender to His will. Prayer is also an important part of knowing God better. As we pray, we praise God for His character and for what He has done. We spend time with Him, relying on His power and allowing the Spirit to intercede for us “through wordless groans” (Romans 8:26\). Also consider that one can get to know God better by fellowshipping with other believers. The Christian life was not meant to be lived alone. We learn more about God through the preaching of God’s Word and the godly counsel of those who walk with Him. Make the most of your church experience, get involved, do small\-group Bible study, go witnessing with fellow believers. Just like a log ablaze on the hearth soon goes out when it is removed and placed aside, so we will lose our fervor for God if we do not fellowship with other believers. But put the log back into the fire with the other logs, and it will burn brightly again. To summarize how to get to know God better: 1\) Accept Christ as your Savior. 2\) Read His Word…it is alive (Hebrews 4:12\). 3\) On an on\-going basis, be filled with the Holy Spirit. 4\) Seek the Lord through prayer. 5\) Fellowship and live out your life with the saints (Hebrews 10:25\).
What is the meaning of debauchery?	Answer Debauchery is the habitual and unrestrained indulgence of lust and sensuality. There are several places in Scripture where the word debauchery is used to indicate what we would today call "partying." It encompasses several aspects of unholy living, including but not limited to sexual immorality, drunkenness, crude talk, and generally out\-of\-control behavior. Examples of the use of debauchery in the Bible include: • Ephesians 5:18, "Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit." • 1 Peter 4:3, "For you have given time enough in the past to the doing of the things which the Gentiles delight in—pursuing, as you did, a course of habitual license, debauchery, hard drinking, noisy revelry, drunkenness and unholy image\-worship." • Luke 15:13, in reference to the lifestyle of the prodigal son, "No long time afterwards the younger son got all together and traveled to a distant country, where he wasted his money in debauchery and excess." • Romans 13:13, "Living as we do in broad daylight, let us conduct ourselves becomingly, not indulging in revelry and drunkenness, nor in lust and debauchery, nor in quarreling and jealousy." Romans 13:14 goes on to contrast a debauched lifestyle with one that honors God: "But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires." The idea of debauchery is always used in reference to the ungodly (Galatians 5:19\). There is no support in Scripture for a Christian to engage in debauchery. “Have nothing to do with the fruitless deeds of darkness” (Ephesians 5:11\). Those who are filled with the Spirit will not live in licentiousness. Debauchery encompasses all that God hates (Romans 1:18\), and it brings destruction in the end (Galatians 6:8\). A Christian is one who has chosen to deny himself, take up his cross daily, and follow Christ (Luke 9:23\). The lifestyle of carnality and the lifestyle of spirituality are incompatible and therefore cannot coexist. First John 5:18 says, "We know that anyone born of God does not continue to sin." Galatians 5:23 says that those saved from debauchery exhibit self\-control. “And those who belong to Christ Jesus have crucified the flesh with its passions and desires” (verse 24\). Debauchery is the polar opposite of godliness. It characterizes those who do not know Christ, those who are on the “broad way” that leads to destruction (Matthew 7:13\). No one who chooses a lifestyle of debauchery can also be a follower of Christ (Romans 6:1\-2; 1 John 2:3; 3:10\).

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