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What is spiritual adultery?	Answer Spiritual adultery is unfaithfulness to God. It is having an undue fondness for the things of the world. Spiritual adultery is analogous to the unfaithfulness of one’s spouse: “‘But like a woman faithless to her lover, even so have you been faithless to me, O house of Israel,’ says the LORD” (Jeremiah 3:20; see also Isaiah 1:21; 57:8; Ezekiel 16:30\). The Bible tells us that people who choose to be friends with the world are an “adulterous people” having “enmity against God” (James 4:4–5\). The “world” here is the system of evil under Satan’s control (John 12:31; Ephesians 2:2; 1 John 5:19\). The world system, with its contrived and deceitful scheme of phony values, worthless pursuits, and unnatural affections, is designed to lure us away from a pure relationship with God. Spiritual adultery, then, is the forsaking of God’s love and the embracing of the world’s values and desires (Romans 8:7–8; 2 Timothy 4:10; 1 John 2:15–17\). Spiritual adultery includes any form of idolatry. In the Old Testament, the children of Israel tried to mix the worship of other gods such as Baal with that of God (Judges 3:7; 1 Kings 16:31–33; Jeremiah 19:5\). In doing so, Israel became like an adulterous wife who wanted both a husband and another lover (Jeremiah 9:2; Ezekiel 6:9; 16:32\). In the New Testament, James defines spiritual adultery as claiming to love God while cultivating friendship with the world (James 4:4–5\). The person who commits spiritual adultery is one who professes to be a Christian yet finds his real love and pleasure in the things that Satan offers. For believers, the love of the world and the love of God are direct opposites. Believers committing spiritual adultery may claim to love the Lord, but, in reality, they are captivated by the pleasures of this world, its influence, comforts, financial security, and so\-called freedoms. The concept of spiritual adultery against God is a major theme throughout the Old Testament (Isaiah 54:5; Jeremiah 3:20; Ezekiel 16:15–19\). This theme is illustrated especially well in the book of [Hosea](Hosea-marry-prostitute.html). The prophet’s wife, Gomer, symbolizes the infidelity of the children of Israel (Hosea 2:2–5; 3:1–5; 9:1\). Hosea’s commitment to Gomer symbolizes God’s faithful, patient love with His erring people. Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other” (Matthew 6:24\). The Bible exhorts us, “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world” (1 John 2:15–16\). Believers must echo the words of the old hymn: “The world behind me, the cross before me; no turning back.” “As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as He who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:14–16\). Spiritual adultery is like trying to straddle the fence with one foot in the world and the other in heaven. We cannot have both. As Jesus warned the church in [Laodicea](church-in-laodicea.html), “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth” (Revelation 3:15–16\). The love of the world is primarily an attitude of one’s heart, and we can cast away worldliness by cultivating a new affection. To avoid spiritual adultery, “set your hearts on things above, where Christ is, seated at the right hand of God. Set your affection on things above, not on things on the earth” (Colossians 3:2, KJV).
What is the gospel of Jesus Christ?	Answer The word gospel means “good news,” so the gospel of Christ is the good news of His coming to provide forgiveness of sins for all who will believe (Colossians 1:14; Romans 10:9\). Since the first man’s sin, mankind has been under the condemnation of God (Romans 5:12\). Because everyone breaks God’s perfect law by committing sin, everyone is guilty (Romans 3:23\). The punishment for the crime of sin is physical death (Romans 6:23\) and then an eternity spent in a place of punishment (Revelation 20:15; Matthew 25:46\). This eternal separation from God is also called the “second death” (Revelation 20:14–15\). The bad news that all are guilty of sin and condemned by God is countered by the gospel, the good news of Jesus Christ. God, because of His love for the world, has made a way for man to be forgiven of their sins (John 3:16\). He sent His Son, Jesus Christ, to take the sins of mankind on Himself through death on a cross (1 Peter 2:24\). In placing our sin on Christ, God ensured that all who will believe in the name of Jesus will be forgiven (Acts 10:43\). Jesus’ resurrection guarantees the justification of all who believe (Romans 4:25\). The Bible specifies the content of the gospel message: “Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time” (1 Corinthians 15:1–6\). In this passage, Paul emphasizes the primacy of the gospel—it is of “first importance.” The gospel message contains two historical facts, both supported by Scripture: Christ’s death and His resurrection. Both those facts are bolstered by other proofs: Christ’s death is proved by His burial, and His resurrection is proved by the eyewitnesses. The gospel of Jesus Christ is the good news that God provided the way for man to be freed from the penalty of sin (John 14:6; Romans 6:23\). Everyone dies physically, but those who believe in Jesus Christ are promised a physical resurrection unto eternal life (John 11:23–26\). Those who reject Christ will not only die physically but will undergo a “second death,” which the Bible describes as an eternal lake of fire (Revelation 20:13–14\). Jesus is the only One in whom salvation can be found (Acts 4:12\). The gospel of Jesus Christ is the best news anyone will ever hear, and what a person does with this news will determine where he or she spends eternity. God is calling you to choose life. Call on the name of the Lord and be saved (Romans 10:13\).
Is it biblical to say ‘rest in peace’ (RIP) in regards to someone who has died?	Answer The acronym RIP (or R.I.P.) is often seen carved on tombstones, and the words rest in peace are often heard at wakes and funerals. It comes from the Latin blessing requiescat in pace (literally, “may he begin to rest in peace”). Is it biblical to say, “Rest in peace”? The expression “rest in peace” is never used in Scripture in connection with a person who had died. So, in that sense, saying “Rest in peace,” is not expressly biblical. At the end of the book of Daniel, an angel speaks of Daniel’s death, saying, “You will rest” (Daniel 12:13\). And the prophet Isaiah says, “Those who walk uprightly enter into peace; they find rest as they lie in death” (Isaiah 57:2\). These two passages are the closest the Bible comes to the idea behind RIP. Still, the exact words rest in peace are not used. Because the thought of death can be frightening, people through the years have invented some platitudes with which to comfort themselves. When someone dies, we often hear unbiblical statements such as “She’s an angel now” and “God needed another angel in heaven”; sometimes, we hear the bromide “He’s in a better place,” spoken with no thought that he might actually be in a worse place. People who never have time for God suddenly grow religious at a funeral. They try to assure themselves and others that, regardless of the deceased’s relationship with God while on earth, he or she is in heaven now. But we must not ignore what Scripture teaches. The Bible is clear that physical death is not the end (Hebrews 9:27; John 3:16–18\). Jesus taught that there are only two options for every human being: heaven and hell (Matthew 10:28; 25:46; Mark 9:43;). He gave a vivid picture of those two options in the story of [the rich man and Lazarus](rich-man-and-Lazarus.html), found in Luke 16:19–31\. In this account, the rich man, who had given no thought of God during his earthly life, went to hell when he died. Lazarus, who possessed nothing on earth but a pure heart, was taken to paradise. Hell is described as a place of torment (verse 23\), not a place of rest. According to Scripture, a person who dies without Christ is not “resting in peace” (see John 3:18\). “‘There is no peace,’ says my God, ‘for the wicked’” (Isaiah 57:21\). However, death is entirely different for those who are “in Christ” (Romans 8:1; 1 Corinthians 1:30\). First Thessalonians 4:13 reminds us that, while it is natural to grieve for loved ones who have died, we do not need to grieve for believers in Christ as though we will never see them again. There is [hope](Bible-hope.html) mixed with the sorrow. The Bible often refers to the dead in Christ as “those who are asleep” (1 Corinthians 15:20; Acts 13:36; 1 Thessalonians 5:10\). The biblical writers used sleep as a metaphor because death for a Christian is only temporary. Paul said that “to be absent from the body is to be present with the Lord” (2 Corinthians 5:8\). Those who receive Jesus Christ as their personal Lord and Savior are with Him in paradise when they die (Luke 23:43\). So, after death Christians do enter a “rest,” and it is “peaceful.” However, is saying, “Rest in peace,” biblical? The problem with saying, “Rest in peace,” is that it is framed as a prayer. In Latin, it is literally “May he begin to rest in peace.” Of course, [praying for the dead](praying-for-the-dead.html) is unbiblical. At the moment of death, a person’s fate is sealed. The Bible never teaches or even suggests that we should pray on behalf of those who have passed away. Saying, “Rest in peace,” writing “RIP,” and other forms of prayers for the dead are rooted in Catholic tradition, not the Word of God.
What is Mithraism?	Answer Mithras was a pre\-[Zoroastrian](Zoroastrianism.html) Persian deity, worshiped throughout Persia and the Roman Empire in the 1st through the 4th centuries. He was known as a “soldier’s god.” This religion was very popular with the Roman military in the 1st century, even rivaling Christianity for a time. The Romans put a Platonic spin on Mithraism in the 2nd and 3rd centuries, with Mithras pictured as the patron of loyalty to the emperor. After Constantine accepted Christianity in the early 4th century, the practice of Mithraism declined rapidly. Mithraic worship was conducted secretly in caves by torchlight, so little is known of its precise rituals. However, this religion arose in the Roman Empire at the same time Christianity did, and church fathers such as Jerome and Origen commented on its parallels with Christianity. Some teach that Mithras was born of a virgin called “the Mother of God.” He was conceived from the seed of Zoroaster (later called Zarathustra by the Greeks), which had been preserved in a lake. Mithras was considered to be the mediator between heaven and earth and was called “the light of the world.” Following a bloody, ritualistic baptism, celebrants would eat bread and drink wine that was said to have turned into blood. They also worshiped on Sunday and believed Mithras’ birthday to be December 25\. Adherents taught that, after Mithras finished the work he was sent to do, he ate a last supper with his followers and ascended into heaven, until such time as he was called upon to separate good from evil on the Day of Judgment. Because early Christian sources are so well documented, it cannot be suggested that Christianity developed from Mithraism. Further, all of the Mithraic manuscripts that ascribe Christian\-like beliefs/practices to Mithraism are dated to long after the rapid spread of Christianity throughout the Roman Empire. It is clear that the parallel tenets of Mithraism were sourced from Christianity and not vice versa. It was well known that Jesus did exist and that He was crucified and resurrected (hundreds of people saw Him, spoke to Him, and even ate with Him after His death). Mithras, of course, is not real and has never lived. The cause of the resemblance between Christianity and Mithraism is none other than Satan, a liar and the father of lies (John 8:44\). Satan has always been a counterfeiter, and Mithraism is simply another in a long string of idolatrous deceptions by Satan, intended to draw people away from the true God of the Bible. “And no wonder, for Satan himself masquerades as an angel of light” (2 Corinthians 11:14\). Scripture clearly states that there is only one God (Isaiah 46:9; Malachi 2:10; Romans 3:30; James 2:19\), and anyone who worships another so\-called god is an idolater. Revelation 21:8 describes the ultimate fate of idolaters, who will be “consigned to the fiery lake of burning sulfur. This is the second death.”
What does it mean that Satan is the father of lies (John 8:44)?	Answer Speaking to a group of Jews, Jesus says, “You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (John 8:44\). Satan is the “father of lies” in that he is the original liar. He is the “father” of lies in the same way that Martin Luther is the “father” of the Reformation and Robert Goddard is the “father” of modern rocketry. Satan told the first lie in recorded history to Eve, in the Garden of Eden. After planting seeds of doubt in Eve’s mind with a question (Genesis 3:1\), he directly contradicts God’s Word by telling her, “You will not certainly die” (Genesis 3:4\). With that lie, Satan led Eve to her death; Adam followed, and so have we all. Lying is Satan’s primary weapon against God’s children. He uses the tactic of deceit to separate people from their heavenly Father. Some of his more common lies are “there is no God,” “God doesn’t care about you,” “the Bible cannot be trusted,” and “your good works will get you into heaven.” The apostle Paul tells us that Satan “masquerades as an angel of light” (2 Corinthians 11:14\), so that what he says and does sounds good and seems reasonable. But it is nothing more than a false appearance. Many of Satan’s lies tend to perpetuate themselves. This is what happened when Eve convinced Adam to also believe the devil’s lie. Today, Satan still uses people to spread his lies for him. Often, he uses charismatic but foolish people to further his falsehoods, as in the case of false religions and cults. The Bible has many names for Satan to describe his true nature, including “ruler of this world” (John 12:31\), “god of this age” (2 Corinthians 4:4\), “tempter” (1 Thessalonians 3:5\), “deceiver” (Revelation 12:9\), “Beelzebub” (literally, “lord of the flies,” the ruler of demons, in Matthew 10:25\), and “Belial,” meaning “wicked” (2 Corinthians 6:15\). Satan has told more lies to more people (and even angels) than any other being ever created. His success depends on people believing his lies. He has used everything from “little white lies” to huge, pants\-on\-fire whoppers to deceive folks. Adolph Hitler, a man who learned how to lie effectively, once said, “If you tell a big enough lie and tell it frequently enough, it will be believed.” Whether a lie is small or large is not really the issue. Lies are of the devil. The Bible teaches that all liars “will be consigned to the fiery lake of burning sulfur. This is the second death” (Revelation 21:8\). Warnings are never pleasant, but they are better than ignorance of danger; the Bible faithfully warns sinners of danger, including the danger of lying. Proverbs 19:9 also teaches that liars will be punished. Jesus is the Truth (John 14:6\), and He will never deceive you. Thankfully, Jesus is also the Savior, and His death and resurrection provide the basis for your forgiveness of all sin, including the sin of lying. Come to Jesus in faith and humility, and you will find that “you will know the truth, and the truth will set you free” (John 8:32\).
Who is Bill Gothard and what is the Institute in Basic Life Principles?	Answer Bill Gothard and the Institute in Basic Life Principles (IBLP), which he founded, are well known in conservative Christian circles. Beginning in the early 1960s, Gothard became a leader in the [Fundamentalist movement](fundamentalism.html), and Gothard’s publications are still seen by many as a [bulwark](bulwark-in-the-Bible.html) of fundamentalist conservative Bible teaching. Through the 1960s and 1970s, his Basic Youth Conflicts seminars attracted hundreds of thousands of attendees. Current estimates project around 2\.5 million attendees to date. Today, the IBLP and the Advanced Training Institute (ATI) are almost exclusively associated with a small segment of the homeschooling movement, providing curriculum, conferences, and “life training” to like\-minded families. Those who follow the IBLP are sometimes referred to as Gothardites. They generally also ascribe to [Quiverfull ideology](Quiverfull-Patriarchy.html). The Duggars of 19 Kids and Counting are adherents of Gothard’s teachings. There is some good teaching and many good intentions in the IBLP and ATI. Proponents of Gothard’s materials desire Christians to be built up in their faith and trained in how to live the Christian life by applying God’s Word to the life decisions they make. However, the organization has legalistic tendencies, presenting its strict views on separation, discipline, family structure, and clothing as gospel truth. Any disagreement with their “basic life principles” is viewed as a sign of spiritual immaturity or rebellion against God. Some of their interpretations of Scripture certainly need more [exegesis](Biblical-exegesis.html) and less [eisegesis](exegesis-eisegesis.html). And there are problems surrounding Gothard himself. Bill Gothard: There have always been concerns about Gothard’s authoritarian leadership style, which was at odds with a scriptural view of the Body of Christ (1 Peter 5:3\). Gothard’s views and opinions were virtually never opposed within his organization. There were accusations that the IBLP Board of Directors was nothing more than a rubber stamp on Gothard’s decisions and that he was never held accountable for his actions. Over the years, other concerns surfaced. Rumors and allegations of inappropriate sexual behavior arose against Gothard and the wider ministry. All of the allegations were dismissed and did not lead to leadership changes within the IBLP. That changed in early February 2014, when Recovering Grace, an organization “devoted to helping people whose lives have been impacted by the teachings of Bill Gothard,” [revealed allegations and evidence](http://www.recoveringgrace.org/2014/02/the-gothard-files-a-case-for-disqualification-x2/) of sexual harassment and molestation of 34 women and children over a period of decades. In response to the overwhelming number of testimonies of women alleging abuse, the IBLP board [placed Gothard on administrative leave](http://www.worldmag.com/2014/02/bill_gothard_placed_on_administrative_leave) on February 27, 2014\. A week and a half later, [Bill Gothard resigned from the IBLP](http://www.religionnews.com/2014/03/06/conservative-leader-bill-gothard-resigned-following-abuse-allegations/). As with any teaching, it is our responsibility to examine Gothard’s teachings and the IBLP in light of what Scripture actually says (Acts 17:10–12\). The issue of improper biblical hermeneutics, combined with unbiblical leadership patterns, should raise serious questions about the teachings of Gothard and the IBLP. Even if the charges of sexual misconduct prove to be untrue, there are enough red flags to warrant concern.
How do God’s mercy and justice work together in salvation?	Answer God’s [justice](God-of-justice.html) and [mercy](God-is-merciful.html) are seemingly incompatible. After all, justice involves the dispensing of deserved punishment for wrongdoing, and mercy is all about pardon and compassion for an offender. However, these two attributes of God do in fact form a unity within His character. The Bible contains many references to God’s mercy. Over 290 verses in the Old Testament and 70 in the New Testament contain direct statements of the mercy of God toward His people. God was merciful to the Ninevites who repented at the preaching of Jonah, who described God as “a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity” (Jonah 4:2\). David said God is “gracious and merciful; Slow to anger and great in loving\-kindness. The LORD is good to all, and His mercies are over all His works” (Psalm 145:8–9, NASB). But the Bible also speaks of God’s justice and His wrath over sin. In fact, God’s perfect justice is a defining characteristic: “There is no God apart from me, a righteous \[just] God and a Savior; there is none but me” (Isaiah 45:21\). “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he” (Deuteronomy 32:4\). In the New Testament, Paul details why God’s judgment is coming: “Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming” (Colossians 3:5–6\). So the Bible showcases the fact that God is merciful, but it also reveals that He is just and will one day dispense justice on the sin of the world. In every other religion in the world that holds to the idea of a supreme deity, that deity’s mercy is always exercised at the expense of justice. For example, in Islam, Allah may grant mercy to an individual, but it’s done by dismissing the penalties of whatever law has been broken. In other words, the offender’s punishment that was properly due him is brushed aside so that mercy can be extended. Islam’s Allah and every other deity in the non\-Christian religions set aside the requirements of moral law in order to be merciful. Mercy is seen as at odds with justice. In a sense, in those religions, crime can indeed pay. If any human judge acted in such a fashion, most people would lodge a major complaint. It is a judge’s responsibility to see that the law is followed and that justice is provided. A judge who ignores the law is betraying his office. Christianity is unique in that God’s mercy is shown through His justice. There is no setting aside of justice to make room for mercy. The Christian doctrine of penal substitution states that sin and injustice were punished at the [cross of Christ](meaning-of-the-cross.html) and it’s only because the penalty of sin was satisfied through Christ’s sacrifice that God extends His mercy to undeserving sinners who look to Him for salvation. As Christ died for sinners, He also demonstrated God’s righteousness; His death on the cross showcased God’s justice. This is exactly what the apostle Paul says: “All are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his [forbearance](Bible-forbearance.html) he had left the sins committed beforehand unpunished—he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus (Romans 3:24–26, emphasis added). In other words, all the sin from Adam to the time of Christ was under the forbearance and mercy of God. God in His mercy chose not to punish sin, which would require an eternity in hell for all sinners, although He would have been perfectly just in doing so. Adam and Eve were not immediately destroyed when they ate the forbidden fruit. Instead, God planned a Redeemer (Genesis 3:15\). In His love God sent His own Son (John 3:16\). Christ paid for every single sin ever committed; thus, God was just in punishing sin, and He can also justify sinners who receive Christ by faith (Romans 3:26\). God’s justice and His mercy were demonstrated by Christ’s death on the cross. At the cross, God’s justice was meted out in full (upon Christ), and God’s mercy was extended in full (to all who believe). So God’s perfect mercy was exercised through His perfect justice. The end result is that everyone who trusts in the Lord Jesus is saved from God’s wrath and instead experiences His grace and mercy (Romans 8:1\). As Paul says, “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” (Romans 5:9\).
Do Mormons believe in the Trinity?	Answer Mormons say they believe in the Father, the Son, and the Holy Spirit. However, Mormon doctrine denies the [Trinity](Trinity-Bible.html), teaching that the Father, Son, and Spirit do not comprise one God. According to Mormonism, Jesus is a created being, the first spirit to be born of the Father (Mormon Doctrine, p.129\) and a celestial mother (Mormon Doctrine, p.516\). Therefore, Jesus could not be the eternal God or part of an eternal Trinity. Mormons also teach that both the Father and the Son are men with bodies of flesh and bone (Doctrine \& Covenants 130:22; Articles of Faith, p 38\); as two separate people, the Father and the Son cannot be considered “one.” Mormons also teach that Jesus is just one of many sons of God. Jesus is referred to specifically as “a son of God” in the Book of Mormon (Alma 36:17\). Lucifer, or the devil, is another son of God in Mormon theology (Mormon Doctrine, p.163\). Further, Mormonism teaches that the number of gods is increasing. Any man on Earth can one day become the god of another planet and populate it with children born to him from his eternal wife (Teachings of the Prophet Joseph Smith, 345\-354\). Any one of those children can later become a god in his own right (Doctrine \& Covenants 132:20\). Thus, there is not just One God, triune or not; there are many, many gods (Book of Abraham 4:3\). Mormonism’s founder, [Joseph Smith](Joseph-Smith.html), clearly rejected the Trinity. He wrote, “Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God. . . . All are crammed into one God according to sectarianism \[the Christian faith]. It would make the biggest God in all the world. He would be a wonderfully big God—he would be a giant or a monster” (Teachings, p. 372\). Other Mormon writers such as James Talmage have confirmed Mormon denial of the Trinity (Articles of Faith, p.35\). It is a mysterious doctrine, but the Bible does teach that there is One God eternally existing in three Persons (Matthew 28:19\). Because Mormonism holds a distinctly unbiblical view of God, the Mormon Church should be considered a religion distinct from Christianity rather than a part of it. (Editor’s note: many of the references in our articles on Mormonism are Mormon publications, such as Mormon Doctrine, Articles of Faith, Doctrines of Salvation, History of the Church, [Doctrine and Covenants](Doctrine-and-Covenants.html), and so forth. Others are from the Book of Mormon itself, e.g., books such as 1 Nephi, 2 Nephi, and Alma.)
Does praying Scripture have greater effectiveness than other prayers?	Answer Some people have found that using Bible verses in their prayers is an effective way to pray. “Praying Scripture back to God” seems to help to focus the mind and to assure that the subject matter of the prayer is pleasing to God. James 5:16 says, “The effectual fervent prayer of a righteous man availeth much” (KJV). First John 5:14–15 says, “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us—whatever we ask—we know that we have what we asked of him.” The word effectual means “sufficient to produce a desired result.” Fervent means “constant, strenuous, and intense.” James and John are both telling us that for our prayers to be effective, they must be fervent, meaningful, and in agreement with the will of God. One way to know that our prayers are the will of God is to pray specific Scriptures that express what is in our hearts. Scripture should not be used as some kind of magic chant, repeated mindlessly as though the words themselves had power. The [power of prayer](power-of-prayer.html) comes from God alone to a heart that is “fervent.” But when we find a command or promise that expresses what is in our hearts, we know we are agreeing with God when we use it as a prayer. It is, after all, His Word. The more we memorize and meditate on the Bible, the more it becomes part of us. The truth we have studied comes to mind when we are praying and is often the answer we are seeking. Often, when we don’t know what to pray, Scripture can give us the words. The Psalms contain hundreds of prayers, and many of them have already put our thoughts into words. Jesus gives our best example of effectual prayer. His longest recorded prayer is His “High Priestly Prayer,” found in John 17\. The first thing we notice is the oneness of spirit Jesus has with the Father. He begins by saying, “Father, the hour has come.” Jesus was not telling the Father anything He did not know. Rather, Jesus was acknowledging that they were in agreement. He spent so much time in fervent prayer that He knew the heart of the Father. That is the goal of effectual prayer: to understand the heart of God and align our wills with His. Whether by using our own words or those penned two thousand years ago, the key to effective prayer is that it comes from the heart and seeks the will of God. Praying Scripture as an act of personal dedication is a good way to know we are praying effectually. For example, we can take Galatians 2:20 and use it as a prayer of consecration. Such a prayer might sound something like this: “Father, today I have been crucified with Christ. It is no longer I who live, but Christ lives in me. This life I live today I will live by faith in the Son of God, who loved me and gave himself for me.” In praying this way, we take the heart of God and make it our goal. There is nothing magic in the words, but we can know we are praying within the will of God when we use His Word as our model. We must be careful not to treat Scripture as though every passage was written specifically for our situation. We cannot take verses out of context simply because we want them to be true for us. For example, God promised Solomon “wealth, possessions, and honor” in 2 Chronicles 1:11–12\. But we cannot pray that verse as though God had promised it to us instead. We cannot search for isolated verses that say what we want them to say and then “claim” them. There are times, however, when God impresses a certain verse on our hearts as His personal message to us, and we can and should pray about it. If we try to apply every verse as though it directly affected our own lives, we would have problems with verses like 1 Samuel 15:3: “Now go, attack the Amalekites and totally destroy all that belongs to them.” We must always read Scripture within its context and learn more about God from the principles we find. God may use that passage to speak to us about destroying the worldliness in our lives and leaving no remnant of it. In that instance, we could pray, “Lord, just as You told the Israelites to totally destroy everything that represented the evil of the Amalekites, I want to tear down any false gods in my life and leave nothing but You. Purify my heart as they purified their land.” Effectual, fervent prayer can come from Scripture or from the depths of our own hearts. The goal as we grow is that the two become intertwined. Even on the cross in the midst of horrible suffering, Jesus cried out words from Psalm 22: “My God, My God, why have you [forsaken me](forsaken-me.html)?” Many scholars believe He was quoting the entire passage as He hung on the cross, praying it back to God as an act of worship even in death. The more Scripture we learn and personalize, the more our prayers will reflect the will of God and the more effective they will be.
What does Christ mean?	Answer To the surprise of some, “Christ” is not Jesus’ last name (surname). “Christ” comes from the Greek word Christos, meaning “[anointed](anointed.html) one” or “chosen one.” This is the Greek equivalent of the Hebrew word Mashiach, or “Messiah.” “Jesus” is the Lord’s human name given to Mary by the angel Gabriel (Luke 1:31\). “Christ” is His title, signifying Jesus was sent from God to be a King and Deliverer (see Daniel 9:25; Isaiah 32:1\). “Jesus Christ” means “Jesus the Messiah” or “Jesus the Anointed One.” In ancient Israel, when someone was given a position of authority, oil was poured on his head to signify his being set apart for God’s service (e.g., 1 Samuel 10:1\). Kings, priests, and prophets were anointed in such fashion. Anointing was a symbolic act to indicate God’s choosing (e.g., 1 Samuel 24:6\). Although the literal meaning of anointed refers to the application of oil, it can also refer to one’s consecration by God, even if literal oil is not used (Hebrews 1:9\). There are hundreds of prophetic passages in the Old Testament that refer to a coming Messiah who would deliver His people (e.g., Isaiah 61:1; Daniel 9:26\). Ancient Israel thought their Messiah would come with military might to deliver them from decades of captivity to earthly kings and pagan nations. But the New Testament reveals a much better deliverance provided by Jesus the Messiah—a deliverance from the power and penalty of sin (Luke 4:18; Romans 6:23\). The Bible says Jesus was anointed with oil on two separate occasions by two different women (Matthew 26:6–7; Luke 7:37–38\), but the most significant anointing came by way of the Holy Spirit (Acts 10:38\). Jesus’ title of “Christ” means He is God’s Anointed One, the One who fulfills the Old Testament prophecies, the Chosen Savior who came to rescue sinners (1 Timothy 1:15\), and the [King of kings](King-of-kings-Lord-of-lords.html) who is coming back again to set up His Kingdom on earth (Zechariah 14:9\).
What does the Bible mean when it refers to something as a perversion?	Answer Webster’s Dictionary defines perversion as “a diverting from the true intent or purpose; a change to something worse; a turning or applying to a wrong end or use.” Anything can be perverted. Using opiates for non\-medicinal purposes, for example, is a perversion of the poppy plant. In the Bible, the word translated “perversion” is used to define a deviation from righteousness in sexual behavior (Leviticus 18:23; Romans 1:27; Ephesians 4:19; Colossians 3:5\), speech (Proverbs 10:31\), or justice (Ecclesiastes 5:8\). In each case, there are warnings against using for evil something that God created as good. Satan twists things. Every good thing that God created, Satan works to pervert. God created sexuality and called it good (Genesis 1:27\-28, 31\). Sexual union has a dual purpose—procreation (Genesis 1:28; 9:1\) and joining marriage partners as “one flesh” (Genesis 2:24; Mark 10:8; 1 Corinthians 6:16\). Since early days, human beings have found twisted uses for sex that accomplish neither of God’s intended purposes. The perversions were so widespread by the time God gave the Law to Moses that admonitions against specific perversions had to be included in detail (Leviticus 18:23; 20:12–13; Deuteronomy 27:20\). According to Scripture, any sexual activity outside the marriage union of one woman and one man is a perversion and condemned by God (1 Corinthians 6:18; Hebrews 13:4; 1 Thessalonians 4:3\). The New Testament lists some specific sexual perversions such as homosexuality, adultery, and fornication, stating that those who practice such aberrant behaviors “will not inherit the kingdom of God” (1 Corinthians 6:9–10; Galatians 5:19–21\). The book of Proverbs has a lot to say about perverted speech. Our mouths were created to praise God, [encourage](Bible-encouragement.html) each other, and speak truth (Psalm 19:14; 120:2; 141:3; Proverbs 12:22\). Perverse speech occurs when we use the gift of speech for evil purposes such as cursing, gossiping, using foul language, coarse joking, and lying (Proverbs 10:18; 12:22; 16:27; Ephesians 5:4\). Ephesians 4:29 says, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.” Colossians 4:6 says, “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (NASB). In Matthew 15:11, Jesus indicates that perversion is a matter of the heart: “What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them.” God also hates the perversion of justice, especially when it victimizes widows and orphans (Exodus 22:22; Deuteronomy 27:19; Isaiah 1:23\). God is perfectly just and commands human beings to model that justice. Proverbs 11:1 says, “The LORD detests dishonest scales, but accurate weights find favor with him.” When we choose to seek our own interests at the expense of the rights of others, we have perverted justice. Some examples of perverted justice are the taking and offering of bribes (Proverbs 17:23\), oppressing the poor (Amos 5:12\), killing the innocent (Exodus 23:7\), and bearing false witness (Exodus 23:1; Proverbs 19:5\). God loves justice, and godly people will love it, too. God desires His children to actively defend those who are being oppressed (Isaiah 1:17; Micah 6:8\). Satan cannot create; that power belongs to God alone. So he perverts what God has created. If he can entice God’s most cherished creations to follow him in his twisted ideas, he succeeds in perverting the [image of God](image-of-God.html) we were designed to magnify (1 Corinthians 11:7\). It is Satan who introduced the idea that perversion equals freedom. But he knows quite well that perversion is a slippery path that leads to bondage and then death (Romans 2:5–8; 2 Peter 2:19\). By perverting sexuality, speech, or justice, we mar the likeness of God in our own lives. But by using God’s gifts in the way He intended them to be used, we find true freedom and can enjoy a healthy relationship with God (Psalm 24:3–4; Matthew 5:8; Galatians 5:1\).
Law vs. grace—why is there so much conflict among Christians on the issue?	Answer One person says, “Salvation is by grace and grace alone.” Another person counters, “That idea leads to lawlessness. God’s righteous standard in the Law must be upheld.” And someone else chimes in with, “Salvation is by grace, but grace only comes to those who obey God’s Law.” At the root of the debate are differing views on the basis of salvation. The importance of the issue helps fuel the intensity of the discussion. When the Bible speaks of “the law,” it refers to the detailed standard God gave to Moses, beginning in Exodus 20 with the Ten Commandments. God’s Law explained His requirements for a holy people and included three categories: civil, ceremonial, and moral laws. The Law was given to separate God’s people from the evil nations around them and to define sin (Ezra 10:11; Romans 5:13; 7:7\). The Law also clearly demonstrated that no human being could purify himself enough to please God—i.e., the Law revealed our need for a Savior. By New Testament times, the religious leaders had hijacked the Law and added to it their own rules and traditions (Mark 7:7–9\). While the Law itself was good, it was weak in that it lacked the power to change a sinful heart (Romans 8:3\). Keeping the Law, as interpreted by the Pharisees, had become an oppressive and overwhelming burden (Luke 11:46\). It was into this legalistic climate that Jesus came, and conflict with the hypocritical arbiters of the Law was inevitable. But Jesus, the Lawgiver, said, “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\). The Law was not evil. It served as a mirror to reveal the condition of a person’s heart (Romans 7:7\). John 1:17 says, “For the law was given through Moses; grace and truth came through Jesus Christ.” Jesus embodied the perfect balance between grace and the Law (John 1:14\). God has always been full of grace (Psalm 116:5; Joel 2:13\), and people have always been saved by faith in God (Genesis 15:6\). God did not change between the Old and New Testaments (Numbers 23:19; Psalm 55:19\). The same God who gave the Law also gave Jesus (John 3:16\). His grace was demonstrated through the Law by providing the sacrificial system to cover sin. Jesus was born “under the law” (Galatians 4:4\) and became the final sacrifice to bring the Law to fulfillment and establish the New Covenant (Luke 22:20\). Now, everyone who comes to God through Christ is declared righteous (2 Corinthians 5:21; 1 Peter 3:18; Hebrews 9:15\). The conflict between Jesus and the self\-righteous arose immediately. Many who had lived for so long under the Pharisees’ oppressive system eagerly embraced the mercy of Christ and the freedom He offered (Mark 2:15\). Some, however, saw this new demonstration of grace as dangerous: what would keep a person from casting off all moral restraint? Paul dealt with this issue in Romans 6: “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer?” (verses 1—2\). Paul clarified what Jesus had taught: the Law shows us what God wants (holiness), and grace gives us the desire and power to be holy. Rather than trust in the Law to save us, we trust in Christ. We are freed from the Law’s bondage by His once\-for\-all sacrifice (Romans 7:6; 1 Peter 3:18\). There is no conflict between grace and the Law, properly understood. Christ fulfilled the Law on our behalf and offers the power of the Holy Spirit, who motivates a regenerated heart to live in obedience to Him (Matthew 3:8; Acts 1:8; 1 Thessalonians 1:5; 2 Timothy 1:14\). James 2:26 says, “As the body without the spirit is dead, so faith without deeds is dead.” A grace that has the power to save also has the power to motivate a sinful heart toward godliness. Where there is no impulse to be godly, there is no saving faith. We are [saved by grace](saved-by-grace.html), through faith (Ephesians 2:8–9\). The keeping of the Law cannot save anyone (Romans 3:20; Titus 3:5\). In fact, those who claim righteousness on the basis of their keeping of the Law only think they’re keeping the Law; this was one of Jesus’ main points in the Sermon on the Mount (Matthew 5:20–48; see also Luke 18:18–23\). The purpose of the Law was, basically, to bring us to Christ (Galatians 3:24\). Once we are saved, God desires to glorify Himself through our good works (Matthew 5:16; Ephesians 2:10\). Therefore, good works follow salvation; they do not precede it. Conflict between “grace” and the “Law” can arise when someone 1\) misunderstands the purpose of the Law; 2\) redefines grace as something other than “God’s benevolence on the undeserving” (see Romans 11:6\); 3\) tries to earn his own salvation or “supplement” Christ’s sacrifice; 4\) follows the error of the Pharisees in tacking manmade rituals and traditions onto his doctrine; or 5\) fails to focus on the “whole counsel of God” (Acts 20:27\). When the Holy Spirit guides our search of Scripture, we can “study to show ourselves approved unto God” (2 Timothy 2:15\) and discover the beauty of a grace that produces good works.
What are the modern equivalents of biblical weights and measures?	Answer The use of weights and measurements was common in ancient times, just like it is today. The problem is that the words used for various measurements were usually specific to that culture. Today, most people don’t know what a “shekel” is or what is the difference between a “furlong” and a “fathom.” Some Bible translations have replaced the archaic words with modern equivalents or approximations. Other translations simply transliterate the Greek and Hebrew words for the measurements. Below are several terms and their approximated equivalents in both metric and imperial measurements. Since some ancient terms varied by area, we have differentiated Greek and Hebrew measurements. Weights: Hebrew: Talent (3,000 shekels or 60 minas, sometimes translated “100 pounds”) 34\.272 kg 75\.6 lbs Mina (50 shekels, sometimes translated “pound”) 571\.2 g 1\.26 lbs Shekel 11\.424 g 0\.403 oz Pim (2/3 shekel?) 7\.616 g 0\.258 oz Beca (1/2 shekel) 5\.712 g .201 oz Gerah (1/20 shekel) 0\.571 g 0\.02 oz Greek: Litra (30 shekels, sometimes translated “pound”) 0\.4 kg 12 oz Talent 40 kg 88 lbs Mina 571\.2 g 1\.26 lbs Linear Measurements: Hebrew: Reed (6 cubits) 2\.7 m 8 3/4 ft or 3 yds Cubit (2 spans, sometimes translated “yard,” “half a yard,” or “foot”) 0\.5 m 18 in. Span (1/2 cubit or 3 handbreadths) 23 cm 9 in. Handbreadth (1/6 cubit, 1/3 span, or 4 fingers, sometimes translated “3 or 4 inches”) 8 cm 3 in. Finger 1\.8 cm 0\.73 in. Ezekiel’s Cubit (found in Ezekiel 40:5\): Reed (6 of Ezekiel’s cubits) 3\.1 m 10 ft, 2\.4 in. Cubit (7 handbreadths) 0\.5 m 20\.4 in. Greek: Milion (8 stadia, sometimes translated “mile”) 1\.5 km 1,620 yds or 0\.9 mi Stadion (1/8 milion or 400 cubits, sometimes translated “mile,” “furlong,” or “race”) 185 m 1/8 mi Kalamos (6 cubits, sometimes translated “rod,” “reed,” or “measuring rod”) 3 m 3 1/3 yds Fathom (4 cubits, sometimes translated “6 feet”) 2 m 2 yds Cubit (sometimes translated “yard,” “half a yard,” or “foot”) 0\.5 m 18 in. Dry Measures: Hebrew: Kor (10 ephahs, sometimes translated “cor,” “homer,” “sack,” “measures,” “bushels”) 220 L 5\.16 bsh or 200 qts Letek (5 ephahs, sometimes translated “half homer” or “half sack”) 110 L 2\.68 bsh Ephah / Bath (10 omers, sometimes translated “bushel,” “peck,” “deal, “part,” “measure,” or “6 or 7 pints”) 22 L 3/5 bsh Seah (1/3 ephah, sometimes translated “measure,” “peck,” or “large amount”) 7\.3 L 7 qts Omer / Issaron (1/10 ephah, sometimes translated “tenth of a deal” or “six pints”) 2 L 2\.09 qts Cab (1/18 ephah, sometimes translated “cab”) 1 L 1 qt Greek: Koros (10 ephahs, sometimes translated “sack,” “measure,” “bushel,” or “500 quartsbus”) 525 L 14\.9 bsh Modios (4 omers, sometimes translated “bushel,” “bowl,” “peck,” “corn\-measure,” or “meal\-tub”) 9 L 1 pk or 1/4 bsh Saton (1/3 ephah, sometimes translated “measure,” “peck,” or “large amount”) 7\.3 L 7 qts Choinix (1/18 ephah, sometimes translated “measure” or “quart”) 1 L 1 qt Xestes (1/2 cab, sometimes translated “pot,” “pitcher,” “kettle,” “copper bowl,” or “vessels of bronze”) 0\.5 L 1 1/6 pts Liquid Measures: Hebrew: Cor / Homer 208 L 55 gal Bath (1 ephah, sometimes translated “gallon,” “barrel,” or “liquid measure”) 22 L 5\.5 gal Hin (1/6 bath, sometimes translated “pints”) 4 L 1 gal (4 qts) Log (1/72 bath, sometimes translated “pint” or “cotulus”) 0\.3 L 0\.67 pt Greek: Metretes (10 hins, sometimes translated “firkins” or “gallons”) 39 L 10 gal Batos (1 ephah, sometimes translated “gallon,” “barrel,” or “measure”) 22 L 6 gal Xestes (1/8 hin, sometimes translated “pot,” “pitcher,” “kettle,” “copper bowl,” or “vessel of bronze”) 0\.5 L 1 1/6 pts Coins and Monies: Denarius / Denarion: a day’s wage (“penny” in KJV) Daric / Drachma / Dram: a coin weighing 1/4 oz or 8\.5 g Lepta: the smallest Greek copper coin; of unknown weight (translated “mite” in KJV) Kodrantess: the smallest Roman copper coin; of unknown weight (translated “mite” in KJV)
Why did Jesus tell people to “go and sin no more” if sinlessness is impossible?	Answer There are two instances in the New Testament when Jesus told someone to “sin no more,” and they were each under very different circumstances. The first is when Jesus healed an invalid by the Pool of Bethesda (John 5:1–15\). Afterward, Jesus found the man and told him, “See, you are well again. Stop sinning or something worse may happen to you” (verse 14\). It is clear that Jesus knew what had caused the man’s condition. We are not told the specifics of the man’s physical impairment, but the context implies that it was caused by sinful choices. Jesus warned the man that he had been given a second chance and that he should make better choices. If the man returned to his sinful behavior, he would have wasted the opportunity Jesus gave him to live whole and forgiven. The second instance is in the account of the woman taken in the act of adultery (John 8:3–11\). When the woman’s accusers brought her before Jesus, expecting Him to pronounce judgment, He told them that the one who was without sin should throw the first stone. One by one, the condemning crowd left. Then Jesus told the woman, “Neither do I condemn you. Go and sin no more” (verse 11\). She had been caught. She was guilty. She did deserve stoning according to the Law of Moses (Leviticus 20:10; Deuteronomy 22:22\). But the religious leaders who had dragged her there had no concern for holiness. They were trying to trap Jesus into saying that the Law did not matter (verse 6\). Jesus often reminded those religious leaders that He had not come to abolish the Law but to fulfill it (Matthew 5:17\). He, as God, was the Author of the Law (2 Timothy 3:16\). The Pharisees focused on the letter of the Law but missed the true spirit of it, which is given in Galatians 5:14: “The whole law can be summed up in this one command: ‘Love your neighbor as yourself.’” When Jesus refused to condemn the woman, He was not minimizing the importance of holiness. He was offering her the same kind of forgiveness He offers every one of us (Acts 3:19\). In saying, “Go and sin no more,” Jesus was not speaking of sinless perfection. He was warning against a return to sinful lifestyle choices. His words both extended mercy and demanded holiness. Jesus was always the perfect balance of “grace and truth” (John 1:14\). With forgiveness comes the expectation that we will not continue in the same path of rebelliousness. Those who know God’s love will naturally want to obey Him (John 14:15\). When we turn to Christ and receive His forgiveness, we experience a heart change (Luke 9:23; Acts 1:8\). Forgiveness is not cheap, and it does not excuse the sin that separated us from God. It cost God everything to offer us the cleansing that pronounces us righteous before Him (John 3:16; 15:13\). Rather than continue in the self\-centered path that led us astray from Him to begin with, the forgiven can walk in God’s path (Luke 14:27\). A move toward God is a move toward righteousness, purity, and holy living (1 Peter 1:16; Romans 8:29\). We cannot experience the transforming power of forgiveness without being forever changed. It goes without saying that the woman caught in adultery did not return to her infidelity. She had met Jesus. She would not be perfect. No one is. But she was forever changed. Her eyes had been opened to the depravity of what she was doing. Sin no longer held the appeal it once did. When we meet Jesus, sin no longer holds its fatal attraction. Grace changes things. “Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer?” (Romans 6:1–2\).When we are born again (John 3:3\), the power of the Holy Spirit breaks the power that sin once had over us (Romans 6:6\). Once we lived only to please ourselves, but when we have been forgiven, our motivation changes. We now live to please God (Galatians 2:20\). It should be the goal of every Christian to “sin no more,” although we recognize that, while we are in the flesh, we will still stumble (1 John 1:8\). God’s desire for each of us is to be holy as He is holy (1 Peter 1:16\). We still sin, but sin is no longer a lifestyle choice (1 John 3:9–10\). When we fail, we can come to God and ask forgiveness (1 John 1:9; 1 Peter 4:1–2\). And if we are truly God’s children, He will correct us, disciplining us when we need it (Hebrews 12:6–11\). His work is to conform us to the image of His Son (Romans 8:29\).
What was Jesus’ mission?	Answer Several times in Jesus’ life, He shows that He was a man on a mission. He had a purpose, which He intentionally fulfilled. Even at a young age, Jesus knew that He “must be about \[His] Father’s business” (Luke 2:49, KJV). In the last days of His earthly life, Jesus “resolutely set out for Jerusalem,” where He knew He would be killed (Luke 9:51\). It could be said that the fundamental mission of Christ’s time on earth was to fulfill God’s plan of saving the lost. Jesus put it this way in Luke 19:10: “The Son of Man came to seek and to save the lost.” Jesus had just been criticized for going to the house of a “sinner.” Jesus responded by affirming His mission was to save people who needed saving. Their reputation for sinfulness was not a reason to avoid them; rather, it was a reason to seek them out. Many times during Christ’s ministry, He sought to forgive those whom the self\-righteous leaders of the day shunned. He sought out and saved the woman at the well and the Samaritans of her town (John 4:39–41\), the sinful woman with the alabaster jar (Luke 7:37\), and even one of His own disciples, Matthew, who had been a tax collector (Matthew 9:9\). In Matthew 9, once again Jesus was criticized for “eating with tax collectors and sinners” (verse 11\), and once again Jesus responded by stating His mission: “I have not come to call the righteous, but sinners” (verse 13\). Jesus’ goal was to save. It was a goal that He reached: “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4\). All through the Gospels, we see Jesus call to repentance and forgive the worst of sinners. No one is too sinful to come to Him. In fact, He goes after those who are lost, as the [parables of the lost sheep and lost coin](parable-lost-sheep-coin.html) show (Luke 15:1–10\). In the story of the prodigal son, Jesus teaches that God will always welcome with open arms those who come to Him with a repentant heart (Luke 15:21–22; cf. Isaiah 57:15\). Even today, Jesus continues to seek and save those who humbly place their faith in Him (Matthew 11:29; 18:3–4; Revelation 3:20\).
What do the seven stars represent in Revelation?	Answer In Revelation chapters 1—3, “seven stars” are referenced four times. There are other “sevens,” as well: [seven lampstands](seven-candlesticks-lampstands.html), [seven spirits](seven-spirits-God.html), and [seven churches](seven-churches-Revelation.html). Also, the first few chapters of Revelation contain letters from Jesus to seven historical churches in Asia Minor. In Revelation 1, John is “in the Spirit” and hears “a loud voice like a trumpet” behind him (verse 10\). He turns around and sees a vision of the Lord Jesus in His glory. The Lord is standing in the midst of seven golden lampstands, and “in his right hand he held seven stars” (verse 16\). John falls down at Jesus’ feet “as though dead” (verse 17\). Jesus then revives John and strengthens him for the task of writing the coming revelation. The fact that the stars are in Jesus’ right hand indicates that they are important and under His authority. The right hand is a sign of strength and control. Jesus explains to John that the “stars are the angels of the seven churches” (Revelation 1:20\). An “angel” is literally a “messenger.” But that leads us to the question—are these human messengers or heavenly beings? It could be that every local church has a “guardian angel” who oversees and protects that congregation. Even if that is the case, a better interpretation of the “messengers” of Revelation 1 is that they are the pastors or bishops of the seven churches, symbolized by the lampstands. A pastor is God’s “messenger” to the church in that he is responsible to faithfully preach God’s Word to them. John’s vision shows that each pastor is being held in the Lord’s right hand. And, as we learn in John 10:28, no one can snatch them out of Jesus’ hand.
Does God answer prayers?	Answer The short answer to this question is, “Yes!” God has promised that, when we ask for things that are in accordance with His will for our lives, He will give us what we ask for (1 John 5:14–15\). However, there is one caveat to add to this: we may not always like the answer. We pray for a lot of things—some good, some bad, some really pointless. But God listens to all of our prayers, regardless of what we ask (Matthew 7:7\). He does not ignore His children (Luke 18:1–8\). When we talk to Him, He has promised to listen and respond (Matthew 6:6; Romans 8:26–27\). His answer may be some variation of “yes” or “no” or “wait, not now.” Keep in mind that prayer is not our way of getting God to do what we want. Our prayers should be focused on things that honor and glorify God and reflect what the Bible clearly reveals God’s will to be (Luke 11:2\). If we pray for something that dishonors God or is not His will for us, He is unlikely to give what we ask for. God’s wisdom far exceeds our own, and we must trust that His answers to our prayers are the best possible solutions. Does God answer prayers? – When God says “yes.” In the first two chapters of 1 Samuel, [Hannah](life-Hannah.html) prays and asks God to give her a baby. She had been unable to conceive which, in biblical times, was considered a mark of shame for a woman. Hannah prayed fervently—so fervently that a priest who saw her praying thought she was drunk. But God heard Hannah, and He allowed her to give birth to a child. Jesus said, “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son” (John 14:13\). If you have prayed specifically for something and God has granted it to you, then you can be assured that it is His will. Nothing happens without God allowing it to happen (Romans 8:28\). Does God answer prayers? – When God says “no.” In John 11, Mary and Martha wanted Jesus to heal their dying brother, yet Jesus allowed Lazarus to die. Why did He say “no” to these grieving women who loved Him so much? Because He had greater things planned for Lazarus, things that no one could possibly have imagined. “No” is one of the hardest answers we can receive. But, once again, it is important to remember that God is all\-knowing and is aware of the entire timeline of history. He knows every possible outcome of every possible choice in every possible situation; we do not. He sees the “big picture”; we see a partial brushstroke. Proverbs 3:5 says to “trust in the LORD with all your heart, and do not lean on your own understanding.” When we get a “no” answer, we must trust that whatever we asked for was not God’s will. Does God answer prayers? – When God says “wait, not now.” Sometimes hearing “wait” is even harder than hearing “no” because it means we have to be patient (Romans 8:25\). While waiting is difficult, we can be thankful God is in control and trust that His timing will be perfect (Romans 12:12; Psalm 37:7—9\). God wants the best for your life. He does not want you to suffer needlessly. Jeremiah 29:11 says, “For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope.” Be patient and know that He is your loving Father (Psalm 46:10\). Abide by Philippians 4:6 as you make your requests to God: “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” Then, when God responds, be prepared to accept His wisdom—whether or not you agree with His answer.
What is the significance of Jesus eating with sinners?	Answer Soon after calling Matthew to follow Him, Jesus ate a meal with “many tax collectors and sinners” in Matthew’s house (Mark 2:15\). Matthew had been a tax collector, and these “sinners” were his friends and acquaintances who were now spending time with Jesus. Matthew wanted to introduce people in his social circle to Jesus. The scribes and the Pharisees, who despised tax collectors, complained, but Jesus’ actions in spending time with sinners were in perfect accordance with His mission to seek and to save the lost (Luke 19:10\). In Jesus’ day, rabbis and other spiritual leaders enjoyed widespread respect and were held in high esteem in Jewish society. Almost everyone looked up to the Pharisees. They were strict adherents to the Law, they were the guardians of tradition, and they were the exemplars of piety. In their vaulted position, they avoided those whom they deemed “sinners”—those who did not follow their system of rules. Pharisees and the other religious class of Jesus’ day would definitely not have socialized with tax collectors, who were infamous for embezzlement and their cooperation with the hated Romans. Jesus chose to eat with sinners because they needed to know that repentance and forgiveness were available. As Jesus’ ministry grew, so did His popularity among the social outcasts of society. Once Matthew was part of His inner circle, Jesus naturally had more contact with the pariahs of His society. Spending time with the tax collectors and sinners was only natural, since He had “not come to call the righteous, but sinners” (Mark 2:17\). If Jesus was to reach the lost, He must have some contact with them. He went to where the need was because “it is not the healthy who need a doctor, but the sick” (Luke 5:31\). Sitting at Matthew’s feast, Jesus broke societal taboos and condemned the Pharisees’ legalistic system of attaining righteousness. The fact that Jesus ate with sinners shows that He looked beyond culture to people’s hearts. Whereas the Pharisees disregarded people because of their past behavior, Jesus saw their spiritual need. All through Jesus’ ministry, He reached out to those who needed Him. He conversed with a despised Samaritan woman at a well—surprising even His disciples (John 4:27\). He forgives an immoral woman in Luke 7, He helps a Syro\-Phoenician woman in Mark 7, He touches a leper in Luke 5, and He enters Zacchaeus’s house and dines with him in Luke 19\. Again and again, Jesus touched the untouchable and loved the unlovely. Jesus came to save sinners. Tradition, cultural bans, and the frowns of a few do not matter when a soul’s eternal destiny is on the line. “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17\). Jesus saw individuals, not just their labels. He had compassion and sought to meet the needs around Him. In sharing the word of God, Jesus ate with sinners and spent time with them. Seeing all of this, sinners were no doubt inspired to know Him better. They recognized Jesus as a righteous man, a man of God—the miracles He performed bore witness to that—and they saw His compassion and sincerity. Jesus didn’t let social status or cultural norms dictate His relationships with people. As the Good Shepherd, He sought the lost sheep wherever they had strayed. When Matthew hosted the dinner party, Jesus accepted the invitation. It was a wonderful opportunity to share the good news of the kingdom with those who most needed to hear (see Matthew 4:23\). He was criticized for His actions by the self\-righteous legalists of His day, but criticism did not deter Him. Unlike the Pharisees, Jesus didn’t require people to change before coming to Him. He sought them out, met them where they were, and extended grace to them in their circumstances. Change would come to those who accepted Christ, but it would be from the inside out. The kindness of God leads sinners to repentance (Romans 2:4\), and Jesus was full of kindness. Jesus showed us that we shouldn’t let cultural norms dictate whom we evangelize. The sick need a physician. Lost sheep need a shepherd. Are we praying to the Lord of the harvest to send laborers into the field (Luke 10:2\)? Are we willing to go ourselves?
Should I share my Christian faith with someone of the opposite gender?	Answer The Bible does not give specific guidelines concerning sharing one’s faith with the opposite gender/sex. We do have the example of Jesus, who spoke one\-on\-one to a Samaritan woman about her spiritual need (John 4\). And in the book of Acts, Priscilla and Aquila speak to a man named Apollos about the gospel (Acts 18:26\); however, they were simply correcting some wrong ideas that Apollos had, not really witnessing to him. The Bible says that sharing the gospel is a primary responsibility (Acts 1:8\). Since there is no biblical instruction to share the gospel only with people of the same gender, we can assume that it is okay for men to share their faith with women, and vice versa. However, there are some practical matters to consider. Discernment in dealing with people one\-on\-one is always necessary. A young Christian woman needs to use wisdom in sharing her faith one\-on\-one with a man. There are men who will pretend to be interested in the gospel when really all they want is to talk to a girl. A feigned interest in spiritual things can mask a more dominant interest in physical things. When a married man shares his faith with a woman, he should take steps to avoid compromising situations or misunderstandings. Many pastors make a point of counseling women only when their wives or another woman can take part in the counseling session. The biblical pattern of witnessing “two by two” can forestall many potential problems (Luke 10:1\). If you have a friend of the opposite sex who is having some spiritual problems or wants to talk about your faith, there is no problem talking to him or her one\-on\-one, as long as you exercise caution. Pray for wisdom in each situation (James 1:5\). In all personal relationships, it is best to pray, approach things case\-by\-case, and simply use good judgment.
What does it mean that good works are the result of salvation?	Answer Ephesians 2:8–9 makes it clear that we are not saved by good works. In fact, before we are saved, our works are done in the flesh and cannot please God; even our most “righteous” deeds fall far short of God’s glory (see Romans 3:20 and Isaiah 64:6\). We can be saved only because God is gracious and merciful and has designed a way for us to be declared righteous when we are not (Psalm 86:5; Ephesians 2:4\). When [Jesus became sin](Jesus-became-sin.html) for us (2 Corinthians 5:21\), we inherited His righteousness. Salvation is a divine exchange: our tattered rags of self\-effort for the perfection of Christ. Because His death and resurrection paid the price for our evil deeds, we can be declared perfect before God (Romans 5:1\). We are told to “put on the Lord Jesus Christ” like a flawless garment (Romans 13:14\). At salvation, the Holy Spirit moves into the repentant heart (Acts 2:38\). Self is no longer the uncontested lord of our lives. Jesus is now the boss. That’s what it means to say that Jesus is “Lord” (Romans 10:9; Colossians 2:6\). We were once headed south; we are now headed north. Everything is changed. We begin to view life from God’s perspective, not our own—as [John Newton](John-Newton.html) wrote, “I once was lost but now am found, was blind, but now I see.” The sins we once committed without thought now bring conviction. To know God is to see sin the way He sees it: “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God” (1 John 3:9\). In other words, the believer will see a decreasing pattern of sin in his or her life. Believers may still sin, but they will not continue practicing sin as a way of life. There will be a difference between the old life without Christ and the new life in Christ. The born\-again Christian produces “fruit in keeping with repentance” (Matthew 3:8\). Salvation enables us to live “in the Spirit” and so truly perform good works (Galatians 5:16\). Ephesians 2:10 says, “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” God’s goal in saving us was not only to rescue us from hell, but also that we would reflect His character and goodness to the world. God delights to see us becoming more like His Son (Romans 8:29\). We were created in God’s image. Sin marred that image. When God bought us back for Himself, it was to restore His image in us and free us to become all we were created to be. When the Holy Spirit comes to live inside us, He prompts us to do things that glorify God (John 14:26\). Our desire to please God grows as our understanding of Him grows. That desire to please God results in good works. It is biblically inconsistent to say that someone has been saved but has not changed. Many people go through the outward motions of giving their lives to Christ, but no lifestyle change follows. That is not real salvation but is a “dead” faith (James 2:26\). When you walk into a dark room and flip the switch, you expect light. If no light appears, you rightly assume something is wrong. It would be logically inconsistent to say that the light is on when the room is still pitch black. Light naturally dispels darkness. When a dark heart receives the light of salvation, it is illuminated (John 12:46\). Priorities change. Desires change. Outlook changes. Life is seen clearly for the first time. If the darkness of sin continues, we can rightly assume no light came on. To use another biblical analogy, God wants to produce fruit in our lives (see Galatians 5:22–23\). He is the Vinedresser, Jesus is the Vine, and we are the [branches](vine-and-branches.html). The branches are naturally attached to the vine; from the vine they get their support, their ability to produce fruit, and their very life. Jesus said, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit” (John 15:5\). That is the purpose of the vineyard—to produce “much fruit.” Good works follow salvation. So, although we cannot be saved by our good works, when we are saved, we will produce good works. Just as a baby will grow after birth, so a believer will grow after the new birth. We grow at different rates and in different ways, but a live birth results in growth. If a baby never grows, there is something very wrong. No one expects a baby to stay a baby forever. As he grows, the child begins to look more and more like his parents. In the same way, after salvation, we grow, and we begin to look more and more like our Heavenly Father. This is only possible as we “abide in Him” and allow Him to reproduce His character in us (John 15:4\). Good works do not produce salvation. Good works are the product of salvation. Jesus said to His followers, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16\).
Did Jesus ever laugh?	Answer There has long been a notion that Jesus never laughed. Traditionally, paintings of Jesus have tended toward melancholy portrayals of a somber, glum Savior. It is true that Jesus became our Sin\-bearer (1 Peter 2:24\) and that He “was despised and rejected by mankind, a man of suffering, and familiar with pain” (Isaiah 53:3\). Jesus was rejected in His hometown (Mark 6:1–6\), He wept at a friend’s graveside (John 11:35\), and of course He experienced the cross. However, this does not mean Jesus never had a lighthearted moment or that He never had occasion to laugh. The picture of Jesus that we find in the Gospels is one of a well\-rounded, magnetic personality. He carried children in His arms—and what child wants to be around someone who never laughs (Mark 10:16\)? He was accused of being too joyful on occasion (Luke 7:34\). He told John’s disciples that it was not a time for mourning (Matthew 9:15\). The very fact that we humans have a sense of humor indicates that God does, too, for we are made in His [image](image-of-God.html). (The existence of penguins, platypuses, and puppies also builds a strong case for God’s having a sense of humor!) Jesus, as the Son of God, shares the Father’s attributes, including a [sense of humor](God-humor.html). As the Son of Man, Jesus shares in the full human experience. We cannot imagine life without laughter; even those in dire circumstances have known seasons of joy. Everyone laughs and appreciates good humor. To say that Jesus never expressed joy through laughter is akin to denying His full humanity. Jesus evinced a sense of humor in His teaching. Jesus’ discussion of the “log” in one’s eye is a purposeful exaggeration—and a lighthearted one at that (Matthew 7:3–5\) Also, the incongruous image of a camel going through the eye of a needle contains humor (Matthew 19:24\). Jesus encouraged joyful laughter, most famously in the [Beatitudes](beatitudes.html), recorded in Matthew 5 and Luke 6\. Jesus said, “Blessed are you who weep now, for you shall laugh.” Jesus spoke of rejoicing in His parables in Luke 15—the lost sheep, the lost coin, and the lost son were all found. The result in each case was great rejoicing. Even more telling is that Jesus told these stories as illustrations of the “joy before the angels of God over one sinner who repents” (Luke 15:10\). Jesus had a serious mission to accomplish in this world, but He was not one to be somber all the time. There is no verse in the Bible that says, “Jesus laughed,” but we know that He empathized with us completely and felt all of our emotions. Laughter is part of life, and Jesus truly lived.
Living for God—why is it so difficult?	Answer Jesus talked to those who would follow Him about taking up a cross, counting the cost, and giving up everything (Luke 14:25—33\). “The way is hard that leads to life,” He said (Matthew 7:14, ESV). Scripture mentions many of God’s people who have walked that hard road—Daniel, Elijah, Joseph, and John the Baptist are just a few. Romans 7 shows that living for God is difficult for all of us. The apostle Paul wrote of his own struggle: “So I find this law at work: Although I want to do good, evil is right there with me. 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” (verses 22–23\). Before we knew Christ, we could do nothing but sin. We had no choice in the matter. Our motivation was to please ourselves. Even the benevolent acts we performed had a selfish root: we did good things to feel better about ourselves, to assuage guilt, or to enhance our reputation with others. At salvation, the Holy Spirit moves into our spirits. He breaks the power that sin had held over our lives and frees us to obey God. We are now motivated by love rather than guilt (Ezekiel 36:26–27\). But we still face temptation from without and from within (2 Corinthians 7:5\). The Bible calls our old sin nature “[the flesh](the-flesh.html)” and warns that those who are “in the flesh” cannot please God (Romans 8:8\). Even Christians can be “in the flesh.” Although the Holy Spirit indwells the heart of every believer (1 Corinthians 3:16; 6:19\), it is up to each person how much control to allow Him to have. We are commanded to “walk in the Spirit and you will not fulfill the lusts of the flesh” (Galatians 5:16, 25\). It is only by considering ourselves “crucified with Christ” (Galatians 2:19–20\) that we can remain walking in the Spirit. Jesus did not come to reform our flesh, but to crucify it (Romans 6:6–7\). But the flesh does not want to die. The deep desire to please ourselves and compromise with the world does not die an easy death. When we cling to our rights, our opinions, and our agenda, we remain the lords of our own lives. When we lay our will on the altar before God and let go, we die to ourselves. We can then be “filled with the Holy Spirit,” totally controlled by Him (Acts 4:8; 13:52; Ephesians 5:18\). It is only through the power of the Holy Spirit that we can live a life that honors God. Only the power of the Spirit can produce good works in us free from legalism and pride. The desire to be acceptable to the world is the greatest source of compromise for Christians. We don’t want to suffer ridicule or face persecution of any kind. It is more pleasant to gauge ourselves by those around us than by the Word of God (2 Corinthians 10:12\). But James 4:4 says, “Anyone who chooses to be a friend of the world becomes an enemy of God.” When we adopt the false idea that salvation will make our lives easier, we are in for a shock. Those who have come to Christ for the “goodies” He offers often turn away when they realize that accepting Him means they have a new Boss. When Jesus was on the earth, the crowds loved the free food and the miracles, but when He began to talk about the hard things of the gospel, “many of his disciples turned back and no longer followed him” (John 6:66\). We cannot serve both God and ourselves (see Luke 16:13\). Living for God means we make a final decision about who is in charge. When our flesh begins to reassert its rights, we take it back to the cross and allow it to die. When sin tempts, the decision has already been made: we seek God’s will over our own. Galatians 1:10 asks, “Am I now trying to win the approval of human beings, or of God? Or am I trying to please people?” The answer is plain: “If I were still trying to please people, I would not be a servant of Christ.” Living for God may be difficult, but it is not joyless. Paul wrote his most joyful letter while suffering persecution in Rome (see the book of [Philippians](Book-of-Philippians.html)). We will still face temptation and hardship, but when the glory of God is our focus, living for Him becomes the source of our joy rather than a drudgery (Psalm 100:2; 1 Corinthians 6:20; 1 Peter 4:16\).
What does incarnate mean? How was Jesus God incarnate?	Answer The Latin verb incarnare meant “to make flesh.” When we say that Jesus Christ is God “Incarnate,” we mean that the Son of God took on a fleshly, bodily form (John 1:14\). However, when this happened in the womb of Mary, Jesus’ earthly mother, He did not stop being deity. Although Jesus became fully human (Hebrews 2:17\), He retained His status as God (John 1:1, 14\). How Jesus is able to be both man and God simultaneously is one of the great mysteries of Christianity but is nevertheless a test of orthodoxy (1 John 4:2; 2 John 1:7\). Jesus has two distinct natures, divine and human. “Believe me when I say that I am in the Father and the Father is in me” (John 14:11\). The Bible clearly teaches the deity of Christ by presenting His fulfillment of numerous Old Testament prophecies (Isaiah 7:14; Psalm 2:7\), His eternal existence (John 1:1–3; John 8:58\), His miraculous virgin birth (Luke 1:26–31\), His miracles (Matthew 9:24–25\), His authority to forgive sin (Matthew 9:6\), His acceptance of worship (Matthew 14:33\), His ability to predict the future (Matthew 24:1–2\), and His resurrection from the dead (Luke 24:36–39\). The writer of Hebrews tells us Jesus is superior to angels (Hebrews 1:4–5\) and angels are to worship Him (Hebrews 1:6\). The Bible also teaches the Incarnation—Jesus became fully human by taking on human flesh. Jesus was conceived in the womb and was born (Luke 2:7\), He experienced normal aging (Luke 2:40\), He had natural physical needs (John 19:28\) and human emotions (Matthew 26:38\), He learned (Luke 2:52\), He died a physical death (Luke 23:46\), and He was resurrected with a physical body (Luke 24:39\). Jesus was human in every way except for sin; He lived a completely sinless life (Hebrews 4:15\). When Christ took on the form of a human, His nature did not change, but His position did. Jesus, in His original nature of God in spirit form, humbled Himself by laying aside His glory and privileges (Philippians 2:6–8\). God can never stop being God because He is immutable (Hebrews 13:8\) and infinite (Revelation 1:8\). If Jesus stopped being fully God for even a split second, all life would die (see Acts 17:28\). The doctrine of the Incarnation says that Jesus, while remaining fully God, became fully man.
Does God have emotions?	Answer There are numerous passages of Scripture that speak of God’s emotions. For example, God demonstrates the following: • Anger – Psalm 7:11; Deuteronomy 9:22; Romans 1:18 • Compassion – Psalm 135:14; Judges 2:18; Deuteronomy 32:36 • Grief – Genesis 6:6; Psalm 78:40 • Love – 1 John 4:8; John 3:16; Jeremiah 31:3 • Hate – Proverbs 6:16; Psalm 5:5; Psalm 11:5 • Jealousy – Exodus 20:5; Exodus 34:14; Joshua 24:19 • Joy – Zephaniah 3:17; Isaiah 62:5; Jeremiah 32:41 However, are God’s emotions the same kind of emotions we humans exhibit? Is it right to think of Him as “emotional” (does He have mood swings)? In theological circles, personhood is often defined as “the state of being an individual with intellect, emotion, and volition.” God, then, is a “[person](is-God-a-person.html)” in that He is a personal God with a mind, emotions, and a will of His own. To deny God’s emotions is to deny that He possesses personality. Humans respond to things in this world physically, of course, but we also respond spiritually—our souls react, and this is what we call “emotion.” The fact of human emotion is one proof that God has emotions, as well, for He created us in His image (Genesis 1:27\). Another proof is the [Incarnation](incarnation-of-Christ.html). As the Son of God in this world, Jesus was not an emotionless automaton. He felt what we feel, weeping with those who wept (John 11:35\), feeling compassion for the multitudes (Mark 6:34\), and being overcome with sorrow (Matthew 26:38\). Through it all, He revealed the Father to us (John 14:9\). Though God is [transcendent](God-transcendent.html), we’ve come to know Him as a personal, living God who engages intimately with His creation. He loves us in ways we cannot fathom (Jeremiah 31:3; Romans 5:8; 8:35, 38–39\), and He is immeasurably pained by our sin and rebellion against Him (Psalm 1:5; 5:4–5; Proverbs 6:16–19\). We recognize that the demonstration of emotions does not alter the immutability or permanence of God’s will or His promises. In other words, God does not change (Malachi 3:6; Numbers 23:19; 1 Samuel 15:29\); He has no mood swings. God’s feelings and actions toward His creation, His judgment and forgiveness, His justice and grace, are all consistent with who He is (James 1:17\). God’s responses to good and evil come from His same immutable will. God wills to judge and punish the sinner in order to bring about justice and, correspondingly, to bring the sinner to repentance because He desires that all men be saved (1 Timothy 2:4\). We’ve come to know and relate to God as a feeling Person, one who loves and hates, grieves and laughs, feels anger and compassion. He loves the righteous and hates the wicked (Psalm 11:5–7; 5:4–5; 21:8\). This isn’t to say that our emotions and those of God are exactly the same. We sometimes speak of our emotions “clouding our judgment” because our sinful nature has corrupted our emotions. But God has no sin, and His emotions are incorruptible. For example, there is a vast difference between human anger and divine anger. Human anger is volatile, subjective, and too often out of control (Proverbs 14:29; 15:18; James 1:20\). God’s anger is rooted in divine justice. God’s anger is perfectly righteous and predictable, never capricious or malicious. In His anger, He never sins. All of God’s emotions are rooted in His holy nature and are always expressed sinlessly. God’s compassion, sorrow, and joy are all perfect expressions of the Perfect Being. Jesus’ anger at the synagogue leaders in Mark 3:5 and His love for the rich young ruler in Mark 10:21 were perfectly motivated responses of His divine nature. God’s ways have been recorded for us in terms that we can understand and relate to. God’s wrath and anger against sin are real (Proverbs 8:13; 15:9\). And His compassion for sinners is steadfast and genuine (2 Peter 3:9; Ecclesiastes 8:11; Isaiah 30:18\). His works reveal His mercy and unending grace. But most of all, His love for His children is endless (Jeremiah 31:3\) and unshakable (Romans 8:35, 38–39\). God not only has thoughts and plans; He has feelings and desires, too. In contrast to the unreliability and instability of humans’ sin\-tainted emotions, God’s emotions are as completely dependable and immutable as He. There are two wonderful things concerning God and emotions: first, He understands our emotions (since He created us with the capacity to feel them), and, second, His own emotions continually flow from His perfection. God will never have a bad day; He will never change His feelings toward His redeemed.
How was the gospel preserved during the Middle Ages?	Answer Throughout the centuries, God has [preserved His Word](preservation-Bible.html) and has raised up men and women for the task. Even during the Middle Ages, sometimes called the “[Dark Ages](dark-ages.html)” because of a perceived lack of knowledge during that time, the truth of the gospel was available. It is true that the [Roman Catholic Church](Roman-Catholicism.html) and the [Holy Roman Empire](Holy-Roman-Empire.html) were at the height of their power and a common\-language Bible was being suppressed; however, even then, God’s people were active. God’s hand is never “shortened that it cannot save” (Isaiah 59:1\). His truth was marching on. The Church had already survived much persecution under various Roman Emperors, including the Great Persecution under Diocletian between AD 303 and 313\. Constantine put an end to the persecution after he became Emperor, and Christianity was eventually made the state religion of Rome. As Rome began consolidating its power over the Church, there were dissenters who refused to acknowledge the bishop of Rome as their head. One such dissenter was the North African Bishop Donatus, who stood against Rome’s understanding of the sacraments and infant baptism. The Donatists were condemned by the churches in Europe, but they continued to be a light for the gospel of grace in the days of Constantine. Other men who fought for truth against early heresies were Bishops Alexander and [Athanasius](Athanasius.html). Later, the gospel began to be preached as far away as Ireland (from AD 432\) by Patrick. The Bible was also translated into Latin, and the gospel spread throughout Europe. The Middle Ages, which lasted from about the 5th to the 15th century, was dominated in Europe by the Holy Roman Empire. This was the time of the Crusades, the Great Schism, the Inquisition, and the iron rule of the Roman Catholic Church. Throughout this difficult time, God still had witnesses to the truth. When infant baptism was introduced by the Church of Rome, various churches dissented and denounced the practice. In the 11th and 12th centuries, the Petrobrusians rejected infant baptism. They became known as [Anabaptists](Anabaptists.html). They re\-baptised believers who had been baptized as infants, maintaining that baptism is only valid if it was a conscious act of faith by the believer. The Anabaptists survived intense persecution and still exist today. From the Anabaptists the English Baptists came to prominence in the mid\-1600s. A group called the Waldensians was started in 1170 in Lyons, France, by a wealthy man named Valdes (Peter Waldo). He valued poverty as the basis for Christian life and the necessity for all Christians to preach the gospel. The Waldensians continued to expand but became increasingly estranged from the Roman Church over their doctrine, and in 1184 a papal bull was issued against them. Other reform groups existing before the Protestant Reformation were the [Novatians](Novatianism.html), the Albigenses, the Petrobrussians, the [Paulicians](Paulicians.html), the Cathari, the Paterines, the [Lollards](Lollards.html), and more. Long before Martin Luther posted his 95 Theses on the door of the Castle Church in Wittenberg in 1517, there were men who had stood up for reform and the true gospel. Among them were [John Wycliffe](John-Wycliffe.html), an English theologian and Oxford professor who was condemned as a heretic in 1415 for teaching that the common people should have access to the Bible; [Jan Hus](Jan-Hus.html), a priest from Bohemia who was burned at the stake in 1415 for his opposition to the Church of Rome; and Girolamo Savonarola, an Italian friar who was hanged and burned in 1498\. During the 16th century, other godly men stood in opposition to the Church of Rome—Jakob Hutter (founder of the [Hutterites](Hutterites.html)), [John Knox](John-Knox.html) of Scotland, [William Tyndale](William-Tyndale.html) (martyred for translating the New Testament into English), [John Calvin](John-Calvin.html) of France, [Ulrich Zwingli](Ulrich-Zwingli.html) of Switzerland, and the English reformers Cranmer, Latimer, and Ridley (all burned at the stake). God has had a faithful remnant in every age. In the time before the Flood, Noah found grace in God’s eyes. During the time of the judges, there were still faithful men like Gideon, Barak, and Boaz and faithful women like Hannah, Deborah, and Ruth. During the reign of Ahab and Jezebel, there were seven thousand people who stood firm against Baal worship (1 Kings 19:18\). Just as God raised up faithful men and women in biblical times in the outworking of His divine plan, so He raised up faithful men and women during the Middle Ages. They were all sinners, flawed and imperfect characters, but God took what was weak and imperfect and turned them to His glory. Those faithful Christians were used by God “to contend earnestly for the faith that was once for all delivered to the saints” (Jude 1:3\). In spite of all the conflicts, schisms, and bloodshed that accompanied the growth of the Church up to and beyond the Reformation, the gospel message has been preserved.
Is loving God an emotion, a feeling, or a decision?	Answer Jesus said the greatest commandment is to “love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind” (Luke10:27; Mark 12:30; Matthew 22:37\). Repeatedly throughout the Bible, God commands His people to love Him with all their hearts and serve Him alone (Deuteronomy 6:5; 11:1; Joshua 23:11\). But can love be commanded? How can we make ourselves love someone? Since love is commanded, then it must be within our power, in Christ, to love. Love, therefore, is a decision we make. Yes, love will often be accompanied by feelings, but emotion is not the basis of love. In any given situation, we can choose to love, regardless of how we feel. The Greek word for “love” used in reference to God is agape, which means “benevolence, delight, preference, or good will.” This is the kind of love God has for us (Zephaniah 3:17; John 3:16\). First John 4:19 says, “We love because He first loved us.” Since God is love and we are created in His image, we can love as He does (1 John 4:16\). He has placed His capacity to love within our hearts. He then teaches us how to love by demonstrating what real love looks like (John 15:13\). Loving God begins with a decision. It is a purposeful setting of our affections (Colossians 3:2\). We cannot truly love God until we know Him. Even the faith to believe in God is a gift from Him (Ephesians 2:8–9\). When we accept His gift of eternal life through Christ, God gives us His Holy Spirit (Luke 11:13; 1 Corinthians 6:19\). The Spirit of God dwelling within a believing heart begins to produce the traits of God, the first of which is love (Galatians 5:22\). God Himself enables us to love Him as He deserves to be loved (1 John 4:7\). As we grow in knowledge and understanding of who God is, we begin to love the characteristics that define Him, such as wisdom, truth, righteousness, and purity (Psalm 11:7; 90:12; Hebrews 1:9; 1 Timothy 6:11\). And we begin to find the opposite of those traits repulsive (Proverbs 8:13; Psalm 97:10\). Spending time with God causes our hearts to hunger for holiness, and we find satisfaction only in more of Him, because He is the perfect embodiment of everything we long for. Learning to worship Him “in spirit and in truth” (John 4:24\) allows us to experience the pleasurable emotions of love. Emotion does not create love, but, when we choose to love, the emotion comes. A. W. Tozer said, “Flowers and bird songs do not make spring; but when spring comes, they come with it.” One obstacle to loving God is love of this world’s sinful ways. We cannot serve two masters (Matthew 6:24\), and neither can we love God and the world at the same time. “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them” (1 John 2:15\). Many believers today need to heed the word given to the Ephesian church: “You have forsaken the love you had at first” (Revelation 2:4\). The call is for a conscious returning of the affections to God alone. Another obstacle to loving God is the mind. Our minds continually set themselves up against the knowledge of God and challenge the faith that has made its home within our spirits (2 Corinthians 10:5\). Doubt, anger, misunderstanding, and false doctrine can all rob us of life’s highest pleasure, intimacy with God (Philippians 3:8\). These obstacles can be overcome through repentance and a determination to seek God above all else (Matthew 6:33; Jeremiah 29:13\). In order to truly love God, we must stop insisting that God explain Himself to our satisfaction. We have to crucify our pride and our right to approve of His ways and allow Him to be God in our lives. When we humbly recognize that He alone is worthy of our love and worship, we can abandon ourselves to loving Him for who He is.
What does the Bible say about overcoming lust?	Answer Most words in the Bible that are translated “lust” mean “a passionate desire.” Strong desire can be either good or bad, depending upon the object of that desire and the motive behind it. God created the human heart with the capacity for passionate desire so that we would long after Him and His righteousness (Psalm 42:1–2; 73:25\). However, the concept of “lust” is now usually associated with a passionate desire for something God has forbidden, and the word is seen as synonymous with sexual or materialistic desire. James 1:14–15 gives us the natural progression of unrestrained lust: “Each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full\-grown, gives birth to death.” According to this passage, sinful lust begins with an evil desire. Being tempted by evil is not the sin. Jesus was tempted (Matthew 4:1\). The sin begins when the evil desire “drags us away” from where our hearts need to be. When an evil desire introduces itself, we have a choice. We can reject it as Jesus did and refocus on the path God has set before us (Matthew 4:10\). Or we can entertain it. As someone once said, “We cannot stop the birds from flying overhead, but we don’t have to let them make a nest in our hair.” When temptation beckons, we need to remember that we are not helpless. We can choose to give in or to resist. The reason we are “dragged away” by temptation is that we are “enticed.” That word in the Greek refers to bait, as on a fishing line. When a fish sees the wiggling worm, he is enticed by it and grabs hold. Once the hook is set, he can be “dragged away.” When we encounter temptation, we should immediately reject it as Joseph did when he was tempted by Potiphar’s wife (Genesis 39:11–12\). Hesitation opens the door to enticement. Romans 13:14 calls such hesitation “making provision for the flesh.” Like the unwary fish, we grab hold of the tempting thought, believing it will delight and fulfill us. We savor the fantasy, imagine new and sinful scenarios, and entertain the idea that God has not provided all we need for happiness (Genesis 3:2–4\). This is foolish. Second Timothy 2:22 says, “Flee youthful lusts.” To “flee” means to take off immediately. Joseph did not stick around to consider his options. He recognized sexual temptation, and he ran. When we hesitate, we make provision for the flesh and give it the opportunity to choose evil. Often, we are overwhelmed by its power. Samson was a physically strong man, yet he was no match for his own lust (Judges 16:1\). The next step in the downward progression of temptation, according to James 1, is that “desire conceives.” Lust begins as a seed, a thought packed with wrong desire. If we allow the seeds of lust to germinate, they will sprout into something bigger, more powerful, more difficult to uproot. Temptation becomes sin when it is allowed to germinate. Desire takes on a life of its own and becomes lust. Jesus made it clear that lust is sin, even if we do not physically act on it (Matthew 5:27–28\). Our hearts are God’s domain, and when we allow evil to grow there, we defile His temple (1 Corinthians 3:16; 6:19\). Wrong desires plague every human being. The tenth commandment forbids coveting, which means lusting for something that is not ours (Deuteronomy 5:21; Romans 13:9\). The human heart is constantly seeking to please itself, and when it discovers something or someone it believes will satisfy, lust begins. It is only when our hearts are dedicated to the glory of God that we can overcome intrusive desires and conquer lust. When we surrender to the Lord, we find our needs met in a relationship with Him. We must “take every thought captive to the obedience of Christ” (2 Corinthians 10:5\). We must allow the Holy Spirit to keep our thoughts where He wants them to be. It helps to pray daily the words of Psalm 19:14: “Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer.” When our heart’s desire is to please God more than ourselves, we can keep lust at bay.
Is sexting a sin?	Answer “Sexting” is obscene texting. It is the act of sending sexually explicit messages and/or photographs, usually between mobile phones. Sexting has become so prevalent that, in August 2012, the word sexting was listed for the first time in Merriam\-Webster’s Collegiate Dictionary. Some people view sexting as harmless. After all, there are only a few words and maybe some pictures involved. It’s not as if people are actually committing adultery or fornication, right? Matthew 5:28 says, “I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.” This moral concept also applies to how women look at men, and Jesus clearly equates lust with adultery here. So the fact that “only words or pictures are involved” is obviously immaterial to God. What matters is what is in our hearts. Colossians 3:5 warns us to “put to death” whatever belongs to our earthly nature, including sexual immorality, impurity, lust, and evil desires. Galatians 5:19–21 reveals the severe consequences of disobedience in this matter: “The acts of the flesh are obvious: sexual immorality, impurity . . . and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.” But what about sexting between a married couple? Technically, sexting between a husband and his wife would not be a sin, since a satisfying sex life is a gift God gives to married couples. However, it is still ill\-advised. We never know who might read our messages or view our pictures. It’s possible that someone may happen to see nude photos of your spouse over your shoulder, and this may cause lust in that person as a result. Sound unlikely? James 1:14–15 says, “Each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full\-grown, gives birth to death.” Given recent revelations concerning government surveillance of cellular telephone and internet traffic, as well as the ability of hackers to intercept personal communications, we should be careful in our use of phones and web\-enabled devices. Even if we’re not sexting, we still face the problems of identity theft and data privacy. It’s best to follow the advice of 1 Corinthians 10:31, “So whether you eat or drink or whatever you do, do it all for the glory of God.”
Who was the Asaph mentioned in the Book of Psalms?	Answer There were a number of Levites that King David assigned as worship leaders in the tabernacle choir, according to 1 Chronicles 6:31–32\. Asaph was one of these men (1 Chronicles 6:39\). Asaph’s duties are described in detail in 1 Chronicles 16\. According to 2 Chronicles 29:30, both Asaph and David were skilled musicians. Asaph is also mentioned as a “seer” or prophet. The “sons of Asaph” are mentioned in 1 Chronicles 25:1, 2 Chronicles 20:14, and Ezra 2:41\. The sons of Asaph were likely a guild of skilled poets and singers, modeling themselves musically after Asaph, their master. The church musicians of our day can be considered spiritual “children of Asaph.” Psalms 50 and 73—83 are called the “Psalms of Asaph” because his name appears in the superscription at the head of those psalms. Regarding Asaph’s role as a prophet, of particular interest is the [imprecatory](imprecatory-prayer.html) Psalm 83, which deals with God’s judgment of Israel’s enemies: Edom, the Ishmaelites, Moab, the [Hagarites](Hagarites.html), Gebal, Ammon, the Amalekites, Philistia, Tyre, and Assyria. If we examine the psalms written by Asaph, we can see that all of them have to do with the judgment of God, and many involve the prayers of the people at the prospect or moment of a particular event. Asaph was a gifted individual. He understood where the gift came from, and he used his music to praise the Lord and communicate His Word to a needy world.
What does it mean to “run the race set before us” (Hebrews 12:1)?	Answer “Since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us” (Hebrews 12:1\). What kind of race do believers run? Who sets the race parameters? Is it a race we define and purpose for ourselves? The passage in question draws from the rich imagery of the footraces of ancient Israel, Greece, and the amphitheaters of Rome. It was written to encourage and challenge believers to persevere in their faith, especially in the midst of trials and persecution (2 Timothy 2:15; Hebrews 10:36; 12:7\). Athletes in a race were surrounded by rows and rows of spectators, pictured for us as “a great [cloud of witnesses](cloud-of-witnesses.html).” The “witnesses” of the believers’ race are listed in the previous chapter of Hebrews: the men and women of God whose faithful lives were recorded in the Old Testament. These saints persevered despite unimaginable oppression and cruelty (Hebrews 11:33–38\) and were commended for their faithfulness. Whether the saints of Hebrews 11 are actually watching us run our “race” today is doubtful; the point of the passage is that their testimony lives on. Their unyielding faith bears witness to the promises of Jesus Christ, urging us to follow their example and “run with perseverance the race marked out for us” (Hebrews 12:1\). The “race,” then, is the Christian life. It’s a marathon, not a sprint, and we are called to stay the course and remain faithful to the end. Paul used this same imagery near the end of his life: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7\). The steadfastness of the Old Testament “witnesses” speaks to believers today of the rewards of staying in the race, of never giving up (1 Corinthians 9:24; Philippians 3:14\). A marathon is a strenuous test of fitness and endurance. The race set before us requires faith, stamina, commitment, and discipline in order to live faithfully (1 Corinthians 9:25–26; Philippians 3:12–14; 1 Timothy 6:12\). The race is “set before us”; we did not select the course, for it is God who established it. This race we run for Christ. We stay the course in spite of trials and persecutions (Hebrews 12:4–11\). As we run, we must “fix our eyes on Jesus, the author and perfecter of our faith” (Hebrews 12:2\). Because He perfectly finished His race, He is the focus of our lives. We look away from all distractions because He is already at the finish line (Lamentations 3:25; Matthew 6:33; Romans 2:7\). The race demands that we do away with “everything that hinders”—sin and whatever else threatens our relationship with God (Hebrews 12:1\). Anything that will slow us down or trip up us must be cast off. The apostle Paul says “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” (Ephesians 4:22–24\). With the encouragement of those who have gone on before, we rid ourselves of thoughts, attitudes, and habits that impede our progress (Romans 12:2; Titus 3:3; 1 Peter 1:14\). Seeing that the race God set out for us is a lifelong marathon, we must commit ourselves to run to the very end. A daily regimen of prayer, worship, reading God’s Word and examining our lives for impediments will help. We will persevere by maintaining a Christlike attitude even in the midst of trials (1 Peter 2:21; 4:1; 1 John 2:6\). No matter how long the race may be, we keep our eyes on Jesus, “the champion who initiates and perfects our faith” (Hebrews 12:2, NLT). There is joy awaiting. In the words of songwriters Twila and Starla Paris, “Runner, when the race is won, you will run into His arms.”
What is contrition?	Answer The Bible speaks often of a contrite heart. In Isaiah 66:2, the Lord says, “These are the ones I look on with favor: those who are humble and contrite in spirit, and who tremble at my word.” And in Psalm 51:17, David writes, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” Contrition is spoken of as something God likes, and it is linked in these verses to humility, brokenness, and a healthy fear of God’s Word. So what exactly does it mean to be contrite? According to the International Bible Encyclopedia, “A contrite heart is one in which the natural pride and self\-sufficiency have been completely humbled by the consciousness of guilt.” The Hebrew and Greek words often translated “contrite” actually mean “crushed, crippled, or broken.” When contrite modifies heart, we get the picture of a conscience that is crushed by the weight of its own guilt. When a human spirit stops justifying its wrong choices, awakens to the depth of its depravity, and humbly accepts God’s righteous condemnation of sin, contrition is present. A contrite heart offers no excuses and shifts no blame. It fully agrees with God about how evil it is. A contrite heart throws itself upon the mercy of God, knowing that it deserves nothing but righteous wrath (Isaiah 6:5; Psalm 41:4\). The place of contrition is a blessed place to be. God says, “I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite” (Isaiah 57:15\). The contrite are promised a dwelling place with God. Their broken hearts will be revitalized. Jesus illustrates what a contrite heart looks like in Luke 18:10–14\. The humble repentance that God desires is contrasted with self\-righteousness in the [Parable of the Pharisee and the Tax Collector](parable-Pharisee-tax-collector.html). The eloquent prayer of the proud Pharisee did not reach the heart of God, but the humble cry of the repentant sinner brought forgiveness. They both needed mercy, but only the contrite heart was in a position to receive it. Jesus also referenced a contrite heart in the [Beatitudes](beatitudes.html) when He said, “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4\). The “mourning” here is a grief over one’s own sin. The mercy and forgiveness of God comfort those who see their sin the way He sees it. A contrite heart does not take the forgiveness of God for granted. It is grieved over its own sin and what that sin cost the Son of God (2 Corinthians 5:21\). Contrition is a key factor in true repentance. Without it, we are like the proud Pharisee, going through the motions of religion but harboring arrogance in our hearts. Contrition agrees that a heart intent on following Christ must reject evil in all its forms. A contrite heart harbors no thoughts of repeating its sin; rather, it seeks the strength of God to overcome sin and move on toward holiness (1 Peter 1:15–16\).
What does the Bible say about population control / depopulation?	Answer The Bible doesn’t say anything about population control. Instead, humans are told to “be fruitful and multiply” (Genesis 1:22, 28\). Psalm 127:3–5 tells us that children are a heritage from the Lord and that the fruit of the womb is a reward from Him. At the time of this writing, there are approximately 7\.1 billion people in the world. That’s a lot of people, but to put that number in perspective, there are about 7\.5 trillion square feet of land in the state of Texas, in the United States, alone. This means that, theoretically, every person in the world could fit in the state of Texas, and each person would have 1,056 square feet of living space—4,224 square feet for a family of four! One might say that the problem is not the number of people but rather the lack of resources (food, water, etc.) and the ability to distribute those resources. If all the people on Earth could fit comfortably in Texas, imagine all the room people would have if they spread out evenly over an entire continent. How much room would everyone have if all of Africa (11\.7 million square miles), for example, was used for housing? (The answer is about 1 acre per person.) Even if we remove the Sahara Desert from the equation, Africa, the second\-largest continent, would have plenty of living space for every person on the planet and still have room for water, arable land, and roads and other infrastructure. The point is, the earth has lots of room, and the world’s population should not need to be “controlled.” Of course, there are certain areas of the world that are overpopulated—that is to say, certain metropolitan areas contain an unhealthy concentration of a region’s population. People continue to migrate in large numbers into urban centers that are ill\-equipped to handle the influx. The poverty, disease, and crime that overcrowding engenders are tragic to behold. There are no easy answers to the problem of urban overcrowding, but there is nothing wrong with programs to build more housing, increase the labor force, and provide education and [birth control](birth-control.html). Unfortunately, those who advocate population control often support ungodly methods of control, such as [abortion](is-abortion-murder.html), [euthanasia](euthanasia.html), and forced sterilization. Schemes such as forced abortion directly conflict with the Bible’s teaching that human life is sacred. Many promoters of population control advance policies that presuppose the problem is too many humans, while the real problem is ignored. The root problem is neither population size nor resource availability. The problem is sin. Selfish, sinful, and power\-hungry people have misused God’s creation. God intended that man have dominion over the rest of creation (Genesis 1:26\). Men were to be stewards of the earth, and 1 Corinthians 4:2 adds that “it is required of stewards that they be found trustworthy” (ESV). Sadly, corrupt governments, rather than acting as trustworthy stewards of a country’s resources, often hoard food, mismanage resources, and squander money instead of seeing that their own people are fed. Unscrupulous corporations, too, strive for more control of the food supply and seem more willing to strike lucrative deals than to benefit society. The biblical answer to “overpopulation” is not to demand fewer people, especially if that involves culling the current population. The biblical answer is to honor people enough to provide for their needs (see Mark 12:31\). There may be a problem with how the population is distributed and with how resources are managed, but the problem is not too many people on Earth. Greed, lust for power, and foolishness lead to the mishandling of resources, and millions of people suffer as a result.
What is deliverance ministry, and is it biblical?	Answer The generally agreed\-upon definition of “deliverance ministry” will usually focus on the casting out of demons or spirits in an attempt to solve problems related to specific demons. For example, a deliverance minister may seek to help someone overcome anger by casting out a spirit of anger. Deliverance ministries also focus on tearing down [spiritual strongholds](spiritual-strongholds.html) in one’s life, finding inner healing, and claiming the victory in Christ over all enemies. Many refer to [soul ties](soul-ties.html), curses, and the “legal rights” of demons. Biblically, demons or evil spirits are known to be fallen angels that rebelled in heaven with Satan (Revelation 12:4, 9; Isaiah 14:12–20; Ezekiel 28:1–19\). There is certainly quite a bit in Scripture about Satan and his horde of demons. There is little said about deliverance from them, and nothing said about deliverance as a “ministry.” The offices of the church are found in Ephesians 4:11\. First were the apostles and prophets, the foundation of the church—with Jesus being the Chief Cornerstone (Ephesians 2:20\). Next are listed evangelists, then pastors, and teachers. The ability to cast out demons is not listed as a spiritual gift or a ministerial duty. The Gospels and Acts relate that Jesus and the disciples cast out demons. The teaching portions of the New Testament (Romans through Jude) refer to demonic activity yet do not discuss the method of casting them out, nor are believers exhorted to do so. We are told to put on the whole armor of God to stand against spiritual wickedness (Ephesians 6:10–18\). We are told to resist the devil (James 4:7\) and not give him room in our lives (Ephesians 4:27\). However, we are not told how to cast him or his demons out of others, or that we should even consider doing so. It is interesting that we have no record of Jesus’ instructions to His disciples on how to cast out demons, with the possible exceptions of Matthew 12:43–45 and 17:19–21, where some insight is given. When the disciples discovered that demons were subject to them in the name and authority of Jesus, they were joyful (Luke 10:17; cf. Acts 5:16; 8:7; 16:18; 19:12\). But Jesus told the disciples, “Do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven” (Luke 10:20\). Rather than being given a specific “deliverance ministry,” we have an authority in the powerful name of Jesus. One day, John said to Jesus, “We saw someone driving out demons in your name and we told him to stop, because he was not one of us.’ ‘Do not stop him,’ Jesus said. ‘For no one who does a miracle in my name can in the next moment say anything bad about me, for whoever is not against us is for us’” (Mark 9:38–40\). Authority over demons is clearly the power of the Lord at work, whether or not the exorcist has a special ministry of deliverance. The emphasis in spiritual warfare is highlighted in verses such as 1 John 4:4, “You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world \[the devil].” The victory is ours because of the Holy Spirit who dwells within us. Believers can overcome their struggles with the past, habits, and addictions, because “everyone born of God overcomes the world” (1 John 5:4\). We need prayer, godly counsel, and the support of a good church, but not necessarily a “deliverance minister.” We are told to “be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith. . . . And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast” (1 Peter 5:8–10\). The key to victory in the Christian life is to be filled (controlled and empowered) with the Holy Spirit on a moment\-by\-moment basis (Ephesians 5:18\). The Father knows who are His: “Those who are led by the Spirit of God are the children of God” (Romans 8:14\). The Holy Spirit will not indwell anyone who is not born again (John 3:3–8; 2 Timothy 2:19; Acts 1:8; 1 Corinthians 3:16\), so the first step in spiritual victory is to place our faith in Jesus Christ. Then, rejoice that Jesus is in you and you have His power and His victory.
What does the Bible say about white lies?	Answer We know lying is a sin (Leviticus 19:11; Proverbs 12:22\). But what about those “little white lies” that involve an ever\-so\-slight stretching of the truth? Do the small lies matter, or are they harmless? What if telling the truth might hurt someone? Lying is defined as “making an untrue statement with the intent to deceive.” A white lie is an untrue statement, but it is usually considered unimportant because it does not cover up a serious wrongdoing. A white lie is deceptive, but it may also be polite or diplomatic at the same time. It could be a “tactful” lie told to keep the peace in a relationship; it could be a “helpful” lie to ostensibly benefit someone else; it could be a “minor” lie to make oneself look better in some area. Some white lies are common: lying about one’s age, for example, or the size of the fish that got away. We live in a society that conditions us to lie by telling us that, in many situations, lies are justified. The secretary “covers” for the boss who doesn’t want to be disturbed; the salesman exaggerates the qualities of his product; the job applicant pads his résumé. The reasoning is, as long as no one is hurt or the result is good, little lies are fine. It is true that some sins bring about worse consequences than others. And it is true that telling a white lie will not have the same serious effect as, say, murdering someone. But all sins are equally offensive to God (Romans 6:23a), and there are good reasons to avoid telling white lies. First, the belief that a white lie is “helpful” is rooted in the idea that the end justifies the means. If the lie results in a perceived “good,” then the lie was justified. However, God’s condemnation of lying in Proverbs 6:16–19 contains no exception clause. Also, who defines the “good” that results from the lie? A salesman telling white lies may sell his product—a “good” thing for him—but what about the customer who was taken advantage of? Telling a white lie to be “tactful” or to spare someone’s feelings is also a foolish thing to do. A person who consistently lies to make people feel good will eventually be seen for what he is: a liar. Those who traffic in white lies will damage their credibility. White lies have a way of propagating themselves. Telling more lies to cover up the original lie is standard procedure, and the lies get progressively less “white.” Trying to remember what lies were told to what person also complicates relationships and makes further lying even more likely. Telling a white lie to benefit oneself is nothing but selfishness. When our words are motivated by the pride of life, we are falling into temptation (1 John 2:16\). Little white lies are often told to preserve the peace, as if telling the truth would in some way destroy peace. Yet the Bible presents truth and peace as existing together: “Love truth and peace” (Zechariah 8:19\). Tellers of white lies believe they are speaking lies out of “love”; however, the Bible tells us to speak “the truth in love” (Ephesians 4:15\). Sometimes telling the truth is not easy; in fact, it can be downright unpleasant. But we are called to be truth\-tellers. Being truthful is precious to God (Proverbs 12:22\); it demonstrates the fear of Lord. Furthermore, to tell the truth is not a suggestion, it is a command (Psalm 15:2; Zechariah 8:16; Ephesians 4:25\). Being truthful flies in the face of Satan, the “father of lies” (John 8:44\). Being truthful honors the Lord, who is the “God of truth” (Psalm 31:5, ISV).
Does the Bible support eugenics?	Answer Eugenics is a social movement that supports the supposed improvement of the human population via selective breeding and other means. It was originally developed by Francis Galton, a cousin of Charles Darwin, and based upon Darwin’s theory of evolution. The word eugenics literally means “good birth” and comes from a Greek word meaning “well\-born, of good stock, of noble race.” The goal of eugenics is to make the world (or at least a country) a better place by guiding the course of human reproduction and “purifying” the gene pool. Eugenicists advocate genetic screening, [birth control](birth-control.html), segregation, [transhumanism](transhumanism.html), [euthanasia](euthanasia.html), compulsory sterilization, forced pregnancies, and [abortion](abortion-Bible.html). Eugenics was practiced openly in the early decades of the 20th century in many countries, including the United States. Several state laws were passed allowing for the forced sterilization of institutionalized people. Such a law in Virginia survived a court challenge, with Supreme Court Justice Oliver Wendell Holmes, Jr., writing in the decision, “It is better for all the world, if instead of waiting to execute degenerate offspring for crime, or to let them starve for their imbecility, society can prevent those who are manifestly unfit from continuing their kind” (Buck v. Bell, Supreme Court, 274 U.S. 200, decided May 2, 1927\). After WWII, eugenics by that name fell into disfavor when the extent of Nazi atrocities became known. Margaret Sanger, the founder of [Planned Parenthood](Planned-Parenthood.html), America’s largest abortion provider, was also a proponent of eugenics. Sanger railed against the “reckless breeding” of the “unfit.” In her book Woman and the New Race, she wrote, “The most merciful thing that a large family does to one of its infant members is to kill it” (Chapter V, “The Wickedness of Creating Large Families,” 1920\). She desired “to breed a race of human thoroughbreds” and would rather a society “produce a thousand thoroughbreds than a million runts” (Radio WFAB Syracuse, February 29, 1924, transcripted in “The Meaning of Radio Birth Control,” April 1924, p. 111\). The Bible does not specifically mention eugenics, but the idea behind eugenics—that man can better himself by ridding the world of “undesirable” people—is definitely not biblical. And the methods promoted by eugenicists, including abortion, euthanasia, and racial segregation, are wicked practices. God told mankind to “be fruitful and multiply” (Genesis 1:28; 9:1, 7\). No exception to that command is given in Scripture, and there is certainly no racial modification to that command suggested anywhere in the Bible. For social engineers to usurp God’s authority over life and death in order to create a self\-defined “master race” is evil. Biblically, there is only one race—the human race—with everyone having descended from Adam and Eve. Racial discrimination and ethnic superiority go against God’s very nature: “God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35\). English theologian [G. K. Chesterton](G-K-Chesterton.html) wrote in his 1922 book Eugenics and Other Evils, “There is no reason in Eugenics, but there is plenty of motive. Its supporters are highly vague about its theory, but they will be painfully practical about its practice” (from Chapter VIII, “A Summary of a False Theory”). Since that practice involves abortion and euthanasia, eugenics is simply murder. Eugenics is not commonly called by that name today, but the underlying philosophy is still evident in medical genetics. Today’s genetic screening and fetal gene manipulation are vestiges of eugenics. When a possible genetic defect is diagnosed in an unborn child, some couples choose to abort the baby. Unborn children with [Down syndrome](Down-syndrome.html) are one example: in the United States, an estimated 67 percent of the unborn diagnosed with Down syndrome are aborted; in France, 77 percent; in Denmark, 98 percent; and in Iceland nearly 100 percent (“‘What kind of society do you want to live in?’: Inside the country where Down syndrome is disappearing,” cbsnews.com/news/down\-syndrome\-iceland, accessed 6/22/20\). It’s eugenics by a different name, as people continue to attempt to identify and eliminate genetic material they consider “unfit” or undesirable. Eugenics is a meritless and immoral social engineering experiment. It is a slippery slope in which Chesterton’s scientific madmen abrogate the authority of God and seek to create their own utopia on Earth. Centuries ago, Job lamented the evil of his day: “When daylight is gone, the murderer rises up, kills the poor and needy, and in the night steals forth like a thief” (Job 24:14\). This is the role of eugenicist: killing the poor and needy and those he deems “unworthy,” preventing a “poor quality of life” (in his estimation) by taking life, denying men’s liberty, and playing God. One day as Jesus and His disciples were walking in Jerusalem, His disciples asked about a man born blind. They wanted to know “who sinned, this man or his parents, that he was born blind?” (John 9:2\). Jesus replied, “Neither this man nor his parents sinned, . . . but this happened so that the works of God might be displayed in him” (verse 3\). Who are we to decide who does or does not display the works of God? In direct contrast to eugenics, the Bible tells us to defend the weak and disadvantaged: “Uphold the cause of the poor and the oppressed. . . . Rescue the weak and the needy” (Psalm 82:4\); “Blessed are those who have regard for the weak” (Psalm 41:1; see also Matthew 25:35–36; Acts 20:35\). Killing the disadvantaged, culling those whom the more fortunate determine to be “unfit” for life, or weeding out the weak is ungodly to the core.
Is it wrong for a Christian to have a dream catcher?	Answer Dream catchers have long been a part of Native American religion, lore, and art, originating with the Ojibwe, or Chippewa, and the Lakota, a confederation of seven Sioux tribes. Dream catchers are webbed and beaded circles hung with feathers from the base of the circle. As one might suspect, the purpose of a dream catcher is to catch dreams—that is, to trap bad or evil dreams and channel good dreams to the sleeper. Dream catchers are usually placed in a window or above the bed, allowing the good dreams to drip down the feathers onto the sleeper below. Essentially, a dream catcher is intended to manipulate the spirit world. Some people believe in the efficacy of dream catchers. Others are unsure but are superstitious enough to keep one in the bedroom. Still others see dream catchers as part of a cultural history or a piece of art that looks good dangling from a rear\-view mirror. Knowing the background of dream catchers and their talisman\-like use, many Christians want nothing to do with them. Is such concern warranted? A passage in 1 Corinthians 8 may be helpful. Paul is speaking to Christians living in an extremely pagan culture ruled by superstition, magic, and sacrifices, all done in the name of various idols. The sacrifices were a particular concern, for the meat sacrificed was then sold at market. Some Christians felt [eating sacrificed meat](food-sacrificed-idols.html) was endorsing the sacrifice and therefore inappropriate for a Christian; others believed that, since they were not worshiping the idol themselves, it was not wrong. Paul’s guidance was this: “There may be so\-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”—yet for us there is one God. . . . However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled” (1 Corinthians 8:5–7\). Ultimately, “food will not commend us to God. We are no worse off if we do not eat, and no better off if we do,” yet we must be careful “that this right of yours does not somehow become a stumbling block to the weak” (1 Corinthians 8:8, 9\). Just as it was with meat associated with idolatry in the 1st century, so it is with superstitious objects in the 21st. The Christian understands that false gods are nothing and that a dream catcher has no power in itself. The believer in Christ could easily see a dream catcher as nothing more than a craft or a cultural expression. However, before he buys a dream catcher and hangs it in the window, he should consider other people’s reactions to it. Will others see it as a charm to manipulate the spirit world? Will someone assume the one in possession of a dream catcher approves of Indian religions? Keeping a dream catcher is a matter of conscience; as long as it is not used as a good luck charm, it is innocent enough. But consideration must be given to those we seek to minister to.
How can I stay encouraged when finding a good job seems impossible?	Answer What’s important to recognize in the midst of situations that seem impossible—like finding a good job—is that, when we surrender the problem to God’s control, it automatically enters the realm of the possible, because with God all things are possible (Matthew 19:26\). God’s Word transcends our circumstances. No matter what we’re facing in our lives, we can still trust what God says about Himself. One thing we know about God is that He hears our prayers and knows what we need even before we ask Him (Matthew 6:7–8\). We are commanded to not worry about the future for the same reason: God knows our needs, and He is our provider (Matthew 6:25–34\). Not worrying doesn’t mean not taking action, but simply recognizing that God is ultimately in control and that He has our best interests in mind (Romans 8:28\). Even when we don’t see anything happening, we can be assured that God is actively working on our behalf. He is not sitting idly by (see Ruth 3:18\). Knowing that God said He would provide for us is one thing, even when we can’t find a good job. It’s quite another to be able to experience the peace and encouragement embedded in that truth. Discouragement is often a matter of the heart. A good question to ask is, what am I focusing my attention and thoughts on: the problem or God? While our main concern may be finding a good job, God cares more about the condition of our hearts (see 1 Samuel 16:7\). Philippians 4:4–7 says, “Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in every situation, 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.” When we consciously choose to praise and thank God in the midst of our job search, we open our hearts and minds to receive His peace. It’s also important to realize that, while God has amazing plans for each of us (Jeremiah 29:11\), we also have an enemy in Satan who would love nothing more than to discourage us from trusting God to fulfill those plans for our lives. The Bible describes Satan as one who “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). The easiest way for a lion to bring down prey is to first isolate it from its herd. It is much easier for Satan to discourage us when we are disconnected from the Body of Christ. Having godly people in our lives who know what we’re going through and can pray with and for us when things are tough is a huge encouragement (see Hebrews 10:24–25; James 5:16\).
Are there angels among us?	Answer Throughout Scripture, we see numerous instances in which [angels](angels-Bible.html) were an integral part of God’s plan. One verse alludes to the possibility of angels walking among us today: “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it” (Hebrews 13:2\). The obvious reference is to Abraham, whose angelic visitors appeared to him as men (Genesis 18\). This verse may or may not confirm that angels are indeed walking among us unawares; “have shown” is past tense, so present\-day encounters are not explicitly mentioned. There are dozens of scriptural examples of angelic encounters, so we know that God can and does use angels to accomplish certain things. What we don’t know for sure is how often angels allow themselves to be seen by people. Here are the basics about angels from the Bible: angels can instruct people (Genesis 16:9\), help people (Daniel 6:22\), deliver messages to people (Luke 1:35\), appear in visions and dreams (Daniel 10:13\), protect people (Exodus 23:20\), and help carry out God’s plans. We know that God created angels, and He uses angels in His plan. Angels have a sense of individuality, as some have names (such as Gabriel and Michael) and all have different responsibilities within the angelic hierarchy. But do they walk among us? If God so chooses to use them in His custom\-made plans for us, yes, they absolutely can walk among us doing God’s will. Angels are mentioned in Genesis and in Revelation, and they witnessed the creation of the world (Job 38:7\). God has used His heavenly host from the beginning of time and will still use them at the end of time, according to Scripture. It is quite possible that many people today have met or seen an angel without realizing it. If angels do walk among us, it is because they are serving a God\-ordained purpose. The Bible mentions demons who wander the earth with no purpose other than to destroy (Matthew 12:43–45\). Satan and his demonic force can probably appear physically, much like holy angels can. Satan’s purpose is to deceive and kill. Satan “masquerades as an angel of light” (2 Corinthians 11:14\). An important note: angels are not to be glorified or worshiped (Colossians 2:18\). They are entities who carry out God’s will, and they refer to themselves as “fellow servants” with us (Revelation 22:9\). Regardless of whether we actually experience angelic encounters, the most important thing is that we experience salvation through Jesus Christ. He is beyond all angels and all humans, and He alone is worthy of worship. “You alone are the LORD. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you” (Nehemiah 9:6\).
What is the significance of Jesus calming the storm?	Answer The story of Jesus calming the storm is told in the three Synoptic Gospels, Matthew, Mark, and Luke. Jesus had been teaching near the [Sea of Galilee](Sea-of-Galilee.html). Afterwards, He wanted a respite from the crowds so decided to take a boat with the apostles to the opposite shore where there were no large towns (Mark 4:35–36\). The Bible reports not long after they sailed, Jesus fell asleep and a storm arose (Luke 8:23\). Here are two important points that reveal the true [humanity of Christ](humanity-of-Jesus.html): He needed rest and time away from crowds, and He was so exhausted that even the battering of the boat did not awaken Him (Matthew 8:24\). These truths should help us realize that Jesus was genuinely human with the same basic needs we all have. Christ’s humanity is part of what qualifies Him to be our merciful intercessor between us and God the Father (Hebrews 2:17\). Although the text doesn’t say which apostles were with Christ on the boat, it’s probable that seasoned fishermen (at least four of the twelve) were aboard. These men were quite familiar with the ways of the sea; certainly, this was not their first squall on the Sea of Galilee, which was known for its sudden raging storms. Even these professional fishermen were frightened by this storm, to the point of fearing they would die (Luke 8:24\). “The waves were breaking into the boat, so that the boat was already filling. But \[Jesus] was in the stern, asleep on the cushion” (Mark 4:37–38\). It’s significant that Jesus’ sleep was deep and sound, even through the storm, which was “already filling” the boat. The Bible says the sleep of a believer will be sweet and peaceful because he knows the Lord is with him (Proverbs 3:24; Psalm 4:8\). This is why Jesus, when He was awakened, rebuked the disciples with the question “Have you still no faith?” (Mark 4:40\). The apostles’ lack of faith reminds us that even those who lived and walked with Jesus, saw His miracles, and heard His message still found it difficult to be 100 percent faith\-filled all the time. In that way, the disciples were a lot like us. However, their lack of faith was rebuked—and, by extension, so is ours. If Jesus was able to rescue the apostles from the storm, He is also able to rescue us from the storms of everyday life: sickness, job loss, marriage problems, and even the sting of death (1 Corinthians 15:55\). When Jesus “gave orders to go over to the other side” (Matthew 8:18\), He knew the storm was coming. He is omniscient (John 2:25\); even with a storm brewing, He decided to launch out to sea. The Lord never promised we will never see a storm in life (as a matter of fact, He has told us to expect trouble, John 16:33\). Rather, He has promised that He will be with us in the storm. He will never leave His children alone in the midst of trouble; with perseverance they will overcome (Deuteronomy 31:8; James 1:12\). This passage not only reveals Jesus’ true humanity, but also [Jesus’ deity](deity-of-Christ.html) because only God can make the “winds and water obey” (Luke 8:25\). With one quick word from Christ, the storm abated and the sea became calm (Mark 4:39\). The apostles marveled at this powerful display of Jesus’ supernatural ability over the elements (Luke 8:25\). This can be immensely comforting to the Christian in a storm. Faith in Christ is never misplaced. If He can calm the storms of the sea with one word, He can calm the storms of life as well.
What did Jesus mean when He told us to ask, seek, and knock?	Answer Matthew 7 is part of what is commonly called the [Sermon on the Mount](sermon-on-the-mount.html). It’s a description of the truly righteous life, an outlining of “the law of Christ” (1 Corinthians 9:21, ESV). When Jesus says, “Ask and it will be given to you,” continual prayer is in view (Matthew 7:7a). Prayer is how we communicate our needs and desires to God. Of course, God, being omniscient, knows what Christians need whether they ask or not, but prayer is the means God has chosen to bring about those answers (James 4:2b). Jesus is not saying that believers always get what they ask for—wrong motives, for example, will hinder answers to prayer (James 4:3\). However, the more time a Christian spends in communion with God, the more he or she will know what to ask for in accordance with God’s will. Prayer, in and of itself, does not produce sanctification (an increasing holiness in a believer’s life), but it does show a dependence on God for needs that can be met no other way. God is always pleased with such displays of faith. It is only faith in what God can do, and what Christ has done, that brings about true sanctification, not an artificial self\-righteousness (Hebrews 11:6\). Jesus went on to say, “Seek, and you will find” (Matthew 7:7b). What is it believers ought to be seeking? It is God Himself! “You have said, ‘Seek my face.’ My heart says to you, ‘Your face, Lord, do I seek’” (Psalm 27:8\). “The young lions suffer want and hunger; but those who seek the Lord lack no good thing” (Psalm 34:10\). “Seek the Lord and his strength; seek his presence continually!” (Psalm 105:4\). “Blessed are those who keep his testimonies, who seek him with their whole heart” (Psalm 119:2\). God is not hiding from His children. His heart’s desire is for us to persistently and passionately look for Him all around us, and when we do, He promises He will be found (Proverbs 8:17\). Seeking is a matter of paying attention with an engaged mind and acute awareness. Earlier in the Sermon on the Mount, Jesus said to “seek first his kingdom and his righteousness” (Matthew 6:33\). Seeking God’s kingdom means putting God’s plan before our own; seeking God’s righteousness means setting a priority on personal holiness and desiring to be sanctified. Jesus then said, “Knock and the door will be opened to you” (Matthew 7:7c). Here, the Lord uses a metaphor for the action a desire produces. If a person needs something from someone behind a door, the most natural thing to do is knock—and keep knocking until the door is opened and the desire is met. In the same way, a believer should pray in faith for God’s provision and be [persistent in prayer](pray-repeat.html) (see Luke 18:1\). Ask, seek, knock. Notice the three different senses being considered here. Asking is verbal; Christians are to use their mouths and petition God for their needs and desires. And believers are to seek with their minds—this is more than asking; it is a setting of priorities and a focusing of the heart. To knock involves physical movement, one in which the Christian takes action. Although asking and seeking are of great importance, they would be incomplete without knocking. The apostle John said Christians ought not to love in word alone but with actions also (1 John 3:18\). In the same way, it’s good to pray and seek God, but if one does not also act in ways that are pleasing to God, all is for naught. It’s no accident that Jesus said believers should love God with all their heart, soul, strength, and mind (Luke 10:27\). The commands are followed by promises: “Everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (Matthew 7:8\). God delights in the prayer of faith, and He promises to give us what we need.
What is the Catholic Bible?	Answer Many Christians are surprised to learn that the Catholic Bible is different from the Bible used by Protestants. While all 66 books found in Protestant Bibles are also found in the Catholic Bible, the Catholic Bible also contains other books, and additions to books. The Catholic Bible contains a total of 73 books, 46 in the Old Testament (Protestant Bibles have 39\) and 27 in the New Testament (the same as Protestant Bibles). The additional books in the Catholic Bible are known as the [deuterocanonicals/Apocrypha](apocrypha-deuterocanonical.html). They are Tobit, Judith, 1 Maccabees, 2 Maccabees, Wisdom, Sirach (Ecclesiasticus), and Baruch. The Catholic Bible also includes additions to the books of Esther and Daniel. Should the Apocrypha be included in the Bible? There was significant debate in the early Christian church, with a majority of the [early church fathers](early-church-fathers.html) rejecting the idea that the Apocrypha belonged in the Bible. However, under tremendous pressure from Rome, Jerome, the translator of the [Latin Vulgate](Latin-Vulgate.html), included the Apocrypha, despite Jerome’s insistence that the Apocrypha did not belong in the Bible. The Latin Vulgate became the dominant and officially sanctioned Catholic Bible, and remained that way for around 1200 years. Thus, the Apocrypha became a part of the Catholic Bible. The Apocrypha was not formally/officially made a part of the Catholic Bible, though, until the [Council of Trent](Council-of-Trent.html), in response to the [Protestant Reformation](Protestant-Reformation.html). The early Protestant Reformers, in agreement with Judaism, determined that the Apocrypha did not belong in the Bible, and therefore removed the Apocrypha from Protestant Bibles. The most popular English translations of the Catholic Bible today are the [New American Bible](New-American-Bible-NAB.html), the [New Revised Standard Version Catholic Edition](New-Revised-Standard-Version-NRSV.html), and the [New Jerusalem Bible](Jerusalem-Bible-JB.html). Aside from the inclusion of the Apocrypha, each of these Bible translations is reasonably good and accurate in how it renders the biblical text into English. In summary, the Catholic Bible is the version of the Bible promoted by the Roman Catholic Church and used by the majority of the world’s Catholics. Aside from the inclusion of the Apocrypha, the Catholic Bible is identical to Protestant Bibles in terms of the canon (the books belonging in the Bible).
How does the Bible describe a fool?	Answer The Bible has much to say about fools. The word fool today usually means “a senseless fellow, a dullard.” The biblical definition has the added dimension of “someone who disregards God’s Word.” The Bible lists many characteristics of such a person, often contrasting him with one who is wise. Ecclesiastes 10:2 says, “The heart of the wise inclines to the right, but the heart of the fool to the left.” A fool is one whose wayward heart turns continually toward foolishness. “Fools speak foolishness and make evil plans” (Isaiah 32:6\). Proverbs 26:11 says, “As a dog returns to its vomit, so fools repeat their folly.” Fools do not learn their lessons from the mistakes they make. They continue doing the same foolish things over and over again, to their own destruction (Proverbs 18:7\). The following is a partial list of some characteristics of a fool from the book of Proverbs: a fool hates knowledge (Proverbs 1:22\), takes no pleasure in understanding (Proverbs 18:2\), enjoys wicked schemes (Proverbs 10:23\), proclaims folly (Proverbs 12:23\), spurns a parent’s discipline (Proverbs 15:5\), speaks perversity (Proverbs 19:1\), is quick\-tempered (Proverbs 12:16\), gets himself in trouble with his proud speech (Proverbs 14:3\), mocks at sin (Proverbs 14:9\), is deceitful (Proverbs 14:8\), and despises his mother (Proverbs 15:20\). A foolish child brings grief to his or her parents (Proverbs 17:25; 19:13\). A foolish man commits sexual immorality (Proverbs 6:32; 7:7–12\). A foolish woman tears down her own house (Proverbs 14:1\). The ultimate description of a fool is one who “says in his heart, ‘There is no God.’ They are corrupt, and their ways are vile; there is no one who does good” (Psalm 14:1; 53:1\). Although fools can choose to become wise by heeding wise counsel and applying it (Proverbs 8:5; 21:11\), the Bible warns against associating with fools (Proverbs 14:7\). Proverbs 13:20 says, “Walk with the wise and become wise, for a companion of fools suffers harm.” There is an important distinction between the biblical definition of a fool and the word Jesus used (raca) in Matthew 5:22 when He forbade calling a Christian brother a “fool.” The term raca, spoken from a heart of contempt, implied utter worthlessness. Jesus was not saying that we cannot call the choices of another foolish. But to call someone “raca” was saying that this person was beyond the reach of God and therefore condemned forever. To say, “You fool!” to a brother or sister in that day was the equivalent of saying, “Damn you!” to someone today. We do not have the power or the right to condemn anyone to hell. That position of judgment belongs only to God. A born\-again Christian cannot be “damned” because he or she has been purchased by the blood of Christ (Colossians 1:14\). We can and should, however, do all we can to turn the hearts of those exhibiting foolishness toward wisdom and possibly save their lives and their eternal souls (James 5:20\).
What is the definition of piety?	Answer The term piety usually refers to godliness or [reverence for God](reverence-for-God.html). A person who shows great devotion to God through religious observance is said to be “pious.” Today, piety often carries a vaguely negative connotation, evidenced by the secondary definition provided by one dictionary: “a belief that is accepted with unthinking conventional reverence—the accepted pieties of our time.” It’s the “unthinking” part of this definition that does disservice to true piety. Historically and technically, piety still indicates the quality of being holy, religiously devout, or reverent. Various translations have used piety in different ways: \- The [NIV](New-International-Version-NIV.html) translates a Hebrew idiom that might otherwise be translated “the fear \[or reverence] of the Lord” as “piety” in Job 4:6; 15:4; and 22:4\. \- The [NRSV](New-Revised-Standard-Version-NRSV.html) uses “piety” for a Greek word usually translated “righteousness” in Matthew 6:1\. It is also the translation for eusebeia, a Greek term for “reverence,” in Acts 3:12\. \- The [NASB](New-American-Standard-Bible-NASB.html) also translates eusebeia in Acts 3:12 as “piety.” It does the same in Hebrews 5:7\. In 1 Timothy 5:4, piety is used to refer to one’s duty of caring for elderly family members. Piety implies aspects of reverence, external action, and religiosity, any of which may be well\-intended or used in a showy, inappropriate manner. Jesus warns against ostentatious shows of piety in Matthew 6:1–18\. Proper piety is characterized by godly behavior, and the end result is that God is glorified: “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:16\).
What does the Bible say about music?	Answer Music is an inherent part of every society. The unearthly sounds of throat\-singing in Mongolia and Siberia are as important to their cultures as Bach is to European cultures or drum\-driven song and dance are to Native American cultures. Since music is such an important part of life, it should not be surprising that the Bible says much about it; in fact, the longest book in the Bible is its song book—[Psalms](Book-of-Psalms.html). Psalms accounts for over 7 percent of the Old Testament. In addition to the Psalms are other song\- and poetry\-focused books such as [Song of Solomon](Song-of-Solomon.html), [Ecclesiastes](Book-of-Ecclesiastes.html), and others. In the New Testament, we have song lyrics recorded in Revelation 5, 7, and 15; the mention of Jesus and the disciples singing in Matthew 26:30; and the example of the apostles’ singing in Acts 16:25\. Many people also consider Mary’s [Magnificat](Magnificat.html) in Luke 1:46–55 and the angels’ announcement in Luke 2:14 to be songs. The church is commanded to communicate with each other “with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord” (Ephesians 5:19\). Recorded musicians and music in the Old Testament: The first reference to a musician in the Bible is in Genesis 4:21\. Jubal was the fourth generation from Adam through Cain and is recorded as “the father of all those who play the lyre and pipe.” Other early references to music include Exodus 15, which records Moses and the Israelites singing a song of victory after the overthrow of the Egyptian army in the Red Sea. At that time, Moses’ sister, Miriam, led the Israelite women “with tambourines and dancing” as she sang. When Jephthah returned from battle, [Jephthah’s daughter](Jephthahs-daughter.html) met him with timbrels and dance in Judges 11:34\. David’s victories were also celebrated in song in 1 Samuel 18:6–7\. Two of the Old Testament’s most important figures wrote songs: Moses and David. Moses has three songs recorded in the Bible: the song sung after the destruction of Pharaoh’s army (Exodus 15:1–18\); a song recounting the faithfulness of God and the rebelliousness of Israel, which he sang before all the people just before his death (Deuteronomy 32:1–43\); and a prayer recorded in Psalm 90\. David, “the sweet psalmist of Israel” (2 Samuel 23:1\), is credited with writing about half of the 150 songs recorded in Psalms, along with some in the historical books. He was the official musician in Saul’s court (1 Samuel 16:14–23\). During David’s own reign, he organized the Levitical musicians, and 1 Chronicles 15:16 and 23:5 record that more than one in ten Levites in temple service were musicians. Other musicians include Asaph (twelve psalms), the sons of Korah (ten psalms), Solomon (two psalms and 1,005 other songs \[1 Kings 4:32] and the Song of Solomon), Heman (one psalm), and Ethan (one psalm). Music was used in conjunction with all manner of activities (Genesis 31:27; Exodus 32:17–18; Numbers 27:17; Judges 11:34, 35; Isaiah 16:10; Jeremiah 48:33\). Music was used at coronations (1 Kings 1:39–40; 2 Kings 11:14; 2 Chronicles 13:14; 20:28\), events in the royal court (2 Samuel 19:35; Ecclesiastes 2:8\), and feasts (Isaiah 5:12; 24:8–9\). It is interesting to note the connection between music and the supernatural: trumpets sounded when the [walls of Jericho](walls-of-Jericho.html) fell down (Joshua 6:1–20\); and David played his harp to soothe Saul during demonic attacks (1 Samuel 16:14–23\). For more technical information about Hebrew music, we recommend books by Eric Werner and Abraham Zevi Idelsohn, both excellent scholars on the subject. Recorded musicians and music in the New Testament: Two of the Gospels mention the fact that Jesus and His disciples sang a hymn at the end of the [Last Supper](Last-Supper.html) (Matthew 26:30 and Mark 14:26\). Elsewhere in the Gospels, music is seen as part of mourning (Matthew 9:23\) and celebration (Luke 15:25\). Paul gave instructions regarding the use of music during Christian gatherings in Ephesians 5:19 and Colossians 3:16\. In Ephesians we see that addressing each other with hymns and songs is an indication of being Spirit\-filled. In Colossians the same is an indication of being filled with the Word of Christ, and the songs come “from the Spirit.” In James 5:13 we have this command: “Is anyone cheerful? Let him sing praise.” Music in the Bible \- Conclusion: Both the Old and New Testaments address music and strongly support its use in worship. The extensive anthology of actual songs found in the Old Testament indicates the importance and value God places on creative musical expression. Music’s use in worship in the church today is valuable and can honor God in a special way. Music is a communication tool. There are no New Testament instructions on the type of instruments to be used (or not used), and no particular “style” of music is recommended or forbidden. The simple command is to sing “to God with gratitude in your hearts” (Colossians 3:16\).
What is wrong with viewing pornography, if I don’t lust after the person?	Answer First, it is good to recognize that lust is sin (Matthew 5:28; 1 John 2:16\). However, it is also important to be honest with ourselves. Porn and erotica are meant to incite lust in the heart. The only reason [pornography](pornography-Bible.html) exists is that so many people give in to lustful thoughts. It is impossible to view pornography and not struggle with lust—the desire to have something or do something that conflicts with the will of God. Even if one is not lusting after the particular person in the picture or movie, he or she is harboring desires that conflict with God’s holiness. Viewing porn is always sin. We are responsible to guard our hearts against lust (Proverbs 4:23\). This is important because the result of letting down our guard can be fatal: “Each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full\-grown, gives birth to death” (James 1:14–15\). Trying to narrow the definition of lust or splitting hairs concerning the object of lust is a way to make sin seem more acceptable. We must remember the deceitfulness of sin (Hebrews 3:13\). The flesh says, “I want this,” and God says, “No, it’s not good for you.” That’s when Satan steps in and says, “Maybe we can work out a compromise.” If we desire something God has forbidden, we are lusting. Jesus said that lust in the heart is just as sinful in God’s eyes as the actual act of adultery (Matthew 5:27–28\). God has blessed the sexual union of a husband and wife (Song of Solomon 5:1\), and He has issued severe warnings against sex outside of marriage (e.g., Hebrews 13:4\). No one has the right to look at the nakedness of another person—or to look lasciviously at a clothed person—unless he or she is married to that person. It’s difficult to live purely in an impure world, and all of us struggle with this issue. We need the armor of God as we fight this battle (Ephesians 6:10–18\). We should follow the example of Joseph, who, when confronted with temptation, ran away (Genesis 39:12; cf. 2 Timothy 2:22\). We should commit to purity as Job did: “I made a covenant with my eyes not to look lustfully at a young woman” (Job 31:1\). “Clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh” (Romans 13:14\).
What is the age of the universe?	Answer In Genesis 1:1, we are told that “in the beginning God created the heavens and the earth.” The Bible gives no date for the creation; the only hint is that it happened “in the beginning.” In Hebrew, the word for “beginning” is bereshith, literally meaning “head.” All Christians agree that God created the universe. Where Christians have a difference of opinion is in the interpretation of the word [day](Genesis-days.html) (Hebrew yom) in Genesis chapter 1\. Those who hold to a literal, 24\-hour day believe in a comparatively [young earth](young-earth-evidence.html); those who hold to a non\-literal, poetic day believe in a much [older earth](old-earth-creationism.html). Many scholars and Christian scientists believe the word day in Genesis refers to a literal, 24\-hour day. This would explain the repetition throughout Genesis 1 of the statement “and there was evening, and there was morning.” One evening and one morning make up one day (in Jewish reckoning, a new day begins at sunset). Others point to the non\-literal use of the word day elsewhere in Scripture, e.g., “the day of the Lord,” and argue that evening to morning does not equal a day and should instead be understood as figuratively referring to beginnings and endings of periods of time (Genesis 2:4; 2:27\). If the genealogies in Genesis chapters 5 and 11 and the rest of Old Testament history are interpreted strictly literally, the creation of Adam can be dated to approximately 4000 BC. But this would only date the creation of Adam, not necessarily the creation of the earth, let alone the universe. There is also the possibility of “[gaps](gap-theory.html)” of time in the narrative of Genesis 1\. All that to say, the Bible does not explicitly give the age of the universe. Got Questions Ministries takes the position of a young earth and believes literal, 24\-hour days in Genesis 1 are a preferred interpretation. At the same time, we do not have serious disagreements with the idea that the earth and the universe might be significantly older than 6,000 years. Whether the differences are explained by gaps or by God creating the universe with the “appearance of age” or by some other factor—a universe older than 6,000 years does not cause significant biblical or theological problems. In other words, this is not an issue over which Christians ought to suffer doubt or discord. Ultimately, the age of the universe cannot be proved from Scripture or from science. Whether the cosmos is 6,000 years old or billions of years old, both viewpoints (and everything in between) rest on faith and assumptions. It is always wise to question the motives of those who argue the earth “must be” some specific age, and that the evidence could not possibly be interpreted as anything else. There are good and bad reasons, logic, and motivations on all sides of this question. Only one view will ultimately be proved true, but in the meantime some options are more biblical than others.
What does the Bible say about being self-centered?	Answer Self\-centeredness is defined as “immoderate concern with one’s own interests and well\-being; self\-love or egotism.” The Bible tells us “people who are self\-centered aren’t able to please God” (Romans 8:8, CEB). Self\-centeredness is a sin because it leads to being devoted to self\-gratification and overlooking other people’s needs (Romans 2:8; James 3:16\). Self\-centeredness and self\-love are totally antithetical to the teachings of Scripture (1 Corinthians 13:4–7\). Looking out for our own interests is natural. In fact, Jesus uses our innate self\-interest as a basis for gauging our love for others: “Love your neighbor as yourself” (Mark 12:31\). In other words, in the same way that you (naturally) love yourself, learn to love others. Our universe should be others\-centric, not self\-centric. As Paul puts it, “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others” (Philippians 2:3–4\). This command leaves no room for self\-centeredness. “When we were self\-centered, the sinful passions aroused through the law were at work in all the parts of our body, so that we bore fruit for death” (Romans 7:5, CEB). The NIV translates “self\-centered” as “in the realm of the flesh.” By being self\-centered or yielding to our sinful, fleshly natures, we are bearing fruit that results in death. It is ironic that putting oneself first leads to a destruction of oneself (see Luke 17:33\). Being focused on oneself usurps the biblical commands to love and care for our neighbors (John 13:34–35\), to not pass judgment on others (Romans 14:13\), to bear others’ burdens (Galatians 6:2\), and to be kind and forgiving (Ephesians 4:32\). Being self\-centered is directly opposed to the clear command, “No one should seek their own good, but the good of others” (1 Corinthians 10:24\). There are many other similar commands calling for selfless sacrifice and service to others (Romans 12:10; Ephesians 5:21; Galatians 5:26\). Every act of self\-love is rebellion against the authority of God. Self\-centeredness is rooted in one’s fleshly desire to please self more than God. In essence, it is the act of supplanting God’s authority with one’s own ego. Jesus strikes at the very heart of the sin of self\-centeredness with this unequivocal declaration: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me” (Matthew 16:24\). To deny oneself means letting go of the material things used to gratify self. To deny oneself is to let go of selfish desires and earthly security and focus instead on the interests of God (Matthew 6:33\). The mindset of “he with the most toys wins!” is seen for the fallacy it is. Denying oneself turns us from self\-centeredness to God\-centeredness. Self is no longer in charge; God is. Christ rules our hearts. We all have a tendency toward self\-centeredness. But, though we are still in the flesh, believers in Christ have God’s Spirit residing within (1 John 4:13\). The question is, which will we allow to have control of our lives—the flesh or the Spirit (Romans 13:14; 1 Peter 2:11; 1 John 2:15\-16\)?
Who are the Independent Baptists, and what do they believe?	Answer Independent Baptists, often also known as Independent Fundamental Baptists (IFB), are a group that started within the greater [Baptist](Baptists.html) denominations in the late 19th to early 20th century. At the time, many national Baptist denominations were moving away from biblical inerrancy and other conservative beliefs, leading many local churches to withdraw from denominational affiliation and take the “Independent” label. With their strong stance on the fundamentals of the faith, they also adopted the name “Fundamentalist.” For identification purposes, most IFB churches will advertise themselves as “Independent, Fundamental, Bible\-Believing,” and, in some cases, “[KJV\-only](KJV-only.html).” Many within the IFB movement will claim to trace their origin to Jesus’ ministry. They point out that many groups through history maintained Baptist principles and were therefore “Baptist” in practice, if not in name. Groups identified as progenitors of the Baptist tradition include Messalians, Montanists, Novationists, Donatists, [Paulicians](Paulicians.html), Waldenses, Albigenses, Lyonists, Arnoldites, [Mennonites](Mennonite-beliefs.html), and [Anabaptists](Anabaptists.html). In the seventeenth century, the name “Baptist” finally emerged. Contemporary Independent Baptists believe in strict separation from the world and any church not associated with the Independent Baptist name. They refer to Ephesians 5:11, “Have nothing to do with fruitless deeds of darkness, but rather expose them,” as a proof text for not associating with churches outside the IFB movement. Independent Baptists interpret Scripture literally. They do claim to interpret based on the historical\-grammatical context, but if a literal interpretation “makes good sense,” then that is the understanding they take from Scripture. They are conservative in their dress: most women still dress in below\-knee\-length skirts, and the men wear collared shirts. They do not wear flashy clothes, and they tend to keep their social interaction within the IFB. Traditionally, they only sing hymns in their churches and reject the use of drums and recorded music. Most IFB churches use only the King James Version of the Bible. They may not believe the KJV is the “inspired” translation, but they do believe the [Textus Receptus](Textus-Receptus.html) is the only collection of manuscripts that truly preserves the inspired Word of God. Independent Baptist Churches believe the following “Independent Baptist Distinctives”: 1\. The New Testament is the authority in all matters of faith and practice. This means that IFB churches do not look to creeds, confessions, or church councils to determine their doctrinal positions. They articulate their doctrine only from the Scripture and claim to operate their churches according to what is presented in Scripture and not based on tradition or denominational preference (2 Timothy 3:16\). 2\. The church is made up of saved, baptized believers. This means that membership in the local church requires first putting personal trust in Jesus, which produces regeneration, and baptism by immersion. IFB churches reject infant baptism and sprinkling. Baptism is only appropriate after someone comes to faith in Jesus (Acts 2:41–42\). 3\. Strict separation of church and state. “Independent” is part of their name for a reason. IFB churches believe that no one has authority over the church except Jesus Christ. The IFB rejects any governmental authority over the operation of the church (2 Corinthians 6:14\). 4\. The [priesthood of believers](priesthood-believers.html). IFB churches believe that each believer has the ability to interact with God on his or her own. No one is required to use a priest, as in the Old Testament, to connect with God. The believer can “approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16\). 5\. The autonomy of the local church. This doctrine supports the idea that the local church of baptized believers is the highest ecclesiastical authority on earth. In matters of church polity and procedure, the local church is not subject to civil authorities or denominational conventions. Each local church is self\-governing. Some Independent Baptist churches emphasize their autonomy to such an extent that they will not accept a baptism from any other church—if a new member was baptized in another church, he must be rebaptized by the Independent Baptist church for his membership to be valid. Many Independent Baptists follow the church government model of congregationalism. Each member is allotted one vote on all matters concerning the church. Even though the pastor is the established leader of the church, no decision is made for the church without it first coming to a vote before the entire congregation. Congregationalism rejects using boards and associations for governing the affairs of the church. This model is based on the belief that all believers are priests and capable of making decisions that will direct the local church. For the most part, Independent Baptist Churches are preaching the Word of God faithfully and hold to the essentials of the gospel. However, the exclusivism they foster and their tendency toward the KJV\-only mentality are troublesome. Also, many Independent Baptist churches have fallen into the errors of [landmarkism and “Baptist Bride” theology](landmarkism-Baptist-bride.html). So, discernment is needed before officially joining an IFB church.
What is Vacation Bible School?	Answer Vacation Bible School, or VBS, is a fun\-filled program many churches offer, usually during the summer (“vacation”) months, to connect with the children and families in their communities. Vacation Bible School is an outreach meant to bring in children who don’t normally attend church and to teach them the gospel. As an evangelistic tool, VBS helps churches fulfill the [Great Commission](great-commission.html) (Matthew 28:19\). Vacation Bible School began in the 1890s. A New York doctor’s wife wanted to find a way to keep children off the streets in the summertime, and so she rented a large beer hall in the East Side in order to conduct what she called “Everyday Bible School.” Her idea expanded, and eventually the New York City Baptist Mission Society established several of these Bible schools around the city. A man named Robert G. Boville, formerly of the Baptist Mission Society, was key in the program’s expansion to other cities around the country. By 1907, he had established a national committee for Vacation Bible Schools. Today, Vacation Bible School is a popular summer activity for Christians and non\-Christians alike. Churches generally run Vacation Bible School for a week, and each program has its own theme (medieval castles, water parks, the Old West, etc.) that children can explore. A week of VBS usually includes games, snacks, crafts, skits, and, of course, Bible lessons. There is always a connection between God and the theme, allowing kids to discover God in a creative way. Many Christian publishing companies offer curricula to guide churches in setting up and running a VBS program, but some churches choose to write their own curricula. Over the years, many churches have used Vacation Bible School as a fun, low\-pressure evangelism tool. Many adults today can attest to the fact that VBS was where they first learned about Jesus Christ, resulting in their salvation. Vacation Bible School is a good way to reaffirm the commitment of God’s people through the centuries: “We will tell the next generation the praiseworthy deeds of the Lord” (Psalm 78:4\).
Is it wrong to wish for something?	Answer To wish is to be human. God created human beings with emotions and passions. When we wish, we acknowledge that there is something outside of our control that we strongly desire. In Revelation 3:15, Jesus says, “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other!” He gave human beings free will and, in doing so, intentionally allows us the freedom to choose Him or not. When on earth, Jesus expressed another “wish” when He said, “I have come to bring fire on the earth, and how I wish it were already kindled!” (Luke 12:49\). He knew the crucifixion was approaching, and after that He would pour out the Holy Spirit upon His followers (Acts 1:8\). Jesus longed to send the Spirit, but knew He first had to undergo the horror of the crucifixion. His “wish” was not wrong. It was human. A wish can be the forerunner of change. If the wish is based on truth and positive change, it can become a goal and then reality. However, a wish can be wrong if we give it precedence over God’s plan for us. When Jesus, in Gethsemane, “wished” that His Father would find another way to redeem humanity, He did not end His prayer there. He did not allow His human desire to overrule God’s will. He wrestled within His spirit until He could truthfully say, “Not my will but yours be done” (Luke 22:42\). Wishing can also be wrong if our wish is directed toward something other than God Himself. To “wish upon a star” may have romantic appeal, but the star cannot help anyone. We must look to the Maker of the stars for answers to prayer, not to the stars themselves. Wishing can also be wrong if the object of that wish is sin. For a married person to wish for someone else’s spouse is wrong (Deuteronomy 5:21\). To wish obsessively for more material things or to wish for more money than you need is wrong (Proverbs 23:4; 1 Timothy 6:9–10\). When a wish is based on dissatisfaction with what God has ordained for us—race, nationality, body type, or family—it is a wrong wish. Our real need is to learn to be thankful for what God has given and learn to use everything for His glory and purpose (1 Corinthians 10:31; Colossians 3:16\). Psalm 37:4 says, “Delight yourself in the Lord and He will give you the desires of your heart.” When pleasing the Lord is our greatest joy, He adjusts our wishes. He changes the desires of our hearts to line up with His desires for us—His desires become ours so that we wish for the things that delight Him. In the process, we find ourselves delighted. We can pray boldly, in accordance with His will, when we know that we want what He wants. When we wish for things that are congruent with His plan, we can pray with confidence that He hears and will answer (John 15:7; 1 John 5:14; Matthew 21:22\). The Bible actually commands us to wish for/desire wisdom (Proverbs 24:14\), spiritual gifts (1 Corinthians 14:1\), the Day of the Lord (2 Peter 3:12\), the final revelation of who the children of God really are (Romans 8:19\), and the salvation of others (Romans 10:1\). When our wishes are centered on what God desires, we can ask God for them in faith. When we have heaven’s perspective, our wishes are sanctified, “and if we know that he hears us—whatever we ask—we know that we have what we asked of him” (1 John 5:15\).
What is the definition of marriage?	Answer On June 26, 2015, the United States Supreme Court issued a ruling legalizing gay marriage. Across the Atlantic, in mid\-July 2013, the Queen of England signed into law “The Marriage Bill,” which allows same\-sex couples to marry legally. Around the world, at least fifteen other nations have legalized marriage between same\-sex partners. Obviously, the societal definition of marriage is changing. But is it the right of a government to redefine marriage, or has the definition of marriage already been set by a higher authority? In Genesis chapter 2, God declares it is not good for Adam (the first man) to live alone. All the animals are there, but none of them are a suitable partner for Adam. God, therefore, in a special act of creation, makes a woman. Just a few verses later, the woman is called “his wife” (Genesis 2:25\). Eden was the scene of the first marriage, ordained by God Himself. The author of Genesis then records the standard by which all future marriages are defined: “A man leaves his father and mother and is united to his wife, and they become one flesh” (Genesis 2:24\). This passage of Scripture gives several points for understanding God’s design for marriage. First, marriage involves a man and a woman. The Hebrew word for “wife” is gender\-specific; it cannot mean anything other than “a woman.” There is no passage in Scripture that mentions a marriage involving anything other than a man and a woman. It is impossible for a family to form or human reproduction to take place asexually. Since God ordained sex to only take place between a married couple, it follows that God’s design is for the family unit to be formed when a man and woman come together in a sexual relationship and have children. The second principle from Genesis 2 about God’s design for marriage is that marriage is intended to last for a lifetime. Verse 24 says the two become “one flesh.” Eve was taken from Adam’s side, and so she was literally one flesh with Adam. Her very substance was formed from Adam instead of from the ground. Every marriage thereafter is intended to reflect the unity shared by Adam and Eve. Because their bond was “in the flesh,” they were together forever. There was no escape clause written into the first marriage that allowed for the two to separate. That is to say that God designed marriage for life. When a man and a woman make a commitment to marry, they “become one flesh,” and that is why they say, “Till death do us part.” A third principle from this passage about God’s design for marriage is [monogamy](monogamy-Bible.html). The Hebrew words for “man” and “wife” are singular and do not allow for multiple wives. Even though some people in Scripture did have multiple wives, it is clear from the creation account that God’s design for marriage was one man and one woman. Jesus emphasized this principle when He appealed to the Genesis account to counter the idea of easy divorce (Matthew 19:4—6\). It should come as no surprise that the world desires to change what God has instituted. “The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so” (Romans 8:7\). Though the world is attempting to provide their own definitions for what they call “marriage,” the Bible still stands. The clear definition of marriage is the union of one man and one woman for life.
Will David reign with Jesus in the Millennial Kingdom?	Answer After the [Tribulation](tribulation.html) and the [Battle of Armageddon](battle-Armageddon.html), Jesus will establish His 1,000\-year Kingdom on earth. In Jeremiah 30, God promises Israel that the yoke of foreign oppression would be cast off forever, and “instead, they will serve the Lord their God and David their king, whom I will raise up for them” (verse 9\). Speaking of the same time, God says through the prophet Ezekiel, “My servant David will be king over them, and they will all have one shepherd. They will follow my laws and be careful to keep my decrees” (Ezekiel 37:24\). From the prophecies of Jeremiah and Ezekiel, some have concluded that King David will be resurrected during the [Millennium](millennium.html) and installed as co\-regent over Israel, ruling the Kingdom with Jesus Christ. Jeremiah’s and Ezekiel’s prophecies should be understood this way: the Jews would one day return to their own country, their yoke of slavery would be removed, their fellowship with God would be restored, and God would provide them with a King of His own choosing. This King would, in some way, be like King David of old. These passages can refer to none other than the long\-awaited Messiah, the “Servant of the Lord” (cf. Isaiah 42:1\). The Jews sometimes referred to the Messiah as “David” because it was known the Messiah would come from David’s lineage. The New Testament often refers to Jesus as the “Son of David” (Matthew 15:22; Mark 10:47\). There are other reasons, besides being the Son of David, that the Messiah is referred to as “David.” King David in the Old Testament was a man after God’s own heart (Acts 13:22\), he was an unlikely king of God’s own choosing, and the Spirit of God was upon Him (1 Samuel 16:12–13\). David, then, is a [type](typology-Biblical.html) of Christ (a type is a person who foreshadows someone else). Another example of this kind of typology is Elijah, whose ministry foreshadowed that of John the Baptist to the extent that Malachi called John “Elijah” (Malachi 4:5; cf. Luke 1:17; Mark 9:11–13\). David will be resurrected at the beginning of the Millennium, along with all the other Old Testament saints. And David will be one of those who reign with Jesus in the Kingdom (Daniel 7:27\). However, all believers will rule the nations (Revelation 2:26–27; 20:4\) and judge the world (1 Corinthians 6:2\). The apostle Peter calls Christians “a chosen race, a royal priesthood, a holy nation” (1 Peter 2:9\). In Revelation 3:21, Jesus says about the believer who conquers, “I will grant him to sit with me on my throne.” In some sense, then, Christians will share authority with Christ (cf. Ephesians 2:6\). There is some biblical evidence, as in the Parable of the Ten Minas (Luke 19:11–27\), that individuals will be given more or less authority in the Kingdom according to how they handle the responsibilities God has given them in this age (Luke 19:17\). Jesus is the King of kings (Revelation 19:16\). Humanly speaking, Jesus is from the Davidic dynasty; but in power, in glory, in righteousness, and in every other way, He is rightly called the Greater David. “The government will be on his shoulders” (Isaiah 9:6\). The Old and New Testaments reveal that the future King during the Millennium and all eternity is Jesus Christ and Him alone (Jeremiah 23:5; Isaiah 9:7; 33:22; Revelation 17:14; 1 Timothy 6:15\).
How should a Christian respond to Hollywood?	Answer Hollywood is more than a city in California. The word Hollywood has become synonymous with glitz and glamor, as well as the extravagant lifestyles and hedonistic philosophies of movie stars and celebrities. Love it or hate it, Hollywood exerts a vast influence on popular culture in the West and around the world. We often use the term Hollywood to refer to anything pertaining to the entertainment industry, even though other cities such as New York and Nashville contribute to it also. Although there are many Christians living in Hollywood and working in the film industry, much of the [entertainment](Bible-fun-entertainment.html) produced there is completely secular. Many movies promote lavish materialism, adultery, sensuality, self\-worship, and idolatry. Some Hollywood movies exhibit a blatant anti\-God bias. The lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16\) abound in the movies Hollywood produces. Going to the theater can be a dangerous proposition for believers who wish to keep their minds pure. Should Christians boycott Hollywood? Should they be unthinking consumers of whatever entertainment comes out? Or should they find a middle path? In forming a response to Hollywood, there are several questions to consider: 1\. What, exactly, so attracts us to Hollywood? Part of Hollywood’s appeal is the covetousness it champions. From every newsstand and television set, we are told that we should want what the celebrities have. Headlines such as “America Wants to Know!” or “The Life Every Woman Dreams Of” scream at us from checkout lines, planting the message that we cannot possibly be content if we are not following celebrities. Millions of the discontent gobble it up and, in their attempt to live like their idols, become indebted, anorexic, or promiscuous. Hollywood is in the business of creating idols and foisting them upon us whether we want them or not. God has strong words for the sin of covetousness. He included it in His Top Ten List (Exodus 20:17\). Jesus said, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” (Luke 12:15\). Covetousness is a thief that steals joy, peace, and contentment—qualities God wants His children to have in abundance (Galatians 5:22; 1 Timothy 6:6\). For a Christian to become enamored with the lavish lifestyles of the rich and famous is to break God’s tenth commandment and forfeit the contentment He wants us to develop. 2\. Why is Hollywood so influential? Aside from the materialism it wallows in, Hollywood has come to represent the great American fascination with entertainment. Entertainment is an idol that has crept quietly through the back door of Western Christianity. It goes mostly unnoticed as a threat because it does not wear the mask of evil. Entertainment itself is neutral. We use it to distract crying babies, quiet restless children, and relax weary workers. Entertainment can help unify a family on vacation, give teenagers something healthy to do, and bring enjoyment in stressful times. But in prosperous cultures entertainment has become an addiction. Entertainment for its own sake steals time, money, and mental energy that could be spent on more worthwhile pursuits. The world’s appetite for entertainment is Hollywood’s lifeblood. Hollywood could not sustain itself without the public’s hunger for more. As with any addiction, the craving for greater thrills increases, and that’s why the public demands spectacles that are bigger, louder, more exciting, more beautiful, and more sensual. The lust for entertainment can replace the joy of the Lord until time with God is seen as an interruption in the pursuit of pleasure. At that point, entertainment has replaced God as our supreme delight and has become an idol (Exodus 20:3; 34:14; Jeremiah 2:13\). Entertainment is also wrong when we allow ourselves to be captivated by things that displease the Lord (Romans 1:32\). When we excuse a movie’s sex scenes with “It had a good message” or become fans of openly immoral entertainers, we are crossing a line. We are allowing Hollywood rather than God’s Word to define our values. When making entertainment choices, one good question to ask is “If Jesus was coming to spend the weekend with me, would I be happy to share this with Him?” Would He approve of the movie? reality show? new CD? Would He buy a People magazine and feast on the stories of mate\-swapping and infidelity? Would He applaud the sensual dancers on the stage? If He would not, then why do we? 3\. Do we excuse language and behavior in movies and television shows that we would never endorse if it was done in our homes? If we willingly sit through acts of violence, [immorality](sexual-immorality.html), profanity, and anti\-Christian themes without it bothering us, then perhaps we have allowed the values of Hollywood to invade our lives. When we can fill our minds with vulgarities on Saturday night, yet show up for worship on Sunday morning with no awareness of the inconsistency, we have fallen victim to the lure of the Hollywood god. Philippians 4:8 instructs us about our thought life: “Finally, brothers, 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)” (ESV). Jesus said, “For out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander” (Matthew 15:19\). When our minds have entertained that which God calls evil, our thought life and eventually our actions will be affected. Proverbs 13:20 says, “Walk with the wise and become wise, for a companion of fools suffers harm.” How we spend our time eventually defines us. If Hollywood is not reflecting the values we claim to cherish, then we must be careful how much time we spend with it. To honor God, we must compare the values coming out of Hollywood to the unchanging standard of Scripture. Then we must “hate what is evil; cling to what is good” (Romans 12:9\). Hollywood flaunts what God despises. Why do we suppose God is indifferent when a culture clamors for depictions of sin? As Christians, we are to seek after God and His righteousness (Matthew 6:33\). If any form of entertainment does not support that goal, our response must be to reject it.
Should Christians seek after spiritual enlightenment?	Answer First let’s define “Christian.” According to the Bible, a Christian is a disciple of Christ (Acts 11:26\), one who has made Jesus Christ the Lord of his or her life and has been “born again” into the family of God (John 3:3\). The very act of receiving Jesus Christ as Savior and Lord is the ultimate spiritual enlightenment, because Jesus said, “I am the Light of the world” (John 8:12; 9:5\). When we invite Him into our lives, He sends the Holy Spirit to dwell within our spirits (1 Corinthians 6:19\). What was dead inside comes to life; what was dark becomes light. So a born\-again Christian has already attained true spiritual enlightenment. The term spiritual enlightenment usually has overtones of [New Age](new-age-movement.html) and Eastern mysticism, tracing its roots to man\-made religions such as Buddhism, Hinduism, and [Gnosticism](Christian-gnosticism.html). Teaching the goodness of the inner self, [transcendentalism](transcendentalism.html), or the worship of angels is contrary to Scripture (Romans 3:23; Colossians 2:18\). God is the ultimate Spirit, and any search for “enlightenment” must lead to Him through His Son, or it is a false religion (Exodus 20:3; Isaiah 45:5; John 14:6\). The goal of spiritual enlightenment is to satisfy the human longing for immortality and purpose. People have attempted to meet that longing through a variety of emotional experiences that they call “god.” But we cannot create our own gods. Nor can we decide how we will approach the real God. He already exists, and the only way a human being can truly know Him is through His Son, Jesus Christ (John 10:30; 14:6\). Because of our sinful state, we cannot come to a holy God by any other means. All paths do NOT lead to God, regardless of how sincere the seeker may be (John 3:16–18\). Jesus is the way. Any religion or movement that offers another path to spiritual wholeness is leading away from true enlightenment, not toward it. God said, “You will seek me and find me when you seek me with all your heart” (Jeremiah 29:13\). We seek Him by getting to know Him through His Word (John 17:17\), accepting His Son’s sacrifice for our sin (Romans 10:9\), and living a life guided by the power of the Holy Spirit (Galatians 5:16, 25\). As we grow in our faith, our understanding deepens (Proverbs 9:10; 2 Peter 3:18\). We begin to see life from God’s perspective (Isaiah 55:8–9\), and, as we obey Him, we acquire wisdom (Psalm 128:1; Proverbs 2:6\). So, within that context, Christians should absolutely seek spiritual enlightenment. To know God and align our will with His is the ultimate goal of human existence. The more we know Jesus Christ, the more enlightened we are (John 1:4–5\). Any other path leads only to darkness (Matthew 22:13\).
What is the economic Trinity?	Answer The [Trinity](Trinity-Bible.html) is one of the most complex concepts in the Bible and nigh inexplicable. We know that God is One (Deuteronomy 6:4\), and we know that He exists in Three Persons (Matthew 28:19\). It is a paradox, but that is the reality of who God is. Theologians early on in Christian history developed terms and definitions that parse out various aspects of the Trinity. The term “economic Trinity” is one of these. The term “economic” in “economic Trinity” comes from the Greek word oikonomia, which means, literally, “household management.” The “economy” of a household includes the assigning of roles or jobs within the family. The economy of a home is related to its efficiency. To be clear, oikonomia is never used in reference to the Trinity in Scripture. We refer to the “economic Trinity” when we discuss the unique relationships among the Three Persons of the Trinity. The economic Trinity is often discussed in conjunction with the “[ontological Trinity](ontological-Trinity.html),” a term that refers to the co\-equal nature of the Persons of the Trinity. The term “economic Trinity” focuses on what God does; “ontological Trinity” focuses on who God is. Taken together, these two terms present the paradox of the Trinity: the Father, Son, and Spirit share one nature, but they are different Persons and have different roles. The Trinity is both united and distinct. That there are distinctions among the three Persons of the Trinity is clear from Scripture. For example, each Person has a slightly different role in the salvation of mankind. Our salvation is based on the Father’s power and love (John 3:16; 10:29\), the Son’s death and resurrection (1 John 2:2; Ephesians 2:6\), and the Spirit’s regeneration and seal (Ephesians 4:30; Titus 3:5\). The different tasks the Father, Son, and Spirit perform help inform our understanding of the economic Trinity. There is also a voluntary [subordination](subordination-Trinity.html) among the Trinity, in that the Father “sent” the Son (John 6:57\), the Father and the Son “send” the Spirit (John 15:26\), and the Spirit will “speak only what he hears” (John 16:13\). The Father, Son, and Holy Spirit are ontologically equal, but they are economically distinct. That is, they have different roles, and those roles involve relationships that can best be described as superordinate and subordinate. The perfect relationships within the Trinity are difficult to understand, yet they are what all humanity is drawn toward. Perfect love and perfect fellowship exist within the economic Trinity. In His love God draws us into fellowship with Himself. Praise Him for “the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit” (2 Corinthians 13:14\). Below is the best symbol for the Trinity we are aware of (click to expand): [![trinity](img/trinity.svg)](img/trinity.svg)
What is a benevolence fund?	Answer Benevolence is the desire to help someone or a feeling of goodwill toward others. Benevolence can also refer to an act of kindness or charity. Today, many churches maintain a “benevolence fund,” that is, a monetary reserve kept in order to help those in need. Often, a benevolence fund is used to aid families with unexpected or high medical expenses, victims of natural disasters, the unemployed, the underemployed, and others in similar circumstances. The administration of a benevolence fund is usually appointed to a committee who sees that the monies are distributed fairly and to persons truly in need. Tax codes vary, and this committee should also ensure that those giving to the fund are doing so legally. The Evangelical Council for Financial Accountability ([ECFA](http://www.ecfa.org/)) has recommendations for Christian organizations that desire to properly establish and administer a benevolence fund per U. S. tax laws. The call to provide for the needy is found throughout the Bible. In Matthew 25:34–40, Jesus emphasizes the need for benevolence in God’s name. John asks, “If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?” (1 John 3:17–18\). “God loves a cheerful giver” (2 Corinthians 9:7\), and maintaining a benevolence fund is one way to help those who come to the church for aid during difficult times.
Are any mythological creatures mentioned in the Bible?	Answer There are certainly many strange creatures mentioned in the Bible. Some descriptions are symbolic and are simply meant to represent certain nations, people, or ideas in prophetic visions; these creatures were never intended to be taken literally. Other passages are indeed describing a real beast, although the names provided by translators were sometimes taken from mythology. The [King James Version](King-James-Version-KJV.html), translated in 1611, contains several mentions of mythological creatures, including the unicorn, the dragon, and the fearsome cockatrice. Beasts in prophetic visions The apocalyptic portions of [Daniel](Book-of-Daniel.html) and [Revelation](Book-of-Revelation.html) contain famous visions of strange creatures. Both books describe [four creatures](four-living-creatures.html) with the heads, bodies, limbs, and wings of different combinations of animals—heads of lions with wings of eagles, etc. These are not mythological but symbolic descriptions of angelic beings or certain events. Revelation predicts “locusts” with human faces, women’s hair, lions’ teeth, and scorpions’ tails, topped off with wings. Also, in Revelation 9:13–19, an army of 200 million horsemen ride horses with the heads of lions, breathing fire and sulfur, and sporting tails like serpents with heads. The descriptions of these strange creatures are figurative—in other words, the visions are symbolic of real beings, nations, or judgments in the future. Dragons Today, we associate dragons with storybook fare and medieval folklore. There are many mentions of “dragons” in the Old Testament (e.g., Psalm 148:7; Isaiah 43:20; Micah 1:8\), mostly in the KJV. As we mention in our article on [dinosaurs](dinosaurs-Bible.html), the obscure Hebrew word tanniyn indicates some kind of very large or hideous creature. This animal is mentioned 18 times in the Old Testament as both a land and sea dweller. Other versions translate it variously as “great sea creature” or (in other contexts) “wolves” or “[jackals](jackal-in-the-Bible.html).” It is most likely a general term for undesirable creatures, possibly a reference to dinosaurs and other now\-extinct reptilian creatures. Revelation chapters 12 and 20 mention a dragon, as well. In this context, the dragon is identified as Satan (Revelation 20:2\). Since his appearance as a [serpent](Satan-serpent.html) to Eve, Satan is often characterized in a reptilian manner. The dragon metaphor helps us picture Satan, who is all too real. Mythological Creatures in the KJV The King James Version of the English Bible was translated in the early 1600s. While the translation is commendable for its overall accuracy and beauty of style, it has a few weaknesses. One is that, when the translators of the Old Testament came across a Hebrew word of uncertain meaning, they sometimes used an exotic English word to replace it. Satyrs In Isaiah 13:21 and 34:14, the KJV and RSV translate the Hebrew sa\`iyr as “satyr.” The Hebrew word is translated 55 times in the KJV as “he\-goat” or “hairy.” However, the word was also thought to imply demon\-worship associated with goats, and so we find the word translated “devil” twice and “satyr” in the aforementioned verses. However, based on the context of each passage in Isaiah, it is almost certain that wild goats are intended by the Hebrew sa\`iyr, not the goat\-man creature of legend, and certainly not the faun of classical myth. Unicorns Hebrew word re'em, signifies a horned animal similar to the aurochs, a now\-extinct ancestor of today’s domestic cattle. For some unknown reason, the translators of the KJV chose to substitute “unicorn” for the name of this horned animal each time it occurred: e.g., Deuteronomy 33:17; Psalm 22:21; and Isaiah 34:7\. The Bible, in its original languages, never actually mentions unicorns. Cockatrices The cockatrice is a legendary monster, half\-rooster and half\-snake, with the ability to turn people to stone at a glance. It may not be so well known as other mythological beings today, but, at the time the KJV translation was made, the cockatrice was a pervasive myth in Britain. The word cockatrice was used to translate the Hebrew tsepha\`, which properly means “poisonous serpent or viper,” in four of its five occurrences: Isaiah 11:8; 14:29; 59:5; and Jeremiah 8:17\. [John Wycliffe](John-Wycliffe.html) used cockatrice in his 1382 Bible translation, and the KJV translators retained the term. Behemoth In Job an animal called “behemoth” is described as an example of the many things God has accomplished that Job could not even fathom (Job 40:15–24\). Behemoth is almost certainly a real creature, although some Jewish scholars hold it is a symbol of chaos. The beast is most popularly identified as a hippopotamus or elephant, although some of its physical characteristics, particularly the tail “like a cedar,” do not match up with either animal. Most young\-earth [creationists](creationism-scientific.html) believe behemoth is a dinosaur similar to the apatosaurus or diplodocus. Leviathan The leviathan is described in Job 3:8 and 41:1–34, immediately after the behemoth and for the same purpose. Isaiah 27:1 and Psalm 74:14 and 104:24–30 also mention the leviathan. The name itself means “coiled one,” and its description indicates a monstrous, serpentine sea creature. The leviathan breathes fire, has scales harder than iron, can crush anything in its jaws, and, according to Psalm 74, has multiple heads. It is possible that leviathan was a sea\-dwelling dinosaur; the book of Job certainly seems to describe an actual beast, created by God. Elsewhere in Scripture (such as in Psalm 74\), the creature is used as a symbol for evil or the enemies of Israel. Leviathan appears in multiple legends and texts outside of Hebrew culture, including a [Ugaritic](Ugaritic.html) text, a Hittite legend, and a pictorial representation from Tel Asmar dated around 2350 BC. These pagan myths present a beast similar to that described in the Bible, with the same or nearly the same name, but it is used as a personification of chaos to be subdued at the end of time. Whether these myths were based on a real sea creature, and whether the Israelites were familiar with the myths or the creature itself, is unknown. Nephilim One of the strangest and most disturbing beings described in the Bible is the Nephilim. We have an article on the [Nephilim](Nephilim.html) explaining them in far more detail, but, in short, the Nephilim were likely the offspring of demons and human women (Genesis 6:1–4 and Jude 6\). The Nephilim are also mentioned in Numbers 13:33, but it is likely that by this time in Israel’s history Nephilim was used as a term for any tall, intimidating people, such as those found in Canaan at the time and elsewhere called “giants.”
What does it mean that “the truth will set you free” (John 8:32)?	Answer “The truth will set you free” is a common saying in academic circles that want to promote academic freedom and the power of learning. Many universities have this statement emblazoned on a sign near the entrance of a building. But “the truth will set you free” did not originate in academia; Jesus said it in John 8:32\. In context, Jesus’ statement has nothing to do with classroom learning. In fact, John 8:32 speaks of a higher form of knowledge than is capable of being learned in a classroom. Jesus had just finished a speech at the temple where He delineated differences between Himself and His listeners. “You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins” (John 8:23–24\). The result of Jesus’ message was that “even as he spoke, many believed in him” (verse 30\). Then, in verse 31, Jesus begins to speak just to those who had believed. “Jesus said, ‘If you hold to my teaching, you are really my disciples’” (John 8:31\). True discipleship is more than intellectual assent; those who are “really” followers of Christ will “hold to” His Word. That means they will not only accept His teachings as truth, but they will also obey His teachings. Action is proof of faith (cf. James 2:17\). True disciples of Jesus believe that He speaks the truth about God and the Scriptures. They also know that He is who He claims to be. Back in verse 25, the people asked Jesus who He was, and He responded, “Just what I have been telling you from the beginning.” There may be a tinge of exasperation in His response; He had repeatedly made known that He was the Messiah, the one they had anticipated for many years. Verse 32 begins with, “Then you will know the truth.” “You” refers to those who are true disciples of Jesus. True disciples will know the truth. More than that, their eyes are opened to a greater understanding of the truth (cf. 1 John 5:20\). The truth Jesus’ disciples receive brings with it freedom. Jesus continues, “And the truth will set you free” (verse 32\). At that point in history, the Jews were under the rule of the Roman government. Even though Rome gave them an exceptional amount of autonomy, they were keenly aware of the Roman presence around them in the form of soldiers, governors, and empirically appointed kings. When Jesus said the truth would set them free, however, He was not talking about political freedom (though the following verses indicate that’s how the Jews took it). Jesus provides the best commentary for His own statement in verse 34\. Jesus explains, “Very truly I tell you, everyone who sins is a slave to sin.” Being a slave to sin is the ultimate bondage. The freedom Jesus offers is a spiritual freedom from the bondage of sin—that is, release from the lifestyle of habitual lawlessness. He continues with an analogy: “Now a slave has no permanent place in the family, but a son belongs to it forever” (verse 35\). The people would have understood Jesus to mean that they were not members of God’s family, despite their biological relationship to Abraham (verse 37\), because they were slaves to sin. If they were to become disciples of Jesus, they would know the truth of their condition and the truth about Christ, and Jesus would set them free. Believers would be freed from their bondage and brought into the family of God. Jesus is the Truth (John 14:6\). Knowing the Truth will set one at liberty—free from sin, free from condemnation, and free from death (Romans 6:22; 8:1–2\). Jesus came to proclaim liberty to the captives (Luke 4:18\). “Live as people who are free, not using your freedom as a cover\-up for evil, but living as servants of God” (1 Peter 2:16, ESV).
What is a watchcare ministry, and is it biblical?	Answer A “watchcare” or “watch care” ministry is a program in some churches allowing believers from other congregations to connect with their ministry without requiring full [membership](church-membership.html). Watchcare programs allow others to identify with a church, participating in worship, discipleship, fellowship, evangelism, and service, without transferring membership from their home church. Watchcare membership is designed to provide temporary, conditional, or unofficial association with a local church. Watchcare membership is very suitable for college students, military personnel, and people working a job requiring temporary placement. An out\-of\-state college student, for example, may want to stay involved in a local congregation while away from home. If he receives watchcare membership in a church, he would be allowed to be in a worship team, perhaps, or teach a Sunday school class. The student’s “official” membership would remain with his church back home, but, in the meantime, the student could fill a valued position in his interim church. Other churches offer a different kind of watchcare ministry for believers who may have doctrinal differences but who still wish to be associated with the church. For example, a believer who was baptized ([sprinkled](infant-baptism.html)) as a baby might want to serve in a church that teaches believer’s baptism. Rather than being re\-baptized, the believer may apply for limited membership under a watchcare program. The believer would then fellowship with that church and serve in certain roles while retaining his view on baptism. Usually, those who hold watchcare membership cannot vote in congregational meetings and cannot hold positions of leadership in the church. They are invited to get involved in other ministries within the church, however. The benefit of a watchcare ministry is that it allows Christians who are away from their home church to have a “home away from home” among fellow believers. And it allows Christians who may disagree on non\-essential points of doctrine or practice to join in a unified church fellowship. Watchcare ministries that provide connections, welcome visitors, and unify the [Body of Christ](body-of-Christ.html) are biblical. “Behold, how good and pleasant it is when brothers dwell in unity!” (Psalm 133:1, ESV).
What is the favor of God, and how can I get it?	Answer The best definition of the word favor is “demonstrated delight.” The favor of God can be described as “tangible evidence that a person has the approval of the Lord.” When we favor someone, we want to be with him or her. We delight in him. We connect with her in a way we don’t connect with everyone. We usually favor people who also favor us. In the same way, God shows favor to the ones who delight in, connect with, and give honor to Him. Isaiah 66:2 says, “These are the ones I look on with favor: those who are humble and contrite in spirit, and who tremble at my word.” Second Chronicles 16:9 says, “For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong on behalf of them whose heart is perfect toward him” (KJV). To be “perfect” toward Him means we seek His favor more than we seek the favor of anyone else, even ourselves. Favor is closely related to [grace](grace-of-God.html) in the Bible. Those who have received Jesus as their Savior are saved by grace through faith (Ephesians 2:8–9\). They know the favor of God. Without faith, it is impossible to please God (Hebrews 11:6\), but those who have saving faith in God’s Son are declared righteous (Romans 4:5; Philippians 3:9\) and live in God’s favor. The most basic answer to “how can I get God’s favor” is “believe in the Lord Jesus.” God seeks out those who love Him and love His commands so that He can bless, guide, and protect them (Psalm 37:23; Proverbs 3:5–6\). This does not mean that everyone who is prosperous or healthy has found favor with God (Jeremiah 12:1; Psalm 37:7; 73:16\). Nor does it mean that those whom the Lord favors will never suffer difficulties. Many people in the Bible had the Lord’s favor but also suffered hardship (2 Corinthians 6:4; Acts 14:22; 20:23; 1 Peter 2:19\). Heroes such as Noah (Genesis 6:8\), Moses (Exodus 32:11; 33:13\), Daniel (Daniel 10:19\), and Mary (Luke 1:28\) were favored of the Lord, but they also struggled with difficulties like anyone else. Those who are favored of God know that God is with them and that nothing can happen to them apart from His good purpose (Romans 8:28\). They have His ear as they walk through dark valleys (Psalm 34:15\) and know that their struggle to remain true to Him will not go unrewarded (Matthew 10:42; Revelation 2:10\). In addition to outward evidences, God’s favor can be felt in the spirit. When we have the favor of the Lord, we rest in quiet confidence that our sins are forgiven (Romans 4:7\), we are within the plan of God (Psalm 86:11\), and that He is there for us at all times (Isaiah 41:10; Matthew 28:20\). We walk with God as with our closest friend. We begin to see and appreciate the little blessings that God provides for our enjoyment—blessings that we once took for granted. The Lord invites us to seek His favor (Psalm 119:58, 135; 2 Kings 13:4; Jeremiah 26:19; Zephaniah 2:3\). When we seek His favor, we humble our hearts before Him (2 Kings 22:19\); seek Him for Himself, not just for the blessings He gives (Jeremiah 29:13\); and arrange our lives around loving Him with all our heart, soul, mind, and strength (Mark 12:30; Luke 10:27\). We seek first His kingdom and righteousness (Matthew 6:33\). One way to obtain favor from the Lord is to seek wisdom. Proverbs 8:35 says, “For those who find me \[wisdom] find life and receive favor from the LORD.” Psalm 5:12 says, “Surely, LORD, you bless the righteous; you surround them with your favor as with a shield.” Finding favor with the Lord keeps our lives and thoughts pure because we desire to please Him more than we desire to please ourselves. Hebrews 11:25 says of Moses, “He chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin.” When the same can be said of us, we know we have found favor with God. His delight in us will be demonstrated.
What does it mean to honor God?	Answer Revelation 4:10–11 describes a scene in [heaven](heaven-like.html): “The twenty\-four elders fall down before him who sits on the throne and . . . lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power.’” The words translated “glory” and “honor” are closely related and often used interchangeably in the Bible. But there is a subtle difference between them. The word most often translated “glory” means “something that has inherent, intrinsic worth” while the word translated “honor” means “perceived value; to render or esteem glorious.” Glory is a quality inherent in the one being glorified. Glory can be thought of as a mirror that accurately reflects what is there. When we accurately reflect the character of God, we glorify Him. To glorify God is to honor Him for who He really is. God has glory because He is infinitely valuable. Human beings have glory because we are created in the image of the One who is all\-glorious (Genesis 1:27\). We glorify God when we demonstrate through word or action His glorious character or deeds. Modeling the character of Jesus is a way to glorify God, because we are showcasing His attributes. When we [glorify God](glorify-God.html), we bring Him honor. Honor originates in our hearts and refers to the value we personally place on something or someone. Collectors hold certain items in higher esteem than non\-collectors do. What others overlook may be highly valued by someone else and therefore honored. We honor other people to the degree that we consider their position and contributions significant. We are commanded to honor people because of their position, not necessarily their performance. We are commanded to honor our fathers and mothers (Deuteronomy 5:16; Mark 7:10\), the elderly (Leviticus 19:32\), and those who rule over us (1 Peter 2:17\). When we honor God, we are demonstrating the high regard we have for Him. We are reflecting His glory back as praise and worship. The Bible shows many ways to honor and glorify God. We show Him high regard and reflect His character by being sexually pure (1 Corinthians 6:18–20\), by giving of our income (Proverbs 3:9\), and by living lives devoted to Him (Romans 14:8\). It is not enough to merely honor Him outwardly. God desires honor that comes from our hearts. “The Lord says, ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me’” (Isaiah 29:13\). When we delight in the Lord (Psalm 37:4\), seek Him in everything we do (1 Chronicles 16:11; Isaiah 55:6\), and make choices that reflect the place He has in our hearts, we bring Him the greatest honor.
What does it mean that hell is eternal separation from God?	Answer The Bible is clear that there are two possible destinations for every human soul following physical death: [heaven](heaven-like.html) or [hell](hell-real-eternal.html) (Matthew 25:34, 41, 46; Luke 16:22–23\). Only the righteous inherit eternal life, and the only way to be declared righteous before God is through faith in the death and resurrection of Jesus Christ (John 3:16–18; Romans 10:9\). The souls of the righteous go directly into the presence of God (Luke 23:43; 2 Corinthians 5:8; Philippians 1:23\). For those who do not receive Jesus Christ as Savior, death means everlasting punishment (2 Thessalonians 1:8–9\). This punishment is described in a variety of ways: a lake of fire (Luke 16:24; Revelation 20:14–15\), outer darkness (Matthew 8:12\), and a prison (1 Peter 3:19\), for example. This place of punishment is eternal (Jude 1:13; Matthew 25:46\). There is no biblical support for the notion that after death people get another chance to repent. Hebrews 9:27 makes it clear that everyone dies physically and, after that, comes the judgment. Christians have already been judged and sentenced. Jesus took that sentence upon Himself. Our sin becomes His and His righteousness becomes ours when we believe in Him. Because He took our just punishment, we need not fear ever being separated from Him again (Romans 8:29–30\). The judgment for unbelievers is still to come. Second Thessalonians 1:8–9 says, “He 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.” The misery of hell will consist of not only physical torture, but the agony of being cut off from every avenue of happiness. God is the source of all good things (James 1:17\). To be cut off from God is to forfeit all exposure to anything good. Hell will be a state of perpetual sin; yet those suffering there will possess full understanding of sin’s horrors. Remorse, guilt, and shame will be unending, yet accompanied by the conviction that the punishment is just. There will no longer be any deception about the “goodness of man.” To be separated from God is to be forever shut off from light (1 John 1:5\), love (1 John 4:8\), joy (Matthew 25:23\), and peace (Ephesians 2:14\) because God is the source of all those good things. Any good we observe in humanity is merely a reflection of the character of God, in whose image we were created (Genesis 1:27\). While the spirits of those regenerated by God’s Holy Spirit will abide forever with God in a perfected state (1 John 3:2\), the opposite is true of those in hell. None of the goodness of God will exist in them. Whatever good they may have thought they represented on earth will be shown for the selfish, lustful, idolatrous thing it was (Isaiah 64:6\). Man’s ideas of goodness will be measured against the perfection of God’s holiness and be found severely lacking. Those in hell have forever lost the chance to see God’s face, hear His voice, experience His forgiveness, or enjoy His fellowship. To be forever separated from God is the ultimate punishment.
What is complementarianism?	Answer Complementarianism is the teaching that masculinity and femininity are ordained by God and that men and women are created to complement, or complete, each other. Complementarians believe that the gender roles found in the Bible are purposeful and meaningful distinctions that, when applied in the home and church, promote the spiritual health of both men and women. Embracing the divinely ordained roles of men and women furthers the ministry of God’s people and allows men and women to reach their God\-given potential. The complementarian view starts with Genesis 1:26–27, which says that God created humanity, male and female, in His own image. Genesis 2:18 contains the further detail that God created Eve specifically to complement Adam: “It is not good for the man to be alone. I will make a helper suitable for him.” The two genders are, therefore, part of God’s created order. Any modern\-day blurring of the genders or distortion of the roles is a result of the Fall. Complementarianism follows Ephesians 5:21–33 as the model for the home. The husband has the role of headship in the family. He is to nurture his wife and lead his family lovingly, humbly, and sacrificially. The wife has the role of nurturing her children and intentionally, willingly submitting to her husband’s leadership. When both husband and wife are complementing each other in this way, Christ is honored. In fact, the marriage itself becomes what it was designed to be: a living picture of Christ and the church (verse 32\). In the church, complementarianism follows 1 Timothy 2:11—3:7 and Titus 2:2–6 as the model. Biblically, the men in the church bear the responsibility to provide spiritual leadership and training. The women are to exercise their spiritual gifts in any way that Scripture allows—the only prohibition is “to teach or to assume authority over a man” (1 Timothy 2:12\). When men and women are fulfilling their God\-given roles within a church, Christ is honored. In fact, the church itself becomes what it was designed to be: a living picture of Christ’s body (1 Corinthians 12:12–27\). The opposing view is [egalitarianism](egalitarianism.html), which teaches that, in Christ, there are no gender distinctions anymore. This idea comes from Galatians 3:28\. Because all believers are one in Christ, egalitarians say, men’s and women’s roles are interchangeable in church leadership and in the household. Egalitarianism sees gender distinctions as a result of the Fall and Christ’s redemption as removing those distinctions, bringing unity. Complementarianism sees gender distinctions as a result of Creation and Christ’s redemption as a return to those distinctions, avoiding confusion. Paul sides with the complementarians, citing the order of creation as the basis for his teaching: “For Adam was formed first, then Eve” (1 Timothy 2:13\). A difference in role does not equate to a difference in quality, importance, or value. Men and women are equally valued in God’s sight and in His plan. Complementarianism seeks to preserve the biblical differences between men’s and women’s roles while valuing the quality and importance of both genders. The result of true complementarianism is honor to Christ and harmony in the church and in the home.
What are the most important things to understand about the nature of God?	Answer The most important element of God’s nature is His [holiness](holy-holy-holy.html). Holy means “set apart,” and God is clearly separate from His creation based on His nature and attributes. Holiness is the foundation of all other aspects of God’s character. Revelation 15:4 says of God, “You alone are holy.” Revelation 4:8 describes the four living creatures who sing to God day and night, “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.” It is God’s holiness that makes Him the “consuming fire” that will judge all sin (Hebrews 12:29\). Beautiful doxologies exalting God’s holiness are found throughout Scripture, including Psalm 99:9; Psalm 33:21; Psalm 77:13; Psalm 89:18; Psalm 105:3; and others. It is also important to understand that God is an eternal spirit (John 4:24\). He is one God (Deuteronomy 6:4\) who has always existed as three distinct Persons: Father, Son, and Holy Spirit. He does not have a physical body (although the Son became incarnate). A doctrine is false if it denies the [Trinity](Trinity-Bible.html), views God the Father as a man, or denies the humanity and deity of Christ (see 2 John 1:7\). God is also, by nature, [sovereign](God-is-sovereign.html). He is judged by no one and has absolute authority over the entire universe and everything in it. His sovereignty is expressed in many ways, including His omnipotence. All of His ways are right (Psalm 145:17\), and whether mankind believes God’s ways to be “fair” is irrelevant. The Lord God is not constrained by time or place. He has a plan, He has had it from eternity past, and His purpose will be accomplished (Daniel 4:37; Psalm 115:3\). Another key aspect of God’s nature is His [immutability](immutability-God.html). He does not change, being the same “yesterday, today and forever” (Hebrews 13:8\). He states outright in Malachi 3:6, “I the LORD do not change.” Because of His unchanging nature, we can depend on His blessings: “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17\). The Almighty’s sovereignty speaks to His right to do whatever He wishes, and His [omnipotence](God-omnipotent.html) speaks to His ability to do so. He also knows everything, from eternity past to eternity future, everything we think, do, and say. He has personal knowledge of every person who has ever lived or will live, knowing them intimately in every way. It is encouraging to hear God’s words in Jeremiah 1:5, “Before I formed you in the womb I knew you, before you were born I set you apart.” We must not overlook God’s wrath, which flows from His holiness. He has a righteous anger against sin (Psalm 7:11\), and, because of God’s impending judgment, mankind needs the gospel message of grace and salvation. It is also God’s nature to love (1 John 4:16\), and in His love for the world, He sent His only Son, Jesus Christ, to redeem us (John 3:16\). Nothing less than a perfect sacrifice would do. [Love](God-is-love.html) is more than an attribute of God; He is literally the essence of love. This is stated clearly in 1 John 4:8, “Whoever does not love does not know God, because God is love.” God’s love is eternal. Because He is immutable, His love never changes. His love is perfect and holy. “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” (Romans 8:38–39\).
Is Mary the co-redemptrix / mediatrix?	Answer Some Catholics view Mary as a co\-redemptrix or a mediatrix who plays a key role in the salvation of mankind. (The suffix \-trix is a feminine word ending in Latin, so a redemptrix is a female redeemer, and a mediatrix is a female mediator.) Within Catholicism, there is a drive to define a new Marian dogma in which Catholics, as a matter of faith, would be obliged to accept these three doctrines: (1\) Mary participates in redemption with Jesus Christ, (2\) grace is granted by Jesus only through the intercession of Mary, and (3\) all prayers from the faithful must flow through Mary, who brings them to the attention of her Son. This movement would, in practice, redefine the Trinity as a kind of Quartet. The belief in Mary as a co\-redemptrix would be in addition to current Catholic teaching on Mary, which states that Mary was a virgin perpetually, that she never had intercourse with her husband, Joseph; that she never had children other than Jesus; and that she was sinless and ascended into heaven. These teachings are more than unscriptural; Scripture directly refutes them. The idea that Mary is a co\-redemptrix or mediatrix contradicts 1 Timothy 2:5, which says, “For there is one God and one mediator between God and mankind, the man Christ Jesus.” Jesus is the Mediator. There is no mediator between man and Jesus. Jesus Himself dwells in believers; thus, none is required (Colossians 1:27\). Jesus is the perfect and sole Mediator between man and God because He is the sinless Son of God. Mary was not sinless. There is no Scripture whatsoever to back the claim of Mary’s sinlessness or of her assumption into heaven. This dogma was accepted as a result of papal proclamation. In the biblical narratives, Mary is pictured as a humble and submissive young woman, faithful to God, grasping the implications of what is about to happen to her, and uttering praises and doxologies (Luke 1:46–55\). In fact, in her [Magnificat](Magnificat.html), Mary says, “My spirit rejoices in God my Savior” (verse 47\). The clear implication of Mary’s calling God her “Savior” is that she recognized her need of salvation. Just like the rest of us, Mary needed a Savior, a Redeemer. Jesus Himself indicated that Mary holds no special place relative to redemption or mediation. In Matthew 12:47–50, Mary and her other sons were trying to see Jesus while He was teaching. “Someone told him, ‘Your mother and brothers are standing outside, wanting to speak to you.’ He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.’” Later, at the foot of the cross, Mary is a grief\-stricken mother. She did not suffer for mankind as a whole; she clearly suffered her own pain and mourning. She is one of the people receiving salvation from Jesus, not a contributor to His work. She is anguished and must be cared for by the apostle John. After Jesus’ death and resurrection, Mary was part of the community of believers continuing in prayer and supplication prior to Pentecost (Acts 1:14\). Mary is “most blessed among women” (Luke 1:42\) because she was the mother of the Messiah. But she is not divine and cannot be seen as part of the Trinity. She did not redeem us from sin and cannot be made part of the redemptive process.
Is Satan in hell?	Answer At the moment, Satan is not in hell. Rather, Satan roams the earth, seeking people to tempt into sin and thus separate from God. First Peter 5:8 states, “Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour.” In John 14:30, Jesus called Satan the “prince of this world,” and the apostle Paul referred to him as the “ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient” (Ephesians 2:2\). Satan does not live in hell; he lives and works on the earth and in the heavens circling it. Satan is the “father of lies” (John 8:44\), and he influences and rules the world right now. Satan desires worship (Matthew 4:9\), and he uses deceit and distractions to draw man’s focus to himself. The world worships Satan in one way or another, except for those who are of the kingdom of God and are therefore called out of Satan’s deceptions. If a person is not a child of God, he is by default a child of Satan (see John 8:44; Acts 13:10\). First John 3:10 tells us how to distinguish the two: “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not God’s child, nor is anyone who does not love their brother and sister.” James 4:4 explains that anyone who is a friend of the world is an enemy of God. This is important to know, because soon Jesus will return to earth and collect what belongs to Him. He will defeat the followers of Satan and claim His elect for Himself. Ultimately, Satan will be thrown into the lake of fire and “tormented day and night forever and ever” (Revelation 20:10\). Afterward, Jesus will judge unbelievers according to what they have done during their lives. Anyone whose name is not found written in the Book of Life is thrown into the lake of fire where Satan and his minions will be by that time (Revelation 20:13, 15\). Hell and death are also thrown into the lake of fire (Revelation 20:14\), so, technically speaking, at no time does Satan reside in hell. But he will be confined permanently in a very hot place that could be called a “hellish” location, to be tormented eternally. The key takeaway for each person is to ensure that his own name is written in the Book of Life so that he may have eternal life in heaven, rather than eternal separation from God in the lake of fire.
What are the different names for the Israelites, and what do they mean?	Answer The Jewish people are referred to by many different names in the Bible. They are called Israelites, Jews, [Hebrews](who-Hebrews.html), children of Abraham, Daughter Zion, God’s chosen people, etc. One of the most common names for the Jewish people in the Bible is “Israelites.” This title was used in the same sense that American citizens are referred to as “Americans.” The Israelites were citizens of Israel. However, the origin of the word Israel is found in connection with Jacob, the grandson of Abraham. After wrestling all night with an angel, Jacob was given the name “Israel,” meaning “one who wrestles with God.” Jacob’s descendants included 12 sons, who became the heads of the 12 tribes of Israel. A second common name for the Jewish people is “Jews.” The word Jew comes from the term Judah, the leading tribe of Israel. A Jew was, literally, “one from the land of Judah,” although the word later came to be applied to any Israelite, regardless of the tribe to which he belonged. The first occurrence of the word Jew in the Old Testament is in Esther 2:5 where Mordecai is called “Mordecai the Jew.” Another common name for the Jewish people is “Hebrews.” The first mention of a “Hebrew” in the Bible is Genesis 14:13 where Abraham is called “Abram the Hebrew.” Many believe “Hebrew” in this context is related to Eber, an ancestor of Abraham mentioned in Genesis 11:14–16\. Regardless of the term’s meaning, its original connection is with Abraham as founder of the Jewish people. The Jewish people are also referred to as “sons of Abraham” or “children of Abraham.” The apostle Paul addressed the Jews in Antioch using this term in Acts 13:26 (see also Romans 9:7\). “Children of Abraham,” of course, highlights the relationship between Abraham and the Jewish people. Jesus and Paul both called upon Jews not only to be children of Abraham by birth, but to imitate the faith of Abraham (John 8:39–40; Romans 4\). “Daughter Zion” is found in many prophetic books and is a poetic reference to the nation of Israel. Often, the passages containing “Daughter Zion” or “daughter of Zion” deal with the redemption and salvation of the remnant of Israel, especially in the context of the coming of the Messiah (Zephaniah 3:14; Lamentations 4:22; Micah 4:8; Zechariah 9:9; Isaiah 52:2\). In the Old Testament, “God’s chosen people” is another name for the Israelites (1 Kings 3:8; Isaiah 47:6; 65:9\). This term underscores the fact that the Jews have had a special purpose and calling, from the time of Abraham to the time of the Messiah, and they will again figure into God’s plan for the future. “You are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession” (Deuteronomy 7:6\). God promised a blessing to all the people of the world through the descendants of Abraham (Genesis 12:1–3\). Jesus Christ, of the tribe of Judah, was born in Bethlehem and resided in Nazareth of Galilee. In Him we have all been blessed.
Why did God punish women with pain in childbirth (Genesis 3:16)?	Answer A woman’s pain in childbirth is part of the suffering brought into the world through sin. As a direct result of the [original sin](original-sin.html), Adam, Eve, and the serpent were all cursed in one way or another. Genesis 3:16 lists one of the judgments for Eve’s sin as pain in childbirth: “I will make your pains in childbearing very severe; with painful labor you will give birth to children.” It appears that, even before the fall, there would have been some pain in childbirth. God says, “I will greatly multiply your pain in childbirth” (ESV), using a Hebrew word meaning “to increase.” The pain of childbirth would be more than before. The pain was amplified. The pain in childbirth that Eve and all her daughters would experience involved more than the actual delivery of the baby. The phrase “painful labor” indicates that the whole process of childbirth, from conception to delivery, would include much difficulty. This judgment from God was meant to be one that every childbearing woman would experience. Pain in childbirth was placed on Eve and on every future mother. This pain serves as a universal reminder of God’s judgment for the sin Adam and Eve brought into the world. Of course, Adam did not experience the pain of childbirth. His judgment included a curse on the ground for his sake (Genesis 3:17–19\). In the Garden of Eden, food was plentiful without laborious farming. But after his sin Adam spent the rest of his life working to provide food for himself and his family. While Eve’s judgment took place during the times she carried and delivered children, Adam experienced his judgment every day for the rest of his life. Interestingly, this judgment passage is immediately followed by Genesis 3:20: “Adam named his wife Eve, because she would become the mother of all the living.” Despite God’s judgment of painful and difficult childbearing, God gave His blessing to Adam and Eve in the form of children. Even in judgment, there is mercy. Eve took on the role of mother of all living; in the pain of childbirth, she would also receive a blessing. A further blessing, even in the face of the pain of childbirth, is found in the condemnation of the serpent: “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel” (Genesis 3:15\). This is a messianic prophecy, but it also contains an immediate focus: Eve will have children who will be in conflict with the serpent (Satan). This conflict between Satan and humanity has been ongoing ever since, and it began with Adam and Eve and their offspring (Genesis 4\). Certainly, Genesis 3 does not provide every detail regarding why Eve was judged with increased pain in childbirth. However, we know that this judgment impacted the rest of Eve’s life and serves as an ongoing reminder of the far\-reaching consequences of sin.
Why was it wrong for Adam and Eve to know good and evil (Genesis 3:22)?	Answer In Genesis 3:22 God says, “The man has now become like one of us, knowing good and evil.” Knowledge in itself is not wrong (see Luke 2:52\), so what was so bad about man “knowing good and evil”? It is vital to know the context of God’s statement. God had already told Adam not to eat from this tree. Adam was already aware that doing so was wrong, and he knew the consequences, yet he chose to join Eve in eating the fruit. When they ate, they were not simply aware of evil; they experienced evil, to the extent that they became evil—sinners by nature. Man knew what was good: he was created in goodness and was surrounded by it (Genesis 1:31\). He had been given everything God wanted him to have, including authority over all the rest of God’s creation. Adam had everything he needed for a fulfilling life. He did not need to “know” evil, especially when the only way for him to “know” it was to experience it. It should have been enough that God had warned Adam against disobedience. God did not want Adam and Eve to “know” evil in the sense of participating in it. The sin of Adam and Eve was not in attaining knowledge but in rejecting God’s will in favor of their own. Because of their sin, Adam and Eve received dire consequences. First, Eve was told, “I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you” (Genesis 3:16\). Second, Adam was told, “Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life” (Genesis 3:17\). Third, for both Adam and Eve, “You are dust, and to dust you will return” (Genesis 3:19\). They had been told they would “die” if they ate from the tree (Genesis 2:17\). This consequence did not happen immediately, but Adam and Eve did both physically die, a pattern followed by all other humans. Fourth, they were expelled from the Garden of Eden: “So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken” (Genesis 3:23\). Adam and Eve began life in ideal conditions: an idyllic garden, plentiful food, a harmonious relationship with one another, and close fellowship with God. Due to sin, they lost their garden, were required to work to produce food, experienced interpersonal conflicts, and damaged their fellowship with God. These consequences of Adam’s sin still affect us today. The apostle Paul spoke about the last Adam (Jesus) who came to restore our broken relationship with God (1 Corinthians 15:45\). Paul also noted, “Since death came through a man, the resurrection of the dead comes also through a man” (1 Corinthians 15:21\). Adam was responsible for sin’s entrance into humanity. Jesus Christ was responsible for providing the way for resurrection. After sin entered humanity, Jesus became the perfect substitute to allow every person the opportunity to believe and receive eternal life (John 3:16\).
Why did Lamech think Noah would bring comfort (Genesis 5:29)?	Answer Many times in Scripture, we see that personal names have meanings that relate to the character of the people who bore them or to the times in which they lived. Noah’s name means “rest” or “consolation” and is related to a Hebrew word meaning “comfort.” Genesis 5:28–29 says, “When Lamech had lived 182 years, he had a son. He named him Noah and said, ‘He will comfort us in the labor and painful toil of our hands caused by the ground the Lord has cursed.’” So, [Lamech](Lamech-in-the-Bible.html) named his son Noah. Genesis 5:29 provides the basic idea regarding Lamech’s thought process. He specifically mentions that the ground had been cursed as part of God’s judgment (cf. Genesis 3:17–19\). The birth of Noah when Lamech was 182 years old would have provided “comfort” or “rest” from some of the work of subsistence farming. A son would one day be able to join in the labors of farming, giving Lamech some relief from his many years of manual labor. But Noah would provide more than physical rest. It appears that Noah’s name is also an inspired prediction regarding his life. The word Noah is taken from the Hebrew word for “rest,” nuakh (see 2 Samuel 14:17\). Lamech lived in an evil time, before the [Flood](global-flood.html) (Genesis 6:1\). Noah’s father predicted that, in contrast to the world’s evil, Noah would represent righteousness and bring rest and peace in the midst of God’s judgment. Later in Genesis, Noah was indeed used as God’s agent of peace. He was called by God to build an ark that would save himself, seven of his family members, and enough land animals and birds to keep the species alive. The [dove](Noah-raven-dove.html) used by Noah to help determine if the flood waters had receded would later become known as a symbol of peace. In Genesis 9:12–15 God promised that the earth would never again be covered by water, and the sign of this covenant of peace was a rainbow. The New Testament affirms Noah’s role as one who brought comfort. Second Peter 2:5 calls Noah a [preacher of righteousness](preacher-of-righteousness.html). No others are mentioned as believing his message, and no one joined Noah’s family in the ark, but Noah had peace with God. He lived according to God’s ways and obeyed His commands in preparing for the Flood. If anyone had heeded Noah’s preaching, he or she could have found “rest” in the ark along with Noah, the man of rest. In both a literal and prophetic sense, Noah lived up to his name as one who would bring comfort. To this day, Noah is seen as a man of peace who led people and animals through a time of judgment and into a new world. Noah’s life was used as an illustration by Jesus in the Gospels: “Just as it was in the days of Noah, so also will it be in the days of the Son of Man” (Luke 17:26\). There is coming a time that will be like Noah’s time when God’s judgment will come upon the earth. The proper response is to be like Noah and obey the Lord’s call for salvation now, while time remains (2 Corinthians 6:2; John 3:16; Acts 4:12\).
Why did God make man out of the dust of the earth (Genesis 2:7)?	Answer Genesis 2:7 teaches, “The Lord God formed a man from the dust of the earth and breathed into his nostrils the [breath of life](breath-of-life.html), and the man became a living being.” With the rest of creation, God had simply spoken things into existence (e.g., Genesis 1:3, 14, 20, 24\), but God does things differently with man. Three important observations can be made. First, the fact that man was created from dust makes him unique among all of God’s creation. To create the sun, mountains, animal life, etc., God simply spoke. We read, “Then God said” over and over in Genesis 1\. Human life, however, included the “dust of the earth” and the very breath of God. Man is a unique combination of earthly, natural material and life\-giving power from God Himself. Such a mode of creation highlights the importance and value of human life. Second, the use of dust suggests a certain lowliness. God did not use gold or granite or gemstones to make man. He used dust, a humble substance. What gives man his glory? The dust, or the breath of God within the dust? Genesis 3:19 notes man’s dependence upon God and the fragile nature of human life: “By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” Third, the literary structure of the passage puts man’s creation from the dust of the earth in a place of significance. The structure of Genesis 2:5–9 can be broken down like this: A No plant life (verse 5a) B No intervention by God (verse 5b) C No man to work the ground (verse 5c) D Mist from God (verse 6\) E God creates man (verse 7a) X God gives life (verse 7a) E Man become a living creature (verse 7b) D Garden from God (verse 8a) C Man works the ground (verse 8b; cf. verse 15\) B God intervenes (verse 9\) A Plant life exists (verse 9\) God could have chosen to create humans in any way He desired. However, Scripture records the particular way He did create—using both natural material (dust) and supernatural power to give humans a unique place in the cosmos. The recipe of dust of the earth \+ God’s breath emphasizes the supernatural power of God and the fragile nature of humanity. Human life is completely dependent upon God, and, as a result, humans are called to worship the Lord and to serve Him only.
How did the knowledge of good and evil make man like God (Genesis 3:22)?	Answer Genesis 3:22 notes, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the [tree of life](tree-of-life.html) and eat, and live forever.” God is speaking in this verse. The question arises: how, exactly, did knowing good and evil make man like God? Adam and Eve already knew, intellectually, the difference between good and evil because of God’s command to not eat of the tree’s fruit. They knew it was right to eat of those trees and wrong to eat of that tree. However, when they chose to disobey, they knew evil experientially because they themselves had sinned against God. At that point, they fully understood both right and wrong. God, who knows everything, already understood the nature of evil. When Adam and Eve lost their innocence, they, too, understood the nature of evil because of its very real presence within them. They became “like God” in that they now realized what evil was truly like. The serpent’s deception in the Garden had included a grain of truth. Satan told Eve, “God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:5\). What the serpent did not say was that knowing evil would damage Adam and Eve’s relationship with God. Half\-truths can be as deceptive as full\-blown lies. It was enough for humans to understand and experience the good, and much good had been given to them (Genesis 1:31\). But Adam and Eve wanted more knowledge and more experience, to their own detriment. The entry of sin into the world was a curse leading to a loss of fellowship with God and other judgments upon Adam and Eve. Those judgments have affected all humanity (Genesis 3:16–19\). Only in the end, when God creates new heavens and a new earth, will this curse be broken. Revelation 21:3–4 promises, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” Revelation 22:3 adds, “No longer will there be any curse.” Knowing good and evil was not a positive thing for Adam and Eve; rather, it served as the entry of sin into humanity. Now, all people sin and fall short of the glory of God (Romans 3:23\), and we all live under the twin curse of sin and death (Romans 6:23\). “Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord!” (Romans 7:24–25; cf. John 3:16; Ephesians 2:8–9\).
Why did God prohibit eating meat with blood in it (Genesis 9:4)?	Answer In Genesis 9 Noah receives a [covenant](Noahic-covenant.html) from the Lord. Part of the covenant removed the prior restrictions against eating meat, allowing Noah and his family to kill animals for food. However, the allowance came with this proviso: “But you must not eat meat that has its lifeblood still in it” (verse 4\). One reason God prohibited the consumption of animal blood in the Old Testament was to teach respect for the sacredness of life. Blood is viewed as a symbol of life throughout the Bible (see Leviticus 17:11\). The Bible’s first mention of the word blood is found in Genesis 4:10 where God asks the murderer Cain, “What have you done? Listen! Your brother’s blood cries out to me from the ground.” The shedding of blood represents the loss of life. In the New Testament, the “blood of Christ” is a common figure of speech for the “death of Christ” (Ephesians 2:13; 1 Peter 1:19\). Under the Law of Moses, certain foods were considered unclean for consumption, including any meat with the blood still in it (Deuteronomy 12:16\). The early church urged Gentile believers to abstain from eating bloody meat in order to not offend their Jewish brothers and to distance themselves from the practices of the pagans (Acts 15:20\). Another reason for God’s command not to eat bloody meat undoubtedly concerned the sacrifices. Blood was the only atonement for sin (2 Chronicles 29:24; Hebrews 9:22\); therefore, blood was seen as a sacred thing. God wanted to ensure that the blood of the sacrifices was always considered precious. To preserve the people’s appreciation of the sacrifices, God could not allow blood to become a common food. The humane treatment of animals may have been another reason why God told Noah not to eat meat with the blood still in it. God did not want mankind to act like the carnivorous animals, who caught their prey and began eating it immediately. Instead, they were to drain the blood from the carcass and thus ensure the animal was dead before it was consumed. Further, some have suggested God may have given this command for health reasons. Blood present in meat means it is not fully cooked, and eating uncooked meat can lead to disease or sickness. We recognize this danger today, as attested by the USDA\-mandated warnings found in modern\-day menus: “Consuming raw or undercooked meats, poultry, seafood, shellfish, or eggs may increase your risk of foodborne illness.” In ancient cultures, the risk could have been even higher, given the lower standards for food safety. In Christ, these food laws are obsolete, and the New Testament gives no blanket instruction for the church concerning food (Romans 14:14; 1 Timothy 4:3\). Romans 14:1–4 teaches, “Accept the one whose faith is weak, without quarreling over disputable matters. One person’s faith allows them to eat anything, but another, whose faith is weak, eats only vegetables. The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them. Who are you to judge someone else’s servant?” Scripture allows the Christian to have individual freedom regarding the consumption of meat and how it’s cooked. In summary, God forbade eating bloody meat in the Noahic Covenant and in the Law of Moses. Both spiritual and physical reasons were likely behind this prohibition. In Christ, we have freedom of choice in this matter. However, as with all Christian freedom, we are to use self\-restraint to avoid hurting another believer (Romans 14:13–22\). Ultimately, eating anything should be done to the glory of God (1 Corinthians 10:31\).
Why did oaths involve putting a hand under someone’s thigh (Genesis 24:9)?	Answer In our culture, taking an oath usually involves raising the right hand or placing a hand over the heart or on a Bible. In ancient Hebrew culture, we find something a little different. Genesis 24:9 describes an odd practice that involved Abraham’s servant swearing to obey his master’s command to find a wife for Isaac: “So the servant put his hand under the thigh of Abraham his master and swore to him concerning this matter.” In Genesis 47:29, Jacob makes his son Joseph swear to bury him in Canaan, not Egypt. The same ritual is observed: Joseph is required to put his hand under Jacob’s thigh as he makes the promise. It seems strange to us, but placing one’s hand under someone else’s thigh had a symbolic purpose. In both cases, the request is made by a patriarch nearing death. Also, both oaths deal with family matters. In the case of Abraham and Jacob, the family was blessed by God Himself (Genesis 15:5; 28:14\). The thigh was considered the source of posterity in the ancient world. Or, more properly, the “loins” or the testicles. The phrase “under the thigh” could be a euphemism for “on the loins.” There are two reasons why someone would take an oath in this manner: 1\) Abraham had been promised a “seed” by God, and this covenantal blessing was passed on to his son and grandson. Abraham made his trusted servant swear “on the seed of Abraham” that he would find a wife for Isaac. 2\) Abraham had received circumcision as the sign of the covenant (Genesis 17:10\). Our custom is to swear on a Bible; the Hebrew custom was to swear on circumcision, the mark of God’s covenant. The idea of swearing on one’s loins is found in other cultures, as well. The English word testify is directly related to the word testicles. Jewish tradition also offers a different interpretation. According to Rabbi Ibn Ezra, the phrase “under the thigh” means literally that. For someone to allow his hand to be sat on was a sign of submission to authority. If this is the symbolism, then Joseph was showing his obedience to his father by placing his hand under Jacob’s thigh. Abraham’s servant kept his oath. He not only obeyed Abraham’s instructions, but he also prayed to Abraham’s God for help. In the end, God miraculously provided Rebekah as the choice for Isaac’s wife (Genesis 24\). In the New Testament, believers are taught not to make oaths, but rather to let their “yes” mean “yes” and “no” mean “no” (James 5:12\). That is, we should consider all our words to have the weight of an oath. Others should be able to trust our words without requiring an oath.
What are the most famous/important questions in the Bible?	Answer There are many, many questions in the Bible. It is difficult to give a precise number because ancient Hebrew and Koine Greek did not use punctuation—we can’t just pull out the Dead Sea Scrolls and count the question marks! Often, it is difficult to know if a sentence is truly intended to be a question. But Bible scholars estimate that there are approximately 3,300 questions in the Bible. This list of questions in the Bible is definitely not complete. It is simply a survey of some of the most famous and important questions in the Bible. *“Did God really say . . . ?” (Genesis 3:1\)* This is the first question in the Bible and also the first instance of someone questioning God’s Word. Satan tempts Eve to doubt God’s Word. Eve responds by adding to God’s Word: “And you must not touch it.” God told Adam and Eve not to eat from the tree. He did not say not to touch the tree or its fruit. Adam and Eve respond to Satan’s question by disobeying God’s Word. It went downhill from there, and it all started with a little question. *“Where are you?” (Genesis 3:9\)* This is the first question asked by God in the Bible. Of course, God knew exactly where Adam and Eve were physically located. The question was for their benefit. God was essentially asking, “You disobeyed me; how is that working out for you? Did things turn out like you wanted or how I predicted?” The question also shows the heart of God, which is the heart of a [shepherd](Good-Shepherd.html) seeking out the lost lambs in order to bring them into the fold. Jesus would later come “to seek and to save the lost” (Luke 19:10\). *“Am I my brother’s keeper?” (Genesis 4:9\)* This was Cain’s question in response to God’s question of where Abel was. Beyond the fact that Cain had just murdered his brother, Cain was expressing the feeling we all have when we do not want to care about or look after other people. Are we our [brother’s keeper](brothers-keeper.html)? Yes, we are. Does this mean we have to know where they are and what they are doing 24/7? No. But, we should be invested enough in other people to notice when something seems to be out of place. We should care enough to intervene, if necessary. *“Will not the Judge of all the earth do right?” (Genesis 18:25\)* Yes, the Judge of the earth always does right. Abraham asked this question in his appeal to God to spare the righteous and protect them from judgment. If something God does seems unjust, then we are misunderstanding it. When we question [God’s justice](God-of-justice.html), it is because our sense of justice is warped. When we say, “I do not understand how a good and just God can allow such\-and\-such a thing,” it is because we do not correctly understand what it means to be a good and just God. Many people think they have a better understanding of justice than God. *“Are you still maintaining your integrity? Curse God and die!” (Job 2:9\)* The entire book of Job resounds with this question from Job’s wife. Through it all, Job did maintain his integrity. Job’s “friends” repeatedly say, “Job, you must have done something really bad for God to do this to you.” God rebukes Job’s friends for attacking Job and for presuming on God’s sovereign will. Then God rebukes Job by reminding him that only God is perfect in all His ways. Included in God’s presentation of His greatness are many questions: “Where were you when I laid the earth’s foundation?” (Job 38:4\). *“If a man die, shall he live again?” (Job 14:14, ESV)* Barring the return of Christ in our lifetimes, we will all die someday. Is there life after death? Everyone wonders about this question at some point. Yes, there is life after death, and everyone will experience it. It is simply a matter of where we will exist. Do all paths lead to God? In a way, yes. We will all stand before God after we die (Hebrews 9:27\). No matter what path a man takes, he will meet God after death. “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (Daniel 12:2\). *“How can a young person stay on the path of purity?” (Psalm 119:9\)* The answer: by living according to God’s Word. When we “hide” God’s Word in our hearts, the Word keeps us from sin (Psalm 119:11\). The Bible does not tell us everything. It does not contain the answer to every question. But the Bible does tell us everything we need to know to live the Christian life (2 Peter 1:3\). God’s Word tells us our purpose and instructs us how to fulfill that purpose. The Bible gives us the means and the end. God’s Word is “useful for teaching, rebuking, correcting, and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17\). *“Whom shall I send? And who will go for us?” (Isaiah 6:8\)* The correct answer is spoken by Isaiah: “[Here am I. Send me!](here-am-I-send-me.html)” Far too often, our answer is, “Here am I—but send someone else.” Isaiah 6:8 is a popular verse to use in connection with international missions. But, in context, God was not asking for someone to travel to the other side of the planet. God was asking for someone to deliver His message to the Israelites. God wanted Isaiah to declare the truth to the people he rubbed shoulders with every day, his own people, his family, his neighbors, his friends. *“Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” (Matthew 18:21\)* Forgiveness is tough. Peter’s suggestion of seven\-fold forgiveness probably seemed, to him, to be superbly gracious. Jesus’ answer showed how feeble our forgiveness usually is. We are to forgive because God has forgiven us of so much more (Colossians 3:13\). We forgive not because a person deserves it. “Deserve” has nothing to do with grace. We forgive because it’s the right thing to do. That person might not deserve our forgiveness but neither did we deserve God’s, and yet God forgave us anyway. *“What shall I do then with Jesus?” (Matthew 27:22\)* This was Pilate’s question to the crowd gathered at Jesus’ trial. Their answer: “Crucify Him!” Their shout a few days earlier had been different: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord!” (Matthew 21:9\). It is amazing how unfulfilled expectations and a little peer pressure can change public opinion. In first\-century Jerusalem, people who had an errant view of Jesus and His mission rejected Him; so, today, people who come to the Christian faith with an errant understanding of who Christ is will eventually turn away. We must make sure we accurately present who Jesus is and what Christianity is all about when we share our faith. *“Who do you say I am?” (Matthew 16:15\)* This question, from Jesus, is one of the most important that a person will ever answer. For most people, He is a good teacher. For some He is a prophet. For others He is a legend. Peter’s answer, “You are the Messiah, the Son of the living God,” is the correct answer (Matthew 16:16\). C. S. Lewis addresses the issue of the various understandings of who Jesus is in his book Mere Christianity: “I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.” *“What good is it for someone to gain the whole world, yet forfeit their soul?” (Mark 8:36\)* If the cost is one’s soul, then whatever is gained—even the whole world—is good for nothing. Sadly, “nothing” is what the vast majority of people strive after—the things of this world. To lose one’s soul has two meanings. First, the more obvious meaning is that one loses his soul for eternity, experiencing [eternal death](eternal-death.html) in hell. However, seeking to gain the whole world will also cause you to lose your soul in a different way, during this life. You will never experience the abundant life that is available through Jesus Christ (John 10:10\). Solomon gave himself over to pleasure and denied himself nothing, yet he said, “Everything was meaningless, a chasing after the wind; nothing was gained” (Ecclesiastes 2:10–11\). *“Good teacher, what must I do to inherit eternal life?” (Luke 18:18\) and “What must I do to be saved?” (Acts 16:30\)* It is interesting to see the very different responses of Jesus and Paul to what was essentially the same question. Jesus, knowing the self\-righteous mindset of the rich young ruler, told him to obey the commandments. The man only thought he was righteous; Jesus knew that materialism and greed were preventing the man from truly seeking salvation. The man first needed to understand that he was a sinner in need of a Savior. Paul, recognizing that the Philippian jailer was ready to be saved, declared, “Believe in the Lord Jesus Christ and you will be saved.” The jailer believed, and his family followed him in accepting Jesus as Savior. So, recognizing where a person is at in his or her spiritual journey can impact how we answer someone’s questions and change the starting point in our presentation of the gospel. *“How can someone be born when they are old? Surely they cannot enter a second time into their mother’s womb to be born!” (John 3:4\)* This question came from Nicodemus when Jesus told him that he needed to be [born again](born-again.html). People today still misunderstand what being born again means. Most everyone understands that being born again is not a reference to a second physical birth. However, most fail to understand the full implication of the term. Becoming a Christian—becoming born again—is beginning an entirely new life. It is moving from a state of spiritual death to a state of spiritual life (John 5:24\). It is becoming a new creation (2 Corinthians 5:17\). Being born again is not adding something to your existing life; it is radically replacing your existing life. *“Shall we go on sinning so that grace may increase?” (Romans 6:1\)* We are saved by grace (Ephesians 2:8\). When we place our faith in Jesus Christ, all of our sins are forgiven and we are guaranteed eternal life in heaven. Salvation is God’s gift of grace. Does this mean that a Christian can live however he or she wants and still be saved? Yes. But a true Christian will not live “however he or she wants.” A Christian has a new Master and does not serve himself any more. A Christian will grow spiritually, progressively, in the new life God has given him. Grace is not a license to sin. Willful, unrepentant sin in a person’s life makes a mockery of grace and calls into question that person’s salvation (1 John 3:6\). Yes, there are times of failure and rebellion in a Christian’s life. And, no, [sinless perfection](sinless-perfection.html) is not possible this side of glory. But the Christian is to live out of gratitude for God’s grace, not take advantage of God’s grace. The balance is found in Jesus’ words to the woman taken in adultery. After refusing to condemn her, He said, “Go now and leave your life of sin” (John 8:11\). *“If God is for us, who can be against us?” (Romans 8:31\)* Children of God will face opposition in this world (John 15:18\). The devil and his demons oppose us. Many people in the world oppose us. The philosophies, values, and priorities of the world stand against us. In terms of our earthly lives, we can be overcome, defeated, even killed. But, in terms of eternity, God has promised that we will overcome (1 John 5:4\). What is the worst thing that could possibly happen to us in this world? Death. For those who are born of God, what happens after death? Eternity in the most glorious place imaginable. There are many other great questions in the Bible: questions from seekers, questions from scoffers, questions from discouraged believers, and questions from God. Don’t be afraid to ask questions, but be ready to accept God’s answer when it comes.
If a Christian commits suicide, is he/she still saved?	Answer It is a sad fact that some Christians have committed suicide. Adding to the tragedy is the false teaching that committing suicide automatically consigns one to hell. Many believe that a Christian who commits suicide will not be saved. This teaching is not supported in the Bible. Scripture teaches that, from the moment we truly believe in Christ, we are guaranteed eternal life (John 3:16\). According to the Bible, Christians can know beyond any doubt that they possess eternal life (1 John 5:13\). Nothing can separate a Christian from God’s love (Romans 8:38–39\). No “created thing” can separate a Christian from God’s love, and even a Christian who commits suicide is a “created thing”; therefore, not even suicide can separate a Christian from God’s love. Jesus died for all of our sins, and if a true Christian, in a time of spiritual attack and weakness, commits suicide, his sin is still covered by the blood of Christ. According to the Bible, suicide is not what determines whether a person gains entrance into heaven. If an unsaved person commits suicide, he has done nothing but “expedite” his journey to hell. However, that person who committed suicide will ultimately be in hell for rejecting salvation through Christ, not because he committed suicide (see John 3:18\). We should also point out, however, that no one truly knows what was happening in a person’s heart the moment he or she died. Some people have “deathbed conversions” and accept Christ in the moments before death. It is possible that a person who commits suicide could have a last\-second change of heart and cry out for God’s mercy. We leave such judgments to God (1 Samuel 16:7\). The suicide of a believer is evidence that anyone can struggle with despair and that our enemy, Satan, is “a murderer from the beginning” (John 8:44\). Suicide is still a serious sin against God. According to the Bible, suicide is murder; it is always wrong. Christians are called to live their lives for God, and the decision of when to die is God’s and God’s alone. May God grant grace and the psalmist’s perspective to each one who is facing trials today: “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 43:5\). If you are considering suicide, please seek help now. Call 1\-800\-273\-8255, the national hotline, get yourself to a hospital if you can, call 911, go alert someone in your home, apartment, or workplace, or wherever you are, and do whatever it takes to get help. National Hopeline Network: 1\-800\-422\-HOPE (4673\) National Suicide Prevention Lifeline: 988 Befrienders.org: <http://www.befrienders.org/directory> Suicide hotlines available in most countries: [http://www.suicide.org/international\-suicide\-hotlines.html](http://www.suicide.org/international-suicide-hotlines.html)
Were Jacob’s prophecies about his sons fulfilled?	Answer Just before [Jacob](life-Jacob.html) died, he called his twelve sons and said, “Gather around so I can tell you what will happen to you in days to come” (Genesis 49:1\). The chapter then shares Jacob’s prophecies regarding many of his sons. A brief look at each prediction reveals that they were fulfilled. Reuben: He was the firstborn, but he gave up his [birthright](birthright-Bible.html) by his evil actions. The birthright then moved to Joseph, who received a double portion as the oldest son of Jacob’s wife Rachel. Simeon and Levi: These two brothers were mentioned together as being violent (Genesis 49:3–4\). Their land would be divided. This did occur later, as Simeon was given only a few cities in Israel, and the Levites were the priestly tribe that received no land inheritance. Judah: Judah was like a lion and would be a leader of the other tribes (Genesis 49:8–12\). His tribe would later produce a line of kings, beginning with King David and, much later, Jesus Christ. Zebulun: This son would later be given the land between the Mediterranean Sea and Sea of Galilee (Genesis 49:13\). Zebulun will also have land that extends to the sea in the future Millennial Kingdom (Ezekiel 48:1–8, 23–27\). Issachar: Verses 14–15 state Issachar’s land would be agricultural. True to the prophecy, his tribe later inherited the rich farmland of the Valley of Jezreel in Galilee. Dan: Verses 16–18 note Dan would become a judge in Israel. Samson, one of the greatest judges, came from this tribe. Yet many of Dan’s leaders worshiped idols (as in Judges 18\) and brought God’s judgment. Gad: Verse 19 simply notes Gad would be effective in military struggles. It is difficult to link this to any direct fulfillment due to the brevity of the prophecy. Some have seen a fulfillment of this prediction in the great number of troops who served King David from the tribe of Gad (1 Chronicles 12\). Asher: Verse 20 states Asher would enjoy good soil. Asher’s tribe later inherited the very fertile land of Carmel along the seacoast. Naphtali: Verse 21 mentions that the other tribes would admire him. The meaning of this prophecy is unclear, though it may indicate his tribe would have an easier life than the other tribes. Joseph: Joseph received many blessings in verses 22–26, including a [double portion](double-portion.html). His two sons, Manasseh and Ephraim, each became the founder of a tribe of Israel. Benjamin: Jacob’s youngest son would be a warrior, producing many of Israel’s military leaders, such as Ehud, Saul, and Jonathan. His tribe would be known for its warring characteristics (Judges 5:14; 20:16; 1 Chronicles 8:40\). Jacob’s blessings and predictions provide further evidence of God’s supernatural power to foretell the future of His people and to reveal it to whom He desires.
What is the story of Joseph and his brothers?	Answer Joseph was the second youngest of twelve brothers born to Jacob, who was called Israel. In Genesis 37:3–4 we read, “Now Israel loved Joseph more than any of his other sons, because he had been born to him in his old age; and he made an ornate robe for him. When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him.” The same passage also discusses two dreams Joseph had that angered his brothers; the dreams indicated his brothers would someday bow to him. Joseph’s brothers also despised him due to their father’s overt favoritism toward him. One day, Joseph traveled to check on his brothers while they were watching their sheep. His brothers plotted against him, threw him in an empty well, and later sold him as a slave to some traveling Midianites. Applying animal blood to his “ornate robe,” they returned home and made Jacob believe his son had been killed by wild animals. In the meantime, Joseph was taken to Egypt and sold to the captain of the guard, Potiphar, as a household slave. Joseph was later falsely accused of attempting to rape Potiphar’s wife and thrown into prison. While in prison, Joseph accurately interpreted the dreams of two of Pharaoh’s servants, who were also incarcerated. Later, Pharaoh had a disturbing dream no one could interpret. One of the servants Joseph had previously helped then suggested to Pharaoh that Joseph could interpret the dream. Joseph was summoned from prison, and he interpreted Pharaoh’s dream in such a powerful way that he was appointed second\-in\-command over Egypt. Pharaoh’s dream predicted seven years of famine. During the famine, Joseph’s older brothers came to Egypt to buy food. They did not recognize Joseph, now twenty years older, and he treated them harshly, pretending that he thought they were spies. Joseph kept one brother in prison until the others brought their youngest brother, Benjamin, back to Egypt to prove they were not spies. They brought Benjamin with them on a return trip, and, after a series of twists that included his brothers bowing before him—in fulfillment of Joseph’s dream of long ago—Joseph revealed himself to his brothers. They were shocked, yet soon glad to be reunited. Joseph sent word for the entire family to join them in Egypt until after the famine. Later, when their father, Jacob, died, Joseph’s brothers feared that Joseph would take revenge against them for their prior treatment of him. They came to Joseph and begged for his forgiveness, appealing to a request their father had made before he died (Genesis 50:16–17\) Joseph wept when he heard their appeal. Revenge was the last thing on his mind. Joseph said to them, “Don’t be afraid. Am I in the place of God? You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:19–20\). In the story of Joseph and his brothers, we see the themes of forgiveness, the father\-son bond, sibling rivalry, brotherly love, God’s sovereignty, and God’s greater good in times of suffering. Just like Joseph, we are called to forgive those who have offended us and see life’s experiences as part of God’s plan to help us serve others.
Why did Pharaoh give Joseph so much power?	Answer Pharaoh gave [Joseph](life-Joseph.html) a position of power in Egypt because Joseph had correctly interpreted Pharaoh’s dreams. God gave Joseph the ability to interpret the king’s dreams and the wisdom to recommend a course of action. Joseph’s proposal “seemed good to Pharaoh and to all his officials. So Pharaoh asked them, ‘Can we find anyone like this man, one in whom is the spirit of God?’ Then Pharaoh said to Joseph, ‘Since God has made all this known to you, there is no one so discerning and wise as you. You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you’” (Genesis 41:37–40\). Pharaoh believed that Joseph had a spiritual power that would benefit his country. Spiritual powers were taken very seriously in Egypt during this time, and Pharaoh promptly promoted Joseph to be his second\-in\-command. Interestingly, this is the third time in the Genesis account that Joseph’s spiritual life is appealing to non\-believers. The first occasion happened while Joseph served in Potiphar’s house. “When \[Potiphar] saw that the Lord was with \[Joseph] and that the Lord gave him success in everything he did, Joseph found favor in his eyes and became his attendant. Potiphar put him in charge of his household, and he entrusted to his care everything he owned. From the time he put him in charge of his household and of all that he owned, the Lord blessed the household of the Egyptian because of Joseph. The blessing of the Lord was on everything Potiphar had, both in the house and in the field” (Genesis 39:3–5\). The second occasion took place during Joseph’s time in prison. “The Lord was with \[Joseph]; he showed him kindness and granted him favor in the eyes of the prison warden. So the warden put Joseph in charge of all those held in the prison, and he was made responsible for all that was done there. The warden paid no attention to anything under Joseph’s care, because the Lord was with Joseph and gave him success in whatever he did” (Genesis 39:21–23\). In all three cases—with Potiphar, with the warden, and with Pharaoh—the Lord was with Joseph and caused him to prosper. The emphasis in Genesis is not on how great Joseph was, but on how God blessed him. Joseph was used by God to preserve the descendants of Abraham, through whom God would bless the entire world (Genesis 12:3\). In contrast to the favor shown to Joseph by the Egyptians, Joseph’s older brothers despised him on three occasions and then sold him into slavery. The first time, they resented Joseph’s [coat of many colors](coat-many-colors.html), which represented authority (Genesis 37:4\). The second time, the brothers took issue with a dream of Joseph’s that indicated his family would someday bow before him—a dream that eventually came true (Genesis 37:8\). The third time, the brothers were “jealous” after Joseph shared a similar dream (Genesis 37:11\). Soon after, they threw Joseph into a pit, sold him into slavery, and led their father to believe Joseph had been killed by wild animals. The shameful actions of Joseph’s family stand in stark contrast to God’s work in Joseph’s life in Egypt. In his family, Joseph was despised three times then rejected. In Egypt, Joseph interpreted dreams on three occasions and was accepted as a leader by a pagan ruler. God took an unlikely person from the lowest of positions to the highest levels of influence. Joseph’s political power was a gift of God’s ultimate power in the fulfillment of His plan (see Daniel 2:21\).
What is the story of Joseph and Potiphar?	Answer The story of Joseph and Potiphar begins when Potiphar is introduced at the end of Genesis 37 as the man who purchased [Joseph](life-Joseph.html) as a household servant: “Meanwhile, the Midianites sold Joseph in Egypt to Potiphar, one of Pharaoh’s officials, the captain of the guard” (Genesis 37:36\). Joseph had been sold by his own brothers to traveling Midianites, who in turn sold him in Egypt to Potiphar. Potiphar was likely a very wealthy man; he was employed as captain of the guard and was able to purchase a servant. Potiphar would have likely led the king’s executioners as ordered by Pharaoh. Potiphar clearly enjoyed Joseph’s work: “When \[Joseph’s] master saw that the Lord was with him and that the Lord gave him success in everything he did, Joseph found favor in his eyes and became his attendant. Potiphar put him in charge of his household, and he entrusted to his care everything he owned. From the time he put him in charge of his household and of all that he owned, the Lord blessed the household of the Egyptian because of Joseph. The blessing of the Lord was on everything Potiphar had, both in the house and in the field. So Potiphar left everything he had in Joseph’s care; with Joseph in charge, he did not concern himself with anything except the food he ate” (Genesis 39:3–6\). However, the account of Joseph and Potiphar changes when [Potiphar’s wife](Potiphars-wife.html) asked Joseph to sleep with her. When he refused, she falsely accused him of attempted rape. Upon hearing the charges, Potiphar removed Joseph as servant and sent him to prison. In this Egyptian prison, Joseph found favor with the guards and was soon placed in charge of the other prisoners. In Genesis 40, he correctly interpreted the dreams of two of Pharaoh’s servants. This event would later lead to his opportunity to stand before Pharaoh and interpret the king’s dreams. When he did, Joseph was promoted from prisoner to prime minister overnight! He served as second in command to Pharaoh and ended up providing a way to save his own family as well as the people of Egypt during a future famine. Many lessons can be learned from the story of Joseph and Potiphar. First, God is with us no matter our life situation. At various stages of his life, Joseph was a slave, a prisoner, and a national leader. Wherever Joseph was, God was at work in his life in ways Joseph could not have understood at the time. Second, God calls His people to live pure lives. Joseph refused to join in an adulterous relationship with his master’s wife. Though Joseph’s integrity led to prison rather than a promotion, God later honored Joseph’s faithfulness in a far greater way. In the end, Potiphar would have been servant to Joseph! Third, the account of Joseph and Potiphar teaches us that our success is in direct proportion to God’s blessing. Joseph was successful in whatever he did. As Potiphar’s servant, as a model prisoner, and as a national leader, Joseph was successful because God was with him: “The warden paid no attention to anything under Joseph’s care, because the Lord was with Joseph and gave him success in whatever he did” (Genesis 39:23\).
How is Jesus greater than all the other great people in history?	Answer The Bible presents Jesus as greater than all who ever lived before Him and all who will ever come behind Him. Colossians 1 sets out, in no uncertain terms, the doctrine of the supremacy of Christ “in everything” (Colossians 1:18\). Ephesians 1:22 says, “God placed all things under his feet and appointed him to be head over everything for the church.” *Jesus is greater than all creation.* As the creator of all things, He would have to be. Jesus proved His supremacy over creation when He calmed the raging storm (Mark 4:39\), multiplied the loaves and fish (Mark 8:6—9\), gave sight to the blind (Mark 8:22—25\), and walked on water (Mark 6:48\). “All things have been created through him and for him” (Colossians 1:16\). *Jesus is greater than Abraham.* Father Abraham was and still is one of the most respected persons in all of history. Once, as Jesus was talking to the Jews about their lineage, they asked Him, “Are you greater than our father Abraham?” (John 8:53\). Jesus’ answer was shocking to them: “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad. . . . Very truly I tell you, before Abraham was born, I am!” (John 8:56, 58\). *Jesus is greater than Jacob.* Another patriarch was Jacob, also named “Israel” by God (Genesis 32:28\). As Jesus conversed with a woman by Jacob’s Well in Samaria, He told her that He could give her “living water” (John 4:10\). Thinking He was referring to some other type of well water, she asked, “Are you greater than our father Jacob?” (verse 12\). Jesus replied by contrasting the temporal gift of Jacob with the eternal gift of His own: “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (verses 13–14\). *Jesus is greater than Moses.* There is likely no Old Testament prophet more respected than Moses. He was the lawgiver, the emancipator of Israel, and a worker of miracles. Moses had the unique privilege of speaking to God “face to face, as one speaks to a friend” (Exodus 33:11\). Before he died, Moses commanded the Israelites to watch for the coming of another Prophet who would bear some resemblance to Moses: “You must listen to him” (Deuteronomy 18:15\). Jesus fulfilled the Law (Matthew 5:17\), emancipated us from sin and death (Romans 8:2\), and was definitely a worker of miracles (Acts 2:22\). Hebrews 3:3 says that “Jesus has been found worthy of greater honor than Moses.” *Jesus is greater than David.* In Jesus’ day a common title for the Messiah was “Son of David” (see Matthew 9:27\). The Jews’ use of this term signified their belief, based on prophecy, that the Messiah would be of David’s lineage (2 Samuel 7:16\). In a dialogue in the temple, Jesus quotes Psalm 110:1, pointing out that David calls the Messiah “my Lord” (Matthew 22:45\). The Son of David, therefore, is greater than David and has a lineage greater than an earthly line of royalty. *Jesus is greater than Solomon.* King Solomon was unrivaled in wisdom, wealth, power, and prestige (1 Kings 10:23–24\). Monarchs from around the world visited Jerusalem during Solomon’s reign and paid him homage. Yet Jesus said, “Now someone greater than Solomon is here” (Matthew 12:42\). *Jesus is greater than Jonah.* The prophet Jonah was instrumental in one of the greatest revivals in history. Under his preaching, the whole city of Nineveh repented of their sin and turned to God for mercy. A nation infamous for its idolatry and savagery humbled themselves in God’s eyes and turned from their paganism. Yet Jesus said, “Now someone greater than Jonah is here” (Matthew 12:41\). *Jesus is greater than John the Baptist.* Jesus said that John the Baptist was “more than a prophet” and “there is no one greater than John” (Luke 7:26, 28\). Indeed, John was the final prophet of the Old Testament age, he fulfilled Malachi 3:1, and he evinced a power akin to Elijah’s (Luke 1:17\). But how did John view Jesus? His prediction shows who is greater: “One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals” (Mark 1:7\). In other words, John was not even in the same category as Jesus. John baptized with water, but Jesus would baptize with the Holy Spirit (Mark 1:8\). *Jesus is greater than the temple.* The temple in Jerusalem was a glorious place, full of history, meaning, and religious consequence (see Matthew 24:1\). Yet Jesus told the Pharisees, “I tell you, there is one here who is even greater than the Temple!” (Matthew 12:6\). The temple was where the nation’s priests interceded with God, and Jesus’ ministry of intercession is far greater (Hebrews 8:6\). *Jesus is greater than the Sabbath.* The sign of the Mosaic Covenant was the keeping of the Sabbath (Ezekiel 20:12\), and the Jewish people were scrupulous in maintaining this sign. When Jesus came, He lived under the Law (Galatians 4:4\), fulfilled the Law (Matthew 5:17\), and showed that “the Son of Man is Lord of the Sabbath” (Matthew 12:8\). *Jesus is greater than the church.* The church is the elect of God who have been called out of the world, redeemed, justified, sanctified, and glorified (Romans 8:30\). Eventually, the church will be “a radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Ephesians 5:27\). Yet Christ is greater. He is the Head of the church, which is His body (Colossians 1:18; cf. John 13:16; 15:20\). *Jesus is greater than the angels.* Angels are servants of God, but Jesus is God’s only begotten Son, sitting at the right hand of the Majesty on high (Hebrews 1:3, 5; John 3:16\). One day all principalities and powers in heaven and on earth will bow before Christ (Philippians 2:10\). Jesus is “as much superior to the angels as the name he has inherited is superior to theirs” (Hebrews 1:4\). *Jesus’ name is greater than all other names.* Jesus, the perfect Man and one and only sacrifice for sin, has been highly exalted. God has given Him “the name that is above every name” (Philippians 2:9\). The other names of history—Buddha, Mohammed, Gandhi, Confucius, Krishna, Joseph Smith, and Sun Myung Moon among them—pale to insignificance in the light of the glory of Jesus Christ. It is the name of Jesus that we preach to the ends of the earth, because it is only in His name that salvation is found (Acts 4:12\). “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9\). As the Word of God (John 1:1\), Jesus is the fullest possible revelation from God to man. God could not have spoken any more plainly.
What is the origin and purpose of church bells?	Answer The tradition of ringing church bells dates back to AD 400 when Paulinus of Nola first introduced bells in association with a church. In AD 604 Pope Sabinianus officially sanctioned bells’ usage. By the early Middle Ages, church bells had become common in northern Europe, reflecting the influence of Irish missionaries. The Eastern Orthodox Church has a long and complex history of bell ringing. The custom is particularly sophisticated in the Russian Orthodox Church. The primary purpose of ringing church bells today is to signify the time for worshipers to gather for a church service. Many Anglican, Catholic, and Lutheran churches also ring their bell tower bells three times a day (6:00 A.M., noon, and 6:00 P.M.), summoning the faithful to recite the [Lord’s Prayer](Lords-prayer.html). This tradition was influenced by the Jewish practice of praying three times a day (see Psalm 55:17 and Daniel 6:10\). The Catechism of the Catholic Church states that the Lord’s Prayer was prayed three times a day in the early church. However, the Bible makes no mention of this, and it would appear that the Catholic Church was trying to supplant the Amidah of Hebrew tradition. The thrice\-daily ringing of church bells also resembles the Islamic tradition of the adhan in which the faithful are called to prayer from a minaret. Bells are also rung during most Catholic and High Church services. A small hand bell or set of hand bells (called altar bells or sanctus bells) is rung shortly before the consecration of the bread and wine and again when the elements are shown to the people. Please note that not all Anglican churches follow the Catholic traditions surrounding the Eucharist. The High Anglican Church is very similar to Catholicism, but the Low Anglican Church is closer to Protestantism in several ways. The idea that the sound of bells ringing has spiritual value is thought to have originated with pagan winter celebrations in which bells were rung to drive out evil spirits. Some churches still refer to the so\-called apotropaic power of bells in their descriptions of sanctus bells. The belief that bells drive away demons is pure superstition and should have no place in the church. In later centuries, bells were rung on Christmas Eve to welcome Christmas with a “joyful noise” (Psalm 95:1; 98:4\). Of course, bells are sometimes used as musical instruments in their own right, and many church services feature the music of bell choirs. To conclude, the Bible neither promotes nor forbids the ringing of church bells. The tradition of ringing bells at a certain time of day or during certain rituals seems to be a Catholic tradition, infused with superstition. But, for many Christians, the ringing of bells from a church tower is certainly a “joyful noise,” reminding them of God’s presence in the world. And the music produced by bell choirs has blessed many.
Does the Bible say the United Nations will have a role in the end times?	Answer Many believe the formation of the United Nations was a key development relating to biblical prophecy of the end times. The United Nations is not mentioned by name in the Bible, and neither is its predecessor, the League of Nations; of course, that does not mean it is not symbolically suggested in prophecy. The possibility of a one\-world government has come and gone constantly over the past 2,000 years since John wrote the book of Revelation. As the United Nations has gained more power, it has provided fodder for various conspiracy theories. At the same time, the rise of the UN is a valid field of study for students of prophecy and for anyone anticipating the New World Order. A one\-world or [global government](one-world-government.html) is predicted in Daniel and Revelation. It will come after the rise of a confederation of ten nations or regions (Revelation 13:1; Daniel 7:16–24; Daniel 2:41–42\). One member of the confederation will displace three of the other members, subdue the others, and rule over all, led by the satanically empowered [Antichrist](antichrist.html). It is this confederation of ten nations that is most often connected with the United Nations. If this connection is correct, it may be that the UN or a similar group is mentioned, indirectly, in the Bible, but there is no way to be completely sure before the Antichrist makes his appearance. Another prophecy that some people connect with the United Nations is found in Revelation 17—18\. There, “Babylon the great” or the “[Whore of Babylon](whore-Babylon-mystery.html)” is condemned. The first mention of Babel is in Genesis 11, the story of the [Tower of Babel](Tower-of-Babel.html). The building of the tower was mankind’s first attempt at “world government” in defiance of God. Babylon the Great in the end times is a similar conglomeration of nations attempting to unite against God. This could be the United Nations or the European Union or some other, yet\-to\-be\-identified bloc of countries associated with the Antichrist. The fact that this evil world system is called a “mystery” (Revelation 17:5\) indicates that we do not know all the details yet. It should be noted that the [Jehovah’s Witnesses](Jehovahs-Witnesses.html) were quick to denounce the formation of the League of Nations. In 1919 the second president of the [Watchtower Society](Watchtower-Bible-Tract-Society.html) condemned both the League and any person who supported it. They did the same when the United Nations was created, passing a resolution condemning it in 1963\. Jehovah’s Witnesses believe that the UN is the “image of the beast” of Revelation 13:1–18 and the “abomination of desolation” mentioned in Matthew 24:15, although there is no clear hermeneutical evidence for either interpretation. There are many international events which could be interpreted as the fulfillment of various apocalyptic prophecies in the Bible. However, we should be careful not to jump to conclusions. Throughout history there have been major international threats, possibilities of global totalitarian governments, and proud, out\-of\-control leaders. It may appear that our current situation is more likely to fulfill prophecy than past situations, and we can more clearly “see the Day approaching” (Hebrews 10:25\). But until we see Christ, we must trust God and continue our efforts to spread the good news of His [Kingdom](kingdom-of-God.html) with the resources we have been given.
Why does God not seem to care about the millions of starving children in the world?	Answer Some people blame God for the number of starving children in the world, accusing Him of lacking the power or the care He should have. It is true that hunger is a problem for many in our world, and many children suffer from malnutrition. Compassion International reports that over 3 million children die annually from malnourishment. In developing countries, 25 percent of children are underweight and at risk of suffering the long\-term effects of being under\-nourished. The problem is real, but the Bible teaches that God’s love is just as real. For every question that we might have about God, He has provided insight, clues, and answers already in His Word, the Bible. Jesus taught that children are important to God: “Whoever receives one such child in my name receives me, but whoever causes one of these little ones who believe in me to sin, it would be better off for him to have a great [millstone](millstone-Bible.html) fastened around his neck and to be drowned in the depth of the sea” (Matthew 18:5\-6, ESV). Then, in verse 10, Jesus said, “See that you do not despise one of these little ones. For I tell you that in heaven their angels see the face of my Father who is in heaven.” The fact is God cares. Relief organizations and government agencies agree that there is plenty of food in the world to feed everyone. The problem is not a lack of food but a lack of accessibility to the food. With enough food in the world to feed the entire population, the fault does not lie with God. Rather, the fault lies with the corrupt nature of man. Instead of acting as trustworthy stewards of the world’s resources, nations and individuals often hoard food, mismanage resources, and squander money instead of seeing that people are fed. God is not responsible for the foolishness of man. Neither is He responsible for greed, selfishness, hatred, pride, laziness, hoarding, cruelty, spite, callousness, or any other sin that contributes to world hunger. There is no unrighteousness in God (Psalm 92:15\). All people are sinners (Romans 3:23\), and “the wages of sin is death” (Romans 6:23\). The tragedies of the world—especially preventable tragedies such as world hunger—are the result of sin (see Romans 8:22\). God cares for the children of the world. He proves His care in that He sent His Son into the world to redeem us from the curse of sin. “This is how God showed his love among us: He sent his one and only Son into the world that we might live through him” (1 John 4:9\). God also shows His care in that He prompts the followers of Christ to help alleviate world hunger. God is currently working to feed the hungry children of the world through many Christian agencies—[Compassion International](https://www.compassion.com/sponsor_a_child/default.htm?referer=126862), [World Vision](http://www.worldvision.org/), [World Help](http://worldhelp.net/), [Feed the Hungry](http://www.feedthehungry.org/), [Samaritan’s Purse](http://www.samaritanspurse.org/what-we-do/feeding/)—the list could go on and on. Christian missionaries are all over the world helping people with their basic needs while teaching them God’s Word. They do this out of love for their Lord and love for people. They do this because they “are God’s handiwork, created in Christ Jesus to do good works” (Ephesians 2:10\). God is good, all the time. But it is often discouraging to see such evil and suffering in the world. We know that evil exists not because of God, but because of Satan, sin, and the fallen condition of mankind. We do not give up hope. We “resist in the evil day” (Ephesians 6:13, NASB). We love our neighbors as ourselves, for the sake of Him who “so loved the world that he gave his one and only Son” (John 3:16\). One day, our Lord will make all things right, and “no longer will there be any curse” (Revelation 22:3\).
What is the difference between iniquity, sin, and transgression?	Answer In Psalm 32:5, the psalmist says, “I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the LORD.’” In this one verse, “sin,” “iniquity,” and “transgression” are all mentioned. Basically, the three words communicate the same idea: evil and lawlessness, as defined by God (see 1 John 3:4\). However, upon closer examination, each word also carries a slightly different meaning. The word sin and its cognates are used 786 times in the New International Version of the Bible. Sin means “to miss the mark.” It can refer to doing something against God or against a person (Exodus 10:16\), doing the opposite of what is right (Galatians 5:17\), doing something that will have negative results (Proverbs 24:33–34\), and failing to do something you know is right (James 4:17\). In the Old Testament, God even instituted sacrifices for unintentional sins (Numbers 15:27\). Sin is the general term for anything that “falls short of the glory of God” (Romans 3:23\). Sin leads to a downward progression that, without the restoring power of the Holy Spirit, we all tend toward. The [sin nature](sin-nature.html) is present in every human being born since the Fall of Adam (Genesis 3:6–7; Romans 5:12\). If left unchecked, continual sin leads to a “reprobate mind,” spoken of in Romans 1:28\. Our sin nature causes us to gravitate naturally toward selfishness, envy, and pride, even when we are trying to do good. The apostle Paul alluded to his propensity to sin when he wrote, “For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out” (Romans 7:18\). The sin nature leads to trespassing. A trespasser is someone who crosses a line or climbs a fence that he should not cross or climb. A trespass may be intentional or unintentional. Trespass can also mean “to fall away after being close beside.” Peter trespassed when he denied Jesus (Luke 22:34, 56–62\). We all “cross the line” in thought, word, or attitude many times a day and should be quick to forgive others who do the same (Matthew 6:15\). Transgression refers to [presumptuous sin](presumptuous-sins.html). To transgress is to choose to intentionally disobey; transgression is willful trespassing. Samson intentionally broke his [Nazirite vow](Nazirite-vow.html) by touching a dead lion (Numbers 6:1–5; Judges 14:8–9\) and allowing his hair to be cut (Judges 16:17\); in doing so he was committing a transgression. David was referring to this kind of sin when he wrote, “Blessed is the one whose transgressions are forgiven, whose sins are covered” (Psalm 32:1\). When we knowingly run a stop sign, tell a lie, or blatantly disregard an authority, we are transgressing. [Iniquity](Bible-iniquity.html) is more deeply rooted. Iniquity refers to a premeditated choice; to commit iniquity is to continue without repentance. David’s sin with Bathsheba that led to the killing of her husband, Uriah, was iniquity (2 Samuel 11:3–4; 2 Samuel 12:9\). Micah 2:1 says, “Woe to those who plan iniquity, to those who plot evil on their beds! At morning’s light they carry it out because it is in their power to do it.” In David’s psalm of repentance, he cries out to God, saying, “Wash away all my iniquity and cleanse me from my sin” (Psalm 51:2\). God forgives iniquity, as He does any type of sin when we repent (Jeremiah 33:8; Hebrews 8:12\). However, iniquity left unchecked leads to a state of willful sin with no fear of God. The build\-up of unrepentant sin is sometimes pictured as a “cup of iniquity” being filled to the brim (Revelation 17:4; Genesis 15:16\). This often applies to nations who have forsaken God completely. Continued iniquity leads to unnatural affections, which leads to a reprobate mind. Romans 1:28–32 outlines this digression in vivid detail. The sons of Eli are biblical examples of reprobates whom God judged for their iniquities (1 Samuel 3:13–14\). Rather than repent, Eli’s sons continued in their abominations until repentance was no longer possible. The biblical writers used different words to refer to sin in its many forms. However, regardless of how depraved a human heart may become, Jesus’ death on the cross was sufficient to cover all sin (John 1:29; Romans 5:18\). Psalm 32:5, quoted at the beginning of this article, ends with these words: “And you forgave the guilt of my sin.” The only sin that God cannot forgive is the final rejection of the Holy Spirit’s drawing to repentance—the ultimate fruit of a reprobate mind (Matthew 12:32; Luke 12:10\).
What does it mean to be steadfast and unmovable (1 Corinthians 15:58)?	Answer “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:58, ESV). This verse concludes a chapter that details the future resurrection of our earthly bodies. Paul encouraged the Corinthian church to remain faithful to everything he had taught them. When we see the word therefore in Scripture, we should always back up to see why it is there: what is the “therefore” there for? The word usually indicates a summation of what was previously stated. In this case, Paul addresses those who had fallen away from his original teaching on the resurrection. They were embracing heresy and introducing destructive ideas contrary to the gospel. Paul restates the truth of Jesus’ death for sin and bodily resurrection and then exhorts them to remain firm in that teaching. To be steadfast and unmovable is to be spiritually grounded. A steadfast person knows what he believes and cannot be “tossed back and forth by the waves, and blown here and there by every wind of teaching” (Ephesians 4:14\). An unmovable person can hear false teaching, engage doubters, and defend truth without it shaking his own faith. In his other epistle to Corinth, Paul expresses his concern for this church: “I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ” (2 Corinthians 11:3\). Even believers who had been personally taught by the apostle Paul were victims of deception. How much more vulnerable are we? To remain steadfast and unmovable we have to know the Word of God. Second Timothy 2:15 says, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (NASB). To accurately handle the word of truth, we must not only read the Bible, but we must allow it to become part of us. Its truth should so penetrate our minds and hearts that it shapes our thinking and our actions. It should so fill our minds that we can detect error when we hear it. Satan uses Scripture for his own purposes, twisting it to sound as though it says something it doesn’t say (Luke 4:9–11\). If we have not been [diligent](Bible-diligence.html) in our study and meditation on truth, we are vulnerable to error. The false religions of the world can be persuasive when they quote Bible verses to support their error. Even Christians can be duped by smooth\-sounding heresy if they do not have a solid grounding in the “whole counsel of God” (Acts 20:27\). It is God’s desire that we grow daily in our understanding of Him and His Word so that we will remain faithful to the end (John 8:31; 2 Peter 1:2; 3:18; 1 John 2:24\).
Does Jesus have a physical body in heaven?	Answer The physical, bodily [resurrection of Jesus](resurrection-Christ-important.html) is foundational to Christian doctrine and our hope of heaven. Because Jesus rose from the dead with a physical body, every Christian has the guarantee of his own bodily resurrection (John 5:21, 28; Romans 8:23\). Now Jesus is in heaven, where He is pictured as sitting in a place of authority, at the right hand of God (1 Peter 3:22\). But is Jesus’ body in heaven the same as His body on earth? The Bible is clear that Jesus’ body was resurrected. The tomb was [empty](empty-tomb.html). He was recognizable to those who knew Him. Jesus showed Himself to all His disciples after His resurrection, and more than five hundred people were eyewitnesses to His earthly, post\-resurrection presence (1 Corinthians 15:4–6\). In Luke 24:16, on the road to Emmaus, two of Jesus’ disciples “were kept from recognizing \[Jesus].” However, later, “their eyes were opened and they recognized Him” (verse 31\). It’s not that Jesus was unrecognizable; it’s that, for a time, the disciples were supernaturally restrained from recognizing Him. Later in the same chapter of Luke, Christ makes it plain to His disciples that He does have a physical body; He is not a disembodied spirit: “See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have” (Luke 24:39\). After spending forty days with His disciples, Jesus ascended bodily into heaven (Acts 1:9\). Jesus is still human, and He has a human body in heaven right now. His body is different, however; earthly human flesh is perishable, but heavenly bodies are imperishable (1 Corinthians 15:50\). Jesus has a physical body, with a difference. His resurrected body is designed with eternity in view. First Corinthians 15:35–49 describes what the body of the believer will be like in heaven. Our heavenly bodies will differ from our earthly ones in type of flesh, in splendor, in power, and in longevity. The apostle Paul also states that the believer’s body will be an image of Christ’s body (verse 49\). Paul discusses this subject again in 2 Corinthians, where he compares earthly bodies to tents and heavenly bodies to heavenly dwellings (2 Corinthians 5:1–2\). Paul says that, once the earthly tents come off, Christians will not be left “naked”—that is, without a body to live in (2 Corinthians 5:3\). When the new body is “put on,” we will go from mortality to immortality (2 Corinthians 5:4\). So, we know that the Christian will have a heavenly body like Jesus’ “glorious body” (Philippians 3:21\). At His [incarnation](incarnation-of-Christ.html) Jesus took on human flesh, and at His resurrection His body was glorified—although He retained the scars (John 20:27\). He will forever be the God\-Man, sacrificed for us. Christ, the Creator of the universe, will forever stoop to our level, and He will be known to us in heaven in a tangible form that we can see, hear, and touch (Revelation 21:3–4; 22:4\).
What does it mean that God is merciful?	Answer God being merciful basically means that, when we deserve punishment, He doesn’t punish us, and in fact blesses us instead. Mercy is the withholding of a just condemnation. Throughout the Bible, God gives many illustrations of His mercy. God fully demonstrates His mercy in Jesus Christ. God was merciful to the wayward Solomon in 1 Kings 11:13\. God was merciful to Israel in captivity (Psalm 106:45; Nehemiah 9:31\). David illustrated God’s mercy when he showed kindness to Mephibosheth (2 Samuel 9:7\). God’s mercy was illustrated every year on the Day of Atonement, when the high priest entered the Holiest Place and sprinkled the blood of the sacrifice before the [mercy seat](mercy-seat.html) (Leviticus 16:14\). Another illustration of God’s mercy is found in Matthew 18:23–27\. In this parable, Jesus describes a rich ruler who was owed a large sum of money. The ruler ordered that money be collected, but then the debtor came and begged for mercy. The ruler, in turn, graciously forgives the debt. Here’s the point: we owed God a debt we could never repay, and He has freely forgiven us that debt in Christ! Interestingly, after the ruler in the parable forgives the debt, the person who owed the money refuses to forgive someone else. The ruler then judges that ungrateful person. God requires us to be merciful and forgiving to others here on earth (see Matthew 6:15\). We who have been forgiven so much have no right to withhold forgiveness from others. Mercy is coupled with other attributes of God in Psalm 86:15, “You, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (ESV). God’s mercy is rooted in His love for us. He is merciful, in large part, because He is love (1 John 4:8\). As sinners, we deserve punishment (Romans 3:23\). God’s righteousness requires punishment for sin—He wouldn’t be holy otherwise. Since God does love us and is merciful, He sent His Son (John 3:16\). The fullness of His mercy is seen in Matthew 27\. Jesus is brutally beaten and murdered on our behalf; Jesus received our just condemnation, and we received God’s mercy. Because of His love for us, God wants us to be with Him. His mercy is required for that to take place; there is an inseparable connection between God’s love and mercy. Jesus laid down His life and became the sacrificial lamb (Isaiah 53:7; John 1:29\) so that God’s mercy could be extended to us. Instead of punishing us for our sin, God allowed His Son to take the condemnation in our place. That is the ultimate act of God’s mercy (see Ephesians 2:4–5\). To our eternal benefit, “mercy triumphs over judgment” (James 2:13b).
Why should I want to serve God?	Answer The fact that we should [serve God](serving-God.html) is obvious in Scripture (see Luke 4:8\). Why we should want to serve God is a more difficult question. Every Christian asked might have a different reason for serving God; different people are motivated by different things. However, the Bible does make clear that, when a person is in a real relationship with God, he will serve God. We should want to serve God because we know Him; an inherent part of knowing Him is a desire to serve Him. It’s always been God’s intention to make us like His Son, Jesus (Romans 8:29\). When we look at Jesus’ life, there’s no denying that He was a servant. Jesus’ entire life was centered on serving God—by teaching, healing, and proclaiming the Kingdom (Matthew 4:23\). He came not “to be served but to serve” (Matthew 20:28\). Then, on the night of His arrest, Jesus washed the disciples’ feet, leaving them with a final teaching to serve one another: “I have set you an example that you should do as I have done for you” (see John 13:12–17\). So, if Jesus is all about serving, and God wants to make us like Him, then it’s pretty obvious that we should be all about serving as well. Genuine service cannot be separated from love. We can go through the motions of serving God, but if our hearts are not in it we’re missing the point. First Corinthians 13 makes it clear that, unless our service is rooted in love, it’s meaningless. Serving God out of a sense of obligation or duty, apart from love for God, is not what He desires. Rather, serving God should be our natural, love\-filled response to Him who loved us first (see 1 John 4:9–11\). The apostle Paul is a great example of how having a relationship with God through Christ results in a life of service. Prior to his conversion, Paul persecuted and killed believers, thinking he was serving God. But after he encountered Jesus on the road to Damascus, he immediately devoted the rest of his life to truly serving God by spreading the gospel of Jesus Christ (see Acts 9:20\). Paul describes this transformation in 1 Timothy 1:12–14: “I thank Christ Jesus our Lord, who has given me strength, that he considered me trustworthy, appointing me to his service. Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.” Once Paul became aware of the love and grace that God had given him, his response was to serve God. The Bible offers several motivations for our service. We want to serve God because “we are receiving a kingdom that cannot be shaken” (Hebrews 12:28\), because our service supplies “the needs of the Lord’s people” (2 Corinthians 9:12\), because our service proves our faith and causes others to praise God (2 Corinthians 9:13\), and because God sees and rewards our labor of love (Hebrews 6:10\). Each of these is a good reason to serve God. We can give away only what we’ve first received. The reason we can love and serve God is that He first loved and served us through Jesus Christ. The more we are aware of and experience God’s love in our own lives, the more prone we are to respond in love by serving Him. If you want to want to serve God, the key is to get to know Him! Ask the Holy Spirit to reveal more of God to you (John 16:13\). When we truly know God, who is love (1 John 4:8\), our natural response is a desire to love and serve Him in return.
What does it mean to test God?	Answer In the Bible, there are examples of both an acceptable and unacceptable kind of testing God. It’s acceptable to “test” God in regard to [tithes and offerings](tithes-and-offerings.html), for example, but unacceptable when the test is rooted in doubt. Malachi 3:10 says, “‘Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,’ says the Lord Almighty, ‘and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.’” This is the only situation given in the Bible in which God tells His people to “test” Him. Interestingly, the Hebrew word used for “test” in this verse is bachan, which means “to examine, scrutinize, or prove (as in gold, persons, or the heart).” Just as gold is “tested” with fire to prove its quality, God invites Israel to test Him in tithes and offerings and see that He proves His faithfulness in response. There is another Hebrew word for “test” used elsewhere in the Bible. Nasah means “to put to the test, try, or tempt.” It is used in Deuteronomy 6:16, where God commands Israel to not test Him: “Do not put the Lord your God to the test as you did at Massah.” This second, unacceptable kind of testing is when doubt leads us to demand something of God to prove Himself to us. Jesus quoted Deuteronomy 6:16 in the wilderness, in response to one of [Satan’s temptations](Jesus-temptations.html). “The devil took him to the holy city and had him stand on the highest point of the temple. ‘If you are the Son of God,’ he said, ‘throw yourself down. For it is written: “He will command his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone.” Jesus answered him, ‘It is also written: “Do not put the Lord your God to the test”’” (Matthew 4:5–7\). Essentially, the devil was telling Jesus to “prove” God’s Word was true by forcing God’s hand—if Jesus was in peril, God would have to save Him. Jesus refused to test God in such a way. We are to accept God’s Word by faith, without requiring a sign (see Luke 11:29\). God’s promises are there for us when we need them; to manipulate situations in an attempt to coerce God into fulfilling His promises is evil. The occasion where the Israelites tested God at Massah is found in Exodus 17\. As God was leading Moses and His people toward the [Promised Land](Israel-land.html), they camped at a place where there was no water. The Israelites’ immediate reaction was to grumble against God and quarrel with Moses (Exodus 17:1–3\). Their lack of trust in God to take care of them is evident in their accusations toward Moses: “They said, ‘Why did you bring us up out of Egypt to make us and our children and livestock die of thirst?’” (Exodus 17:3\). The Israelites were obviously in a situation where they needed God to intervene. The point at which they tested God, though, is when doubt and fear overtook them and they came to the conclusion that God had abandoned them (see Exodus 17:7\). They questioned God’s reliability because He was not meeting their expectations. The difference between these two kinds of testing God is faith. “Now faith is confidence in what we hope for and the assurance about what we do not see” (Hebrews 11:1\). The Israelites at [Massah](Massah-in-the-Bible.html) tested God because they lacked faith in Him. The Israelites in Malachi’s day were invited to test God because they had faith in Him. Faith, by definition, takes risk. When true faith is present, obedience follows. It is that faith\-inspired action of obedience that God loves. As seen in the example of Israel’s tithes and offerings, when we give out of our faith in who God is, He proves Himself to be faithful. By contrast, when we view God through our doubt and demand something of Him as a way of determining whether or not He can be trusted, we’re in danger of testing God (see Mark 8:11–12\).
How should a Christian view relics?	Answer A splinter from Jesus’ cross has been found in Turkey. Jesus’ baby blanket has surfaced in Germany. The index finger of John the Baptist is now on display in a reliquary in a Missouri museum. Relics—carefully preserved religious artifacts meant to be venerated—have long played a role in many religions, including Christianity. By the Middle Ages, there were hundreds of supposed burial places for the twelve apostles. It has been said that one could build a large boat from all the pieces of wood purported to be from Jesus’ cross. The most famous Christian relic, the [Shroud of Turin](shroud-of-Turin.html), attracts hundreds of thousands of visitors each year. Should Christians be interested in relics? Undeniably, it would be extremely interesting if an actual piece of Jesus’ cross or a thorn from the crown of thorns could be discovered and verified. The problem is that there is absolutely no way to know if a piece of Judean wood dates to the 1st century A.D. Someone could claim it came from Jesus’ cross, but how could that claim be substantiated? The wood could just as easily have come from a Judean fence post. In the early centuries of the Roman Catholic Church, relics became a massive profiteering scam. Seemingly every church throughout Europe had some sort of relic to attract visitors. If a church in a nearby town “discovered” a more important relic, a game of one\-upmanship ensued, with the relics being “discovered” becoming more and more impressive. All that to say, it is highly unlikely that any of the Christian relics discovered in the past 2,000 years have any true connection to Jesus or the apostles. One of the dangers inherent in the veneration of relics is the temptation to commit idolatry. This is exactly what happened in ancient Israel. God had told Moses to make a [bronze serpent](bronze-serpent.html) in order to save the Hebrews from a plague of poisonous snakes (Numbers 21:8–9\). That bronze serpent was kept by the Israelites as a reminder of God’s goodness and salvation; however, by the time of King Hezekiah, the “relic” had become an object of worship. Hezekiah’s reforms included breaking “into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it. (It was called Nehushtan)” (2 Kings 18:4\). Physical aids to faith, if not commanded by God, are unnecessary and inevitably lead to superstition and idolatry. There is absolutely no power in Christian relics. Even if the entire cross of Jesus were discovered intact, it would have no spiritual value. Relics do not, in any manner whatsoever, enable us to get closer to God. The humerus of a saint can do nothing for your spirit. Relics should not be prayed to, worshiped, or in any way be used as a means to better connect with God. Using relics in such a talismanic way is blatant idolatry (Exodus 20:3; Isaiah 42:8\). An elaborate church filled with relics is no more valid a place for worship than a simple tent in a jungle. We worship the Lord in spirit and truth (John 4:24\), not by idols, icons, or relics, whether genuine or fake.
Are there parallels between Jewish wedding traditions and our relationship to Christ?	Answer Jewish wedding traditions at the time of Christ are a fascinating study topic, and certain parallels can be seen between those customs and Christian theology. In the Bible, the Church is sometimes metaphorically understood to be Jesus’ [Bride](bride-of-Christ.html) (Revelation 21:2, 9–10; 19:7; 22:17\). The Mishnah Kiddushin (the section of the [Talmud](Talmud.html) dealing with “dedication” or betrothal) specifies that a bride is acquired by a groom in one of three ways; one involves the groom leaving his father’s home and traveling to the bride’s home to “purchase” her for a price. The groom gives a token or a [dowry](purpose-dowry.html), and its value must be known to the bride. In all cases, the wife can only be acquired with her consent. The marriage contract, or ketubah, is then established, and from that moment on the bride is sanctified, or set apart, exclusively for her bridegroom. It is customary for the groom and bride to drink from a cup of wine over which a betrothal benediction has been said. This prenuptial process can be seen as symbolic of Christ’s work on our behalf. Jesus left the home of His Father (heaven) and traveled to the home of His prospective Bride (earth) to purchase her for a price; that is, His own blood (1 Corinthians 7:23\). His Bride has joyously consented to the match. He has given her a priceless token, the indwelling of the Holy Spirit (1 Corinthians 2:6–16\). With the establishing of the ketubah (the [New Covenant](new-covenant.html)), Jesus’ Bride was sanctified for Him (1 Corinthians 6:11\). The communion wine is symbolic of the covenant by which Christ obtained His Bride. The Shulkhan Arukh, an exhaustive presentation of the details of Jewish law, elaborates regarding the two stages of marriage: the [betrothal](betrothal.html) (kiddushin, meaning “sanctified”) and the consummation of the marriage (nisuin, translated “elevation”). Kiddushin is not engagement as we understand it. It is a binding agreement in which the woman is legally considered the wife of the man. It was routine in Jesus’ day for kiddushin and nisuin to be separated by as much as a year. During that time the bridegroom would construct the marital home. This, too, can be viewed as a metaphor for spiritual truth. After sealing the covenant with the Church, Jesus ascended to His Father’s home to prepare a dwelling place. Just prior to His death, Jesus told His disciples, “My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am” (John 14:2–3\). According to Jewish marriage law, when the time came for nisuin, the groom would return for his bride, accompanied by male escorts. The exact time of his arrival was not usually known in advance (see Matthew 25:1–15\). The groom’s arrival was announced with a shout. The Church’s Bridegroom has been separated from His Bride now for nearly 2,000 years, and one day He will come for her and snatch her from the earth to meet Him in the air (1 Thessalonians 4:17\). We don’t know when exactly this will happen; we must be ready and remain faithful (Mark 13:33\). Jesus will be accompanied by an angelic escort, preceded by a shout, when He returns for the Church (1 Thessalonians 4:16\). After being whisked from her home, the Jewish bride remained hidden at the groom’s father’s house for seven days. Similarly, the Church will remain “hidden” for a period of seven years, during the prophesied tribulation period. After the seven days, the Jewish bride left the bridal chamber unveiled; likewise, after seven years the Church will return to earth with Christ, in full view of all (Colossians 3:4\). Viewed as an analogy, Jewish wedding customs have great significance for both believers and unbelievers. If you are a believer, you must remember your devotion to your Bridegroom so as not to commit spiritual adultery against Him (see James 4:4\). The apostle Paul says to the Church, “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.” He then warns us not to allow our minds to be “led astray from your sincere and pure devotion to Christ” (2 Corinthians 11:2–3\). If you are an unbeliever, now is the time to reevaluate your belief system in light of Jesus’ words and the prophecies of Revelation. Don’t be [left behind](left-behind-rapture.html) in the rapture. Jesus offers eternal life to all who repent and believe.
What is the bridal paradigm, and is it biblical?	Answer The bridal paradigm is a teaching that emphasizes the Church as the Bride of Christ and the Kingdom of God as a love affair between Jesus and His Bride. A paradigm is a perspective or framework; the bridal paradigm is an eschatological framework that stresses loyal love for the Savior in the end times, soul\-winning, a special anointing of the Spirit, and an emotional, “intimate” attachment to Christ. The bridal paradigm is taught by the [International House of Prayer (IHOP)](International-House-of-Prayer-IHOP.html) and similar groups in the [Charismatic movement](Charismatic-movement.html). According to bridal paradigm doctrine, the whole Bible is the story of God’s seeking a suitable mate for His Son. Jesus is pictured as a lovesick suitor who is passionately awaiting the time when He will be reunited with His beloved Bride. While the New Testament does use the metaphor of the Bride of Christ, the bridal paradigm takes the metaphor to an extreme, teaching that it is the primary picture of the Church and that each individual believer is the Bride. In the bridal paradigm, people are taught to see themselves as “married” to Christ. In some meetings “wedding ceremonies” are held in which individuals speak marriage vows to Jesus and walk under a huppah, a Jewish marriage canopy. They are encouraged to participate in a “bridal fast” and are often told to allow themselves to be “ravished” by Jesus. Words such as intimacy, passion, and lovesick are part of the standard vocabulary. Teachers of the bridal paradigm place a heavy emphasis on their highly allegorized interpretation of the Song of Solomon. In their view, the book is more than a depiction of sensual love between a husband and wife; it is a metaphor of Jesus and the individual believer. Concerning the end times, the bridal paradigm teaches that the Church will go through the Tribulation. During that time, the Church becomes a sort of “super church” as it finally recognizes its calling as the Bride of Christ. When the Church awakens to its true nature, it will experience a special anointing from the Holy Spirit; unite in intercessory prayer; call down judgment, Moses\-like, upon the Antichrist; lead an unprecedented global revival; and, in the end, welcome Christ to the earth as a zealous Lover. According to bridal paradigm doctrine, the problem with the Church today is that it is unenlightened and defeated. It does not see Christ as the Bridegroom and is not “intimate” with Him. Mike Bickle, the founder of IHOP, claims that, due to the “revelations” given to him, we can finally see our true purpose. Bickle has said that the end times are the “only . . . time in all of human history where the people of God universally, worldwide will see Jesus as a Bridegroom King” (from a message recorded March 6, 2008\). Bickle also teaches that Jesus will not return to the earth until His Bride really wants Him to come. Jesus is being held back right now by our own lack of knowledge: “Jesus is not coming until the Body of Christ globally is crying out ‘Come Lord Jesus, Come Lord Jesus, Come Lord Jesus,’ and they don’t just say, ‘Come and forgive me,’ they are crying out in the understanding of who they are as the one that is cherished by Jesus in the bridal identity” (op. cit.). Bickle uses Revelation 22:17 as a “proof text” for this teaching. Is the bridal paradigm biblical? No, it is not. This is not to say that there is not some truth being presented in the movement. Jesus does love His Church (Ephesians 5:25\), and the picture of the Church as a Bride is biblically supported (Revelation 19:7\). But the bridal paradigm is an unbalanced approach to Scripture. Other problems include the teachings that the Church will experience the Tribulation; that everything God does is centered on a passion for us, rather than on His own glory; that the primary meaning of the Song of Solomon is a mystical one; and that all previous generations of Christians have failed to understand what Bickle now knows. Second Timothy 4:3–4 warns that “the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths.” One such myth is the romantic, sensual Jesus of the bridal paradigm.
What are the basics of Jesus’ teaching?	Answer The basics of Jesus’ teaching are profound yet simple enough for a child to understand; they are spiritual yet relevant to everyday life. Basically, Jesus taught that He was the fulfillment of messianic prophecy, that God requires more than external obedience to rules, that salvation comes to those who believe in Christ, and that judgment is coming to the unbelieving and unrepentant. Jesus Christ taught that everyone needs salvation and that a person’s station in life has no bearing on his or her value to God; Christ came to save people from all walks of life. Neither does anyone’s past sins play a part in his ability to receive forgiveness, and Jesus encouraged His followers to forgive others the same way (Matthew 18:21–35; Luke 7:47\). Zacchaeus was a rich tax collector who was undoubtedly despised by everyone in his hometown (Luke 19:7\), but Jesus spent time with him. Jesus said, “Today salvation has come to this house” (Luke 19:9\). The reason? Zacchaeus had trusted in Jesus, demonstrated by the fact that he repented of his past sins and pledged himself to a life of charity (Luke 19:8\). “For the Son of Man came to seek and to save the lost,” Jesus said to the critical observers (Luke 19:10\). He didn’t care who that “lost” person was, rich or poor, male or female, beggar or king. Everyone needs to be born again (John 3:3\). Jesus also taught the way to God is by faith, not through good deeds. He praised faith (Luke 7:9\) and challenged those who relied on their works (Matthew 7:22–28\). A rich young ruler once asked Jesus, “Good Teacher, what must I do to inherit eternal life?” (Mark 10:17\). Jesus responded with a question: “Why do you call me good? No one is good except God alone” (Mark 10:18\). Christ was not denying His deity or His own goodness, but He knew this young man didn’t recognize Jesus as the Messiah. In His question, Jesus was pointing out that whatever this man thought made someone “good” was false, because no one can do anything to make himself good enough to inherit eternal life (John 14:6\). The Jewish religious leaders at the time of Christ shared the young ruler’s perspective, teaching that keeping the Law of God could make one acceptable before God. There are scores of people still today who mistakenly think their “good” life and “good” deeds will be enough to get them into heaven. Jesus told this young rich man he must give up all of his wealth and follow Him (Mark 10:21\). Jesus said this not because charity makes one righteous but because He knew the young man’s god was money. The young man only thought he was keeping the Law; greed was his undoing. He turned away from Jesus in sadness because “he had great possessions” (Mark 10:22\). Christ taught that He alone is the source of eternal life. If someone wants to inherit eternal life, he must follow and worship Christ alone (John 6:45–51; 8:31; 10:27; 15:4, 14\). At the core of Jesus’ teaching is the good news of the coming of the Kingdom of God. The Kingdom is mentioned over fifty times in the Gospels. Many of Jesus’ parables were about the Kingdom (Matthew 13:3–9; 13:24–30; 13:31–32; 13:33\). As a matter of fact, Jesus said He was sent for the purpose of preaching the coming of the Kingdom (Luke 4:43\). Jesus taught that the Kingdom of God had begun on earth with His ministry. The proof was evident: in fulfillment of prophecy, the blind were made to see, the dead were raised, and sins were forgiven. But Jesus also taught that there is an aspect of the Kingdom that is yet to come (Luke 9:27\). His Kingdom is growing and someday will be visibly present (Luke 13:18–21\). In what is commonly called “The Lord’s Prayer,” Christ said to pray for God’s Kingdom to come (Matthew 6:10\). Jesus taught His followers to remember their calling: they are instruments of God’s grace as they share the good news of Christ’s coming. The more people become subjects of King Jesus, the more His Kingdom is visible to the world.
Did God create sin?	Answer God created the universe in six days, but, originally, the universe had no sin—everything He made was “very good” (Genesis 1:31\). Sin entered the cosmos due to an act of rebellion against God, not because God created sin. We need to define “sin.” First John 3:4 says, “Everyone who sins breaks the law; in fact, sin is lawlessness.” Sin, therefore, is any violation of God’s holy law. Romans 3:23 says, “For all have sinned and fall short of the glory of God.” According to this verse, sin is anything (words, thoughts, actions, and motivations) that falls short of God’s glory and perfection. All of us sin. Romans 3:23 also teaches that we must know the character of God before we can accurately define sin, because His glory is the standard by which we measure it (Psalm 119:160; John 17:17\). Without a perfect standard, there is no way to determine whether something is imperfect. Without the absolute standard of God’s glory, every word or action would be judged by the faulty, shifting standard of imperfect people. Every rule, law, and moral tenet would become a matter of opinion. And man’s opinion is as varied and changeable as the weather. If a builder builds upon a foundation that is not square, he risks the integrity of the entire project. The building does not get better as it goes up; it gets weaker and more out of line. However, when the starting point is perfect, the rest of the structure will be sound. Moral foundations work the same way. Without God’s moral law, we have no way of knowing right from wrong. Sin is moving away from what is right. The further we get from God’s moral standard, the worse the sin becomes. God created men and angels with a free will, and, if a being has a free will, there is at least the potential that he will choose badly. The potential for sin was a risk God took. He created human beings in His image, and, since He is free, humans were created free, too (Genesis 1:27\). Free will involves the ability to choose, and, after God communicated the moral standard, He gave the man a true choice (Genesis 2:16\-17\). Adam chose disobedience. God did not tempt, coerce, or lure Adam into disobedience. James 1:13 says, “When tempted, no one should say, ‘God is tempting me.’ For God cannot be tempted by evil, nor does he tempt anyone.” God allowed Adam the dignity of free choice and honored that choice with appropriate consequences (Romans 5:12\). God provided the opportunity to sin, but He did not create or instigate sin. Having the opportunity was good; without it, human beings would be little more than robots. God commands, pleads, and encourages us to follow Him (John 15:1–11; 1 John 1:5—2:6; Hebrews 3:12\). He promises blessings, fellowship, and protection when we obey (Jeremiah 7:23; Psalm 115:11; Luke 11:28\). But He does not chain us. God did not put a fence around the forbidden tree in the Garden of Eden. Adam and Eve had freedom to choose obedience or disobedience. When they chose sin, they also chose the consequences that went with it (Genesis 3:16–24\). The same has been true for every human being since. The opportunity to sin is inherent in our freedom of choice. We can choose to seek God, which leads to righteous living (Jeremiah 29:13; 2 Timothy 2:19\). Or we can choose to follow our own inclinations, which lead away from God (Proverbs 16:5\). The Bible is clear that, whatever path we choose, consequences follow. We reap what we sow (Galatians 6:7\). Some consequences are eternal. Matthew 25:46 says that those who do not follow Jesus “will go away into everlasting punishment, but the righteous to eternal life.” God judges people (Ecclesiastes 12:14\) and nations (Micah 5:15\) who use their free will to rebel against Him. God did not and does not create sin, nor does He delight in punishing those who choose to sin (Ezekiel 33:11\). His desire is that all come to repentance and experience the blessing and joy of eternal life with Him (2 Peter 3:9\).
How is God our refuge?	Answer What does the word refuge make you think of? Maybe an imposing building with locks on the doors, maybe a thick\-walled fortress, or perhaps something as simple as a canopy to keep you dry in a rainstorm. Whatever picture comes to mind, it can be agreed that a refuge is a safe place. When the Bible describes God as our refuge, it is saying that God is our safe place when we need protection from something. Knowing God as our refuge enables us to trust Him more freely. We need not fear situations or people who threaten our well\-being, whether in a physical or spiritual sense. There is no situation we will ever face that is out of God’s control, so the best place to be, always, is right with Him. “The name of the LORD is a fortified tower; the righteous run to it and are safe” (Proverbs 18:10\). A question that arises is “how do I make God my refuge?” It’s easy to picture a physical refuge protecting us from some danger, but how can we make God—whom we can’t see—our refuge? [David](life-David.html) is a great example of someone who knew God as his refuge. At different points in his life, David was on the run from people who literally wanted to kill him, but he always found safety in God. “My salvation and my honor depend on God; he is my mighty rock, my refuge. Trust in him at all times, you people; pour out your hearts to him, for God is our refuge” (Psalm 62:7–8\). An easy way to make God our refuge is to simply ask Him to be. David said, “Pour out your hearts to him”; that’s what David did all the time. He poured out his heart to God about what was going on in his life and asked God to intervene on his behalf. When we turn to God for help or protection, we begin to know Him as our refuge. In contrast to David’s faith, the leaders of Israel in Isaiah’s day tried to find security in things other than God. In Isaiah 28:15, the Lord rebukes them for making “a lie our refuge and falsehood our hiding place.” God then offers them a true refuge: “See I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be stricken with panic. I will make justice the measuring line; hail will sweep away your refuge, the lie, and water will overflow your hiding place” (Isaiah 28:16–18\). We may be tempted to look for safety in things other than God, but such things can only provide a false sense of security. God is the only real refuge we’ll ever find. God is our refuge. However, that does not mean He will never lead us into difficult or dangerous situations. Jesus led the disciples into a boat, knowing full well that a violent storm was brewing; the disciples were terrified, but Jesus, their refuge, calmed the storm (Matthew 8:23–27\). When we are in God’s will, we can face even the most dangerous situations with confidence, because God is with us. Countless times, God led the Israelites into battles against armies much more powerful than they, yet when they trusted God and obeyed Him, they always came out victorious (see Joshua chapters 6 and 8 for some examples). Jesus told us, “In me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). No matter what our circumstance, the safest place to be is always in the center of God’s will. He promises to be our refuge: “‘Never will I leave you; never will I forsake you.’ So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can man do to me?’” (Hebrews 13:5–6\).
What is the meaning of sackcloth and ashes?	Answer Sackcloth and ashes were used in Old Testament times as a symbol of debasement, mourning, and/or [repentance](repentance.html). Someone wanting to show his repentant heart would often wear sackcloth, sit in ashes, and put ashes on top of his head. Sackcloth was a coarse material usually made of black goat’s hair, making it quite uncomfortable to wear. The ashes signified desolation and ruin. When someone died, the act of putting on sackcloth showed heartfelt sorrow for the loss of that person. We see an example of this when David mourned the death of Abner, the commander of Saul’s army (2 Samuel 3:31\). Jacob also demonstrated his grief by wearing sackcloth when he thought his son Joseph had been killed (Genesis 37:34\). These instances of mourning for the dead mention sackcloth but not ashes. Ashes accompanied sackcloth in times of national disaster or repenting from sin. Esther 4:1, for instance, describes Mordecai tearing his clothes, putting on sackcloth and ashes, and walking out into the city “wailing loudly and bitterly.” This was Mordecai’s reaction to King Xerxes’ declaration giving the wicked Haman authority to destroy the Jews (see Esther 3:8–15\). Mordecai was not the only one who grieved. “In every province to which the edict and order of the king came, there was great mourning among the Jews, with fasting, weeping, and wailing. Many lay in sackcloth and ashes” (Esther 4:3\). The Jews responded to the devastating news concerning their race with sackcloth and ashes, showing their intense grief and distress. Sackcloth and ashes were also used as a public sign of repentance and humility before God. When [Jonah](life-Jonah.html) declared to the people of Nineveh that God was going to destroy them for their wickedness, everyone from the king on down responded with repentance, fasting, and sackcloth and ashes (Jonah 3:5–7\). They even put sackcloth on their animals (verse 8\). Their reasoning was, “Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish” (verse 9\). This is interesting because the Bible never says that Jonah’s message included any mention of God’s mercy; but mercy is what they received. It’s clear that the Ninevites’ donning of sackcloth and ashes was not a meaningless show. God saw genuine change—a humble change of heart represented by the sackcloth and ashes—and it caused Him to “relent” and not bring about His plan to destroy them (Jonah 3:10\). Other people the Bible mentions wearing sackcloth include King Hezekiah (Isaiah 37:1\), Eliakim (2 Kings 19:2\), King Ahab (1 Kings 21:27\), the elders of Jerusalem (Lamentations 2:10\), Daniel (Daniel 9:3\), and the two witness in Revelation 11:3\. Very simply, sackcloth and ashes were used as an outward sign of one’s inward condition. Such a symbol made one’s change of heart visible and demonstrated the sincerity of one’s grief and/or repentance. It was not the act of putting on sackcloth and ashes itself that moved God to intervene, but the humility that such an action demonstrated (see 1 Samuel 16:7\). God’s forgiveness in response to genuine repentance is celebrated by David’s words: “You removed my sackcloth and clothed me with joy” (Psalm 30:11\).
What is the relationship between salvation and forgiveness?	Answer When we accept Jesus as our Savior, we receive salvation and forgiveness. But that’s not all. The Bible says we also receive [justification](justification.html), [redemption](redemption.html), [reconciliation](reconciliation.html), [atonement](substitutionary-atonement.html), [propitiation](propitiation.html), and [regeneration](regeneration-Bible.html). Each of these theological terms expresses wonderful truths about the blessing we receive when Jesus becomes our Savior. Salvation and forgiveness, while related, are not exactly the same. The term salvation comes from the Greek word sozo, which means “to be delivered, rescued.” Salvation is deliverance from the penalty of sin, that is, eternal separation from God (Romans 6:23; Matthew 25:46\). Salvation is God’s rescuing us from our deserved fate. Salvation also includes a more immediate deliverance from the power of sin in this life. Sin has lost its dominion over the saved ones (Romans 6:14\). Faith in Jesus Christ rescues us from the empty and meaningless life described in Ecclesiastes and provides us with a life that is abundant and fruitful (John 10:10; Galatians 5:22–23\). The term forgiveness comes from the Greek word aphiemi, which means “to let go, to give up, to keep no longer.” When Jesus forgives us, our sins, trespasses, iniquities, and transgressions are erased, wiped off the record. Forgiveness of sin is analogous to financial debt being erased. When God forgives us of our sins, we are free. Our sins are wiped out. God will never hold them against us (Psalm 103:12\). Salvation and forgiveness are closely related. There is no salvation without forgiveness. Salvation is God’s delivering us from the consequences of sin. Forgiveness is God’s erasing our sin debt. To use a financial illustration, forgiveness is God’s shredding the documents that list our debt, and salvation is God’s letting us out of debtors’ prison. Praise God for the wonderful salvation and forgiveness He has provided. May our lives reflect gratitude for all He has done for us (Romans 12:1\).
Does war with Syria have anything to do with the end times?	Answer As civil war rages in [Syria](Syria-Aram-in-the-Bible.html) and other nations ponder potential involvement, some Bible teachers believe we can see biblical end\-times prophecy unfolding right before our eyes. The Middle East is a religious\-political powder keg and has been for years, but the Syrian Crisis seems to be making the situation that much more explosive. Because of Syria’s proximity to Israel, Egypt’s troubles, Iran’s threats, and the United States’ ultimatums, there is talk of the end times, [Armageddon](battle-Armageddon.html), and World War III. It is true that, with every passing day, we draw closer to the [Second Coming of Christ](second-coming-Jesus-Christ.html) (James 5:8\). And the prophecy of Isaiah 17:1 has yet to be fulfilled: “A prophecy against Damascus: ‘See, Damascus will no longer be a city but will become a heap of ruins.’” Damascus, the capital of Syria, has a longstanding reputation for being the oldest continuously occupied city in the world. It has never been without citizens or totally destroyed. But Isaiah’s prophecy still stands; there is coming a day when Damascus will be nothing but a “heap of ruins.” The current war in Syria could indeed be one of the events leading up to the capital’s destruction. There are other verses in the Bible tethered to Isaiah 17:1, but the idea of a ruinous heap suggests that not one building is left standing in Damascus. The city will no longer be a city. Some students of prophecy believe a nuclear bomb could be the means of fulfilling this prophecy; others suggest the possibility of an earthquake. Regardless of exactly how or when it happens, two things we know for sure: God is sovereign and His Word will stand (Isaiah 40:8\). There is much unrest in the Middle East, and the war in Syria is capturing the attention of the whole world. However, this particular conflict, even if it expands to other nations, cannot be associated with Armageddon. That battle occurs near the end of the [Tribulation](tribulation.html), during the bowl judgments, as the nations of the earth gather to fight against the Lord (Revelation 16:12–16\). The war in Syria, if it is indeed part of end\-times prophecy, is more likely part of the “birth pains” described in Mark 13:7–8\. In 700 BC, Isaiah wrote of the demise of Damascus. Today, 2,700 years later, many believe that we are close to seeing that long\-standing prophecy fulfilled. However chaotic the events on the world stage appear, we know that all things are working toward the fulfillment of God’s Word. “The Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever” (1 Thessalonians 4:16–17\)—are you ready for His coming?
What is the meaning of the story of the woman with the issue of blood?	Answer The story of the woman with the issue of blood can be found in Mark 5:24–34 and Luke 8:42–48\. Though neither account is very long, Mark’s account provides a few more details than Luke’s. The story of this woman takes place within a larger story. Jesus is on his way to a synagogue leader’s house to heal his dying daughter (see Mark 5:21–24\) when an unnamed woman causes an interruption to His progress. What we know about the woman is, first, she had a bleeding condition, and the issue had continued for twelve years. That’s a very long time. Second, she had spent all her money on treatments from many doctors, and nothing had helped; in fact, the blood issue had only grown worse (see Mark 5:25–26\). We also know that Jewish Law declared her to be ceremonially unclean due to her bleeding issue (Leviticus 15:25\-27\). This meant that she would not have been permitted to enter the temple for Jewish religious ceremonies. According to the Law, anything or anyone she touched became unclean as well. The fact that she was in the crowd pressing around Jesus means that each person who bumped into her would have become unclean, too—including Jesus. But, after twelve years of suffering, she was obviously desperate for a miracle. “When she heard about Jesus, she came up behind him in the crowd and touched his cloak, because she thought, ‘If I just touch his clothes, I will be healed’” (Mark 5:27–28\). As soon as the woman touches Jesus, her bleeding stops and she knows she’s been healed. In an instant, Jesus does what no doctor in twelve years had been able to. This proves the power of Christ, of course, but it also illustrates an important point about Jesus and the Law. In Leviticus 15:31 God says, “You must keep the Israelites separate from things that make them unclean, so they will not die in their uncleanness for defiling my dwelling place, which is among them.” In the Old Testament, the temple was where God dwelt among the Israelites, but in the New Testament, God dwelt among men in the person of Jesus Christ (see John 1:14\). Through Jesus the penalties of the Law are reversed, and the contamination of this world had no effect on Christ. The woman did not make Jesus (God’s dwelling) unclean—He made her clean! Jesus immediately responds to the woman who touched His clothing and was healed. People were pushing and pressing into Him from all over, yet He stops, turns, and asks, “Who touched my clothes?” (Mark 5:30\). The disciples were incredulous, but Jesus knew that healing power had gone out of Him. We can’t “steal” a miracle from God. After the woman comes forward and explains herself, Jesus clears up any misconceptions about her healing, saying, “Daughter, your faith has healed you. Go in peace and be freed from your suffering” (Mark 5:34\). God is moved to action by our faith, even when He’s in the middle of doing something else! Jesus could have healed the woman and kept on walking to His original destination. Only He and the woman would have known what had taken place. But He didn’t do that. Jesus stopped what He was doing and acknowledged the result of this woman’s faith: her complete and instantaneous healing.

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