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What is the difference between a sect and a cult?
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Answer
The word *sect* comes from the Latin word *secta*, which means “school of thought.” It is a subjective term that may apply to a religious faith or denomination, or it may refer to a heretical splinter group. Sometimes, the connotation is one of disapproval, similar to the “destructive heresies” spoken of in 2 Peter 2:1, though there are no consistent or accepted exemplars to use to identify a sect.
Sects are found in all religions. Islam has Sunnis and Shias, Judaism has Orthodox and Karaites, Hinduism has Shiyaism and [Shaktism](Shaktism.html), and Christianity has Baptists and Lutherans. These are all examples of religious sects, and they can be thought of as “branches” of different religions. There are also non\-religious sects, such as capitalists and socialists among economists, or Freudians and Jungians among psychiatrists.
In contradistinction, the word *cult* always carries a negative connotation. There are specific criteria used to identify a [cult](cult-definition.html). In *Combatting Cult Mind Control*, deprogrammer Steven Hassan singles out what he refers to as “destructive cults,” which he defines as “a pyramid\-shaped authoritarian regime with a person or group of people that have dictatorial control. It uses deception in recruiting new members (e.g. people are NOT told up front what the group is, what the group actually believes and what will be expected of them if they become members).” Hassan also correctly points out that cults are not only religious; they may also be commercial or secular in nature.
Hassan developed the BITE acronym, which describes the components employed by destructive cults using mind control. BITE covers the following areas of control:
*Behavior Control:* An individual’s associations, living arrangements, food, clothing, sleeping habits, finances, etc., are strictly controlled.
*Information Control:* Cult leaders deliberately withhold or distort information, lie, propagandize, and limit access to other sources of information.
*Thought Control:* Cult leaders use loaded words and language, discourage critical thinking, bar any speech critical of cult leaders or policies, and teach an “us vs. them” doctrine.
*Emotional Control:* Leaders manipulate their followers via fear (including the fear of losing salvation, fear of shunning, etc.), guilt, and indoctrination.
From a Christian perspective, a cult is any group that follows teachings that contradict orthodox Christian doctrine and promote heresy. Under this definition, the [Watchtower Society](Watchtower-Bible-Tract-Society.html) and the Latter\-day Saints ([Mormons](Mormons.html)) are both cults.
Because not all cults are immediately recognized as such, and some people may easily confuse cults with sects or denominations, it is critical to follow the example of the Bereans in Acts 17:11: "Now the Bereans . . . received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true." Always research the beliefs of a group before committing to it, examine its behaviors and doctrines in light of the Bible, and beware of the methods listed in the BITE model. Talk to members, but refuse to be coerced by them. Importantly, if something doesn’t seem right, don’t do it.
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Did Jesus contradict the Law in Matthew 5:21-22?
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Answer
In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus says several times, “You have heard that it was said . . .” and follows it up with “But I tell you. . . .” Using the formula, Jesus creates a contrast between the Law of Moses (as interpreted by the Pharisees and scribes) and His own command. In doing this, Jesus is obviously claiming an authority greater than that of the scribes. But it also seems like He is negating the Law.
Rest assured, Jesus did not contradict the Law in any point. In the same sermon, Jesus makes sure no one misunderstood: “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\).
Jesus’ point in the Sermon on the Mount was that God sees the heart, and that we are actually held to a *higher* standard than external conformity to a set of rules. The Pharisees taught that, as long as you *did* the right things, you were “holy.” Jesus said not so; “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20\).
Jesus is teaching the necessity of having a heart to follow God. Putting on an act and going through the motions of serving God is dishonest. It is also futile, because God sees through the masks we wear (see Mark 7:6\). A person who pretends to be holy on the outside yet nurtures a sinful heart is a [hypocrite](Bible-hypocrisy.html). The Pharisees, who everyone thought were holy, were guilty of just such dissimulation. God doesn’t want more religious activity; He wants a heart dedicated to Him. Holiness starts on the inside.
In Matthew 5:21\-22, for example, Jesus says, “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment.” The *external* command was “do not murder.” This is a good command; we should not murder people. But we make a mistake if we think that’s where our responsibility ends. Jesus said, in essence, God sees your heart. If you have hatred in your heart, then you are just as guilty as the murderer in God’s eyes. The Pharisees’ attitude was, “I am good; I haven’t murdered anyone.” Jesus countered, “No, you are guilty because there is murder in your heart.”
It’s the difference between the *letter* of the Law and the *spirit* behind it. Keeping the letter of the Law doesn’t make you righteous (see Galatians 2:16\). None of us can keep the whole Law perfectly, anyway. God requires a heart transformation; we must be born again (John 3:7\).
God is looking for more than the external practice of religion. People might *seem* holy to other people, but that’s not the standard. Over and over, the Bible stresses purity of heart before the One who examines the heart (1 Chronicles 29:17; Psalm 24:4; 51:10; Matthew 5:8; 2 Timothy 2:22\).
The Law was good and proper. Its purpose was to define sin and delineate holiness. Jesus was not in any way negating the Law; He was showing us the reason for the Law. Jesus fulfilled the Law in that He was the only person to ever keep the whole Law, even in His heart, without sin (Hebrews 4:15\).
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Is the distinction between clergy and laity biblical?
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Answer
Neither the word *clergy* nor the word *laity* appears in the Bible. These are terms that are commonly used today to refer to “the person in the pulpit” versus “the people in the pews.” While believers have different callings and gifts (Romans 12:6\), they are all servants of the Lord (Romans 14:4\).
Paul considered himself a “brother” and “fellow servant” with Tychicus (Colossians 4:7\). The same was true for Paul and Epaphras (Colossians 1:7\). Epaphroditus was Paul’s “brother, co\-worker and fellow soldier” (Philippians 2:25\). [Paul and Timothy](Paul-and-Timothy.html) called themselves the “servants” of the Corinthian church (2 Corinthians 4:5\). Peter viewed Silas as his “faithful brother” (1 Peter 5:12\). The apostles never talked in terms of “us” and “them” in the context of serving Christ. They considered themselves to be fellow laborers with all believers in the church.
The distinction between “professional ministry” and “lay ministry” arose when churches stopped identifying leaders out of their own congregations and began “calling” them from other places. During at least the first century of the church’s history, most churches recognized God’s hand on their own members, qualifying and calling them into leadership roles. Almost every New Testament reference to local church leadership, whether “pastor,” “elder,” or “overseer,” reveals this to be so. For one example, compare 1 Timothy 3:1–7 and 5:17–20 with Acts 20:17–38\. Titus 1:5–9 is another example.
Gradually, things changed until, in some parts of the Christian world, the “professional,” full\-time ministers began to be identified as representing “The Church,” while the “non\-professionals” were seen as adherents or attenders instead of as fellow servants of Jesus Christ. Out of this mindset grew the hierarchical system in which the distance between clergy and laity increased.
Bible passages such as 1 Corinthians 12 through 14, much of Ephesians, and Romans 12 ought to be kept in mind. All of these passages emphasize the real brotherhood of all believers in Jesus Christ and the humility that all need to demonstrate as we exercise our spiritual gifts and offices to bless each other.
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Is sex a sin?
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Answer
In the proper setting, sex is not a sin. In fact, sex is God’s idea. In Matthew 19:4\-6, Jesus states with godly authority, “At the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” The creation account is thus the foundation for the institution of marriage, which was validated by the Creator Himself and established to be a lifelong union between one man and one woman.
The very fact that God created humanity as “male and female” reveals that we are created as sexual beings. And God’s command to “be fruitful and multiply” cannot be fulfilled without sex (Genesis 1:28\). Sex is a God\-given mandate, so there is no way that sex is a sin if done with one’s lifelong marriage partner of the opposite sex.
The word *sex* is not found in the Bible. The numerous mentions of the word in society, and the world’s tendency to sneer, have given the word a certain amount of notoriety. But God never intended it to be a dirty word.
[The Song of Solomon](Song-of-Solomon.html) follows a loving relationship between a husband and his wife through the betrothal period, wedding night, and beyond. The description of the husband and wife’s pleasure in chapter 4 is discreet yet unmistakable in its meaning. That description is followed in Song of Solomon 5:1 with God’s approval: “Eat, friends, and drink; drink your fill of love.”
It is only outside of marriage that sex is sinful. God made it very certain that the marriage bed must be kept pure (Hebrews 13:4\). Sexual activity outside of marriage is called fornication. First Corinthians 6:9\-10 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 . . . will inherit the kingdom of God.” Engaging in sex without the benefit of marriage is immoral, and “it is God’s will that you should be sanctified: that you should avoid sexual immorality” (1 Thessalonians 4:3; cf. 1 Corinthians 6:18\).
If the Bible’s message on abstaining from sex until married were upheld, there would be far fewer sexually transmitted diseases, far fewer abortions, far fewer unwanted pregnancies, and far fewer children growing up without both parents in their lives. Abstinence saves lives, gives sexual relations the proper value and, most importantly, honors God.
In no way is sex between a husband and wife a sin. Rather, it is a beautiful expression of love, trust, sharing, and unity. Sex is God’s gift to a married couple for pleasure and procreation.
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What is the grace of God?
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Answer
Grace is a constant theme in the Bible, and it culminates in the New Testament with the coming of Jesus (John 1:17\). The word translated "[grace](definition-of-grace.html)" in the New Testament comes from the Greek word [*charis*](charis-in-the-Bible.html), which means “favor, blessing, or kindness.” We can all extend grace to others; but when the word *grace* is used in connection with God, it takes on a more powerful meaning. Grace is God choosing to bless us rather than curse us as our sin deserves. It is His benevolence to the undeserving.
Ephesians 2:8 says, “For by grace are you saved, through faith, and that not of yourselves.” The only way any of us can enter into a relationship with God is because of His grace toward us. Grace began in the Garden of Eden when God killed an animal to cover the sin of Adam and Eve (Genesis 3:21\). He could have killed the first humans right then for their disobedience. But rather than destroy them, He chose to make a way for them to be right with Him. That pattern of grace continued throughout the Old Testament when God instituted blood sacrifices as a means to atone for sinful men. It was not the physical blood of those sacrifices, per se, that cleansed sinners; it was the grace of God that forgave those who trusted in Him (Hebrews 10:4; Genesis 15:6\). Sinful men showed their faith by offering the sacrifices that God required.
The apostle Paul began many of his letters with the phrase, "Grace and peace to you from God our Father and the Lord Jesus Christ" (Romans 1:7; Ephesians 1:1; 1 Corinthians 1:3\). God is the instigator of grace, and it is from Him that all other grace flows.
God shows both mercy and grace, but they are not the same. Mercy withholds a punishment we deserve; grace gives a blessing we don’t deserve. In mercy, God chose to cancel our sin debt by sacrificing His perfect Son in our place (Titus 3:5; 2 Corinthians 5:21\). But He goes even further than mercy and extends grace to His enemies (Romans 5:10\). He offers us forgiveness (Hebrews 8:12; Ephesians 1:7\), reconciliation (Colossians 1:19\-20\), abundant life (John 10:10\), eternal treasure (Luke 12:33\), His Holy Spirit (Luke 11:13\), and a place in heaven with Him some day (John 3:16\-18\) when we accept His offer and place our faith in His sacrifice.
Grace is God giving the greatest treasure to the least deserving—which is every one of us.
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What does it mean that God is light?
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Answer
“God is light,” says 1 John 1:5\. Light is a common metaphor in the Bible. Proverbs 4:18 symbolizes righteousness as the “morning sun.” Philippians 2:15 likens God’s children who are “blameless and pure” to shining stars in the sky. Jesus used light as a picture of good works: “Let your light shine before others, that they may see your good deeds” (Matthew 5:16\). Psalm 76:4 says of God, “You are radiant with light.”
The fact that God is light sets up a natural contrast with darkness. If light is a metaphor for righteousness and goodness, then darkness signifies evil and sin. First John 1:6 says that “if we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth.” Verse 5 says, “God is light; in him there is no darkness at all.” Note that we are not told that God is a light but that He is light. Light is part of His essence, as is love (1 John 4:8\).The message is that God is completely, unreservedly, absolutely holy, with no admixture of sin, no taint of iniquity, and no hint of injustice.
If we do not have the light, we do not know God. Those who know God, who walk with Him, are of the light and walk in the light. They are made partakers of God’s divine nature, “having escaped the corruption in the world caused by evil desires” (2 Peter 1:4\).
God is light, and so is His Son. Jesus said, “I am the [light of the world](light-of-the-world.html). Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12\). To “walk” is to make progress. Therefore, we can infer from this verse that Christians are meant to grow in holiness and to mature in faith as they follow Jesus (see 2 Peter 3:18\).
God is light, and it is His plan that believers shine forth His light, becoming more like Christ every day. “You are all children of the light and children of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5\). God is the Creator of physical light as well as the Giver of spiritual light by which we can see the truth. Light exposes that which is hidden in darkness; it shows things as they really are. To walk in the light means to [know God](know-God.html), understand the truth, and live in righteousness.
Believers in Christ must confess any darkness within themselves – their sins and transgressions – and allow God to shine His light through them.
Christians cannot sit idly by and watch others continue in the darkness of sin, knowing that those in darkness are destined for eternal separation from God. The Light of the World desires to banish the darkness and bestow His wisdom everywhere (Isaiah 9:2; Habakkuk 2:14; John 1:9\). In taking the light of the gospel to the world, we must by necessity reveal things about people that they would rather leave hidden. Light is uncomfortable to those accustomed to the dark (John 3:20\).
Jesus, the sinless Son of God, is the “true light” (John 1:9\). As adopted sons of God, we are to reflect His light into a world darkened by sin. Our goal in witnessing to the unsaved is “to open their eyes and turn them from darkness to light, and from the power of Satan to God” (Acts 26:18\).
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What does it mean to walk with God?
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Answer
There are several people described as “walking with God” in the Bible, beginning with Enoch in Genesis 5:24\. [Noah](life-Noah.html) is also described as “a righteous man, blameless among the people of his time, and he walked faithfully with God” (Genesis 6:9\). Micah 6:8 gives us a glimpse into God’s desire for us: "He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God." Walking with God is not an activity reserved for a select few. God desires all of His children to walk with Him.
What happens when we walk with someone? Imagine that you and a close friend are enjoying a walk down a country lane. You are in close proximity. You talk, laugh, listen, and share your hearts. Your attention is focused on this person to the exclusion of almost everything else. You notice the beauty around you or an occasional distraction, but only to point it out to your companion. You share it together. You are in harmony, and you both enjoy the peaceful camaraderie.
Walking with God is like that. When we enter into an intimate heart relationship with God through faith in His Son (Hebrews 10:22\), He becomes our heart’s greatest desire. Knowing Him, [hearing His voice](voice-of-God.html), sharing our hearts with Him, and seeking to please Him become our all\-consuming focus. He becomes everything to us. Meeting with Him is not an activity reserved for Sunday morning. We live to fellowship with Him. A. W. Tozer states that the goal of every Christian should be to "live in a state of unbroken worship." This is only possible when we walk with God.
Just as walking with a close friend requires saying "no" to many other things, so walking with God requires letting go of anything that would be a distraction. If you were on a walk with a friend but you brought a kazoo and played it the whole time, the walk would not be satisfying for either of you. Many people attempt to walk with God, but they bring along kazoo\-like habits, sins, worldly entertainments, or unhealthy relationships. They know these things are not God’s choice for them, but they pretend everything is fine. The relationship is not satisfying to either of them. To walk with God means that you and God are in agreement about your life. “Can two walk together, except they be agreed?” (Amos 3:3, KJV). To walk with God means you have aligned your will with His and seek every day to consider yourself "crucified with Christ" (Galatians 2:20\). You don’t have to be perfect, as none of us is (Romans 3:10\). But your heart’s desire is to be pleasing to God, and you are willing to let His Spirit conform you to the image of His Son (Romans 8:29\).
When the Bible speaks of "walking," it often refers to a lifestyle. We can walk in the ways of the world as well (2 Kings 8:27; Ephesians 2:2; Colossians 3:7\). In the New Testament, walking with God is often called "walking in the Spirit" (Galatians 5:16; Romans 8:4\). To walk with God means we choose to glorify Him in every way we can, regardless of personal cost. And there is a cost. Walking with God also means we cannot also walk with evil people as companions (Psalm 1:1\-3\). We choose the [narrow road](narrow-gate.html) over the broad way to destruction (Matthew 7:13\-14\). We don’t live to please our sinful flesh (Romans 13:14\). We seek to eliminate from our lives everything that does not enhance our walk with Him (Hebrews 12:2\). We apply 1 Corinthians 10:31 literally: "So whether you eat or drink or whatever you do, do it all for the glory of God." God’s ways are reflected in our thoughts, our actions, our motivations, and our life choices because we spend so much time with Him.
It is not difficult to identify people who walk with God. Their lives are a stark contrast to the world around them, like stars in a nighttime sky (Philippians 2:15\). They produce the fruit of the Spirit (Galatians 5:22\-23\) rather than the fruit of fleshly desire (Galatians 5:19\-21\). In Acts 4:13 Peter and John had been arrested for preaching and were brought before the authorities. "The members of the council were amazed when they saw the boldness of Peter and John, for they could see that they were ordinary men with no special training in the Scriptures. They also recognized them as men who had been with Jesus." When we walk with God every day, the world cannot help but recognize that, in spite of our imperfections and lack of knowledge in some areas, we have been with Jesus.
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What is spiritual manipulation?
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Answer
To manipulate is to negotiate, control, or influence for one’s own advantage. Spiritual manipulation is a technique used by some abusive churches and cults to control individuals and acquire gain, all the while giving the impression that their teachings are based on the Bible.
Some religious groups take Scriptures out of context in order to support their beliefs. They isolate “proof texts” and “cherry pick” verses to persuade the uninformed that their interpretation is right, even to the extent of claiming they alone have “the truth” and everybody else is wrong. Some have even altered the Bible and produced their own translation to support their religious bias.
Some denominations use scholastic dishonesty to manipulate. They will use partial quotations from first\-century Christians and eminent Bible scholars in suggesting that they agree with their views. Take, as an example, the booklet “Should You Believe in the Trinity?” published by the [Watchtower Society](Watchtower-Bible-Tract-Society.html). Page 7 includes a partial quote from Justin Martyr: “Justin Martyr, who died about 165 C.E., called the prehuman Jesus a created angel who is ‘other than the God who made all things.’ He said that Jesus was inferior to God and ‘never did anything except what the Creator . . . willed him to do and say.’” What’s missing from this partial quotation is significant. Justin Martyr said that the “Son, who also, being the first\-begotten Word of God, is even God.” Nowhere did Justin Martyr say the pre\-human Jesus was a created angel.
Some individuals manipulate Scripture for their own personal benefit. An authoritarian husband might demand that his wife submit to him as the head of the house and quote Ephesians 5:22 (“Wives, submit to your husbands”). But that same man might purposefully overlook verse 26, which says, “Husbands, love your wives, just as Christ loved the church and gave himself up for her.” Instead of taking the bits of Scripture he approves of and using them to lord it over his family, he would do well to read 1 Corinthians 13 and practice the type of love that is patient, kind, protects, trusts, perseveres, etc.
During a conversation between Christians, someone might say, "The Lord has told me that . . . ." This statement essentially shuts down the conversation because it implies that, since God has spoken a word, there can’t be any further discussion. don’t be fooled by this trick; it is a form of spiritual manipulation. Or a preacher says, "Sow into my ministry, and God will repay you. Sow, and you will reap! God is no man’s debtor." Could such preaching simply be an exploitive appeal for money? Is the preacher trying to influence people for his own financial advantage? If so, it is spiritual manipulation.
Another form of spiritual manipulation occurs when abusive churches and cults twist Scripture to give more authority to the leadership and keep the members under their control. One example is the use of Hebrews 13:17 as a basis for demanding unquestioning loyalty and obedience to the leaders. Some religious groups view questioning the leaders as tantamount to questioning God. Some leaders claim to have divine authority and approval; thus, to disobey them is to disobey God. This is perhaps the most pernicious form of spiritual manipulation, and it has no place in a true church.
Victims of spiritual manipulation seldom realize what’s happening to them. Here are some indicators of a spiritually manipulative church:
Legalism
Demands for obedience
Unquestioning submission
Punishment (loss of privileges, shunning, or expulsion)
Misplaced loyalty
Emphasis on performance
Exclusivism (“we alone are right, and everybody else is wrong”)
Isolation (refusal to associate with anyone but spiritual brothers and sisters)
Humiliation of the "disobedient"
Abusive churches train members to block out any information that is critical of the group. With enough thought and information control, the leaders can get those under their control to defend their new identity against their former identity. The first line of defense is denial – “What you say isn’t happening at all.” Next comes rationalization – “This is happening for a good reason.” After that, justification – “This is happening because it ought to.” Finally, wishful thinking – “I’d like it to be true, so maybe it really is.”
A characteristic of spiritually abusive systems is that a misplaced sense of loyalty is fostered and even demanded. This is not about loyalty to Christ, but about loyalty to an organization, church or leader. Because authority is assumed or legislated, following that authority must also be legislated. This is accomplished by setting up a system where disloyalty or disagreement with the leadership is construed as disobeying God. Questioning leaders is not allowed. After all, the leader is the authority, and authority is always right. Such spiritual manipulation denies the truth of Ephesians 1:22, which says that Christ is the Head of the church. Our loyalty is due Him.
All Christians need to be alert to spiritual manipulation and follow this example from Acts 17:11: “Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.” Did the apostle Paul take offense when the [Bereans](who-Bereans.html) researched to ensure that his preaching was based on Scripture? Of course not, because Paul knew his preaching would stand up under exhaustive scrutiny. Likewise with all teaching and preaching—we must hold it up to the light of God’s Word before we accept it. Any religious group that prevents its members from doing independent research, or from challenging what the leadership says, must have something to fear.
Jesus told His disciples they would be like sheep among wolves and instructed them to be “shrewd as snakes and as innocent as doves” (Matthew 10:16\). The Master’s yoke is easy, and His burden is light. He gives us rest and is gentle and humble in heart (Matthew 11:28\-29\). That is the Christlike example all who shepherd Jesus’ flock must exemplify.
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What is Taizé worship, and is it biblical?
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Answer
Taizé is a monastic community located in Taizé, France, founded in the 1940s by a Swiss named Roger Louis Schütz\-Marsauche, familiarly called Brother Roger. The “brothers” of Taizé have taken a vow of celibacy and are committed to a lifetime of simplicity, service, and community. There is an [ecumenical](ecumenism-ecumenical.html) emphasis at Taizé, as expressed in their official website, which says the community “wants its life to be a sign of reconciliation between divided Christians and between separated peoples.” Brother Roger was especially eager to bring Catholics and Protestants together.
The [contemplative worship](contemplative-spirituality.html) practices of the Taizé community are promoted at an annual international conference. Taizé worship is being incorporated in a wide variety of churches, Protestant and Catholic, and its pattern of devotion is emulated in other monastic communities around the world.
A Taizé worship service involves sung and chanted prayers, meditation, a period of silence, liturgical readings, and icons. There is no preaching. The style of prayer practiced at Taizé has attracted many worshipers from around the globe and from many different denominations. The prayers consist of “short chants, repeated again and again,” according to an introduction in a Taizé songbook. “The words are sung over many times.”
There are several problems with the Taizé style of worship. Contemplative worship, in general, seeks a subjective spiritual experience apart from the objective truth of God’s Word. Also, Jesus specifically forbade repetitive prayer (Matthew 6:7\), and the prayers of Taizé are purposefully repetitive. The use of icons and the ecumenical nature of the movement are also problematic.
In short, a Taizé worship service is an unbiblical attempt to connect with God. Scripture says that faith comes by hearing, and hearing comes by the Word of God (Romans 10:17\), yet the Taizé model dispenses with preaching. Rather, it relies on idolatrous images, repetitive chants, and mystical experience to manufacture a sense of unity and peace.
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What roles can women fill in ministry?
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Answer
Women in ministry is an issue upon which Bible\-believing Christians can and do disagree. The point of separation centers on the passages of Scripture that forbid women to speak in church or "assume authority over a man" (1 Timothy 2:12; cf. 1 Corinthians 14:34\). The disagreement is whether or not those passages were relevant only to the era in which they were penned. Some contend that, since there is neither “Jew nor Greek . . . male nor female . . . but you are all one in Christ” (Galatians 3:28\), women are free to pursue any field of ministry open to men. Others hold that 1 Timothy 2:12 still applies today, since the basis for the command is not cultural but universal, being rooted in the order of creation (1 Timothy 2:13\-14\).
First Peter 5:1\-4 details the qualifications for an [elder](duties-elder-church.html). *Presbuteros* is the Greek word used sixty\-six times in the New Testament to indicate “seasoned male overseer.” It is the masculine form of the word. The feminine form, *presbutera*, is never used in reference to elders or shepherds. Based on the qualifications found in 1 Timothy 3:1\-7, the role of an elder is interchangeable with the bishop/pastor/overseer (Titus 1:6\-9; 1 Peter 5:1\-3\). And since, according to 1 Timothy 2:12, a woman should not “teach or exercise authority over a man,” it seems clear that the position of elders and pastors—who must be equipped to teach, lead the congregation, and oversee their spiritual growth (1 Timothy 3:2\)—should be reserved for men only.
However, elder/bishop/pastor appears to be the only office reserved for men. Women have always played a significant role in the growth of the church, even being among the few who witnessed the crucifixion of Christ when most of the disciples had run away (Matthew 27:55; John 19:25\). The apostle Paul held women in high regard, and in many of his letters to the churches he greeted specific women by name (Romans 16:6, 12; Colossians 4:15; Philippians 4:2\-3; Philemon 1:2\). Paul addresses these women as "co\-workers," and they clearly served the Lord to the benefit of the whole church (Philippians 4:3; Colossians 4:15\).
Offices were created in the early church to fit the needs of the body. Although many modern churches interchange the positions of elder and deacon, they were not the same office. Deacons were appointed to serve in a physical capacity as the need arose (Acts 6:2\-3\). There is no clear prohibition against women serving in this way. In fact, Romans 16:1 may indicate that a woman named Phoebe was a respected [deaconess](women-deacons.html) in the church at Cenchrea.
There is no scriptural precedent that forbids women from also serving as worship leaders, youth ministers, or children’s directors. The only restriction is that they do not assume a role of spiritual authority over adult men. Since the concern in Scripture appears to be the issue of spiritual authority rather than function, any role that does not bestow such spiritual authority over adult men is permissible.
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What is the Passover Lamb?
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Answer
The Passover lamb was the animal God directed the Israelites to use as a sacrifice in Egypt on the night God struck down the firstborn sons of every household (Exodus 12:29\). This was the final [plague](ten-plagues-Egypt.html) God issued against Pharaoh, and it led to Pharaoh releasing the Israelites from slavery (Exodus 11:1\). After that fateful night, God instructed the Israelites to observe the Passover Feast as a lasting memorial (Exodus 12:14\).
God instructed every household of the Israelite people to select a year\-old male lamb without defect (Exodus 12:5; cf. Leviticus 22:20\-21\). The head of the household was to slaughter the lamb at twilight, taking care that none of its bones were broken, and apply some of its blood to the tops and sides of the doorframe of the house. The lamb was to be roasted and eaten (Exodus 12:7\-8\). God also gave specific instructions as to how the Israelites were to eat the lamb, “with your cloak tucked into your belt, your sandals on your feet and your staff in your hand” (Exodus 12:11\). In other words, they had to be ready to travel.
God said that when He saw the lamb’s blood on the doorframe of a house, He would “pass over” that home and not permit “the destroyer” (Exodus 12:23\) to enter. Any home without the blood of the lamb would have their firstborn son struck down that night (Exodus 12:12\-13\).
The New Testament establishes a relationship between this prototypical Passover lamb and the consummate Passover Lamb, Jesus Christ (1 Corinthians 5:7\). The prophet John the Baptist recognized Jesus as “the Lamb of God” (John 1:29\), and the apostle Peter links the lamb without defect (Exodus 12:5\) with Christ, whom he calls a “lamb without blemish or defect” (1 Peter 1:19\). Jesus is qualified to be called One “without blemish” because His life was completely free from sin (Hebrews 4:15\). In Revelation, John the apostle sees Jesus as “a Lamb, looking as if it had been slain” (Revelation 5:6\). Jesus was crucified during the time that the Passover was observed (Mark 14:12\).
The Bible says believers have symbolically applied the sacrificial blood of Christ to their hearts and thus have escaped eternal death (Hebrews 9:12, 14\). Just as the Passover lamb’s applied blood caused the “destroyer” to pass over each household, Christ’s applied blood causes God’s judgment to pass over sinners and gives life to believers (Romans 6:23\).
As the first Passover marked the Hebrews’ release from Egyptian slavery, so the death of Christ marks our release from the slavery of sin (Romans 8:2\). As the first Passover was to be held in remembrance as an annual feast, so Christians are to memorialize the Lord’s death in [communion](communion-Christian.html) until He returns (1 Corinthians 11:26\).
The Old Testament Passover lamb, although a reality in that time, was a mere foreshadowing of the better and final Passover Lamb, Jesus Christ. Through His sinless life and sacrificial death, Jesus became the only One capable of giving people a way to escape death and a sure hope of eternal life (1 Peter 1:20\-21\).
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Does the Bible mention the lost city of Atlantis?
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Answer
The City of Atlantis was a mythological island nation first mentioned in Plato’s writings around 360 BC. He claimed to have based his information on manuscripts given to the Athenian Solon (638\-558 BC) by an Egyptian priest. Atlantis supposedly had conquered Italy and North Africa but was pushed back by Athens. Shortly thereafter, the island disappeared into the sea.
Plato speaks of Atlantis in the dialogues *Timaeus* and *Critias*. In the text, Socrates ponders if a perfect society could ever exist, and Critias tells the story of Atlantis. According to Critias, Atlantis was about 230 miles long by 340 miles wide and lay in the Atlantic Ocean, west of the Rock of Gibraltar. (There are other possible locations in Atlantis mythology as well.) According to the mythology, Poseidon’s sons, including Atlas (for whom Atlantis was named), lived there. It was destroyed around 9600 BC by earthquakes and a flood. Plato’s contemporaries were split as to whether Plato really believed Solon’s account. The early Christian scholars Clement and Tertullian seemed to think Atlantis was real. There is a discussion today as to whether Solon mistranslated the date in the Egyptian hieroglyphics, counting hundreds as thousands; if Solon was in error, then Atlantis’s destruction was closer to 1500 BC.
How does the story of Atlantis mesh with the book of Genesis in the Bible? There are a few different speculations:
*Atlantis existed before the Flood.* This would certainly explain the lack of physical evidence for the island, but not Plato’s historical account. Pre\-Flood, there wouldn’t have been a Rock of Gibraltar to identify a location. And the nations Plato claimed Atlantis conquered wouldn’t have existed. It’s possible that the story was passed down through Noah and his sons, and later storytellers changed some of the details to match their own geography.
*Atlantis existed between the Flood and the Tower of Babel.* Genesis 10:25 says, "Two sons were born to Eber; the name of the one was Peleg, for in his days the earth was divided…" (Genesis 10:25, NASB). We know the time frame refers to the Tower of Babel (Genesis 11\), but the use of the word *divided* is less clear. Scholars argue whether it was the languages that were divided or the earth itself. If the continents shifted shortly after the people of Babel dispersed, the island of Atlantis could have been a casualty. But there wasn’t enough time between the Flood and Babel for Atlantis to become a mighty nation that conquered much of Europe and Africa over several generations, as Plato described.
*Atlantis existed after the Tower of Babel.* Mythologically speaking, Poseidon’s father was Chronos. A variation of Chronos is Kittim. Kittim was the son of Javan, the grandson of Noah (Genesis 10:4\). The Kittites are described: "From these the coastland peoples spread. \[These are the sons of Japheth] in their lands, each with his own language, by their families within their nations" (Genesis 10:5, AMP). It’s possible that Atlas could refer to Noah’s great\-great\-great\-grandson. Plato said that the kingdom was passed on from Atlas’s sons for many generations. It’s possible that rising sea waters during the tail end of the post\-Flood ice age washed away the softer soil of the island. Combining Plato’s description that "there are remaining only the bones of the wasted body" with current geology, it’s possible that either the Canary Islands, the Azores, or Madeira Island is all that is left of Atlantis.
But, at the present, there is no way to know if Atlantis really existed, and geological studies give us nothing conclusive. The Bible doesn’t mention Atlantis; the first mention of it is in Plato’s writings, and the Bible doesn’t go into Platonic teaching. Some say that the Egyptians, known for their advanced architecture and science, were colonized by the Atlanteans (which might also explain the similarities between the Egyptians and their neighbors across the Atlantic in South and Central America), but the evidence is circumstantial. It’s just as likely that Plato merely revamped an obscure myth as an example of a near\-utopian society.
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What is hyssop?
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Answer
Since people in the biblical era did not have access to the products we do today, they often relied on naturally occurring resources such as plants, animal byproducts, and minerals for cleaning, cooking, food, medicine, and more. Hyssop, an herb in the mint family with cleansing, medicinal, and flavoring properties, was prolific in the Middle East and was used in a variety of ways.
The Bible mentions hyssop several times, mostly in the Old Testament. In Leviticus, God commanded His people to use hyssop in the ceremonial cleansing of people and houses. In one example, God tells the priests to use hyssop together with cedar wood, scarlet yarn, and the blood of a clean bird to sprinkle a person recently healed from a skin disease (likely [leprosy](Bible-leprosy.html)). This act would ceremonially cleanse the formerly diseased person and allow him to reenter the camp (Leviticus 14:1–7\). The same method was used to purify a house that had previously contained mold (Leviticus 14:33–53\).
Hyssop is also used symbolically in the Bible. When the Israelites marked their doorposts with lamb’s blood in order for the angel of death to pass over them, God instructed them to use a bunch of hyssop as a “paintbrush” (Exodus 12:22\). This was probably because hyssop was sturdy and could withstand the brushing, but it also likely signified that God was marking His people as “pure” and not targets of the judgment God was about to deal out to the Egyptians.
David also mentions hyssop in Psalm 51:7: “Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow.” David does not refer to physical cleansing—rather, he is asking God to cleanse him spiritually as he confesses his sin.
Hyssop also appears at Jesus’ crucifixion, when the Roman soldiers offered Jesus a drink of wine vinegar on a sponge at the end of a stalk of hyssop (John 19:28–30\). This was, in fact, Jesus’ last act before He declared His work on earth finished and gave up His spirit. While the hyssop stalk may have been used for purely practical purposes (i.e., it was long enough to reach to Jesus’ mouth as He hung on the cross), it is interesting that that particular plant was chosen. It is possible that God meant this as a picture of purification, as Jesus bought our forgiveness with His sacrifice. Just as in the Old Testament blood and hyssop purified a defiled person, so Jesus’ shed blood purifies us from the defilement of our sin.
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Why should I get married?
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Answer
Many cultures in the world today are losing the understanding of what marriage was designed to be. We live in a world that says we should get what we want any way we can get it. Marriage is sometimes seen as confinement that may hamper our ability to have what we want when we want it. Marriage today is sometimes mocked as an archaic institution that has lost its relevance. Yet marriage is just as valid and to be honored today as it ever was (Hebrews 13:4\).
The first marriage occurred when God created Adam and Eve, joined them in covenant, and they became one flesh. The idea of "one flesh" implies an unbreakable seal meant to last a lifetime. When Jesus was asked about divorce, He answered, "For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.... So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Matthew 19:5\-6\). Notice that it is God who joins a man and woman in marriage. In Malachi 2:14, God reminds us that He was "a witness between you and the wife of your youth." God designed marriage as one man and one woman for a lifetime, and any deviation from that plan is a distortion of His intent (Matthew 19:8; Romans 1:26\-27\). God takes marriage very seriously.
God, not man, created marriage and defined it in Eden (Genesis 2:24\). When God created the first man in His own image (Genesis 1:27; 2:7\), He gave that man everything he needed to be content. Yet, God said, "It is not good for man to be alone. I will make a helper suitable for him" (Genesis 2:18\). So God created a woman from Adam’s side and brought her to him. He created a woman from the man’s own body and brought her to the man (Genesis 2:21–22\). Both man and woman were created in God’s image, and marriage is the means by which male and female are most intimately connected. Together, in a lifelong covenant relationship, they reflect a vibrant picture of God’s character, unity, and fellowship.
Notice that God intentionally provided a woman who would be different from Adam but also well suited to him. When God made Eve, Adam was no longer alone and could work with Eve to fulfill God’s purposes and design for marriage. In intimate companionship, a husband and wife live out the ways of God, love one another, and spur one another to love and good works (Hebrews 10:24\) uniquely different from other relationships.
God also created male and female bodies and souls to complement each other in such a way that they physically become “one flesh” in marriage (Genesis 2:24\). In a committed, loving, lifelong relationship, a man and woman are able to love one another practically as well as physically. Sexual intercourse is an exclusive gift between husband and wife meant to selflessly unite the married couple in pleasure, delight, oneness, and protection. Hebrews 13:4 talks about the importance of honoring the sexual relationship of a married couple: “Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.” God designed sex to be enjoyed only within the boundaries of marriage. Engaging in sexual activity with someone other than one’s own spouse is sin and leads to heartache and disaster (Proverbs 6:26\-29; 1 Corinthians 6:18\).
The sexual union was designed, in part, to bring forth children (Genesis 1:28\) and produce godly offspring who bear God’s name and reflect His image (Genesis 1:26–28; 2:22–24; Malachi 2:15\). Human reproduction was God’s first stated mandate for the united Adam and Eve. Marriage, God’s first and most fundamental institution, is designed to be the foundation for the family unit. In a stable home, children can be raised in “the nurture and admonition of the Lord” (Ephesians 6:4\). By following God’s design for the family and the roles of each member, a family can grow and thrive (1 Corinthians 7:2\-5, 10\-16; Ephesians 5:21\-33; Colossians 3:18\-21\).
Throughout the Bible, God uses marriage as a metaphor for His relationship with His people (Hosea 2:19–20\). In the Old Testament, God used imagery related to marriage to explain His love and commitment toward Israel. When the nation of Israel rebelled against Him, God expressed the sorrow and jealousy of a man who has a cheating wife. “Like a woman unfaithful to her husband, so you, Israel, have been unfaithful to me,” the Lord says in Jeremiah 3:20\. In the New Testament, marriage is used as an illustration of Christ and His relationship with His Bride, the Church. Paul writes, “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him” (2 Corinthians 11:2; cf. Ephesians 5:31–32\). God’s design for marriage is that it be an unbreakable covenant such as God has made with His people.
**So why should anyone get married?**
1\. Commitment and covenant — God created marriage to be an unbreakable covenant. In this lifelong commitment there is safety in knowing that no matter what comes your way—sickness or health, poverty or riches, disaster or celebration—your spouse is there for you, committed to loving you, and seeking your best.
2\. Companionship and support — God said it was not good for man to be alone (Genesis 2:18\). Marriage creates built\-in companionship and committed support for all of life’s ups and downs. You are seen and loved for who you are. Encouragement, a different perspective, a listening ear, etc., also help sharpen you into the man or woman God has made you to be (Proverbs 27:17\). Husband and wife can run the race of life with endurance (Hebrews 12:1\), on mission together.
3\. Stable families — Families are the building blocks of society, and families begin with a husband and wife. God brought man and woman together in marriage in part to produce godly children (Genesis 1:26–28; 2:22–24; Malachi 2:15\). Stable families give children the stability to thrive. Stable families create stable societies.
4\. Intimacy — Marriages are meant to thrive in safety and security, being naked and unashamed (Genesis 2:25\). This applies not just sexually but spiritually, emotionally, mentally, and physically. Intimacy in a healthy, godly marriage grows stronger with time.
5\. Christlikeness — Marriage is a unique setting of two becoming one. In this committed, loving, and intimate relationship, men and women can allow their sin to be exposed and can experience a loving environment where they can grow in Christlikeness.
6\. Christ and the Church — Marriage represents Christ and His relationship to the Church (Ephesians 5:22\-32\). A godly marriage is a powerful evangelistic tool to reach the world.
While marriage is a gift that God intentionally designed with specific purposes, there is no command in Scripture that everyone must be married. In fact, the apostle Paul favored singleness as a way to devote more time to serving God (1 Corinthians 7:7\-9, 32\-35\). There are some who do not feel the need to be married and some who end up not finding a suitable spouse, and there is nothing wrong with that. Single people reflect and bear God’s image and can have fulfilling lives as well. They can find emotional support through friends, family, and ministry opportunities. However, our society has begun to equate singleness with sexual immorality, and that is very wrong. Paul’s promotion of singleness was so a person could devote his or her full attention to the things of Christ. Singleness should never be used as an excuse to live in sexual sin. But if a single person can control his or her passions and live a morally pure life, there is no need to feel pressured to marry (1 Corinthians 7:37\). God can be glorified whether we are married or not married.
For those who do marry, marriage is still equally valid and to be honored as it was back in the Garden of Eden. As Paul urges all believers to live, may the husband and wife “be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:2\-3\). As we follow God’s design and purposes, may our marriages reflect the character, love, and unity of God.
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What does it mean to give a sacrifice of praise (Hebrews 13:15)?
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Answer
Hebrews 13:15 says, "Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that openly profess his name." The terms *sacrifice* and *praise* might seem to be opposites. We think of sacrifice as offering something at great cost to ourselves. Praise, on the other hand, sounds joyful as it bubbles from a grateful heart. However, in the spiritual realm, sacrifice and praise are intertwined.
Praise does not always cost us something. We praise our dogs for fetching the ball and people for a job well done. Praise is often our response to some action that directly benefits us, and we feel generous because we extend it. We often find it easy to praise God from the same motivation. When He has blessed us, helped us, and protected us, we feel generous toward Him. We can sing, worship, and talk about how good He is because we can see it. That kind of praise, although worthwhile, does not cost us anything. It is not a sacrifice.
Then there are those times when God did not come through the way we thought He would. The medical test comes back positive. The spouse wants a divorce. A child is wayward. The mortgage company calls in the loan. God seems very far away, and praise is the last thing to bubble up from our hearts. We can’t see His goodness, and circumstances scream that He has forgotten us.
To praise God in those times requires personal sacrifice. It takes an act of the will to lay our all on the altar before a God we don’t understand. When we bring a "sacrifice of praise," we choose to believe that, even though life is not going as we think it should, God is still good and can be trusted (Psalm 135:2; Nahum 1:7\). When we choose to praise God in spite of the storms, He is honored, and our faith grows deeper (Malachi 3:13\-17; Job 13:15\).
The command in Hebrews 13:15 says that this sacrifice is to be offered "continually." Our praise of God is not to be based on our opinion of His job performance. Praise cannot be treated as a "reward" we give God for His obvious blessings. Isaiah 29:13 says, "These people come near to me with their mouth and honor me with their lips, but their hearts are far from me." Real praise continues regardless of circumstances. It flows continually from a worshiping heart in good times and bad (Acts 16:23\-25\).
The "sacrifice of praise" comes from a humble heart that has been purified by fire. It rises from a spirit that has chosen to honor God in spite of the pain that life is causing. Psalm 51:16\-17 expresses this idea when it says, "You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. My sacrifice, O God, is a broken spirit; a broken and contrite heart you, God, will not despise."
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How did Jesus interact with children?
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Answer
Scripture records few instances of Jesus interacting with children, but in each one we see Jesus treat the children with kindness and love, therefore showing how much He values them.
Probably the most well\-known account of Jesus interacting with children is found in Mark 10: “People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. When Jesus saw this, he was indignant. He said to them, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.’ . . . And he took the children in his arms, placed his hands on them and blessed them” (verses 13–14, 16\). Here Jesus not only welcomes the children into His presence but also blesses each one individually.
The Bible records that many parents, knowing Jesus’ love for children and His ability to perform miracles, brought their ailing children to Jesus to be healed. These healings included curing diseases (John 4:46–52\) and casting out demons (Mark 7:24–30; 9:14–27\). Jesus also raised at least one child from the dead, as related in the story of Jairus’s daughter (Luke 8:40–56\).
Over the course of His ministry, Jesus often presented children as an example of the type of faith adults are to have. When Jesus blessed the children, He told His disciples, “Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it” (Mark 10:15\). In another instance, when the disciples were fighting about who would be the greatest in God’s kingdom, Jesus brought a child to stand in their midst. He then chided His disciples: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven” (Matthew 18:2–4\). According to Jesus, the qualities of children that are worthy of emulation are humility and simple acceptance.
Jesus wants each of us to possess a [childlike faith](childlike-faith.html); that is, a pure, unassuming, and humble faith. This straightforward type of faith allows us to receive God’s gift of salvation without pretention or hypocrisy. It allows us to believe unswervingly that God is who He says He is. Like children who rely on their parents’ provision for daily needs, we should humbly depend on our Heavenly Father for provision in both the spiritual and physical realms.
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What is the origin of Christmas?
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Answer
Christmas is a popular December holiday celebrated by large numbers of people all around the world. Christmas (or “the Mass of Christ”) has long been known as the celebration of the birth of Jesus Christ, and the celebration first began to be observed in the early fourth century. However, some traditions associated with Christmas actually began as a part of pagan culture; these were “Christianized” and given new meaning by the church.
The exact date of Jesus’ birth is unknown, as the Bible does not give specifics as to the dates of either His birth or conception. For various reasons, the date of December 25 gained wide acceptance.
At the time of Christ, Roman culture already celebrated a holiday in December: [Saturnalia](Christmas-Saturnalia.html) honored the god Saturn and was celebrated from December 17 to about December 24\. Later, the Romans began celebrating Sol Invictus or the “Unconquered Sun,” associated with the winter solstice and observed on December 25\. When Rome eventually instituted Christianity as the state religion in the fourth century, the Roman church converted Saturnalia and Sol Invictus to a Christian holiday, the Feast of the Nativity, in order to commemorate Jesus’ birth, thus providing a spiritually positive alternative to a pagan celebration. The sinful customs and debauchery associated with Saturnalia were “cleaned up,” and some of the customs were absorbed into the celebration of Christmas. Christians have “redeemed” December 25 and have celebrated it as the birth of Christ ever since the fourth century.
Given the association Christmas had with the ancient pagan calendar, the question then becomes, “Since Christmas shares a date with a pagan holiday, is it acceptable for Christians to celebrate it?” It is important to note that Christmas, Saturnalia, and Sol Invictus were all distinct holidays; they were never identical to each other. Also, although some elements of Christmas celebrations (e.g., bells, candles, holly, and yule decorations) are mentioned in the history of pagan worship, the use of such items in one’s home in no way indicates a return to paganism. Christians simply celebrate Christmas to remember the birth of our Lord and Savior, Jesus Christ. [Celebrating Christmas](Christian-Christmas.html) is a matter of conscience (see Romans 14:5\).
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How interested are Christians supposed to be in the spirit world?
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Answer
The simple answer to this question is “very interested.” A human being is comprised of body, soul, and spirit (1 Thessalonians 5:23; 3 John 1:2; Psalm 16:9\). However, human beings tend to rely on the body for input and the soul for decisions, while ignoring the spirit. This is unfortunate. The human spirit without God is like a deflated balloon. When a sinner repents and turns to Jesus for salvation, God sends His Holy Spirit to dwell within the spirit of that believer (Luke 24:49; John 14:26; 1 Corinthians 6:19\). The Holy Spirit breathes life into that deflated human spirit, and a new creature is born (2 Corinthians 5:17\). The more room a person gives to the Holy Spirit, the more power he or she experiences in living for God.
God is spirit (John 4:24\). If we want to know God, we must experience Him spiritually. Although God works in tangible, physical ways through His creation (Psalm 8:3; 107:24\), we come to know Him personally through the union of our spirits with His (Romans 8:16\). As we allow the Holy Spirit free rein in our lives, we learn to live by the Spirit, rather than by emotion, impulse, or fleshly indulgence (Galatians 5:16, 25; Romans 8:14\). We learn to discern the [voice of God](voice-of-God.html) as distinct from our own thoughts (John 10:27\). All of this takes place within the spirit, invisible to the other senses, but is as real as touch, taste, or smell.
However, the term *spiritual* does not necessarily mean “godly.” Satan is also a spirit and does his evil work by attacking our minds (James 3:14\-15\), our bodies (Luke 9:42; 2 Corinthians 12:7\), and our spirits (Matthew 16:23; 2 Corinthians 10:3\-5\). Some have delved into an exploration of the spirit world to their own destruction. The [seven sons of Sceva](seven-sons-of-Sceva.html) are a case in point. They were assuming a knowledge of the spiritual realm and an authority they did not possess. They learned the hard way that spiritual warfare is not to be taken lightly; it can only be fought successfully by those who are in Christ and equipped for battle (Acts 19:13\-16\). Also, many people consider themselves "spiritual" while completely bypassing the true God who is the King of the spirit world (Mark 3:11\). Such people are deceived by the “god of this age \[who] has blinded the minds of unbelievers” (2 Corinthians 4:4\).
The Bible is clear that the spirit world is every bit as real as the physical universe (Ephesians 6:12\). There is an unseen battle taking place around us every moment between God’s holy angels and the forces of darkness (Daniel 10:12\-14; Ephesians 6:10\-17; Jude 1:9\). If we are vigilant as the Lord commands, we will not be caught unprepared by Satan’s attacks (1 Peter 5:8; 2 Corinthians 2:11\). And we have the promise of God that His Holy Spirit is stronger than any of Satan’s schemes (1 John 4:4\). God has given His children everything we need to stand firm against any spiritual attack of our enemy. The apostle Paul calls this the "[armor of God](full-armor-of-God.html)" (Ephesians 6:11\).
The spirit world is very real, but an unbalanced focus on demonic powers is not healthy and does not glorify God. The Holy Spirit is the only Spirit we should ever invite into our lives, and He has all the power we need to overcome anything Satan may use to try to defeat us (Isaiah 54:17\).
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What does the Bible say about the possibility of Bigfoot/Sasquatch?
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Answer
Camping late at night in the woods and telling stories around a fire is a rite of passage for many youth. Invariably, the nocturnal setting evokes tales of terror, and the sylvan surroundings almost guarantee that some of those tales will feature the legend of Bigfoot. The better the storyteller, the bigger, more bloodthirsty the beast becomes. After hearing such tales, many a young camper has lain awake in his tent wondering if the strange noises he hears signal the approach of a large, hairy monster—and wishing that tents were made of stronger material.
Bigfoot, sometimes called “Sasquatch,” its Native American name, is a creature of North American legend. Some consider it to be a very large, hirsute bipedal hominid—that is, a big, hairy, human\-like creature walking on two legs. The bipedal characteristic is what would separate the Sasquatch from apes, which are quadrupeds. The common appellation “Bigfoot” comes from the fact that the creature reportedly leaves very large footprints. Other cultures also have folklore concerning tall ape\-men: the Almas of Mongolia, the Yeti of Nepal, and the Nuk\-luk of the Northwest Territories, for example.
Some people believe that Bigfoot is a Neanderthal\-type human species, a “missing link” between humans and apes. Others believe it is a species of nocturnal ape, descended from an extinct genus of 10\-foot\-tall ape called *Gigantopithecus*.
Some people look into the Bible and claim to find “proof” that Bigfoot exists. Usually, the theories involve Esau, Cain, or the Nephilim. Esau was born covered with hair (Genesis 25:25\), and his descendants, the Edomites, were enemies of Israel. These facts lead some to speculate that the creatures we call “Bigfoot” are actually modern\-day Edomites, who have inherited Esau’s trait of being “a man of the field” (Genesis 25:27\).
Another theory involves Adam and Eve’s son Cain. Cain was, of course, the first murderer, and he was cursed by God and condemned to be “a restless wanderer on the earth” (Genesis 4:12\). Some theorize that Bigfoot is a descendant of Cain. Like his forbear, Bigfoot is cursed to live apart from the rest of humanity and has become monstrous in his appearance. This would make Bigfoot similar to the fictional monster Grendel in *Beowulf*.
A third theory traces the Sasquatch back to the Nephilim, an [antediluvian](antediluvian.html) race of giants produced by the union of fallen angels and human women (Genesis 6:4\). Some see the Sasquatch as a remnant of the Nephilim, or perhaps a new breed of creature produced the same way.
Still other Bigfoot enthusiasts use complex “Bible codes” based on numeric sequences to find the Sasquatch in the Scriptures. These numerologists claim to have discovered mentions of “Bigfoot,” “beast of the earth,” “hairy” and “wild man” in the Bible, all in the same context.
All these theories share a common weakness: the creature they are attempting to explain is legendary. There is no real evidence for the existence of Bigfoot. Belief in such a creature is based solely on anecdotes and hearsay—and some footprints, which are easily counterfeited. In the hundreds of years that people have been hunting the Sasquatch, no one has ever caught one, dead or alive. Many have claimed to have shot Bigfoot, yet a carcass has never been found. This is not to say that it is impossible for Bigfoot to exist; there *could* be a rare species of gorilla living in the remote areas of North America. But, again, there is no hard evidence.
Attempts to bolster a Bigfoot theory with the Bible are uncalled for. The Bible does not mention Bigfoot nor allude to a hairy race of half\-man, half\-ape giants. Rather than speculate on far\-fetched theories of what *might* exist, we should concentrate on what the Bible plainly teaches (see 1 Timothy 4:7\).
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How can I believe in the goodness of God when there is so much evil in the world?
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Answer
The evil in the world did not come from God. Adam and Eve were tempted by the devil and sinned. Immediately after that, Adam and Eve were just not on the same page with God anymore. God cannot tolerate sin and has no sin within Himself, so mankind hid from God in guilt and fear. One could perhaps blame Adam and Eve for the evil in the world, as they blamed each other and the serpent; however, “all have sinned and fall short of the glory of God” (Romans 3:23\). It is safe to say that, had we been in the garden instead of Adam and Eve, we would have sinned in the same way.
[God is good](God-is-good.html) in that He has a plan to redeem fallen mankind. The salvation Jesus provides attests to His goodness and love (Romans 5:8\). The effect of the Fall is universal, but so also is the offer of divine grace (John 3:16\). The Bible clearly indicates the devastating effects of sin upon man and the hopelessness of man in solving his own sin problem. The proper understanding of the doctrine of sin is essential to understanding God’s remedy for it.
God is good in that He has sent His Son “to destroy the works of the devil” (1 John 3:8\). Jesus called Satan “the ruler of this world” (John 12:31\), which means Satan has been allowed a certain amount of [authority over this earth](Satan-power.html). The blame for the evil in this world should be placed squarely upon Satan. Much is written about the devil—he comes only to kill, steal, and destroy (John 10:10\). He is a fierce enemy (1 Peter 5:8\). He is a liar and a murderer (John 8:44\). By contrast, Jesus is the Good Shepherd who gives His life for the sheep (John 10:11\). He is the Lamb of God, sacrificed for us (Revelation 5:6\). He is the truth and the life (John 14:6\). Jesus is the “seed of the woman” to crush the serpent’s head (Genesis 3:15\). Jesus is Goodness incarnate.
God is good in that He is implementing a plan to rid the universe of evil once and for all. He is the God of justice, and He will one day make all things right (Psalm 89:14; Revelation 21:5\). Sin and evil will be dealt with in perfect judgment (Revelation 20:13\). Because of Christ, we have the promise of Romans 16:20, “The God of peace will soon crush Satan under your feet.”
God is good in that He provides for His children (Matthew 6:33\). He gives life to all and upholds all things by His wisdom and power (Hebrews 1:3\). He is patient with sinners, desiring them to come to [repentance](repentance.html) and find eternal life (2 Peter 3:9\). God gives us eternal life and abundant life now, free from the death penalty of sin (Romans 6:23\). He is “rich in mercy” because of “His great love for us” (Ephesians 2:4\).
Just picture the Sinless One who created everything, willfully hanging on a cross and spilling His blood for the sin of those who put their faith in Him. Who can charge Him with injustice (Romans 9:14\)? Jesus proves God’s love. “Love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love” (1 John 4:7\-8\).
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What does it mean to lean not on your own understanding (Proverbs 3:5)?
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Answer
Proverbs 3:5\-6 is a familiar passage to many: "Trust in the LORD with all your heart; and lean not on your own understanding. In all your ways acknowledge him, and he shall direct your paths." Verse 5 is a [complementary pair](antithetical-parallelism.html) of commands. We are told, positively, to trust the Lord and, negatively, not to trust our own understanding. Those two things are mutually exclusive. In other words, if we trust in the Lord, we cannot also depend upon our own ability to understand everything God is doing.
First Corinthians 13:12 says, "For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known." We only see part of the picture God is painting. If we are to truly trust Him, we have to let go of our pride, our programs, and our plans. Even the best\-laid human plans cannot begin to approach the magnificent sagacity of God’s plan. “For the foolishness of God is wiser than human wisdom” (1 Corinthians 1:25\).
Most of us have a desperate desire to understand, but in so many areas we must acknowledge that we cannot understand. We must approve of God’s ways, even when we can’t comprehend them. Isaiah 55:8\-9 tells us why we often don’t understand what God is doing: "'For my thoughts are not your thoughts, neither are your ways my ways,' declares the Lord. 'For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.'" God sees the whole picture, while we only see our tiny corner of it. To trust in the Lord with all our heart means we can’t place our own right to understand above His right to direct our lives the way He sees fit. When we insist on God always making sense to our finite minds, we are setting ourselves up for spiritual trouble.
Our limited understanding can easily lead us astray. Proverbs 16:25 says, "There is a way that appears to be right, but in the end it leads to death." When we choose to direct our lives according to what seems right to *us*, we often reap disaster (Judges 21:25\). Every culture has tried to get God to approve of its definition of right and wrong, but God never changes and His standards never change (Numbers 23:19; James 1:17; Romans 11:29\). Every person must make a decision whether to live his or her life according to personal preference or according to the unchanging Word of God. We often will not understand *how* God is causing "all things to work together for good" (Romans 8:28\), but when we trust Him with all our hearts, we know that He *is*. He will never fail us (Psalm 119:142; Philippians 2:13\).
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What does Paul mean when he writes of the natural man?
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Answer
In 1 Corinthians 2:6\-16, the natural man is compared to the spiritual man and the carnal man. Verse 14 says, “A natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (NASB). This verse does not define the natural man, as such; rather, it uses the term to describe one who does not understand God’s words and thoughts. The one who can understand God’s words is a “spiritual” man (verse 15\).
Dr. Henry Morris, in the *New Defender’s Study Bible*, gives this comment on verse 14: “The ‘natural’ man, still unsaved, cannot appreciate spiritual truths. He must first understand Christ’s atoning sacrifice for him, but even that is ‘foolishness’ to him (1:18\) until the Holy Spirit Himself convicts him of its reality (John 16:7\-11\).” Basically, the “natural” man is one who does not have the Holy Spirit residing within him. As Jesus said, “Flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:6\).
Let’s look at some other uses in the Bible of the word *natural*. In Romans 11:21 we read, “For if God did not spare the **natural** branches, neither will He spare you.” In 1 Corinthians 15:44\-46, “It is sown a **natural** body, it is raised a [spiritual body](spiritual-body.html). If there is a **natural** body, then there is also a spiritual body. …However the spiritual is not first, but the **natural**; then the spiritual.” Ezekiel 44:31 speaks of a **natural** death. Daniel 10:8 speaks of a **natural** color. James 1:23 speaks of a **natural** face, and James 3:15 states, “This wisdom is not that which comes down from above, but is earthly, **natural**, demonic.”
In 1 Corinthians 2, Paul uses the word *natural* to refer to someone still in his original (sinful) state. The Greek word *psuchikos* (“natural”) can be defined as “animal,” as opposed to “spiritual.” Natural men are those who are occupied with the things of this material world to the exclusion of the things of God. They are led by instinct rather than by the Spirit of God. They intuitively choose sin over righteousness. They are the “pagans” Jesus refers to in Matthew 6:32 who only seek after the things of this world.
The supernatural work of God is to change the natural man into a spiritual one. When a person trusts Christ, God exchanges what is natural (received from Adam) for what is spiritual (received from Christ). “As in Adam all die, so in Christ all will be made alive” (1 Corinthians 15:22\). The Christian life is, therefore, a supernatural one. We do not walk according to the flesh but according to the Spirit (Romans 8:1\).
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What are the names of angels in the Bible?
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Answer
The Bible describes [angels](angels-Bible.html) as powerful spiritual beings whom God created to perform specific jobs both in heaven and on earth. And although the Bible often mentions a “host” of angels, it only names a few.
[Gabriel](angel-Gabriel.html) is the most well\-known named angel to appear in Scripture. Each time he is mentioned, we see him act as a messenger to impart wisdom or a special announcement from God. In the book of Daniel, Gabriel appeared to the prophet Daniel in order to explain some visions God gave Daniel about the end times (Daniel 8:15–27; 9:20–27\). While Daniel still had trouble understanding the visions, Gabriel’s explanations, along with other biblical information about the end times, have allowed us to come to some conclusions about how the end times will play out.
Gabriel also appears in the New Testament. He appears to Zacharias in the temple to herald the news that Zacharias’s wife, Elizabeth, would give birth to John. Gabriel also approaches Mary with the announcement of the birth of Christ. Later, Joseph receives guidance in a couple visits from Gabriel. Because of the monumental importance of these history\-shaping announcements, it seems likely that Gabriel is one of God’s chief messengers.
The second angel the Bible calls by name is Michael, who functions very differently from the angel Gabriel. Michael is an archangel, which means “chief angel”; this title indicates that Michael holds a high rank in heaven. Although it is not certain that Michael is the only archangel, the possibility exists, according to Jude 1:9, where Michael is referred to in definite terms as “*the* archangel Michael.” If other archangels exist, it is likely that Michael leads them.
When Michael appears in the Bible, it is usually in a battle of some type. He wars with the fallen angels (those who sinned against God and became demons) and Satan on behalf of God and His people. Michael appears several times in the book of Daniel as a warrior (see Daniel 10:21 and 12:1\). In one instance, the angel Gabriel describes Michael as fighting against the demonic “prince of the Persian kingdom,” enabling Gabriel to reach Daniel and explain the visions to him (Daniel 10:13\).
Michael is also seen in the book of Revelation, when he battles the great dragon—Satan—during the end times (Revelation 12:7–9\). The fact that Michael is leading an army of angels against Satan himself testifies to Michael’s high rank and power.
If fallen angels are included in the list of angels who are named in the Bible, two more names should be mentioned: [Lucifer/Satan](Lucifer-Satan.html) and [Apollyon/Abaddon](Abaddon-Apollyon.html). Lucifer rebelled against God and was thrown down from heaven along with the angels who followed him. Before his rebellion, Lucifer was a beautiful and powerful being; but he coveted equality with the Most High God and therefore became unholy and cursed (Isaiah 14:12–18; Luke 10:18\). He is now known as Satan and is God’s chief enemy who seeks to deceive and destroy all of mankind (John 10:10\). Apollyon/Abaddon is another fallen angel, mentioned in Revelation 9:11, and he leads an end\-times demonic army.
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What are the laws of thermodynamics?
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Answer
The laws of thermodynamics are concerned with heat, mechanical energy, and the conversion between the two. All physical, biological, and chemical processes known to man are subject to these laws. Science often speaks of four laws of thermodynamics, but only two have a meaningful connection to Christian faith.
The first law of thermodynamics, also known as the conservation of energy, states, “Nothing is now coming into existence or going out of existence; matter and energy may be converted into one another, but there is no net increase in the combined total of what exists.” In other words, even if matter is converted to energy and vice versa, there will never be an increase or decrease in the total amount.
So the question is, if matter and energy are neither created nor destroyed, then where did all the matter and energy in the universe come from? Either (a) the universe somehow came into existence without God, even though science has proved that it is impossible for something to arise out of nothing, (b) everything always existed in the universe, an idea that science has also proved impossible, or (c) God created it. The most reasonable and plausible explanation is that God created the universe and everything in it.
The second law of thermodynamics states that the entropy of a closed system cannot decrease: “Every system, left to its own devices, always tends to move from order to disorder, its energy tending to be transformed into lower levels of availability (for work), ultimately becoming totally random and unavailable for work.” Author and scientist Isaac Asimov explained, “The universe is constantly getting more disorderly! . . . All we have to do is nothing, and everything deteriorates, collapses, breaks down, wears out, all by itself—and that is what the second law is all about.” In other words, over time, everything tends toward disorder, randomness, and disorganization.
Naturalistic evolution demands that every physical system, from the atomic level on up, is the result of a spontaneous and increasingly complex and well\-ordered process of assembly. Darwin suggested that living organisms, for instance, came about via a long string of infinitely complex, yet random, evolutionary processes.
Were earth an entirely closed system, such progression would be in complete violation of the second law of thermodynamics. It’s important to note, however, that our planet is not “closed,” in terms of thermodynamics, mostly due to its receiving energy from the sun. Where concepts such as naturalistic evolution run afoul of the second law of thermodynamics is on a general, large\-scale view.
The trend, according to these physical laws, is that entropy is increasing, and thus natural processes must be breaking down, not building up (or evolving into something more complicated).
Simple observation empirically confirms the truth of the second law of thermodynamics. Paint on a house chips and peels. Dust builds up. The house itself falls into disrepair if preventative steps are not taken. Living things that die rot and decompose. We can see the results of the second law of thermodynamics before our very eyes every day.
Naturalistic evolution, however, requires more than just a simple change in entropy. Such a process is not the same as water freezing or the formation of salt crystals or dust collecting into a solar system. To evolve from non\-life, matter on Earth would have to constantly, consistently, and directly move against the force of entropy. This can happen in relatively simple ways and for relatively simple processes in an open system like Earth. Such events happening a minute, delicate, specific, and constant manner don’t square with how this law functions in all other circumstances.
The other two laws of thermodynamics are irrelevant when it comes to questions of creation. The third law indicates that entropy approaches zero as absolute temperature drops to zero. The fourth law is often called the “zeroth law” since it is so fundamental. This indicates that thermodynamic equilibrium is associative; if two systems are each in equilibrium with a third system, they are also in equilibrium with each other.
Clearly, the simplest, most reasonable explanation of the laws of physics is creation. The Bible affirms creation by the one true God in the book of Genesis. So why do some believe in naturalistic evolution rather than creationism? Psalm 14:1 sums it up: “The fool says in his heart, ‘There is no God.’”
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Are we living in the end times?
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Answer
The Bible prophesies of many events that will occur in the end times. These events can be categorized as natural signs, spiritual signs, sociological signs, technological signs, and political signs. We can look to what the Bible says about these things, and, if the signs are present in abundance, we can be certain that we are, in fact, living in the end times.
Luke 21:11 lists some of the natural signs that will occur before Jesus’ second coming: “There will be great earthquakes, famines and pestilences in various places, and fearful events and great signs from heaven.” While we shouldn’t interpret every natural disaster as a sign of the end times, an increase in natural disasters seems to be a warm\-up to what is coming next—“birth pangs,” as Jesus called them (Matthew 24:8\).
The Bible lists both positive and negative spiritual signs. In 2 Timothy 4:3–4 we discover that many people will follow false teachers. We see now an increase in cultic groups, heresy, deception, and occultism, with many choosing to follow New Age or pagan religions. On the positive side, Joel 2:28–29 prophesies that there will be a great outpouring of the Holy Spirit. Joel’s prophecy was fulfilled on the Day of Pentecost (Acts 2:16\), and we are still seeing the effects of that outpouring in revivals and Spirit\-led Christian movements, and in the worldwide preaching of the gospel message.
Along with the signs in the natural and spiritual realms, there are signs in society. The immorality rampant in society today is a symptom of mankind’s rebellion against God. Abortion, homosexuality, drug abuse, and child molestation are proof that “evildoers and impostors will go from bad to worse” (2 Timothy 3:13\). We are now living in a hedonistic and materialistic society. People are lovers of themselves—“looking out for number one”—and doing what is right in their own eyes. All these things, and many more, can be seen around us every day (see 2 Timothy 3:1–4\).
The fulfillment of some end\-times prophecies seemed impossible until the advent of modern technology. Some of the judgments in Revelation are more easily imagined in a nuclear age. In Revelation 13, the Antichrist is said to control commerce by forcing people to take the [mark of the beast](mark-beast.html), and, given today’s advances in computer chip technology, the tools he will use may very well be here already. And through the internet, radio, and television, the gospel can now be proclaimed to the entire world (Mark 13:10\).
And there are political signs. The restoration of Israel to her land in 1948 is the single most impressive fulfilled prophecy proving that we live in the end times. At the turn of the 20th century, no one would have dreamed that Israel would be back in her land, let alone occupying Jerusalem. Jerusalem is definitely at the center of geopolitics and stands alone against many enemies; Zechariah 12:3 confirms this: “On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves.” Matthew 24:6–7 predicted that “nation will rise against nation, and kingdom against kingdom.” “Wars and rumors of wars” are definitely characteristic of this present age.
These are just a few of the signs that we are living in the end of the age. There are many more. God gave us these prophecies because He does not want anyone to perish, and He always gives ample warning before pouring out His wrath (2 Peter 3:9\).
Are we living in the end times? No one knows when Jesus will return, but the rapture could occur at any moment. God will deal with sin either by grace or by wrath. John 3:36 says, “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them.” Those who do not accept Jesus Christ as their savior will remain under the Lord’s wrath.
The good news is that it’s not too late to choose eternal life. All that is required is acceptance, by faith, of God’s free gift of grace. There is nothing you can do to earn grace; Jesus has paid the price for you (Romans 3:24\). Are you ready for the Lord’s return? Or will you experience His wrath?
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What does it mean not to give the appearance of evil (1 Thessalonians 5:22)?
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Answer
Many Christians assume that to "abstain from all appearance of evil" (1 Thessalonians 5:22, KJV) is to avoid any behavior anyone might perceive as being evil. Not only do we flee from that which is evil, we flee from that which *appears* to be evil. For instance, a pastor should not be seen frequenting a bar because someone may think he is getting drunk. However, the actual meaning of this verse is a matter of some debate within Christendom.
Depending on the Bible version you use, 1 Thessalonians 5:22 refers to the "appearance of evil" (KJV), "every kind of evil" (NIV and NLT), or "every form of evil" (NRSV, NKJV, and ESV). Each is a good translation. The Greek word translated "appearance," "form," or "kind" can mean any of these things. The same word is used in 2 Corinthians 5:7 and translated as "sight."
Obviously, the difference in translations can lead to a difference in application. Is it the *appearance* of evil we should be concerned with, or is it staying away from all *forms* of evil?
One problem with emphasizing the *appearance* of evil is that it can make us slaves to the perceptions of others. There will always be someone who thinks that something you are doing is wrong, or that it *looks* wrong to him. So, rather than spending our time getting to know God and serving Him, we worry about the possibility that someone, somewhere, might misconstrue our actions. In the same letter that he wrote about avoiding evil, Paul wrote, "Just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts" (1 Thessalonians 2:4\). Our goal is to live righteously before God, not to comply with others’ arbitrary standards of conduct.
At the same time, we are instructed not to allow our Christian freedom to become a stumbling block to others (1 Corinthians 8:9\). We are also instructed to be salt and light in the world (Matthew 5:13\-16\). Christians have been set apart (2 Corinthians 6:17\).
Perhaps looking at the broader context of 1 Thessalonians 5:22 will prove instructive. The verses immediately preceding Paul’s exhortation state, "We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not [quench the Spirit](grieve-Holy-Spirit.html). Do not despise prophecies, but test everything; hold fast what is good" (1 Thessalonians 5:12\-21\). This is a quick rundown of how the Thessalonians should be living, "in a manner worthy of God" (1 Thessalonians 2:12\).
So, what is our conclusion? To avoid the appearance of evil, or every form of evil, means to stay far away from evil. We need not become legalistic regarding what others may perceive to be evil. But we do need to remain cognizant of our witness to the world and of our duty to support fellow believers. We should also be aware of our own tendencies toward sin. Rather than flirting with what could lead us into sin, we avoid evil altogether. It is important not to judge others without first judging our own hearts and motives (Matthew 7:1\-5\).
Avoiding the appearance of evil, or abstaining from every form of evil, means to live in God’s light by the power of the Holy Spirit. We "take no part in the unfruitful works of darkness, but instead expose them" (Ephesians 5:11\). We worry not about the perceptions of others but about the integrity of our own walk with Christ. When we avoid every kind of evil, we “make no provision for the flesh, to gratify its desires” (Romans 13:14, ESV).
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What should be the mission of the church?
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Answer
The church is a creation of God (Acts 20:28; 1 Corinthians 3:9, 17; 15:9\), founded and owned by Jesus Christ—“I will build *My* church” (Matthew 16:18\)—and directed and energized by the Holy Spirit (1 Corinthians 10:17; 12:5–27; Romans 12:4–5\). Therefore, it is the church’s joy to look to God to explain His design for the church and His mission for it. God’s mission for the church proves to have several parts.
**1\. The mission of the church is to make disciples.** Just before Jesus returned to heaven, He commissioned His disciples this way: “Therefore, as you go, disciple people in all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit, teaching them to obey everything that I’ve commanded you” (Matthew 28:19–20a, ISV). A disciple is a follower, someone who attaches himself to his leader. Therefore, we reason, Jesus sent the church on its mission to acquaint people in every place with Himself. As the church makes disciples, people can admire, worship, trust, follow, and obey Jesus as their Savior and Lord. The church’s members, having become enamored of Jesus Christ, assemble around Him as Master, Leader, Savior, and Friend. Our joyful mission is to put Him on display to every nation.
**2\. The mission of the church is to glorify Christ.** Paul wrote, “In Christ we were also chosen … in order that we … might be for the praise of His glory” (Ephesians 1:11–12\). Part of God’s purpose for the church is to exalt Jesus Christ by the way that the church lives and by what it does. Christ designed His church to represent His supernatural, life\-saving work to the world. In His church, Christ shows to the world what a freed and forgiven people can be—people who are satisfied with God as the result of Christ’s joyful, triumphant self\-sacrifice. He has planned the church’s values to be His values. He expects its lifestyle to reflect His character (2 Corinthians 6:14—7:1; Ephesians 5:23–32; Colossians 1:13, 18; 1 Timothy 3:15\). As the moon reflects the sun, so the church is to reflect the glory of God to a dark world.
**3\. The mission of the church is to build up the saints.** The church is to encourage and comfort its individual members (1 Thessalonians 5:11; 2 Corinthians 13:11\). “There should be no division in the body, but . . . its parts should have equal concern for each other” (1 Corinthians 12:25\). Jesus is the chief [cornerstone](Jesus-Christ-cornerstone.html), and the church is likened to a building “joined together and \[rising] to become a holy temple in the Lord. And in Him you too are being built together to become a dwelling in which God lives by His Spirit” (Ephesians 2:19–22; see also 4:4–25\). Jesus Christ designed His Church to showcase God’s family on earth, so that the pagan world can see how God builds His family around Jesus Christ and how that family cares for one another (see Mark 3:35 and John 13:35\).
The mission of the church is to know and love Christ so supremely as to represent Him and His values accurately and vividly to the world and serve people’s deepest needs in the way Christ Himself would meet them. As W. C. Robinson says in *Baker’s Dictionary of Theology*, “Our Lord Jesus Christ is the sun about which the whole mission of the church revolves. Public worship is the encounter of the risen Redeemer with His people; evangelism is calling men to the Savior; publishing the law of God is proclaiming His lordship; Christian nurture is feeding His lambs and disciplining His flock; ministering to the needs of men is continuing the work of the Great Physician.” The church’s mission is to present Jesus Christ to the world, while He presents to the same world His rescuing work in and through His church.
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Why is following Christ so difficult?
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Answer
No sane parent has ever said, “I wish my children would misbehave,” and there’s never been a self\-help book entitled *How to Live an Unhappy Life*. We all want blessings, happiness, and fulfillment, and we associate a happy condition with a certain amount of ease. Jesus promises blessing and fulfillment to those who follow Him (John 4:14\), but many people have been surprised that the way of Christ is not as easy as they had hoped. Sometimes, following Christ can be downright difficult.
The fact is, blessing and hardship are not mutually exclusive. The disciples “left everything” to follow Christ, and the Lord promised them “a hundred times as much” blessing in return (Mark 10:28\-30\). Jesus warned that all who follow Him must deny themselves and bear a daily cross (Luke 9:23\). Hardship, to be sure, but hardship with a purpose and leading to the joy of the Lord.
Followers of Christ also face resistance from the world. “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\). Jesus did not promise His disciples that everything would be coming up roses for them; just the opposite—He promised that they would have trials in this world (John 16:33\). “But take heart!” He told them, “I have overcome the world.”
God’s moral laws have been written on the heart of every human – giving all people a conscience to aid them in determining wrong from right (Romans 2:14\-15\). When a person becomes a follower of Christ, he not only has God’s laws in his heart, but he also has the indwelling Holy Spirit to compel him toward living righteously (Romans 8:11\). This in no way means the Christian will stop sinning, but it does mean the Christian will become more aware of his own personal sin and have a genuine desire to do what is pleasing to Christ (Romans 8:14\-16\).
In many ways, it is *after* a person is saved that the struggle against sin really heats up in his life. All people are born with a nature that is bent toward sin, which is why children do not need to be taught how to misbehave – that comes naturally. When a person is converted, the sin nature does not disappear – and so the internal conflict begins in the life of every believer.
The apostle Paul, who called himself a “bondservant to Christ,” writes of the struggle with his sin nature in Romans 7:14\-25\. In verse 15 he says, “I do not understand what I do. For what I want to do I do not do, but what I hate I do” (Romans 7:15\). Christians engaged in this battle have a true desire to avoid sin, but they also have a natural desire to indulge the flesh. They become frustrated when they find themselves “doing what they don’t want to do.” And to further complicate matters, Christians not only do not *want* to sin, they *hate* sin. Yet, they still sin.
Paul goes on to write, “It is no longer I myself who do it, but it is sin living in me” (Romans 7:17\). Paul is referring to the dichotomy caused by the new birth – Paul is a “new man” through Christ (2 Corinthians 5:17\). But he still sins because sin is still alive in the human flesh – the sin nature survives the new birth (Romans 7:18\). Paul calls the internal strife a “war,” as the new man battles the old man. Paul found the battle quite distressing because he wanted to do well (Romans 7:23\). “What a wretched man I am,” Paul cries out in his distress (Romans 7:24\).
Every Christian who is attempting to live righteously is called to this battlefield for his entire life. We are in a spiritual battle. But in grace and mercy, God gives the faithful believer an entire [suit of armor](full-armor-of-God.html) for the fight (Ephesians 6:13\).
The Christian life is never easy, but the difficulties do not negate the joy. We consider Jesus, 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” (Hebrews 12:2\). God has set us free from the slavery to sin. The victory is ours (2 Corinthians 2:14\). Through the Holy Spirit, believers receive encouragement, strength to persevere, and reminders of their adoption into the family of God. We know that our “present sufferings are not worth comparing with the glory that will be revealed” (Romans 8:18\).
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What does it mean to pray for our daily bread?
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Answer
The Lord’s Prayer, the prayer Jesus used to instruct His followers how to pray, is well known among Christians. Many recite it in unison as a form of liturgy; others meditate on each portion in their private time with God or view it is a model of the components of prayer. The prayer is recorded in Matthew 6:9\-13 and Luke 11:2\-4\. One portion of the prayer says, "Give us today our daily bread" (Matthew 6:11\).
The first, and most obvious, meaning of this request is that God would sustain us physically. Jesus was perhaps alluding to God’s provision of [manna](what-was-manna.html), which was given every day in the desert (Exodus 16:4\-12; Deuteronomy 8:3; John 6:31\). We recognize God as our provider and rely on Him to meet our daily needs. This does not mean that we expect God to literally rain down manna on us but that we understand He is the one who makes our work fruitful, sometimes even meeting physical needs in miraculous ways. Shortly after instructing His followers how to pray, Jesus talked to them about anxiety. He said, "Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? . . . But seek first his kingdom and his righteousness, and all these things will be given to you as well" (Matthew 6:25, 33\). Interestingly, in the Lord’s Prayer, the request immediately preceding the appeal for daily bread is for God’s kingdom to come.
Requesting daily bread is not only about physical provision. It can also refer to asking God to provide for our less tangible needs. In Matthew 7:7\-11 Jesus said, "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened. Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!" Good parents provide not only what their children need for physical life, but also for practical, emotional, and relational needs. God is the giver of good gifts (James 1:17\). "He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?" (Romans 8:32\).
God has already met our greatest spiritual need, that of forgiveness and restoration, through Christ (Colossians 2:13; 2 Corinthians 5:17, 21; John 20:31\). But He does not stop there. Jesus calls Himself the "[Bread of Life](bread-of-life.html)" (John 6:35\). "In him was life, and that life was the light of all mankind" (John 1:4\). Jesus says He came to bring us abundant life (John 10:10\). Not only are we saved for eternity, but we also experience a restored relationship with God now. We seek Him daily, and He renews us day by day (2 Corinthians 4:16\). The branch is continually nourished by the Vine (John 15:5\).
Yes, God sustains us physically and meets the less tangible needs of this life. More than that, He fulfills our spiritual needs. He is the bread that satisfies our spiritual hunger. He sustains our hearts. When we ask God for our daily bread, we are humbly acknowledging Him as the sole giver of all we need. We are living day by day, one step at a time. We are exercising simple faith in Him to provide just what we need, when we need it – for every area of life.
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What does it mean to be in Christ?
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Answer
Galatians 3:26\-28 gives us insight into the phrase “in Christ” and what it means. "In Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." Paul is speaking to the Christians in Galatia, reminding them of their new identity since they placed their faith in Jesus Christ. To be "baptized into Christ" means that they were identified with Christ, having left their old sinful lives and fully embracing the new life in Christ (Mark 8:34; Luke 9:23\). When we respond to the Holy Spirit’s drawing, He "baptizes" us into the family of God. First Corinthians 12:13 says, "For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink."
Several places in Scripture refer to the believer’s being "in Christ" (1 Peter 5:14; Philippians 1:1; Romans 8:1\). Colossians 3:3 says, "For you have died, and your life is hidden with Christ in God." God is perfect justice. He cannot simply overlook or excuse our sin; that would not be just. Sin had to be paid for. All the wrath God holds toward evil was poured out on His own Son. When [Jesus took our place](Jesus-took-our-place.html) on the cross, He suffered the punishment our sin deserves. His last words before He died were, "It is finished" (John 19:30\). What was finished? Not merely His earthly life. As He proved three days later, that was not finished (Matthew 28:7; Mark 16:6; 1 Corinthians 15:6\). What He finished on the cross was God’s plan to redeem His fallen world. When Jesus said, "It is finished," He was stating that He had successfully paid in full for every act of rebellion, past, present, and future.
To be "in Christ" means we have accepted His sacrifice as payment for our own sin. Our rap sheets contain every sinful thought, attitude or action we have ever committed. No amount of self\-cleansing can make us pure enough to warrant forgiveness and a relationship with a holy God (Romans 3:10\-12\). The Bible says that in our natural sinful state we are enemies of God (Romans 5:10\). When we accept His sacrifice on our behalf, He switches accounts with us. He exchanges our list of sins for His perfect account that is totally pleasing to God (2 Corinthians 5:21\). A Divine Exchange takes place at the foot of the cross: our old sin nature for His perfect one (2 Corinthians 5:17\).
To enter the presence of a holy God, we must be hidden in the righteousness of Christ. To be "in Christ" means that God no longer sees our imperfections; He sees the righteousness of His own Son (Ephesians 2:13; Hebrews 8:12\). Only "in Christ" is our sin debt cancelled, our relationship with God restored, and our eternity secured (John 3:16\-18, 20:31\).
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How can I give my life to God?
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Answer
We all live for something. We start life fully committed to pleasing ourselves. As we grow, that usually doesn’t change much. Our focus can become more dispersed among areas that are important to us, such as relationships, careers, or goals. But the bottom line is almost always a desire to please ourselves. The quest for happiness is a universal journey.
However, we were not created to live for ourselves. We were designed by God, in His image, for His pleasure (Genesis 1:27; Colossians 1:16\). French philosopher [Blaise Pascal](Blaise-Pascal.html) wrote, “There is a God\-shaped vacuum in the heart of every person, and it can never be filled by any created thing. It can only be filled by God, made known through Jesus Christ.”
Throughout history, humanity has attempted to fill that vacuum with everything except God: religion, philosophy, human relationships, or material gain. Nothing satisfies, as evidenced by the universal desperation, greed, and general hopelessness that characterizes our history. Jesus said, "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28\). In Isaiah 45:5, God says, "I am the Lord, and there is no other; apart from me there is no God." The Bible is the story of God’s relentless pursuit of human beings.
When we come to the place of recognizing life is not about ourselves, we are ready to stop running from God and allow Him to take over. The only way any of us can have a relationship with a holy God is to admit that we are sinners, turn away from that sin, and accept the sacrifice that Jesus made [to pay for sin](why-Jesus-die.html). We connect with God through prayer. We pray in faith, believing that God hears us and will answer. Hebrews 11:6 says, "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 confess our sin, thank Jesus for making a way for us to be forgiven, and invite Him to take control of our lives.
Coming to God through faith in Jesus Christ means we transfer ownership of our lives to God. We make Him the Boss, the Lord, of our lives. We trade our old self\-worshiping hearts for the perfection of Jesus (2 Corinthians 5:21\). Romans12:1 gives a visual description of what takes place: "Present your bodies as a living sacrifice." Picture an altar dedicated to the only true God. Then imagine crawling onto it, lying down, and saying, "Here I am, God. I’m a sinner, but you love me anyway. Thank you for dying for me and rising from the dead so my sin could be forgiven. Cleanse me, forgive me, and make me your child. Take me. All of me. I want to live for you from now on."
When we offer ourselves to God, He sends His Holy Spirit to live within our spirits (1 John 4:13; Acts 5:32; Romans 8:16\). Life is no longer about doing whatever we want. We belong to Jesus, and our bodies are the Spirit’s holy temple (1 Corinthians 6:19–20\).
From the moment we give our lives to God, the Holy Spirit gives us the power and desire to live for God. He changes our "want to." As we submit ourselves daily to Him, pray, read the Bible, worship, and fellowship with other Christians, we grow in our faith and in our understanding of how to please God (2 Peter 3:18\).
Jesus said, "If anyone would come after me, let him deny himself, take up his cross daily, and follow me" (Luke 9:23\). Often, the path God wants for us leads a different direction from the one we or our friends would choose. It’s the choice between the broad way and the narrow way (Matthew 7:13\). Jesus knows the purpose for which He created us. Discovering that purpose and living it is the secret to real happiness. Following Jesus is the only way we ever find it.
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What does it mean that there is only one baptism (Ephesians 4:5)?
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Answer
Ephesians 4:4\-6 says, "There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, ***one baptism***; one God and Father of all, who is over all and through all and in all." Since there are different "baptisms" referred to in the New Testament, it can be a bit confusing when we read about "one baptism." The word *baptize* always means “to submerge or immerse.” So, when baptism is discussed, it involves a person being totally submerged into something else. Baptism implies being "all in." It also implies that a change has taken place. Baptized people are changed people.
Generally speaking, there are two types of baptism: a physical (water) baptism and a spiritual baptism. One is done in water; the other is accomplished in the Holy Spirit.
[Water baptism](water-baptism.html) was commanded by Jesus for all of His followers (Acts 1:8\). Colossians 2:12 says, "Having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead." Being baptized with water does not save us; faith in the finished work of Christ saves us (Ephesians 2:8\-9; Romans 10:9\). But water baptism is an outward indication of an inward change. It is a wonderful picture of Christ’s death, burial, and resurrection. Being immersed in water symbolizes the cleansing of our hearts and the washing away of our sin by the blood of Jesus (Acts 2:38\). Through water baptism, believers publicly proclaim their testimony that they have been born again by the grace of God.
Romans 6:3 speaks of a spiritual baptism: "Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death?" This spiritual baptism “into Christ” is performed by the Holy Spirit the moment a repentant sinner accepts the gift of salvation and is born again (John 3:5; Ephesians 2:18; 1 Corinthians 12:13; Acts 8:12\). We respond to the Holy Spirit’s drawing and are born into God’s family (John 6:44; 1 Corinthians 6:19\). By this "baptism," we are identified with the death and resurrection of Jesus; from then on, we consider ourselves "crucified with Christ" (Galatians 2:20\). We choose to lose ourselves and be immersed in Him (Matthew 16:24\), and the Holy Spirit makes that happen.
The baptism of the Holy Spirit was promised by John the Baptist, who said that Jesus “will baptize you with the Holy Spirit and with fire" (Luke 3:16\). No one understood what John meant until after Jesus had ascended back into heaven (Acts 1:9\). Jesus had promised the disciples that He would send "the Comforter" (John 14:26; 15:26; Luke 24:49\). His followers were to wait in Jerusalem until the "promise from the Father" came (Acts 1:4\). That promise came in Acts 2\. The Holy Spirit was poured out on the disciples, and they were never the same again. They were bold in their witness, empowered to perform miracles, willing to endure persecution, and all but one died a martyr’s death. The church had begun. Throughout the book of Acts, that baptism by the Holy Spirit was repeated as people came to know Jesus, both Jew and Gentile, and served to unify the church as the Jewish believers realized that the Holy Spirit was poured out on their Gentile brothers as well.
There are some differences of opinion among believers concerning the baptism of the Spirit. Some Christians believe Holy Spirit baptism is identical to being baptized into Christ and that it occurs at the moment of salvation, even if the believer is unconscious of it. Other Christians believe Holy Spirit baptism is to be equated with the filling of the Spirit and that often occurs *after* salvation—years later, perhaps—as the believer opens himself up to the Spirit’s control. Some believe that the baptism of the Spirit is always accompanied by signs (such as [speaking in tongues](gift-of-tongues.html)), and others believe that such signs are unnecessary.
When Paul wrote to the Ephesian believers about "one baptism," he was reminding them that, regardless of their background or nationality, they all served the same Lord, shared the same faith, and had experienced the same baptism. He could be referring to water baptism; i.e., all believers have the same testimony of salvation and have been baptized in the name of the Father, Son, and Holy Spirit. Or he could be referring to Spirit baptism; i.e., all believers have been placed into the Body of Christ through the Spirit’s power. Either way, the emphasis is on unity among Christians. Verse 3 says, "Make every effort to keep the unity of the Spirit through the bond of peace." The Holy Spirit works to unify believers and provides assurance that they are children of God (Romans 8:16; Ephesians 1:13\-14\). By reminding the church that they all had a similar testimony and that they were all partakers in the same Holy Spirit, Paul encouraged them to work together for the cause of Christ so that the message of redemption would continue to spread throughout the world (Matthew 28:19\).
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What is Christian rehab? When should a Christian consider going to rehab?
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Addiction is a serious issue with far\-reaching effects. Many times a person’s behavior becomes so entrenched and so harmful that he or she needs treatment in a formal rehabilitation program to begin the process of recovery. Colloquially referred to as "rehab," most treatment programs include detoxification, group therapy, psycho\-education, introduction to outside support groups (generally 12\-step programs), and individual counseling. Many treatment centers also provide psychiatric support for dual diagnoses (such as treatment for underlying depression or bipolar disorder), programs for affected family members, and training in life skills. Rehab is often thought of as an inpatient program, although outpatient rehab facilities do exist.
There are many similarities among treatment centers, but each has a unique mélange of programs and theoretical foundations. Some rehab facilities market themselves as Christian. Although specific approaches may differ, Christian rehabs generally consider God to be the primary healer in overcoming addiction, and they incorporate Christian tenets in the recovery process. Many Christian centers view addiction as primarily a spiritual problem, with biological, social, and emotional co\-factors. Addiction is often linked to a desire to fill a void or to a fear of facing painful emotions. Christians understand that only God can fully satisfy and that He is able to carry our heartache (Matthew 11:28\-30; 1 Peter 5:7; John 16:33\). Christian rehab also views spirituality as an avenue of healing. The substance of abuse clearly cannot take God’s place; developing a person’s relationship with God will help him or her to stop using. In most Christian rehab, then, patients receive physical, psychological, and intellectual support, as well as spiritual guidance. Biblical truth becomes a key treatment tool.
Both the Bible and society speak against addiction, but this does not make Christians immune from the struggle. In Christ we are set free from sin (Romans 6:6\-11; 8:2; John 8:36\). However, we must also make an effort to live in that freedom. Paul talks about the Christian’s struggle against sin in Romans 7\. In Ephesians 4:22\-24 Paul writes, "You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness." There is no shame in requesting help in putting off the old self. Not only do Christians have the power of the Holy Spirit to help them in overcoming addiction, they have the Body of Christ, which is designed to be a support system. Christians should be good stewards of the resources available to them. Most individual churches are not equipped to handle the complexities of addiction. But many Christian treatment facilities exist to function as the Body of Christ to an addict.
If a Christian finds himself ruled by an addiction, he may want to consider entering a rehab program. A Christian rehab program has the benefits of recognizing the true Healer and of addressing the spiritual heart of addiction issues. However, it should be mentioned that some "Christian" rehabs do not follow current medical and psychological standards in providing addiction treatment. Some may also have faulty theological beliefs. Some non\-Christian rehabs offer poor programs or have faulty theoretical stances, as well. Before entering into any rehab program, it behooves a potential patient (or family member) to fully vet it. Ensure that the program addresses each aspect of addiction (spiritual, physical, psychological, and social), that competent medical staff is available, and that patients are treated with care and respect. Most rehabs have copies of their treatment plans available for the asking.
If you or someone you know is trapped in an addiction, you may want to consider possible treatment plans. A counselor, psychiatrist, or medical doctor in your area may be able to direct you to a facility. You might also consider using [christianrehabs.com](http://christianrehabs.com) in your search.
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Why did Jesus warn against saying the word raca in Matthew 5:22?
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Answer
Matthew 5:22 is the only passage in the Bible where the term *raca* is used. *Raca* comes from the Aramaic term *reqa*. It was a derogatory expression meaning “empty\-headed,” insinuating a person’s stupidity or inferiority. It was an offensive name used to show utter contempt for another person. Jesus warned that the use of such a word to describe someone was tantamount to murder and deserving of the severest punishment of the law.
In Matthew 5:21, Jesus recalled the sixth commandment, “You shall not murder” (Exodus 20:13\). In characteristic fashion, Jesus took the old law one step further by explaining the true significance of the law—a deeper, spiritual meaning they had never seen.
First, Jesus warns that the very act of murder finds its roots in an angry, murderous spirit: “But I tell you that anyone who is angry with his brother will be subject to judgment” (Matthew 5:22a). God, who examines the very thoughts and intents of the heart, will issue judgment upon unrighteous anger. Next, Jesus warns against name\-calling, using “raca” as an example (verse 22b). Then He issues a third warning against those who call someone a “fool” (verse 22c).
The first\-century Jews recognized that “anyone who murders will be subject to judgment” (Matthew 5:21\), but Jesus warns that even calling another person insulting names such as “raca” is sinful. Murder begins in the heart, and epithets such as “raca” are signs that there is hatred lurking within. The hatred that causes one person to hurl insults is the same hatred that causes another to commit murder. The attitude of the heart is the same, and it’s this attitude that makes a person morally guilty before God.
Jesus not only warns us against expressing unrighteous anger, which can lead to murder, but clearly commands that disparaging denunciations and name\-calling be avoided. Such abusive words reveal the true intents of one’s heart and mind for which we will be held in judgment: “I the LORD search the heart and examine the mind, to reward each person according to their conduct, according to what their deeds deserve” (Jeremiah 17:10; cf. 1 Samuel 16:7; 1 Chronicles 28:9\).
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Who are the Jews for Jesus, and what do they believe?
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Answer
[Jews for Jesus](http://www.jewsforjesus.org) is a ministry organization based in San Francisco, California, with the stated purpose to “relentlessly pursue God’s plan for the salvation of the Jewish people.” Jews for Jesus grew out of the turbulent hippie movement in the 1960s in San Francisco. The organization practices truth in advertising by making sure that those people on the front lines of ministry and evangelism are, indeed, Jews who are also “for Jesus.” Jews for Jesus is a non\-denominational, independent mission relying on individual and church donations for funding.
Jews for Jesus was founded by Moishe Rosen, born in 1932 in Kansas City, Missouri, as Martin Meyer Rosen. He was given the Hebrew name “Moishe” at his circumcision, and he was reared in a nominally religious Jewish family. When his wife, Ceil, came to know Jesus as her Messiah and Savior, Moishe was convinced that he would be able to prove that Jesus was not the Messiah. He began to study the facts concerning Jesus, and his research became the very way in which he, too, became a believer in Jesus the Messiah. His zeal for the Lord Messiah led him to study at Northeastern Bible College in New Jersey. He then became affiliated with American Board of Missions to the Jews (ABMJ), now known as The Chosen People Ministries. Moishe soon began to reach out to the Jewish hippies and counterculture in New York City and later in San Francisco.
Rosen developed the concept of the “broadside,” which is similar to a gospel tract but uses a folded, standard\-size sheet of paper with humorous quips and eye\-catching graphics to communicate the message of the gospel. Today, Jews for Jesus no longer focuses on handing out broadsides. Rather, the organization focuses on facilitating Jewish life, creating spaces to demonstrate what it looks like to be a Jewish believer in Jesus. Jews for Jesus hosts Jewish holiday events, promotes one\-on\-one and group Bible studies, organizes service projects, and runs the Moishe Rosen Center in Tel Aviv and the Upside Down cafe in Los Angeles. They seem to thrive on fresh ideas and new approaches to sharing the gospel message.
It is also helpful to know what Jews for Jesus does not stand for or practice. *They do not live communally*. However, because of their unique ministry and the opposition they face from both Jews and non\-Jews, they tend to be tight\-knit and closely resemble a family. *They are not a cult*. Members, employees and volunteers choose their own housing, make their own decisions, manage their own finances, raise their own children and are strongly encouraged by the organization to maintain close family ties. *They are not hippies*. This ministry got its start in the shadow of the counterculture, but they are not against traditional values. *They are not in competition with other ministries that reach out to Jewish people*. They consider other organizations and individuals as co\-laborers for Jesus the Messiah.
Jews for Jesus maintains as a core conviction that a Jewish person does not lose his Jewish identity when he becomes a believer in Jesus the Messiah. Jews for Jesus believes in one God in three Persons: Father, Son and Holy Spirit. They believe that the Bible, both Old and New Testaments, is the inspired Word of God. They believe that salvation for both Jew and Gentile is through the death, burial and resurrection of Jesus the Messiah. They believe that Jesus of Nazareth is the prophesied Messiah. They believe that Jesus is co\-equal with the Father and that He is both fully God and fully human. They believe that the Jewish people are in a covenant relationship with God and that God will accomplish His purpose through them. They also believe that the Church is under the New Covenant and composed of both Jewish and Gentile believers. In other words, their beliefs reflect historic Christian orthodoxy. Their heart’s desire is to share the gospel with their Jewish family, neighbors and friends.
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Is temptation a sin?
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Answer
Temptation, by its very nature, feels wrong. God’s moral law is written in the heart of every human being (Romans 1:20\), and when a sinful temptation is introduced, our consciences immediately sense danger. However, the temptation itself is not the sin. Jesus was tempted (Mark 1:13; Luke 4:1\-13\), but He never sinned (Hebrews 4:15\). Sin occurs when we mishandle temptation.
There are two avenues by which we are tempted: Satan and our own sinful flesh. Acts 5 gives an example of someone tempted by Satan. Ananias and his wife, Sapphira, wanting to appear more spiritual than they really were, lied to the apostles and pretended they were giving as an offering the full price of some property they had sold. Peter confronted them: “How is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land?”(verse 3\). In this instance, Peter knew that the temptation to lie had come from Satan. Ananias and his wife both gave in to that temptation (verses 7\-10\). The betrayal of Jesus by Judas Iscariot is also attributed to Satan’s influence (Luke 22:3; John 13:2\).
Ultimately, since Satan is the "god of this world" (2 Corinthians 4:4\) and the father of lies (John 8:44\), all evil originates with him. However, our own selfish nature is an ally of Satan’s. We need no prompting from Satan to entertain sinful ideas. James 1:13\-14 says, "When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed."
Even though we may desire to do good, we are all tempted. No one is above it, even someone like the apostle Paul. He shared his own struggle of flesh against spirit when he wrote in Romans 7:22\-23, "For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me."
Temptation is not of itself sinful. It becomes sin when we allow the temptation to become action, even in our minds. Lust, for example, is sin even though it may never be acted upon (Matthew 5:28\). Covetousness, pride, greed, and envy are all sins of the heart; even though they may not be apparent to anyone else, they are still sin (Romans 1:29; Mark 7:21\-22\). When we give in to the temptation to entertain such thoughts, they take root in our hearts and defile us (Matthew 15:18–19\). When we yield to temptation, we replace the fruit of the Spirit with the fruit of the flesh (Ephesians 5:9; Galatians 5:19\-23\). And, many times, what was first entertained as a thought becomes action (see James 1:15\).
The best defense against giving in to temptation is to flee at the first suggestion. Joseph is a great example of someone who did not allow temptation to become sin (Genesis 39:6–12\). Although tempted to sin sexually, he did not give the temptation time to take root. He used the legs God gave him and physically fled. Rather than stay in a potentially dangerous situation and try to talk, reason, justify, explain, or otherwise weaken his resolve, Joseph took off. The temptation was not sin for him because he dealt with it in a God\-honoring way. It could easily have become sin if Joseph had stayed around and tried to overcome the temptation in his own strength.
Romans 13:13\-14 (ESV) gives us a guideline for avoiding situations that can lead to temptation. "Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires." If we determine to "make no provision for the flesh," we will keep ourselves out of situations that may prove too tempting. When we put ourselves in situations where we know we will be tempted, we are asking for trouble. God promises to provide a "way of escape" when we are tempted (1 Corinthians 10:13\), but often that way is to avoid the situation altogether. “Flee the evil desires of youth” (2 Timothy 2:22\). Jesus taught us to pray, "Lead us not into temptation" (Luke 11:4\), but we have a responsibility to pay attention to the direction God is leading us and avoid temptation whenever we can.
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Who was Dagon in the Bible?
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Answer
Dagon was the chief deity of the [Philistines](Philistines.html), and the worship of this pagan god dates back the third millennium BC. The Ugaritic tablets, a main source of information on Canaanite mythology, seem to have Dagon as Baal’s father (www.britannica.com/topic/Baal\-ancient\-deity, accessed 6/10/24\). He was the fish god (*dag* in Hebrew means “fish”), and he was represented as a half\-man, half\-fish creature. This image furthered an evolutionary belief that both men and fish had evolved together from the primal waters. Dagon may also have been the provider of grain. So Dagon was similar to many other idols in that he personified natural forces that had supposedly produced all things.
There are three places where Dagon is mentioned in the Bible. The first mention is Judges 16:23, where we are told that Dagon was the god of the Philistines. The Philistines offered “a great sacrifice” to Dagon, believing that their idol had delivered Samson into their hands. First Chronicles 10:10 mentions a temple of Dagon in which the head of King Saul was fastened. Then, in 1 Samuel 5, Dagon is brought to humiliation by the True God of the Israelites.
What an interesting story is found in 1 Samuel 5! The Philistines had captured the [Ark of the Covenant](ark-of-the-covenant.html), and they “carried the ark into Dagon’s temple and set it beside Dagon. When the people of \[the city of] [Ashdod](Ashdod-in-the-Bible.html) rose early the next day, there was Dagon, fallen on his face on the ground before the ark of the Lord! They took Dagon and put him back in his place. But the following morning when they rose, there was Dagon, fallen on his face on the ground before the ark of the Lord! His head and hands had been broken off and were lying on the threshold; only his body remained. That is why to this day neither the priests of Dagon nor any others who enter Dagon’s temple at Ashdod step on the threshold. The Lord’s hand was heavy on the people of Ashdod and its vicinity; he brought devastation on them and afflicted them with tumors. When the people of Ashdod saw what was happening, they said, ‘The ark of the god of Israel must not stay here with us, because his hand is heavy on us and on Dagon our god’” (verses 2\-7\). Who says God does not have a sense of humor? This has to be one of the more funny passages in the entire Bible. For further reading, see 1 Samuel 6 for the account of the Philistines’ attempt to solve their dilemma—with golden rats and golden tumors (or, as some translations put it, “golden hemorrhoids”)!
Dagon figures into the story of [Jonah](life-Jonah.html), as well, although the deity is not mentioned by name in Jonah’s book. The Assyrians in Nineveh, to whom Jonah was sent as a missionary, worshiped Dagon and his female counterpart, the fish goddess Nanshe. Jonah, of course, did not go straight to Nineveh but had to be brought there via miraculous means. The transportation God provided for Jonah—a great fish—would have been full of meaning for the Ninevites. When Jonah arrived in their city, he made quite a splash, so to speak. He was a man who had been inside a *fish* for three days and directly deposited by a *fish* on dry land. The Ninevites, who worshiped a fish god, were duly impressed; they gave Jonah their attention and repented of their sin.
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What is the origin of sin?
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Answer
The age\-old question of where and how sin began has been explored and debated by some of the greatest minds of history, yet no one can give a completely definitive or satisfying answer. Some, quoting Isaiah 45:7, seek to make God the author of sin: "I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things" (KJV). However, the KJV’s word *evil*, from the original Hebrew *rah*, is better translated as “calamity.” The context of this passage concerns God’s sovereignty over natural disasters. God is sovereign over all things (Exodus 4:11\), but He is not the author of sin (1 John 1:5; cf. James 1:13\). He hates sin (Proverbs 8:13\). Moral evil originated with the creature, not the Creator.
John Calvin wrote, “The Lord had declared that ‘everything that he had made . . . was exceedingly good’ \[Genesis 1:31]. Whence, then comes this wickedness to man, that he should fall away from his God? Lest we should think it comes from creation, God had put His stamp of approval on what had come forth from himself. By his own evil intention, then, man corrupted the pure nature he had received from the Lord; and by his fall drew all his posterity with him into destruction. Accordingly, we should contemplate the evident cause of condemnation in the corrupt nature of humanity—which is closer to us—rather than seek a hidden and utterly incomprehensible cause in God’s predestination” \[*Institutes*, 3:23:8]. In other words, sin was not part of the original creation, nor was it decreed by the Creator’s will.
The first man, Adam, sinned, and his transgression spiraled mankind into sin, but this was not sin’s origin. Ezekiel 28:13\-15 speaks figuratively of Satan, who was originally created without flaw, as all things created by God were. Verse 15 gives us a hint as to the origin of sin: “You were blameless in your ways from the day you were created till wickedness was found in you.” Isaiah 14:12\-14 further indicates that Satan ([Lucifer](Lucifer-Satan.html)) sinned in his pride and his coveting of God’s throne. When he rebelled against God, Satan was ejected from heaven (Ezekiel 28:15\-17; cf. 1 Timothy 3:6\).
Which brings us to the question, how did evil manifest itself in a perfect creature? It may be good to mention that evil is not a created thing—it is not a creature and has no independent being. Also, evil has no standard as goodness does; it is a lack, a deficiency, a falling short of the standard of God’s perfect goodness. All sin, no matter how trivial it may seem, falls short of moral perfection. God is always consistent with His perfect nature (Deuteronomy 32:4\). All sin, therefore, must come from the creature, and the desire for evil comes from within the creature (James 1:14\-15\). Sin was “found” in Lucifer because of a choice that angel made to seek something other than what God had chosen for him. Any time we seek “other” than God’s choice, we sin.
To say sin originated within God’s creatures does not mean God was surprised or caught unaware by it. Although God did not bring about sin, He certainly *allowed* it or it would not exist, since God is sovereign over all things. It’s true that He could have prevented sin, but that would have meant stripping His creation of its free will (Daniel 4:17; cf. Psalm 33:10\-11\). All His ways are good. In Him is “no darkness at all” (1 John 1:5\), and He is right now working all things for His good pleasure (Romans 8:28; cf. Isaiah 46:9\-10\).
The mystery of evil and why God has allowed its reality with all of the suffering it causes may never be fully known in this world, but Scripture assures that evil is temporary. Once the culmination of God’s redemptive plan is complete, Jesus Christ will have destroyed the devil’s work forever (1 John 3:8\).
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Why is obedience to God important?
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Answer
Obedience to God proves our love for Him (1 John 5:2\-3\), demonstrates our faithfulness to Him (1 John 2:3\-6\), glorifies Him in the world (1 Peter 2:12\), and opens avenues of blessing for us (John 13:17\).
Faith is necessary to please God (Hebrews 11:6\), and if our faith is genuine and true, we will live a lifestyle characterized by righteousness, modeling the example set for us by Jesus Christ. We obey His commands, not because we *have* to, but because we *want* to, because we love Him. We are enabled to obey because, once we believe in Christ and are saved, we are remade. We are not the same people we once were. As Paul wrote in 2 Corinthians 5:17, “If anyone is in Christ, he is a new creation; the old has gone, the new has come!”
When we obey the Lord, we can live a life of joy, without shame, rooted deeply in the Lord and confident in our eternal hope. “Where the Spirit of the Lord is, there is freedom” (2 Corinthians 3:17\). Our obedience is actually part of our [assurance](assurance-salvation.html) that we truly know God (1 John 2:3\).
When God’s children obey their Heavenly Father, He is glorified. Jesus told us that the plan is for others to “see your good deeds and glorify your Father in heaven” (Matthew 5:16\). Of course, performing “good deeds” requires obedience to the One who calls us to good deeds. A Christian’s testimony of holiness is a strong witness that God is at work in the world.
“Blessed are all who fear the LORD, who walk in obedience to him” (Psalm 128:1\). The Bible often tells us that God blesses and rewards obedience. James 1:22\-25 says, “Do not merely listen to the word, and so deceive yourselves. Do what it says. . . . Whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do.” See also Psalm 119:1\-2\.
God is gracious. If we haven’t been living for Him, if we haven’t been following His commandments, if we’ve been living in and for the world, we can be transformed by the blood of Jesus Christ. We can ask God for forgiveness, and He will give it. And He will choose to forget the sin, just as if we had never committed it in the first place. God is glorified when He extends forgiveness, because it is written, “I will put my laws in their hearts, and I will write them on their minds. . . . Their sins and lawless acts I will remember no more” (Hebrews 10:16\-17\).
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Why is every sin ultimately a sin against God?
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Answer
Sin often harms another person, but, ultimately, all sin is against God. The Bible contains many references to people admitting, "I have sinned against God" (Exodus 10:16; Joshua 7:20; Judges 10:10\). Genesis 39:9 gives us a closer look at this. [Joseph](life-Joseph.html) was being tempted to commit adultery with Potiphar’s wife. In resisting her, he said, "My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God?" It is interesting that Joseph did not say that his sin would be against Potiphar. This isn’t to say that Potiphar would be unaffected. But Joseph’s greater loyalty was to God and His laws. It was God he did not want to offend.
David said something similar after he had sinned with Bathsheba (2 Samuel 11\). When confronted with his sin, David repented in great sorrow, saying to God, "Against You and You only have I sinned" (Psalm 51:4\). He had clearly sinned against Bathsheba and her husband, too, but it was the violation of God’s law that grieved David the most. God hates sin because it is the antithesis of His nature and because it harms us or someone else. By sinning against God, David had also hurt other people.
When someone commits a crime, the person who was harmed by the crime is *not* the one who punishes the criminal. Only the state can legally mete out punishment. It is the law that judges a person guilty or innocent, not the victim. It is the law that was violated. Regardless of the worthiness or innocence of the victim, all crimes are ultimately committed against the established law. If you rob your neighbor’s house, you have obviously wronged your neighbor, but it is not he who holds you accountable. It is the higher law you have violated. The state bears the responsibility to convict and punish you; your neighbor, although affected by your crime, defers to the state.
In the same way, all moral law begins with God. Because we were created in the image of God, we have His moral law written within our hearts (Genesis 1:27\). When Adam and Eve ate from the forbidden tree in the Garden of Eden, God said, “The man has now become like one of us, knowing good and evil” (Genesis 3:22\). At that time, no written law had been given, as far as we know. Yet God had clearly communicated His will to Adam and Eve, and they knew that they had sinned and ran to hide from God (Genesis 3:10\). Their shame after sinning was intuitive.
We also know intuitively when we have sinned. Sin is a perversion of God’s perfect design. We all bear the very image of God Himself, and when we sin, we mar that likeness. We were created to be mirrors of the glory of God (Ephesians 2:10; 4:24; Hebrews 2:7\). Sin is a big smudge on the mirror, and it diminishes the beauty and holiness we were designed to reflect. When we sin, we step outside the purpose for which we were created, thus violating God’s moral law, and we are accountable to Him for the trespass. Romans 3:23 says, "All have sinned and come short of the glory of God." Sin is anything that falls short of God’s plan. So, whether it harms us or someone else, every sin is ultimately against a holy God.
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What is the importance and value of group prayer?
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Answer
Group prayer among Christians is important and rewarding. It has been this way from the beginning of the church. In Acts 2, when the disciples by the power of the Spirit were preaching and thousands were being saved, the church had a plan, and they carried it out in community. “They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42, NASB). Group prayer was important in the early church as something that bound them together as they carried out the Great Commission.
In Acts 4:31 group prayer is noted again, “And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit, and began to speak the word of God with boldness.” God gave boldness to the whole group in their witness, in response to their prayer. They needed this power, as they were facing persecution.
In Acts 6:3\-4, “But select from among you, brethren, seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. But we will devote ourselves to prayer, and to the ministry of the word.” Prayer was one of the highest priorities of the church leadership.
The Holy Spirit is always praying in and through us “through wordless groans” (Romans 8:26\), and Jesus taught the importance of personal prayer in secret in the inner room (Matthew 6\). But group or [corporate prayer](corporate-prayer.html) has a place as well. Group prayer knits believers together and encourages the burdened. When a group of believers pray together, the result is unity, humility, thanksgiving, confession of sin, intercession, and discovery of God’s will.
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Is it allowable for a Christian to have a life partner without a civil marriage?
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Answer
There are several things to consider in this question. First of all, let’s define “Christian.” Many people assume they are Christians simply because they are not affiliated with any other religion. They go to church and agree with most of what the Bible says. However, the Bible defines a Christian as a disciple, or follower, of the Lord Jesus Christ (Acts 11:26\). A Christian is someone who has accepted the death, burial, and resurrection of the Lord Jesus Christ as the payment for his or her own sin (John 1:12; Acts 16:31\). A disciple of Christ has chosen to "deny himself, take up his cross daily, and follow" Jesus (Luke 9:23\). Therefore, whatever Jesus says to do through His Word, a Christian seeks to do. We do not become Christians by doing good things; but, because we are Christians, we want to obey Jesus in all things (Ephesians 2:8\-9; James 2:26\). In John 15:14, Jesus said, "You are my friends if you do what I command you."
So a Christian makes life choices based on what glorifies Jesus (1 Corinthians 10:31\). Better than asking whether a situation is "allowable" is asking "How will this honor my Lord?" God created marriage, and it is His definition we should use as our foundation. God defines marriage as a lifelong relationship in which a man leaves his father and mother and unites with his wife. The two become “one flesh,” and the union must not be dissolved by human will (Genesis 2:24; Mark 10:7\-9; Ephesians 5:31\). Malachi 2:14 tells us that one reason God hates divorce is that He is present when a couple takes the vows. Biblically, marriage is the joining of a man and a woman in a spiritual and physical covenant for life. That joining is cause for celebration and deserves our respect.
Some couples today, particularly among seniors, want to cohabit as “married” couples without being legally married. Often, this is done for some perceived financial benefit or for simplicity’s sake. Some of these couples undergo a religious ceremony in a church and consider themselves married before God. However, a couple seeking a "[spiritual marriage](spiritual-marriage.html)" while avoiding a legal marriage is seeking to escape the requirements of the law, and that causes a new set of problems for the Christian (Romans 13:1\-7\). If a senior couple believes it is God’s will for them to be together, they should marry in accordance with the laws of the land, and trust God for the finances.
There is no scriptural basis for a live\-in situation, even when the two involved intend to be monogamous for life. Intentions fail, and the lack of a real marriage commitment makes it easier to part ways. Without marriage, the relationship is sexually immoral and is condemned in Scripture (Galatians 5:19; Ephesians 5:3; 1 Thessalonians 4:2\). The term "life partner" has a tentative sound and a questionable history. It implies that the relationship is not legally or morally sanctioned and that it may not last. It bypasses the covenant that God created marriage to be. For a Christian couple, such a term would cast immediate suspicion on their reputation and, ultimately on Christ’s reputation. Any Christian couple considering a “life partnership” should ask, “How will our bypassing of traditional marriage glorify the Lord Jesus?”
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Is Jesus God in the flesh?
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Answer
Since Jesus’ conception by the Holy Spirit in the womb of the [virgin Mary](virgin-Mary.html) (Luke 1:26\-38\), the real identity of Jesus Christ has always been questioned by skeptics. It began with Mary’s fiancé, Joseph, who was afraid to marry her when she revealed that she was pregnant (Matthew 1:18\-24\). He took her as his wife only after the angel confirmed to him that the child she carried was the Son of God.
Hundreds of years before the birth of Christ, the prophet Isaiah foretold the coming of God’s Son: "For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" (Isaiah 9:6\). When the angel spoke to Joseph and announced the impending birth of Jesus, he alluded to Isaiah’s prophecy: "The virgin will conceive and give birth to a son, and they will call him [Immanuel](Immanuel-Jesus.html) (which means ‘God with us’)" (Matthew 1:23\). This did not mean they were to name the baby Immanuel; it meant that "God with us" was the baby’s identity. Jesus was God coming in the flesh to dwell with man.
Jesus Himself understood the speculation about His identity. He asked His disciples, "Who do people say that I am?" (Matthew 16:13; Mark 8:27\). The answers varied, as they do today. Then Jesus asked a more pressing question: "[Who do you say that I am?](who-do-you-say-that-I-am.html)" (Matthew 16:15\). Peter gave the right answer: "You are the Christ, the Son of the living God" (Matthew 16:16\). Jesus affirmed the truth of Peter’s answer and promised that, upon that truth, He would build His church (Matthew 16:18\).
The true nature and identity of Jesus Christ has eternal significance. Every person must answer the question Jesus asked His disciples: "Who do you say that I am?"
He gave us the correct answer in many ways. In John 14:9\-10, Jesus said, "Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work."
The Bible is clear about the divine nature of the Lord Jesus Christ (see John 1:1\-14\). Philippians 2:6\-7 says that, although Jesus was "in very nature God, He did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness." Colossians 2:9 says, “In Christ all the fullness of the Deity lives in bodily form.”
Jesus is fully God and fully man, and the fact of His [incarnation](incarnation-of-Christ.html) is of utmost importance. He lived a human life but did not possess a sin nature as we do. He was tempted but never sinned (Hebrews 2:14\-18; 4:15\). Sin entered the world through Adam, and Adam’s sinful nature has been transferred to every baby born into the world (Romans 5:12\)—except for Jesus. Because Jesus did not have a human father, He did not inherit a sin nature. He possessed the divine nature from His Heavenly Father.
Jesus had to meet all the requirements of a holy God before He could be an acceptable sacrifice for our sin (John 8:29; Hebrews 9:14\). He had to fulfill over three hundred prophecies about the Messiah that God, through the prophets, had foretold (Matthew 4:13\-14; Luke 22:37; Isaiah 53; Micah 5:2\).
Since the fall of man (Genesis 3:21\-23\), the only way to be made right with God has been the blood of an innocent sacrifice (Leviticus 9:2; Numbers 28:19; Deuteronomy 15:21; Hebrews 9:22\). Jesus was the final, perfect sacrifice that satisfied forever God’s wrath against sin (Hebrews 10:14\). His divine nature made Him fit for the work of Redeemer; His human body allowed Him to shed the blood necessary to redeem. No human being with a sin nature could pay such a debt. No one else could meet the requirements to become the sacrifice for the sins of the whole world (Matthew 26:28; 1 John 2:2\). If Jesus were merely a good man as some claim, then He had a sin nature and was not perfect. In that case, His death and resurrection would have no power to save anyone.
Because Jesus was God in the flesh, He alone could pay the debt we owed to God. His victory over death and the grave won the victory for everyone who puts their trust in Him (John 1:12; 1 Corinthians 15:3\-4, 17\).
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What does it mean that the Word became flesh (John 1:14)?
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Answer
The term *word* is used in different ways in the Bible. In the New Testament, there are two Greek words translated "word": *rhema* and *logos*. They have slightly different meanings. *Rhema* usually means “a spoken word.” For example, in Luke 1:38, when the angel told Mary that she would be the mother of God’s Son, Mary replied, "Behold, I am the servant of the Lord; let it be to me according to your word \[*rhema*].”
*Logos*, however, has a broader, more philosophical meaning. This is the term used in John 1\. It usually implies a total message, and is used mostly in reference to God’s message to mankind. For example, Luke 4:32 says that, when Jesus taught the people, "they were amazed at his teaching, because his words \[*logos*] had authority." The people were amazed not merely by the particular words Jesus chose but by His total message.
"The Word" (*Logos*) in John 1 is referring to Jesus. Jesus is the total Message—everything that God wants to communicate to man. The first chapter of John gives us a glimpse inside the Father/Son relationship before Jesus came to earth in human form. He preexisted with the Father (verse 1\), He was involved in the creation of everything (verse 3\), and He is the "light of all mankind" (verse 4\). The Word (Jesus) is the full embodiment of all that is God (Colossians 1:19; 2:9; John 14:9\). But God the Father is Spirit. He is invisible to the human eye. The message of love and redemption that God spoke through the prophets had gone unheeded for centuries (Ezekiel 22:26; Matthew 23:37\). People found it easy to disregard the message of an invisible God and continued in their sin and rebellion. So the Message became flesh, took on human form, and came to dwell among us (Matthew 1:23; Romans 8:3; Philippians 2:5–11\).
The Greeks used the word *logos* to refer to one’s “mind,” “reason,” or “wisdom.” John used this Greek concept to communicate the fact that Jesus, the Second Person of the Trinity, is the self\-expression of God to the world. In the Old Testament, the word of God brought the universe into existence (Psalm 33:6\) and saved the needy (Psalm 107:20\). In chapter 1 of his Gospel, John is appealing to both Jew and Gentile to receive the eternal Christ.
Jesus told a parable in Luke 20:9–16 to explain why the Word had to become flesh. “A man planted a vineyard, rented it to some farmers and went away for a long time. At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty\-handed. He sent another servant, but that one also they beat and treated shamefully and sent away empty\-handed. He sent still a third, and they wounded him and threw him out.
“Then the owner of the vineyard said, ‘What shall I do? I will send my son, whom I love; perhaps they will respect him.’ But when the tenants saw him, they talked the matter over. ‘This is the heir,’ they said. ‘Let’s kill him, and the inheritance will be ours.’ So they threw him out of the vineyard and killed him. What then will the owner of the vineyard do to them? He will come and kill those tenants and give the vineyard to others.”
In this parable, Jesus was reminding the Jewish leaders that they had rejected the prophets and were now rejecting the Son. The Logos, the Word of God, was now going to be offered to everyone, not just the Jews (John 10:16; Galatians 2:28; Colossians 3:11\). Because the Word became flesh, we have a high priest who is able to empathize with our weaknesses, one who has been tempted in every way, just as we are—yet He did not sin (Hebrews 4:15\).
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How can I stop having negative thoughts?
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Answer
Chronic negative thinking, depression, anxiety, and similar disorders are on the rise all over the world. According to the Anxiety and Depression Association of America, 40 million adults in the U.S. are affected, which is nearly 20 percent of the population ([https://adaa.org/about\-adaa/press\-room/facts\-statistics](https://adaa.org/about-adaa/press-room/facts-statistics), accessed 1/29/21\). Of that number, many are professing Christians.
Fear seems to be a root cause of many of these problems. It’s no wonder people are fearful in a world where it appears nothing is reliable. It can be quite disturbing for a person to realize almost everything in life is ultimately out of his control—from the weather to his bank account balance. All the things people rely on for their security will sooner or later fail them. But the Christian who confesses the sovereignty of an Almighty God who works all things for his good (Romans 8:28\) has the antidote to negative thinking.
When a Christian’s thinking is primarily negative, anxious, or doubtful, and there's no underlying physiological cause affecting brain chemistry, it’s likely a sign of a lack of faith. The author of Hebrews states, “Without faith it is impossible to please God” (Hebrews 11:6\), and, according to Proverbs 29:25, fear is a trap but trust in the Lord keeps a man safe. Jesus, when boating with His disciples during a terrible storm, asked them, “You of little faith, why are you so afraid?” (Matthew 8:26\). Those who struggle with negative thinking should do the same thing they would do with any other sin—confess it (agree with God that negative thinking is wrong because it reveals a lack of trust) and make every effort to change the behavior.
[Prayer](daily-prayer.html) is a key part of overcoming negativity. Jesus taught that prayer should include praise to the Father and a focus on His holiness (Matthew 6:9; see also Psalm 95:2\). As we pray “with thanksgiving” (Philippians 4:6\), we focus on the blessings we have received and leave no room for negative thoughts. The Holy Spirit will be faithful to help the repentant believer overcome negative thinking (Matthew 7:7–11\).
Daily Bible reading, particularly studies that focus on the promises of God, are of great help in overcoming negative thinking. It’s helpful to remember that, no matter how dismal the present circumstances, Christians have been promised God’s love and victory in Christ (Romans 8:37–39; 2 Corinthians 2:14\).
The Scriptures are bursting with admonitions from God to His people to overcome fear and doubt—over 350 commands to “fear not.” As a matter of fact, the one verbal encouragement Jesus gives more than any other is a call to fearless living (e.g., Matthew 6:25; 9:2; 10:28; 10:31\).
The struggle against negative thinking is a battle for the mind. The apostle Paul tells believers what to think about: things that are true, noble, right, pure, lovely, admirable, excellent and praiseworthy (Philippians 4:8\). Besides defining what thoughts should fill our minds, this text implicitly teaches that we can control what we think about. When a negative thought comes, the thinker who has the mind of Christ (1 Corinthians 2:16\) has the ability to push it out of the mind and replace it with godly thoughts. This takes practice, but with persistence, it gets easier. Christians must think about what they’re thinking about and not allow their minds to have free rein. In our spiritual warfare, we’ve been given the helmet of salvation—[spiritual armor](full-armor-of-God.html) for the *mind*.
As long as Christians live in a fearful, stressful world, negative thoughts will come. We have the option of either stamping out those thoughts or nurturing them. The good news is, negative thoughts can be replaced with positive ones, and the more that godly substitution takes place, the more peace and joy we can experience.
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What does it mean that we live in a fallen world?
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Answer
The word *fallen* is used in the Bible to describe someone or something spiritually and morally degraded. Israel is described as “fallen” (Amos 5:2\), as are angels (Isaiah 14:12; Revelation 12:4\) and the glory of mankind (1 Peter 1:24\). Each of these has *fallen away* from the heights of God’s good will for them, *fallen into* sin, and therefore *fallen under* the just wrath of God. Those in a fallen state suffer the degrading and deadly spiritual, moral, and social consequences of sinfulness.
Several Bible passages speak of this kind of downfall: 1 Corinthians 10:12 warns Christ’s followers, “So, if you think you are standing firm, be careful that you don’t fall!” Falling into sin is the opposite of growing up in righteousness. In Revelation 2:5, Jesus speaks to the church of Ephesus, which had left its first love: “Remember therefore from where you have fallen; repent, and do the works you did at first” (ESV).
The whole world of mankind has fallen:
• from friendship with God into proud estrangement from Him and enmity with Him; this leaves us diseased and dying in every part of our personalities and bodies (Genesis 2:16; 3:2\-19; Exodus 15:26; Deuteronomy 30:15–20\)
• from our full reflection of His likeness into shattered, distorted images, suffering the results of our brokenness (Genesis 6:5; Matthew 15:19; Romans 1:14—2:16; Romans 3:9–20\)
• from joyful obedience to God’s rules so as to fulfill His superlative design for our lives into lawless rebellion and constant frustration and warfare at every level of society (Genesis 3:14–16; James 4:1–10\)
• from the beauty, tranquility, and vitality of godly family life into a cesspool of sexual\-identify confusion, domestic strife, and aimlessness (Genesis 3:16; Romans 1:14—2:16; Galatians 5:19–21\)
• from dominion as trustees of God’s world into a selfish exploitation of the land and the resulting ecological disaster (Genesis 3:17–19; Ecclesiastes 5:8–17; Haggai 1:6\)
• from knowledge of God’s enlightening truth into the darkness of ignorance and the confusion of depraved minds (Genesis 2:17; Proverbs 1—31; Judges 1—21; Romans 1:28\)
To live in a fallen world means we struggle with sin on a daily basis. We experience heartache and pain. We witness natural disasters and staggering loss. Injustice, inhumanity, and falsehood seem to hold sway. Discord and trouble are commonplace. None of this was God’s original plan for humanity. We fell from our original position in the Garden of Eden. We now live in a fallen world, and all creation “groans” under the consequences of our sin (Romans 8:22\).
The good news is that God does not intend His world to forever groan. Through Jesus Christ, God is repairing His creation:
• restoring friendship with Himself in Jesus Christ, giving us eternal life (John 10:10; 15:15; Romans 3:21–31; 5:1–11; 6:1–14; 8:1–4; 8:22–23; 1 Corinthians 15:26; Ephesians 1:3—2:22; Colossians 1:15–22\)
• restoring the reflection of God’s likeness in Jesus Christ (Romans 8:28–32; 1 Corinthians 6:11\)
• restoring His rules for a fulfilling life in Jesus Christ, resulting in true peace and prosperity (Matthew 5—7; Ephesians 5:15–21; James 2:8\)
• restoring His design for the family through Jesus Christ (Luke 1:17; 1 Corinthians 6:11; Ephesians 5:21—6:4; Colossians 3:18–21\)
• restoring man’s proper dominion in caring for God’s world (Romans 8:18–21\)
Jesus Christ has promised to return, and when He comes back, He will finish setting everything right forever (Isaiah 2:2–4; 25:6–9; 65:17–25; Revelation 20—22\). Don’t miss God’s final invitation to all fallen people: “Come!” (Revelation 22:17\). All who come to God by faith in Jesus Christ will be restored.
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Knowing Jesus vs. knowing about Jesus—what is the difference?
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Answer
Fan sites and magazines help us answer this question. Adoring fans of movie, TV, music, or sports stars spend money and time obtaining information, photos, and tidbits about their favorite stars. After poring over such material, the fans feel as if they really know their heroes. But do they? They may know certain facts about their chosen hero. They may be able to cite birth date, favorite color, and childhood pets, but, if they were to meet that person face to face, what would the hero say? Does the fan really know the hero?
Jesus responded to this question in Matthew 7:21–23: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’" There were people in Jesus’ day who thought they were friends of His because they knew the Law, made strict rules for themselves (and for others), and listened to His teaching. They followed Him, applauded the miracles, and liked some of what He said. But Jesus calls them “evildoers” and states, “I never knew you.”
Today there are thousands who know about Jesus—that is, they know some facts about Him, they might commit some Bible verses to memory, and perhaps they even attend church. But they have never allowed the facts to become their personal reality. They hold knowledge in their heads without allowing the truth to penetrate their hearts. Jesus explained the problem: “These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules" (Matthew 15:8–9; Mark 7:6\).
It can be easy to substitute religion for a real relationship with Jesus. We often think that, if we are doing “Christian things,” that’s all that counts. We can appreciate the facts of Jesus’ death and resurrection, but until we have made Him our Lord, the facts do us no good (John 3:16–18; Acts 10:43; Romans 10:9\). There is a difference between intellectual assent and saving faith. Knowing Jesus means we have accepted His sacrifice on our behalf (2 Corinthians 5:21\). We ask Him to be the Lord of our lives (John 1:12; Acts 2:21\). We identify with Him in His death and consider our old selves to have died with Him (Colossians 3:3; Romans 6:2, 5; Galatians 6:14; 2:20\). We accept His forgiveness and cleansing from sin and seek to know Him in intimate fellowship through His Holy Spirit (John 17:3; Philippians 3:10; 1 John 2:27\).
When we repent of our sin and surrender our lives to Him, Jesus gives us the Holy Spirit (Acts 2:38; John 14:26; 16:13\). The Holy Spirit comes to live inside us, changing us forever (1 Corinthians 6:19; 1 John 3:9\). The facts we know about Jesus come alive as we get to know Him personally. Let’s say you’ve read that your favorite movie star has green eyes and a dimple in her chin. Those traits are merely facts on paper until you meet her face to face. Then, suddenly, those green eyes are looking at you, and the dimple springs to her chin when she smiles. She tells you about her day, her fears, and her inner thoughts. You may recall that you had heard those facts before, but now you are experiencing them. You knew about her before, but now you know her. The abstract has become concrete. Things you thought you knew start to make sense as you enter into a relationship.
Jesus is a Person. To know Him is to enter into a relationship. The greatest commandment is to "love the Lord your God with all your heart, soul, mind, and strength" (Matthew 22:37; Mark 12:30; Luke 10:27\). It’s hard to love someone you don’t know. Loving Him starts with surrendering to His plan for your life. That’s what it means to make Him Lord (Matthew 6:33; Romans 10:9–10; Psalm 16:8\). The nature of God is so vast and complex that no human being can fully know everything there is to know about Him. But life is about continually seeking Him, learning more about Him, and enjoying His fellowship (Jeremiah 29:13; Philippians 3:8\).
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Who are the Hutterites, and what do they believe?
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Answer
The Hutterites, or Hutterian Brethren, are a communal, pacifist Christian sect who live mainly in Southern Canada and the Northern United States. There are approximately 49,000 Hutterites (as of 2011\), living in 483 colonies (as of 2004\). Since coming to the New World from the Ukraine in the 1870s, the Hutterites have sustained themselves mainly through agriculture, although they are beginning to return to manufactured goods out of economic necessity.
The history of the Hutterites is intertwined with the Protestant Reformation. As [Anabaptists](Anabaptists.html), the Hutterites share common roots with the [Mennonites](Mennonite-beliefs.html) and the [Amish](Amish-beliefs.html). The group takes its name from Jakob Hutter, a Moravian Anabaptist pastor who was martyred in 1536 by King Ferdinand I of the [Holy Roman Empire](Holy-Roman-Empire.html). Hutter’s followers emerged as the only fully communal representatives of the Anabaptist movement.
The Hutterites firmly hold to believer’s baptism for adults, pacifism, and living completely separate from the world.
The Hutterites practice communal living, where everyone puts their output “in” and takes “out” just what they need. In a colony, each family has an individual dwelling, usually including a yard, and household goods, but the buildings, equipment, land, and all monetary or material gain belong to the colony as a whole. The size of a colony is 100 people, on average. This number could represent as few as nine or ten families because of the large number of children per family. Hutterites base their social format on the facts that Jesus and His disciples shared a common moneybag (John 13:29\) and that the early church in Jerusalem held everything in common (Acts 2:44\-47 and 4:32\-35\).
Partly because of their pacifism and beliefs about baptism, and partly because of various European wars, the Hutterites have been forced to move a great deal since their founding in 1528 in the Tyrol province of Austria. Within a hundred years of Hutter’s death, the entire sect had been forced out of Moravia. From there, they spent time in Transylvania and Slovakia, then spent a short three years in Wallachia, a region of modern\-day Romania, until the Russian government invited them to the Ukraine in 1770\. One hundred years later, the group of 800—a small number compared to the 20,000 once living in Tyrol—had to leave when their military exemption was rescinded. The Hutterites proceeded to abandon Europe altogether, founding three colonies in the then\-U.S. territory of South Dakota from 1874–77\. This was not to be their last migration, however, as the U.S. also rescinded their military exemption for a time, beginning in 1918\. Although some Hutterites slowly returned to the U.S., most now live in Canada.
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What is Kwanzaa?
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Answer
Kwanzaa is an African\-American holiday created in 1966 by Dr. Maulana Karenga, professor and chair of African Studies at California State University, Long Beach. Kwanzaa is celebrated from December 26 to January 1\. Karenga’s original concept was to provide African\-Americans with a time to focus on the cultural heritage and values of Africa and to provide an alternative to [Christmas](Christmas-true-meaning.html). Karenga drew from a number of different African harvest festivals, Black Nationalist ideology, and other cultural influences to create the seven “Nguzo Saba,” or principles of African heritage. Each of these principles is represented by a physical symbol, one for each day of Kwanzaa.
Once the holiday began gaining traction among a wider African\-American audience, Karenga altered his official stance that Kwanzaa was to be seen as a replacement for Christmas and invited black Americans of all faiths to participate in addition to their various wintertime religious holidays. Karenga notes the difference between “spirituality” and “organized religion” as the difference between Kwanzaa and holidays such as Christmas and [Hanukkah](Hanukkah-Christian.html).
Considering this background, how should Christians respond to Kwanzaa? This is admittedly a difficult issue both spiritually and culturally, and it should be handled with much prayer. The African\-American community has struggled to establish a cultural identity, so taking a few days of the year to focus on African heritage and promote a sense of connectedness with the past certainly could be a worthwhile endeavor. At the same time, we should be aware of the specific values taught during Kwanzaa. Some of these are indeed traditional African values, but some are more related to Black Nationalist or even supremacist ideology. Any ideology that conflicts with the biblical teaching of the equal value of every race must be rejected. In addition, Kwanzaa’s emphasis on an undefined “spirituality” is certainly not acceptable to the Christian understanding of Jesus Christ as the object of faith and Lord of life.
Ultimately, there are a number of ideas inherent in Karenga’s prescription for Kwanzaa that are at odds with Christian belief. Whether the holiday should be avoided altogether or significantly altered by Christians who observe it is a matter for serious consideration and prayer.
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Why did Jesus choose the wedding at Cana for His first miracle?
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Answer
There is no way to know for certain why Jesus chose a wedding in Cana to perform His first miracle (John 2:1–11\). We can hypothesize, however, and we have some Old Testament prophecies to help us piece together some possibilities.
It seems that Jesus’ family had close connections to the event in Cana. The fact that Jesus’ mother, Mary, is concerned with the lack of wine (John 2:3\) suggests that she was involved in the planning and organization of the wedding. The fact that after the wedding Jesus’ brothers travel with Him to Capernaum (John 2:13\) indicates that Jesus’ whole family was present for the wedding. Could the wedding have been that of a relative of Jesus or a family friend? It is quite possible. Such a connection would explain Jesus’ presence at the wedding but not His decision to perform His first miracle there.
One consideration is that of honor. In those days, family honor was of vital importance. Weddings usually lasted for seven days, during which time food and wine supplied by the bride’s and groom’s families flowed freely. To run out of either implied a thoughtless or impoverished host. Running out of wine would bring dishonor upon the family name. As a personal favor, Mary turned to her divine Son for help. Her family was about to be shamed in the community, and she knew her Son could do something about it.
Jesus’ earthly ministry had begun at His baptism by John the Baptist (Matthew 3:16–17; Mark 1:9–12\). The wedding occurred over a month later after Jesus had gathered about half of His disciples (John 1:43\). Although He had never performed a miracle in public, it was time to demonstrate who He was.
It is interesting that the quality of [wine](Jesus-water-wine.html) He supplied was superior to anything that had been served thus far (John 2:10\). The quality of the wine stunned the host. The miracle made a strong impression on Jesus’ new disciples, teaching them from the start that He could take care of them (Isaiah 46:4; Matthew 6:8\).
Jesus’ creation of wine may be significant, prophetically. Jeremiah had foretold that in the Messianic age “they will rejoice in the bounty of the LORD—the grain, the new wine . . .” (Jeremiah 31:12\). Amos said that Israel “will plant vineyards and drink their wine” (Amos 9:14\). The association of the Messiah with a time of plenty—including freely flowing wine—makes Jesus’ first miraculous sign all the more meaningful.
The fact that the miracle was performed at a wedding is also significant. By His attendance, Jesus places His stamp of approval on the marriage covenant, and with His miracle He shows from whence the blessings in a marriage spring. The love and joy inherent in a wedding ceremony are also characteristic of the ministry of Christ, who came into this world because of love (John 3:16\) and brought joy to all who believe (Luke 2:10\). Also, Jesus may have chosen this family situation to perform this miracle because it is something everyone in every culture can relate to. An ordinary setting became the showcase for His supernatural power. Perhaps that is another lesson He wants us to learn from it. He wants to do something supernatural in the everyday events of our lives, as well.
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Is it wrong to want to be famous?
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Answer
In our age of celebrity, the pull toward fame can feel overwhelming. The famous seem to have it all, and we sometimes find ourselves coveting what they have (or appear to have). When we evaluate whether a desire is right or wrong, we have to look at our motivation. First Corinthians 10:31 says, "So whether you eat or drink or whatever you do, do it all for the glory of God." That instruction is our gold standard for evaluating our own motives. We can look at any desire and ask ourselves, "Do I want this for God’s glory or for my own?" It’s easy to tell ourselves that we could glorify God more by being famous. wouldn’t more people listen to our message if we had a bigger platform?
Jesus gives us a great example in John 6\. He had just fed over 5,000 people, healed the sick, and performed other miracles. The people were thrilled. They believed He was the One who would finally deliver them from the oppression of Roman rule. Jesus’ fame was at its peak, and the crowds were ready to crown Him king. But verse 15 says, "Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself."
Imagine the situation. Jesus had the opportunity to be catapulted to fame and fortune. A certain logic says that, if Jesus were famous, powerful, and wealthy, then people would take more notice of His message. If He were king, He could glorify God even more. That makes sense from an earthly perspective, but Jesus said “no” to the coronation. It wasn’t God’s plan, so Jesus chose the harder way. Jesus’ goal in everything He did was to seek the will of His Father and to do it (John 4:34; 8:29; Luke 22:42\). He said in John 8:50, "I am not seeking glory for myself." Since Jesus is our model, that must be our goal, too.
Some people have a worldwide platform with which to glorify God. Others serve Him in seeming obscurity. Both are equal in importance in God’s kingdom (Matthew 5:19; 25:14–15\). A desire for fame is not wrong in itself, if we want it for the right reasons. Most of us wouldn’t have the proper motivation. If we are honest, our desire for fame is to glorify ourselves (James 4:3; 1 Timothy 6:9\). But God’s ways are not our ways (Isaiah 55:8–9\). He chooses the humble to accomplish things of eternal value. He chooses simple truths to confuse those who think they are wise (1 Corinthians 1:27–28\). He does it all so that “no flesh should glory in his presence” (1 Corinthians 1:29\). That should be our heart’s cry to Him: "Lord, let my flesh never glory in Your presence."
When we make it our goal to keep our hearts humble before the Lord, He promises to exalt us in His way, in His time (James 4:10; 1 Peter 5:6\). If He can better use us by making us famous, then fame will come our way. But fame brings its own challenges. Many famous people warn that fame is not all it appears to be. There are headaches and heartaches that come with fame that many cannot handle. God wants the very best for each of His children. When we seek His fame over ours, we can trust that He will direct us into the path He has chosen for us (Psalm 37:4; Proverbs 3:5–6\). His path, unlike the world’s, includes rewards that last for all eternity (Matthew 6:4; Luke 6:35; Ephesians 6:8; Proverbs 19:17\).
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What does the Bible say about burnout?
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Answer
Anyone who has experienced burnout knows it is not something he ever wants to experience again. Burnout is commonly described as an exhausted state in which a person loses interest in a particular activity and even in life in general. Burnout is a state of emotional, physical, social, and spiritual exhaustion. It can lead to diminished health, social withdrawal, depression, and a spiritual malaise. Many times, burnout is the result of an extended period of exertion at a particular task (generally with no obvious payoff or end in sight) or the carrying of too many burdens (such as borne by those in the helping professions or those in positions of authority, among others). Burnout can be common among those in high\-stress jobs who feel forced to please an earthly master in order to maintain their job and continue to provide for their families. The god of money reigns in Western culture, and his demands often lead to burnout. Christians are not immune to the demands of economic realities or to experiencing fear of failing to meet those demands. Unfortunately, burnout can also be common among those in vocational Christian ministry and those highly involved in their churches. In these cases people sometimes feel compelled to serve the god of productivity and works. Burnout can happen anywhere. It is the result of overwhelming demands or responsibilities, either placed on us by others or by ourselves, that we simply cannot bear. So what does the Bible say about burnout?
Jesus said, "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\). The ultimate solution for those currently experiencing burnout is to find refreshment in Christ. For those with a particularly high level of burnout, this refreshment may include obtaining medical support and drastically altering their life activities. Others may find refreshment through seeing a counselor. Reading encouraging Scriptures (such as Romans 8, John 15, or Psalm 139\) can be very life\-giving. Even simple activities like cooking, going for a walk, playing with the kids, or watching a funny show can be restorative.
**The prevention plan for burnout is to rest in Jesus and follow His direction for life.**
Burnout is often the result of self\-reliance. The self\-reliant take upon themselves the role of savior rather than trusting God to accomplish His own will. They begin to see every need as their call, rather than asking for God’s wisdom and direction. This can play out in a ministry setting when a pastor attempts to do the work of the entire Body of Christ, in a business setting when someone forces a certain plan or project, in a family setting when a parent takes responsibility for the success and happiness of a child, and in numerous other settings.
Another cause of burnout is a lack of self\-care. Those who do not take care of themselves fail to understand how much God values them. They fail to accept His rest and His love for them, instead martyring themselves on the altar of pleasing others. They may sacrifice sleep, nourish their bodies poorly, over\-extend their schedules, or neglect their needs in other ways. Whether it’s a lack of self\-care or an insistence on self\-reliance, burnout stems from a lack of understanding of the character of God and His expectations for our lives.
Work is part of the human calling (Genesis 1:28; 2:15; Colossians 3:23; 2 Thessalonians 3:10\). Generativity is a portion of what gives our lives a sense of meaning and purpose. Christians are also expected to be self\-sacrificial, at times giving beyond themselves. However, nowhere in the Bible does God equate our acceptability or our identity with our work. And nowhere does God command or condone working so hard that we become burned out. Rather, our work is to be energized by Him. He demonstrated the importance of rest on the seventh day of creation and with the Sabbath command (Genesis 2:2\-3; Exodus 20:8\-11; Mark 2:27\). After one particularly busy time, Jesus invited His disciples away from the crowds for a time of rest (Mark 6:31\). Jesus said to come to Him with our burdens and take His yoke instead. He also gave us the Holy Spirit who can give us discernment in what tasks to say "yes" to.
Moses would have burned out, but for the wise counsel of his father\-in\-law, Jethro. The story is found in Exodus 18:14\-23\. Moses thought he was doing the will of God by sitting as judge and hearing the people’s cases. However, Jethro rightly recognized that this was not a job for one man to handle alone. Eventually, Moses would burn out, and the people would be left unsatisfied. To avoid burnout, Moses had to accept that not every need was meant to be filled by him. God charged Moses with leadership, not with performing every duty. Jethro advised Moses to delegate the task of judging the nation to other trustworthy men. That way, the people were provided justice, others had an opportunity to participate in God’s plan, and Moses’ need for personal care was met.
The apostles in the early church also wisely delegated some tasks in Acts 6:1\-6 when they appointed deacons to help bear the burden of the ministry to the church. Jesus provides rest for our souls and boundaries for our schedules. He also gives us a community to help carry out the work He has prepared for us. The Body of Christ is meant to function as a whole, each member helping carry the others' burdens, and all resting in Christ (Galatians 6:2; Ephesians 4:16; Romans 12:6\-8; 1 Corinthians 12:7, 27; Hebrews 4:9\-11\).
The author of Hebrews wrote, "And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart" (Hebrews 12:1b\-3\). To persevere—to continue in our calling without burning out—we must remain focused on Jesus. Or, to use another metaphor, we must stay connected to the Vine (John 15:1\-17\). This is good biblical and psychological advice. In some studies, avoiding burnout has been linked with spiritual well\-being. The better we feel spiritually, the less likely we are to experience burnout. When we are in vibrant relationship with God and receiving our fill from Him, we are less likely to push the boundaries God has set for us or to work ourselves beyond what He would ask. We are more apt to recognize what God is calling us to do and what He is *not* calling us to do. God equips us for what He calls us to (Hebrews 13:20\-21; Ephesians 2:10\). When God continually fills our spirit, it is impossible to dry up and burn out.
But what does relying on Jesus look like practically? It will be different for each person. For some it will mean examining their own hearts and removing the idols of self\-reliance. For others it will be challenging their trust in God by learning to say "no." For some it will mean consulting with God before saying "yes." For others, it will mean being more intentional about self\-care. Self\-care implies not only caring for one’s body as the temple of the Holy Spirit (1 Corinthians 6:19\-20\) by getting proper exercise, sleep, and nutrition; it also means taking time to laugh, to engage in hobbies, to be with friends, to be alone, to go for a hike, to soak in a bath, to read a book, to journal, in essence to actually enjoy those things that God has made to be life\-giving to you. Taking steps to rely on Jesus may have very real consequences. Often when we first begin to set boundaries, such as those required in order to avoid burnout, some of those around us do not respond well. When a person is used to your continual "yes," he may not know how to handle a "no." Employers, families, and fellow church members may not understand what you are doing. You may even suffer the loss of relationships, but you may also find yourself engaging in even richer relationships and truly enjoying the activities of life. When we are following God, we can trust that He is faithful to provide for our needs (Matthew 6:33\). God has designed us and He knows what is best for us. When we rely on Him, we can trust Him to make our paths straight (Proverbs 3:5\-6\). It takes wisdom, discernment, and faith to live within God’s parameters, but it is there that we find true life.
We recover from burnout by entering God’s rest. We avoid burnout the next time by staying in tune with God’s specific direction for our lives. That means we consult Him about our schedules, we take time to care for ourselves, and we learn to depend on His strength to carry out our duties. Our identity is not drawn from the tasks we accomplish but from our relationship with Jesus. We do the work He calls us to, and we do it with all our hearts, but we do not go beyond the limits He has set. We accept help from others because God has called us to community. We accept His rest because it is the gracious gift of a loving and wise Father. God is more interested in our relationship with Him than He is in our work (Hosea 6:6\). There is nothing spiritual about "burning out for Jesus."
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What is the all-seeing eye?
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Answer
There are many cultural, religious, philosophical, and cultic uses of the symbol of the “all\-seeing eye,” which is also called the “Eye of Providence.” Some suggest that the all\-seeing eye is based on the “Eye of Horus” from ancient Egypt, although similarity in symbolism does not necessarily connote similar meaning. The basic representation is that of a lidded eye with “glory,” or beams, emanating from it in all directions. The European Christian version also includes a triangular frame around the eye. Generally speaking, the all\-seeing eye is a symbol of an omniscient entity—usually a deity—that can see all.
Most Americans are familiar with the all\-seeing eye because it appears on the reverse of the dollar bill. There, as part of what is labeled “The Great Seal,” the Eye of Providence appears as the capstone of an unfinished pyramid. The base of the pyramid is inscribed with “1776” in Roman numerals. Beneath the pyramid is a banner reading “*Novus Ordo Seclorum*” (Latin for “New Order of the Ages”). Above the pyramid are the words “*Annuit Cœptis*” (Latin for “Favors Undertakings”). The idea on the Great Seal, then, is that the Eye of Providence has shown favor to America in its founding of a new era of history.
As a symbol, the all\-seeing eye is found throughout the world from the Kazan Cathedral in St. Petersburg, Russia, to hieroglyphic texts. It is used as a talisman or protective charm in many cultures, particularly those which subscribe to the existence of the “[evil eye](evil-eye.html),” against which the “all\-seeing eye” is believed to protect. In Mexico, the *ojo de venado* is a shamanic amulet used in this fashion. Although the symbol itself is not used in [Buddhism](buddhism.html), Buddha is referred to as the “eye of the world” in certain Buddhist texts.
In popular culture, J. R. R. Tolkien’s character Sauron in *The Lord of the Rings* is referred to as the Red Eye, the Lidless Eye, and the Great Eye. Peter Jackson’s depiction of Sauron in his [*Lord of the Rings*](Lord-of-the-Rings.html) film trilogy is that of a fiery eye that watches all of Middle Earth. Such a depiction is easily confused with a twisted use of the “all\-seeing eye” mythology. The film industry has also given us *National Treasure*, in which the “all\-seeing eye” was supposedly used as a symbol of [Free Masonry](free-masonry.html) by America’s Founding Fathers. However, the use of the eye in an unfinished pyramid was never a Masonic symbol, and the all\-seeing eye was not used in Free Masonry until 1797, years after the design for the Great Seal was finalized.
While Christianity makes use of many symbols (the cross and the [fish](Christian-fish-symbol.html) being the most common), they were never imbued with any special power. The symbols remain pictures that remind us of basic Christian truths, and that meaning makes them important but not inherently powerful. In European Christian contexts, particularly in the Medieval and Renaissance periods, the so\-called Eye of Providence within a triangular frame was used as a symbol of the Trinity. The eye itself could be considered a symbol of God’s [omniscience](God-omniscient.html).
So, the all\-seeing eye is an icon that can mean different things to different people, depending on the context. Some see the symbol as a representation of the Trinity; others take it as a representation of a more general Higher Power or Providence; still others see it as a Masonic icon, a conspiratorial sign of the Illuminati, or a good\-luck charm.
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How can I be a good Christian?
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Answer
Wouldn’t it be great if the Christian life had a check list? A recipe of sorts to provide instructions that we could follow to ensure we were being "good Christians"? Few things in life really work that way. In fact, even recipes followed exactly don’t always turn out. They fail to account for effects of the weather, slight differences in ingredients, variance in oven temperatures, or a number of other factors. And "good" is in the taste buds of the eater. So what does it take to be a good Christian?
Many will say that it means reading your Bible daily, praying at least twice a day, serving at church, tithing, supporting a missionary, evangelizing, and the like. These are all great activities for Christians, but they are not what the Christian life is all about.
A Christian is someone who has been made new in Christ (2 Corinthians 5:17\) and restored to relationship with God. The Christian life is about getting to know God, enjoying Him and bringing Him glory (Isaiah 43:7; 2 Corinthians 3:18; John 17:1–5, 22\). It is true that when we know God certain actions will naturally result. Jesus said, "You are my friends if you do what I command" (John 15:14\). But before that He said, "I am the true vine, and my Father is the gardener. . . . Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. . . . This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples. As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete" (John 15:1–11\). Obedience—living the "good Christian" life—flows from a loving relationship. And obedience helps us remain in God’s love and therefore experience His joy.
Being a "good Christian" is not about performing certain actions. It is about growing in love for Christ and allowing His Holy Spirit to transform our hearts and lives. Jesus is the author and perfecter of our faith (Hebrews 12:2\), the recipe\-writer and taste\-tester for our lives. As we seek to know God and glorify Him, we also get to enjoy Him (Psalm 73:25—26\). The good Christian knows God, enjoys God, and grows in grace.
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What is the Critical Text?
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Answer
The Critical Text is a Greek text of the New Testament that draws from a group of ancient Greek manuscripts and their variants in an attempt to preserve the most accurate wording possible. Other Greek texts besides the Critical Text used for producing English Bibles are the [Majority Text](majority-text.html) and the [Textus Receptus](Textus-Receptus.html).
Until the late 1800s, the Textus Receptus, or the “received text,” was the foremost Greek text from which the New Testament was derived. (The King James Version and New King James Version are based on the Textus Receptus.) In 1881 two prominent scholars, Brooke Foss Westcott and Fenton J. A. Hort, printed their *New Testament in Greek*, later known as the Critical Text. Dismissing the Textus Receptus as an inferior text rife with errors, Westcott and Hort compiled a new Greek text, with special focus on two fourth\-century manuscripts, the [*Codex Vaticanus*](Codex-Sinaiticus-Vaticanus.html) and the [*Codex Sinaiticus*](Codex-Sinaiticus-Vaticanus.html).
As a result of Westcott and Hort’s work, their Critical Text became the standard Greek text used for modern interpretation and translation for nearly two generations. The Critical Text was the one chiefly used for the English Revised Version and the later American Standard Version. Today, the updated and revised Critical Text is the Greek manuscript basis for the New International Version, the New American Standard Bible, the English Standard Version, and virtually every other modern English translation of the Bible.
Though the Critical Text was not without its faults, it has been accepted, on the whole, as being the most accurate in duplicating the original text of the New Testament. Modern biblical scholars have adjusted and adapted Westcott and Hort’s theories of translation, which can be summarized by nine critical rules of biblical interpretation, including the following:
• The reading is less likely to be original if it shows a disposition to smooth away difficulties.
• Readings are approved or rejected by reason of the quality, and not the number of supporting witnesses.
• The preferred reading best explains the existence of other readings.
• The preferred reading makes the best sense; that is, it best conforms to the grammar and is most congruous with the purport of the rest of the sentence and of the larger context.
With the discovery of new manuscript evidence, the Critical Text has been revised many times. Currently, the [Nestle\-Aland](Nestle-Aland-Greek-New-Testament.html) text (now in its twenty\-eighth edition) is the critical text in common use, along with the *Greek New Testament* published by the [United Bible Societies](United-Bible-Societies-Greek-New-Testament.html) (UBS).
In summary, the Critical Text is an effort to discover the wording of the original Greek manuscripts of the New Testament by comparing/contrasting all of the existing manuscripts and using logic and reason to determine the most likely original readings. While no human effort will ever produce an absolutely perfect copy of the original Greek manuscripts of the New Testament, the Critical Text is very likely extremely close to what the New Testament authors wrote.
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What is free grace?
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Answer
Free Grace Theology is essentially a view of [soteriology](Soteriology.html) grown from more traditional Baptist roots. It was systematized by theologians such as Dr.’s [Charles Ryrie](Charles-Ryrie.html) and Zane Hodges in the 1980s, mainly as a response to Lordship Theology or [Lordship Salvation](lordship-salvation.html), which has its roots in [Reformed theology](reformed-theology.html). Today, Free Grace is still going strong, supported by Charles Bing, Joseph Dillow, and the Grace Evangelical Society.
The basic teaching of Free Grace Theology is that responding to the “call to believe” in Jesus Christ through faith alone is all that is necessary to receive eternal life. This basic, simple belief brings assurance of “entering” the [kingdom of God](kingdom-of-God.html). Then, if a person further responds to the “call to follow” Jesus, he becomes a disciple and undergoes [sanctification](sanctification.html). The follower of Christ has the opportunity to “inherit” the kingdom of God, which includes receiving particular rewards based on works accomplished for God on earth.
Free Grace theologians point to a number of passages to validate their distinction between having saving faith and following Christ, mainly from the Gospel of John and the [Pauline Epistles](Pauline-epistles.html). For instance, Jesus’ explanation to the woman at the well of how to receive salvation—that she simply ask Him for it (John 4:10\)—is compared to Jesus’ words to the disciples a few minutes later—that they must “do the will of him who sent me” (John 4:34\).
Other verses in John’s Gospel mention the act of belief as the sole requirement for salvation, including John 3:16 and John 5:24\. And John 6:47 says, “The one who believes has eternal life.” The fact that works lead to rewards in heaven may be seen in passages such as Matthew 5:1–15; 1 Corinthians 3:11–15; and Hebrews 10:32–36, particularly verse 36, which reads, “For you have need of endurance, so that when you have done the will of God you may receive what is promised.”
Many Reformed theologians are appalled by the assertions of Free Grace theologians, accusing them of “[easy believism](easy-believism.html)” or even [antinomianism](antinomianism.html). Antinomianism is the heretical belief that a Christian is under no law whatsoever, whether biblical or moral, and thus may do whatever he pleases. The fact of the matter is that Free Grace Theology can make it easier to arrive at antinomianism. However, Free Grace teaching is not [antinomian](antinomian.html) per se. Free Grace theologians consider their position more biblical than Lordship Salvation, which they consider to be a works\-based theology. According to Free Grace theologians, Lordship Salvation holds that saving faith includes inherently the “act” of accomplishing radical internal change leading to good works.
This leads to the Free Grace emphasis on assurance of salvation, again based on the basic promises in John’s Gospel, that belief is all that is necessary for salvation. To the Free Grace theologian, this is a simple, cut\-and\-dried issue—if you believe, you are saved. For the Lordship Salvation camp, assurance of salvation comes through the observation of change in the professing believer, i.e., that he is accomplishing good works. Each camp views the other as possibly leading to heresy.
Although Free Grace Theology and Lordship Salvation are terms that have developed only recently, they represent concerns that have been around since the beginning of the church. At the end of the day, there is no question about the basic salvation of those who hold either view. Both views are within the limits of orthodoxy. Still, this does not mean it’s an insignificant discussion. One’s beliefs in this matter can change his view of himself, God, and assurance of salvation a great deal.
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Why did God make salvation such a narrow path?
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Answer
In Matthew 7:13–14, Jesus said, "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." This passage causes some to question the goodness of God. After all, if He really wants to save everyone, why didn’t He make it easier to be saved? Why doesn’t He simply let everyone into heaven?
When we read the word *narrow*, we tend to associate it with prejudicial selection. It sounds as though God has rated us all on some scale of acceptability and only allows a select few to enter His presence. However, a few verses earlier, Jesus had told the same audience, "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened" (Matthew 7:7–8\). Jesus made it clear: the path to eternal life is open to everyone who asks.
However, the gate to heaven is “narrow” in the sense of having a particular requirement for entrance—faith in Jesus Christ. Salvation is found only in the Person of Jesus Christ; He is the only way (John 14:6\). The “wide” gate is non\-exclusive; it allows for human effort and all other of the world’s religions.
Jesus says that the narrow gate leads to a “hard” road, one that will take us through hardships and difficult decisions. Following Jesus requires crucifying our flesh (Galatians 2:20; 5:24; Romans 6:2\), living by faith (Romans 1:17; 2 Corinthians 5:7; Hebrews 10:38\), enduring trials with Christlike patience (James 1:2–3, 12; 1 Peter 1:6\), and living a lifestyle separate from the world (James 1:27; Romans 12:1–2\). When faced with the choice between a narrow, bumpy road and a wide, paved highway, most of us choose the easier road. Human nature gravitates toward comfort and pleasure. When faced with the reality of denying themselves to follow Jesus, most people turn away (John 6:66\). Jesus never sugar\-coated the truth, and the truth is that not many people are willing to pay the price to follow Him.
God offers salvation to everyone who accepts it (John 1:12; 3:16\-18; Romans 10:9; 1 John 2:2\). But it is on His terms. We must come the way He has provided. We cannot create our own paths or come to a holy God based on our own efforts. Compared to His righteousness, we are all filthy (Isaiah 64:6; Romans 3:10\). God cannot simply excuse or overlook our sin. He is merciful, but He is also just. Justice requires that sin be paid for. At great cost to Himself, He paid that price (Isaiah 53:5; 1 John 3:1, 16; Psalm 51:7\). Without the blood of Jesus covering our sin, we stand guilty before the God we rejected (Romans 1:20\).
The way to God was completely closed, and sin was the roadblock (Romans 5:12\). No one deserves a second chance. We all deserve to stay on the "wide road that leads to destruction." But God loved us enough to provide the path to eternal life anyway (Romans 5:6–8\). However, He also knows that in our self\-centered, sin\-saturated world there are not many who will desire Him enough to come to Him on His terms (John 6:44, 65; Romans 3:11; Jeremiah 29:13\). Satan has paved the highway to hell with fleshly temptations, worldly attractions, and moral compromises. Most people allow their passions and desires to dictate the course of their lives. They choose temporary, earthly pleasure over the self\-sacrifice required in following Jesus (Mark 8:34; Luke 9:23; Matthew 10:37\). The narrow gate is ignored. Most people would rather create their own religions and design their own gods. So it was with sorrow, not discrimination, that Jesus declared that the road to eternal life is "narrow, and only a few find it."
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What does it mean to love Jesus?
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Answer
To understand what it means to love Jesus, we must first define what is meant by the word *love*. Since we are discussing Jesus, we will limit our definitions to the two primary Greek words used for “love” in the New Testament. The first is [*philia*](phileo-love.html). This refers to a brotherly love or to a close association with another person. To demonstrate this type of love would not require any substantial sacrifice on the part of the lover. This love is shown through a cordial attitude and an allotment of time. Anyone from a mild acquaintance to a close colleague can be loved with *philia*. This type of love will easily fade, however, if the loved one moves away or is not often encountered. Thus, this is not the type of love that would be adequate for the kind of love Jesus wants from His followers.
The other Greek word for “love” is [*agape*](agape-love.html). This is love that is considered unconditional. This is the love that Paul describes in 1 Corinthians 13 and is most appropriate for understanding what it means to love Jesus. Paul explains this type of love by what it does and what it does not do. According to 1 Corinthians 13:4–8, *agape* is patient, kind, rejoicing with truth, bearing all things, believing all things, hoping in all things, and enduring through all things. In contrast, *agape* does not envy, boast, or rejoice in wrongdoing; it is not arrogant, rude, selfish, irritable, or resentful. Most importantly, *agape* does not end. It will not fade away like *philia*. *Agape* is not based on circumstances and will never end.
To love the Lord is to follow Him wherever He leads, to obey Him whatever He asks, and to trust Him whatever the trial. To love Jesus is to reflect the love that God has for us, for “this is love: not that we loved God, but that he loved us and sent his Son” (1 John 4:10\). To love the Lord is to care for the ones He loves (1 John 4:19; see also John 21:16\).
*Agape* is not based on emotion but on the will. Each characteristic of *agape* is a deliberate choice to act in a certain manner. Thus, when Jesus said, “If you love me, you will keep my commandments” (John 14:15\), He was teaching that loving Him would be a demonstrable action, not an emotional feeling. If Jesus is to be loved as He commanded, then a conscious choice must be made to act according to the pattern described in 1 Corinthians 13\. Jesus was clear that loving Him is a service (John 14:15, 21, 23, 28\) and that disobedience is evidence of a lack of love (John 14:24\). Therefore, to love Jesus is to willfully act in such a way that our devotion to Him is proved through our actions toward Him and our obedience of Him.
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What does it mean that there is no condemnation in Christ (Romans 8:1)?
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Answer
One of the wonderful truths of Scripture is found in Romans 8:1: “Therefore, there is now no condemnation for those who are in Christ Jesus.”
In his letter to the Romans, Paul presents the importance of the good news of Jesus Christ (Romans 1:16–17\). We need this good news because all people, in their sin, are under condemnation (Romans 1:18—3:20\). Paul then explains the gospel (Romans 3:21—4:25\) and what it means to no longer be under condemnation, describing the implications of being declared righteous by God (Romans 5—8\). He concludes this section of the epistle by affirming the eternality of the righteousness given by God and asserts that there is now no condemnation for those who are in Christ Jesus (Romans 8:1\). Paul adds an example of the trustworthiness of God (Romans 9—11\) and challenges believers in Christ to behave in a manner consistent with their new position of righteousness in Christ (Romans 12—16\).
The need for salvation is universal because of our connection to Adam and [his sin](original-sin.html). Adamfell, his nature became sinful, and all humanity bears his image and likeness (Genesis 5\). All people born of Adam are naturally under condemnation and separated from God like Adam was (Romans 5:12–15\). But Paul explains that those who have believed in Christ are now positionally in Christ. They are [justified](justification.html), or declared righteous, by grace through the redemption in Christ (Romans 3:24\), and they are now alive in Christ Jesus (Romans 6:11\). They have eternal life (Romans 6:23\). Elsewhere, Paul emphasizes that the one believing in Jesus now has a new identity in Christ (Ephesians 1:3–14\). Where there was once condemnation by God, there is now justification by God. There is now no condemnation for those who are in Christ Jesus.
The believer’s new position, received by grace through faith (Ephesians 2:8–9\), cannot be taken away. Once God declares someone righteous, no one can correctly accuse that person or justly condemn him (Romans 8:31–34\). There is now no condemnation for those who are in Christ Jesus. When Jesus died on the cross, He took our condemnation upon Himself; He took the punishment that was due us all (1 Peter 3:18\). All who believe in Him have eternal life (John 6:47\) and are no longer condemned by God.
It is worth noting that the KJV and some other translations contain an added clause in Romans 8:1: “who walk not after the flesh but after the Spirit” (Romans 8:1, KJV). In the context, Paul explains that those who believe in Christ are those who [walk by the Spirit](Spirit-walk.html), and the evidence of that is that they have the Spirit of God in them (Romans 8:9\). Even if the added words in the KJV are not original to verse 1, the same truth (that we walk in the Spirit) is communicated in Romans 8:4 and Romans 8:9\. Those who “walk after the Spirit” are those who are “in Christ”; these are two ways of describing the same thing. In other words, the statement of Romans 8:1 that there is now no condemnation to those who are in Christ Jesus is not conditional. Once someone has believed in Christ, he is in Christ and can never be separated from the love of Christ, as Paul explains in Romans 8:38–39\. No created thing (including an individual) can separate anyone from the love of God that is in Christ. When Paul affirms that there is now no condemnation for those who are in Christ Jesus (Romans 8:1\), we can be confident of our secure position in Christ.
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What is The 700 Club?
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Answer
The Christian Broadcasting Network’s flagship television program, *The 700 Club*, is a talk show combining news, social commentary, interviews, and responses to questions and prayer requests received by phone or email. The show has been running since 1966, born out of telethons for CBN during which the network’s founder, [M. G. “Pat” Robertson](Pat-Robertson.html), requested 700 people to support CBN monthly. The original show included various interviews, performances, and call\-in questions or prayer requests. Today, Pat Robertson still functions as the chairman of CBN and provides commentary on *The 700 Club*. His son, Gordon, is CEO and president of CBN. *The 700 Club* is co\-hosted by Terry Meeuwsen and Wendy Griffith, and John Jessup is the news anchor.
It should be noted that using television or a talk show format is not inherently wrong or unbiblical, any more than radio, newspapers, or the internet is. Television is simply another form of communication that can be used in many ways. Christian\-themed information and the gospel can indeed be communicated effectively through various television formats.
However, *The 700 Club* itself is not an ideal source for biblical information. Pat Robertson puts himself forward as a prophet of sorts, claiming to receive messages from God that he relates to his viewing audience. These supposedly divine messages have been riddled with false prophecies. For example, in January 2007, Robertson said the Lord told him that “very serious terrorist attacks” would be perpetrated on the United States “during the last part of this year. . . . There’s a definite certainty that chaos is going to rule. . . . It’s going to happen, and I’m not necessarily saying nuclear—the Lord didn’t say nuclear—but I do believe it will be something like that, that will be a mass killing, possibly millions of people. Major cities injured.” He then says, “I hope I’m wrong” (https://youtu.be/W0hWAxJ3\_Js). Robertson’s hope was realized; he was wrong. The prophecy never materialized.
In 1980, Robertson made another false prophecy on *The 700 Club*: Russia would invade Israel in 1982, provoking “the next major war in the world.” After making that statement, Robertson went on to describe either the [Battle of Gog and Magog](Gog-Magog.html) or the [Battle of Armageddon](battle-Armageddon.html) (https://youtu.be/uDT3krve9iE, starting at 02:35\). Of course, there was no major war in Israel in 1982\.
In 2006, Robertson repeated a false prediction four times over the space of two weeks: “If I heard the Lord right about 2006, the coasts of America will be lashed by storms,” he said on May 8 of that year. On May 17, he warned of “vicious hurricanes” and said, “Also, there well may be something as bad as a tsunami in the Pacific Northwest.” He followed up the prediction by requesting $20 from each viewer, so CBN could have “supplies positioned” in California and Florida. As it turned out, 2006 was “a below\-average season \[for storms] when compared with the recent 1995–2005 average,” and “Only 2 storms made landfall with the mainland U.S. during 2006,” and only one of those was a hurricane (www.ncdc.noaa.gov/sotc/tropical\-cyclones/200613, accessed 6/5/2020\). Some rain storms did hit the Pacific Northwest in 2007, and the hosts of *The 700 Club* claimed that as a late fulfillment of their prophecy for the previous year (https://youtu.be/DfhFvYpXwyM).
As part of the [charismatic movement](Charismatic-movement.html), *The 700 Club* regularly espouses modern\-day prophets and wanders into strange theological territory. In 2013, *The 700 Club* warned viewers that articles of used clothing bought at thrift stores could have demons attached to them and that “it isn’t going to hurt anything to rebuke any spirits who have happened to have attached themselves to those clothes” (https://youtu.be/jOYSDxCkzSs, begin at 0:20\).
Guests on *The 700 Club* through the years have included false teachers and charlatans from the [Word of Faith movement](Word-Faith.html) such as Benny Hinn (December 19, 1974; August 4, 2008; September 29, 2014\), Kenneth Copeland (December 17, 2019; March 23, 2020\), Rodney Howard\-Browne (October 27, 1994; October 26, 2010\), and [Bill Johnson](Bethel-Church-Redding.html) (February 14, 2012\). Giving such men a platform to spread their deception shows a decided lack of discernment, at the very least.
None of this is to say that *The 700 Club* never communicates biblical truth or that it is un\-Christian. However, one should exercise caution. As inspiring as some of the broadcasts may be, the information and spiritual advice from the commentators, guests, and hosts of CBN should be checked according to Scripture. Given Pat Robertson’s failed prophecies and CBN’s promotion of false teachers, *The 700 Club* is not always a reliable source.
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What does it mean to truly follow Christ?
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Answer
In the Gospels (Matthew, Mark, Luke, and John), Jesus’ command to "follow me" appears repeatedly (e.g., Matthew 8:22; 9:9, Mark 2:14; Luke 5:27; John 1:43\). In many cases, Jesus was calling the twelve men who would become His disciples (Matthew 10:3–4\). But other times, He was speaking to anyone who wanted what He had to offer (John 3:16; Mark 8:34\).
In Matthew 10:34–39, Jesus stated clearly what it means to follow Him. He said, "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn ‘a man against his father, a daughter against her mother, a daughter\-in\-law against her mother\-in\-law—a man’s enemies will be the members of his own household.’ Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it."
Jesus’ bringing a “sword” and turning family members against each other can seem a little harsh after words like "whosoever believes on Him shall not perish" (John 3:16\). But Jesus never softened the truth, and the truth is that following Him leads to difficult choices. Sometimes turning back may seem very appealing. When Jesus’ teaching went from the Beatitudes (Matthew 5:3–11\) to the coming cross, many who had followed him turned away (John 6:66\). Even the disciples decided that following Jesus was too difficult the night He was arrested. Every one of them deserted Him (Matthew 26:56; Mark 14:50\). On that night, following Christ meant possible arrest and execution. Rather than risk his own life, Peter denied that he even knew Jesus three times (Matthew 26:69–75\).
To truly follow Christ means He has become everything to us. Everyone follows something: friends, popular culture, family, selfish desires, or God. We can only follow one thing at a time (Matthew 6:24\). God states we are to have no other gods before Him (Exodus 20:3; Deuteronomy 5:7; Mark 12:30\). To truly follow Christ means we do not follow anything else. Jesus said in Luke 9:23, "Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me." There is no such thing as a "halfway disciple." As the disciples demonstrated, no one can follow Christ by the strength of his own [willpower](Bible-willpower.html). The Pharisees were good examples of those who were trying to obey God in their own strength. Their self\-effort led only to arrogance and distortion of the whole purpose of God’s Law (Luke 11:39; Matthew 23:24\).
Jesus gave His disciples the secret to faithfully following Him, but they did not recognize it at the time. He said, "The Spirit gives life; the flesh counts for nothing" (John 6:63\). And "This is why I told you that no one can come to me unless the Father has enabled them” (verse 65\). The disciples had walked with Jesus for three years, learning, observing, and participating in His miracles. Yet, even they could not follow Him faithfully in their own strength. They needed a Helper.
Jesus promised many times that, once He had ascended to the Father, He would send a "Helper" to them—the Holy Spirit (John 14:26; 15:26\). In fact, He told them that it was for their good that He was going away so that the Holy Spirit could come (John 16:7\). The Holy Spirit indwells the heart of every believer (Galatians 2:20; Romans 8:16; Hebrews 13:5; Matthew 28:20\). Jesus warned His followers that they were not to begin testifying of Him "until you have been clothed with power from on high" (Luke 24:49; Acts 1:4\). When the Holy Spirit came upon those first believers at Pentecost, they suddenly had all the power they needed to follow Christ, even to the death, if needed (Acts 2:1–4; 4:31; 7:59\-60\).
Following Jesus means striving to be like Him. He always obeyed His Father, so that’s what we strive to do (John 8:29; 15:10\). To truly follow Christ means to make Him the Boss. That’s what it means to make Jesus Lord of our lives (Romans 10:9; 1 Corinthians 12:3; 2 Corinthians 4:5\). Every decision and dream is filtered through His Word with the goal of glorifying Him in everything (1 Corinthians 10:31\). We are not saved by the things we do for Christ (Ephesians 2:8–9\) but by what He has done for us. Because of His grace, we want to please Him in everything. All this is accomplished as we allow the Holy Spirit to have complete control of every area of our lives (Ephesians 5:18\). He explains the Scriptures (1 Corinthians 2:14\), empowers us with spiritual gifts (1 Corinthians 12:4\-11\), comforts us (John 14:16\), and guides us (John 14:26\). To follow Christ means we apply the truths we learn from His Word and live as if Jesus walked beside us in person.
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Did Jesus have a tattoo (Revelation 19:16)?
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Answer
In John’s vision of the [Battle of Armageddon](battle-Armageddon.html), he sees Jesus riding from heaven on a white horse, waging war against the beast’s evil forces. Revelation 19:16 includes this description of Jesus: “On his robe and on his thigh he has this name written: king of kings and lord of lords.” Some people have read this verse and concluded that Jesus has a [tattoo](Christian-tattoos.html) on His thigh—and, therefore, tattoos are good and proper for all followers of Christ today.
However, Jesus was, and is, a Jew. The Jewish Law warns, “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD” (Leviticus 19:28\). Jesus, as an obedient Jew, bound by Mosaic Law, would not take a tattoo. Jesus came to Earth to fulfill the Mosaic Law, not violate it (Matthew 5:17\).
So then, what does it mean that on Jesus’ robe and on His thigh He has “King of Kings and Lord of Lords” written?
The book of Revelation is filled with symbolism, and the description in Revelation 19:16 is symbolic. In the same passage, Jesus’ eyes are said to be “like blazing fire” (verse 12\), His robe is soaked in blood (verse 13\), and there’s a sword coming out of His mouth (verse 15\). Obviously, none of these descriptions are literal; the name written on Jesus’ thigh is probably figurative, too. The mention of the name being written on His robe *and* His thigh could very well mean that the words were not on His skin at all; rather, they were written on the part of His robe that covered His thigh.
In ancient times, a king or noble would often have his title or honorific woven into his garments and engraved upon his blade, its hilt, or its scabbard. Given that the scabbard would hang from a band at the waist, the words on the scabbard would fall at roughly thigh level. This would be a reasonable explanation, given that Jesus would never violate Levitical law by taking a tattoo.
Another possibility is that Christ is pictured as wearing a banner, or a sash, which extends from shoulder to thigh, and it is on this banner that “King of Kings and Lord of Lords” is written.
In any case, it does not seem that Jesus has an actual tattoo. The best way to confirm the truth of the matter is to be with Jesus when He returns to wage war upon those who have taken the mark of the beast. You can see for yourself. Please read our [Got Eternal Life](eternal-life.html) page and see how to be saved and receive eternal life.
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What is the Common English Bible (CEB)?
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Answer
**Common English Bible – History**
The *Common English Bible* is a new Bible translation, not a revision or update of an existing translation. Work on the CEB began in late 2008 and was completed in 2011\. Most editions of the *Common English Bible* also include the 14 non\-canonical books of the Apocrypha. The goal of its publisher, the Christian Resources Development Corporation (CRDC), was two\-fold: to ensure a smooth and natural reading experience for everyone, including young people, and to write at a level comfortable for over half of all English readers; thus, the name Common English Bible.
According to its preface, the *Common English Bible* was produced out of a “concern for accuracy and accessibility in one translation that the typical reader or worshiper would be able to understand.” The *Common English Bible* was sponsored by several denominational publishers, including Chalice Press (Disciples of Christ), Westminster John Knox Press (Presbyterian Church, USA), Church Publishing, Inc. (Episcopal Church), Pilgrim Press (United Church of Christ), and Abingdon Press (United Methodist Church). The CRDC utilized the work of over 117 Bible scholars from 22 different faiths. The CEB was field\-tested in 13 different denominations.
**Common English Bible – Translation Method**
The publishers of the *Common English Bible* purport using a balance of dynamic equivalence and formal equivalence translation principles in order to reflect the best in accuracy to the original texts as well as ease of readability. Their goal was to produce a Bible that was written at a seventh\-grade reading level—the same as that of the *USA Today* newspaper.
The translators used the popular [*Nestle\-Arland Greek New Testament*](Nestle-Aland-Greek-New-Testament.html) as a basis for the CEB New Testament. For the Old Testament, they used the various editions of the Masoretic text, as well as the *Biblia Hebraica Stuttgartgensia*, the *Biblia Hebraica Quinta*, the [Dead Sea Scrolls](dead-sea-scrolls.html), and the Septuagint.
**Common English Bible – Pros and Cons**
One of the chief aims of the CEB is to use more natural wording as compared to traditional biblical terminology. In many ways, the CEB has achieved that goal, but some renderings can be problematic. A good example is the term “[Son of Man](Jesus-Son-of-Man.html).” Here is the *New International Version*’s translation of Ezekiel 2:1:
“He said to me, ‘Son of man, stand up on your feet and I will speak to you’” (Ezekiel 2:1, NIV).
The *Common English Bible* renders the same verse this way:
“The voice said to me: ‘Human one, stand on your feet, and I’ll speak to you’” (Ezekiel 2:1, CEB).
In the New Testament, where Jesus calls Himself “the Son Man,” the *Common English Version* still renders it as “the Human One” (e.g., Matthew 8:20\). This is unfortunate, since, as a title, “Human One” does not carry the same weight as “Son of Man.”
Also of concern is the CEB’s use of gender\-neutral pronouns. This is especially troubling in passages such as 1 Timothy 3, which details the requirements for church leaders.
In the *New King James Version*, 1 Timothy 3:1 says this:
“This is a faithful saying: If a man desires the position of a bishop, he desires a good work.”
Whereas the *Common English Bible* says this:
“This saying is reliable: if anyone has a goal to be a supervisor in the church, they want a good thing.”
The CEB then proceeds to the reference to “the husband of one wife” (verse 2\) to “faithful to their spouse,” and so on through the passage. In this way, the CEB clearly makes allowances for women pastors, altering the literal wording of the text.
Some may find the bold terminology of the CEB to be a little too graphic for reading out loud or from the pulpit. A good example is found in Ezekiel 23:20:
“She lusted after their male consorts, whose sexual organs were like those of donkeys, and whose ejaculation was like that of horses” (CEB).
**Common English Bible – Sample verses**
John 1:1, 14 – “In the beginning was the Word and the Word was with God and the Word was God. The Word became flesh and made his home among us. We have seen his glory, glory like that of a father’s only son, full of grace and truth.”
John 3:16 – “God so loved the world that he gave his only Son, so that everyone who believes in him won’t perish but will have eternal life.”
John 8:58 – “‘I assure you,’ Jesus replied, ‘before Abraham was, I Am.’”
Ephesians 2:8\-9 – “You are saved by God’s grace because of your faith. This salvation is God’s gift. It’s not something you possessed. It’s not something you did that you can be proud of.”
Titus 2:13 – “At the same time we wait for the blessed hope and the glorious appearance of our great God and savior Jesus Christ.”
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Should Christians boycott companies that support anti-Christian policies?
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Answer
Some Christian organizations have declared boycotts of companies with anti\-Christian policies. Starbucks, Amazon, Nike, and other corporations have been the target of such boycotts. Those calling for the boycotts want to get the attention of business executives and decision\-makers to communicate the fact that Christians will not support an ungodly agenda. Many who are involved in boycotts are also trying to be good stewards of their money: “Why should I feed a company and help it stay in business,” they reason, “knowing that it is going to use some of my money to support an anti\-Christian agenda?”
The Bible says nothing regarding boycotts. Of course, Scripture contains no direct command to boycott or not to boycott a business. However, at least two passages are relevant to the discussion. First, Paul says in 1 Corinthians 5:9–10 that, although we are “not to associate with sexually immoral people,” we are still part of the world and therefore cannot disassociate ourselves from all immoral people. To totally avoid all corruption, “you would need to go out of the world.”
Paul’s focus in 1 Corinthians 5 is the church. Christians should not partner (or even eat) with a person who claims to be a Christian yet lives contrary to Christ’s word. The only way to avoid contact with immoral people in this world is to leave the world. To apply this principle to the boycott issue, the only way to avoid businesses that support ungodly practices is to leave this world completely.
A second passage is Romans 14:5–12, which deals with doubtful issues, or “gray areas.” One principle here is that “each one should be fully convinced in his own mind” (verse 5\). Whatever one does, he or she should do it “in honor of the Lord” (verse 6\) and give thanks to God. “For if we live, we live to the Lord, and if we die, we die to the Lord” (verse 8\). Believers are to follow their conscience in the gray areas, because “each of us will give an account of himself to God” (verse 12\). If God’s Word has not clearly spoken on an issue, each believer has the freedom to seek God’s will and be fully convinced in his own mind.
This “matter of conscience” principle applies to many issues, including boycotting. Some Christians feel strongly about not supporting a business due to particular moral issues, and they are free to take their business elsewhere. Other Christians may be just as concerned about the moral issues yet not share the same conviction about boycotting. They are free to not join the boycott.
If one does join a boycott, there are other questions that should be answered: for example, how far should the boycott extend? What about subsidiaries of the parent company? Should vendors who sell to the boycotted company also be boycotted? How will the effectiveness of the boycott be gauged, or is that even a consideration? And what about Christians who are employed by the boycotted company?
Some Christians work politically, through the election process, to affect the important social and moral issues. Some work financially, through boycotts. Others work both ways. The important thing is to pray about the issues of the day and take a biblical, principled stand—and then do what one can.
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When can music be considered ‘Christian music’?
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Answer
Unfortunately, there is no universal definition of what specific qualities a song must have to be considered a “Christian” song. Here are some opinions:
\- The song lyrics must reflect biblical truth.
\- The song lyrics must directly praise God/Jesus.
\- The song must mention God/Jesus.
\- The song must be written for Christians and not as an evangelical tool.
\- The lyrics must directly address God, not other people.
\- The song must be completely new, not a cover of a secular song.
\- The song is designed to be played in church, not outside of church.
\- The melody must be paramount, and the rhythm subdued.
\- The song must be written and performed by mature Christians only.
\- The men who sing the song must have short hair, and the women must have long hair.
There are several aspects of a song that may influence its categorization as "Christian music," but these qualifiers suggest almost as many problems as solutions. And many of them focus on everything except the message of the song.
**Christian Music \- The Writers/Performers**
Many consider a song to be "Christian" only if it is performed by an artist in the Christian music industry and played on Christian radio stations. However, if the lyrics of a song written and performed by Christians for a Christian audience misinterpret Scripture, can it still be considered "Christian music"? Can a slightly modified cover of a secular song by a Christian artist for a Christian audience be considered "Christian music"? Kansas’s "Carry on Wayward Son" performed by [Rachel Rachel](https://www.youtube.com/watch?v=LHvm1xmk5lc) and Matt Brouwer’s cover of Sheryl Crow’s ["I Shall Believe"](https://www.youtube.com/watch?v=CYht-Fpvu4g) come to mind. Or what about songs written and performed by someone once billed as a Christian artist who now lives an [unbiblical lifestyle](http://www.christianitytoday.com/ct/2010/aprilweb-only/jenniferknapp-apr10.html)? If the lyrics speak spiritual truth, does the origin of the song matter?
Then there are songs that reflect spiritual truth but are not specifically written for the Christian community. Many of these songs are performed by individuals who have background knowledge of Christianity but are in a period of searching for what they believe. Some time ago, some confusion arose over the group Creed because their songs reflected some spiritual truths, but the band was not expressly Christian. In fact, only the lead singer, Scott Stapp, admitted any connection with Christianity. At the time of this writing, the group under the church microscope is Mumford \& Sons. Like Scott Stapp, Marcus Mumford has a father in the ministry. Although the band’s music explores Christian themes, Marcus has publicly declared he does not identify with the label "Christian," and he has not made his beliefs about Jesus clear. Does that ambiguity negate the spiritual truths found in Mumford \& Son’s "I Will Wait"?
There are also bands dedicated to a career in secular music that are comprised of members who claim to have a saving relationship with Jesus. These would include Lifehouse, U2, and Evanescence. While the band members claim they are not in a “Christian” band, their faith naturally and inexorably comes out in their words—much like J. R. R. Tolkien’s faith is evident in his writing. U2’s song "Forty" is part of Psalm 40, nearly verbatim; is it a "Christian" song?
And then there are bands in the middle—bands that have crossed over to the secular market without compromising their faith. Like Lifehouse, The Fray has music that can be heard on Christian and secular stations alike. All the members of The Fray are Christian, and they find the label "faith\-based band" flattering. Likewise, Skillet doesn’t balk at the label "Christian band," but they are also heard regularly on secular stations and don’t try to express their faith in every song. Does Skillet’s success in the secular market taint the spiritual legitimacy of their music?
All to say that the walk and focus of the singers/songwriters can’t necessarily determine whether a song is "Christian."
**Christian Music \- The Beat**
There is a line of teaching that says certain drum beats appeal to the flesh and can invite demonic activity. Adherents go so far as to say drum sets (with several drums and cymbals) should not be allowed in a church. Some examples of "evil" drum beats are:
\- Syncopation: an unexpected emphasis in the beat, whether continuous or occasional. Syncopation has been used in European music since the Middle Ages (Bach, Handel, Haydn, etc.) and is very common in music styles ranging from ragtime to rock to ska. Whenever a beat appears to come a little too late or early, that’s syncopation.
\- Pulsating: when a primary beat is in eighth notes or faster. Techno music often has a pulsating beat.
\- Polyrhythmic: when the beat consistently includes two different timings (such as 2/4 and 6/8\) at the same time. This timing is used in Beethoven’s Sixth String Quartet and Mozart’s Twelfth Piano Sonata. A variation of the polyrhythmic beat, cross\-rhythm, is used extensively in sub\-Saharan music. Polyrhythmic beats are also frequently found in jazz.
It is true that drum rhythms have been used in pagan religious ceremonies for millennia. But drums were used in Jewish ceremonies as well (the "timbrel" of Exodus 15:20, 1 Samuel 18:6, and Psalm 81:2 was similar to our tambourine). It is not the beat that draws demonic attention, but the intent of the participants. Ironically, it is the slower, steady drum beats that can cause a listener to drop his guard and fall into a trance\-like state. While it is true that church sound technicians the world over have a particular challenge in attenuating the volume of drums, the Bible never cautions against drum beats.
**Christian Music \- The Instruments**
There are a few church denominations that do not allow musical instruments to be used in services because, they claim, instruments are not mentioned in the New Testament. This is an argument from silence, which is a weak logical position. Considering the varied references to instruments in the context of Old Testament worship, it would seem that God enjoys music\-making devices. In addition, "making melody" in Ephesians 5:19 refers literally to plucking the string of a musical instrument such as a harp. The Bible leaves Christians free to use instruments if they choose.
**Christian Music \- The Lyrics**
If the Bible leaves the use of instruments and type of rhythm to personal preference, and if the writer/singer is not a decisive indicator of "Christian music," this leaves lyrics. Words can, and should, express spiritual truth. Colossians 4:6 says that all our conversations should be "full of grace, seasoned with salt." Ephesians 4:29 says our words should be edifying—they should build others up.
But can the lyrics be "Christian"? Not technically. *Christian* means "follower of Christ." This can only refer to a person—not a song, a book, or a business. Although the terms get clunky, it would be better to call a song’s lyrics "scripturally sound" or "biblically edifying."
Still, songs with Bible\-based lyrics are a blessing. They help us meditate on God’s Law (Psalm 119:48b); dwell on what is true, honorable, and lovely (Philippians 4:8\); and even pray without ceasing (1 Thessalonians 5:17\). If the writer or singer is less than a perfect role model, it only matters if that knowledge distracts the listener from the message of the song. If the drum beat is distracting to one person, he or she is free to worship the Lord with drum\-less music. And an a cappella praise song can be just as worshipful as one with instrumental accompaniment. It’s a matter of personal preference. God gave us music to enjoy and to build us up. As Psalm 40:3 says, "He put a new song in my mouth, a hymn of praise to our God. Many will see and fear the LORD and put their trust in him."
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What is the International Church of Christ (ICOC), and what do they believe?
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Answer
The International Churches of Christ (ICOC) is a spin\-off of the [Churches of Christ](Church-of-Christ.html); both groups are non\-denominational, worldwide associations of churches and part of the [Restoration Movement](Restoration-movement.html). The ICOC, officially formed in 1993, currently has a network of over 700 non\-denominational churches in about 150 countries.
The International Churches of Christ goes by other names, as well: the Boston Movement, the Discipling Movement, the Crossroads Movement, and Multiplying Ministries, for example. Often, the city in which a local assembly is located is added to the name, for example, Milwaukee Church of Christ and Sarajevo Church of Christ. The ICOC teaches that there should only be one church per city and that all churches outside of the ICOC are sinful.
The International Churches of Christ has a number of distinctives. One is a strong emphasis on discipleship; however, “discipleship” in the ICOC often looks very different from what most other churches practice. Many who have left the ICOC have reported “[heavy shepherding](heavy-shepherding.html)” tactics. That is, they experienced high\-pressure, intrusive, and abusive or spiritually manipulative tactics at the hand of the leader they were assigned to.
Another distinctive is that the International Churches of Christ focuses its evangelism almost exclusively on college students through campus groups such as Campus Advance, Christian Students Association, and Disciples on Campus. This fits well with the ICOC’s preferred method of “love\-bombing”—suddenly and purposefully surrounding a person with high amounts of friendly contact, various forms of aid, and an overall sense of being immersed in a community—things first\-year college students especially crave. While none of these things are unbiblical (indeed, community, service, and friendliness are all excellent aims for Christians), the International Churches of Christ uses these virtues as a façade and [manipulative tool](spiritual-manipulation.html) to increase membership.
Theologically, the International Church of Christ holds to the basic tenets of Protestant evangelicalism, with two important exceptions. First, the group is exclusivist, claiming that the church is meant to be divided only by geography. Any church outside of their unified system, i.e., not under the ICOC’s leadership, is not a part of the “true church.” Such claims of exclusivity should raise a red flag. Any church or denomination that claims to be the “one true church” and that all others are false churches is itself teaching falsehood.
The International Churches of Christ also departs from sound doctrine in its teaching of [baptismal regeneration](baptismal-regeneration.html), the belief that water baptism is required for salvation. The ICOC believes that anyone who is not baptized is not saved and must be “evangelized” and brought into the church. Further, the ICOC teaches that the only “valid” baptism is one performed by the ICOC. No other baptism will do. Further still, the ICOC does not allow anyone to be baptized until he or she is first a “disciple” committed to the organization. The Bible, on the other hand, teaches that salvation is by grace through faith, apart from works (Ephesians 2:8–9\)—including the work of baptism.
The International Churches of Christ has a strict and invasive power structure that uses manipulation and indoctrination to control its membership. Many people have been hurt by this group emotionally, psychologically, and spiritually. Because of its manipulative practices and errant view of salvation, we must caution against becoming involved in the International Churches of Christ. In 2006, the ICOC gave rise to another group, the International Christian Church, which teaches the same doctrines and engages in the same practices.
If you have been [negatively affected](hurt-by-church.html) by the International Churches of Christ or another manipulative group claiming to be Christian, we encourage you to seek healing, firm in the knowledge that, even though God’s name may have been used to hurt you, God Himself is loving and able heal those who have been spiritually abused.
The International Churches of Christ has issued an apology for some of its past actions and has made some changes to its leadership structure and discipleship approach: [https://christianchronicle.org/revisiting\-the\-boston\-movement\-icoc\-growing\-again\-after\-crisis/](https://christianchronicle.org/revisiting-the-boston-movement-icoc-growing-again-after-crisis/).
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When should a Christian couple seek marriage counseling?
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Answer
Any couple struggling in their marriage should seek counseling sooner rather than later. Every marriage includes bumps and turns that if not handled correctly can create chasms too wide to bridge. Often, either from pride or shame, a couple does not seek help with issues early enough to save the marriage. They wait until so much damage has been inflicted that the marriage is already dead and the counselor has little to work with. Proverbs 11:14 says, "Where there is no guidance, a people falls, but in an abundance of counselors there is safety" (ESV). When we face battles too great to wage alone, wise people seek wise counsel.
Recurring issues in a marriage are like road signs warning of danger to come. Some of these road signs are:
1\. Inability to resolve conflict in a healthy way.
2\. One partner dominating the relationship so that the needs of the other are not met.
3\. Inability to compromise.
4\. Either partner stepping outside the marriage to "fix" the problems.
5\. Breakdown in communication.
6\. Confusion about the roles of each spouse in the marriage.
7\. Pornography.
8\. Deceit.
9\. Disagreement about parenting styles.
10\. Addictions.
When a couple recognizes any of these warning signs, it is wise to seek godly counsel. However, not all counsel that presents itself as "Christian" is based on the truth of God’s Word. Friends and family may mean well, but can offer unscriptural solutions that only confuse and make the problem worse. A counselor should be chosen based upon his or her philosophy and adherence to Scripture as the foundation for emotional health. Many horror stories have come from people who sought counsel from those they trusted, only to find "wolves in sheep’s clothing" (Matthew 7:15\) who have excused sin and instructed the wronged spouse to "get over it."
A few questions in the initial interview can eliminate some of those "wolves" before time and money are wasted on them. Couples investigating counselors should consider the following:
1\. Is this counselor affiliated with one of the national organizations for Christian counselors, such as AACC (American Association of Christian Counselors), the NCCA (National Christian Counselors Association), or the NANC (National Association of Nouthetic Counselors)?
2\. Where did the counselor receive training or licensing? The likelihood is greater that you will receive biblically based therapy if the counselor has been trained through a Christian counseling program rather than a secular organization or university. A state license does not ensure you will receive better counsel. Excellent scriptural counseling can be found through local pastors, lay counselors, and support groups.
3\. Is this counselor experienced in dealing with the particular issues involved? A few key questions such as, "What is your approach on pornography addiction?" will help you decide whether or not you agree with this counselor’s perspective.
4\. Do you agree with this counselor’s philosophy and/or religious affiliation? There are sects and denominations that carry the banner of "Christian" but may be too far outside a couple’s belief system for them to benefit from counseling. Choosing a counselor from within a couple’s own religious framework may make the counseling more effective.
There is nothing that can promise a perfect outcome, but considering those questions may help narrow the field. God is for marriage; He hates divorce (Malachi 2:16\). The first step a couple should take is to ask God to guide them to the right counselor. It may take a bit of scouting, but finding a counselor who can bring godly wisdom to a troubled marriage is worth any effort.
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Is the Rastafarian / Rasta god “Jah” the same as the Christian God?
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Answer
[Rastafarianism](Rastafarianism.html), Rastafari, or Rasta is a religious movement originating in Jamaica in the 1930s. Rastafarianism takes elements of the Bible and combines them with the ideology of Marcus Garvey and the belief that Haile Selassie I, emperor of Ethiopia (1930—1975\) was the second advent of the Messiah. Thus, Rastafarians believe that Emperor Selassie was God.
Rasta takes its term for “god,” *Jah*, from the King James Version’s translation of Psalm 68:4, which reads, in part, “Extol him that rideth upon the heavens by his name JAH, and rejoice before him.” The name for God in this verse is a shortened version of the [tetragrammaton](YHWH-tetragrammaton.html), *YHWH*. The tetragrammaton is usually transliterated as “Yahweh” (or “Jehovah” in the KJV) or translated “LORD.” In Psalm 68:4, the KJV translators chose to transliterate the word as “JAH” instead. So, the name is certainly a biblical name for God. However, a group’s use of a biblical name for God does not guarantee that the group is biblical. Just because Rastas apply a biblical name to their god does not mean that they are worshiping the God of the Bible. Different individuals may be named “George,” but that doesn’t mean they are all the same person.
The god Rastas refer to as “Jah” is not triune, and he does not provide eternal salvation. Neither did the man they claim to have been the returned Messiah rule the whole earth or bring perfect peace to the world (cp. Isaiah 9:7\). The religious practices of Rastafari, while drawn from Jewish and Christian origins, are not what God commands or desires for His people. The Jah of Rastafarianism is most certainly not the God of the Bible in whom Christians put their trust for salvation.
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What does the Bible say about shunning?
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Answer
To shun is to deliberately avoid something or someone. In the Bible, the word *shun* is applied to evil. The Lord said that His servant Job was “blameless and upright, a man who fears God and shuns evil” (Job 1:8\). Job himself confessed that “the fear of the Lord—that is wisdom, and to shun evil is understanding” (Job 28:28\). The Bible advises us, “Do not be wise in your own eyes; fear the Lord and shun evil” (Proverbs 3:7–8\). “A wise man fears the Lord and shuns evil” (Proverbs 14:16\). So, shunning evil is good.
In religious and ecclesiastical contexts, shunning is a form of [church discipline](church-discipline.html) against a person who has violated church rules. Shunning involves a formal decision by a church that bans interaction with the person being shunned. The extent and duration of the shunning vary among the various groups that practice it. Shunning is often associated with Amish and Mennonite groups, but it is also employed by other churches. Certain cults and traditional societies (such as in Bali) practice severe forms shunning that can lead to whole families being ostracized from all aspects of society.
In Amish shunning, church members are not allowed to eat at the same table as those who are shunned, do business with them, or receive anything from them. Shunning is only applied to baptized, adult members who willfully violate their vows to the church. Non\-members and those who never took the vows are not eligible to be shunned.
Although shunning is related to excommunication, the two practices are not synonymous. To be excommunicated is to lose one’s membership rights in a church; the excommunicated person may no longer vote in the church, teach a class, etc. Shunning goes beyond excommunication: to be shunned is to be denied personal interaction with church members even in social, non\-ecclesiastical settings. It is possible to be excommunicated without being shunned.
While shunning may connote legalistic tendencies, and shunning can be misused in [spiritual manipulation](spiritual-manipulation.html), there is a proper place for breaking an association. The Bible teaches excommunication as a form of church discipline. Further, 1 Corinthians 5:11 refers to what can easily be interpreted as a form of shunning: “I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people.” In this context, Paul is dealing with a man involved in gross [immorality](sexual-immorality.html) (verse 1\). The command is to excommunicate the man for his own spiritual good (verses 2 and 5\) and for the church’s own purity (verse 6\). The apostle’s counsel to “not even eat” with the man is based on two things: the man claims to be a Christian, and he is consistently involved in public, unrepentant sin (verse 11\). After excommunicating such a person, the church must be careful not to give the impression that everything is all right. As long as an unrepentant sinner claims to be a child of God, he can have no real fellowship with the body of Christ.
Other passages of Scripture also teach excommunication and the breaking of close association (Matthew 18:15–17; 2 Thessalonians 3:14\). However, besides the command not to eat with the man in Corinth, no specifics on the practice of shunning are given in the Bible. Even in 1 Corinthians 5:11, the extent of the shunning is not entirely clear: was Paul referring to the Lord’s Supper, which he discusses in 1 Corinthians 11? Was the command a cultural reference to showing acceptance and fullness of fellowship? In any case, it would seem that extreme forms of shunning, such as considering someone “dead,” utterly ignoring him, or refusing to acknowledge his existence, go beyond what Scripture commands. After all, Jesus said that, when someone is put out of the church, he should be treated as “a pagan or a tax collector” (Matthew 18:17\). In other words, treat an intractable offender as an unsaved person. How are we to treat the unsaved? With love and grace. The “pagans and tax collectors” need to be evangelized. We are to love even our enemies (Matthew 5:44\).
The goal of excommunication and any form of shunning is restoration (Galatians 6:1\). The purpose of any type of discipline is to prompt repentance and, ultimately, to reunite our fallen brother or sister with the church body. Being officially ostracized from the church, the sinner might be brought to repentance. When the man in the Corinthian church later realized that he had sinned against God, he repented and came back to the church for forgiveness and reinstatement. Fellowship with the Corinthian believers was restored (2 Corinthians 2:6–11\).
Scripturally, excluding a person from the church is preceded by admonition and counsel; it is only employed in cases of bona fide heresy, obdurate divisiveness, or blatant, unrepentant sin; and it is a last resort. After excommunication, the relationship between the former member and the church naturally changes, and the “shunning command”—not to eat with such a person—may come into play. However, the church still has the responsibility to pray for the one being disciplined and to extend forgiveness when repentance is evident. Shunning, as defined as a refusal to speak to someone or a total severing of all ties, goes beyond what the Bible advocates.
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Where is Jesus now? Is Jesus in heaven?
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Answer
According to Mark 16:19 and 1 Peter 3:22, Jesus is in heaven right now at the right hand of God the Father. Luke 24:51 and Acts 1:9\-11 describe the bodily [ascension](ascension-Jesus-Christ.html) of Jesus, which occurred 40 days after His resurrection. Jesus had told His disciples that He was going to prepare a place for them and for all believers (John 14:2–3\).
It is plain from Scripture that Jesus’ ascension was a literal and bodily return to heaven. He rose up from the ground gradually and was received into a cloud while His disciples and other astonished onlookers gazed in wonder. Then two angels appeared and promised Christ’s return “in just the same way that you have watched Him go” (Acts 1:11\). This marked the end of the human limitations Jesus had during His earthly ministry. Some of the attributes He possessed as God had been temporarily suspended, but now the suspension was over. His heavenly glory returned—a glimpse of which was seen at the Transfiguration (Matthew 17:1–9\).
King David said in the Spirit, “The LORD says to my lord: ‘Sit at my right hand until I make your enemies a footstool for your feet’” (Psalm 110:1\). This verse literally says, “*Yahweh* says to *Adonai*.” This is a remarkable conversation between two Persons of the Godhead. In Matthew 22:43–45, Jesus applies this psalm to Himself, claiming that He is more than the son of David, but that He is David’s Lord. Jesus’ place is at the [right hand of God](right-hand-God.html), the place of divine honor.
Other passages that indicate Jesus’ presence in heaven are Matthew 26:64; Luke 22:69; Ephesians 1:20; Colossians 3:1; Hebrews 12:2; and Revelation 5:7\. Also Stephen, just before he died, had a vision in which he “looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God” (Acts 7:55\).
So, biblically, Jesus is in an actual place called heaven, a place of glory where God dwells with His angels and redeemed children. In another sense, Jesus is also with us here, in this world. Jesus, being God, has all of the attributes of God, including [omnipresence](God-omnipresent.html). So, Jesus and the Father and the Holy Spirit are everywhere and not just “in heaven.” As Solomon said in 2 Chronicles 2:6, “The heavens, even the highest heavens, cannot contain him.”
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What is Tenebrae?
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Answer
The word *Tenebrae* is Latin for "shadows" or "darkness." It can also be translated as "night" or "death." The Tenebrae service is an ancient tradition in Christian history that took place on one of the last three days of Holy Week: Maundy Thursday, Good Friday, or Holy Saturday. The purpose of this service was to remember the somber events that occurred in Jesus’ life from the exuberant entrance into Jerusalem on Palm Sunday through the night of Jesus’ burial on Good Friday. [Communion](communion-Christian.html) is often included in a Tenebrae service, as well.
The most distinctive aspect of the service is the use of a Tenebrae "hearse," a holder for several lit candles. The flames of these candles are extinguished one by one as Scripture readings are shared to tell the story of Holy Week. This gradual descent into gloom is a representation of Jesus’ increasing sorrow as the events of Passion Week unfolded. After the last verse is read, the last candle is put out, and the room is plunged into darkness.
A loud noise may be sounded in the blackness, such as the violent closing of a book, to represent the closing of Christ’s tomb. At this point, another lit candle, which has been hidden from view, is put at the top of the hearse, symbolizing Christ’s resurrection. The service ends, and the participants are traditionally expected to leave in contemplative silence.
The Bible does not mention Tenebrae, and such a service is therefore not a mandate for the Church. However, this traditional service is still performed by many Catholic parishes, Lutheran churches, and some Orthodox churches. Many contemporary Christian churches will have Good Friday services that harken back to the Tenebrae but with many alterations for their modern congregations.
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What does it mean to be free from sin?
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Answer
Proverbs 20:9 asks the question "Who can say, 'I have cleansed my heart; I am pure and free from sin'?" (NLT). We can all identify with that. If we are honest with ourselves, we know we [still sin](still-sin-after-salvation.html). So why does Romans 6:18 say, "You have been set free from sin and have become slaves to righteousness"? Is this a contradiction?
Sin can be defined as "any thought, action, or attitude that falls short of God’s holiness" (Romans 3:23\). Sin has many layers. There are specific actions or thoughts which are sinful. Murder, adultery, and theft are sins (Exodus 20:1–17\). Even the *desire* to commit murder, adultery, and theft are sins (Matthew 5:21, 28\). But sin goes deeper than that. We commit sins because we are sinners. Since Adam first sinned in the Garden of Eden (Genesis 2:17; 3:17–19\), every person born has inherited a sin nature from him (Psalm 51:5; Romans 3:23; 5:12\). We cannot help but sin because it is our nature to do so. A bird does not have to be taught how to build a nest and keep her eggs warm. It is her nature to do so. A child does not have to be taught to be selfish and demanding. That comes naturally.
However, we were not created to be sinful. We were designed by God in His own image (Genesis 1:27\). Humanity is His masterpiece (Ephesians 2:10; Psalm 8:4–6\). We were designed to live in fellowship with our Creator. But because of sin, we cannot enter His presence (Habakkuk 1:13\). When Jesus died on the cross, He took upon Himself all the sin of the world (2 Corinthians 5:21; 1 John 2:2\). By taking the punishment for our sin, He cancelled the debt that each of us owes God (Colossians 2:14\). He also reversed the curse of our old natures, which keeps us enslaved to sinful passions and desires (Galatians 3:10, 13\). Before a person meets Christ, he or she is enslaved by that sin nature (Romans 7:25; 2 Peter 2:19\). At the moment of conversion, we are given a new nature that has been freed from sin (Romans 6:18; 8:2\). The entire chapter of Romans 6 explains this in detail. Verse 14 says, "For sin shall no longer be your master, because you are not under the law, but under grace."
To be free from sin means that those who have made Jesus the Lord of their lives are no longer enslaved by sin. We have the power, through the Holy Spirit, to live victoriously over sin (1 Corinthians 15:56–67; Romans 8:37\). Just like we once followed fleshly desires, those who are "in Christ Jesus" now follow the Holy Spirit (Romans 8:14; Galatians 5:24\). Because we live in a fallen world and are still fleshly creatures, we will still sin (1 John 1:9; 2:1; Romans 7:21–22\). But those who follow Christ do not make sin a lifestyle choice (1 John 2:1–6; 3:6–10; Romans 6:2\).
Those who have been born again (John 3:3\) have received a new nature. Whereas the old nature drew us toward self\-pleasure, the new nature tugs us toward holiness (2 Corinthians 5:17\). To be free from sin means it no longer wields the power it once did. The stranglehold of selfishness, greed, and lust has been broken. Freedom from sin allows us to offer ourselves as willing slaves of the Lord Jesus Christ, who continues to work in us to make us more like Him (Romans 6:18; 8:29; Philippians 2:13\).
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Is the Holy Spirit a person?
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Answer
Many people find the doctrine of the Holy Spirit confusing. Is the Holy Spirit a force, a person, or something else? What does the Bible teach?
The Bible provides many ways to help us understand that the Holy Spirit is truly a person—that is, He is a personal being, rather than an impersonal thing. First, in almost every instance, pronouns used in reference to the Spirit are *he* and *him*, not *it*. In this way, the original Greek of the New Testament is explicit in confirming the person of the Holy Spirit. The word for “Spirit” (*pneuma*) is grammatically neuter and would naturally take neuter pronouns to have grammatical agreement. Yet, in many cases, masculine pronouns are found (e.g., John 15:26; 16:13–14\). There is no other way to understand these ”ungrammatical” pronouns related to the Holy Spirit—He is a personal being, a “He.”
Matthew 28:19 teaches us to baptize in the name of the Father, Son, and Holy Spirit. This is a collective reference to one Triune God. Also, we are not to grieve the Holy Spirit (Ephesians 4:30\). The Spirit can be sinned against (Isaiah 63:10\) and lied to (Acts 5:3\). We are to obey Him (Acts 10:19–21\) and honor Him (Psalm 51:11\).
The personhood of the Holy Spirit is also affirmed by His many works. He was personally involved in creation (Genesis 1:2\), empowers God’s people (Zechariah 4:6\), guides (Romans 8:14\), comforts (John 14:26\), convicts (John 16:8\), teaches (John 16:13\), restrains sin (Isaiah 59:19\), and gives commands (Acts 8:29\). Each of these works requires the involvement of a person rather than a mere force, thing, or idea.
The Holy Spirit’s attributes also point to His personality. The Holy Spirit has life (Romans 8:2\), has a will (1 Corinthians 12:11\), is omniscient (1 Corinthians 2:10–11\), is eternal (Hebrews 9:14\), and is omnipresent (Psalm 139:7\). A mere force could not possess all of these attributes, but the Holy Spirit does.
And the personhood of the Holy Spirit is affirmed by His role as the third Person of the Godhead. Only a being who is equal to God (Matthew 28:19\) and possesses the attributes of omniscience, omnipresence, and eternality could be defined as God.
In Acts 5:3–4, Peter referred to the [Holy Spirit as God](is-the-Holy-Spirit-God.html), stating, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal? What made you think of doing such a thing? You have not lied just to human beings but to God.” Paul likewise referred to the Holy Spirit as God in 2 Corinthians 3:17–18, stating, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever\-increasing glory, which comes from the Lord, who is the Spirit.”
The Holy Spirit is a person, as Scripture makes clear. As such, He is to be revered as God and serves in perfect unity with Father and Son to lead us in our spiritual lives.
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Who are the Free Will Baptists, and what do they believe?
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Answer
The Free Will Baptists are one of many denominations within the widely varied [Baptist](Baptists.html) realm. They are organized under the National Association of Free Will Baptists, or NAFWB, an association of autonomous local churches in regional, state, and national fellowships. Each church is governed in a [congregational style](congregationalism.html), meaning the entire membership votes democratically on nearly all decisions the church makes.
As their name indicates, Free Will Baptists teach a strong [Arminian](arminianism.html) theology, which holds neither to unconditional election nor to an unconditional assurance of the [perseverance](perseverance-saints.html) of believers in their faith. As Baptists, they believe in believer’s baptism by immersion. Their understanding of God, the Trinity, salvation, and the Bible are all congruent with common Protestant teachings. One distinctive in the practice of all NAFWB churches is that they practice [foot washing](foot-washing.html) as a required ordinance of the church, alongside baptism and communion.
Aside from their practice of foot washing, Freewill Baptist churches represent fairly standard, conservative Baptist churches, with an Arminian point of view.
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How can I tap into the wisdom of God?
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Answer
All that God deemed essential knowledge for His children is found in His Word—the Bible. Beyond that, all truth is God’s. God has, however, revealed His truth to all humans in the things created (Romans 1:20\) called general revelation, and in His written Word called special revelation (1 Corinthians 2:6–10\).
There is a difference between “earthly wisdom” and the “wisdom that comes from above” (James 3:14–18\). To tap into God’s wisdom, we must, first of all, desire it and ask God for it. “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:5\). The next verse specifies that we must “ask in faith, nothing wavering” (verse 6\).
We acknowledge that true wisdom comes from God and that Jesus Christ is the embodiment of that wisdom (1 Corinthians 1:30\). To trust in Christ and yield to His Holy Spirit is to walk in wisdom; as Christians, “we have the mind of Christ” (1 Corinthians 2:16\).
Love of God, the greatest commandment, is also required. “As it is written: ‘What no eye has seen, what no ear has heard, and what no human mind has conceived’—the things God has prepared for those who love him—these are the things God has revealed to us by his Spirit. The Spirit searches all things, even the deep things of God” (1 Corinthians 2:9–10; cf. Isaiah 64:4\).
To have knowledge is to have understanding or information about something. To have wisdom is to have the ability to apply knowledge to everyday life. It is in the reading and understanding of God’s Word that we obtain knowledge, and meditating upon that knowledge brings wisdom. The longest chapter in the Bible is Psalm 119, which is all about gaining understanding and wisdom from God’s Word. Just a few verses are “Oh, how I love your law! I meditate on it all day long” (verse 97\). “Your word is a lamp for my feet, a light on my path” (verse 105\). “I will meditate on your precepts, and have respect to your ways. I will delight myself in your statutes: I will not forget your word” (verses 15–16\). The word *meditate* is used five times in Psalm 119 and in various forms another fifteen times in the book of Psalms. [Meditation](Christian-meditation.html) is required to fully consider how to apply God’s Word in everyday life.
The book of Proverbs is full of wisdom. In that book, Wisdom calls for a hearing: “How long will you who are simple love your simple ways? How long will mockers delight in mockery and fools hate knowledge? Repent at my rebuke! Then I will pour out my thoughts to you, I will make known to you my teachings” (Proverbs 1:22–23\). The promise of Wisdom is that those who desire God’s truth can have it, but it requires giving up the world’s foolish mockery of the truth. “The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction” (Proverbs 1:7\).
To have the “fear of the LORD” is to have an awed respect of who God is and a reverential trust in His Word and His character, and to live accordingly. When one is walking in the fear of the Lord, he or she is relying on God’s wisdom in the matters of everyday life and making whatever changes need to be made in light of God’s Word.
Those who have God’s wisdom will show it in how they live: “Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom” (James 3:13\).
In summary, to tap into God’s wisdom, we must diligently study God’s Word (2 Timothy 2:15\), meditate on the Word, pray for wisdom, seek it with all our hearts, and walk in the Spirit. God desires to give His wisdom to His children. Are we willing to be led by that wisdom?
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What is a proverb in the Bible?
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Answer
While many questions can be asked [and answered](questions-about-Proverbs.html) about the biblical [book of Proverbs](Book-of-Proverbs.html), ascertaining the exact definition of a proverb, including its form, purpose, and interpretation, is rather difficult! Scholars who have dedicated themselves as paremiologists, or students of proverbs, debate various definitions of what a proverb is. Biblical scholars have better success, confining the definition to biblical proverbs.
Paremiologist Archer Taylor claimed in his seminal work, *The Proverb*, that only “an incommunicable quality tells us this sentence is proverbial and that one is not.” Many take advantage of this “incommunicable quality” by turning their definitions into proverbs themselves, such as “short sentences drawn from long experience” or “the wit of one and the wisdom of many.” Within the biblical text, these descriptions are certainly applicable.
A good definition of a biblical proverb is “a short saying that expresses a general truth for practical, godly living.” The Hebrew word translated “proverb” comes from a root word meaning “to be like”; thus, the book of Proverbs is full of comparisons showing us how various images illustrate the fundamental truths of life. The purpose of a proverb is to present wisdom in a short, memorable format. Proverbs are simple yet profound. Many deal with the commonplace yet clarify the deepest realities of life. The Bible refers to proverbs as “sayings of the wise” (Proverbs 24:23\) and “sayings and [riddles](riddles-in-the-Bible.html) of the wise” (Proverbs 1:6\).
Since the book of Proverbs is part of the Bible’s wisdom literature, it is appropriate to interpret its contents differently than, say, a historical account. Proverbs are not necessarily to be taken literally, and they are not promises; rather, they are an acknowledgment of a common reality. For example, “Whoever says to the guilty, ‘You are innocent,’ will be cursed by peoples and denounced by nations” (Proverbs 24:24\). Extensive experience tells us that sometimes a corrupt judge will actually gain more power and prestige, instead of being cursed. But such cases are the exception, not the rule. The proverb’s point is that, in general, judges who allow the guilty to go unpunished will be seen as unjust and as a detriment to society.
There are proverbs in the Bible found outside the book of Proverbs itself, in both the Old and New Testaments. In the New Testament, Jesus is the master of teaching in parables, which we could consider an expanded proverbial form. He also said many pithy sayings that have become common proverbs: “turn the other cheek,” “go the second mile,” “not letting your left hand know what your right hand is doing,” “casting pearls before swine,” “serving two masters,” “removing a speck but ignoring a log in the eye,” and, of course, the [Golden Rule](Golden-Rule.html). Arguably, Jesus’ proverbial sayings are the most pervasive single corpus of such works in the world today, partly because of the ubiquitous translation of the Bible, and because of the value and wisdom of Jesus’ words.
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Why does God send people to hell?
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Answer
The Bible says that God created hell for Satan and the wicked angels who rebelled against Him, but there are people in hell also (Matthew 25:41\). Both angelic beings and human beings are in hell for the same reason, sin (Romans 6:23\).
Because God is completely righteous and morally perfect (Psalm 18:30\), He always does what is right—there is no “darkness” in God, not the smallest speck of imperfection (1 John 1:5\). God Himself is the standard for what is right, good, and moral. If it were not for God being the standard of moral perfection, created beings would have nothing to measure themselves against. In other words, if God is perfectly righteous, then anything that falls short of said perfection is sinful, and every human being who has ever lived, since Adam’s fall from grace, has committed sin (Romans 3:23\). Because Adam sinned, the entire human race now has a sinful nature (Romans 5:12\). But people do not go to hell because of Adam’s sin; they go to hell because of their own sin, which they freely choose (James 1:13–16\).
Since God is eternal, immutable, and infinite, and all sins are fundamentally against God, God has decreed the just punishment for sin must also be eternal (Matthew 25:46\). There is another aspect to consider, which is that God also created people to live eternally. So when someone commits a sin against another person, the offended person has also been eternally wronged.
God, therefore, has deemed all who commit sin will go to hell because they have failed to meet His righteous standard; they have broken His Law of moral perfection. If God did not send people to hell for breaking His laws, it could be said that God is not just (Psalm 7:11\). A good analogy is a court of law with a judge and a lawbreaker. A just judge will always convict the person who has been found guilty. If that judge did not pursue justice for the crime, he would not be a just judge (Deuteronomy 32:4\).
However, the good news is that God is also merciful. In His rich mercy, He made a way for sinners to avoid the punishment of hell by trusting in the atoning work of His Son, Jesus Christ (Romans 5:9\). For Christians, the penalty of sin has been removed and placed upon Christ on the cross (1 Peter 2:24\). Because of the sacrifice of Christ, God is still just—the sin is punished—yet He is also merciful to all who believe.
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Where does the saying “He is risen; He is risen, indeed” come from?
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Answer
A traditional [Easter](Easter-Sunday.html) greeting in the Western church is the exclamation “He is risen!” and the traditional response is “He is risen, indeed!” The words are sometimes accompanied by the exchange of three kisses on alternate cheeks, depending on the church. In the Orthodox and Catholic churches, the greeting is called the “Paschal greeting” and is a very old custom.
The greeting is ultimately based on Luke 24:34\. Translations throughout church history, from the [Latin Vulgate](Latin-Vulgate.html) (c. AD 400\) to the [ESV](English-Standard-Version-ESV.html) (2001\) have translated this verse nearly identically: “The Lord has risen indeed, and has appeared to Simon!” (ESV). Exactly how the saying became a standard greeting in the church is not known, although there are various theories regarding how it came into common usage.
We do know that, at first, the greeting was more common in Eastern and Byzantine liturgies than in the Western church. There is a tradition in the [Eastern Orthodox Church](Eastern-Orthodox-church.html) that the saying was made popular by [Mary Magdalene](Mary-Magdalene.html) when she supposedly addressed Emperor Tiberius in Rome with the words “Christ is risen.”
Using this address should be more than an empty tradition. The words “He is risen!” remind us of the joyous news we celebrate at Easter, that Jesus’ death was not in vain, and that He has the power to overcome death. Saying “He is risen!” allows us to share this incredible truth with each other. The resurrection of Christ gives us hope for salvation and for our own resurrection and eternal life.
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What is transcendentalism?
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Answer
Transcendentalism is a philosophy that says that our knowledge of reality comes from an analysis of our own thought processes, rather than from scientific evidence. According to the transcendentalist, if God exists, He can be found through human intuition. Transcendentalism is most commonly associated with a philosophical/religious view developed in the mid\-1800s by a group of mainly [Unitarian](unitarian-universalism.html) and [agnostic](agnosticism.html) intellectuals in New England, including Ralph Waldo Emerson and Henry David Thoreau.
Much of transcendental thinking comes from German idealism and the writings of [Immanuel Kant](Immanuel-Kant.html), the philosopher generally seen as laying the foundation of all modern philosophy. Kant used the term *transcendental* to describe those *a priori* (nonanalytic) elements involved in empirical experience. Kant did not believe these elements to be “spiritual” in any sense, but he held that they did not originate with empiric observation and so were, in some sense, intuitive.
The transcendentalism of 1830–60s New England essentially hijacked Kant’s philosophy and applied his “transcendentals” to *ideas* as well as to the phenomenological realm. Thus, intuition was valued as a necessary guide in the understanding of *all* reality, including science, philosophy, and religion. This idea came from Samuel Taylor Coleridge as interpreted by Unitarian Minister Frederic Henry Hedge.
Hedge started a group that became the Transcendental Club, originally a discussion group for disenchanted Unitarian ministers and some others. Important transcendentalists include Emerson, Thoreau, Theodore Parker—who ultimately rejected even a Unitarian understanding of the supernatural—James Marsh, Caleb Henry, and Hedge himself. Margaret Fuller was also influential in the movement through her writing, editing, and organizing efforts.
Defining transcendentalism has been troublesome from its beginning. Emerson himself had great difficulty putting it succinctly, complaining in letters to his mother that people always asked him to define it because he was identified as a transcendentalist. It does not help that the only truly consistent belief among the original transcendentalists was Hedge’s adaptation of Coleridge’s interpretation of Kant—an already confusing chain of ideas! A conglomeration of many different definitions could be boiled down to “a philosophy of intuition as a guide for spirituality.”
Some transcendentalists have claimed to be Christian; however, the idea that a human, intuitive understanding of “the transcendental” can bring us to the truth is misguided. Transcendentalism directly conflicts with the biblical command to “lean not on your own understanding” (Proverbs 3:5\). But the transcendentalists did more than trust their feelings. They also received guidance from Romantic poets like William Wordsworth and from the sacred texts of Hinduism. Thoreau, in *Walden*, spoke of how “in the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the [*Bhagavad Gita*](Bhagavad-Gita.html).”
The Bible is truth (John 17:17\). The heart of man is deceitful (Jeremiah 17:9\). Those who rely on their own intuition and “good sense” to lead them to spiritual truth will find themselves being led astray (Isaiah 53:6\).
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How long was Jesus on the cross?
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Answer
Jesus was on the cross for about six hours. “The chief priests, the teachers of the law and the elders mocked him. ‘He saved others,’ they said, ‘but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, “I am the Son of God”’” (Matthew 27:41–43\). Crucifixion was a method the ancient Roman Empire used to carry out the death penalty for those found guilty of a capital offense. Crucifixion was usually reserved for slaves, foreigners, insurrectionists, and those guilty of the vilest crimes.
The Jewish theocrats, in order to eliminate Jesus and maintain their power, devised a plan to convince Roman authorities that Jesus must be killed (Mark 14:1; cf. John 19:12; 19:15\). The Jewish leaders accused Christ of encouraging rebellion and proclaiming Himself as King. This charge of insurrection is how Jesus ended up on a Roman cross rather than being [stoned to death](Bible-stoning.html), the ancient Jewish method of execution.
Crucifixion was designed not only to kill but to dissuade others from criminal actions. Victims of crucifixion were to be humiliated, often left to hang completely naked. The cross carried a stigma, and Jewish Law said it brought a curse (Galatians 3:13; 5:11\). The term *excruciating* literally means “out of crucifying”; crucifixion was an “excruciating” way to die because it was a very slow and painful means to death. Depending on the circumstance, some people could live for days after being nailed to a cross.
Answering the question of how long Jesus was on the cross is complicated by the fact that two systems of marking time are used in the Gospels. Matthew, Mark, and Luke use the Jewish system of marking time. John uses the Roman system. Using the Jewish system, Mark says, “They crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him” (Mark 15:24–25, ESV). According to this, Christ’s crucifixion began at 9:00 A.M.
Also using the Jewish system of marking time, Matthew says that “from the sixth hour there was darkness over all the land until the ninth hour” (Matthew 27:45, ESV). That is, the darkness lasted from 12:00 noon to 3:00 P.M. This was Jesus’ final three hours on the cross. At the end of that time, “when Jesus had cried out again in a loud voice, he gave up his spirit” (Matthew 27:50\). After that a Roman soldier made sure of His death (John 19:34\), and Jesus’ body was taken down. Jesus had been on the cross from approximately 9:00 A.M. until 3:00 P.M., a total of six hours.
John adds the detail that Jesus’ trial before [Pontius Pilate](Pontius-Pilate.html) was taking place, according to Roman time, “about the sixth hour” (John 19:14, ESV). Since the Romans started counting their hours at midnight, the “sixth hour” would start at 6:00 A.M.
So, using the Roman system:
“about the sixth hour” \= about 6:00 A.M. Jesus is sentenced by Pilate.
Then, using the Jewish system:
“the third hour” \= 9:00 A.M. The crucifixion begins.
“the sixth hour” \= 12:00 P.M. (noon). Darkness begins.
“the ninth hour” \= 3:00 P.M. Jesus dies.
Putting it all together, Jesus’ trial ended about 6:00 A.M. His crucifixion began about three hours later, and He died about six hours after that.
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What does it mean that we are more than conquerors (Romans 8:37)?
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Answer
Romans 8:37 says, “We are more than conquerors through him who loved us.” To conquer is to be victorious over an adversary. To be "more than a conqueror" means we not only achieve victory, but we are *overwhelmingly* victorious. If the final score of a basketball game is 142–6, we know that the opposition put up a fight, but they were no match for the victors. The win was beyond the scope of a regular victory.
There are many illustrations in the Old Testament of God bringing miraculous victory to His people, Israel. Humanly speaking, Israel was no match for their enemies. But God cautioned them not to be afraid, that He would fight their battles for them. Exodus 14:14 says, "The Lord will fight for you, you need only to be still." The Lord told Jeremiah that He was bringing armies against the rebellious Israelites as punishment for their disobedience, but even then, "'They . . . will not overcome you, for I am with you and will rescue you,' declares the Lord" (Jeremiah 1:19\). In one instance, an entire army fled their own camp when God caused them to hear the sounds of a great army coming. The famine\-racked Israelites were able to plunder the enemy camp and provide for their families through no act of their own (2 Kings 7\). Not only were they saved from an approaching army, but they actually benefited from the threat. They were "more than conquerors."
Satan is our adversary. He sends all kinds of life\-defeating, joy\-stealing attacks to threaten the well\-being and faith of God’s children. Many of those attacks are listed in Romans 8:35–39: trouble, hardship, persecution, famine, nakedness, and sword. Paul is encouraging us to stand firm in our faith when those attacks come, reminding us that not only will we win in the end, but Jesus enables us to win now. Satan lacks the power to steal our eternal destiny, and he cannot separate us from the love of God right now. Nothing we face worries God in the least. If we are His children through faith in His Son, then we have His pledge of love and protection. In John 10:27–29, Jesus said, "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand."
To be more than conquerors means we face the trials of life with the certainty that we are not alone. We have a mighty Father who fights for us. We approach the darkest valleys with confidence, knowing that nothing can happen to us that is not permitted by our loving Father for our good (Psalm 23:4; Romans 8:28\). We have His promise of eternal life (John 3:16; Titus 1:2; 1 John 5:11\) and the presence of Almighty God every moment of every day until we see Him face to face (Psalm 139:7–12; Deuteronomy 31:8; Hebrews 13:5; Matthew 28:20\). No sin of ours and no attempt of the enemy can steal the loving care of God from our lives, and that makes us more than conquerors through Christ who loves us.
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Is suffering for Christ always going to be a part of being a follower of Christ?
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Answer
The Bible talks a lot about suffering for the sake of Christ. In the era in which the New Testament was written, followers of Jesus were often ostracized by their own families and communities. Some of the worst persecution came from the religious leaders (Acts 4:1–3\). Jesus told His followers, "Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven" (Matthew 5:10\). He reminded His disciples, "If the world hates you, keep in mind that it hated me first" (John 15:18\).
Second Timothy 3:12 says, "Everyone who wants to live a godly life in Christ Jesus will be persecuted." As in biblical times, many Christians today have found that making a public declaration of faith in Christ can result in imprisonment, beatings, torture, or death (Hebrews 11:32–38; 2 Corinthians 12:10; Philippians 3:8; Acts 5:40\). Often those of us in free nations shudder at the thought, but we feel relatively safe. We understand that there are thousands who suffer daily for the sake of Christ and are thankful we don’t have to. But is there only one kind of persecution?
Jesus stated clearly what it means to follow Him: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will save it. What good is it for someone to gain the whole world, and yet lose or forfeit their very self?" (Luke 9:23–25\). Our modern understanding of the phrase "take up their cross and follow me" is often inadequate. In Jesus’ day the cross always symbolized death. When a man carried a cross, he had already been condemned to die on it. Jesus said that, in order to follow Him, one must be willing to die. We will not all die martyrs’ deaths. We will not all be imprisoned, beaten, or tortured for our faith. So what kind of death did Jesus mean?
Paul explains in Galatians 2:20, "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me." To follow Christ means we die to our own way of doing things. We consider our will, our rights, our passions, and our goals to be crucified on the cross with Him. Our right to direct our own lives is dead to us (Philippians 3:7–8\). Death involves suffering. The flesh does not want to die. Dying to self is painful and goes against our natural inclination to seek our own pleasure. But we cannot follow both Christ and the flesh (Luke 16:13; Matthew 6:24; Romans 8:8\). Jesus said, "No one who puts a hand to the plow and looks back is fit for service in the kingdom of God" (Luke 9:62\).
Paul suffered more than most for Jesus’ sake. He said this to the Christians at Phillipi: "For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him" (Philippians 1:29\). The word *granted* here means "shown favor, given freely as a gift." Paul does not present suffering as a curse, but as a benefit.
Suffering can take many forms. By choosing to obey the Lord Jesus Christ, we are setting ourselves at odds with the world. Galatians 1:10 says, "For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond\-servant of Christ" (NASB). By closely adhering to the teachings of the Bible, we set ourselves up for rejection, mockery, loneliness, or betrayal. Often, the cruelest persecution comes from those who consider themselves spiritual but have defined God according to their own ideas. If we choose to take a stand for righteousness and biblical truth, we ensure that we will be misunderstood, mocked, or worse. We need to keep in mind that no threat of suffering deterred the apostles from preaching Christ. In fact, Paul said that losing everything was worth it "that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death" (Philippians 3:10, NASB). Acts 5:40–41 describes the reaction of the apostles after they received another beating for preaching about Jesus: "The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name."
Suffering in some form is always going to be a part of being a true follower of Christ. Jesus said the path that leads to life is difficult (Matthew 7:14\). Our hardship is also a way of identifying with His suffering in a small way.
Jesus said if we deny him before men, He will deny us before His Father in heaven (Matthew 10:33; Luke 12:9\). There are many subtle ways to deny Christ. If our actions, words, lifestyle, or entertainment choices do not reflect His will, we are denying Christ. If we claim to know Him but live as though we didn’t, we are denying Christ (1 John 3:6–10\). Many people choose those forms of denying Christ because they do not want to suffer for Him.
Often our greatest suffering comes from within as we battle for control over a heart that must die to its own will and surrender to Christ’s lordship (Romans 7:15–25\). In whatever form suffering comes, we should embrace it as a badge of honor and a privilege that we, like the apostles, have "been counted worthy of suffering disgrace for the Name."
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Can God break the cycle of generational sin?
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Answer
The Lord created families as a beautiful extension of His image. Sadly, in our fallen world we are born in a natural sinful state and can only be redeemed by our Creator. Our natural state is selfish at best and pathological at its worst. Dysfunction comes naturally to us. That is why salvation through Jesus is the key to breaking generational sin. Jesus offers us forgiveness, cleansing of sin, and real, unconditional love (1 John 1:9\). Jesus gives His followers the power to love like He does, a love that is filled with grace and compassion. He is our example for how to love rather than loving ourselves or pleasures (John 13:34\).
Jeremiah 32:18 says that the consequences of sin from one generation are visited on the next generations. Sin’s destructive consequences hurt the person committing the sin as well as those around him. Each generation has the choice to let their natural inclination repeat the cycle or to find a better way. People often want to break negative cycles but do not know how because the way of thinking they were raised with has confused them. In addition, breaking the cycle can divide families when a person decides to follow Jesus instead of family traditions (see Luke 12:51–53\). Some family members will choose Christ and be rejected by their relatives for doing so.
Even without adversity from family members, it can be very difficult to recognize and break sinful patterns in families. The truth is that without Jesus no one can break the grip of sin. In fact, without Jesus humans do not see or comprehend the depth of man’s depravity. Therefore, salvation is the first step to breaking the cycle of generational sin. Then as the new generation begins a family must seek to follow the biblical model for marriage, parenting, and living in order to replace the old, destructive ways. Ephesians 5:21 summarizes God’s instruction for how family members ought to treat one another: “Submit to one another out of reverence for Christ.” God instructs family members to honor and love one another, caring for each other’s needs as they care for their own. When family members submit to God’s command, the consequence is peace and fulfillment through loving relationships as God intended.
God created a perfect family system, but sin has damaged it. Our only way to have a family that bears fruit is to follow Christ. Instead of a cycle of pain, the generation that chooses to follow Jesus sows blessing for the generations to come. They will actually begin a cycle of blessing rather than dysfunction. God’s principle is that we reap what we sow (Galatians 6:7–9\). Parents who invest their lives in loving and training their children will see adult children who thrive and walk with Christ (Proverbs 22:6\). Children who are loved and valued will honor their parents. But sowing seeds of instant gratification and irresponsibility will reap a harvest of heartache.
Wounds from past hurts can be difficult to overcome. Some believers struggle with generational sin, especially if they are the first generation to follow Christ. It is difficult to honor those who have wounded us and to sacrifice our desires for the good of our children. Often, the old thinking patterns and beliefs cloud judgment. The weapon against being fooled by our natural pride and selfish point of view is the Bible. The Bible transforms our thinking. Knowing facts from the Bible is not the same as surrendering to the truths of the Bible. Victory comes through seeking a relationship with Jesus and examining ourselves to confess areas that need redeeming.
Jesus tells His followers to deny self and live for Him (Matthew 16:24–25\). This means we will no longer live for what pleases us, but for what pleases Jesus. Jesus gives wisdom to those who follow Him so that they can make choices to obey in everything (Luke 1:17; James 1:5; 3:17\). When we follow Christ, everything will eventually work for our good (Romans 8:28\). As a result of our relationship with Christ, we can now act like sons and daughters of God (Romans 12:2; 2 Corinthians 6:17–18\). Our true family is the body of Christ, and God is a Heavenly Father to His children. Our choice to follow Christ is the greatest gift we can give to future generations.
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Was Jesus a prophet?
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Answer
Prophets are presented in the Bible as having several functions. First, prophets are spokesmen for God. When the people of Israel asked the prophet Samuel for a king, God told Samuel, “Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king” (1 Samuel 8:7\). Samuel was responsible to relay the Word of God to the people of Israel, and God states that He was the source of Samuel’s authority and words. Thus, Samuel the prophet was God’s representative.
Many other passages in the Old Testament have statements such as “the word of the Lord came to,” indicating that the source of the message was God and not the prophet (e.g., 2 Samuel 7:4; 2 Kings 20:4; Jeremiah 1:4; Ezekiel 3:16; and the opening verses of Hosea, Joel, Micah, Jonah, and Zephaniah). Similarly, Jesus taught a heavenly message: “My teaching is not my own. It comes from the one who sent me” (John 7:16\). He also stated that He spoke “just what the Father has taught me” (John 8:28\). In Jesus’ High Priestly Prayer, He says, “I gave them the words you gave me” (John 17:8\). Thus, Jesus clearly fulfilled the role of a prophet, as He was a spokesman for God.
The second primary function of a prophet in the Bible is what people commonly think of when they hear the term *prophecy*, and that is foretelling or predicting future events through divine revelation. Foretelling, though not the prophets’ most common task, is another form of their primary role. In speaking on God’s behalf, sometimes the message would include predicting the future. Jesus predicted the future when He told His disciples “that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21\). This prophecy is recorded as fulfilled in all four Gospel accounts (Matthew 27—28; Mark 15—16; Luke 22—24; and John 18—20\). Jesus also predicted that, shortly after His ascension, the disciples would receive power at the coming of the Holy Spirit (Acts 1:8\). Acts 2 records the fulfillment of the prophecy: the apostles received the Holy Spirit and spoke in languages they did not know to proclaim the gospel to at least fifteen different language groups present in Jerusalem for Pentecost. Thus, Jesus clearly fulfilled the role of a prophet, as He spoke predictively.
A third function of some of the prophets was healing and miracles. Moses performed many miracles, including parting the Red Sea (Exodus 14:21–22\). Elijah performed a miracle when he called fire down from heaven to burn up a sacrifice (1 Kings 18:36–38\). Elisha performed a miracle when he made the ax head float in the water (2 Kings 6:6\). All four Gospel accounts record Jesus performing many miracles and healings (e.g., Matthew 8:14–15; Mark 1:40–45; Luke 8:42–48; and John 6:16–21\).
The title “prophet” is used many times in the Gospels when other people refer to Jesus (Matthew 21:11; Luke 7:16; John 4:19\). Jesus also alluded to Himself as a prophet in Mark 6:4\.
God had told Moses that someday He would send another prophet to Israel, “and I will put my words in his mouth. He will tell them everything I command him” (Deuteronomy 18:18\). Jesus was the prophet who fulfilled that prophecy (see Acts 3:22; 7:37\). Jesus fulfills all the requirements for a prophet in title, word, and deed. He is the ultimate prophet in that He is the very Word of God Himself (John 1:1\).
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If God is omnipresent, does that mean God is in hell?
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Answer
God’s [omnipresence](God-omnipresent.html) is one of His essential attributes. His justice is also essential, and, therefore, it is necessary for Him to punish sinners who do not trust in [Jesus](who-is-Jesus.html) for salvation. Thus, we have a God who is referred to as everywhere present yet who maintains a place called hell, described as a place where people are removed from His presence (see Matthew 25:41\).
Three passages are particularly important to this discussion. First is Psalm 139:7–12, in which David says, "Where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!" [*Sheol*](sheol-hades-hell.html) is simply a transliteration of a Hebrew noun that means “the grave” or “the place of the dead.” *Sheol* is a broad term and is not synonymous with *hell*, the word commonly used to refer to the eternal place of punishment.
Second Thessalonians 1:7–9 says that those who do not know God “will suffer the punishment of eternal destruction, **away from the presence of the Lord** and from the glory of his might” (emphasis added). Yet Revelation 14:10 says that any who worship the [antichrist](antichrist.html) "will be tormented with fire and sulfur **in the presence of the holy angels and in the presence of the Lamb**" (emphasis added). These two verses are by far the most confusing on this topic because of their apparent contradiction. Even so, there is a rather simple explanation found in the original Greek.
In Revelation 14:10, "presence" is a literal translation of the Greek *enopion*, which means "in the presence of, before." This is a spatial word, suggesting proximity and literal, measurable distances. In contrast, the word translated "presence" in 2 Thessalonians is *prosopon*, which most commonly refers to a person’s face or outward appearance. Paul in 2 Thessalonians appears to have taken this verbiage directly from Isaiah 2:10 as found in the [Septuagint](septuagint.html). There are other references to God and His people being "separated," even on earth. Jesus’ cry of agony on the cross is one example (Matthew 27:46; Mark 15:34\). Theologian Dr. Louis Berkhof teaches that Paul refers to "a total absence of the favor of God" (, GLH Publishing, V.A.2, 1938\). This description of hell would present a more exact opposite to heaven. Heaven provides blessing and wholeness not through being closer *spatially* to God, but by being in complete fellowship with Him. Hell is associated with a complete lack of blessing due to the severing of any fellowship with God.
Ultimately, it appears that God is indeed "present" in hell, or hell is in His presence, depending on how one looks at it. God is and will forever be omnipresent. He will forever know what is happening in hell. However, this fact does not mean that the souls imprisoned there will have a relationship with God or any communication with Him.
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Did Jesus drink wine/alcohol?
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Answer
There is only one group of people who are explicitly told in the Bible to never drink wine/alcohol, and that is the Nazirites (Numbers 6:1–4\). Jesus was not a [Nazirite](Nazirite-vow.html); He was a “Nazarene,” a native of the town of Nazareth (Luke 18:37\). Jesus never took the Nazirite vow.
Christ’s first miracle of [turning water into wine](Jesus-water-wine.html) at the wedding at Cana almost certainly involved a fermented beverage. According to Jewish wedding tradition, fermented wine was always served at weddings; if Jesus had provided only grape juice, the master of the feast would have complained. Instead, he said the wine was better than what was previously served; it was apparently a “fine” wine (John 2:10–11\).
The Greek word for “drunk” in John 2:10 is *methuo*, which means “to be drunken” or intoxicated. It is the same word used in Acts 2:15 where Peter is defending the apostles against accusations of drunkenness. The testimony of the master of the feast is that the wine Christ produced was able to intoxicate.
Of course, just because Jesus turned water into wine doesn’t prove that He drank the wine at the wedding, but it would have been normal for Him to do so. What it does prove is that Jesus doesn’t condemn drinking wine any more than He condemns eating bread. Sinful people abuse what is not inherently sinful. Bread and wine are not sinful, but gluttony and drunkenness are (Proverbs 23:2; Ephesians 5:18\).
In Luke 7:33–34, Jesus said, “For John the Baptist has come eating no bread and **drinking no wine**, and you say, ‘He has a demon.’ The Son of Man has come eating **and drinking**, and you say, ‘Look at him! A glutton and **a drunkard**, a friend of tax collectors and sinners!’” (emphasis added). In verse 33 Jesus is making a contrast between John the Baptist’s “drinking no wine” and His own practice. Jesus goes on to say the religious leaders accused Him (falsely) of being a drunkard. Jesus was never a drunkard, any more than He was a glutton. He lived a completely sinless life (1 Peter 2:22\); however, Luke 7 strongly suggests that Jesus did indeed partake of alcoholic wine.
The Passover celebration would also have commonly included fermented wine. The Scriptures use the term “fruit of the vine” (Matthew 26:27–29; Mark 14:23–25; Luke 22:17–18\). Of course, Christ participated in drinking from the Passover cup (Mark 14:23\).
All Christians would agree drunkenness is sinful, and Christ Himself warns against it (Luke 12:45\). However, a biblical view of wine is that it is given as something to delight in (Psalm 104:14–15\). There are plenty of warnings against alcohol abuse, in texts like Proverbs 20:1, because sinful men are more likely to abuse wine than to use it in moderation. Those who try to use Jesus’ probable use of wine to excuse their drunkenness should heed the warning in Luke 12:45\. Christians who want to keep a biblical view of drinking wine should either drink in moderation, never to drunkenness, or abstain totally.
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What is the Eastern Star organization, and are they related to the Free Masons?
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Answer
The Order of the Eastern Star (OES) is a secret society that is similar to that of the [Masons](free-masonry.html). Both organizations work in concert, and many people belong to both groups. These organizations are shrouded in mystery and intrigue. Many believe Matthew 2:2 to be the guiding verse of the Order: “We have seen his star in the east, and are come to worship him” (KJV).
The Order of the Eastern Star maintains that it is not a secret society. The group calls itself the largest worldwide fraternal organization. More than 500,000 men and women are members of the OES. The OES officially began in the mid\-1800s in the United States. Dr. Rob Morris, the Poet Laureate of Masonry, organized the first Grand Chapter of the Order. Morris developed the rituals and creeds of the Order supposedly based on his belief in God and biblical stories. The OES began as a group for women who were related to the male Masons but now admits both genders as official members.
According to Eastern Star’s official website, the purposes of the organization are “Charitable, Educational, Fraternal and Scientific.” The Order supposedly promotes moral values and personal goodness, building “an Order which is truly dedicated to charity, truth and loving kindness.”
The purposes of the OES seem honorable at first glance, even biblically based. Why, then, is there so much secrecy? Jesus’ earthly ministry was very public. He did not shroud His purpose in mystery; He was open and honest with everyone regarding His teachings and lifestyle. He did not create a secret code word or handshake for a select few. He made Himself and His grace available for all, and still does (John 3:16\).
The Order has several specific requirements that individuals must meet before they can be “adopted” into the OES family. Male candidates must be Masons, and women candidates must be related to a Mason in some way before they will be considered. Also, a candidate must have a belief in a “Supreme Being.” The official website says, “Members of all religions may belong to the Order of the Eastern Star. We only require a belief in a Supreme Being.” In contrast to this nebulous belief system, the Bible presents Jesus as the exclusive Savior and Lord. Acts 4:12 says, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”
There is a common belief that the Order of the Eastern Star is a Christian\-based organization that simply observes traditions and rituals that support fraternal and historic bonds. However, the OES teaches some things that are at odds with biblical Christianity. Besides denying the exclusive nature of Christ’s salvation, the OES teaches that man is essentially good and places a heavy emphasis on good works and community service as a means of earning a relationship with the Supreme Being. Also, the group is cloaked in mystery and mysticism. First John 1:5 says, “This is the message we have heard from him and declare to you: God is light; in him there is no darkness at all.” There is no confusion or darkness in God; therefore, as His followers, we should disengage from sources of worldly darkness, mysteries, confusion, and compromise.
Many people join groups such as the Eastern Star and the Masons innocently, for reasons such as family tradition or a desire to make friends or belong to a community group. Those who join for such reasons may not have given much thought to the works\-based theology of Eastern Star. The Bible commands us to “test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1\).
Philippians 4:8 says, “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” A society that is “secret” and ambiguous in regard to its theology is not analogous with God’s Word, which is the embodiment of light and truth. A Christian should not be a member of any secret society or organization that has any connection with Freemasonry, and that includes Eastern Star.
Again, for more information, we strongly recommend [Ex\-Masons for Jesus](http://www.emfj.org/).
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What does it mean to walk by faith not by sight?
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Answer
Second Corinthians 5:6–7 says, "So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for *we walk by faith, not by sight*" (ESV, emphasis added). Other versions use the word *live*, rather than *walk*. The "walk" here is a metaphorical reference to the way a person conducts his or her life. We still use the phrase "all walks of life" to mean a variety of lifestyles or cultures.
The apostle Paul reminds his readers that followers of Christ must not build their lives around things that have no eternal significance. Rather than pursuing the same things the world pursues, a Christian should focus on the unseen realities such as Jesus and heaven. Paul goes on to say, "So whether we are at home or away, we make it our aim to please him. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil" (2 Corinthians 5:9–10\). Jesus instructed us to store up treasure in heaven (Matthew 6:19–20; Luke 12:33\). He promised rewards to everyone who does His will (Matthew 16:27; 1 Peter 1:17; Revelation 22:12\) and punishment for those who reject Him (Matthew 25:24–46; John 3:16–18\).
Walking by faith means living life in light of eternal consequences. To walk by faith is to fear God more than man; to obey the Bible even when it conflicts with man’s commands; to choose righteousness over sin, no matter what the cost; to trust God in every circumstance; and to believe God rewards those who seek Him, regardless of who says otherwise (Hebrews 11:6\).
Rather than loving the things of this world (1 John 2:15–16\), Christians should spend their lives glorifying God in everything they do (1 Corinthians 10:31\). It requires faith to live this way because we cannot see, hear, or touch anything spiritual. When we base our lives on the truth of God’s Word, rather than on the popular philosophy of our day, we are going against our natural inclinations. Our natural instinct may be to hoard money, but walking by faith says we should give to those in need (Luke 11:41; Ephesians 4:28\). Society may say that sexual immorality is acceptable, but those who walk by faith base their standards on God’s unchanging Word, which says any sex outside of marriage is sin (1 Corinthians 6:18; Ephesians 5:3; Galatians 5:19\). To walk by faith requires that we tune our hearts to the voice of the Holy Spirit and the truth of His Word (John 10:27; 16:13\). We choose to live according to what God reveals to us, rather than trust our own understanding (Proverbs 3:5–6\).
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Who are the Gideons International, and what do they believe?
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Answer
The Gideons International is an association of Christian business and professional men who are dedicated to distributing God’s Word around the world. The Auxiliary of Gideons are wives who support the work with prayer and by participating in many of the functions of Gideons, including the placement of Bibles. By making Bibles available around the world, the Gideons trust God to use His Word to increase His kingdom (1 Corinthians 3:6\).
The Gideons International has its worldwide headquarters in Nashville, Tennessee, but each Gideon is assigned to a local group called a “camp.” Camps usually meet once a week for a prayer breakfast and once a month for education and planning. Members encourage each other in personal witnessing and in their overarching goal of bringing men and women, boys and girls, to a saving knowledge and acceptance of Jesus Christ as Savior.
The Gideons organization was begun in 1899 by two traveling salesmen with a heart for evangelism. They later adopted the goal of putting a Bible in every hotel room in the United States starting in 1908\. From those beginnings grew an organization of over 300,000 men and women in 195 countries giving out Bibles or New Testaments in over ninety languages. In their first 105 years, the Gideons have given out over 1\.8 billion copies of God’s Word.
The Gideons are lay persons (not clergy) who are members in good standing in an evangelical or Protestant church. Essentially, they represent local churches as missionaries whose sole purpose is winning the lost through providing them the Word of God. Today, they distribute over one million Scriptures throughout the world every week—that’s more than two copies per second. Whole Bibles are left in hotels and motels, and New Testaments are provided to middle schools, high schools, colleges, prisons, hospitals, nursing homes, military facilities, doctor’s offices, and fire stations—all at no cost to those receiving the Bibles. Churches support the Gideons with prayer, with some of their members serving as Gideons and Auxiliary members, and by paying for Bibles. All donations to the Gideons go for the printing and transportation of Bibles—many to countries where traditional missionaries cannot go. In forty\-eight of the countries where the Gideons are organized, people struggle to survive; they will never own a Bible without some assistance.
The Gideons believe and teach the basics of orthodox Christian doctrine, and the New Testaments they distribute have two pages in the back devoted to explaining the gospel and how to be saved. Their doctrinal statement and further information on the Gideons are available on their website.
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What does “blessed are those who mourn” mean?
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Answer
Matthew 5 records the part of Jesus’ [Sermon on the Mount](sermon-on-the-mount.html) known as the Beatitudes. Verse 4 says, "Blessed are they who mourn, for they shall be comforted." It is important to remember that this portion of Jesus’ teaching was directed toward His closest friends, not the general population (verse 2\). We cannot pull one or two verses from the whole and build a theology around them. This sermon was a collection of truths designed to prepare His followers for His kingdom, which involved a lifestyle radically different from the world’s.
In the Bible, *blessed* usually means "happy." But in the context of Matthew 5, *blessed* most likely indicates "an enviable state." When a person has acquired good fortune, we call him “blessed.” In [the Beatitudes](beatitudes.html), Jesus calls some people “blessed” who appear to be quite the opposite. People who “mourn” don’t seem to be “blessed,” according to most other people. Jesus is contrasting the world’s idea of happiness with true blessedness—spiritual prosperity—which comes from a right relationship with God.
The term *mourn* means “to experience deep grief.” In keeping with His theme of spiritual blessedness, Jesus seems to indicate that this mourning is due to grief over sin. The people who agree with God about the evil of their own hearts can attain an "enviable state of blessedness," due to the comfort they receive from communion with the Holy Spirit. Jesus called the Holy Spirit the Comforter (John 14:16, 26; 15:26; 2 Corinthians 1:4\). The Spirit comforts those who are honest about their own sin and humble enough to ask for forgiveness and healing. Those who hide their sin or try to justify it before God can never know the comfort that comes from a pure heart, as Jesus talks about in Matthew 5:8 (cf. Proverbs 28:13; Isaiah 57:15\).
In the Beatitudes, Jesus reminds His disciples that they cannot seek happiness the way the world does. True joy is not found in selfish ambition, excuses, or self\-justification. An enviable state of blessedness comes to those who mourn over their own sin. "These are the ones I look on with favor: those who are humble and contrite in spirit, and who tremble at my word" (Isaiah 66:2\). When we agree with God about how bad our sin is, repent of it, and seek His power to walk away from it, Jesus promises comfort from the Holy Spirit. The kind of "mourning" that leads to repentance is truly blessed (2 Corinthians 7:10\). Repentance results in forgiveness and cleansing from God (Psalm 30:5\). When we have trusted in Jesus as our personal substitute for sin, we no longer stand condemned (Romans 8:1\). Rather than wallow in guilt and shame, we realize that we stand justified before God (2 Corinthians 5:21; Galatians 3:24\). Those who learn to mourn over their own sin find the heart of God. And intimate fellowship with God is the very foundation of true happiness.
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What are the main arguments against limited atonement?
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Answer
Limited atonement is the teaching that Jesus died only for the elect. It is one of the [five points of Calvinism](calvinism.html), the *L* in the acronym “TULIP.” Many who hold to limited atonement prefer the term “particular redemption,” but to minimize confusion this article will use the term “limited atonement.” For a full explanation of what limited atonement is from a five\-point Calvinistic perspective, please read our article on [limited atonement](limited-atonement.html), and for arguments supporting unlimited or universal atonement, please read our article on [unlimited atonement](unlimited-atonement.html).
Arminians and four\-point Calvinists, or [Amyraldians](Amyraldism.html), believe that limited atonement, as just defined, is unbiblical. Got Questions Ministries takes an official four\-point stance in support of a moderate form of unlimited atonement, while rejecting universalism. Here, we present several arguments against limited atonement.
**Argument 1: Limited Atonement Is Hermeneutically Insupportable**
Arguing against limited atonement are verses which appear to teach universal atonement, the absence of verses that explicitly limit Christ’s atonement, verses that declare the necessity of faith for salvation, and several Old Testament types of Christ that do not fit the limited atonement paradigm.
*Passages Supporting Universal Atonement*
Universal (or unlimited) atonement is supported throughout the New Testament. John 3:16–17 says that “God so loved the world that he gave his one and only Son. . . . God did not send his Son into the world to condemn the world, but to save the world through him.” The Greek word *kosmos*, translated “the world,” covers the inhabitants of the entire earth. Other verses supporting unlimited atonement include John 1:29, where Jesus is said to take away “the sin of the world”; Romans 11:32, in which God has mercy on “all” the disobedient; and 1 John 2:2, which says Jesus is “the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.”
None of these verses contain any kind of limitation, stated or implied, on Christ’s sacrifice. As if saying that Jesus is the atoning sacrifice for the sins of the world was not sufficient, the apostle John specifically included the Greek word *holou*, which means “whole, entire, all, complete.” Unless limited atonement is presumed, there is no solid basis for limiting the extent of the atonement mentioned in 1 John 2:2\.
*Passages Only Mentioning Atonement for Believers*
On the other side of the coin, there are verses that say Jesus died for those who believe. Verses that seem to support limited atonement include John 10:15, where Jesus says, “I lay down my life for the sheep”; and Revelation 5:9, which indicates that Jesus’ blood “purchased for God persons from every tribe and language and people and nation.”
These passages and others only mention a select group of people as being the focus of God’s redemptive work. However, none of the passages explicitly limit His offer of salvation. They simply say Jesus died for those who believe, not that He died *only* for those who believe. Jesus said He laid down His life for the sheep; He did *not* say that He laid down His life *only* for the sheep. There remains a larger group of which the sheep are but a part.
*Faith Necessary for Salvation*
“Universal atonement” is *not* the same as “[universalism](universalism.html),” which says that everyone will be saved and go to heaven. Unlimited atonement acknowledges the reality that Jesus’ atonement must be accepted by faith, and that not everyone will believe. Four\-point Calvinists believe that salvation comes only to those who have faith; it is faith that brings the saving effects of the atonement to the Christian. Unbelievers, though offered the gift of salvation through the atonement of Christ, have rejected God’s gift. Some passages proclaiming the necessity of faith for salvation are Luke 8:12; John 20:31; Acts 16:31; Romans 1:16; 10:9; and Ephesians 2:8\.
*Old Testament Types of Christ*
An oft\-repeated [type](typology-Biblical.html) of Christ presents Him as a lamb. The Old Testament [sacrificial system](blood-sacrifice.html) and the [Passover](Passover-Lamb.html) celebration clearly show the penalty of sin and the need for us to have an innocent substitute to cover our sin (see 1 Corinthians 5:7\). At the time of the first Passover, *all* the Israelites had the opportunity to sacrifice a lamb and apply its blood to their doorposts. At the same time, each family had to exercise faith in God. The Passover’s atonement was universal in that it was offered to all, but the atonement still had to be applied individually, by faith.
Another type of Christ in the Old Testament is the [bronze serpent](bronze-serpent.html) on the pole (Numbers 21:5–9\). Jesus related this object to Himself in John 3:14, explaining that He must be “lifted up” from the earth. During the plague of the “fiery serpents” in Moses’ day, every person who looked to the bronze serpent—believing that God would heal—was made whole. The healing power was universal in that it was available to every one of the Israelites, dependent only upon their willingness to obey. Jesus compared that incident to His own death on the cross and the spiritual healing He provides.
**Argument 2: Christian Tradition Opposes Limited Atonement**
Limited atonement has always been a controversial belief. The [Synod of Dort](Synod-of-Dort.html) in 1619 issued the points of doctrine now known as TULIP; however, several theologians at the synod rejected limited atonement while accepting the other four points of Calvinism.
Long before the Protestant confessions and synods, though, the early church father [Athanasius](Athanasius.html) was describing universal atonement. In his "On the Incarnation of the Word" (2\.9\), Athanasius writes that Jesus’ death was “a substitute for the life of all” and that, because of Jesus’ sacrifice, “the corruption which goes with death has lost its power over all.” Note the word *all*. Athanasius’ point is that Jesus’ death atoned for all of humanity.
Ironically, Calvin himself may not have placed much value on the idea of a limited atonement. After all, the five points of what is called “Calvinism” came from a synod in the Netherlands almost 60 years after his death. Calvin had this to say about John 3:16: “It is a remarkable commendation of faith, that it frees us from everlasting destruction. . . . And he has employed the universal term *whosoever*, both to invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers. Such is also the import of the term *World*; . . . he shows himself to be reconciled to the whole world, when he invites all men without exception to the faith of Christ, which is nothing else than an entrance into life” (*Commentary on John*, Vol. 1\).
**Argument 3: Limited Atonement Would Make It Impossible to Genuinely Offer Salvation to All**
Limited atonement affects one’s beliefs regarding evangelism and the offer of salvation. Essentially, if *only* those who will be saved (the elect) are atoned for, there is no atonement to be offered to anyone else. You could only truly offer salvation to the elect. Even a cursory look at Jesus’ ministry shows that He extended invitations of salvation to people He knew would take part in crucifying Him (see Luke 13:34\). In the book of Acts, Paul preached to large portions of entire towns, Peter to thousands at a time. Salvation was offered to all without caveat, proviso, or discrimination. Repentance and faith were the required responses (see Matthew 21:32\). If Christ’s death did not provide atonement for everyone, then the apostles, and even Jesus Himself, were offering something that most of their audiences could never receive.
**Conclusion:**
Limited atonement is the point of traditional Calvinism that has caused the most confusion and consternation among Bible\-believing theologians. Will only the elect be saved? Yes. However, Christ’s sacrifice is sufficient to pay for *all* sin, and the offer of salvation is universal. Our invitation for others to accept Christ should echo the Spirit’s call in Revelation 22:17: “‘Come!’ Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.”
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What is the World Mission Society Church of God, and what do they believe?
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Answer
The World Mission Society Church of God (WMSCOG) was founded by a man named Ahn Sahng\-Hong in South Korea in 1964\. He was born in 1918 to Buddhist parents and spent many years with the Seventh\-day Adventists. He claimed to have rebuilt the Church of God—the same Church that Jesus established and with the same truths of the Early Church. Ahn Sahng\-Hong died in 1985\.
The WMSCOG believes in God the Father and God the Mother, who came to earth in the flesh. Ahn Sahng\-Hong’s spiritual wife, Zahng Gil\-Jah, is known as “[the Heavenly Mother](heavenly-mother.html).” According the WMSCOG, “God the Mother is the core of our faith and the figure that guides us. . . . God the Mother stands by and prays for us whenever we face hardships.” The Bible does not teach the existence of a “heavenly mother.” God is consistently referred to as our Father. Revelation 21:2 describes the New Jerusalem as a beautifully adorned bride. But verses 9–10 show that the “wife of the Lamb” and the “New Jerusalem” are synonymous terms. Obviously, the New Jerusalem is a city, not a person. In this case, the city is the church, the redeemed of the Lord living in God’s heavenly city. The Lamb’s “wife,” then, is figurative, not literal.
Another false teaching of the WMSCOG is that God the Father, God the Son, and God the Holy Spirit are not different Persons but simply different manifestations of one God. This teaching is a heresy called modalism. The Bible presents God as one God, but then speaks of three Persons—the Father, the Son, and the Holy Spirit.
The World Mission Society Church of God believes that Jehovah is the Father, Jesus is the Son, and Ahn Sahng\-Hong is the Holy Spirit. The Bible tells us that the Holy Spirit is a divine Person, a being with a mind, emotions, and a will. The fact that the Holy Spirit is God is clearly seen in many Scriptures, including Acts 5:3–4\. For any man to declare he is the Holy Spirit is blasphemy.
The WMSCOG teaches that salvation is in the names of Jehovah, Jesus, and Ahn Sahng\-Hong, and that baptism is required for salvation. The Bible declares that salvation is through Jesus Christ alone (Acts 4:12; John 14:6\). Salvation is in the name of Jesus Christ. To claim salvation in the name of Ahn Sahng\-Hong is blasphemy. Requiring anything in addition to faith in Jesus Christ for salvation is a works\-based salvation. To add anything to the gospel is to say that Jesus’ death on the cross was insufficient to purchase our salvation. The Bible says that Jesus’ death alone paid for our sins (Romans 5:8; 2 Corinthians 5:21\). Jesus’ righteousness is appropriated to our account by faith alone (John 3:16; Acts 16:31; Ephesians 2:8\-9\). Therefore, baptism cannot be a requirement for salvation.
The WMSCOG claims that “Christ Ahn Sahng\-Hong” came as the Savior in the age of the Holy Spirit and was truly the Second Coming of Christ. This teaching conflicts with what the Bible says about the second coming in Revelation 19: “He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God” (verses 12–13\). To claim to be the very Word of God is blasphemy.
Ahn Sahng\-Hong was a false prophet. He predicted Christ would return in 1967, then changed the date to 1988\. The WMSCOG believed the world would end in 1967, then 1988, and then at the end of 2012\. History has proved Ahn Sahng\-Hong wrong. It is noteworthy that one of the signs of the end times is the increase in false prophets and false messiahs. Ahn Sahng\-Hong clearly falls into the category of false prophet and false messiah.
The beliefs of the World Mission Society Church of God are not compatible with Christianity.
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What does the Bible say about scoffers?
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Answer
The word translated "scoffer" in English can mean "one who mocks, ridicules, or scorns the belief of another." In Hebrew, the word translated "scoffer" or "mocker" can also mean "ambassador." So a scoffer is one who not only disagrees with an idea, but he also considers himself an ambassador for the opposing idea. He cannot rest until he has demonstrated the foolishness of any idea not his own. A scoffer voices his disagreement, ridicules all who stand against him, and actively recruits others to join his side. In the Bible, scoffers are those who choose to disbelieve God and His Word. They say in their hearts, "There is no God" (Psalm 14:1\), and make it their ambition to ridicule those who follow God.
The Bible has a lot to say about scoffers (Proverbs 19:29; 29:8; Acts 13:41\). Proverbs 3:34 says that God "scoffs at the scoffers, yet He gives grace to the afflicted." Psalm 1:1 gives us clear instruction about how to deal with scoffers: "How blessed is the man who does not walk in the counsel of the ungodly, nor stand in the path of sinners, nor sit in the seat of scoffers" (NASB). The progression of unbelief begins with listening to ungodly counsel and ends with joining the scoffers. The Bible warns us not to entertain the company of those who actively ridicule our faith, or we risk having that faith destroyed. Proverbs 13:20 says, "Whoever walks with the wise becomes wise, but the companion of fools will suffer harm" (ESV).
We cannot totally escape the presence of scoffers. They were active in Jesus’ day, and we continue to hear from them today. Jesus told His disciples, “If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you" (John 15:18–19\). A Christian should "always be prepared to give an answer to everyone who asks . . . to give the reason for the hope that you have" (1 Peter 3:15\). However, when we cease to be the *influencers* and start to become the *influenced*, it is time to "shake the dust off our feet" (Matthew 10:14; Mark 6:11; Luke 10:11\).
Second Peter 3:3 warns us that "in the last days scoffers will come, scoffing and following their own evil desires" (cf. Jude 1:18\). We know from Scripture that scoffing will only increase as we near the time for Jesus’ return (2 Timothy 3:1\-5\). We already see it happening with the blanket acceptance of evolutionary theory that excludes a Creator, the rapid expansion of false religions that deny the deity of Christ, and the numeric explosion of those who identify themselves as agnostics and atheists.
Scoffers have always been and will always be present in the world. But there is coming a promised day when "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10–11\). On that day there will no longer be any scoffers. They will at last accept the truth, and their scoffing will be forever silenced.
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Who were the Judaizers?
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Answer
There have always been those who balk at the idea of God’s salvation being offered freely to those who believe. They reason that such a grand gift as forgiveness from such a holy God *must* require some kind of payment from us. We thank God for His grace, but we understand that He expects us to somehow *earn* that grace—in other words, there must be *something* that we can do to pay off the debt we owe to God.
In the early church, those who taught a combination of God’s grace and human effort were called “Judaizers.” The word *Judaizer* comes from a Greek verb meaning “to live according to Jewish customs.” The word appears in Galatians 2:14 where Paul describes how he confronted Peter for forcing Gentile Christians to “Judaize.”
A Judaizer taught that, in order for a Christian to truly be right with God, he must conform to the Mosaic Law. Circumcision, especially, was promoted as necessary for salvation. Gentiles had to become Jewish proselytes *first*, and *then* they could come to Christ. The doctrine of the Judaizers was a mixture of grace (through Christ) and works (through the keeping of the Law). This false doctrine was dealt with in Acts 15 and strongly condemned in the book of Galatians.
At the Jerusalem Council in Acts 15, a group of Judaizers opposed Paul and Barnabas. Some men who belonged to the party of the Pharisees insisted that Gentiles could not be saved unless they were first circumcised and obeyed the Law of Moses. Paul made the case that, in Christ, there was no longer any distinction between Jew and Gentile, for God had purified the hearts of the Gentiles by faith (Acts 15:8–9\). He said it plainly in Galatians 2:16: “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.”
To add anything to the work that Christ did for salvation is to negate God’s grace. We are saved by grace alone, through faith alone, not by returning to the Law. “I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing” (Galatians 2:21\).
There are many groups today with beliefs/practices very similar to those of the Judaizers of the New Testament. The two most prominent would be the [Hebrew Roots Movement](Hebrew-roots.html) and the [Roman Catholic Church](Roman-Catholicism.html). The teachings of the Hebrew Roots Movement are virtually identical to those of the Judaizers whom Paul rebuked in Galatians. A primary focus of the Hebrew Roots Movement is to put followers of Christ back under the bondage of the Old Testament Law.
The Roman Catholic Church teaches a doctrine similar to that of the Judaizers of the New Testament in this way: its doctrine is a mixture of law and grace. At the Council of Trent in the 16th century, the Catholic Church explicitly denied the idea of salvation by faith alone. Catholics have always held that certain sacraments are necessary for salvation. The issues for the 1st\-century Judaizers were circumcision and Sabbath\-keeping. The issues for modern\-day Catholics are baptism, confession, etc. The works considered necessary may have changed, but both Judaizers and Catholics attempt to merit God’s grace through the performance of ritualistic acts.
First Timothy 4:3 says that, in later times, false teachers will “forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth.” This sounds suspiciously close to some of the teachings of Roman Catholicism, which requires priests to be [celibate](celibacy-priests.html) (“forbidding to marry”) and proclaims some food to be off\-limits during [Lent](what-is-Lent.html) (“abstaining from certain foods”).The Judaizers upheld the Mosaic Law as necessary for salvation; Catholics uphold man\-made tradition as necessary; both view Christ’s death as being insufficient *without the active and continued cooperation of the one being saved*.
The Bible is clear that the attempt to add human works to God’s grace overlooks the very meaning of *grace*, which is “undeserved blessing.” As Paul says, “If by grace, then it cannot be based on works; if it were, grace would no longer be grace” (Romans 11:6\). Praise the Lord, “Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (Galatians 5:1\).
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What can we learn from Jesus’ feeding of the 5,000?
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Answer
Aside from the [resurrection](resurrection-Christ-important.html), the story of Jesus feeding the 5,000 is the only miracle recorded in all four Gospels. Obviously, the Gospel writers considered this a significant miracle. When Christ fed the masses that day, He began with only “five barley loaves and two fish,” borrowed from a boy’s lunch (John 6:9\). To feed 5,000 people with five loaves and two fish is indeed miraculous, but the Greek term used in Matthew 14:21 specifies males, and Matthew further emphasizes the point by adding, “Besides women and children.” Many Bible scholars believe the actual number fed that day could have been 15,000—20,000 people.
Jesus’ disciples had wanted to send the people away because evening was approaching and they were in a remote place (Matthew 14:15\). They knew the people needed to reach surrounding villages soon to buy food, find lodging, etc., or they would likely go hungry (Mark 6:36\). But Christ had a better idea: “You give them something to eat” (Matthew 14:16\). At this point, the disciples should have recalled the many miracles they had seen Jesus do. Perhaps some of them did, but Andrew asked, “What are \[five loaves and two fish] for so many?” (John 6:9\). And Philip exclaimed, “It would take more than half a year’s wages to buy enough bread for each one to have a bite!” (verse 7\).
Jesus called for the bread and fish to be brought to Him (Matthew 14:18\). He then gave thanks for the meal, broke the bread, and gave it to His disciples to give to the crowd. Amazingly, the entire multitude was fed with that small meal. Jesus provided “as much as they wanted” (John 6:11\), and “they all ate and were satisfied” (Matthew 14:20\). Christ did not just meet the need; He lavished them with so much food that there were “twelve baskets full of broken pieces and of the fish” left over (Mark 6:43\).
God will shatter the pint\-sized expectations of what His followers can do if they would learn to bring Him what they have already been given. “Little is much when God is in it.” When Christians are willing to offer their lives sacrificially, relinquishing their hold on whatever God has given them in terms of time, money, talents, etc., God will use these ordinary things to create extraordinary things. Christians must never believe their resources are too little to serve God. God delights in taking a humble, seemingly insignificant person and using him or her for His glory (see 1 Corinthians 1:27\).
Philip’s mind immediately ran to the cost of the project. He quickly calculated how many man\-hours of work it would take to feed all those people; he saw the task as impossible because he approached it as if everything depended on *his own work*. Jesus’ approach was different. Jesus bypassed all human effort and did the impossible. It’s “‘not by might nor by power, but by my Spirit,’ says the LORD Almighty” (Zechariah 4:6\).
It is noteworthy that Jesus fed the people *through the agency of His disciples*. He could have simply snapped His fingers and caused everyone present to have a meal, but He didn’t. Instead, He “gave . . . to his disciples to distribute to the people” (Mark 6:41\). In this way, the disciples had to trust the Lord for everything they distributed. They could only give as they received. Philip, Andrew, and the rest were put in a position of total dependence upon the Lord for the supply. God still uses people the same way today.
Christians should also be reminded that their problems are never too large (the “many” of John 6:9\) for God to handle. Surely, Andrew was wondering, “What good are we going to do with only five loaves and two fish?” Of course, theoretically, believers know God can easily multiply whatever He wants, to feed as many people as He wants—He is God. The problem comes when we are faced with a practical outworking of the theory; we tend to doubt that God will *want* to meet *our* need.
There is a foreshadowing of Christ’s miracle in the life of Elisha in 2 Kings. Elisha told his servant to feed the people gathered there, although there was not enough food for the hundred men. One of the men said, “How can I set this before a hundred men?” (2 Kings 4:42–43\) In the end, however, the men not only had enough to eat, but “they ate and had some left” (2 Kings 4:44\). Isn’t that just like God? He says He will do more than provide for His people; He will give an abundance (Psalm 132:15\).
Christians must bring their lives to God in a spirit of obedience and sacrifice, no matter how insignificant they may think their gifts or talents are (Romans 12:1\). When doing so, expect God to do far beyond what can be imagined (Ephesians 3:20\). Also, Christians should trust that God not only wants to meet the needs of His children, but He wants to lavish His children with spiritual blessings, even to overflowing (Psalm 23:5\).
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Is Mary the mother of God (Theotokos)?
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Answer
The phrase *mother of God* traces back to the third century and continues to be used in some liturgical churches, including the [Roman Catholic Church](Roman-Catholicism.html). One of the topics at the Council of Ephesus in AD 431 was the use of the Greek term *Theotókos* (literally, “God\-bearer” or “the one who gives birth to God”) in reference to [Mary](virgin-Mary.html). That council’s use of *Theotokos* was meant to counter the heresy of [Nestorianism](Nestorianism.html), which cleaved the nature and person of Christ in two: Christ’s human and divine natures were completely divergent and unconnected. According to Nestorius, Mary gave birth to Christ but not to God; Mary was the mother of His humanity, which was totally distinct from His divinity—Jesus was two persons sharing one body, essentially. The [Council of Ephesus](Council-of-Ephesus.html) affirmed the full deity of Christ and unity of His person by saying that Mary did indeed bear God in her womb. Mary is the “mother of God” in the sense that, since Jesus is God and Mary is the mother of Jesus, she is the mother of God. The Word became flesh (John 1:14\), and Mary mothered Him.
We should distinguish the term *Theotokos* from *mother of God*, because there is a subtle yet important difference. The term *mother of God* could be taken wrongly as implying that Mary was the source or originator of God, similar to how Juno was the mother of Vulcan in Roman mythology. Of course, Christianity teaches that God is eternal and that Jesus Christ has a pre\-existent, divine nature. The idea that Mary is the mother of God in the sense that she was the source of God or somehow predated God or is herself part of the Godhead is patently unbiblical.
The term *Theotokos*, on the other hand, is more specific and less open to being misconstrued. *Theotokos* simply implies that Mary carried God in her womb and gave birth to Him. Mary was the human agent through whom the eternal Son of God took on a human body and a human nature and entered the world. The term *Theotokos* was a succinct expression of the biblical teaching of the Incarnation, and that is how the Council of Ephesus used the word. Mary is the “God\-bearer” in that within her body the divine person of God the Son took on human nature in addition to His pre\-existing divine nature. Since Jesus is fully God and fully man, it is correct to say that Mary “bore” God.
Even though the term *Theotokos* was originally used to help explain the Incarnation, many people today use the term, or the related *mother of God*, to communicate something different. Through the years, many legends accumulated around the person of Mary, and she became an object of worship in her own right. About 350 years after the Council of Ephesus used the term *Theotokos* in reference to Mary, the Second Council of Nicaea declared, “We honor and salute and reverently venerate . . . the image of . . . our spotless Lady the all\-holy mother of God.” This shows the trend within the Roman Church to move from a focus on the Incarnation of God to a veneration of the “Mother of God,” even to the point of honoring her images and praying to her as the “Queen of Heaven,” “Benefactress,” and “[Mediatrix](Mary-redemptrix-mediatrix.html).” The necessity of such veneration is not implied by the term *Theotokos*, but some people wrongly infer it.
Roman Catholic leaders teach their followers to go to Mary to find help in their time of need: “From the most ancient times the Blessed Virgin has been honored with the title of ‘Mother of God,’ to whose protection the faithful fly in all their dangers and needs” (*Catechism of the Catholic Church*, Part 1, Section 2, Chapter 3, Article 9, Paragraph 6, 971\). The Eastern churches still use the term *Theotokos*, and they sing hymns called theotokia to Mary. This portion of a theotokion is from the liturgy of the Coptic Orthodox Church: “You are the pride of virgins, O Mary the Theotokos. / You are the soul’s city, where the Most High lived, who sits upon the throne, of the Cherubim. . . . / O Virgin Mary, the holy Mother of God, the trusted advocate, of the human race. / Intercede on our behalf, before Christ whom you have born, that He may grant unto us, the forgiveness of our sins” (from The Friday Theotokia – Watos). These views of Mary represent a theological shift away from Christ as our sole Redeemer and Intercessor (1 Timothy 2:5\) and an overemphasis on Mary as the “Mother of God.”
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Is it wrong to have a fantasy, according to the Bible?
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Answer
Fantasies are a product of our creative minds. They may be imagined ideas, stories, visual art, inventions, fictional scenarios, or anything else we could possibly envision. We have the ability to mentally create things because we are made in the image of the ultimate Creator (Genesis 1:27\). Having an imagination is not a sin. Imagining or fantasizing about things that are pleasing to God is a wonderful way to connect with the One who created us (Philippians 4:8\).
However, as with all activities in life, it is important to ensure our fantasies have a good and righteous intention behind them. Philippians 4:8 says to think about things that are true, noble, right, pure, lovely, admirable, and praiseworthy. Do your fantasies align with that biblical standard?
On the other hand, if the images, scenarios, or stories in our imagination have crossed into the realm of that which would not be pleasing to God, then our fantasizing has caused us to sin (Psalm 5:4; Proverbs 15:26\). Unhealthy fantasies can lead to such sins as greed, lust, covetousness, and jealousy. Dwelling on sinful fantasies could even prompt actions resulting in physical or spiritual harm to ourselves and others (Ecclesiastes 12:14\).
As Christians, we must guard our hearts and minds from evil thoughts and sinful fantasies (Romans 12:2; 3 John 1:11\). “Above all else, guard your heart, for everything you do flows from it” (Proverbs 4:23\). Jesus instructs His followers to “watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life” (Luke 21:34\).
God knows our innermost fantasies (Psalm 139:2; 94:11\), and there is no use trying to hide the true motivations behind our thoughts. “For the word of God is living and active and sharper than any two\-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” (Hebrews 4:12\).
If you struggle against unhealthy fantasies and wish to stop, seek the Lord for help. He will always forgive the repentant heart (Psalm 139:23–24\). For the Christian, even very powerful fantasies can be overcome because of the power of God to eliminate evil thoughts from our minds (2 Corinthians 10:3–5\).
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Should a Christian play multi-player fantasy games like Dungeons and Dragons?
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Answer
Multi\-player role\-playing games (RPGs) can be played with pens and paper around a table with a group of friends or in an online world that exists 24/7, involving hundreds to thousands of other players around the globe. The goal is for each player to control a character that represents himself, interact with other players, and complete quests, missions, or tasks to gain various attributes, experience, or treasure.
Fantasy games in particular often include magic, murder, and general mayhem. In online games, female avatars (representations of characters) are often scantily dressed. Some RPGs allow players to flirt with each other or have sexual encounters. In general, many video games are structured in such a way that encourages obsessive or addictive behaviors as players attempt to reach certain levels. Of course, the same can be said of many other types of entertainment.
As the Bible was written before the internet or RPGs were even a twinkle on the horizon, there is nothing specific in Scripture that refers to playing RPGs or even engaging in the fantasy worlds presented today. However, there are plenty of principles God has laid out in the Bible for godly living. These principles can guide us in how to live our lives as believers—including how we occupy our minds for fun.
Games of any kind are a form of entertainment, whether you’re talking about Angry Birds and Farmville or Monopoly and Candy Land or World of Warcraft and Dungeons and Dragons. Biblically, we have freedom to enjoy entertainment. God never says, “Thou shalt not have fun, nor shalt thou smile in all thy days.”
Enjoying a game with friends is not a sin. Games themselves, even RPGs like Dungeons and Dragons, are not sin. Sin is an action or thought performed by a human being. What we do with what we have constitutes whether or not we have sinned. But how do we know if any given choice is a sin or not?
We must weigh our choices against biblical principles. Possibly the most important one to remember in regards to entertainment is stated in Colossians 3:17: “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” When we are engaged in fun activities, we should always make sure those activities are pleasing God and that we are representing Christ well in our behavior toward other players.
RPGs like Dungeons and Dragons have an element of fantasy and magic about which it may be well to be wary. But we can still apply the same principles to determine if these games will or will not detract from your relationship with God or with others.
**Is the theme appropriate?**
Are you able to distinguish between reality and fantasy, right and wrong, or good and evil? Would exposure to the game’s themes and ideas leave you confused about God’s views on the [occult](occult.html) or desensitize your mind to occult lifestyles? A mature Christian may not have any issues with separating a game from life, but someone who is already wrestling with his or her faith may find the messages confusing (Romans 12:2\).
Of course, that doesn’t necessarily mean that even a mature Christian should be exposed to a game that may cause him or the ones he loves to stumble or struggle in their faith (1 Corinthians 8:9\). First Peter 5:8 says, “Be sober\-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.”
**Is evil encouraged?**
In some games, evil is the goal, or characters can take on malicious or licentious characteristics that allow players to do things that would not be allowed in real life; thus, an unhealthy fantasy unfolds in the players’ minds. First Thessalonians 5:21–22 says to “hold fast to what is good” and “abstain from every form of evil”—even in how we represent ourselves in game play.
Philippians 4:8 says to dwell only on “whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, [think about these things](think-about-these-things.html).”
**How does this game affect my life and relationships?**
If game play becomes more important than God, family, or work or school responsibilities, then it has become an idol or an obsession. Idols take our focus off of what is most important in life. The Bible instructs us to flee from anything on this earth that we might idolize (1 Corinthians 10:14\).
Additionally, if interacting with online players begins to replace, damage, or hinder the relationships we have with other people, then the game is replacing our healthier communities. It would then be wise to draw back from these false friendships and cling to those which will be most beneficial. However, playing a game in person with close friends as a way to enjoy each other’s company can be a valuable and positive experience (Proverbs 18:24\).
Whether or not you can personally, in good conscience, participate in a multi\-player fantasy role\-playing game is a matter to discuss between you and God. Philippians 4:6–7 says, “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”
God is concerned about every aspect of our lives, including the ways we allow ourselves to be entertained, so we should give all of our worries and concerns to Him (1 Peter 5:7\). After all, He knows what is best for you, and He knows exactly how a fantasy\-based RPG will affect you and the people around you.
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Who will go to hell?
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Answer
[Hell](hell-real-eternal.html) has become a controversial subject in recent years, even among Christians. However, the controversy is entirely man\-made. The rejection of the reality of hell stems from a human inability to reconcile the love of God with eternal punishment or from an outright rejection of God’s Word. Even some professing Christians have come to unbiblical conclusions. Some have tried to redefine hell, create an intermediate state not found in Scripture, or deny hell altogether. In doing so, they are ignoring Jesus’ warning in Revelation 22:19, “If anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.”
Hell is mentioned 167 times in the Bible, sometimes called Gehenna, Hades, the pit, the Abyss, or everlasting punishment (Proverbs 7:27; Luke 8:31; 10:15; 2 Thessalonians 1:9\). Jesus spoke of heaven and hell as real places (Matthew 13:41–42; 23:33; Mark 9:43–47; Luke 12:5\). The story Jesus told about the rich man and Lazarus was an actual event that demonstrated the reality of the two eternal destinations (Luke 16:19–31\). Heaven is the dwelling place of God (2 Chronicles 30:27\) where Jesus has gone to “prepare a place” for those who love Him (John 14:2\). Hell was created for “the devil and his angels” (Matthew 25:41\). But because every human being is a sinner, every person past the age of accountability has already been condemned to hell (Romans 3:10; 5:12; John 3:18\). We all deserve hell as the just punishment for our rebellion against God (Romans 6:23\).
Jesus was clear that “no one can see the kingdom of God unless they are born again” (John 3:3\). He was also clear that hell is an eternal punishment for those who do not obey Him (Matthew 25:46\). Second Thessalonians 1:8–9 says that in the end God “will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might.” John the Baptist said about Jesus, “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (Matthew 3:12\).
John 3:18 explains in the simplest terms who will go to heaven and who will go to hell: “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.” So, those who go to hell are specifically those who do not believe in Jesus’ name. To “believe” goes beyond a mental recognition of the truth. To believe in Christ for salvation requires a transfer of allegiance. We stop worshiping ourselves, we forsake our sin, and we begin to worship God with our heart, soul, mind, and strength (Matthew 22:36–37; Mark 12:30\).
God desires that every person spend eternity with Him (Matthew 18:14; 2 Peter 3:9\), but He honors our decision to accept or reject Him (John 4:14\). Anyone who so desires can go to heaven (John 1:12\). Jesus already paid the price for our salvation, but we must accept that gift and transfer ownership of our lives to Him (Luke 9:23\). Heaven is perfect, and God cannot take anyone there who insists on holding on to his or her sin. We must allow Him to cleanse us of our sin and make us righteous in His sight (2 Corinthians 5:21\). John 1:10–12 shows us the problem and the solution: “He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.”
We can choose to trust in Jesus’ payment for our sin, or we can choose to pay for our sins ourselves—but we must remember that the payment for our sin is eternity in hell. C. S. Lewis said it this way: “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says in the end, ‘Thy will be done.’”
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Does God need us?
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Answer
God is holy, eternal, almighty, and totally self\-sufficient. He does not need any created being, but we do need Him. All of creation is dependent on the life that God alone sustains. “He makes grass grow for the cattle,” and “all creatures look to you to give them their food at the proper time. . . . When you take away their breath, they die and return to the dust” (Psalm 104:14, 27, 29\).
God, on the other hand, is not dependent on anything or anyone. He suffers no lack, knows no limitation, and experiences no deficiency. He is “I AM THAT I AM,” with no qualification or exception (Exodus 3:14\). If He needed anything to stay alive or to feel complete, then He would not be God.
So, God does not need us. But, amazingly, He loves us passionately, and in His goodness He wants us to live with Him forever. So, 2,000 years ago, God Himself put on skin, came to Earth, and gave His very life to atone for our sin and prove His deep love for us. He paid the ultimate price to reconcile us to Himself, and nobody pays that high a price for something they don’t want or value.
Jesus certainly knew what was going to befall Him at the end of His earthly ministry (Mark 8:31; John 18:4\). In His anguish in Gethsemane, as He prayed about the trials that would soon befall Him, blood\-tinged sweat dripped from His brow (Luke 22:44\). And Jesus surely knew very well the prophecy of Isaiah 52:14, “His appearance was so disfigured beyond that of any human being and his form marred beyond human likeness.” The Son of Man was flayed to the bone to the extent that He no longer resembled a human being. And that torture was followed by something even worse, the crucifixion itself, the most painful and vile method of execution ever devised.
As Jesus hung on the cross, His Father in heaven “turned away” from Him. Habakkuk 1:13 confirms that God’s eyes “are too pure to look on evil.” And at that moment, Christ cried out, “My God, my God, why have you forsaken me?” (Matthew 27:46\).
This is the price God paid for us, and this is how we know that He loves us. Because of this incredible and unwarranted love for us disobedient sinners, we are offered eternal life. Salvation is a gift, given freely for the asking, because of the breathtaking, voluntary sacrifice by the one true God. Romans 5:8 says, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”
Once joined to Christ, nothing can separate us from Him. Romans 8:38–39: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”
Believers in Christ are made new. We understand the depth of His love for us: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\).
You, too, can immerse yourself in God’s eternal love for you and know the certainty of eternal life. [Continue reading here to learn what it means to accept Christ as your personal Savior](personal-Savior.html).
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