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What is the definition of exhortation?
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Answer
*Exhortation* is defined as “an urging done by someone close beside.” Paul instructs Timothy, saying, “Until I come, give attention to the public reading of Scripture, to exhortation and teaching” (1 Timothy 4:13\). The word most often translated “exhort” or “exhortation” comes from the Greek word *paraklésis*, which means “to call to one’s side; to summon, encourage, admonish, entreat.” To exhort is to develop relationships with other believers for the purpose of encouraging them in their spiritual growth. Part of Timothy’s job as a young pastor was to encourage and admonish those within his flock. God holds pastors responsible for the spiritual well\-being of those in their care (Hebrews 13:17\), and exhortation is part of keeping them spiritually healthy.
Exhortation is also one of the spiritual gifts listed in Romans 12:6–8\. “Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: . . . he who exhorts, in his exhortation” (NASB). The Holy Spirit gifts believers with different supernatural abilities to serve Christ and one another. The gift of exhortation is a person’s unique ability to encourage and edify others. This person delights in finding Scriptures that apply to a situation and teaching others how to apply them. People with this gift are often involved in teaching, counseling, and discipleship training ministries within the church. Exhorters are among the first to find believers who are floundering in their faith. They come alongside the weaker ones to encourage, confront, if necessary, and model victorious living.
People with the gift of exhortation do not merely proclaim truth, as prophets often do. They develop relationships, often taking time to do those little extras that make the difference when someone is struggling. Rather than say, “You should begin reading the Psalms every day,” an exhorter might say, “Let’s start a Bible study together on Psalms. How about coffee Tuesday morning?” We are instructed to earnestly desire spiritual gifts, which implies that, as we are faithful with the ones we have been given, God will entrust us with more (1 Corinthians 12:31; 14:1\). Regardless of our primary gifts, all Christians should desire to become better at exhortation to build up those who are weaker, encourage those who lead, and strengthen the Body of Christ (1 Thessalonians 5:14; 2 Corinthians 1:4\).
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Is God a person?
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Answer
Yes, God is a person. But, when we say that God is a “person,” we do not mean that He is a human being. We mean that God possesses “personality” and that He is a rational Being with self\-awareness. Theologians often define *person* as “an individual being with a mind, emotions, and a will.” God definitely has an intellect (Psalm 139:17\), emotions (Psalm 78:41\), and volition (1 Corinthians 1:1\). So, yes, God is a person.
No one doubts the personhood of man, and man is made in God’s image (Genesis 1:26–27\). All through the Bible, the personal pronouns *He*, *Him*, and *His* are used of God.
The Bible teaches that God exists in three Persons: Father, Son, and Holy Spirit. The tri\-unity of God is a difficult concept to consider, but the proof is in the Bible. In Isaiah 48:16 and 61:1, the Son is speaking while making reference to the Father and the Holy Spirit (cp. Luke 4:14–19\). Matthew 3:16–17 describes Jesus’ baptism. God the Holy Spirit descends on God the Son while the Father proclaims His pleasure in the Son. Matthew 28:19 and 2 Corinthians 13:14 also speak of three distinct Persons in the Trinity.
God the Father is a Person with a mind (Isaiah 55:8–9\), emotions (Psalm 78:40\), and a will (1 Peter 2:15\). God the Son is a Person with a mind (Luke 2:52\), emotions (John 11:35\), and a will (Luke 22:15\). [God the Holy Spirit is a Person](Holy-Spirit-person.html) with a mind (Romans 8:27\), emotions (Ephesians 4:30\), and a will (Galatians 5:17\). All three Persons of the Trinity possess all the attributes of God (John 6:37\-40; 8:17\-25; Colossians 1:13\-20; Psalm 90:2; 139:7–10; Job 42:2; 26:13; 1 Corinthians 2:9–11; Hebrews 9:14\).
God shows His personal nature in that He expresses anger (Psalm 7:11\), laughs (Psalm 2:4\), has compassion (Psalm 135:14\), loves (1 John 4:8\), hates (Psalm 11:5\), teaches (John 14:25\), reproves (John 16:8\), and leads (Romans 8:14\). All of these actions imply the fact that God is a person.
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How can I avoid enabling someone else’s sin?
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Answer
To “enable” sin is to embolden someone to continue in sin, to empower his ability to sin, or to make it easier for him to sin. In our stand for righteousness, we want to avoid enabling the sins of others. Human relationships can be complex, and there are many situations that can lead to involuntary participation in the sin of another. In a marriage, one spouse can be drawn into sin in an effort to appease the other. Friends and family are the avenues that Satan often uses to entice us to participate in a sin we would otherwise avoid (1 Corinthians 15:33; Proverbs 22:24\). However, no one has the power to make another person sin. Sin is a condition of the heart (Matthew 15:18–19\). And we are each responsible for the choices we make and the condition of our own hearts (Romans 14:12; Matthew 12:36\).
Enabling someone’s sin is the same as indirectly taking part in that sin, and 1 Timothy 5:22 says, “Do not participate in the sins of others.” If the Bible has a command, we have the power to obey it. We often do not realize that we have the right and the responsibility to set personal boundaries that honor God. Learning to set healthy boundaries for ourselves is crucial to living the victorious life Jesus wants for us (John 10:10; Romans 8:37\). Boundaries define where our responsibilities start and end. When we know the boundaries, we are responsible for enforcing them. For example, if a friend insists that you drive the getaway car in a robbery, you don’t have to decide. The decision was made when you first chose to follow Christ. Jesus says stealing is wrong, so you will not enable theft. Participation in sin is not an option for a Christian (Romans 6:1–2; 1 John 3:9\).
Avoiding sin requires that we seek wisdom from God. Fortunately, we have the promise of James 1:5, “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.” When we receive God’s wisdom about a situation, our responsibility is to move forward on the basis of that wisdom. One way to gain courage in making right decisions is to ask ourselves what we would do if Jesus were standing right beside us. If we would not move forward with Jesus, then it is not the right decision, regardless of who is urging us to participate.
One way we enable the sin of others is by rescuing them from their rightful consequences. God uses consequences to teach us lessons we would not otherwise learn. When a Christian allows his friends to talk him into going to a place he knows will lead to sinful behavior on their part, he is participating in the sin of others. We give others freedom to make their own choices, but we must also allow them to reap the consequences of those choices (Galatians 6:7\). We often enable the sin of others because of a false sense of compassion or because we want to be needed. There is a place for grace, but in constantly shielding someone from the natural consequences of sin, we rob that person of the wisdom God wanted to impart to him or her. It’s never easy to see a loved one experience difficulty, but sometimes the difficulty is just what God wants to use to teach an important life lesson.
Sometimes enabling sin can happen in subtle ways. When we nod our heads when listening to gossip rather than calling it out, we enable sin. When we give money to a friend we suspect is using it for wrong things, we enable sin. Even when we’re helping out with necessary bills, we may still be enabling sin when we know our friend is only experiencing need because he’s squandered his own money on gambling/drugs/materialistic self\-satisfaction/etc. Inviting friends to watch a movie with us knowing that it might trigger some of their sin issues also makes us an enabler of sin. We don't need to police the sins of others, but when we are aware of their struggles, we should certainly not invite them into tempting situations; rather, we should come alongside them to help.
Just as others have freedom to make their own choices, we also have freedom to choose, and we can choose to not participate in the sin of others. Many times we allow ourselves to be pulled into someone else’s sin because we fear losing a relationship. In doing so, we have allowed that person to take the place of God in our hearts. When the desire of someone else supersedes the desire of God, we have slipped into idolatry (Exodus 20:3; 34:14\). We can avoid enabling someone else’s sin by making a final decision about who directs our lives. If we have given our lives to Christ, then He is the final authority on any decision (2 Corinthians 10:5; Acts 5:29\). If Jesus would not make it easier for a person to sin, then we shouldn’t, either.
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What should we learn from Christian martyrs?
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Answer
A Christian martyr is someone who died for his or her faith, rather than renounce Christ. Ever since [Stephen](life-Stephen.html) was stoned to death outside Jerusalem (Acts 7\), Christians around the world have suffered and died for the sake of Christ. There are many lessons we can learn from the testimony of the martyrs. Each person who is bold enough to give up his life for Christ has a unique lesson to teach us. This article will discuss a few lessons we can glean from Christian martyrs as a whole.
Christian martyrs teach us that we can stand for God no matter the circumstances. Millions of people throughout history have willingly died for their faith. If they can do it, so can we. That does not mean we should seek out suffering or death for Christ, but it does mean that, if we are presented with the choice of “die or deny Christ,” we should be bold and cling to Christ. Our love for God should take us as far as God’s love for us took Him—to death. Jesus prepared His disciples for persecution: “Whoever acknowledges me before others, I will also acknowledge before my Father in heaven. But whoever disowns me before others, I will disown before my Father in heaven” (Matthew 10:32–33\). Martyrs show us what it looks like to stand firm in not denying Jesus.
Another lesson Christian martyrs teach us is that we will receive a reward for standing for our faith. Revelation 20:4–6 paints a picture of the reward awaiting the Christian martyrs who die during the future [Tribulation](tribulation.html): “I saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God. They had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. . . . This is the first resurrection. Blessed and holy are those who share in the first resurrection.”
Jesus attached a blessing to the suffering Christians face in this world: “Blessed are you when people hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man” (Luke 6:22\). As he died Stephen caught a glimpse of the glory awaiting him: “I see heaven open and the Son of Man standing at the right hand of God” (Acts 7:56\). Interestingly, the Greek word translated “crown” in the New Testament is *stephanos* (the source of Stephen’s name).
Christian martyrs are a model of grace under pressure. They teach us how to handle [persecution](Christian-persecution.html) of any kind. Stephen died with grace on his lips: “Lord, do not hold this sin against them” (Acts 7:60\). He forgave his murderers, and his forgiveness echoed that of Christ Himself (Luke 23:34\).
Those who persecute Christians often have a goal of humiliating them and making them believe the hatred toward them is justified. But Jesus told us ahead of time of their true motivation: “If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you” (John 15:18–19\). The numerous Christian martyrs throughout history were killed because they were chosen by Christ and do not belong to the world.
Christian martyrs also provide evidence that the Bible is true. The writers of the Bible, most of whom were martyred, held to the truth of Jesus’ resurrection to the very end. Some people might die for a lie they think is true, but no one dies for a lie he knows to be false. The Christian martyrs knew what they believed was true.
When we press into knowing God personally and truly begin living for God, we will become a target for those who hate God. The spiritual battle is real, and so are the rewards. We are serving a real God who really loves us, who was really willing to die for us, and who really rewards us for standing for Him.
Researching Christian martyrdom through the centuries is a worthwhile study. There are some great books available that tell the stories of those who gave everything for Jesus. [John Foxe’s](John-Foxe.html) *Acts and Monuments* is one example, and D. C. Talk’s book *Jesus Freaks* is another.
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How big is God?
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Answer
The question “how big is God?” pops up in two divergent contexts: serious philosophical discussions and children’s Sunday school. In the latter, the answer usually given is “bigger than you can imagine!”—setting up the follow\-up question: “bigger than my *house?!*” In philosophy, particularly metaphysics, the question of God’s size is likely to take the form of discussions of the nature of reality, the existence of the supernatural, etc. Intellectuals may chuckle at the child who asks, “How big is God?” but the child could just as easily laugh at the philosopher’s confusion about reality.
In dealing with the issue of how big God is, we should first state that God is not made of “stuff”; therefore, He has no dimensions, and spatial descriptions do not apply to Him. God is not “made” at all but is preexistent, [eternal](eternal-God.html), with no beginning and no end (Revelation 22:13\). He is existence, and without Him nothing else can exist. God exists outside of and independent of His creation.
God is “spirit” (John 4:24\) and as such has no physical or material form. This characteristic of God is difficult for us to understand. We have a spirit linked to a physical body and are closely tied to the material world. We naturally think in terms of length, depth, and height. We feel that, if we can measure something accurately, we can understand it better. So we invent measuring devices; we speak in terms of angstroms, inches, meters, miles, and light\-years. But we run into a problem when we try to measure God; we find He is immaterial and therefore immeasurable. He is infinite in every way. God resists quantification and will not submit to our attempts to scrutinize Him, classify Him, and decipher Him.
How big is God? Very big. More than that, God is transcendent; He is so “other” that we can never fully understand Him. At the same time, we are made in His image, and He loves us (Genesis 1:27; John 3:16\). He has communicated to us through His Word and His Son, [Jesus](who-is-Jesus.html). Whether the question of God’s bigness comes from a child in Sunday school or from a metaphysicist, the answer comes down to this: He is “big” enough to make the universe and “small” enough to know and love us.
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How should a Christian understand orbs?
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Answer
Many people have been puzzled by the appearance of “orbs”—spherical spots of light—in their photographs. These orbs can be various sizes, but usually they are small, white, and round. Most significantly, orbs are not apparent to the naked eye; they only show up in pictures and sometimes on video. Some people view orbs as evidence of paranormal or supernatural activity in a “haunted” location. Many others, including Christians, have a different perspective on the existence of orbs.
Some ghost chasers and paranormal investigators claim that orbs are manifestations of departed human spirits. They say that, as some [ghosts](ghosts-hauntings.html) seek to communicate with the living, the ghosts will exert psychic energy to make their presence visible, at least on film. From a Christian point of view, this theory has a major problem: there are no such things as ghosts, in the sense of “departed spirits of once\-living humans.” The Bible teaches that, when a person dies, he or she is immediately in one of two places, heaven or hell (Luke 16:22–23\). There is no time for “wandering” or “haunting.” There *are* spirits in this world, however—unclean spirits ([demons](demons-Bible.html)) and holy spirits ([angels](angels-Bible.html)).
Some Christians believe that orbs are real. If they see an orb in a picture taken inside their home, they conclude that there are spirits in the house. If they believe the spirits to be demonic, they might call a pastor or priest over to “cleanse” the house or pray through the rooms. If they believe the orbs are good, they might take comfort in the fact that God has sent His angels to watch over them. Again, from a biblical perspective, these theories have a problem. The Bible never mentions orbs. It never hints that spirits, good or bad, will manifest themselves to us as spherical globs of light. We have no reason to believe that our modern technology can coax a spirit to make itself visible. The belief that an orb is an angel or demon “caught on film” is based on ideas that do not come from the Bible.
There is a logical explanation for orbs. Orbs are almost always photographed 1\) indoors, 2\) using a flash, 3\) on a digital camera, 4\) with a low\-resolution lens. These facts have led many to conclude that orbs are, in reality, dust particles floating between the camera and the subject of the photograph. The theory is that these airborne particles reflect the light of the camera’s flash. They appear blurry or transparent because they are out of focus; they are not visible to the naked eye because they must illuminated by the flash. Other small particles in the air, such as pollen, rain, or snow, can produce the same “orbs.”
Our belief in the supernatural does not come from photographic “proof” but from the Word of God. The Bible is our guide. Whether or not orbs have a supernatural origin does not change the fact that a Christian is to love God fearlessly, keep his eyes on Jesus, and be [filled with the Spirit](Spirit-filled.html). “The one who is in you is greater than the one who is in the world” (1 John 4:4\).
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How are Catholics able to perform exorcisms if many of their beliefs are unbiblical?
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Answer
In movies such as *The Exorcist* and *The Exorcism of Emily Rose*—both of which are loosely based on actual events—the demons are cast out by Catholic priests. This has caused some to wonder, if such [exorcisms](Christian-exorcism.html) are true, how they could be performed by Catholics, since Catholics are not Christians.
First of all, the statement “Catholics are not Christians” is too broad. The Catholic religion teaches much that is contrary to God’s Word, but sincere believers still exist within the Catholic Church and do much good in the world. Being a Catholic does not make one a Christian, but neither does it prevent one from being a Christian. Please read the following articles: "[Is Catholicism a false religion?](Catholicism.html)" and "[I am a Catholic. Why should I consider becoming a Christian?](Catholic-Christian.html)".
Second, miracles can be counterfeited (2 Thessalonians 2:9\). Jesus said that some who are not truly His may still perform miraculous signs—including exorcisms—in His name. In Matthew 7:22–23, Jesus warned, “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” On Judgment Day, there will be those who had cast out demons and *thought* they were saved because of all their good works. They had adopted the mannerisms of Christianity and given mental assent to some of its doctrines, but they were Christians in name only. They had never surrendered their lives to Christ. At the judgment, these nominal Christians will find their outward show of spirituality will not be enough to earn them entrance into heaven; whatever miracles they performed were empowered by something other than the Holy Spirit. Unfortunately, many people today hold the dangerous philosophy that good works can earn salvation.
Satan has a certain amount of power that he uses to deceive and distract. The magicians in Pharaoh’s court were able to replicate many of the miracles Moses performed (Exodus 7:22; 8:7\). However, there was a limit to what their magic could accomplish, and God’s power overwhelmed their tricks (Exodus 7:11–12\). It could well be that Catholic exorcisms are similar “miracles,” designed to lend credence to Catholic doctrine and “prove” the power of talismans and rituals.
Acts 19:13–16 gives an example of exorcists who did not know the Lord Jesus yet who tried to use His power to cast out demons: “Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon\-possessed. They would say, ‘In the name of the Jesus whom Paul preaches, I command you to come out.’ [Seven sons of Sceva](seven-sons-of-Sceva.html), a Jewish chief priest, were doing this. One day the evil spirit answered them, ‘Jesus I know, and Paul I know about, but who are you?’ Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding.” The true power is not in speaking Jesus’ name, sprinkling holy water, or touching a stole, but in knowing Jesus personally.
Demons are real. Satan is real. However, Satan is a master trickster and the father of lies (John 8:44; 2 Corinthians 11:14\). A demon’s ability to lure gullible human beings into its traps often exceeds our ability to detect the traps (2 Corinthians 2:11; 1 Peter 5:8\). If it would serve its purpose to hide within a human body, a demon might do that. Or, if it would serve its purpose to pretend to come out on command, it might do that, too. Satan could very well participate with an unsaved exorcist in order to inflate the exorcist’s pride and boost confidence in his power over evil. The purpose for “staging” an exorcism might be to more deeply entrap those who come to Catholic leaders for help.
The only power that is guaranteed to defeat Satan every time is the power of the Holy Spirit residing within a believer who is equipped with the armor of God (Ephesians 6:11–17; 2 Corinthians 10:4\). As we submit to God, we can “resist the devil, and he will flee” (James 4:7\).
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What does it mean to be a fruitful Christian?
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Answer
The Bible often uses the metaphor of fruit to describe the produce of our lives. Fruit can be either good or bad (Matthew 7:18; Luke 6:43\). Romans 7:5 says, “For when we were in the realm of the flesh . . . we bore fruit for death.” A fruitful Christian will produce better results: “The fruit of the righteous is a tree of life” (Proverbs 11:30\).
Fruit is the direct result of whatever controls our hearts (Matthew 15:19\). The fruit of a life not surrendered to Jesus includes “sexual immorality, impurity and debauchery, idolatry and witchcraft, hatred, discord, jealousy, fits of rage,” and many more evil acts (Galatians 5:19–20\). In contrast, the [fruit of the Spirit of God](fruit-of-the-Holy-Spirit.html) is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control” (Galatians 5:22–23\).
God the Father is the gardener (John 15:1\), and He desires us to be fruitful. Jesus said, “[I am the vine](true-vine.html); you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing” (John 15:5\). As branches cling to the vine, we cling to Christ, drawing our very life from Him. The goal is “much fruit,” as Christ uses us to bring about blessed, celestial results in a broken, fallen world.
When we have committed ourselves to Christ and live to please Him, the natural result is behavioral choices that look like His. He was clear that true followers of Christ will be recognizable by their fruit: “Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them” (Matthew 7:16–20\).
There are many ways Christians can be fruitful. True fruitfulness begins in the heart with the fruit of the Spirit. That inner fruit affects outward actions; our words and our activities will glorify the Lord, and God’s will is accomplished. God’s desire is to transform us into the image of Christ (Romans 8:29\) and make us as fruitful as He was. In our allegiance to Him, we want to be characterized by good works (Ephesians 2:10; Titus 2:7; Colossians 1:10\), humility (Ephesians 4:2; Titus 3:2\), and forgiveness (Ephesians 4:32; Colossians 3:13\). We want to always be ready to “give an account for the hope that is within you” (1 Peter 3:15\). We desire to be the “good soil” Jesus spoke of in the [Parable of the Sower](parable-sower.html) in Matthew 13:3–9\. The result of spiritual fruitfulness is that God is glorified, we grow, and others come to know Christ—this is the ultimate fruitfulness for a child of God (Matthew 5:16; Acts 20:26–27; Mark 16:15\).
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What is conversion/reparative therapy, and is it biblical?
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Answer
Conversion therapy, also known as reparative therapy, is a blanket term used to describe various methods to “cure” people of [homosexuality](homosexuality-Bible.html). In the past century, various psychiatrists, Christian and non\-Christian, have proposed techniques for “converting” a homosexual into a heterosexual. In recent years, the psychiatric community has begun to strongly oppose conversion therapy, declaring it to be psychologically and emotionally harmful. Even some Christian groups that formerly advocated Bible\-focused methods of conversion/reparative therapy have abandoned the efforts. Is conversion therapy biblical?
The Bible clearly declares homosexuality to be a sin (Romans 1:26–27; 1 Corinthians 6:9\) and that any sin can, with God’s help, be overcome (Romans 6:17–18; 1 Corinthians 6:11; James 4:7–8\). However, the Bible does not give a specific methodology for overcoming any particular sin. There is no 5\-step process for gaining victory over lying. There is no 11\-step program for defeating an addiction to pornography or sexual immorality. There is no silver bullet. There is no magic potion. Sin, especially sexual sin, is multi\-faceted, and behavior modification is not the solution. There must be heart change that can only come by the power of God.
So, conversion therapy cannot be said to be explicitly biblically based. What has been done to some homosexuals in the name of conversion therapy is absolutely unbiblical and even abusive. Electro\-shock therapy, nausea\-inducing drugs, exposure to heterosexual pornography—such things contradict what the Bible teaches about how to help someone overcome temptation. If a particular method of conversion therapy is devoid of biblical truth, it is nothing but junk psychology.
But a rejection of the specific methods used in conversion/reparative therapy is not the same thing as surrendering to the idea that homosexuality cannot be overcome. There are literally thousands of individuals who have achieved lasting victory over homosexual tendencies and temptations through faith in Jesus Christ. Far more important than testimonials is the biblical teaching that sin can be [overcome](victory-over-sin.html). To say that faith in Jesus Christ, a commitment to obeying God’s Word, and a reliance on the power of the Holy Spirit cannot produce victory over sin is an affront to the love and power of God. At the same time, the ultimate goal for the homosexual is not to become heterosexual. The goal is holiness and glorifying God in all that he or she does. Those surrendered to God will live by denying themselves, taking up their cross, and following Christ (Matthew 16:24–26\).
Sins, including homosexuality, can be overcome. Paul reminded the believers in Corinth that, before they received Christ, some of them were homosexuals, “but you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11\). Their homosexuality was a sin of the past, and they had abandoned that sin by the grace of God. Only when we are new creations in Christ (2 Corinthians 5:17\) can our sin natures be defeated. Only when we truly experience conversion to Christ can any true reparative process begin (Romans 12:1–2\).
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Is it biblical to ask Jesus into your heart?
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Answer
“Do you want to be saved? Then just ask Jesus to come into your heart.” While this statement is not anti\-biblical, neither is it expressly biblical. The wording generates a mental image that can easily lead to wrong impressions, especially among children, who tend to take things literally. Plus, the exhortation to “ask Jesus into your heart”—if that’s the whole message—leaves out some important things such as repentance and faith.
The Bible does mention the fact that, in some sense, Jesus resides in our hearts: Paul prayed “that Christ may dwell in your hearts through faith” (Ephesians 3:17\). But Paul is writing to believers who had already received Christ. The parallel prayer in verse 16 is that God “may strengthen you with power through his Spirit in your inner being.” There is no evangelistic appeal in the context of Ephesians 3\. Paul is not telling the Ephesians to “ask Jesus into their hearts”; he is simply elevating their awareness that Jesus is present within them through the Holy Spirit.
The verse from which the “ask Jesus into your heart” concept is usually taken is Revelation 3:20, “Here I am! [I stand at the door and knock](I-stand-at-the-door-and-knock.html). If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me.” Notice, however, that the verse does not mention the heart at all. Neither does the individual ask Jesus to do anything; rather, Jesus asks us to do something. In context, Jesus is speaking to the [church of Laodicea](church-in-Laodicea.html), who was in desperate need of repentance (verse 19\). The Laodiceans had effectively excluded Jesus from their fellowship, and the Lord was seeking to restore that fellowship. The passage does not deal with a person calling on the Lord for salvation.
The idea of Jesus “coming into your heart” is nowhere used in any preaching in the Bible. The [gospel](gospel-message.html) is the good news of Jesus’ death and resurrection for the forgiveness of our sin (1 Corinthians 15:3–4\). Gospel presentations in the Bible exhort a proper response to that message: believe (John 3:16; Acts 16:31\), receive (John 1:12\), and repent (Acts 3:19\). We are to change our minds about our sin and about who Christ is, believe Jesus died and rose again, and receive the gift of eternal life by faith. None of the apostles ever told someone to “ask Jesus into your heart.”
Often, the exhortation to “ask Jesus to come into your heart” is used as a simple way to say, “Ask Jesus to enter your life” or “Allow the Lord to take control.” If this is done in the context of presenting the whole gospel, then there’s no harm done. But before a person is invited to “ask Jesus into your heart,” he or she should understand sin and its penalty, the payment Christ made on the cross, and the reality of Christ’s resurrection. In fact, referring to salvation as Jesus’ “coming into your heart” might even help a person understand that the Spirit of Christ comes to indwell the soul (see John 14:17\). Still, it is always best to use the terminology the Bible uses. “Ask Jesus into your heart” does not fully communicate what is actually occurring at salvation.
When sharing the gospel, we should be careful what we say and how we say it. Even the word *believe* can be misleading if it is presented as mere intellectual assent (agreeing that certain facts are true) instead of as trust (relying on those true facts). Judas Iscariot *believed* certain facts about Jesus, but he never *trusted* Jesus for salvation. Salvation is not about believing a list of facts. Salvation is not about asking Jesus to come into your heart. Salvation is about trusting in Jesus as your Savior, receiving the forgiveness He offers by [grace](definition-of-grace.html) through [faith](Bible-faith.html). Salvation is about being made new through the sacrifice of Jesus Christ and the power of the Holy Spirit (Titus 3:5\).
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Is Jesus the Creator?
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Answer
Genesis 1:1 says that “God created the heavens and the earth.” Then, Colossians 1:16 gives the added detail that God created “all things” through Jesus Christ. The plain teaching of Scripture, therefore, is that Jesus is the Creator of the universe.
The mystery of the triune God is difficult to understand yet is one of the doctrines revealed in Scripture. In the Bible, both God the Father and Jesus are called Shepherd, Judge, and Savior. Both are called the Pierced One—in the same verse (Zechariah 12:10\). Christ is the exact representation of God the Father, having the same nature (Hebrews 1:3\). There is some sense in which everything the Father does, the Son and Spirit also do, and vice versa. They are always in perfect agreement at every moment, and all three equal only one God (Deuteronomy 6:4\). Knowing that Christ is God and has all the attributes of God aids our understanding of Jesus as the Creator.
“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1\). There are three important things in this passage about Jesus and the Father: 1\) Jesus was “in the beginning”—He was present at creation. Jesus had existed eternally with God. 2\) Jesus is distinct from the Father—He was “with” God. 3\) Jesus is the same as God in nature—He “was God.”
Hebrews 1:2 says, “In these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.” Christ is the agent of God’s creation; the world was created “through” Him. The Father and the Son had two distinct functions in creation yet worked together to bring about the cosmos. John says, “All things were made through \[Jesus], and without \[Jesus] was not anything made that was made” (John 1:3, ESV). The apostle Paul reiterates: “There is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (1 Corinthians 8:6\).
The Holy Spirit, the third Person of the Trinity, was also an agent in creation (Genesis 1:2\). Since the Hebrew word for “spirit” is often translated as “wind” or “breath,” we can see the activity of all three persons of the Trinity in one verse: “By the word of the LORD the heavens were made, their starry host by the breath of his mouth” (Psalm 33:6\). After a thorough study of Scripture, we can conclude that God the Father is the Creator (Psalm 102:25\), and He created through Jesus, God the Son (Hebrews 1:2\).
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Who was King Omri in the Bible?
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Answer
King Omri was the sixth king of the northern kingdom of Israel. Despite his precarious ascension to the throne, Omri ruled for twelve years (885–874 BC) before his son, [King Ahab](King-Ahab.html), succeeded him. As the others before him, Omri did evil in the sight of the Lord, but Omri is noted in the Bible for being the worst of the kings to that point (1 Kings 16:25\).
Omri’s reign began amidst turmoil. [King Elah](King-Elah.html) had reigned for two years before he was assassinated by one of his officials, [Zimri](King-Zimri.html) (1 Kings 16:8–14\). Zimri reigned for only seven days (1 Kings 16:15–20\). The Israelites heard of Zimri’s plot against Elah and “proclaimed Omri, the commander of the army, king over Israel that very day there in the camp” (1 Kings 16:16\). Omri and his men laid siege to the capital city of [Tirzah](Tirzah-in-the-Bible.html). Upon seeing this, Zimri went into the royal palace and set it on fire, killing himself. Not everyone was sure they wanted Omri to be their king; the people of Israel were split over whom to support. Half of them rallied to Omri, but the other half preferred Tibni for king (1 Kings 16:21\). “But Omri’s followers proved stronger than those of Tibni son of Ginath. So Tibni died and Omri became king” (1 Kings 16:22\).
Omri took undisputed control of Israel during the thirty\-first year of [King Asa’s](King-Asa.html) reign in the southern kingdom of Judah (1 Kings 16:23\). Omri died in the thirty\-eighth year of Asa’s reign, which accounts for only eight years of the twelve that Omri ruled. This means that Omri must have first risen to power in the twenty\-seventh year of Asa and then spent four years in conflict with Tibni. Omri ruled for six years in Tirzah, and during his reign he purchased a hill called Samaria, an easily defended natural stronghold (1 Kings 16:23–24\). Samaria remained the capital of Israel for as long as the northern kingdom lasted. The city of Samaria and its surrounding area would later become the home of the despised [Samaritans](Samaritans.html) during Jesus’ time.
As did the kings of the ten northern tribes of Israel before him, Omri committed the same sins as Jeroboam, and increasingly so. First Kings 16:25–26 says, “Omri did evil in the eyes of the Lord and sinned more than all those before him. He followed completely the ways of Jeroboam son of Nebat, committing the same sin Jeroboam had caused Israel to commit, so that they aroused the anger of the Lord, the God of Israel, by their worthless idols.” Ahab, Omri’s infamous son, went on to do even more evil in God’s eyes (1 Kings 16:30–33\). The dynasty begun by Omri lasted four generations before God judged their wickedness and brought an end to Omri’s line.
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What does the Bible say about snakes?
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Answer
Snakes (or serpents) get plenty of attention in the Bible, which mentions them over 80 times. Snakes show up in Pharaoh’s court (Exodus 7:12\), in the wilderness (Numbers 21:7\), on the island of [Malta](Malta-in-the-Bible.html) (Acts 28:3\), and, of course, in the Garden of Eden (Genesis 3:1\). They are almost always pictured as loathsome creatures, associated with poison and craftiness. As amoral creatures, snakes are not “evil” in themselves—but they are a handy metaphor for evil in many passages.
It started in the Garden. “The serpent was more crafty than any of the wild animals the Lord God had made” (Genesis 3:1\). In some way, the [serpent](Satan-serpent.html) was used by Satan to lie to Eve and lead her into disobedience. Adam soon followed. As God was meting out punishments, He cursed the snake: “Cursed are you above all livestock and all wild animals! You will crawl on your belly and you will eat dust all the days of your life” (Genesis 3:14\). Every time we see a snake slithering, limbless, on the ground, we have a reminder of the Fall of man and the effects of sin.
Ever since Satan spoke his lies through the serpent to Eve, the snake has been associated with sin. The prophets liken the wicked to those who “hatch viper’s eggs” (Isaiah 59:5\), to “a serpent \[who] has swallowed us . . . and then has spewed us out” (Jeremiah 51:34\), and to those who “will lick dust like a snake” (Micah 7:17\). The poetic books speak of evil men making “their tongues as sharp as a serpent’s; the poison of vipers is on their lips” (Psalm 140:3\), of liars having “venom . . . like the venom of a snake, like that of a cobra that has stopped its ears, that will not heed the tune of the charmer, however skillful the enchanter may be” (Psalm 58:4–5\), and of alcohol eventually biting “like a snake and poison\[ing] like a viper” (Proverbs 23:32\). Jesus and John the Baptist both condemned the hypocrisy of the Pharisees by calling them a “brood of vipers” and “snakes” (Matthew 3:7; 12:34; 23:33\).
The snake, as a symbol of Satan, has wound its way around the human heart and filled us with its poison. Try as we might, we cannot rid ourselves of its influence. As the wicked King Macbeth discovered, serpents are hard to kill: “We have scotch’d the snake, not kill’d it.” (*Macbeth*, III:ii). In fact, by the time we get to the book of Revelation, the serpent in the Garden has become a raging dragon bent on world domination. Following a battle in heaven, “the great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him” (Revelation 12:9\).
We need help in our battle against the “ancient serpent.” Fortunately, from the very beginning, God has promised us a Savior: speaking to the serpent in the Garden, God says, “And 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 the [protoevangelium](protoevangelium.html), or “first gospel.” God promised that the Seed of the woman would crush the serpent’s head—a prophecy that the virgin\-born Son of God would win a decisive victory over the power of the devil.
Jesus said that He had come to save us all from the serpent’s bite: “Just as Moses lifted up the [snake in the wilderness](bronze-serpent.html), so the Son of Man must be lifted up, that everyone who believes may have eternal life in him” (John 3:14–15; cf. Numbers 21:6–9\).
The Lord Jesus is our serpent\-crusher. He is our dragon\-slayer. And one day, when He establishes His kingdom on this earth, all of creation will be restored to its original, harmless state—snakes included. “The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea” (Isaiah 11:8–9\).
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What are the books of the Bible?
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Answer
The Holy Bible is an anthology of writings that includes 66 books in English editions. The Bible consists of two parts, the Old Testament and New Testament. The Old Testament includes 39 books, and the New Testament includes 27 books.
In the Old Testament, there are four major divisions of books. The first division is the [Pentateuch](Pentateuch.html), which comprises Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
The second division is called the Historical Books and includes twelve writings: Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, and Esther.
The third division is called the Poetical Books (or Wisdom Books) and contains Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon (or Song of Songs).
The fourth division is called the Prophetic Books and includes five Major Prophets (Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel) and twelve Minor Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi).
The New Testament also includes four major divisions. The first division is the Gospels, which comprises Matthew, Mark, Luke, and John.
The second division includes the Historical Book, the book of Acts.
The third division is the Epistles. These include the thirteen Pauline Epistles (Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, and Philemon) and the eight [General Epistles](general-epistles.html) (Hebrews, James, 1 and 2 Peter, 1, 2, and 3 John, and Jude).
The fourth division includes the Prophetic Book, the book of Revelation.
These 66 books were written over approximately 1,400 years by 40 different authors in Hebrew, Aramaic, and Greek. The writings were affirmed by early church leaders (Jewish leaders in the case of the Old Testament writings). The 66 books of the Bible are the inspired words of God that are used to make disciples (Matthew 28:18–20\) and develop believers today (2 Timothy 3:16–17\). The Bible was not created by mere human wisdom but was [inspired](Bible-inspired.html) by God (2 Peter 1:20–21\) and will last forever (Matthew 24:35\).
While the Bible addresses many topics, its central message is that the Jewish Messiah, Jesus Christ, came into the world to provide the way of salvation for all people (John 3:16\). It is only through the Jesus Christ of the Bible that a person can be saved (John 14:6; Acts 4:12\). “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17\).
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What is an evangelical church?
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Answer
An “evangelical” church can mean different things to different people. Some have a narrow application of the term *evangelical* in reference to the denomination called the Evangelical Church. Others use it broadly in reference to Protestant churches that continue to hold to the inerrancy of Scripture and salvation by grace alone through faith alone in Christ alone. However, most commonly, the term *evangelical* refers to theologically conservative individuals or churches that affirm biblical [inspiration](Bible-inspired.html) and salvation as a personal faith experience in Jesus Christ.
The National Association of Evangelicals is a large network of American evangelical churches. They define the evangelical movement as one that holds to the following beliefs:
• Conversionism: the belief that lives need to be transformed through a “born\-again” experience and a lifelong process of following Jesus
• Activism: the expression and demonstration of the gospel in missionary and social reform efforts
• Biblicism: a high regard for and obedience to the Bible as the ultimate authority
• Crucicentrism: a stress on the sacrifice of Jesus Christ on the cross as making possible the redemption of humanity
(Source: [http://www.nae.net/church\-and\-faith\-partners/what\-is\-an\-evangelical](http://www.nae.net/church-and-faith-partners/what-is-an-evangelical))
On the academic level, the Evangelical Theological Society defines an evangelical Christian scholar as one “devoted to the inerrancy and inspiration of the Scriptures and the gospel of Jesus Christ” (<http://www.etsjets.org/about>). While these scholars’ beliefs may vary greatly in other areas, they share a common commitment to Scripture, a Christ\-centered gospel, and a Trinitarian view of God.
Some people view evangelicals as synonymous with fundamentalists. There is much overlap—fundamentalists and evangelicals share a theological conservatism but may diverge on matters of [separation](Biblical-separation.html). Fundamentalists are usually known for being more conservative culturally.
Also, some view the evangelical church as a voting bloc to be identified in primarily political terms. While evangelicals are typically socially conservative due to their view of Scripture, evangelicals do not identify with a particular political party in the United States or elsewhere.
Ideally, evangelical churches are known for taking the Bible seriously, seeking to live by the teachings of Christianity, and sharing Christ in a wide variety of contexts.
There is a denomination known as the Evangelical United Brethren Church that sometimes references itself or refers to itself as the Evangelical Church. This article is not about that denomination, but is rather about evangelical churches in general.
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What is the Torah?
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Answer
*Torah* is a Hebrew word meaning “to instruct.” The Torah refers to the five books of [Moses](life-Moses.html) in the Hebrew Bible/Old Testament (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). The Torah was written approximately 1400 BC. Traditionally, the Torah is handwritten on a scroll by a “sofer” (scribe). This type of document is called a “Sefer Torah.” A modern printing of the Torah in book form is called a “Chumash” (related to the Hebrew word for the number *5*).
Here is a brief description of the five books of the Torah:
**Genesis:** This first book of the Torah includes 50 chapters and covers the time period from the creation of all things to the time of Joseph’s death and burial. It includes the account of creation (chapters 1—2\), the beginning of human sin (chapter 3\), Noah and the ark (chapters 6—9\), the [tower of Babel](Tower-of-Babel.html) (chapters 10—11\), the lives of Abraham, Isaac, and Jacob, and an extended narrative of the life of [Joseph](life-Joseph.html).
**Exodus:** This second book of the Torah includes 40 chapters and covers the period from Jewish slavery in Egypt until the glory of the Lord descended upon the completed tabernacle in the wilderness. It includes the birth of Moses, the [plagues of Egypt](ten-plagues-Egypt.html), the exodus of the Jewish people from Egypt, the crossing of the Red Sea, and the giving of the Law to Moses upon Mount Sinai.
**Leviticus:** This third book of the Torah includes 27 chapters and consists largely of the laws regarding [sacrifices](animal-sacrifices.html), offerings, and festivals among the people of Israel.
**Numbers:** This fourth book of the Torah includes 36 chapters and covers a span of about 40 years as the Israelites wandered in the wilderness. Numbers provides a census of the people of Israel and some details about their journey toward the Promised Land.
**Deuteronomy:** This fifth book of the Torah includes 34 chapters and is called “Deuteronomy” based on a Greek word meaning “second law.” In the book, Moses repeats the Law for the new generation who would enter the Promised Land. Deuteronomy describes the transition of leadership sacerdotally (from Aaron to his sons) and nationally (from Moses to Joshua).
The Torah’s five books have formed the basis of Judaism’s teachings from the time of Moses. Later biblical writers, including Samuel, David, Isaiah, and Daniel, would frequently refer back to the Law’s teachings. The teachings of the Torah are frequently summarized by citing Deuteronomy 6:4–5, called the Shema (or “saying”): “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.” Jesus called this the “first and greatest commandment” (Matthew 22:36–38\).
The Torah is considered the inspired Word of God by both Jews and Christians alike. Christians, however, see Jesus Christ as the fulfillment of the Messianic prophecies and believe the Law was fulfilled in Christ. Jesus taught, “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\).
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Why is justification by faith such an important doctrine?
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Answer
The teaching of [justification](justification.html) by faith is what separates biblical Christianity from all other belief systems. In every religion, and in some branches of what is called “Christianity,” man is working his way to God. Only in true, biblical Christianity is man saved as a result of grace through faith. Only when we get back to the Bible do we see that justification is by faith, apart from works.
The word *justified* means “pronounced or treated as righteous.” For a Christian, justification is the act of God not only forgiving the believer’s sins but imputing to him the righteousness of Christ. The Bible states in several places that justification only comes through faith (e.g., Romans 5:1; Galatians 3:24\). Justification is not earned through our own works; rather, we are covered by the righteousness of Jesus Christ (Ephesians 2:8; Titus 3:5\). The Christian, being declared righteous, is thus freed from the guilt of sin.
Justification is a completed work of God, and it is instantaneous, as opposed to [sanctification](sanctification.html), which is an ongoing process of growth by which we become more Christlike (the act of “being saved,” cf. 1 Corinthians 1:18; 1 Thessalonians 5:23\). Sanctification occurs after justification.
Understanding the doctrine of justification is important for a Christian. First, it is the very knowledge of justification and of grace that motivates good works and spiritual growth; thus, justification leads to sanctification. Also, the fact that justification is a finished work of God means that Christians have assurance of their salvation. In God’s eyes, believers have the righteousness necessary to gain eternal life.
Once a person is justified, there is nothing else he needs in order to gain entrance into heaven. Since justification comes by faith in Christ, based on His work on our behalf, our own works are disqualified as a means of salvation (Romans 3:28\). There exist vast religious systems with complex theologies that teach the false doctrine of justification by works. But they are teaching “a different gospel—which is really no gospel at all” (Galatians 1:6–7\).
Without an understanding of justification by faith alone, we cannot truly perceive the glorious gift of grace—God’s “unmerited favor” becomes “merited” in our minds, and we begin to think we deserve salvation. The doctrine of justification by faith helps us maintain “pure devotion to Christ” (2 Corinthians 11:3\). Holding to justification by faith keeps us from falling for the lie that we can earn heaven. There is no ritual, no sacrament, no deed that can make us worthy of the righteousness of Christ. It is only by His grace, in response to our faith, that God has credited to us the holiness of His Son. Both Old and New Testaments say, “The just shall live by faith” (Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38\).
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What is servant evangelism?
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Answer
Often the word *evangelism* brings to mind a dynamic person speaking to large crowds about Jesus and giving an invitation for salvation. Some evangelists do speak to large, public crowds, but the truth is there are many approaches to evangelism and many different strategies. Servant evangelism is sharing God’s love by simply serving others in practical ways without asking for or expecting anything in return.
The focus of servant evangelism is doing acts of kindness for anyone and everyone. “As we have opportunity, let us do good to all people” (Galatians 6:10\). An example of servant evangelism could be something as simple as handing out free water bottles on a hot day or taking bags of food to needy families at Christmastime. The possibilities are endless, but the common denominator is that nothing is asked for in return. One of the motivations behind this type evangelism is that the Bible tells us that God’s kindness leads people to repentance (Romans 2:4\).
There are many benefits of servant evangelism, both for those being served and for those serving. Servant evangelism reaches people where they are and exposes non\-Christians to Christians showing God’s love in unmistakable and non\-threatening ways. Not everyone is comfortable walking into a church building, but receiving a free service with no strings attached is harder to resist. In fact, it usually piques curiosity as to why someone would go out of his or her way to perform this act of kindness. Servant evangelism has the potential to soften people’s hearts, enabling them to hear and receive the gospel of Jesus Christ. It is a good way to “water” seed previously sown (see 1 Corinthians 3:6\).
Servant evangelism benefits those serving, as well. As Christians, we are called to “be prepared to give an answer to everyone who asks you to give a reason for the hope that you have” (1 Peter 3:15\). Serving others gives Christians the opportunity to tell about God’s love. When someone asks why they’re doing what they’re doing, those who are serving can point to Christ—it’s great training ground for other types of evangelism! Also, as Christians, we are to be full of the Holy Spirit in such a way that the Spirit flows out to others (see John 7:38–39\). Engaging in servant evangelism puts Christians in situations where the Holy Spirit can minister through them. Jesus commanded His disciples and, consequently, Christians today to “go and make disciples of all nations” (Matthew 28:19–20\). Jesus didn’t say, “Wait inside your church buildings for the lost to come to you”; He said to “go.” Through servant evangelism the church can show people outside the church that God cares and give them a reason to *want* to come inside.
While servant evangelism is certainly a biblical practice, it is incomplete as a form of evangelism until the message of Jesus is spoken. Romans 10:17 tells us, “Faith comes from hearing the message, and the message is heard through the word about Christ.” To complete the process of evangelism—to bring someone to accepting Christ as Savior—we need to speak “the word about Christ.” Servant evangelism can be effective in opening that person’s heart to receive the message once he or she hears it.
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Why didn’t Jesus return during the blood-red moon of 2015?
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Answer
A popular teaching in the past couple years was that a series of blood\-red moons in 2014 and 2015 would be a portent of Jesus’ second coming and a fulfillment of biblical prophecy. A [lunar eclipse](eclipse-sign-end-times.html) is sometimes referred to as a “blood moon” or “blood\-red moon” because of the red or orange color of the moon during that phenomenon. There were four lunar eclipses in 2014 and 2015\. Some teachers of prophecy predicted that this tetrad of blood moons would fulfill end\-times prophecies in Joel and Revelation.
What interested prophecy teachers was not just the number of lunar eclipses in those two years but the timing of the eclipses. In both 2014 and 2015, a full lunar eclipse occurred on the first day of [Passover](what-is-Passover.html) and the first day of [Sukkot (the Feast of Tabernacles)](Feast-of-Tabernacles.html). In addition to the two lunar eclipses of 2015, two solar eclipses also occurred. Similar lunar eclipses in back\-to\-back years have happened seven times since the time of Christ. Some of those have occurred in years of significance for the Jewish people, such as 1948 (when Israel was granted statehood) and 1967 (when the [Six\-Day War](Six-Day-War.html) was fought).
References to a moon like “blood” are found in two passages of the Bible. Joel 2:30–31 says, “I will show wonders in the heavens and on the earth, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord.” In Revelation 6:12, John describes one of the seal judgments of the [Tribulation](tribulation.html): “I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as figs drop from a fig tree when shaken by a strong wind. The heavens receded like a scroll being rolled up, and every mountain and island was removed from its place.” Other passages refer to the moon being “darkened” (Matthew 24:29; Joel 2:10\).
A tetrad of lunar eclipses—and the timing of those eclipses in the Jewish calendar—is fairly unusual, but not unprecedented. So the fact of the eclipses, while interesting, was no proof that Jesus would return by 2015\. Furthermore, John’s and Joel’s descriptions of the signs of the Day of the Lord *could* refer to solar and lunar eclipses, but there are other possible explanations for those phenomena, such as changes in the atmosphere (mentioned in Revelation 6:12\).
The blood\-red moon theory was always just that—a theory, regardless of the adamancy of some teachers. Even as a theory, it came close to doing what the Bible warns against: setting dates for the coming of the Lord. “About that day or hour no one knows” (Mark 13:32\). Why didn’t Jesus return during the blood\-red moon of 2015? Because it was not yet time for Him to return.
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What is Protestantism?
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Answer
Protestantism is one of the major divisions of the Christian faith. Traditionally, Protestantism includes all churches outside of the [Roman Catholic](Roman-Catholicism.html) and [Orthodox Church](Eastern-Orthodox-church.html) traditions. Protestant churches affirm the principles of the [Protestant Reformation](Protestant-Reformation.html) set into motion by Martin Luther’s [95 Theses](95-theses.html) in 1517\. Protestants were first called by that name because they “protested” against the papacy and Roman rule within the Church.
Protestantism itself contains many different denominations. They include the [Lutheran Church](Lutherans.html) (named after Martin Luther), the [Presbyterian Church](Presbyterians.html) (associated with [John Knox](John-Knox.html)), and the [Baptists](Baptists.html) (also called the Free Church movement and associated with churches that baptize only believers).
The Protestant tradition has historically been represented by the five *solas*: faith alone, Christ alone, grace alone, Scripture alone, and God’s glory alone. The [five *solas*](five-solas.html) emphasize the following three doctrinal points:
First, Protestants hold to the Holy Bible as the sole authority regarding matters of faith and practice. The Orthodox Church, by contrast, recognizes sacred tradition as equally authoritative. The Roman Catholic Church includes sacred tradition and the authority of the Pope. The Reformers expressed this distinction with the term *sola scriptura* (“Scripture alone”). Protestants emphasize the inspired Word of God as our perfect authority (2 Timothy 3:16–17; 2 Peter 1:20–21\).
Second, Protestants hold to faith alone for salvation, apart from works. The Roman Catholic Church requires the keeping of [seven sacraments](seven-Catholic-sacraments.html) and often speaks of works as part of a person’s salvation. However, Ephesians 2:8–9 clearly supports the Protestant doctrine that salvation is by grace alone through faith alone in Christ alone: “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Third, Protestants believe in living for God’s glory alone. While Roman Catholic teaching agrees with this belief, it is often expressed in conjunction with faithful obedience to the Church and its leaders. In contrast, Protestants teach the priesthood of every believer, as stated in 1 Peter 2:9: “You are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.” Protestants reject the Catholic priesthood system and instead pledge allegiance to God and His glory, affirming the giftedness of every follower of Jesus Christ (Romans 12; 1 Corinthians 12:1–8\).
Protestantism continues to reach approximately 800 million people today seeking to worship God under the authority of Scripture, believing in salvation by faith alone, and honoring the priesthood of every born\-again person.
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What does the Bible say about moderation?
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Answer
Moderation avoids extremes, exercises restraint, and is related to [self\-control](fruit-Holy-Spirit-self-control.html). Moderation is a good thing, but living a life of moderation is an uphill battle in today’s world. Much of Western culture is saturated with excess. Restaurants serve “all you can eat” of our favorite foods. Advertisements constantly push things we “need” to buy because, of course, the things we have just aren’t good enough. The Bible teaches us that excess doesn’t work so well, and it helps us understand how and why we should live with moderation.
A great book in the Bible on the subject of moderation is [Ecclesiastes](Book-of-Ecclesiastes.html). King Solomon was the wisest king to ever rule over Israel, and he experimented with excess. We can learn a lot from the conclusions of this wise king. In Ecclesiastes 2, Solomon lists many different projects and pleasures he pursued: “I denied myself nothing my eyes desired; I refused my heart no pleasure. My heart took delight in all my labor, and this was the reward of all my toil” (verse 10\). Yet, in the end, he was left unsatisfied: “When I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun” (verse11\). Not only did Solomon test the limits of pleasure, he did the same with things we normally see as good, like wisdom (Ecclesiastes 1:12–18\) and hard work (Ecclesiastes 2:17–23\). Solomon’s conclusion was that every endeavor of his proved meaningless by itself. It is God’s gift to enjoy one’s life and His gifts (Ecclesiastes 5:19\). But to value those things more than God leaves us still desiring what our hearts really need—Him.
Even good things can become a stumbling block to us, if used without moderation. Chocolate is good, but too much is unhealthy. Sleep is necessary, but the Bible says too much sleep leads to poverty (Proverbs 6:9–11\). Children are naturally immoderate—they want to watch the same movie over and over, they want to eat too much of one thing, they lack restraint in expressing emotion. Part of maturity is learning to say “no” to oneself, i.e., to learn the value of moderation.
One of the most common topics in respect to moderation is that of [drinking alcohol](sin-alcohol.html). Ephesians 5:18 commands, “Do not get drunk on wine, which leads to debauchery.” Balance that with the fact that Jesus Himself did not completely abstain from drinking (see Matthew 11:19\) and Paul’s statement to Timothy, “Stop drinking only water, and use a little wine because of your stomach and your frequent illness” (1 Timothy 5:23\). Taking these verses together, it’s clear the Bible permits the drinking of alcohol, but absolutely forbids drinking to the point of drunkenness, which is excess. Some people conclude it’s better not to drink at all, and that’s perfectly acceptable, too.
Practicing moderation is a good discipline. In fact, self\-control is one of the qualities that the Holy Spirit produces in the life of a believer (Galatians 5:22–23\). When we are not living in moderation—when we lack self\-control in a certain area of our lives—it can indicate that we’re not allowing God fully into that area. We need not live in defeat. God does not condemn His children (Romans 8:1\), and we have been granted the victory over every sin (Acts 13:39\). Plus, the Spirit wants to give us self\-control. When we surrender to God as “living sacrifices” (Romans 12:1\), He will meet the needs that we’re trying to satisfy on our own (1 Timothy 6:17\). The sheep that follow the Good Shepherd will “lack nothing” (Psalm 23:1\).
The world appeals to the lust of the flesh and advances the lie that what we need is more pleasure, more stuff, more entertainment, etc. What we really need is God. God designed us to need and desire Him above all else (see Matthew 4:4\). All other things must be in moderation.
The only area in which we don’t need to worry about moderation is God Himself. We are to love God without limits (Luke 10:27\). We can never have too much of God, and we can never love Him too much. And the more we ask Him to fill us and invade our lives with His Holy Spirit, the easier it becomes to live in moderation in all *other* things.
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Is forgetting the past biblical?
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Answer
The apostle Paul ends a section in Philippians 3 by saying, “One thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (verses 13–14\). Is Paul instructing us to forget everything that ever happened before we met Christ? Is this a command to purge our minds of all memories?
It is important to consider the passage that precedes these words. Paul had just listed all his religious qualifications that, to the Jewish mind, were of supreme importance. He then states, “I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord” (verse 8\). Paul is making the point that no fleshly accomplishment matters in comparison with knowing Christ and trusting in His righteousness alone for salvation (Ephesians 2:8–9\). Regardless of how good or how bad we may have been, we must all come to Christ the same way: humble, repentant, and undeserving of His forgiveness (Romans 5:8; Titus 3:5\).
The word *forgetting* in this passage means “no longer caring for, neglecting, refusing to focus on.” Our memories store millions of pieces of information gained through our senses since birth. Some experiences are impossible to forget, and any effort to forget them only makes them more prominent. Paul is not advising a memory wipe; he is telling us to focus on the present and the future, rather than the past.
It’s easy to “live in the past.” Whether it’s a past victory that our minds continually replay or a past defeat that hangs over us like a shroud, it needs to be left in the past. Nothing hinders present service quite like being mired in another time. Modeling Paul’s forgetfulness means we count the past as nothing. We cut the strings that tie us to that bygone moment. We refuse to allow past successes to inflate our pride. We refuse to allow past failures to deflate our self\-worth. We leave it behind and instead adopt our new identity in Christ (2 Corinthians 5:17\).
We are not to forget *everything*, however, in the sense of being oblivious to it. In fact, there are many times God instructs us to remember. In Deuteronomy 9:7, Moses tells the Israelites to “remember this and never forget how you aroused the anger of the Lord your God in the wilderness. From the day you left Egypt until you arrived here, you have been rebellious against the Lord.” We are encouraged to remember all God has done for us (Psalm 77:11; 103:2\), others who are suffering for Christ’s sake (Hebrews 13:3; Colossians 4:18\), and what we were before Jesus saved us (Ephesians 2:11–12; 1 Corinthians 6:9–11\). But the remembering should be to the glory of God and for our spiritual benefit. If we are cleansed by the blood of Christ, then no judgment remains for past failures (Romans 8:1\). If God chooses not to remember our past sins (Hebrews 8:12\), we can choose to set them aside as well and embrace the future He promises to those who love Him (Romans 8:28; Ephesians 2:10\).
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What did Jesus mean when He said, “I and the Father are one” (John 10:30)?
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Answer
In John 10 Jesus presents Himself as the Good Shepherd and, in a debate with the Jewish leaders, makes the claim, “I and the Father are one” (John 10:30\). It was a bold statement—one His audience found quite audacious—and it reveals much about who Jesus is.
Five key observations can be made concerning this passage. First, Jesus claimed to be one with God in the sense of being equal to Him. Jesus did not claim to be merely a messenger or prophet of God, but of equal power with God.
Second, His audience understood that Jesus was claiming equality with God the Father. In verse 31, “The Jews picked up stones again to stone him.” Why? Blasphemy was a crime punishable by death according to the Jewish Law. When Jesus asked why they were planning to kill Him, they answered, “For blasphemy, because you, being a man, make yourself God” (John 10:33\). If Jesus had been lying or deceived, His statement *would* have been blasphemous. In fact, the only way His words were *not* blasphemy is if Jesus was telling the truth about His equality with God.
Third, Jesus referred to Himself as God’s Son and to God as His Father (John 10:36–37\). He used Psalm 82:6 to show that the Messiah has the right to claim the title “Son of God.”
Fourth, Jesus claimed that that Father sent Him: “the one whom the Father set apart as his very own and sent into the world” (John 10:36\). In this statement, Jesus claimed preexistence in the Father’s presence. No biblical prophet had ever made such a claim before; yet Jesus claimed to exist before Abraham (John 8:58\).
Fifth, Jesus only stated that the Jews did not believe Him; He never said they misunderstood His claim to be God. John 10:38 notes, “Even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” Jesus was not correcting a misunderstanding. They understood what He said perfectly. He was correcting their willful rejection of Him.
Colossians 1:16–17 affirms Jesus’ same teaching: “In him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.” John 1:1 explicitly notes that Jesus was both *with* God in the beginning and *was* God.
In summary, Jesus claimed to be one with the Father as part of a larger argument to note that He had existed from eternity past, lived in perfect oneness with the Father, held the same power as God, and was sent by God the Father’s authority. Unfortunately, He was rejected as divine by the Jewish leaders. Jesus’ claim to have equal power as the Father was not blasphemy. It was the plain truth.
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What is an epistle?
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Answer
The word *epistle* comes from the Greek word *epistole* that means “letter” or “message.” Epistles were a primary form of written communication in the ancient world, especially during New Testament times. Since many of the New Testament books were originally written as letters to churches or individuals, they are referred to as the Epistles.
An epistle would have been written on a scroll. Often, it was dictated and then reviewed by the author before being delivered by a trusted messenger. For example, 1 Peter mentions that it was Peter’s letter written down by Silvanus, or Silas (1 Peter 5:12\). Timothy was involved in the writing and delivery of several of the apostle Paul’s letters (Colossians 1:1; 1 Thessalonians 1:1; Philemon 1:1\), although Paul signed each one to verify that he was the author (Galatians 6:11\).
Epistles also generally followed a familiar format. Most of Paul’s letters begin with an introduction that identifies his name and those of any associates, mentions his audience, and gives a greeting. The introduction is followed by the main body of the letter, and the epistles often conclude with a general blessing and personal notes to individuals within the recipient church.
The Epistles of the Bible are all found in the New Testament. They include 21 of the New Testament’s 27 books, extending from Romans to Jude. Thirteen of these Epistles were written by the apostle Paul: Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, and Philemon. Within this group of Pauline Epistles is a subgroup labeled the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon) so\-called because they were written during Paul’s two\-year house arrest in Rome (Acts 28:30–31\). The Pastoral Epistles (1 and 2 Timothy and Titus) were written to church leaders and include many teachings regarding practices within the early church.
Following these writings are eight [General Epistles](general-epistles.html) (sometimes called Catholic Epistles, since they were written to a “universal” audience) that include Hebrews, James, 1 and 2 Peter, 1, 2, and 3 John, and Jude. The author of Hebrews is unknown (though many have historically attributed the book to Paul or one of Paul’s associates). James was one of the earliest New Testament writings and was written by James, the half\-brother of Jesus (1 Corinthians 15:7\). The apostle Peter wrote 1 and 2 Peter. The apostle John (the same author of the Gospel of John and Revelation) wrote 1 John, 2 John, and 3 John. The short Epistle of Jude was written by Jude, another half\-brother of Jesus (Jude 1:1\).
All of the known authors of the Epistles are either an apostle (Paul, Peter, John) or a family member of Jesus (James, Jude). Each of these individuals had a unique calling from the Lord Jesus that included writing letters to others. These letters, inspired by the Holy Spirit, are preserved as part of the New Testament’s writings today.
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What does it mean that Jesus is our Wonderful Counselor (Isaiah 9:6)?
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Answer
When Isaiah wrote his prediction of the coming of the “Wonderful Counselor” (Isaiah 9:6\), he was spurring Israel to remember their Messiah was indeed coming to establish His Kingdom (Isaiah 9:7\). Isaiah was writing nearly 800 years before Christ. This period of history was tumultuous as the Assyrians were on the march, taking people into captivity by droves. Isaiah’s prophecy gave the people of God a hope they so desperately needed: a Child would be born to fulfill the [Davidic Covenant](Davidic-covenant.html), and He would bear the titles “Wonderful Counselor, Mighty God, Everlasting Father, [Prince of Peace](Prince-of-Peace.html).” The Child was Christ; the prophecy will reach its consummation at Christ’s [second coming](second-coming-Jesus-Christ.html).
That Isaiah calls the Messiah the “Wonderful Counselor” indicates the kind of character this coming King has. The word *wonderful* in this passage literally means “incomprehensible.” The Messiah will cause us to be “full of wonder.” The word is much weightier than the way it’s used in normal conversation today—we say things are “wonderful” if they are pleasant, lovely, or the least bit likable. Jesus is wonderful in a way that is boggling to the mind. The same word for “wonderful” is used in Judges 13:18 when Manoah, Samson’s father, asked the LORD (in a theophany) what His name was. The angel of the LORD responded, “Why do you ask my name, seeing it is wonderful?” In other words, *“Why do you ask my name, since it is beyond your understanding?”*
Jesus demonstrated His wonderfulness in various ways when He was on the earth, beginning with His conception in the womb of a virgin (Matthew 1:23\). He showed He is the “wonderful” One in His power to heal (Matthew 4:23\), His amazing teaching (Mark 1:22\), His perfect life (Hebrews 4:15\), and His resurrection from the dead (Mark 16:6\). Jesus taught many wonderful things that are counterintuitive to the human mind: “Blessed are those who mourn” (Matthew 5:4\). “Rejoice and be glad” in persecution (Matthew 5:11–12\). “Love your enemies, do good to those who hate you” (Luke 6:27\). Jesus’ kind of wonderful is awe\-inspiring and superior to any other kind, for He is perfect in every way (Matthew 5:48\).
The second part of the Messiah’s title is the word *counselor*. In ancient Israel, a counselor was portrayed as a wise king, such as Solomon, giving guidance to his people (1 Kings 4:34; Micah 4:9\). Isaiah uses this word again in 28:29 to describe the LORD: “This also comes from the LORD of hosts; he is wonderful in counsel and excellent in wisdom.” Jesus is a wise counselor. “He did not need any testimony about mankind, for he knew what was in each person” (John 2:25\). He is able to advise His people thoroughly because He is qualified in ways no human counselor is. In Christ is “hidden all the treasures of wisdom and knowledge” (Colossians 2:3\), including the knowledge of all human nature (Psalm 139:1–2\). Jesus always knows what we are going through, and He always knows the right course of action (Hebrews 4:15–16\).
Christ’s position as our Wonderful Counselor means we can trust Him to listen to our problems and guide us in the right direction (Proverbs 3:6\). We can be sure He is listening because He told us to pray to Him about our worries (Philippians 4:6; James 1:5\). We can be certain He has our best interests at heart because He loves us (1 John 4:19\). And His love is so wide and deep (and wonderful) that we cannot fully understand it (Romans 5:8\).
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What are angelic humans?
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Answer
An “angelic human,” according to some [New Age](new-age-movement.html) teachers, is a person who has been “awakened” to his or her “divine nature” and true “mission” on earth. Angelic humans, sometimes called “earth angels” or “*Homo Angelus*,” listen to divine messages within their hearts and act on those messages. According to this teaching, humanity is in a process of *spiritual* evolution as more and more angelic humans realize their place in the cosmos and their duty to enlighten mankind. When enough angelic humans have been awakened to who they really are and the world is full of their acts of goodness and love, the world will enter a new era of peace and goodness. Humanity will finally become one with the Divine Consciousness.
According to promulgators of the angelic human belief, angelic humans are akin to celestial angels; the difference is that celestial angels have no physical body, but earth angels do. Some New Age teachers think that angelic humans have invisible wings that can be felt with the psyche and used to perform powerful works. Externally, angelic humans look like “normal” humans, but they differ emotionally, psychologically, and, of course, spiritually. They are angelic spirits who are indwelling human bodies. As philosopher and Jesuit mystic Pierre Teilhard de Chardin put it, “We are not human beings having a spiritual experience. We are spiritual beings having a human experience” (*Le Phénomène Humain*, 1955\).
Some New Agers attempt to incorporate the Bible with their teaching. For example, some use Psalm 8:5, “You have made them a little lower than the angels and crowned them with glory and honor,” to “prove” the Bible teaches the idea of angelic humans. Many also speak of a universal “Christ consciousness” that enfolds a person with non\-judgmental, unconditional love. Jesus, according to New Age theology, was the epitome of someone who learned to channel the “Christ consciousness” and fully realized his divinity.
The problems with a belief in angelic humans are many. The Bible says that God created “all angels” as “ministering spirits” (Hebrews 1:14\). If “all” of the angels are “spirits,” then there are none created with human bodies. The Bible says that mankind was formed of physical material and animated by the breath of God (Genesis 2:7\). No human\-angel hybrid or special class of “earth angel” is ever mentioned in the Bible. Psalm 8:5 is speaking of humans, not angels in human form.
The teaching of angelic humans recycles many old lies. It says that Jesus was nothing more than an enlightened man. The Bible says Jesus is the King of kings and Lord of lords (Revelation 19:16\). The angelic human theory says the answers we seek reside within us. All we must do is listen to our hearts and understand that God is speaking to us. This directly contradicts the Bible’s teaching of the depravity of man and the danger of trusting ourselves (Isaiah 53:6; Proverbs 3:5–6\). The false New Age teaching of angelic humans also says that we possess the divine, that we will one day usher in a utopia on earth, and that we will become one with God. The Bible refutes all of this. Mankind is separated from God, and “there is no one who understands; there is no one who seeks God” (Romans 3:11\). Man’s sin will bring destruction to the earth in the form of plagues during the Tribulation (Revelation 16—18\). We will never become one with God; rather, believers in Jesus Christ will be granted eternal life with God in heaven (John 17:2\).
Those who believe they are angelic humans reject the Word of God in favor of their own feelings and imaginations. In seeking spiritual guidance and power apart from the Holy Spirit, they open themselves up to demonic influence and satanic lies. Satan wants to be seen as an “angel of light” (2 Corinthians 11:14\), and one of his deceptions is to convince humans that they, too, can be “angels” if they focus hard enough on their own divinity. We know Satan’s end: “The devil, who deceived them, was thrown into the lake of burning sulfur” (Revelation 20:10\). We dare not fall prey to his deceit.
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What does it mean that no one seeks God?
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Answer
Some contemporary churches are billed as “[seeker\-friendly](seeker-sensitive-church.html),” but the Bible says that “no one seeks God.” Psalm 14:2–3 pictures God searching in vain for even one heart that seeks Him: “The Lord looks down from heaven on all mankind to see if there are any who understand, any who seek God. All have turned away, all have become corrupt; there is no one who does good, not even one.” This passage is quoted in Romans 3:10–12, which says, “As it is written: ‘There is no one righteous, not even one; there is no one who understands; there is no one who seeks God.’” So, if no one seeks God, who are the “seekers” that some churches strategize to attract? Plus, how are people saved if no one is seeking God?
First we must understand human nature. Because of Adam’s disobedience in the Garden of Eden (Genesis 3:11\), sin entered the world and became part of human existence. Because Adam is the common ancestor of every human being, we all inherit that [sin nature](sin-nature.html). We are born with a natural desire for rebellion, self\-interest, and disobedience. In Romans 7:18, Paul says, “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.” In ourselves, we cannot seek after God, for the simple reason that seeking God is a good and holy thing. Sinful flesh is incapable of good and holy things (Isaiah 64:6\).
Jesus said, “No one can come to me unless the Father who sent me draws them” (John 6:44\). In other words, the only way we can seek God is if the Holy Spirit has first stirred our hearts with a desire for God. It is God who draws us to Himself. Ephesians 2:8 underscores this truth: “By grace are you saved, through faith, and that not of yourselves. It is the gift of God.” Even the faith to believe for salvation does not originate within our fleshly nature. God enables the fallen human heart to seek Him, when in our own self\-centered rebellion we would never do so. Every good thing originates with God (James 1:17\). Faith in God is a good thing, and so it also originates with God.
Even our best efforts fall far short of the righteousness required by God (Romans 3:23\). That’s why Scripture says that no one seeks God. We seek fulfillment. We seek pleasure. We seek escape from pain. But the pure motivation of seeking after God for Himself is a gift from God. We are not saved because we had the wisdom and insight to exercise our own faith and trust God. No one wakes up one day and, on his own, decides to seek God. That would be a salvation by our own works, and Scripture is clear we are saved only by the grace and mercy of God (Titus 3:5; Romans 11:6\). We are saved when God touches our hearts and prompts us to use the faith He gives to receive His gift of salvation. Even with the knowledge of God’s existence everywhere, people naturally choose to “suppress the truth by their wickedness” (Romans 1:18–20\).
Because no one naturally seeks God, God seeks us. He sought Adam and Eve as they hid in the Garden (Genesis 3:9\), and He has been seeking His lost loved ones ever since. Jesus gave this as His mission statement: “The Son of Man came to seek and to save the lost” (Luke 19:10\).
When God saves us, we are [born again](born-again.html). He opens our eyes to the truth; He gives us faith and forgiveness and fellowship with Him. We become new creations in Christ (2 Corinthians 5:17\). In our newness of life, we are given godly desires (Psalm 73:25\), a cleansed heart (Hebrews 10:22\), and a new mind (1 Corinthians 2:16\). In the power of the Holy Spirit, we begin to truly seek after God.
The connection between our salvation and our seeking after God is illustrated in how God restored His people following the [Babylonian captivity](Babylonian-captivity-exile.html). The ancient Jews at first expected a speedy return to their homeland, but the prophet Jeremiah advised them to settle in: their captivity would last seventy years (Jeremiah 29:10\). Lest His people despair at the thought of such a lengthy discipline, God assured them that His plans were to give them “hope and a future” (verse 11\). At the appointed time, the Jews repented of their sins and began to cry to the Lord in sincerity and fervency. This is just what God had foretold: “You will seek me and find me when you seek me with all your heart. I will be found by you . . . and will bring you back from captivity. I will gather you from all the nations and places where I have banished you . . . and will bring you back to the place from which I carried you into exile” (verses 13–14\). The prophet Daniel exemplified this seeking after the Lord in his prayer on behalf of God’s people (Daniel 9:1–19\).
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What are the works of the flesh?
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Answer
Galatians 5:19–21 speaks of the works of the flesh, saying they are "evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these."
Paul then warns “that those who do such things will not inherit the kingdom of God.” The works of the flesh are the things human beings naturally tend toward that are contrary to God’s design for us (Romans 1:28–29\). Those who pursue lifestyles characterized by immorality, anger, divisiveness, drunkenness, etc., are giving evidence that they are not saved (see Matthew 7:20\).
When the Bible speaks of the “flesh,” it is often referring to our natural sin tendencies. We are all born with a sin nature (Romans 5:12\). Our natural predilection is to please ourselves any way we see fit. We can be trained to behave in more socially acceptable ways and even find enjoyment in being kind to others. However, without the power of God, we remain self\-centered. We do what we do, even good things, because we receive some selfish payoff. Anything not done from faith or love for God—any deed not empowered by the Holy Spirit—is a “work of the flesh” (Romans 8:8; 14:23\).
At salvation, the Holy Spirit moves into the repentant heart, making it possible for us to make choices that are of the Spirit, rather than the flesh (Galatians 5:16; Ezekiel 36:27; Romans 8:4; Colossians 3:5–8\). We are to consider ourselves “crucified with Christ” (Galatians 2:20\) and our old sin nature dead (Romans 6:2, 11\), but the flesh does not die easily. A battle still rages within even the most dedicated follower of Christ. The apostle Paul wrote eloquently of this battle in Romans 7\. Verses 21–23 say, “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.”
Works of the flesh are not always as obvious as the ones listed above. They can even be found within Christian ministry, as people try to gain popularity or self\-worth under the guise of serving Christ. Diotrephes was rebuked for this in 3 John 1:9\. Trying to please God from selfish motivation leads to unhealthy competition, slander, bitterness, and eventual burnout (Galatians 1:10\).
The works of the flesh are in total contrast with the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html), detailed in Galatians 5:22–23\. What pleases the Lord in our lives is not a “work” but a “fruit” that the Spirit alone can produce. We can avoid works of the flesh by staying continually submitted to the Holy Spirit and allowing Him to direct every aspect of our lives (Ephesians 5:18; Galatians 5:25\).
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What does it mean to praise God?
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Answer
Christians often speak of “praising God,” and the Bible commands all living creatures to praise the Lord (Psalm 150:6\). One Hebrew word for “praise” is *yadah*, meaning “praise, give thanks, or confess.” A second word often translated “praise” in the Old Testament is *zamar*, “sing praise.” A third word translated “praise” is *halal* (the root of *hallelujah*), meaning “to praise, honor, or commend.” All three terms contain the idea of giving thanks and honor to one who is worthy of praise.
The book of Psalms is a collection of songs filled with praises to God. Among them is Psalm 9, which says, “I will be glad and rejoice in you; I will sing the praises of your name, O Most High” (verse 2\). Psalm 18:3 says God is “worthy of praise.” Psalm 21:13 praises God both for who He is and for His great power: “Be exalted in your strength, LORD; we will sing and praise your might.”
Psalm 150 uses the term *praise* thirteen times in six verses. The first verse provides the “where” of praise—everywhere! “Praise God in his sanctuary; praise him in his mighty heavens.”
\- The next verse teaches “why” to praise the Lord: “Praise him for his acts of power; praise him for his surpassing greatness.”
\- Verses 3–6 note “how” to praise the Lord—with a variety of instruments, dance, and everything that has breath. Every means we have to make sound is to be used to praise the Lord!
In the New Testament, there are examples of praise given to Jesus. Matthew 21:16 refers to those who praised Jesus as He rode a donkey into Jerusalem. Matthew 8:2 notes a leper who bowed before Jesus. In Matthew 28:17 the disciples of Jesus were said to worship Him after His resurrection. Jesus accepted praise as God.
The early church often shared in times of praise. For example, the first church in Jerusalem included a focus on worship (Acts 2:42–43\). The church leaders at Antioch prayed, worshiped, and fasted during the time Paul and Barnabas were called into missionary work (Acts 13:1–5\). Many of Paul’s letters include extended sections of praise to the Lord (1 Timothy 3:14–16; Philippians 1:3–11\).
At the end of time, all of God’s people will join in eternal praise of God. “No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him” (Revelation 22:3\). With the curse of sin removed, those who are with the Lord will forever praise the King of kings in perfection. It has been said that our worship of God on earth is simply preparation for the celebration of praise that will take place in eternity with the Lord.
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Is the Buddhist concept of Zen compatible with the Christian faith?
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Answer
The [Buddhist](buddhism.html) concept of Zen refers to a meditative state sought as a means of spiritual awakening and self\-discovery. While practitioners of Zen claim that zazen (“sitting meditation”) is compatible with the Christian faith, there are some key distinctions that make this practice incompatible with Christian beliefs.
First, Zen seeks *self*\-enlightenment. Christian prayer or meditation, in contrast, seeks *God’s* enlightenment of the believer. [Zen Buddhism](Zen-Buddhism.html) teaches one to empty the mind of all thoughts. [Christian mediation](Christian-meditation.html) is laden with thoughts of God’s greatness and worship of Him. Psalm 63:6 exemplifies godly meditation, which has God as the focal point: “On my bed I remember you; I think of you through the watches of the night.”
Second, Zen’s meditative focus is upon looking inward for inspiration and direction. In contrast, the Bible teaches that our search for direction should be founded upon God’s Word. God instructed Joshua, “Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful” (Joshua 1:8\). Psalm 1:2 says the “blessed man” is the one “whose delight is in the law of the LORD, and who meditates on his law day and night.”
Third, Zen’s focus is upon living in the moment, being fully aware of all that is taking place in daily life. While there is nothing wrong with being aware of one’s surroundings, it is incomplete as a means of fulfillment. Psalm 77:12 notes a focus on remembering God’s work in the past: “I will consider all your works and meditate on all your mighty deeds.” Many passages also teach us to live with an eternal perspective, looking ahead to our future home with Christ. Paul noted, “I desire to depart and be with Christ, which is better by far” (Philippians 1:23\).
Fourth, Zen practice entails the acceptance of other Buddhist beliefs incompatible with Christian teachings. This includes belief in reincarnation, which is at odds with Hebrews 9:27\. Buddhism also holds to a view of God very different from Christianity. Buddhism teaches the oneness of all things; Christianity teaches that God is [transcendent](God-transcendent.html) and exists as a Trinity of Father, Son, and Spirit. Further, human sin and the need for salvation are viewed far differently in Buddhism, which sees no need to be saved from sin and does not believe in a future heaven or hell.
Many more differences could be mentioned, but these key contrasts denote the essential disunity between Zen and Christian meditation. The practice of zazen is far different from the pattern of meditation expressed in Scripture. We are called to say, “I meditate on your precepts and consider your ways” (Psalm 119:15\) and, “I will meditate on your wonderful works” (Psalm 145:5\).
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What does it mean that God is spirit?
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Answer
The teaching that “God is spirit” is found in John 4:24: “God is spirit, and his worshipers must worship in the Spirit and in truth.” Jesus said this to a woman who thought that physical locale has a bearing on proper worship of God.
The fact that God is spirit means that God the Father does not have a human body. God the Son came to earth in human form (John 1:1\), but God the Father did not. Jesus is unique as Emmanuel, “God with us” (Matthew 1:23\). Numbers 23:19 emphasizes God’s truthfulness by contrasting Him with mortal men: “God is not human, that he should lie, not a human being, that he should change his mind.”
Some question why the Bible sometimes speaks of God as if He has a body. For example, Isaiah 59:1 mentions God’s “hand” and “ear.” Second Chronicles 16:9 speaks of God’s “eyes.” Matthew 4:4 puts words in God’s “mouth.” In Deuteronomy 33:27 God has “arms.” All of these verses are examples of [anthropomorphism](anthropomorphism.html)—a way of describing God with anatomical or emotional terms so that humans can better understand Him. The use of anthropomorphism, a form of figurative language, does not imply that God has an actual body.
To say that God is spirit is to say that God the Father is invisible. Colossians 1:15 calls God the “invisible God.” First Timothy 1:17 praises God, saying, “To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever.”
Even though God is spirit, He is also a living, personal being. As such, we can know Him personally. Joshua 3:10 speaks of God in this way, saying, “You will know that the living God is among you.” Psalm 84:2 declares, “My heart and flesh sing for joy to the living God” (ESV).
Philosophically, God must be a spirit in order to be [infinite](infinite-God.html). Also, if God was limited to a physical body, He could not be [omnipresent](God-omnipresent.html) (in all places at once). God the Father is not limited to the dimensional restrictions of created things but can exist in all places at one time. God is the uncreated [First Cause](God-first-cause.html) that is the power behind all other beings.
Interestingly, in John 4:24 Jesus makes the connection between God being spirit and worshiping Him in spirit and in truth. The idea is that, since God is spirit, people must worship Him accurately (in truth) and in spirit (with their soul or heart), as opposed to relying on traditions, rituals, and physical locales.
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Who can be saved?
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Answer
Jesus clearly taught in John 3:16 that He will save anyone who believes in Him: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” This “whoever” includes you and every other person in the world.
The Bible says that, if salvation were based on our own efforts, no one could be saved: “All have sinned and fall short of the glory of God” (Romans 3:23\). Psalm 143:2 adds, “No one living is righteous before you.” Romans 3:10 affirms, “There is no one righteous, not even one.”
We cannot save ourselves. Instead, we are saved when we believe in Jesus Christ. Ephesians 2:8–9 teaches, “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” We are saved by God’s grace, and grace, by definition, cannot be earned. We do not deserve salvation; we simply receive it by faith.
God’s grace is enough to cover all sin (Romans 5:20\). The Bible is filled with examples of people who were saved from sinful backgrounds. The apostle Paul wrote to Christians who had formerly been living in a variety of sinful conditions, including sexual immorality, idolatry, adultery, homosexuality, thievery, greed, and drunkenness. But Paul tells them that, upon salvation, “You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11\).
The apostle Paul himself had been a persecutor of Christians, approving of the death of Stephen (Acts 8:1\) and arresting Christians and throwing them into prison (Acts 8:3\). He would later write, “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. Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst” (1 Timothy 1:13–15\).
God often chooses to save unlikely candidates to serve His purposes. He saved a thief on a cross with only minutes to live (Luke 23:42–43\), a persecutor of the church (Paul), a fisherman who had denied Him (Peter), a Roman soldier and his family (Acts 10\), a runaway slave (Onesimus in Philemon), and many others. There is no one beyond God’s ability to save (see Isaiah 50:2\). We must respond in faith and receive His free gift of eternal life.
Who can be saved? One thing is for certain—***you*** can, if you receive Jesus Christ as your Savior! If you are not certain you have accepted Jesus as your Savior, you can respond right now in prayer. Saying a prayer is simply a way of declaring to God that you are relying on Jesus Christ as your Savior. There are no magical words that result in salvation. It is only faith in Jesus’ death and resurrection that can save us. If you understand that you are a sinner and in need of salvation through Jesus Christ, here is a prayer you can pray to God:
*“God, I realize I am a sinner and could never reach heaven by my own good deeds. Right now I place my faith in Jesus Christ as God’s Son who died for my sins and rose from the dead to give me eternal life. Please forgive me of my sins and help me to live for you. Thank you for accepting me and giving me eternal life.”*
Have you, in faith, received Jesus Christ as your Savior because of what you have read here? If so, please let us know by clicking on the “I have accepted Christ today” button below.
If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
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Individualism vs. collectivism—what does the Bible say?
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Answer
Individualism can be defined as putting the interests of the individual above those of the group. The idea of [collectivism](collectivism.html) is that the needs of the group take precedence over each individual in it. There are entire cultures that have a bent toward one of these two philosophies; for example, the United States has historically encouraged [individualism](individualism.html), while the culture in South Korea leans more toward collectivism. Is one better or worse than the other, from a biblical standpoint? The answer is not a simple “Thus saith the Lord.” The truth is, the Bible gives examples of both individualism and collectivism.
Individualism puts the focus on doing whatever is best for “me,” regardless of what effect that has on the “group.” Collectivism puts the focus on doing whatever is best for “the group,” regardless of its effect on individuals within the group. From a biblical perspective, neither of these ideologies—when played out to their full extent—is what God intends. Ultimately, God created humans for His sake (Isaiah 43:7\), not for their own or any other person’s sake. A godly focus would be to do what is best for God and His kingdom (Matthew 6:33a).
There are verses in the Bible that illustrate collectivism to a certain extent. Caiaphas’s inadvertent prophecy that “it is better for you that one man die for the people than that the whole nation perish” (John 11:50\) is one case of collectivist thought. In the early church in Jerusalem, people pooled their resources and gave to those in need so that no one lacked anything (Acts 2:44–45; 4:32–35\). In 2 Corinthians 8:12–14, Paul encourages the church in Corinth to give financially to the church in Jerusalem “that there might be equality” (verse 13\). The key to note in these examples, however, is that the people who gave had a choice in the matter. Their giving was strictly voluntary (Acts 5:4\). No one was forced to give his resources for the benefit of the group, but they willingly did so out of love for the Lord and for the church. As an individual gave to benefit the group, that individual was blessed, as well (2 Corinthians 9:6–8\). This principle of the Kingdom contains some elements of collectivism but goes beyond it. Our motivation for serving the church is not just to benefit the church as a collective; our motivation is that it pleases God (Hebrews 13:16\).
Other verses in the Bible illustrate the value and significance of the individual. In one of His [parables](parable-talents.html), Jesus emphasizes the importance of growing and stewarding well the things God gives us because individually we are held accountable (Luke 19:15\). In [Luke 15](parable-lost-sheep-coin.html), Jesus tells the story of a shepherd who left his flock to seek one lost lamb and the story of a woman who turns her house inside out to find an individual piece of an heirloom (see Luke 15:3–10\). Both parables illustrate the value God places on the individual over the group. As we saw with collectivism, though, these examples demonstrate the idea of individualism only partially. God values the individual over the group at times because it pleases Him and gives Him glory. When God is glorified, everyone benefits, individuals and the group—notice that in the parables of Luke 15, every time what was lost is found, everyone rejoices (Luke 15:6, 9\).
God values both the individual and the collective. The Bible doesn’t really argue for either individualism or collectivism as the correct ideology. Instead, it offers something else altogether, illustrated in the description of the [Body of Christ](body-of-Christ.html) in 1 Corinthians 12\. Paul tells us that individual believers are like parts of a body, each playing an incredibly important and vital role to the success of the body to function as it should (1 Corinthians 12:14, 27\). The various parts of a body function only when they are a part of the body as a whole. A thumb can do things no other part of the body can do, but only when it’s connected to the hand! (see 1 Corinthians 12:18–20\). Likewise, the body as a whole is an amazing organism, but only when all the parts are taken care of individually (see 1 Corinthians 12:25–26\).
The debate over what the Bible says about individualism vs. collectivism will no doubt continue; nevertheless, we can all learn from C. S. Lewis on the topic, no matter what position we take: “I feel a strong desire to tell you—and I expect you feel a strong desire to tell me—which of these two errors \[individualism or collectivism] is the worse. That is the devil getting at us. He always sends errors into the world in pairs—pairs of opposites. And he always encourages us to spend a lot of time thinking which is the worse. You see why, of course? He relies on your extra dislike of the one error to draw you gradually into the opposite one. But do not let us be fooled. We have to keep our eyes on the goal and go straight through between both errors. We have no other concern than that with either of them” (from Mere Christianity, book 4, chapter 6\).
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How can I live a holy life?
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Answer
In order to address the question of how to live a holy life, we must first understand what *holy* means. To be holy means to be set apart or separate from sin and evil. God is holy—completely separate from everything that is evil (1 John 1:5\). God calls us to be holy, just as He is (1 Peter 1:16, quoting Leviticus 19:2\), but it’s vital to understand that apart from God this is impossible. We must have the Holy Spirit indwelling us and filling us with His holiness. We can only live a holy life through the power of the Spirit; thus, the first step to living a holy life is to accept Jesus as Savior (Ephesians 1:13\).
Once we have taken that step of salvation, we are *declared* righteous (Romans 5:1\). But what does it look like to be *actually* righteous—to live a holy life? In 1 Thessalonians 4:3–8, Paul emphasizes sexual purity as part of holy living: “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God” (verses 3–5\).
Beyond avoiding sexual immorality and keeping sex within God’s design for marriage, we can live a holy life by being obedient to God in all areas of life (1 Peter 1:14–16\). Knowing and obeying God’s Word is key (John 17:17\). Hiding God’s Word in our hearts keeps us from sin (Psalm 119:11\). When we live in obedience to God, we are staying separate from evil. We are offering our bodies as “[living sacrifices](living-sacrifice.html)” to God (Romans 12:1–2\). The purpose of living a holy life is to glorify God and display His nature to those around us (Matthew 5:16\). Living a holy life of obedience to God is living in true freedom from the bondage of sin (Romans 6:6\).
It’s not always easy to choose obedience to God, especially if we’re trying to do it all on our own. Satan would love nothing more than to bring us back into bondage through disobedience. But we have the promise, “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” (1 John 4:4\). The Holy Spirit will produce Christlikeness in us, and, as we yield to Him, we can live a holy life (Galatians 5:16\).
Here is the mindset we should have: “Count yourselves dead to sin but alive to God in Christ Jesus” (Romans 6:11\). Any time we face temptation, we should say, “I’m dead to that! That was part of my *old* life! I am a [new creation](new-creation.html) in Christ!” (see 2 Corinthians 5:17\). To live a holy life, to separate ourselves from sin, we must see ourselves as God does—as born\-again children of the Most High, clothed with the righteousness of Christ.
We also have the benefit of being part of the Body of Christ. Fellowship with other Christians and making ourselves accountable to them is a great source of strength in living a holy life. As Christians, we are called to encourage one another in this matter (Hebrews 10:24–25\).
Remember, we are not trying to live a holy life in order to earn salvation; living a holy life is a natural outgrowth of being saved by God’s grace and filled with His Spirit. It is also important to not give up when we mess up. When we fail, our response should be to confess the sin and keep moving forward in our Christian walk (1 John 1:9\). Romans 8:1 says, “There is now no condemnation for those who are in Christ Jesus.” God’s grace doesn’t go away when we make mistakes.
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Why is finding true love so difficult?
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Answer
We all have a desire to love and be loved. We experience different levels of love from parents, siblings, friends, and others. But most of us also want to find that special someone with whom we can share a deeper level of love. Finding true love can seem incredibly difficult, and it’s often hard to understand why. A big question to consider first is, “what is my definition of true love?” Understanding what we mean by “true love” can help us see what we’re really seeking and why it is or is not working.
Many societies use the word love very loosely. Love is often associated with intense feelings that, in truth, are self\-centered and noncommittal. In many movies and TV shows, we see characters who follow their hormones and have sex before marriage. When “love” is shallowly rooted in pleasant emotions or physical feelings, it turns off as easily as it was turned on. There is nothing wrong with wanting to experience good emotions toward the person we love; however, if that is the foundation of the relationship, the relationship is in trouble. If the kind of “love” we see demonstrated in today’s sex\-saturated culture is what we’re looking for, no wonder it seems difficult to find; it’s not true love we’re after but an experience that, by nature, can’t last for long.
The Bible gives a much different picture of love. True love is of God—in fact, He is love (1 John 4:8\)—and He’s the One who put the need to love and be loved in us. Therefore, understanding His design for love is crucial. True love, according to the Bible, is rooted in sacrifice, commitment, and an impulse to benefit the loved one (see John 15:13\). God’s love for us took Him to the cross. We know for certain that Jesus was not experiencing “happy” emotions on His way to the cross (Luke 22:42–44\). The Bible describes our relationship to Jesus as that of a bride and bridegroom (Matthew 9:15; Ephesians 5:32\). True romance is designed to lead to and grow within a marriage commitment (Genesis 2:24\) and should be rooted in sacrificial love (Ephesians 5:22, 25–28\).
Any number of things could make finding true love, according to God’s design, difficult. Here we will focus on a few big obstacles that we face:
**Thinking there is only one “right” person for us.** This is a lie that can keep us fearful that we’re settling for less than the best. Waiting for one’s perfect “soul mate” to show up can be a long wait. Whomever we choose to marry becomes the “right” one for us, because we’ve made a lifetime commitment to that person. The Bible has narrowed the field: our true love must be a believer who is living for the Lord (2 Corinthians 6:14–15\); beyond that, God will provide wisdom and discernment (James 1:5\). Wise, godly people who know us well can also provide guidance in finding true love.
**Thinking that a person will or can fulfill us.** Only God can truly fulfill us, so we don’t have to find romantic love to have a sense of fulfillment! None of us is perfect, and to expect another imperfect human being to meet every need is unrealistic, unhealthy, and can only lead to disappointment.
**Not being willing to change or grow.** It’s easy to imagine the kind of person we would love to be in love with, but how much effort do we expend in becoming that kind of person ourselves? We all have our own issues that we must address with God’s help in order to be the kind of people He desires us to be. It can be tempting to think that finding true love will magically solve those issues. But being in a close relationship with someone will not fix our problems; it is more likely to expose them more. This can be a rewarding part of the relationship, as iron sharpens iron (Proverbs 27:17\), if we are willing to change and grow. If we’re unwilling to change, the relationship will be strained and could eventually be destroyed. This does not mean that every personal issue must be dealt with before we get married. Rather, we should get into the practice of asking God to show us what things need to be cleaned out of our lives (Psalm 139:23\). As we become the people God wants us to be, we will be better suited for whatever relationships are in store.
**Thinking it’s too late to find true love.** Finding true love and getting married is not to be taken lightly. It is better to be cautious than to make a quick and reckless decision. Three times, the Song of Solomon warns, “Do not arouse or awaken love until it so desires” (Song of Solomon 2:7; 3:5; 8:4\). God’s timing is always best.
We know that God cares about our desire to find true love. When we fully surrender that desire to Him, we release the burden of trying to make true love happen ourselves (Matthew 11:29–30\).
Love is an essential quality of God, and He shows us in the Bible how real, true love works. Redefining love or trying to find it outside of God’s design is asking for frustration and disillusionment. Surrendering our desires to God, submitting to His will, and finding our fulfillment in Him are the keys to finding true love. “Take delight in the Lord, and he will give you the desires of your heart” (Psalm 37:4\).
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Who are the sons of David mentioned in the Bible?
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Answer
First Chronicles 3:1–9 lists the sons of [David](life-David.html). The list reads like this:
"These were the sons of David born to him in Hebron:
The firstborn was [Amnon](Amnon-in-the-Bible.html) the son of [Ahinoam of Jezreel](Ahinoam-of-Jezreel.html);
the second, Daniel the son of Abigail of Carmel;
the third, [Absalom](who-was-Absalom.html) the son of Maakah daughter of Talmai king of Geshur;
the fourth, [Adonijah](Adonijah-in-the-Bible.html) the son of Haggith;
the fifth, Shephatiah the son of Abital;
and the sixth, Ithream, by his wife Eglah.
These six were born to David in Hebron, where he reigned seven years and six months.
David reigned in Jerusalem thirty\-three years, and these were the children born to him there:
Shammua, Shobab, Nathan and [Solomon](life-Solomon.html). These four were by Bathsheba daughter of Ammiel. There were also Ibhar, Elishua, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada and Eliphelet—nine in all. All these were the sons of David, besides his sons by his concubines. And Tamar was their sister."
Breaking down this list, we first have David’s six sons born in Hebron: 1\) Amnon, 2\) Daniel, 3\) Absalom, 4\) Adonijah, 5\) Shephatiah, and 6\) Ithream.
Next, we have the thirteen sons born to David in Jerusalem: 7\) Shimea, 8\) Shobab, 9\) Nathan, 10\) Solomon, 11\) Ibhar, 12\) Elishama, 13\) Eliphelet, 14\) Nogah, 15\) Nepheg, 16\) Japhia, 17\) Elishama, 18\) Eliada, and 19\) Eliphelet.
In addition to the nineteen sons David had by his wives were a number of unnamed sons David fathered through his concubines. He also had a daughter named Tamar. Another son named Jerimoth is mentioned in 2 Chronicles 11:18, although it is unclear whether he is one of the sons mentioned above (using another name) or one of David’s sons by a concubine.
David also had a son with Bathsheba before she bore Solomon. This son died seven days after his birth (2 Samuel 12:16–23\), and it is possible that he is not included in this list. If so, the sons of David with his wives would total at least 20\. To that total we would add all the unnamed sons of his concubines.
At least three of David’s sons died during David’s lifetime. In addition to the death of Bathsheba’s first son were the deaths of his sons Amnon and Absalom. Another son, Adonijah, was executed shortly after David’s death for trying to usurp the throne (1 Kings 2:25\).
David’s son Solomon succeeded him as king and later built the temple of the Lord that David had dreamed of building. Ultimately, Jesus Christ was born as a descendant of David (Matthew 1:1\), providing a fulfillment of [prophecy](Davidic-covenant.html) and bestowing the greatest possible honor to King David.
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What is Focus on the Family?
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Answer
Focus on the Family is an evangelical Christian ministry headquartered in Colorado Springs, Colorado, that provides a wide variety of resources to help families function and thrive as God designed. Focus on the Family is well known in America for their involvement in cultural matters and their strong stand on pro\-life and other moral issues.
The ministry was founded by Dr. James Dobson in 1977 and began as a radio broadcast featuring advice for families and interviews of interest to a Christian audience. Since then, Focus on the Family has expanded to use many other media. Along with their original radio program, they produce a children’s radio show and a radio news digest. They also publish several websites, host conferences and interactive forums, publish magazines and books, provide counseling services, and offer college\-level classes. Focus on the Family’s reach extends beyond the United States into many other countries around the world.
The mission statement of Focus on the Family, available on their website, is “to cooperate with the Holy Spirit in sharing the Gospel of Jesus Christ with as many people as possible by nurturing and defending the God\-ordained institution of the family and promoting biblical truths worldwide.” Focus on the Family’s worldview is founded on biblical commands and principles concerning the value of families (see Matthew 19:4–6; Malachi 2:15\) and the individual’s social responsibility (see Ephesians 1:22–23a; Romans 13:1\).
Focus on the Family has a broad range of resources available for people in any stage of life, from kids to young adults to the elderly. Dating, marriage, parenting issues, and engaging the culture are all emphasized.
Beyond helping families, Focus on the Family also does a great deal for educating people and promoting Christian values in the societal and political realms. They are a resource for people wanting to stay current on social issues of the day and how to get involved and make a difference. All of this is done from a biblical worldview. For more information on Focus on the Family, their partner ministries, and the many resources they offer, you can visit the [Focus on the Family](http://www.focusonthefamily.com) website.
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What is hyper-grace?
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Answer
The term *hyper\-grace* has been used to describe a new wave of teaching that emphasizes the grace of God to the exclusion of other vital teachings such as repentance and confession of sin. Hyper\-grace teachers maintain that all sin, past, present, and future, has already been forgiven, so there is no need for a believer to ever confess it. Hyper\-grace teaching says that, when God looks at us, He sees only a holy and righteous people. The conclusion of hyper\-grace teaching is that we are not bound by Jesus’ teaching, even as we are not under the Law; that believers are not responsible for their sin; and that anyone who disagrees is a pharisaical legalist. In short, hyper\-grace teachers “pervert the grace of our God into a license for immorality” (Jude 1:4\) and flirt with [antinomianism](antinomianism.html).
Jesus’ words to the seven churches in the book of Revelation strongly contradict the idea that Christians never need to repent. To the church at Ephesus, Jesus said, “Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place” (Revelation 2:4\). Jesus rebukes five of the seven churches and demands repentance from them (Revelation 2:4, 6, 20; 3:3, 15–19\). Far from believers being unaccountable for their sin, they must answer to Jesus for their disobedience (see also 2 Corinthians 5:10\).
Preachers of hyper\-grace doctrine discount the Old Testament and the Ten Commandments as irrelevant to New Testament believers. They even teach that Jesus’ words spoken before His resurrection are part of the Old Covenant and no longer applicable to born\-again believers. But is this true?
In Mark 13:31, Jesus said, “Heaven and earth will pass away, but my words will never pass away.” Before Jesus ascended into heaven, He promised that the Father would send the Holy Spirit who “will teach you all things and will remind you of everything I have said to you” (John 14:26\). If Jesus’ words are no longer applicable to believers, why would we need to be reminded of them?
Hyper\-grace teaching is a good example of mixing truth with error. An emphasis on the beauty and power of God’s grace is good, but some teachers are neglecting what Paul called the “whole counsel of God” (Acts 20:27\). For example, it is true that Christians have been forgiven by God. But that doesn’t mean we never have to confess our sin. James 5:16 says, “Confess your sins to each other and pray for each other so that you may be healed.” If we are to confess our sins to each other, why would we not need to confess them to God, since every sin is ultimately a sin against God (Psalm 51:4\)?
Also, 1 John 1:9 gives clear instruction to believers about [confessing sin](Christian-sin.html). It begins with the word *if*: “If we confess our sin, He is faithful and just to forgive our sin and to cleanse us from all unrighteousness.” This is a cause/effect statement implying that we cannot have the second without the first. As blood\-bought children of God, we do not continue to confess our sin in order to be saved from hell. We confess and repent in order to reestablish an intimate relationship with our Father. We are “positionally righteous” but “practically sinful.”
To counter this argument, hyper\-grace preachers deny that John’s letters were written to believers. However, 1 John 2:1 begins with this: “My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One.” John is clearly writing to believers whom he personally knew. He indicates that his believing friends may indeed sin, and that, when they do, they need to confess it.
Hyper\-grace preachers also claim the Holy Spirit will never convict Christians of their sin. Mature Christians should recognize this fallacy right away. Every disciple of Christ has felt the overwhelming conviction of the Holy Spirit when he or she has sinned. Jesus calls the Holy Spirit “the Spirit of Truth” (John 15:26\). Truth, by its very definition, will not tolerate anything false. When the Spirit of Truth abides in a believing heart (1 Corinthians 6:19\), He brings conviction about anything that is *not* truth.
In summary, much of what the hyper\-grace preachers teach is valid. We are indeed saved by grace, not our works (Ephesians 2:8–9\). And God’s grace is marvelous, great, and free (1 Timothy 1:14\). However, hyper\-grace teaching is out of proportion to the rest of Scripture. Any time one doctrine is emphasized to the exclusion of the rest, we fall into error because we fail to “correctly handle” the Word (2 Timothy 2:15\).
Jesus was full of both “grace and truth” (John 1:14\). The two are in delicate balance, and a tip to either side can result in a false gospel. We must always compare any new teaching with the “whole counsel of God” and learn to disregard anything that veers even slightly from the truth (1 John 4:1\).
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What does God want from me?
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Answer
The people in the prophet Micah’s day complained that God was never satisfied. They snidely asked, “Will the Lord be pleased with thousands of rams, with ten thousand rivers of olive oil?” (Micah 6:7\). It was their way of asking, “What does God *want* from us, anyway?” Some people today feel like all their striving to please God goes for nothing, and they, too, ask, “What does God want from me?”
Jesus was asked once which commandment of the Law was the greatest. He answered, “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength. The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these” (Mark 12:30–32; cf. Matthew 22:37–39\). What God wants is really quite simple: He wants us. All our service for God must flow from those two commands to love, or it is not real service; it is fleshly effort. And Romans 8:8 says that those who are “in the flesh cannot please God.”
First, God wants us to trust in His Son as Savior and Lord (Philippians 2:9–11\). Second Peter 3:9 says, “The Lord . . . is patient with you, not wanting anyone to perish, but everyone to come to repentance.” We come to know Jesus through repenting of our sin and accepting Him as our personal sacrifice (Romans 10:9; John 1:12\). When Jesus’ disciples asked Him to show them the Father, He replied, “Anyone who has seen me has seen the Father” (John 14:9\). God wants us to know Him, and we can only know Him through Jesus.
Next, God wants us to “become conformed to the image of His Son” (Romans 8:29\). The Father wants all of His children to be like Jesus. He brings situations into our lives to refine us and chip away those flawed characteristics that are in the way of our becoming who He designed us to be (Hebrews 12:7; James 1:12\). As Jesus was obedient to the Father in everything, so the goal of every child of God should be to obey our Heavenly Father (John 8:29\). First Peter 1:14–15 says, “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.”
Many people, like the Pharisees in Jesus’ day, try to put the external action before the inner heart change (Luke 11:42\). They place all the focus on what they *do* rather than who they *are*. But, unless love for God is our motivation, outward displays of goodness only result in pride and legalism. Neither pleases God. When we surrender ourselves totally to Him, His Holy Spirit empowers us to love God fully and serve Him from the right motive. True service and holiness are simply the outworking of the Spirit, the overflowing of a life dedicated to the glory of God. When our focus is on *loving* God rather than simply *serving* Him, we end up doing both. If we skip the relationship, our service is of no use and benefits nothing (1 Corinthians 13:1–2\).
The prophet Micah responded to the Israelites’ complaint that they didn’t know what God wanted from them. The prophet says, “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8, ESV). God’s desire for us is very simple. People complicate things, tacking on rules and man\-made laws that ensure frustration and kill the joy in following Christ (2 Corinthians 3:6\). God wants us to love Him with all our hearts and let our obedience stem from a heartfelt desire to be pleasing in His sight.
David understood what God wanted when he prayed, “You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. My sacrifice, O God, is a broken spirit; a broken and contrite heart you, God, will not despise” (Psalm 51:16–17\).
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What is the Jewish Bible / Tanakh?
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Answer
The Jewish Bible (also called the Hebrew Bible or Tanakh) is another term for what Christians call the Old Testament portion of the Bible. More specifically, a 1917 English version of the Old Testament was called the Jewish Bible and was prepared by the Jewish Publication Society of America.
One distinctive feature of the Jewish Bible is that it divides the Old Testament into its traditional Hebrew sections. The four sections include the *Chumash* (The Five Books of Moses), the *Neviim* (The Prophets), the *Treisar* (The Minor Prophets) and the *Ketuvim* (The Writings). The order of the books in the 1917 Jewish Bible, including the Hebrew names, is as follows:
***Chumash* / Torah / The Five Books of Moses**
*Bereshit* / Genesis
*Shemot* / Exodus
*VaYikra* / Leviticus
*BaMidbar* / Numbers
*Devarim* / Deuteronomy
***Neviim* / The Prophets**
*Yehoshua* / Joshua
*Shoftim* / Judges
*Shmuel* A and B / 1—2 Samuel
*Melachim* A and B / 1—2 Kings
*Yishiyah* / Isaiah
*Yermiyah* / Jeremiah
*Yechezchial* / Ezekiel
*Daniyel* / Daniel
***Treisar* / The Minor Prophets**
*Hoshea* / Hosea
*Yoel* / Joel
*Amos* / Amos
*Ovadiyah* / Obadiah
*Yonah* / Jonah
*Michah* / Micah
*Nachum* / Nahum
*Habakuk* / Habakkuk
*Tzefaniyah* / Zephaniah
*Haggi* / Haggai
*Zechariyah* / Zechariah
*Malachi* / Malachi
***Ketuvim* / The Writings**
*Tehilim* / Psalms
*Mishlei* / Proverbs
*Eyov* / Job
***Megilot*, which includes:**
*Shir HaShirim* / Song of Songs
*Ruth* / Ruth
*Eichah* / Lamentations
*Keholet* / Ecclesiastes
*Esther* / Esther
*Ezra* / Ezra
*Nechemiyah* / Nehemiah
*Divrei Yamim* A and B / 1—2 Chronicles
In summary, the Jewish Bible can refer to the entire Old Testament or to a particular translation of the Old Testament in 1917 by the Jewish Publication Society. In most cases, people use the terms Hebrew Bible, Jewish Bible, and Old Testament interchangeably.
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What is Youth with a Mission (YWAM), and what are their beliefs?
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Answer
Youth with a Mission (YWAM) defines itself as “an international volunteer movement of Christians from many backgrounds, cultures and Christian traditions, dedicated to serving Jesus throughout the world.” The stated purpose of YWAM is “to know God and to make Him known.” Ministry teams focus on evangelism through teaching, house construction, medicine, sports, performing arts, and other methods.
Youth with a Mission offers training through the University of the Nations, which they operate in 650 locations in 160 countries and about 100 languages. Part of the University of the Nations training is an intensive, five\- or six\-month Discipleship Training School meant to prepare individuals for cross\-cultural ministry.
YWAM was founded in 1960 by [Loren Cunningham](Loren-Cunningham.html) and currently has over 18,000 staff members in more than 1,000 locations worldwide. Its statement of faith includes the following:
• the Bible is God’s inspired and authoritative word, revealing that Jesus Christ is God’s son; that people are created in God’s image;
• God created us to have eternal life through Jesus Christ;
• although all people have sinned and come short of God’s glory, God has made salvation possible through the death on the cross and resurrection of Jesus Christ;
• repentance, faith, love, and obedience are fitting responses to God’s initiative of grace towards us;
• God desires all people to be saved and to come to the knowledge of the truth;
• the Holy Spirit’s power is demonstrated in and through us for the accomplishment of Christ’s last commandment, “Go ye into all the world and preach the gospel to every creature” (Mark 16:15\). (Source: [http://www.ywam.org/About\-YWAM/Who\-we\-are/Statement\-of\-Faith](http://www.ywam.org/About-YWAM/Who-we-are/Statement-of-Faith))
In addition to its statement of faith, YWAM affirms the Manila Covenant, the [Lausanne Covenant](Lausanne-Covenant.html), and the Christian Magna Carta as being consistent with its beliefs. Various devotional practices supported by Youth with a Mission include [Lectio Divina](lectio-divina.html), speaking in [tongues](gift-of-tongues.html), and [contemplative prayer](contemplative-prayer.html). Also problematic is their recommended reading list, which promotes works by mystics and Catholics such as Henri Nouwen, Thomas Merton, Mother Teresa, and [St. John of the Cross](St-John-of-the-Cross.html).
Focused on [world evangelism](world-evangelism.html), YWAM frequently partners with other ministries and churches for the purpose of spreading the gospel message to new people. Past partnerships have included alliances with groups such as Christian Aid, [Cru](Campus-Crusade-Christ-Cru.html) (formerly Campus Crusade for Christ), the International Mission Board, Wycliffe Bible Translators, and World Vision.
Youth with a Mission has openly embraced the Catholic Church. In fact, YWAM has a self\-governing, international branch called Kerygma that works primarily in the Roman Catholic world. Members of these “KTeams” are of various church traditions, but they operate with what they call a “Catholic Ethos.” The goal in Kerygma is to allow “Catholics to participate in YWAM’s calling, and at the same time have these Catholics remain rooted in their church and be free to express their Catholic faith” (<http://www.kteams.org/>, “Our History,” accessed 9/28/2016\). In other words, although Youth with a Mission is predominately Protestant, they no longer evangelize Catholics but work with them to build the Catholic Church in some areas.
In its more than 50 years of existence, YWAM has done much good work, operating in many areas around the world and helping countless individuals find Christ and grow in their walk with God. Its commitment to [ecumenism](ecumenism-ecumenical.html), however, is troubling. More information about YWAM and its efforts can be found at ywam.org.
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What is a theist?
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Answer
In the most general sense, a theist is a person who believes in at least one god or deity. Theism stands in contrast with atheism (the denial of the existence of any god) and agnosticism (the belief that the existence of a God or gods is uncertain). Theism can include any of the following worldviews:
**[Monotheism](monotheism.html):** A monotheist is a person who believes in one God. Monotheism is accepted by Judaism, Christianity, and Islam, although each religion has a distinct view of God.
**[Polytheism](polytheism.html):** A polytheist believes in more than one god. Those who believed in the gods of the Greco\-Roman culture were polytheists. Today, those who accept the many gods and goddesses of the spirit world would be considered polytheists.
**[Deism](deism.html):** Deists believe in a God (or sometimes gods) who created the universe but does not operate within the universe.
**[Pantheism](pantheism.html) / [Panentheism](panentheism.html):** Pantheists and panentheists believe god is all and all is god. Panentheism also includes the idea that a god or gods created the material universe.
**[Autotheism](autotheism-autotheist.html):** An autotheist is anyone who makes the claim that he or she is God or an enlightened one.
According to Scripture, there is one God who created the heavens and the earth (Genesis 1:1\). This teaching is not debated but assumed in the Bible. In fact, Psalm 14:1 teaches, “The fool says in his heart, ‘There is no God.’” Further, the Old Testament clearly teaches monotheism: “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4\). Deuteronomy 4:39 adds, “The Lord is God in heaven above and on the earth beneath; there is no other.”
According to the New Testament, God exists as one Triune God comprising God the Father, God the Son, and God the Holy Spirit (Matthew 28:19—“in the name”, singular). All three Persons of the Triune God are also mentioned at Jesus’ baptism, when the voice of God the Father speaks from the sky to Jesus and the Spirit descends like a dove (Matthew 3:16–17\).
A Christian is a theist of a particular kind. A Christian is a monotheist who accepts the view of a Triune God and believes in Jesus as the risen Lord (Romans 10:9\).
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Who is the head of the church, biblically speaking?
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Answer
Two passages in the New Testament make it clear that the head of the church is Jesus Christ. Colossians 1:17–18a teaches, “And he is before all things, and in him all things hold together. And he is the head of the body, the church.” This passage makes a brief comparison between the human body and the church. The church is the body, and Jesus is the head. Jesus was before all things and holds all things together. This includes the church as well.
Ephesians 5:22–25 speaks of the relationship between husband and wife and includes the teaching of Jesus as head of the church:
“Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything. Husbands, love your wives, just as Christ loved the church and gave himself up for her.”
In this passage, wives are to submit to their husbands as the church submits to Christ, and husbands are to sacrificially love their wives in the way Christ was willing to die for the church. In this context, Jesus is called the “head of the church, his body.” He is also called its Savior.
What does it mean to be the head of the church? Both Colossians 1 and Ephesians 5 emphasize the leadership of Christ and His power. In Colossians, Christ is head because He holds all things together. In Ephesians, Christ is head because He is Savior.
The implications of this teaching are profound. First, church leaders are to surrender ultimate leadership to the Lord Jesus Christ. He is the One who leads and determines the teachings and practices of the church. Church members are to follow Christ first and earthly leaders second, as those leaders emulate Christ (see 1 Corinthians 11:1 and 1 Peter 5:3–4\).
Second, the love Jesus has for the church is expressed in His desire that we also love the church. The church is not a building or organization but a group of people who know and worship Jesus. Christians are taught, “Let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:24–25\). Regular connection with other believers honors the Lord, encourages us personally as believers, and allows us to encourage and serve others.
While every church will have its own local leaders, the ultimate leader of any church is the Lord Jesus. He said, “I will build **my** church” (Matthew 16:18, emphasis added); it belongs to Him. He is the head of the body and the only One with the power to adequately lead and love the church.
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What is the meaning of hosanna?
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Answer
*Hosanna* is a word used in some songs of praise, particularly on [Palm Sunday](Palm-Sunday.html). It is of Hebrew origin and was part of the shout of the multitudes as Jesus entered Jerusalem: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest heaven!” (Matthew 21:9\).
*Hosanna* is often thought of as a declaration of praise, similar to [*hallelujah*](hallelujah.html), but it is actually a plea for salvation. The Hebrew root words are found in Psalm 118:25, which says, “Save us, we pray, O LORD!” (ESV). The Hebrew words *yasha* (“deliver, save”) and *anna* (“beg, beseech”) combine to form the word that, in English, is “hosanna.” Literally, *hosanna* means “I beg you to save!” or “please deliver us!”
So, as Jesus rode the donkey into Jerusalem, the crowds were perfectly right to shout “Hosanna!” They were acknowledging Jesus as their Messiah, as shown in their address “[Son of David](Jesus-son-of-David.html).” Theirs was a cry for salvation and a recognition that Jesus is able to save.
Later that day, Jesus was in the temple, and the children present were again shouting, “Hosanna to the Son of David!” (Matthew 21:15\). The chief priests and the teachers of the Law were displeased: “‘Do you hear what these children are saying?’ they asked him. ‘Yes,’ replied Jesus, ‘have you never read, “From the lips of children and infants you, Lord, have called forth your praise”’?” (Matthew 21:16\). In saying, “Hosanna!” the people were crying out for salvation, and that’s exactly why Jesus had come. Within a week Jesus would be hanging on a cross.
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Who were the scribes that often argued with Jesus?
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Answer
Scribes in ancient Israel were learned men whose business was to study the Law, transcribe it, and write commentaries on it. They were also hired on occasions when the need for a written document arose or when an interpretation of a legal point was needed. Ezra, “a teacher well versed in the Law of Moses,” was a scribe (Ezra 7:6\).
The scribes took their job of preserving Scripture very seriously; they would copy and recopy the Bible meticulously, even counting letters and spaces to ensure each copy was correct. We can thank the Jewish scribes for preserving the Old Testament portion of our Bibles.
Jews became increasingly known as “the people of the Book” because of their faithful study of Scripture, particularly the Law and how it should be followed. In the New Testament era, scribes were often associated with the sect of the [Pharisees](Sadducees-Pharisees.html), although not all Pharisees were scribes (see Matthew 5:20; 12:38\). They were teachers of the people (Mark 1:22\) and interpreters of the Law. They were widely respected by the community because of their knowledge, dedication, and outward appearance of Law\-keeping.
The scribes went beyond interpretation of Scripture, however, and added many man\-made traditions to what God had said. They became professionals at spelling out the letter of the Law while ignoring the spirit behind it. Things became so bad that the regulations and traditions the scribes added to the Law were considered more important than the Law itself. This led to many confrontations between Jesus and the Pharisees and scribes. At the beginning of the [Sermon on the Mount](sermon-on-the-mount.html), Jesus shocked His audience by declaring that the righteousness of the scribes was not enough to get anyone to heaven (Matthew 5:20\). A large portion of Jesus’ sermon then dealt with what the people had been taught (by the scribes) and what God actually wanted (Matthew 5:21–48\). Toward the end of Jesus’ ministry, He thoroughly condemned the scribes for their hypocrisy (Matthew 23\). They knew the Law, and they taught it to others, but they did not obey it.
The scribes’ original aim was in earnest—to know and preserve the Law and encourage others to keep it. But things turned horribly wrong when man\-made traditions overshadowed God’s Word and a pretense of holiness replaced a life of true godliness. The scribes, whose stated goal was to preserve the Word, actually *nullified* it by the traditions they handed down (Mark 7:13\).
How did things get so far off course? Probably because the Jews, after surviving centuries of persecution and enslavement, clung in pride to the keeping of the Law and how it marked them as God’s chosen people. The Jews of Jesus’ day certainly had an attitude of superiority (John 7:49\), which Jesus opposed (Matthew 9:12\). The bigger problem was that the scribes were hypocrites at heart. They were more interested in appearing good to men than they were in pleasing God. Eventually, it was these same scribes who played a part in having Jesus arrested and crucified (Matthew 26:57; Mark 15:1; Luke 22:1–2\). The lesson every Christian can learn from the hypocrisy of the scribes is that God wants more than outward acts of righteousness. He wants an inward change of heart that is constantly yielding in love and obedience to Christ.
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Can I really do all things through Christ (Philippians 4:13)?
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Answer
In Philippians 4:13 the apostle Paul writes, “I can do all this through him who gives me strength.” The “him” of this verse is the Lord Jesus, and Jesus is, of course, all\-powerful (Colossians 2:10\). But does this verse mean that we can do anything and everything we set our minds to?
The context of this verse focuses on the God\-given power to endure any circumstance. Verse 12 notes, “I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.” Paul had faced times of abundance, yet he had also faced many trials for his faith.
In 2 Corinthians 11:24–27, Paul shares some of his sufferings up to that point in his faith: “Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked.” Despite these and other problems, Paul believed and taught he could persevere because he could do “all things through him who gives me strength.”
Also, the focus in Philippians 4 is what the believer can do through the strength that *Christ* gives. This is not a promise that Christians will have superpowers or that they will be invincible or immune to life’s challenges. Instead, the promise of Philippians 4:13 is that we will have strength from the Lord to faithfully endure the difficulties that arise in life.
This passage is not about having financial abundance. Some teach a prosperity gospel that says God will bless us financially if we are faithful; in contrast, Paul taught that the believer will endure suffering but can be content in any circumstance, given Christ’s strength. Just as Christ faithfully endured on the cross, His followers can faithfully endure the problems they face. In fact, Philippians 4:11 states, “I have learned to be content whatever the circumstances.” Paul focused on contentment, not earthly abundance.
Finally, Philippians 4:13 is part of a larger passage that addresses Christ’s ability to meet our needs. Christ can give contentment during times of plenty and of poverty. He can help us do all things through His strength. In Paul’s case, it was the strength to serve as a missionary despite facing intense suffering. In our lives, this same strength is available. Whether we serve in another country or help someone in our own community, Christ’s power can enable us to stand firm on His promises and endure the most difficult of life’s challenges. Paul concludes this passage with these words: “My God will meet all your needs according to the riches of his glory in Christ Jesus. To our God and Father be glory for ever and ever. Amen” (verses 19–20\).
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What does the Bible say about the value of solitude?
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Answer
Solitude, the state of being alone, is often considered one of the traditional spiritual disciplines. Many times it is associated with silence. The idea is to be alone with God, to pray, to meditate on His Word, and to simply enjoy His presence. Some people use solitude as a way to distance themselves from the distractions of the world, acknowledge the interior of their hearts, and hear God speak. Being alone can also be used as a time of rest and refreshment.
The Bible certainly supports the value of solitude. Psalm 46:10 says, “Be still, and know that I am God.” It is much easier to “be still” in solitude. Lamentations 3:25–28 says, “The Lord is good to those whose hope is in him, to the one who seeks him; it is good to wait quietly for the salvation of the Lord. It is good for a man to bear the yoke while he is young. Let him sit alone in silence, for the Lord has laid it on him.”
We see examples of God’s people practicing solitude in the Bible. For instance, Moses met regularly with the Lord at the tabernacle (Exodus 33:7, 11\). God spoke with Elijah (1 Kings 19\) and Jacob (Genesis 32:24–32\) while these men were alone. The best example is Jesus, who “often withdrew to lonely places and prayed” (Luke 5:16\). Jesus, God Incarnate, spent time alone with His Father. We see Him seeking out solitude after performing miracles (Mark 1:35\), in times of grief (Matthew 14:13\), before choosing the twelve apostles (Luke 6:12–13\), in His distress in Gethsemane (Luke 22:39–44\), and at other times. Solitude was a consistent practice in Jesus’ life.
Jesus invited His disciples to share times of solitude (group solitude) with Him. “Then, because so many people were coming and going that they did not even have a chance to eat, he said to them, ‘Come with me by yourselves to a quiet place and get some rest.’ So they went away by themselves in a boat to a solitary place” (Mark 6:31–32\).
Biblically speaking, solitude is a valuable practice. “Alone time” with God can allow God to examine us. It can be a time of knowing God more deeply, a time of strengthening, a time of refreshment, a time of sharing our deepest concerns with God, and a time of simply being with the One who formed us and loves us beyond our understanding.
Another benefit of periodic times of solitude is that such times allow us to refocus ourselves on what is truly important. It is good, every now and then, to “come away”; we need time spent away from others, away from cell phones, away from television shows, away from the daily grind. We don’t want the “worries of this life” to choke out the Word (Mark 4:19\). Rather, we want to spend time with Jesus and, like Mary of Bethany, sit at His feet hearing His word (Luke 10:39\).
The practice of solitude, like other religious practices, can be taken to an unhealthy extreme. Solitude is not a place to live. We are not to be hermits or cloister ourselves away from society. However, in order to fully enjoy our relationship with God and to fully participate in godly community, we must have times when we relate with God one\-on\-one.
The old hymn by Helen Lemmel says it well: “Turn your eyes upon Jesus, / Look full in His wonderful face, / And the things of earth will grow strangely dim, / In the light of His glory and grace.”
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What is the meaning of the Greek word dunamis in the Bible?
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Answer
The Greek *dunamis* is used 120 times in the New Testament. Loosely, the word refers to “strength, power, or ability.” It is the root word of our English words *dynamite*, *dynamo*, and *dynamic*.
In the [Parable of the Talents](parable-talents.html) (Matthew 25:14–30\), the servants are given wealth based on their *dunamis*, or their “ability” to handle money. In Mark 9:1 Jesus said, “Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come with power.” “Power” here is *dunamis*.
However, *dunamis* is not just any power; the word often refers to miraculous power or marvelous works (such as in Matthew 7:22; 11:21, 23; Mark 5:30; Luke 5:17; 9:1; 10:13; and Acts 8:13\). *Dunamis* can also refer to “moral power and excellence of soul,” according to Thayer’s Greek Lexicon.
Perhaps most importantly, *dunamis* can refer to “inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth” (ibid.). In Matthew 22:29 Jesus tells the Sadducees, “You are in error because you do not know the Scriptures or the **power** of God.” Jesus also said, “Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with **power** and great glory” (Matthew 24:30\). In other words, the Lord has inherent power residing in Himself. *Dunamis* is part of His nature.
We do not live the Christian life in our own power, but in God’s. It is God’s ability that makes us able to accomplish anything of value, for apart from Him we can do nothing (John 15:5\). It is His strength that makes us overcomers.
Several key uses of *dunamis* in the Bible are listed below:
Luke 1:35: “The angel answered, ‘The Holy Spirit will come on you, and the **power** of the Most High will overshadow you. So the holy one to be born will be called the Son of God.’“
Luke 4:36: “All the people were amazed and said to each other, ‘What words these are! With authority and **power** he gives orders to impure spirits and they come out!’“
Acts 1:8: “But you will receive **power** when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
Romans 1:20: “For since the creation of the world God’s invisible qualities—his eternal **power** and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.”
First Corinthians 1:22–24: “Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the **power** of God and the wisdom of God.”
Second Corinthians 4:7: “But we have this treasure in jars of clay to show that this all\-surpassing **power** is from God and not from us.”
Second Corinthians 12:9: “But he said to me, ‘My grace is sufficient for you, for my **power** is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s **power** may rest on me.”
Ephesians 3:20–21: “Now to him who is able to do immeasurably more than all we ask or imagine, according to his **power** that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.”
Second Timothy 1:7: “For the Spirit God gave us does not make us timid, but gives us **power**, love and self\-discipline.”
Hebrews 1:3: “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his **powerful** word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.”
Second Peter 1:3: “His divine **power** has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness.”
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What are hymns?
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Answer
A hymn is a song of praise. In ancient Greek culture, a *hymnos* was musical praise directed to the gods or heroes of the day. In Christianity, hymns are directed to the one true God, of course.
God’s people have sung hymns in honor of the Almighty since the time of [Moses](life-Moses.html) and before (Exodus 15:1\). David sang the “new song” God gave him and taught others to sing “a hymn of praise to our God” (Psalm 40:3\). Jesus and His disciples sang a hymn together at the Last Supper (Mark 14:26\). The early church sang hymns as part of their regular gatherings (1 Corinthians 14:26\). Paul and Silas, with their feet in stocks in a Philippian jail, were “praying and singing hymns to God” (Acts 16:25\).
Technically, a hymn is a stanzaic, metrical poem meant to be sung. A traditional meter for hymns in English is 8\.6\.8\.6\., called common meter, which corresponds with ballad stanza. The subject matter of a hymn is what distinguishes it from the “psalms” and “spiritual songs” mentioned in Ephesians 5:19 (ESV); a psalm can be thought of as Scripture set to music—usually from the [book of Psalms](Book-of-Psalms.html)—and a spiritual song can be any song with a spiritual theme, including songs of testimony and admonition. A hymn addresses and celebrates God and has the purpose of praise and adoration.
Ephesians 5:18–19 says there is a direct connection between being filled with the Spirit and singing: “Be filled with the Spirit, speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord.” A [Spirit\-filled](Spirit-filled.html) Christian is a singing Christian. Music is the natural overflow of a heart in fellowship with the Lord. The songs the church sings are not to be simply a musical exercise; they must be in the heart and not just in the mouth. The hymns the Spirit prompts are a means by which believers edify, encourage, and teach each other (see also Colossians 3:16\).
Hymns are a valuable aid to worship because they help to focus our attention on the goodness and glory of the Lord. The hymn “How Great Thou Art,” for example, reminds us of God’s majesty revealed in creation, His perfect sacrifice on the cross, and His coming return for His own—all matters of praise.
The classic hymns of [Martin Luther](Martin-Luther.html), [Isaac Watts](Isaac-Watts.html), [Fanny Crosby](Fanny-Crosby.html), [Charles Wesley](Charles-Wesley.html), and many others have blessed millions of Christians through the centuries. Modern hymn writers such as Twila Paris, Keith and Kristyn Getty, Graham Kendrick, and Stuart Townend continue to put biblical truth in poetic form and turn our attention to the Lord who is great and “most worthy of praise” (Psalm 96:4\).
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What was the significance of the Council of Chalcedon?
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Answer
The Council of Chalcedon met in AD 451 in Chalcedon, a city in Asia Minor. The council’s ruling was an important step in further clarifying the nature of Christ and the orthodox doctrine of the Trinity. The council also laid the groundwork for one of the most significant events in ecclesiastical history—the [Great Schism](great-schism.html).
In order to appreciate the significance of the Council of Chalcedon, we need a little background. Debate about the person of Christ arose prior to the first [Council of Nicaea](council-of-Nicea.html) in AD 325\. A man named [Arius](arianism.html) had taught the false doctrine that the Son of God was a created being and that He was of a different substance (*heteroousios*) than the Father. The Council of Nicaea sought to unambiguously define the relationship between the Father and the Son. The council said Jesus was truly God. Yet the opponents of the deity of Christ did not simply give up after the Nicene affirmation. But faithful Christians like Athanasius continued to defend Christ’s deity, and, in the end, truth triumphed over error.
After Nicaea came the Council of Constantinople in AD 381, which rejected the teachings of [Apollinaris](Apollinarianism.html), who said that Jesus’ divine nature had displaced His human mind and will. According to Apollinaris Jesus was not fully human, a teaching that 2 John 1:7 warns against. Later, [Nestorius](Nestorianism.html) said Jesus had two separate natures and two wills, essentially making Him two persons sharing one body. This teaching was condemned at the Council of Ephesus in AD 431\. And ten years later Eutyches also denied that Jesus was truly human, saying Jesus’ human nature was “absorbed” or swallowed up by His divine nature. This led to the Council of Chalcedon, which only lasted from October 8 to November 1, 451\.
The Council of Chalcedon anathematized (cursed) those who taught that Christ had only a single, divine nature and those who taught a “mixture” of His two natures. The Council produced the “Chalcedonian Definition,” which affirms that Christ is “the same perfect in Godhead and also perfect in manhood; truly God and truly man.” He is “consubstantial \[*homoousios*] with the Father according to the Godhead, and consubstantial with us according to the Manhood.” Jesus Christ is “to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably” (quoted from www.carm.org). The divine and human natures of Christ are distinct yet united in one Person. This co\-existence of Christ’s two natures is called the [hypostatic union](hypostatic-union.html).
By affirming that Jesus Christ is one Person who is both divine and human, the Council of Chalcedon made it easier to identify error. The Chalcedonian Definition affirms the truth that Jesus Christ is fully divine and, at the same time, fully human. He is both the Son of God (1 John 5:10\) and the Son of Man (Mark 14:21\). Jesus, the Word incarnate, assumed perfect humanity in order to save fallen humanity. He could not have saved us unless he was fully God and fully man.
The Council of Chalcedon was also significant because it ratified the creeds of Nicaea and Constantinople. And it condemned the false doctrines of Nestorius and Eutyches. The council affirmed the single personality of Christ and the authenticity and perfection of both His natures, human and divine.
Besides dealing with matters of theology, the Council of Chalcedon is famous for upholding an earlier ruling concerning church structure. The Council of Chalcedon assigned equal honor to the Church of Constantinople and the Church of Rome. The council gave the title “patriarch” to the most prominent bishops and concluded that the church of Constantinople (“New Rome”) held a position of authority similar to that of “Old Rome.” The pope, of course, rejected that particular article, while accepting the rest of the Chalcedonian Creed. Eventually, the rift between Rome and Constantinople led to the Great Schism between the Eastern Church and the Western Church in AD 1054\.
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What does the Greek New Testament mean by kerygma?
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Answer
The Greek word *kerygma* means “proclamation.” In the New Testament, the term is often associated with preaching the Christian message, especially the fundamentals of the gospel. In the New Testament, [John the Baptist](life-John-Baptist.html) was the one who prepared the way for Jesus the Messiah, “preaching in the wilderness of Judea” (Matthew 3:1\).
When Jesus read from the scroll of Isaiah in the synagogue of Nazareth, He announced His mission to preach good news: “The Spirit of the Lord is upon me, because he has anointed me to **proclaim** good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to **proclaim** the year of the Lord’s favor” (Luke 4:18–19\). Jesus had a *kerygma* to deliver on God’s behalf.
The apostle Paul used a form of the word *kerygma* when he challenged his readers to preach the gospel: “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone **preaching** to them?” (Romans 10:14\).
The word *kerygma* is also used by some theologians to refer to the entire teaching and ministry of Jesus. The use of this term was popularized by British scholar C. H. Dodd, who includes the following main aspects of the *kerygma* of Jesus:
1\. The Age of Fulfillment has dawned, the “latter days” foretold by the prophets.
2\. This has taken place through the birth, life, ministry, death and resurrection of Jesus Christ.
3\. By virtue of the resurrection, Jesus has been exalted at the right hand of God as Messianic head of the new Israel.
4\. The Holy Spirit in the church is the sign of Christ’s present power and glory.
5\. The Messianic Age will reach its consummation in the return of Christ.
6\. An appeal is made for repentance with the offer of forgiveness, the Holy Spirit, and salvation.
(source: [http://www.afn.org/\~afn52344/kerygma.html](http://www.afn.org/~afn52344/kerygma.html))
Second Corinthians 4:5 is a great summary of the preaching of the New Testament. Paul writes, “For what we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.” This Christ\-centered message may seem foolish to unbelievers, but Christ is the content of our *kerygma*: “We preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Corinthians 1:23–24\).
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What is a prophet in the Bible?
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Answer
In a general sense, a prophet is a person who speaks God’s truth to others. The English word *prophet* comes from the Greek word *prophetes*, which can mean “one who speaks forth” or “advocate.” Prophets are also called “seers,” because of their spiritual insight or their ability to “see” the future.
In the Bible, prophets often had both a teaching and revelatory role, declaring God’s truth on contemporary issues while also revealing details about the future. Isaiah’s ministry, for example, touched on both the present and the future. He preached boldly against the corruption of his day (Isaiah 1:4\) and delivered grand visions of the future of Israel (Isaiah 25:8\).
Prophets had the task of faithfully speaking God’s Word to the people. They were instrumental in guiding the nation of Israel and establishing the church. God’s household is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:20\).
More than 133 named prophets are mentioned in the Bible, including 16 women. In addition, numerous others prophesied, such as the 70 elders of Israel (Numbers 11:25\) and the 100 prophets rescued by Obadiah (1 Kings 18:4\). The first named prophet in the Bible is [Abraham](life-Abraham.html). In Genesis 20:7 God spoke to Abimelech in dream, saying, “Now then, return \[Abraham’s] wife, for he is a prophet, so that he will pray for you, and you will live.” God had revealed Himself to Abraham on numerous occasions.
[Jacob](life-Jacob.html) and [Joseph](life-Joseph.html), descendants of Abraham, both had dreams regarding the future that could be categorized as prophetic. Moses was called a “man of God” and was considered a great prophet (Deuteronomy 34:10\). Joshua and many of the judges served as prophets, with the last judge, [Samuel](life-Samuel.html), hearing the voice of God as a young boy (1 Samuel 3:4\). He would later anoint David, who served as both king and prophet in Israel.
The time of [Elijah](life-Elijah.html) and [Elisha](life-Elisha.html) was marked by a high level of prophetic activity. In fact, a school for prophets thrived during their lifetimes (see 1 Kings 20:35\). Both Elijah and Elisha performed many miracles as well.
In the New Testament, [John the Baptist](life-John-Baptist.html) foretold the Messiah (Matthew 3:1\). Jesus Himself came as prophet, priest, king, and Messiah, fulfilling many of the messianic prophecies of the Old Testament.
The early church also included prophets. For example, Ananias was given a prophecy about the apostle Paul’s future (Acts 9:10–18\). Acts 21:9 mentions four daughters of Philip who could prophesy. Prophecy is listed as a spiritual gift in 1 Corinthians 12 and 14\. In the end times, two “witnesses” will prophesy from Jerusalem (Revelation 11\).
Usually, the prophets God sends are despised and their message unheeded. [Isaiah](life-Isaiah.html) described his nation as a “rebellious people, deceitful children, children unwilling to listen to the Lord’s instruction. They say to the seers, ‘See no more visions!’ and to the prophets, ‘Give us no more visions of what is right! Tell us pleasant things, prophesy illusions’” (Isaiah 30:9–10\). Jesus lamented that Jerusalem had killed the prophets God sent to them (Luke 13:34\).
Of course, not everyone who “speaks forth” a message is actually a prophet of God. The Bible warns against [false prophets](false-teachers.html) who claim to speak for God but who actually deceive the people they purport to inform. King Ahab kept 400 such false prophets in his employ to tell him what he wanted to hear (2 Chronicles 18:4; cf. 2 Timothy 4:3\). In the New Testament we have many warnings against false prophets. Jesus taught, “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15\). He later noted that, in the end times, “false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect” (Matthew 24:24\). Revelation speaks of a false prophet who will arise in the Tribulation and deceive people around the world (Revelation 16:13; 19:20; 20:10\). To avoid being led astray, we must always “test the spirits to see whether they are from God” (1 John 4:1\).
A true prophet of God will be committed to speaking God’s truth. He or she will never contradict God’s revealed Word. A true prophet will say, with the prophet Micaiah just before his fateful confrontation with Ahab, “As surely as the Lord lives, I can tell him only what my God says” (2 Chronicles 18:13\).
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What is a Christmas nativity?
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Answer
Tradition says that Francis of Assisi created the very first Christmas nativity scene in AD 1223 after a trip to the Holy Land and Christ’s birthplace. So began a new tradition that took root in many Western countries. Today, we can see nativity scenes in front of churches and homes, on street corners, and in pageants every Christmas season.
The word *nativity* is taken from the Latin *nativus*, which means “arisen by birth.” A nativity scene is a representation of the night of Jesus’ birth as depicted in the Gospels of Matthew and Luke. Nativities can be pictures, models, live demonstrations, or carvings, but they usually contain the same elements: the Christ Child in a manger; His mother, Mary; His earthly father, Joseph; shepherds; angels; various barn animals; a star; and, sometimes, three [wise men](three-wise-men.html) bringing gifts. A nativity scene is most often set inside a stable or cave.
Displaying a Christmas nativity scene is a long\-standing tradition, but it can also present a bit of a skewed view of the actual events of Jesus’ birth. While each person depicted in a traditional nativity scene is a part of the Christmas story, not all the characters were present in one place on the night Jesus was born. Mary, Joseph, and Jesus were in a stable that night due to the overcrowding in Bethlehem’s inn (Luke 2:7\), but the Bible never mentions whether or not animals were present—in fact, it never even mentions a stable. The shepherds, once told of Jesus’ arrival, left their flocks to worship the newborn King (Luke 2:16\). However, the angels, which are often part of nativity scenes, bore the good news to the shepherds *in the fields* (Luke 2:8–14\). As far as we know, there were no angels flying visibly over the place where Jesus was when the shepherds arrived. In addition, the wise men (the Bible never says how many there were) were also probably not present that first night. The magi visited Jesus some time later, when He was in a house (Matthew 2:1–11\).
Despite these small details, a Christmas nativity scene is a wonderful reminder of what happened the night Jesus was born. Ever since Adam and Eve’s sin, our relationship with God has been marred and broken (Genesis 3; Romans 5:12\). Out of love, God sent His Son in human form “to seek and to save the lost” (Luke 19:10\). To that end, Jesus Christ was born in the town of Bethlehem. Modern Christmas nativity scenes help to proclaim Christ’s birth and the true “reason for the season.”
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Why was Jesus born in a manger?
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Answer
It is a common saying at Christmastime that Jesus Christ was “born in a manger.” Of course, it wasn’t possible for Him to actually be born *in* the manger, but that’s where Mary laid Him after His birth (Luke 2:7\). Although we are not sure of the exact location of where Jesus was born, we do know that it was near Bethlehem and that there was a manger, or feeding trough, there.
God promised the Savior’s [virgin birth](virgin-birth.html) immediately after mankind’s first sin in the Garden of Eden (Genesis 3:15\). Hundreds of years later, the prophet Micah foretold the birth of Christ in the small town of Bethlehem: “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times” (Micah 5:2\). This prophecy was fulfilled when Jesus’ earthly parents, Mary and Joseph, were called to Bethlehem for a census of the entire Roman territory (Luke 2:1–5\). While they were in Bethlehem, the time came for Jesus to be born (Luke 2:6\).
Because of the crowds that had come to Bethlehem, there was no room at the inn for Mary and Joseph (Luke 2:7\). While tradition says that the inn was a sort of hotel, we don’t know that for sure. In fact, the Greek word translated “inn” (*kataluma*) could be translated “guest room.” This fact has led some to believe that Jesus may not have been born in a stable or barn, but in a house with a lower floor serving as a nighttime shelter for the families’ animals. If that were the case, it wouldn’t be surprising to find a manger located in that area of the house. When Luke states that there was no room in the *kataluma*, he could mean there was no room on the upper level, which would have been full of other people sleeping.
In any case, Jesus was born at night, in some sort of keeping\-place for animals. After Jesus was delivered, Mary His mother wrapped Him in cloths and laid Him in a manger (Luke 2:7\). Later that same night, shepherds from nearby fields found Him just as the angels told them they would (Luke 2:10–12\).
So, why was the Savior and King born in a place where animals were kept? And why was He then laid in the animals’ food trough? Surely, God’s Son deserved a high\-profile birth in the most elegant of surroundings. But, instead, God’s own Son made His appearance on earth in the lowliest of circumstances. This humble birth conveys an amazing message to creation: the transcendent God condescended to come to us. Instead of coming to earth as a pampered, privileged ruler, Jesus was born in meekness, as one of us. He is approachable, accessible, available—no palace gates bar the way to Him; no ring of guards prevents our approach. The King of kings came humbly, and His first bed was a manger.
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What does “blessed are the meek” mean?
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Answer
In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus opens with a series of statements known as the [Beatitudes](beatitudes.html). The third Beatitude is “Blessed are the meek, for they will inherit the earth” (Matthew 5:5\). Jesus’ words echo Psalm 37:11, which says, “The meek will inherit the land and enjoy peace and prosperity.” What does it mean that the meek are “blessed”?
First, we must understand what it means to be blessed. The Greek word translated “blessed” in this verse can also be translated “happy.” The idea is that a person will have joy if he or she is meek. The blessedness is from God’s perspective, not our own. It is a spiritual prosperity, not necessarily an earthly happiness.
Also, we must understand what “meek” means. The Greek word translated “meek” is *praeis* and refers to mildness, gentleness of spirit, or humility. Other forms of this Greek word are used elsewhere in the New Testament, including James 1:21 and James 3:13\. Meekness is humility toward God and toward others. It is having the *right* or the *power* to do something but refraining for the benefit of someone else. Paul urged meekness when he told us “to live a life worthy of the calling \[we] have received. Be completely humble and gentle; be patient, bearing with one another in love” (Ephesians 4:1–2\).
Meekness models the humility of Jesus Christ. As Philippians 2:6–8 says, “\[Jesus], being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” Being “in the very nature God,” Jesus had the right to do whatever He wanted, but, for our sake, He submitted to “death on a cross.” That is the ultimate in meekness.
Meekness was also demonstrated by godly leaders in the Old Testament. Numbers 12:3 says that [Moses](life-Moses.html) “was very meek, more than all people who were on the face of the earth” (ESV).
Believers are called to share the gospel message in gentleness and meekness. First Peter 3:15 instructs, “Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” The KJV translates the word for “gentleness” here as “meekness.”
Someone who knows Christ as personal Savior will be growing in meekness. It may seem counterintuitive, but Jesus’ promise stands—a meek person will be happy or blessed. Living in humility and being willing to forego one’s rights for the benefit of someone else models the attitude of Jesus Christ. Meekness also helps us to more effectively share the gospel message with others. Striving for power and prestige is not the path to blessedness. Meekness is.
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Should a Christian be involved with cosplay?
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Answer
“Cosplay” (or cos\-play) is short for “costume play.” It is the practice of dressing as a real or fictional character, typically from a video game, comic, TV show, movie, or even from history. Cosplayers often gather at science fiction, game, or anime/manga conventions, but they also like to attend Renaissance fairs and historical reenactments. Some may participate for fun or to compete in contests, others are paid to advertise a product such as a video game or comic book, while a few dress up to promote their own costume supply business.
Cosplay costumes vary. Many are based on pre\-existing characters while others are adaptations of a genre. It’s also common to combine one or more genres or characters, for example, a steampunk Darth Vader. Quality varies, as some cosplayers throw on ears and a tail and call it good while others spend hundreds of dollars and several weeks hand\-making a single costume.
There is nothing inherently anti\-biblical about dressing up with a bunch of other people. Many of the considerations are the same as for other pastimes (see 1 Corinthians 10:31\). Cosplay can be very expensive; a custom\-made outfit can cost several hundred dollars. Most cosplayers make some or all of their costume, which can be extremely time\-consuming. When travel, hotels, and convention admissions are included, cosplay can suck up time and money that could be used for better purposes.
Christians must also consider some problems more specific to cosplay. Many of the women’s science fiction, fantasy, and anime costumes are very revealing—either skimpy or skin\-tight. It should go without saying that Christian women should not chose a costume that is blatantly sexual (1 Timothy 2:9\), and Christian men should not attend an event if they find such costumes distracting (Romans 13:14\). Also, it is natural that putting on a costume encourages a person to act in ways he wouldn’t normally act; even if the costume makes the cosplayer unrecognizable, a Christian should always act in a way that glorifies God. Christians should also take care in what character they portray, staying away from anything based on demons or otherwise blatantly endorsing a non\-Christian lifestyle.
Cosplay is not all bad. The level of craftsmanship elevates many costumes to an art form. Cosplay can be a family activity, whether the parents support their kids’ hobby or the entire family dresses up for a Ren Faire. The cosplay community can be very supportive, as players swap manufacturing tips and encourage newcomers. There are even opportunities to share Christ with fellow players.
Whether a Christian should get involved in cosplaying is a personal decision. Dressing up for a Renaissance festival or a steampunk ball is mostly harmless fun. Dressing as a demonic anime character or Slave\-Leia at a comic\-con, however, is not a good choice. As with any kind of entertainment, cosplayers should seek God’s will first and foremost.
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Did Jesus come only for the Jews and not the Gentiles?
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Answer
Jesus is the Messiah that the Jews had been anticipating for centuries (see Luke 2:25; 3:15\). As such, He was born into a Jewish family and was reared according to Jewish law in a Jewish town (see Luke 2:27; Galatians 4:4\). Jesus selected Jewish disciples, spoke in Jewish synagogues and the Jewish temple, and traveled mostly in Jewish areas. His mission, in fulfillment of the Jewish prophets, was to the Jewish people. However, none of this means that Jesus’ ministry was limited exclusively to the Jews.
In Matthew 15, there is an incident that, at first, seems to confirm the idea that Jesus came only for the Jews. Jesus was traveling through Tyre and Sidon, a Gentile region, and “a Canaanite woman from that vicinity came to him, crying out, ‘Lord, Son of David, have mercy on me! My daughter is demon\-possessed and suffering terribly’” (Matthew 15:22\). This Gentile woman recognized Jesus as the Messiah (“Son of David”), but “Jesus did not answer a word” (verse 23\). As the woman kept up her appeals, Jesus finally responded, but His words seemed to hold little hope: “I was sent only to the lost sheep of Israel” (verse 24\). However, the woman did not give up, and Jesus eventually granted her request, based on her “great faith” (verse 28\).
The fact that Jesus helped the Canaanite woman, even though His mission was to the Jews, is a significant detail in the Gospel narrative. Throughout His earthly ministry, Jesus gave other indications that His power and compassion reached to all people. He healed a Roman centurion’s servant (Luke 7:1–10\). He traveled through the Gentile region of the Gerasenes (Mark 5:1\). He ministered in a [Samaritan](Samaritans.html) city (John 4\).
Jesus paid the price for all sin, making salvation available to the whole world (1 John 2:2\). Jesus Christ is God Himself (John 1:1\). Jesus died on the cross as the payment for all our sins, and He rose from death in resurrection (1 Corinthians 15:3–4\). Jesus said He was the [Good Shepherd](Good-Shepherd.html), and He predicted that His flock would be greatly expanded: “I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd” (John 10:16\).
It took a while for the early church to recognize that salvation was available to the Gentiles. The Jewish Christians who fled the persecution in Jerusalem went into the Gentile regions of Phoenicia, Cyprus and Antioch, but they were “spreading the word only among Jews” (Acts 11:19\). Peter was hesitant to bring the gospel to a Gentile household, but God made it plain that Cornelius was also one of the elect (Acts 10\).
“Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too” (Romans 3:29\). Jesus was the Jewish Messiah, but He had come to offer salvation to everybody. The Messiah was to be a “light for the Gentiles” (Isaiah 42:6\). So call on Jesus, because “everyone who calls on the name of the Lord will be saved” (Acts 2:21\).
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Are the Jews cursed because they killed Christ and asked for “His blood to be on us,” according to Matthew 27:25?
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Answer
Some people believe that the Jews are cursed because they killed the Son of God. This belief is sometimes used to justify [anti\-Semitism](anti-Semitism.html) and feelings of prejudice against the Jewish people. This is not a biblical idea. The Jews’ rejection of their Messiah did have its consequences, but the Bible does not speak of a continuing curse upon God’s chosen people.
In Matthew 27:22, during Jesus’ so\-called trial, [Pilate](Pontius-Pilate.html)asks the crowd, “What shall I do, then, with Jesus who is called the Messiah?” The crowd answers, “Crucify him!” Pilate publicly proclaims Jesus’ innocence, but “they shouted all the louder, ‘Crucify him!’” (verse 23\). Pilate then famously washes his hands, declaring *himself* to be “innocent” (verse 24\) and telling the crowd that Jesus’ death “is your responsibility!” It is a responsibility that the mob accepts, shouting the chilling words, “His blood is on us and on our children!” (verse 25\).
It is important to remember who was speaking these words. Matthew 27:20 says, “The chief priests and the elders persuaded the crowd.” Yes, the mob at Jesus’ trial was comprised of Jews gathered in Jerusalem for Passover, but they were incited by religious leaders who had rejected Jesus years earlier (Matthew 12:14\). The mob’s ringleaders bear the most responsibility, as does Pilate, who presided over such a travesty of justice. Also, the mob’s self\-indictment was spoken by *some* Jews, not all of them. Jesus was a Jew, as were all His disciples, and they certainly did not call a curse upon themselves.
The Jewish nation did indeed suffer for their rejection of their Messiah. On His way to the cross, Jesus hints at a coming judgment (Luke 23:31\). Within one generation of the crucifixion of Christ, Jerusalem was totally destroyed by the Romans. The Jews were scattered, and for almost 1,900 years (until 1948\), they had no homeland. There were spiritual ramifications, as well, as the gospel was brought to the more receptive Gentiles (see Acts 18:6\). The apostle Paul likens the Gentiles’ inclusion in salvation to wild branches being grafted into a cultivated olive tree. The Jews (the natural branches) are not completely forsaken: “If they do not persist in unbelief, they will be grafted in, for God is able to graft them in again” (Romans 11:23\).
In rejecting Christ, the Jews “stumbled over the stumbling stone” (Romans 9:32; cf. Isaiah 8:14\). But they are not cursed by God. Paul asks the rhetorical question: “Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew” (Romans 11:1–2\). In fact, there is coming a time when “all Israel will be saved” (Romans 11:26\).
How can the Jews be “cursed” when God had made an unconditional [covenant with Abraham](Abrahamic-covenant.html)? “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you” (Genesis 12:2–3\). God also promised the Jews a large extent of land in Genesis 15\. Israel has never had full possession of the land God promised, so the prophecy still awaits fulfillment during the [Millennial Kingdom](dispensation-of-Millennial-Kingdom.html).
People reap what they sow (Galatians 6:7\), and disobedience brings sorrow. When the people of Israel fell into gross, unrepentant idolatry, they lost their land for the 70 years of the [Babylonian exile](Babylonian-captivity-exile.html) (Jeremiah 29:10\). When they rejected their Messiah, they lost their land for even longer. Jesus “came to that which was his own, but his own did not receive him” (John 1:11\). But God’s promise still stands: “The Lord has made proclamation to the ends of the earth: ‘Say to Daughter Zion, “See, your Savior comes!”’ . . . They will be called the Holy People, the Redeemed of the Lord; and you will be called Sought After, the City No Longer Deserted” (Isaiah 62:11–12\).
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How and why should we pray for our leaders?
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Answer
The concept of praying for our leaders is not unique to democratic nations, and it did not begin with the United States’ National Day of Prayer. The Bible contains many commands to pray for our leaders—national and local, secular and religious.
Paul wrote in 1 Timothy 2:1–4, “I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all people to be saved and to come to a knowledge of the truth.” God told the Israelites in exile to pray for Babylon: “Seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper” (Jeremiah 29:7\). Romans 13:1 says, “Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.” Paul requested prayer “for all the Lord’s people” and for himself that he would speak the gospel boldly (Ephesians 6:18–20\).
Prayer is important. And it seems the Bible makes special mention of praying for those in positions of authority. Such authorities include government officials (international, national, and local) and pastors, church elders, school boards, school principals, employers, and the like.
We do not pray for our leaders simply because we are commanded to. Praying for them makes practical sense. Our leaders can affect the conditions we live in and have an impact on our families, our churches, our workplaces, our cities, and our countries. When those in authority are obeying the will of God, it is easier to “live peaceful and quiet lives in all godliness and holiness” (1 Timothy 2:2\). When evil men are in authority, our prayers for them are just as needed, as illustrated by William Tyndale’s last words as he was being burned at the stake: “Lord, open the King of England’s eyes.”
Also, we do not pray for our leaders merely for our own benefit. Leadership can be a tiring task. James 3:1 says, “Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly.” Leaders carry a degree of responsibility to their followers. They are often the targets of criticism and the go\-to people in a crisis. If they are leading well, they are living their lives in service. We pray for them because we recognize the greatness of their task and because we are grateful for their willingness to lead.
So how should we pray for our leaders? First, if we are uncertain that they know Jesus, we should pray for their salvation. But whether or not our leaders are Christians, we should pray that God will guide them as they guide us. We should pray that they be wise and discerning and surrounded by helpful advisers. We know that God has placed our leaders in authority over us (Romans 13:1\), and we can ask Him to use them as He will. We should also pray for their protection. When praying for pastors or ministry leaders, we can pray for them to have strength in the midst of spiritual warfare and to remain encouraged in the Lord. We can pray for their families, who often feel scrutinized and bear an extra load.
Briefly stated, we should mention our leaders before God in prayer and ask Him to have His way in their hearts, to support those around them, and to use their leadership to benefit their followers.
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Is Mormonism properly defined as a cult?
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Answer
Much controversy has occurred in recent years regarding how Bible\-believing Christians should view the teachings of the Mormon Church. Mormons call themselves “Christians,” and they take exception to Mormonism being called a “cult.”
First, we should clearly [define *cult*](cult-definition.html). One general definition found in dictionaries defines a cult as “a particular system of religious worship, especially with reference to its rites and ceremonies.” According to this wide\-ranging definition, any religious group could be labeled as a cult. However, Christians have often defined a cult more narrowly, using a definition such as “a religious group that denies one or more of the fundamentals of biblical truth.” A cult holds views that are unorthodox and spurious. It claims to be part of a religion yet denies essential truths of that religion.
When considered in light of this narrower definition, does Mormonism fit the characteristics of a cult? The technical answer is “yes.” Some Mormon teachings are unorthodox, and the claims of Joseph Smith are spurious. Mormonism claims to be part of Christianity yet denies some of Christianity’s core truths. For example, Mormons reject belief in the Trinity (Teachings of the Prophet Joseph Smith, p. 372, Articles of Faith, p. 35\); hold to an unbiblical view of the afterlife (Teachings of the Prophet Joseph Smith, p. 345\-354\.); and teach that Jesus is a created being ([Journal of Discourses](Journal-of-Discourses.html), vol. 8, p. 115\), that salvation is by faith and works (2 Nephi 25:23, Articles of Faith, p. 92\), and that the Book of Mormon is Scripture in addition to the Bible (History of the Church, 4:461\).
Despite recent attempts to reposition Mormonism as evangelical Christianity—or to at least make the two seem compatible—the Mormon Church continues to hold to its aberrant teachings. No one can claim to be a Christian yet hold a vastly divergent view of salvation, God, Jesus, and Scripture. A Mormon may claim to follow Christ, but it is a very different “Christ” from what is found in the Bible.
Another question remains. Even if Mormonism can properly be defined as a cult, should it be called a cult? This question addresses not only teaching but association, because the word *cult* carries a negative connotation. For example, a wide variety of religious cults exist, and some cultists have performed violent acts or led people to make unhealthy, irrational choices. Is it helpful, especially when dealing with Mormons personally, to call Mormonism a “cult”?
It is unwise to use derogatory terms when referring to other religions. Words like *cult* are generally unhelpful when referring to Mormonism. Even if its teachings can be defined, theologically, as cultic, based on a certain definition, the negative connotation of the word remains. Christians are called to reach Mormons with the true Gospel of Jesus Christ (John 3:16\), and the use of the term *cult* is a distraction. This is not a matter of compromise, but of speaking the truth in love (Ephesians 4:15\). It is sufficient for Christians to clearly state that Mormon teachings are incompatible with biblical Christianity. These differences are important. Christians should pray for and reach out to Mormons with the message that salvation is a free gift of God, apart from works (Ephesians 2:8–9\).
(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, and so forth. Others are from the Book of Mormon itself, e.g., books such as 1 Nephi, 2 Nephi, and Alma.)
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What does it mean that “to whom much is given, much will be required” (Luke 12:48)?
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Answer
“From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (Luke 12:48\). This statement of Jesus has become somewhat of an idiom in Western culture and is found, paraphrased, in Uncle Ben’s words of wisdom to Peter Parker in *Spider\-man*: “With great power comes great responsibility.”
The idea of “to whom much is given, much will be required” is that we are held responsible for what we have. If we are blessed with talents, wealth, knowledge, time, and the like, it is expected that we use these well to glorify God and benefit others.
In context, Jesus had just told a parable about being ready for His return. His disciple Peter asked if the parable was for just them or for everyone. Jesus replied with another parable in which He defines the “faithful and wise manager” as one who gives out food and other allowances “at the proper time.” When the master returns and finds the faithful servant managing his resources well, he “put him in charge of all his possessions” (Luke 12:42–44\). We have been entrusted with certain things, and faithfulness requires that we manage those things wisely and unselfishly.
Jesus continued the parable with a contrast: “Suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the other servants, both men and women, and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers. The servant who knows the master’s will and does not get ready or does not do what the master wants will be beaten with many blows” (Luke 12:44–47\). The unfaithful servant mismanages the master’s resources to satiate his own greed, and Jesus warns that judgment is certain for that servant. The Lord then summarizes the point of the parable with these words: “Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more” (verse 48, ESV). A related parable that also deals with stewardship is the [Parable of the Talents](parable-talents.html) (or the Parable of the Bags of Gold) in Matthew 25:14–30\.
It is easy to assume that only wealthy people have been “given much,” but, in truth, we have all been given much (1 Corinthians 4:7\). We have been granted the abundant grace of God (Ephesians 1:3–10; 3:16–21; Romans 5:8–11; 8:14–17\), the Word of God, and the [gifts of the Holy Spirit](spiritual-gifts-list.html) (John 14:16–21; 16:13; Romans 12:6\). “Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms” (1 Peter 4:10\).
We should also not assume that the less we know about God and His gifts, the less we’ll have to do. As evident in Jesus’ parable, we are held responsible to know our master’s will. God has plainly shown us what He requires (Micah 6:8\).
God gives us resources such as finances and time, talents such as culinary skills or musical ability, and spiritual gifts such as encouragement or teaching. We should ask God for wisdom on how to use those resources and commit ourselves to expending them according to His will so that He may be glorified. In regards to spiritual gifts, Paul said, “We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully” (Romans 12:6–8\). This is simply responsible stewardship.
We have been given much, and God desires us to use what He has given to further His Kingdom and proclaim His glory. It’s what we were created to do. “Then Jesus said to his disciples, ‘Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it. . . . For the Son of Man . . . will reward each person according to what they have done’” (Matthew 16:24–25, 27\). We are living sacrifices (Romans 12:1\), giving the things God has given us in service to others, and in that we actually find life. God, the giver of all good things (James 1:17\), gives us everything we need to fulfill His will. “Freely you have received; freely give” (Matthew 10:8\).
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If homosexuality is a sin, why didn’t Jesus ever mention it?
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Answer
Many who support same\-sex marriage and gay rights argue that, since Jesus never mentioned [homosexuality](homosexuality-Bible.html), He did not consider it to be sinful. After all, the argument goes, if homosexuality is bad, why did Jesus treat it as a non\-issue?
It is technically true that Jesus did not specifically address homosexuality in the Gospel accounts; however, He did speak clearly about sexuality in general. Concerning marriage, Jesus stated, “At the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh\[.]’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Matthew 19:4–6\). Here Jesus clearly referred to Adam and Eve and affirmed God’s intended design for marriage and sexuality.
For those who follow Jesus, sexual practices are limited. Rather than take a permissive view of sexual immorality and [divorce](God-hates-divorce.html), Jesus affirmed that people are either to be single and celibate or married and faithful to one spouse of the opposite gender. Jesus considered any other expression of sexuality sinful. This would include same\-sex activity.
Also, are we to believe that any and every action is good unless Jesus specifically forbade it? The goal of the Gospels was not to give us a comprehensive list of sinful activities, and there are many obvious sins that are not found in the “red letter” section of the Bible. Kidnapping, for example. Jesus never specifically said that kidnapping was a sin, yet we know that stealing children is wrong. The point is that Jesus did not *need* to itemize sin, especially when the further revelation contained in the Epistles removes all doubt as to homosexuality’s sinfulness.
Scripture is clear that believers are to have nothing to do with sexual immorality: “Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body” (1 Corinthians 6:18\). Sexual immorality, whether same\-sex activity or otherwise, is a sin against a person’s own body.
It is important to note that sexual immorality, including same\-sex activity, is listed alongside other sins in Scripture, indicating that God does not rank one sin as worse than another. While the consequences of some sins are greater than others, Scripture often simply lists sins side by side. For example, Jesus said, “Out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander” (Matthew 15:19–20; see also Romans 1:24–31\).
The Bible teaches that followers of Jesus are to practice sexual purity, and that includes abstaining from same\-sex activity. In addition, unbelievers who practice homosexuality stand in need of salvation just like any other unbeliever. Christians are called to pray for those who do not know Christ, to serve others in love, and to share the message of Jesus with all people, including those involved in homosexuality.
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What does the Bible have to say that would apply to animal testing?
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Answer
Animal testing is somewhat of a hot\-button issue. Proponents laud the benefits of animal testing measured in scientific progress, medical breakthroughs, prevention of harm to humans, and knowledge gained. Opponents cite cases of animal cruelty, availability of alternative methods, animal suffering, and animal rights. Does the Bible pick a side on animal testing?
Genesis 1 describes God’s creation of animals. In Genesis 1:28 God gives mankind [dominion](dominion-over-animals.html) over the rest of creation: “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.” This rulership is not to be an abusive dictatorship. Rather, it is a faithful stewardship. God entrusted His creation to mankind to care for it, even allowing Adam to name the animals (Genesis 2:19–20\).
When Adam and Eve sinned, all of creation suffered. Romans 8:19–21 says, “For the creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.” We see specific implications of this frustration and decay in human relationship with animals. Soon after the first sin came the first animal sacrifice, described in Genesis 3:21\.
After Noah and his family were rescued from the Flood, mankind’s relationship to animals changed even more. “God blessed Noah and his sons, saying to them, ‘Be fruitful and increase in number and fill the earth. The fear and dread of you will fall on all the beasts of the earth, and on all the birds in the sky, on every creature that moves along the ground, and on all the fish in the sea; they are given into your hands. Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything’” (Genesis 9:1–3\). Animals had always been subject to human rule, but after the Fall they were used for sacrifices. After the Flood, they were used for food. Man’s rulership did not become tyranny, but God’s plan did involve the sacrifice of animals to cover human sin. This was God’s gracious, albeit temporary provision until His ultimate plan of redemption was realized through Christ (Hebrews 10:4–5\).
In a perfect world, there would be no need for animal testing. We would not battle the decay that products created with animal testing seek to slow down. We would not be manufacturing things to improve our lives and having to first test them on animals to ensure we did not unintentionally harm humans. We would not need to put animals through psychological tests in order to determine why people’s minds and hearts get sick. But we live in a fallen world. And God has graciously permitted us to use animals to help us better understand and alleviate suffering.
This is not to say that humans have free rein and that animals should be treated as inanimate objects. In fact, the Bible mentions the proper care of animals. In Genesis 9:4 God commands against [eating meat with its lifeblood](eating-meat-with-blood.html) still in it. In Genesis 9:8–17 God includes animals in His [covenant](Noahic-covenant.html) never to destroy the entire earth through flooding. Deuteronomy 25:4 says, “Do not muzzle an ox while it is treading out the grain.” Proverbs 12:10 provides a summary: “The righteous care for the needs of their animals, but the kindest acts of the wicked are cruel.” Animals are to help us in our work, and they are useful in many ways, but they are not to be abused. God has given us management over the animals, and He expects us to be caring and faithful stewards.
We must approach decisions concerning animal testing with sobriety and a heart to please God. Are we using animals because they are the simple option or because they are the best option? Are the animals being treated humanely? Will the testing actually provide a needed benefit for people? Are the animals being viewed as mere things for our consumption or as creatures to be stewarded in order to fulfill God’s mandate to honor Him in all we do?
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Who are the Knights of Columbus?
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Answer
The Knights of Columbus (K of C) is a Catholic fraternal lay organization started in Connecticut in 1881\. Father Michael J. McGivney wanted to provide a Catholic alternative to secret societies (such as [Freemasonry](free-masonry.html)) and to support the families of men who died while working in factories. The organization grew quickly as men were drawn to the ideals of serving the church and living with loyalty, charity, and respect for others. The fraternity was named after Christopher Columbus as proof of their patriotism to the United States. Priests may supervise meetings, but they are not allowed to join, as they are already under orders through the church.
Although membership is limited to “practical” Catholic men, the Knights of Columbus are known for their work outside the Catholic Church, as well. The K of C worked to quell religious prejudice, starting with anti\-Catholic sentiment and extending into freedom\-of\-religion causes. Since before World War I, they have supported military service members with recreational facilities and, later, job placement. They were also instrumental in adding “under God” to the Pledge of Allegiance. The K of C cannot endorse political candidates, but they are active in both political and moral causes such as the pro\-life movement, religious freedom, racial equality, immigration, and a biblical view of marriage.
Applicants to the Knights of Columbus must be 18 years of age or older and in good standing with the Holy See, and they must accept the teaching authority of the Catholic Church. Boys between 10 and 18 can join Columbian Squires. Some councils have women’s auxiliary groups. Beyond participating in the various service fields, members are eligible for life, long\-term care, and disability insurance.
The four degrees of membership in the Knights of Columbus are based on four principles: charity, unity, fraternity, and patriotism. There are also leadership positions, from Assembly Commander to Supreme Master, and a color guard which marches in parades.
Verifiable public controversies regarding the Knights of Columbus are relatively tame. Gonzaga University (a supposed Catholic school) rejected permission for a Knights group application, declaring them discriminatory because they would only allow male Catholics. The K of C heavily campaigned for Proposition 8 in California and is active in the fight against same\-sex marriage. There are internal controversies, as there are in any organization, and it’s entirely possible that any fraternal group can take on a cult\-like character, although, if this is the case with the K of C, it appears to be limited to individual chapters.
The initiation rites for advancing through the degrees are secret; one internet commenter says, “If you fully embrace Catholicism, you’ll have no problem with the initiations.” That seems to be the gist of the entire organization. Many of the things the Knights of Columbus do are good and benefit society. Much of what they do is even in line with evangelical Christianity. The big “but” being, it is a Roman Catholic organization and one of its primary goals is to advance Roman Catholic beliefs. It is obviously neither recommended, nor possible, for an evangelical Christian to join the Knights of Columbus.
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What does it mean that the thief comes only to steal, kill, and destroy in John 10:10?
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Answer
John 10:10 records Jesus saying, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” This verse sets up a contrast between “the thief,” the destroyer; and Jesus, the life\-giver.
Looking at the verse in context, we see that Jesus is presenting Himself as the [Good Shepherd](Good-Shepherd.html). He is essentially telling the Pharisees that He is Messiah, the same Lord that David called “my Shepherd” in Psalm 23:1\.
Just prior to Jesus’ discussion of shepherds and sheep, He had healed a man born blind (John 9\). The man was taken to the Pharisees, who investigated the healing but refused to acknowledge Jesus as the healer; in fact, they mocked the healed man for trusting Jesus. When Jesus heard what happened, He went to the previously blind man, revealed Himself as the Son of Man, and accepted the man’s worship of Him. Then Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind” (John 9:39\). Some Pharisees overheard this and, taking offense, asked, “What? Are we blind too?” (John 9:40\). Jesus replied, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. The one who enters by the gate is the shepherd of the sheep” (John 9:41—10:2\).
Jesus continued talking about the gatekeeper and how the shepherd calls out his sheep. Sheep will only follow the shepherd whom they know (John 10:3–5\). Jesus then interpreted His words: “Very truly I tell you, I am the gate for the sheep. All who have come before me are thieves and robbers, but the sheep have not listened to them. I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture. The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full” (John 10:7–10\). With these words, Jesus declares that He is the only way to salvation and the fullness of life. But who is the thief? And what does it mean that the thief comes only to steal and kill and destroy?
The Greek word for “thief” used in John 10:10 means “one who steals” (see Matthew 6:19–20\); figuratively, the same word is used to refer to false teachers. Anyone who claimed a way of salvation other than Jesus was “robbing” the people of truth. Just as a thief clambers over the wall of the sheepcote, bypassing the gate, false teachers attempt to bypass Jesus. Those who, like the Pharisees, put manmade requirements on people for salvation are false teachers who “steal” people’s ability to see the true means of salvation. The result of such thievery is death and destruction, as Jesus said the thief’s plan is to “kill and destroy.” It should be stated that the Law and the Prophets, though they came before Jesus, are *not* thieves and robbers. The Law and the Prophets did not offer another way of salvation but pointed forward to the one way of salvation (John 5:39\).
[False teachers](false-teachers.html) are thieves who may claim to offer salvation, but their intentions are not good. Jesus had earlier told some unbelievers, “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\). Ultimately, these false teachers/thieves are carrying out Satan’s intentions. Rather than bring life, they bring death. Rather than give, they steal. Rather than build up, they destroy.
Dealing with spiritual thieves is a serious matter. Twice, Paul told the Galatians that “if anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” (Galatians 1:8–9\). There is only one gospel, and that is the message of Jesus’ death and resurrection (1 Corinthians 15:3–5\). Any other so\-called gospel is to be rejected.
We are not free of false teachers today. Peter wrote, “There will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. Many will follow their depraved conduct and will bring the way of truth into disrepute. In their greed these teachers will exploit you with fabricated stories. Their condemnation has long been hanging over them, and their destruction has not been sleeping” (2 Peter 2:1–3\).
Praise the Lord, God’s sheep are protected from the thief by their Shepherd. Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11\). The sheep “follow him because they know his voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice” (John 10:4–5\). It is by knowing truth, knowing God’s voice, that we defend against the deceptions of those who would seek to steal, kill, and destroy. Life is in Jesus and Him alone.
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What is Santeria?
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Answer
Santeria (translated as “the way of the saints”) is a religion that began in West Africa and the Caribbean. The basis of Santeria lies in a merging of Yoruba beliefs and practices with elements from Roman Catholic traditions. Santeria emerged as African slaves were brought west and their belief system was made illegal by the colonialists who enslaved them. Forming Santeria was the slaves’ way of reconciling their now\-criminalized belief system with the religion they were forced to embrace. Santeria is also recognized under the names of *La Religion*, *Regla de Ocha*, *La Regla Lucumi*, *Lukumi*, and the Rule of Osha.
Santeria does not follow a central creed, code, or book, but it is founded on rituals and ceremonies that have been passed down by oral traditions. Religious practices take place in a temple known as a *casa de santos* (“house of the saints”). Besides providing space for worship, these temples are usually inhabited by priests or priestesses.
Members of the Santeria religion worship *orishas*, which are powerful but mortal spirits associated with Catholic saints. *Orishas* are dependent on humans, requiring their worship in order to survive. Followers of Santeria strive for a mutually beneficial relationship with *orishas*. They believe that if they worship the departed spirits and perform the right rituals, these spirits will thrive, providing energy and help to achieve the destiny of the living.
Worship in Santeria includes dancing to rhythmic drums; the use of charms, herbs, symbols, and potions; and initiation rituals. Occasionally, animal sacrifice, usually of chickens, is employed to gain favor with the *orishas* and to bring good fortune and forgiveness of sin.
The religious leaders, Santeros (male) and Santeras (female), serve as earthly representatives or extensions of *orishas*. These men and women train for many years to gain their status in the faith as they learn the dances, songs, divination, and healing methods of Santeria.
It is a challenge to try to determine how many people practice the Santeria religion because there is no central organization that keeps track of membership. It is mostly a closed, private religion. A person must be initiated into Santeria in order to gain more information. However, some estimate as many as one hundred million Santeria followers around the world.
The Santeria religion is a cult that Christians would be wise to avoid. Santeria followers believe in none of the fundamental biblical truths of the Christian faith. They rely on rituals and animal sacrifices to gain favor and help from their spirits, rather than on the sacrifice of Christ and the saving grace of the One True God.
**If you know someone who is practicing Santeria**, the most powerful thing you can do is pray for him or her. Then, when given an opportunity, relay the [message of salvation](way-of-salvation.html) through Jesus (Romans 10:9–10\). Finally, live your life in a God\-honoring way so that all can see how you are different because of Christ (1 Peter 3:15\). Trust that the Holy Spirit will do the work of drawing, convincing, and converting the heart.
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Did Jesus speak in tongues?
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Answer
The Bible offers no evidence that Jesus spoke in tongues. Many today see “tongues” as some sort of unintelligible, supernatural form of speech. Biblically, the [gift of speaking in tongues](gift-of-tongues.html) occurs when someone speaks a language he does not know in order to edify someone who does speak that language (1 Corinthians 14:6\).
If Christ were going to speak in tongues, it would have been logical for Him to do so at His baptism when “the Spirit descended on him like a dove” (Mark 1:10\). We know that, moments after [Jesus’ baptism](Jesus-baptized.html), the Father spoke from heaven in words that all could understand (verse 11\), but we have no record of Jesus speaking in tongues on this or any other occasion.
Many advocates of today’s tongues movement assume that Jesus *must* have spoken in tongues. To bolster their point, they point to passages such as Mark 7:34, in which Jesus “looked up to heaven . . . with a deep sigh,” and Mark 8:12, when Jesus “sighed deeply in his spirit” (ESV). However, a sigh is not the same thing as the supernatural gift of tongues. Anyone can sigh, for any number of reasons, but it is no proof of the Spirit’s power.
We have record of Jesus speaking in Aramaic, the commonest language spoken in Israel at that time (see Mark 5:41 and Acts 26:14\). Most likely, He was also conversant in Hebrew and Greek, since both of those languages were used as well. But whether or not Jesus ever spoke with supernatural power in another language, the Bible does not say.
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What is a Protestant?
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Answer
A Protestant is a Christian who belongs to one of the many branches of Christianity that have developed out of the [Protestant Reformation](Protestant-Reformation.html) started by Martin Luther in 1517\. Luther’s posting of the [95 Theses](95-Theses.html) “protested” against unbiblical teachings and traditions in the Roman Catholic Church, and many Europeans joined his protest. New churches were founded outside of the Catholic Church’s control. The major movements within the Protestant Reformation include the Lutheran Church and the Presbyterian Church (largely associated with [John Knox](John-Knox.html)). The Anabaptist or Free Church movement is considered by some to be part of Protestantism; others classify the Anabaptists as an independent group altogether.
Among today’s Protestant groups, much variety has developed in the form of denominations in both the U. S. and abroad. Some of the larger Protestant groups in the U. S. include the [Southern Baptist Convention](Southern-Baptist-Convention.html), [Assemblies of God](Assemblies-of-God.html), [United Methodist Church](United-Methodist-Church.html), [Presbyterian Churches](Presbyterians.html) (multiple denominations), and many others.
The common beliefs among the early Protestant churches included the five *solas*. The [five *solas*](five-solas.html) refer to faith alone, Christ alone, grace alone, Scripture alone, and God’s glory alone. These five *solas* emphasize the following points:
First, Protestants hold to the Holy Bible as the sole authority regarding matters of faith and practice. The [Roman Catholic Church](Roman-Catholicism.html) holds to the authority of the pope as well as sacred tradition. The [Orthodox Church](Eastern-Orthodox-church.html) accepts sacred tradition while rejecting the authority of the pope. The view that the Bible is the only authority is expressed in the term [*Sola Scriptura*](sola-scriptura.html) (“Scripture alone”) that emphasizes God’s inspired words in the Bible as our perfect authority (2 Timothy 3:16–17; 2 Peter 1:20–21\).
Second, Protestants hold to faith alone apart from works. The Roman Catholic Church teaches seven sacraments and often speaks of works as part of a person’s salvation. However, Ephesians 2:8–9 clearly says that salvation is by grace alone through faith alone in Christ alone: “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Third, Protestants hold to living for God’s glory alone. While Roman Catholicism agrees with this belief, it is often expressed in conjunction with faithful obedience to the Church and its leaders. In contrast, Protestants believe in the priesthood of every believer, as stated in 1 Peter 2:9: “You are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.” Protestants reject the Catholic priesthood system and instead give allegiance to God alone, affirming the giftedness of every follower of Jesus Christ (Romans 12; 1 Corinthians 12:1–8\).
While there is much variety among today’s Protestants, the original Protestant movement emphasized a free church that worshiped Christ and focused on the key teachings of the Bible regarding Jesus, Scripture, salvation, and God’s glory.
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What is a Gentile?
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Answer
The word *Gentile* is an English translation of the Hebrew word *goyim* (“people, nations”) and the Greek word *ethne* (“nations, people groups, people”). The Latin Vulgate translated these words as *gentilis*, and this word was then carried over into English as “Gentile.” The term refers to a person who is not a Jew.
From the Jewish perspective, Gentiles were often seen as pagans who did not know the true God. During Jesus’ time, many Jews took such pride in their cultural and religious heritage that they considered Gentiles “unclean,” calling them “dogs” and “the uncircumcision.” Gentiles and the half\-Gentile [Samaritans](Samaritans.html) were viewed as enemies to be shunned (see John 4:9; 18:28; and Acts 10:28\).
In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus alluded to the common association of Gentiles with paganism: “If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?” (Matthew 5:47, ESV). In another place in the same sermon, Jesus noted, “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words” (Matthew 6:7, ESV). In both cases, the NIV simply translates the word in question as “pagans.”
Jesus came to offer salvation to all people, Jew and Gentile. The prophet Isaiah predicted the Messiah’s worldwide ministry, saying He “will bring forth justice to the Gentiles” and would be “a light to the Gentiles” (Isaiah 42:1, 6, NKJV). In Mark 7:26, Jesus helps a Gentile woman who had asked for her daughter’s freedom from a demon.
Interestingly, both Jews and Gentiles are mentioned in the account of Jesus’ death. The Jewish leaders arrested Jesus, but it was a Roman (i.e., a Gentile) who sentenced Him to death and Romans who carried out the execution (see Jesus’ prediction in Luke 18:32\). Later, the apostles prayed, “Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city \[Jerusalem] to conspire against your holy servant Jesus” (Acts 4:27\).
As the gospel spread in the early New Testament era, many Gentiles were converted. Acts 11:18 records the reaction of the Jewish Christians in Jerusalem, who “praised God, saying, ‘So then, even to Gentiles God has granted repentance that leads to life.’” When the Gentiles in Pisidian Antioch heard the good news, “they were glad and honored the word of the Lord; and all who were appointed for eternal life believed” (Acts 13:48\).
When writing to the (mostly Gentile) church in Rome, Paul communicated his goal: “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16\). Paul realized that the coming of Jesus provided the opportunity for salvation to whoever would believe in Christ’s name (John 3:16\).
Gentiles were long seen as enemies of the Jewish people, yet Christ provided good news for both Jews and non\-Jews. Paul praised the Lord’s goodness in his letter to the (mostly Gentile) church in Ephesus: “Remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. For he himself is our peace, who has made the two groups \[Jew and Gentile] one and has destroyed the barrier, the dividing wall of hostility” (Ephesians 2:12–14\).
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What does “blessed are the merciful” mean?
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Answer
Jesus opens His [Sermon on the Mount](sermon-on-the-mount.html) with the [Beatitudes](beatitudes.html), a series of statements describing the blessed life. The fifth Beatitude states, “Blessed are the merciful, for they will be shown mercy” (Matthew 5:7\).
First, the word translated “blessed” is one that has the general meaning of “happy” or “joyful.” It is a spiritual blessedness, a divine satisfaction that comes from a right relationship with God.
To be merciful is to show forgiveness and compassion to those in need. Jesus frequently spoke of this trait. In [the Lord’s Prayer](Lords-prayer.html), He says, “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12\). In Matthew 9:13 Jesus instructs the Pharisees, “Go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners.”
We are blessed if we are merciful because mercy is something God Himself displays. [God’s mercy](God-is-merciful.html) is the withholding of a just punishment; it is His compassion on the miserable. Deuteronomy 30:3 says, “The LORD your God will restore your fortunes. He will have mercy on you” (NLT). The psalmist writes, “Praise be to the LORD, for he has heard my cry for mercy” (Psalm 28:6\). Jesus Himself often showed mercy, as we see in His healing of the man freed from demons: “Go home to your own people and tell them how much the Lord has done for you, and how he has had mercy on you” (Mark 5:19\).
We have received God’s mercy. Romans 11:30 notes, “You who were at one time disobedient to God have now received mercy.” Paul shared that his ministry was given to him by God’s mercy (2 Corinthians 4:1\). He also saw his salvation as an act of God’s mercy: “I was shown mercy because I acted in ignorance and unbelief” (1 Timothy 1:13\). Our salvation is also called an act of God’s mercy: “He saved us, not because of righteous things we had done, but because of his mercy” (Titus 3:5\). As Peter expressed it, “In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3\).
God’s children reflect His mercy and are therefore merciful themselves. The merciful in this world are blessed in the sense that they know God’s joy. The person who is merciful will be eternally happy because he knows God’s mercy.
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What is wrong with being a solo Christian?
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Answer
“I don’t like church.” “I can worship God on my own. Why do I need other people?” We hear statements like these, spoken with conviction, and we wonder if they have any validity. Do we need to be involved with other Christians in a local church in order to effectively serve God? After all, salvation is an individual decision. Why afterwards must we involve other people? What’s wrong with flying solo?
It is true that a [relationship with God](personal-relationship-with-God.html) is an intensely personal decision. No one can give us the faith to believe except God (Ephesians 2:8–9; John 6:44\). Church activity does nothing to impress God or earn His favor. He loves and favors us on the basis of our faith in the shed blood of His Son for our sin (Ephesians 1:7; Colossians 1:13–14\). Obedience and surrender to the Holy Spirit are individual decisions that cannot be made for us by others. God will hold each of us accountable for our [stewardship](biblical-stewardship.html) of all He has given us (2 Corinthians 5:10; Matthew 16:27; Revelation 22:12\).
However, when we enter the family of God by being “born again” (John 3:3\), we become “new creatures” (2 Corinthians 5:17\). When we experience the new birth, we are like snakes shedding our old skin. Our spirits inflate with the presence of God, and that new Spirit crowds out the old ways. Our desires change. Our outlook changes. Where we once lived only to satisfy ourselves, we now have a longing to please Jesus and glorify Him (1 Corinthians 10:31\). If no change occurs after a supposed conversion, it is likely that no regeneration occurred. C. S. Lewis said, “If conversion makes no improvements in a man’s outward actions then I think his ‘conversion’ was largely imaginary.” Part of the change is a desire to be with others who also love and serve Jesus. Being a “solo Christian” is not the norm.
There are several reasons why every born\-again believer needs to be involved with other Christians. First of all, the New Testament is filled with admonitions to “love one another”—the “one another” refers to fellow Christians (John 13:34–35; 1 Peter 1:22; 1 John 4:11\). *Love* is not just a noun; it is an action verb (see 1 Corinthians 13:1–8\). We are to actively pursue ways in which we can demonstrate unselfish love for each other. “Solo Christians” who avoid association with other believers cannot do that.
Second, most of the books of the New Testament are letters written to churches, not to solo Christians. Although God loves us as individuals, we are collectively referred to in Scripture as “the church” (Ephesians 5:25, 32\). The [Epistles](what-is-an-epistle.html), addressed to *groups* of Christians, include detailed instructions about how members are to conduct themselves within the group. The letters were to be read corporately and are best understood in the context of a church working together. As a unit, Christians are the “bride of Christ” (2 Corinthians 11:2; Revelation 19:7\). Most of the New Testament is instruction on how the “bride” can ready herself for her groom, Christ.
We are also called the “[body of Christ](body-of-Christ.html).” This body has many parts, just as a physical body does (1 Corinthians 12:27\). One body part cannot exist on its own. The heart cannot go solo; the chin cannot survive on its own. Any one part needs the participation of all the other parts in order to function successfully. The same is true for the members of the body of Christ. Jesus equips each one with certain gifts that He wants us to use to benefit the whole (see 1 Corinthians 12:12–30\). Romans 12:4–5 says, “For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others.” There is no room in this passage for solo Christians.
A third reason solo Christianity is not a good idea is that we need the encouragement and accountability provided by our brothers and sisters in Christ (Hebrews 10:24–25\). Often, those who shun involvement in a local church live with major blind spots and spiritual strongholds that they are only mildly aware of. Because they do not make themselves accountable to other believers, solo Christians have no one to strengthen their weaknesses. Flaws such as pride, greed, envy, anger, and a judgmental spirit often grow unchecked in the heart of one who rejects spiritual oversight from those who could gently guide him back to obedience (Galatians 6:1\).
The solo Christian is a loner also misses out on preaching, corporate worship times, and opportunities to serve. Proverbs 27:17 says, “As iron sharpens iron, so one person sharpens another.” We grow sharper as useful tools for God when we learn from each other, pray for each other, and invest ourselves in the lives of others. Local churches offer many opportunities in which to use our gifts to serve others and glorify God. Avoiding such connections weakens the solo Christian as well as the local body.
Finally, we have a powerful enemy who “walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8\). The lion metaphor works in Scripture because God’s people are often referred to as sheep (Psalm 95:7; 100:3; 1 Peter 2:25; Mark 6:34\). As any good shepherd knows, the sheep are safest when they stay with the flock, under the watch\-care of a kind shepherd. First Peter 5:2 exhorts pastors with this: “Be shepherds of God’s flock that is under your care, watching over them.” A pastor is called the shepherd of the flock. It is his responsibility before God to nurture, protect, and encourage the sheep God has entrusted to him. A lone sheep, separated from the flock, is vulnerable to the enemy. Wolves and lions don’t usually attack a healthy flock. They wait for one who lags behind, isolated from the shepherd and the safety of the fold.
Christians need to involve themselves with other believers in order to remain healthy and productive. Satan cannot steal a soul that belongs to God (John 10:29\), but he can render our lives useless for the kingdom by convincing us that we don’t need fellowship, spiritual encouragement, or challenge from anyone else. He likes to stir up trouble, bitterness, disappointment, pride, and a critical spirit to keep lone sheep away from the flock (Ephesians 4:30–31; 1 Peter 2:1; Colossians 3:5–10\). Then he attacks them with discouragement, temptation, and deception to eliminate any heavenly treasure that loner could have stored up for himself (Matthew 6:20; 10:41; Luke 12:33; Revelation 22:12\). We will spend all eternity worshiping with other redeemed saints of God. We might as well learn to enjoy it now.
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Who are the twins in the Bible?
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Answer
The Bible records three cases of twins. The known twins of the Bible include the following:
**[Jacob and Esau](Jacob-and-Esau.html):** These two brothers are certainly the best\-known set of twins in Scripture. Isaac and his wife Rebekah are the first couple mentioned in the Bible to have twins. Genesis 25:22–26 says, “The babies jostled each other within her, and she said, ‘Why is this happening to me?’ So she went to inquire of the Lord. The Lord said to her, ‘Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.’ When the time came for her to give birth, there were twin boys in her womb. The first to come out was red, and his whole body was like a hairy garment; so they named him Esau. After this, his brother came out, with his hand grasping Esau’s heel; so he was named Jacob.”
These two brothers would continue in conflict, with Jacob stealing their father’s blessing and then running away to live with his uncle Laban. However, Jacob would indeed become the stronger of the two brothers, fathering twelve sons who would become the leaders of the [twelve tribes of Israel](twelve-tribes-Israel.html).
**Perez and Zerah:** The account of twins [Perez](Perez-in-the-Bible.html) and [Zerah](Zerah-in-the-Bible.html) can be found in Genesis 38\. Jacob’s son Judah slept with a woman he thought was a prostitute, only to find out later it was his widowed daughter\-in\-law, Tamar. King David would later descend from the family line of Perez (Ruth 4:18\). Matthew 1:3 notes Perez in the line of ancestors of Jesus Christ.
**Thomas Didymus:** The Gospel of John notes that Thomas was called Didymus, a Greek word meaning “twin” (John 11:16\). The name Thomas also means “twin” in Aramaic, a common language of Jesus’ time. This likely indicates that Thomas was one of two twin brothers. The same title is given in John 20:24 and 21:2\. However, Thomas’s twin brother is never specifically mentioned in Scripture. There is speculation that Thomas and Matthew were twins due to their names often being listed together in the Gospels. But this is just speculation.
**Cain and Abel:** It is possible Cain and Abel were twins, but the Bible does not explicitly indicate this. It depends on how much *later* Abel was born: “Eve became pregnant and gave birth to Cain. . . . Later she gave birth to his brother Abel” (Genesis 4:1\-2\). Was it minutes later or more than nine months later? The Bible does not say.
Finally, Acts 28:11 notes that, on their voyage to Rome, Paul, Luke, and others were boarded on “an Alexandrian ship with the figurehead of the twin gods Castor and Pollux.” Today, these twin gods of ancient myth are often called the Gemini.
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How can I heal from the hurt of a broken relationship?
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Answer
The world is full of people with broken hearts, broken spirits, and broken relationships. The pain of a broken relationship includes a very real sense of personal loss, not unlike bereavement. Sometimes the hurt is so great it prevents people from functioning properly and, in extreme cases, can result in mental breakdown or even a desire to commit suicide. The world puts forward various ways to assuage the pain: taking antidepressants, writing an angry letter and tearing it up, going on a shopping spree, getting a makeover, etc. Some advocate the power of positive thinking. The most common “cure” is time. While the intensity of a heartbreak may wane over time, only a child of God can experience complete recovery because only the Christian has access to the power of the Spirit of God, the One who “heals the broken\-hearted and binds up their wounds” (Psalm 147:3\).
Jesus understands the pain of rejection. “He came to his own, and his own people did not receive him” (John 1:11\). Jesus was betrayed by one of His closest associates (John 6:71; cf. Psalm 41:9\). As we deal with the pain of a broken relationship, we must take our burdens to the Lord (1 Peter 5:7\). He weeps with those who weep (John 11:35; Romans 12:15\), and He is able to “empathize with our weaknesses” (Hebrews 4:15\).
A broken relationship can be the source of many negative emotions. Christians understand the futility of allowing their emotions to guide them. Jesus Christ has blessed us with every spiritual blessing and has made us accepted in Him (Ephesians 1:3, 6\). This acceptance transcends all feelings of rejection we may have because it is not based on “hope so” but on “know so.” We know that God has accepted us because God’s Word tells us so, and as we appropriate this truth by faith, it changes our hearts and lives.
Everyone experiences the hurt of a broken relationship at one time or another. We are bound to be hurt and disappointed, for we live in a fallen world. What we choose to do with that hurt and disappointment can make us stronger in our walk with the Lord. God promises to walk through the disappointments in life with us (Hebrews 13:5\), and He wants us to know His provision for us is sure. His grace and comfort are ours as we rest in Him.
Every born\-again child of God has blessings in Christ, but we have to choose to utilize them. Living in constant gloom and dejection over a broken relationship is like having a million dollars in the bank and living like a pauper because we never make a withdrawal. It is also true that we cannot use what we do not know. Therefore, every believer should seek to “grow in the grace and knowledge of our Lord” (2 Peter 3:18\) and to be “transformed by the renewing of \[his] mind” (Romans 12:2\). We must face life armed with a real understanding of what it means to walk by faith.
As believers we are not defined by past failures, disappointment, or the rejection of others. We are defined by our relationship with God. We are His children, born again to newness of life, endowed with every spiritual blessing, and accepted in Christ Jesus. We have the faith that overcomes the world (1 John 5:4\).
God has prepared for each of us unique opportunities to walk through the “all things” of this life. We can either walk in our own strength and what the apostle Paul calls our “flesh,” or we can walk in the power of the Holy Spirit. It is our choice. God has provided us with armor, but it is up to us to wear it (Ephesians 6:11–18\).
We may suffer disappointment in this life, but we are children of the King, and the rejection we experience is a momentary pain compared to eternal glory. We can allow it to keep us down, or we can claim the heritage of a child of God and move forward in His grace. Like Paul, we can be “forgetting what is behind and straining toward what is ahead” (Philippians 3:13\).
Forgiveness of others is important to the healing process. Holding on to bitterness or nursing a grudge only poisons our own spirit. Yes, we may have been truly wronged, and, yes, the pain is real, but there is freedom in forgiveness. Forgiveness is a gift we can give because it was given to us by the Lord Jesus Christ (Ephesians 4:32\).
What a comfort to know the God who said, “Never will I leave you; never will I forsake you” (Hebrews 13:5\). God is always near to comfort the believer. “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles” (2 Corinthians 1:3–4\). God, who cannot lie, has promised to go through our trials with us: “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze” (Isaiah 43:2\).
“Cast your cares on the LORD and he will sustain you; he will never let the righteous be shaken” (Psalm 55:22\). In reality, feelings come from thoughts, so, to change how we feel, we should change how we think. And this is what God wants us to do. In Philippians 2:5, Christians are told, “Have the same mindset as Christ Jesus.” In Philippians 4:8, Christians are told to think on things that are true, noble, just, pure, lovely, of good report, and praiseworthy. Colossians 3:2 says to “set your minds on things above, not on earthly things.” As we do this, our feelings of rejection diminish.
Overcoming the hurt of a broken relationship requires taking one day at a time, praying for God’s guidance, and reading and meditating on God’s Word. The healing can never come from our own efforts; it comes only from the Lord. It helps to take our eyes off ourselves and focus on God instead. He can make us whole. He can take our brokenness and make us into what He wants us to be. A broken relationship is painful, but the Lord is gracious. He can give our lives meaning, purpose, and joy. Jesus said, “Whoever comes to me I will never drive away” (John 6:37\). Our Lord’s relationship with His children is one that will never be broken.
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In the Christian faith, what issues are truly worth debating?
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Answer
Among the many [denominations](denominations-Christian.html) and divisions of the Christian faith, debates arise. There are disagreements about church polity, six\-day creationism, mode of baptism, and eschatology. There are differences of opinion about social drinking, the gifts of the Spirit, and what makes clothing “modest.” Some of these issues are more important than others, and it is good, to prevent unnecessary clashes and divisions, to distinguish between what is worth debating and what is not.
The Bible is clear that some things are worth fighting for. Truth, by definition, is separate from falsehood. We are to take a stand against false teachers and “contend for the faith that was once for all entrusted to God’s holy people” (Jude 1:3\). Issues that introduce “another gospel”—a message of salvation other than what the Bible teaches—must be denounced (Galatians 1:7; 2 Corinthians 11:4\). Revelations, writings, or opinions that are presented as infallible or on par with the Bible must be rejected as heresy (Revelation 22:18; Jeremiah 14:14\). We are also to “destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ” (2 Corinthians 10:5\). We do not compromise God’s Word or water\-down the gospel. If it is a matter of salvation or holy living, we should take a strong stand. Other matters may be handled differently. First Timothy 1:4 instructs Christians not to “devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work—which is by faith.” So the Bible gives us some guidelines about what is worth debating and what is better left alone.
Is the matter of Christ’s resurrection worthy of debate? Yes. The resurrection is foundational to the [gospel](what-is-the-gospel.html). As long as the debate is civil and aimed at presenting the truth of God’s Word, the resurrection can and should be defended. How about the issue of eternal security? Yes, it is worth debating, to a point. One’s view of eternal security is important and is related to one’s views of salvation and the grace of God. At the same time, if the debate veers into acrimony or threatens to separate brothers in Christ, then it is probably better to table the debate in the name of love. Is it worth debating [the number of angels who can dance on the head of a pin](angels-dance-head-pin.html)? Probably not.
Keep in mind there is a vast difference between a friendly debate and a bitter war of words. Verbal assault, slander, accusation, and perverse speech have no place in the body of Christ (Colossians 3:8; 1 Peter 2:1; Ephesians 4:31\). What must unbelievers think when they see Christians slinging verbal mud at each other over minor doctrinal differences? 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.” So in our consideration of this topic, we must rule out the name\-calling and slander that sadly typifies some Christian debate.
Second Timothy 2:15–16 has this instruction: “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. But avoid worldly and empty chatter, for it will lead to further ungodliness.” We are expected to study God’s Word for ourselves, not just talk about it or take the opinion of someone else about what it says. Simply because a speaker is famous or popular does not mean he is accurate. God has given His Word to us, and He expects us to use it. An example of this kind of spiritual diligence is found in Acts 17:10–12\. The Bereans heard the gospel preached by Paul and Silas, and they “examined the Scriptures every day to see if what Paul said was true.” They did not merely take Paul’s word for it but compared everything to the Word of God. Only when they found his gospel was supported by Scripture were they willing to be taught by him.
When we believe someone is in doctrinal error, we can humbly and respectfully point it out. But we have to remember that others with equal reverence for God’s Word may read it differently. Such discussion is healthy if approached with the right attitude and a teachable spirit. We learn much from the input of others and may even change our viewpoint when presented with a new perspective. Some topics have challenged sincere believers since the early church. Respectful debate on important issues is beneficial to everyone involved, if it is done in the spirit of Christ without ego or personal agenda. Colossians 4:6 gives clear instruction about how we should conduct ourselves in debates: “Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.”
Jesus wants His children to “be one.” His impassioned prayer to the Father just before His crucifixion reveals His deep desire for us: “My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me” (John 17:20–21\).
We can “agree to disagree” on issues that do not involve salvation or godly living. Our ultimate goal should not be to prove our point but to model the kind of love and acceptance that Jesus showed His disciples (John 13:34–35\). No human being has all the answers on every subject. Our goal should be to immerse ourselves in God’s Word so that we recognize error when we hear it. But we must also purpose to approach every non\-essential issue with a teachable spirit so that we can best fulfill God’s desire for unity in His church (1 John 4:12\). In the words of 17th\-century theologian Rupertus Meldenius, “In the essentials, unity; in the non\-essentials, diversity; in all things, charity.”
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How should Christians handle disputes (Matthew 18:15-17)?
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Answer
Christians have often turned to the principles of Matthew 18 for guidance in handling disputes. There Jesus says, “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector” (verses 15–17\). From these verses, several guidelines can be found for resolving conflicts between Christians.
First, a Christian who has a conflict with another Christian is called to address the matter with the other person personally. When matters are handled privately, misunderstanding can be addressed, and there is great potential for the other person to respond positively. In addition, a private meeting helps to avoid the problem of gossip that can occur when a matter is taken to others instead of the person involved.
Second, if a private discussion does not solve the issue, a Christian is to take one or two other believers and meet with the person with whom they have conflict. The clause “that every matter may be established by the testimony of two or three witnesses” refers to the Old Testament law that required a charge to be supported by two or more witnesses to be valid. In the case of personal conflict, this principle allows for additional witnesses to observe the matter firsthand and help determine the proper course of action.
Third, when there is no resolution after steps one and two, the matter is to be taken before the local church. Only in rare cases will a Christian seeking to follow the Lord refuse to resolve conflict when the entire congregation is involved.
Finally, if the person in the center of the conflict refuses to respond positively even when the entire congregation is involved, then that person is to be considered as “a pagan or a tax collector.” This simply means to excommunicate the person, removing the negative influence from the congregation.
In 1 Corinthians 5, the apostle Paul speaks of a believer who had been sexually immoral, apparently with his stepmother. Rather than condemning the act, the Corinthian Christians had tolerated the behavior. Paul taught they should remove this person from their church family (1 Corinthians 5:3\). Later, in 2 Corinthians, this same person had turned from this lifestyle, and Paul advised the Corinthian believers to accept him again. The goal of discipline is not to be mean or cold\-hearted but to condemn sinful behavior and issue a call to change. In 2 Corinthians 2:8, Paul writes, “I beg you to reaffirm your love for him” (ESV).
Christians are called to handle disputes in love, with a goal of restoration. Conflict should be handled according to the steps listed in Matthew 18\. This style of conflict resolution is based on a desire for holy living and love for the person who has committed wrong.
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Why are there so few men in the church?
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Answer
On any given Sunday, all across the world, churches are likely to have more women in the pews than men. Some estimates place the so\-called “gender gap” in America at 61 percent women versus 39 percent men (www.uscongregations.org). That means that every Sunday there are millions more women [attending church](church-attendance.html) than men.
There are several theories put forward for why, comparatively, there are so few men attending church. One theory is that the church’s teachings, emphasizing humility, holiness, and introspection, are seen by some men as “weak” or somehow less than masculine. Men are looking to be challenged with a “bold” message of adventure, danger, and aggressiveness.
Finding the right activities to attract men is also a challenge for many churches. Some congregations make an extra effort to provide times of fellowship and bonding for men by adding hunting expeditions, fishing trips, sports, etc., to their schedules.
Another theory is that many churches, knowingly or unknowingly, create a feminine atmosphere with their décor. Floral arrangements, pastel colors, frilly curtains, and pictures of passive, pastoral scenes make for a peaceful ambiance, but they tend to make men feel a disconnect. Some churches attempt to appeal to masculine sensibilities by changing their décor to something edgier, darker, more robust, and less nurturing.
Another explanation for why there are so few men in church has to do with the stereotypical masculine ego. Men are naturally self\-reliant, headstrong, and proud, the theory goes, and are therefore naturally more resistant to the divine call to humility and submission. The gospel confronts our need, and men are often averse to admitting neediness.
There are other hypotheses, such as upbringing. Most men were reared by fathers who did not attend church services and so have no [role model](good-role-models.html) for masculine involvement in a church. There is the suggestion that men, the traditional breadwinners, are too busy working—or enjoying their day off work—to commit to a church. And overly sentimental church music is sometimes mentioned as something that keeps men away, too.
There might be a grain of truth in each of these theories, but none of them fully explain the gender gap in modern churches. No one rejects church simply because of frilly curtains or a sappy song; there is most likely a deeper problem.
Truth be told, followers of Christ have always included a large percentage of women. Luke 8:3 says there were “many” women who supported Jesus and His disciples during their ministry. At Jesus’ crucifixion, “many women were there, watching from a distance. They had followed Jesus from Galilee to care for his needs” (Matthew 27:55\). And, of course, it was a group of women who first found the empty tomb (Luke 24:22\).
The message of Christ is universal. Following Christ includes adventure, risk, and purpose. Churches should preach the Word and challenge, nurture, and encourage *all* their members, male and female. Any church that turns [the gospel](gospel-message.html) into a soft, congenial message; minimizes the [cost of discipleship](count-the-cost.html); or imputes weakness to Christ does its people a disservice. Charles Spurgeon decried such a watered\-down message in his day: “There has got abroad a notion, somehow, that if you become a Christian you must sink your manliness and turn milksop.”
Men avoid church for a variety of reasons, and church leaders should be aware of those possible reasons as they reach out to young men, husbands, and fathers. Men should be challenged to emulate the heroes of the faith—robust men such as Moses, Elijah, and Peter. The Christian life should be presented as the adventure it truly is. And we should pray that God would increase the number of men who recognize their God\-given responsibilities and who are unafraid to commit their talents and service to a local church.
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Does God have favorites?
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Answer
Whether or not God has favorites is a tricky question because it is based upon our human understanding of favoritism, which usually means unfair treatment of anyone who is not favored. To completely understand the answer, we have to start with the truth that God is always just (Deuteronomy 32:4; Psalm 7:11\). We know He loves everyone because every human being is created in His image (John 3:16; Lamentations 3:22–23; Genesis 1:26\). His judgment is always right. So if He favors someone, it is the only right thing to do.
When we think of favoritism, we imagine a place of higher status and less responsibility. But God’s favor often comes with added duties and more difficult challenges. Jesus was the embodiment of everything God favors. Many times in Scripture God calls Jesus “My Chosen One” (e.g., Isaiah 42:1; Matthew 3:17; 12:18; Luke 9:35\). That title is also used to refer to Israel (Isaiah 45:4; 65:9; 1 Kings 11:13\). God chose prophets and kings for His own sovereign reasons (Exodus 33:17; Daniel 10:11; 1 Samuel 2:26\). God chose Solomon from all of David’s sons to become the next king (1 Chronicles 28:5–6\). He gifted him in wealth, in popularity, and in wisdom (1 Kings 5:12\).
However, many of those whom God favored were persecuted and suffered hardship because of the mantle of responsibility God placed upon them. The angel Gabriel greeted Mary with these words: “Greetings, you who are highly favored! The Lord is with you” (Luke 1:28\). We have no further record as to why Mary was chosen, but the result of God’s favor upon her was that she had to bear great sorrow and difficulty as the mother of the Messiah. The “sword” would “pierce her soul” (Luke 2:35\). Romans 9:14–16 sums up God’s sovereign right to choose: “What then shall we say? Is God unjust? Not at all! For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ It does not, therefore, depend upon human desire or effort, but on God’s mercy.”
So is [God’s favor](favor-of-God.html) arbitrary? Do our choices have any impact on whether we are among His favorites? 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.” God wants to show us all His favor, but in His sovereign knowledge, He chooses some for special assignment and blessing. When God gave Moses instructions about building the tabernacle, He named two men that He had specifically chosen to do the artistic work. “Then the Lord said to Moses, ‘See, I have chosen Bezalel son of Uri . . . and I have filled him with the Spirit of God, with wisdom, with understanding, with knowledge. . . . Moreover, I have appointed Oholiab son of Ahisamak, of the tribe of Dan, to help him” (Exodus 31:1–4, 6\). Sometimes, God chooses people because He has gifted them in special ways for special service. As they fulfill the calling He placed on their lives, they find favor with Him (Exodus 33:13\).
God is not limited in His favor. He does not rank us in order of importance, nor is His favor something we must compete with one another to earn. Every child of God who comes to Him through faith in Jesus Christ has the favor of God. Psalm 5:12 says, “For you bless the righteous, O Lord; you cover him with favor as with a shield.” It is not our own righteousness that earns us favor; we are declared righteous through the cleansing of our sins by the blood of Christ (Romans 5:1; 2 Corinthians 5:21\). As we grow in faith and seek to please Him, God demonstrates His favor by drawing near to us (James 4:8\). He desires to bestow favor on everyone who seeks Him (Jeremiah 29:13\). He grants spiritual gifts to all His children to use in His service (1 Corinthians 12:5–7; 1 Peter 4:10\). Even the Lord’s [discipline](Lord-God-discipline.html) is a means of showing favor to His children. Hebrews 12:5–6 says, “My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son.”
God’s favorites are His children, purchased through the blood of His Son (John 1:12\). As we honor Jesus, God’s favor follows us. That favor may manifest itself through greater responsibility, blessing, or even suffering for His sake (Acts 5:41\). The reward of His favor is His promise that “all things work together for the good to those who love God and are called according to His purpose” (Romans 8:28\). When we are God’s favorites, we know He is always with us and will reward us for everything done for Him (Matthew 28:20; Revelation 22:12\).
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Who were Nadab and Abihu?
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Answer
Nadab and Abihu were the oldest and second oldest sons of [Aaron](life-Aaron.html), the brother of [Moses](life-Moses.html) and first high priest of Israel. Their relation to Aaron is mentioned in Numbers 3:2–3 as two of Aaron’s four sons: “The names of the sons of Aaron were Nadab the firstborn and Abihu, Eleazar and Ithamar. Those were the names of Aaron’s sons, the anointed priests, who were ordained to serve as priests.”
Exodus 24 includes Nadab and Abihu as two of the leaders of Israel who came before the Lord. They were given the special privilege of seeing a vision of God: “Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel. Under his feet was something like a pavement made of lapis lazuli, as bright blue as the sky. But God did not raise his hand against these leaders of the Israelites; they saw God, and they ate and drank” (Exodus 24:9–11\).
Nadab and Abihu are best known, however, for offering “unauthorized fire” (or “[strange fire](strange-fire.html),” KJV) before the Lord in the [tabernacle](tabernacle-of-Moses.html) and dying as a result. Leviticus 10:1–2 shares this sobering account, stating, “Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the LORD, contrary to his command. So fire came out from the presence of the LORD and consumed them, and they died before the LORD.”
Why did God put Nadab and Abihu to death? Leviticus 10:3 offers the explanation: “Moses then said to Aaron, ‘This is what the Lord spoke of when he said: ‘“Among those who approach me I will be proved holy; in the sight of all the people I will be honored.”’” Those who served as priests before the Lord were required to serve Him honorably. If they did not, the consequence was death. In the case of Aaron’s sons, they dishonored the Lord by disobeying His command to only use fire from the [brazen altar](brazen-altar.html) in the tabernacle (see Leviticus 16:12\). The “unauthorized fire” they offered was taken from another source.
A similar penalty can be found when David and the Israelites attempted to move the [Ark of the Covenant](ark-of-the-covenant.html) to Jerusalem from Kiriath Jearim (1 Chronicles 13:1–10\). When the ark started to fall over, a man reached out and touched the ark to catch it, and he was immediately struck dead. Why? He was not one of the Levites God had authorized to serve in this sacred, reserved role (Deuteronomy 31:25; 1 Chronicles 15:2\).
It may be difficult to understand such strict views regarding ceremony in our time, but these ways were part of how God revealed Himself as holy to the people of Israel. With the coming of Jesus, we find a fulfillment of the Law (Matthew 5:17\) and the curtain of the temple torn in two, offering direct access to God through Jesus Christ (Hebrews 10:20\). God continues to reign in perfect holiness, and all who come to Him through Christ are made part of “a royal priesthood” (1 Peter 2:9\).
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Dealing with negative people—what does the Bible say?
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Answer
We all have occasions that require dealing with negative people. There are two categories of negative people: those who believe in Jesus as their Lord and Savior and those who do not. These two types of negative people require different approaches. The Bible offers insight and wisdom on how to handle both kinds.
First, though, what do we mean by “negative people”? Negative people tend to focus on others’ faults (or their own faults). They may regularly point out shortcomings with their comments, attitudes, and frowns. Negative people will approach situations from a pessimistic viewpoint, assuming the worst in any given situation. Sometimes negative people disguise their negativity by using humor or sarcasm, but it still ultimately results in someone being or feeling put down.
In dealing with negative people, one serious consideration is whether or not there is a church structure in place in which to handle them. If the negative person is a member of your church or someone at work who has expressed a desire to walk in a Christian manner with you, then he or she should be treated as a believer. For dealing with negative people in the believer’s category, we turn to Matthew 18:15–17\. That passage clearly lays out the progression of how fellow Christians should deal with each other in regard to sin. A negative, fault\-finding, bitter attitude is a sin; Israel sinned against God in the wilderness by complaining about their circumstances (Numbers 11:1\). You have a responsibility as a brother or sister in Christ to lovingly “point out their fault just between the two of you” (Matthew 18:15\). Again, this is a responsibility all believers have to each other.
For non\-believers, it’s different, since they do not fall under the rules of church discipline detailed in Matthew 18\. How you approach negative unbelievers must be decided on a case\-by\-case basis. To reemphasize, you do not have a responsibility to “show them their fault” according to the Bible. But there are still some godly tools that can help you proceed in the best manner.
Humility, prayer, wise counsel, and tact are great assets in successfully handling a negative person. Not proceeding with wisdom can be dangerous. The apostle Paul said, “Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted” (Galatians 6:1\).
First, humility is crucial, and your perspective is critical to handling the person how Jesus desires. Try not to view the person as a “negative person” but rather as a creation of God who is caught in a sinful habit. He still deserves your respect, attention, and love. Do not violate his dignity—no matter how aggravating he is or has been. Before approaching the person, try to determine, through prayer and counsel, if you have a “plank in your own eye” (see Matthew 7:3–5\). This will help you walk in love toward the negative person and handle the issue in a loving fashion. Confronting someone will be much easier once your “eye” is clear. Additionally, there may be something in you—an attitude, an assumption, etc.—making it harder for you to deal with negative people. Once you have given that to God, dealing with negativity may become easier.
Next, it’s important to pray for the negative person in question. Also, pray for wisdom and for God to reveal to you what to do next. It’s always smart to get wise counsel from a pastor or a trusted believer who will also pray about how to proceed. Just be careful not to turn “getting counsel” into a time to complain and gossip. Then, once you have a clear plan of action, be tactful in your approach. Meekness is part of wisdom (James 3:13\).
Be aware that the best way to deal with a negative person may simply be to limit your contact with him, if possible. However, God gives wisdom to those who ask (James 1:5\), so hearing from Him and trusted, godly people in your life is the best place to start.
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How can I stop doubting Jesus?
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Answer
When we find ourselves [doubting](Bible-doubt.html) something, there is a sense of uncertainty, not knowing if the thing is true or false. The Bible likens this attitude to “double\-mindedness” (James 1:6–8\). Double\-minded thinking results in a person’s beliefs always changing, never coming to a determined conviction. A mind that constantly doubts Jesus and what He teaches will never be at peace because, like a ship in the middle of a storm, it is tossed to and fro with no hope of rest.
Doubting Jesus and faith are in direct opposition. Hebrews 11:1 states, “Now faith is the assurance of things hoped for, the conviction of things not seen.” When Christians have a healthy faith, they have “assurance” and “conviction.” They are *sure of* faith’s object, even though they have not seen the evidence with their eyes.
Jesus said all believers must become “like children” in order to inherit the kingdom of heaven (Matthew 18:3\). Childlike faith differs from a doubting faith in that children are trusting and ready to receive whatever they ask for without questions or fear. When a parent makes a promise, a child naturally believes. He does not worry about whether or not the parent will follow through (unless the parent has made a habit of deceit or unreliability). Even when parents tell absurdities like tales of the tooth fairy and the Easter bunny, how readily a child believes! Perhaps the child’s faith is partly because he *wants* to believe such wondrous things, but it is mostly because he easily trusts the parent. When a child lays his head down to sleep, he doesn’t worry or fret or become anxious about what tomorrow will bring; his sleep is sound and deep. Jesus wants us to trust Him with the heart of a child and without the skepticism of an adult.
So how does a Christian become childlike in faith and stop doubting Jesus? First of all, by remembering God is our Heavenly Father (John 1:12; Romans 8:15\). God wants to be known to His children as a loving, compassionate, ever\-present, never\-wavering parent (1 John 3:1\). The Bible calls believers God’s “sons” (meaning daughters also) numerous times (e.g., Ephesians 1:5; Romans 8:14; Galatians 4:7\). If Christians know they are children of God, having been adopted into His family, it ought to help them gain the childlike faith Jesus spoke of. Our Father in heaven desires to “give good things to those who ask him!” (Matthew 7:11\). The best thing to know about God as Father is that He is perfect, with none of the sinful shortcomings that accompany human parenthood. All of God’s attributes are perfect, and, even when He disciplines His children, it’s because He loves them (Hebrews 12:6–8\).
Second, consider who Jesus is: the express revelation of God Himself (Hebrews 1:3; John 14:9–11\). “Do not let your hearts be troubled. You believe in God; believe also in me,” Jesus said (John 14:1\). Jesus’ trustworthiness was validated by the testimony of the Father (John 8:18\) and confirmed by the miracles He did (John 14:11\).
Third, in order to stop doubting Jesus, a Christian must constantly recall the cross (Hebrews 12:2\). When a believer meditates on what Christ did as our Redeemer, he will see how deep and strong Jesus’ love is for His sheep (John 10:11; Ephesians 3:17–19\). If Jesus was willing to go to the cross and die a horrible death on our behalf, would He withhold anything else that would be good for us (see Psalm 84:11\)?
The natural mind tends to doubt and fear and question what the Bible says rather than simply believe. To overcome doubt, a Christian should continually seek God through [Bible study](why-read-Bible.html) and prayer. He should commit to a local body of believers to be fed by biblical preaching and have fellowship with like\-minded believers. In this way, the doubtful mind can and will become increasingly stable, Jesus\-focused, and able to find peace (Isaiah 26:3\).
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Is neuro-linguistic programming (NLP) compatible with the Christian faith?
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Answer
Neuro\-linguistic programming is most often characterized as a form of psychotherapy that can be used to modify behavior patterns and treat problems such as phobias, depression, learning disorders, and the like. It has also been classified as a quasi\-religion belonging to the New Age or Human Potential Movements. However, neuro\-linguistic programming can also be covert, and it is the hidden nature of this technique that leads to disquieting applications.
Specifically, neuro\-linguistic programming is a form of vocal and gestural hypnotism that is used by some public speakers—politicians, for example. In such a context, neuro\-linguistic programming is used to psychologically manipulate the listener without his or her knowledge. Most likely, some form of neuro\-linguistic programming has been used on people throughout history. Neuro\-linguistic programming leverages factors such as tone of voice, vocal modulation, pacing, leading, and anchoring to implant a suggestion directly into the subconscious, bypassing the critical thinking factors of the conscious mind. Some speakers use a teleprompter rather than written notes or memorization, because such technology can help cue the user’s speech patterns, timing, hand gestures, etc., in addition to the content.
The “effectiveness” and “success” of neuro\-linguistic programming comes from the practitioner’s ability to implant suggestions directly into the recipient’s subconscious mind. The subconscious does not make value or truth\-claim judgments on its own; it relies upon the critical and logical thought of the conscious mind to reject false or inappropriate ideas or suggestions. A person will believe the ideas thus passed into the subconscious so strongly that he or she will experience cognitive dissonance if the ideas are questioned, causing anger, fear, or even violence.
This type of hypnosis, covert or not, is incompatible with the Christian faith. We don’t need [hypnosis](hypnosis-Christian.html) or any kind of pseudoscientific behavioral modifications. Our behavior is modified progressively as we become sanctified in Christ. In addition, Christians ought to carefully compare the things we hear and see with the truth of God’s Word. We are told in 2 Corinthians 10:4–5, “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.” Our thoughts are thus seen as something we need to conquer with spiritual weapons.
At all times, Christians ought to protect themselves by thinking about “whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable” (Philippians 4:8\). Believers are to rely upon God for all things, including behavior modification.
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Why do some people not turn to God until later in life?
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Answer
The gospel message is for young and old, for men and women of all races and cultures (Galatians 3:28\). But most who hear the message do not respond immediately. Some might not turn to God until they are well advanced in years.
Humanly speaking, we can suppose many reasons for not responding to God till later in life—having a family or a career, wanting to travel, or pursuing any number of sporting or social activities. Some may think God won’t mind waiting till their busy lives quiet down so they can spare Him some time. Others are too proud to acknowledge God. Some live comfortably by virtue of their own efforts, and they don’t feel any need to turn to God. Some simply love their sin. And others are so convinced they are earning their salvation by good works they have not yet turned to God in faith.
Jesus told a [parable](parable-laborers-vineyard.html) that shows different people being called at different times. In Matthew 20:1–16 the master of the vineyard hires workers to bring in the harvest. Some start work early in the day and agree to their wage. The harvest is so great the master has to hire more workers as the day progresses, right up until almost the close of the working day. The master pays those who started work late the same amount as those who started early. This parable speaks of God’s sovereignty in calling whomsoever He will, at whatever stage in life. He treats those who enter His service “late in the day” as equals with those who have toiled all their lives in His service.
From before creation, God knew whom He would call: “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ” (Ephesians 1:4–5\). God knows just the right time to call a sinner to repentance and salvation. Many can hear the outward call of God, for the seed of God’s Word is cast all over, but not all the seed lands on “good soil” where it can take root and produce a harvest (Matthew 13:1–23\).
In addition to hearing the outward call, individuals must hear the inward call of the Holy Spirit, for it is He who convicts us of our sin and enables us to put faith in Christ (John 16:7–15\). An example of this inward call is the conversion of Lydia: “The Lord opened her heart to respond to Paul’s message” (Acts 16:14\). Paul gave the outward call, but it was the Holy Spirit who gave Lydia the inward call. Until that happens, we can never respond properly to the outward call. “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Corinthians 2:14\). It is God who draws us to Himself; He decides whom He will call and when He will call them. His timing is perfect.
[God’s plan](Gods-plan.html) for us is hidden till God chooses to disclose it. Only in hindsight can we see how the Holy Spirit was active in bringing us to the point of salvation. We may remember something significant a Christian said that made us stop and think. Or we were introduced to people whose lives demonstrated the love and humility of Jesus. Perhaps our circumstances changed dramatically, and we found ourselves in a place not of our choosing. Through seemingly random events, we finally acknowledged we were missing something important, and that started our search for God and a desire to be in relationship with Him. For each believer, the story of conversion is unique, but the common denominator is the Holy Spirit’s leading and the Word of God’s generation of faith (Romans 10:17\).
God knows our hearts, and He knows who will respond to His call. When the moment is right, God breaks through our barriers, and the inward call of God becomes irresistible. Those who reject the outward call are without the Spirit of God (Romans 8:9\).
God calls to us, but sometimes we don’t hear. God calls to us, but sometimes we ignore it. God calls to us, but sometimes our pride gets in the way. For some, it takes a personal tragedy before they stop to re\-evaluate their lives. For others, it takes a lesson in humility before they acknowledge their need. For all those reasons and more, some people take a while to get around to turning to God. The danger in procrastination is that time might run out. No one is guaranteed tomorrow (Luke 12:20\). God is patient, but, after death, there is no second chance to be saved (Hebrews 9:27\).
Christians have a responsibility to spread the good news, but it is God who brings people to repentance and saving faith in Christ Jesus. If you have someone you are praying for, possibly for years, follow Jesus’ advice to “pray and not give up” (Luke 18:1\). Trust God’s timing and turning.
If you are putting off God’s call to salvation, you are playing with fire. God’s moment is always now (2 Corinthians 6:2\). We ignore God’s calling to our eternal peril.
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What does it mean to have faith in Jesus?
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Answer
Many people speak about “having faith in Jesus,” but what exactly does this mean?
The Bible uses the phrase “faith in Jesus” synonymously with belief in Jesus as Savior. Romans 3:22–23 says that “righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God.” When we place our faith in Jesus, we believe in Him, and God grants His righteousness to us.
To have faith in Jesus means to trust Him. Simply. Fully. Without reservation. On one occasion, before Jesus healed two blind men, He asked them, “Do you believe that I am able to do this?” They answered, “Yes, Lord,” and He healed them “according to \[their] faith” (Matthew 9:28–29\). The men simply trusted the power and goodness of the Lord, and they received their sight.
When a person has faith in Jesus, it means that he or she believes who Jesus is (God in human form) and trusts what Jesus has done (died and resurrected). This faith in the person and work of Christ is what saves (see Romans 10:9–10; 1 Corinthians 15:3–4\). “Everyone who believes that Jesus is the Christ is born of God” (1 John 5:1\).
John 3:16 says, “God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” The key is belief, in response to God’s love. Anyone who places his or her faith in Jesus has the promise of eternal life.
Without faith in Jesus, we remain in sin and cannot be accepted into God’s presence in His perfect heaven. With faith in Jesus, we are given access to the Father as God’s own children (John 1:12\).
To have faith in Jesus is to reject all other ways of salvation. We cannot trust in Jesus *and* anything else. We trust in Jesus *alone*. “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12\). Salvation is exclusive. Jesus is the only way (John 14:6\).
Are you ready to place your faith in Jesus? Do you trust Him to save you? There is no special prayer you must pray. However, you can respond right now with a prayer similar to this:
*“Dear God, I realize I am a sinner and could never reach heaven by my own good deeds. Right now I place my faith in Jesus Christ as God’s Son who died and rose again to give me eternal life. I trust in Jesus alone. Please forgive me of my sins and help me to live for you. Thank you for accepting me and giving me eternal life.”*
Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.
If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
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What does it mean to know Jesus?
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Answer
When people speak of “knowing” Jesus, they refer to having a relationship with Him. Being a Christian is more than knowing *about* Jesus; being a Christian is *knowing* Him personally. Jesus spoke of the need to know the Savior when He prayed, “This is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3\).
It is one thing to know *about* a sports hero, and quite another thing to be a *friend* of that athlete. You can read every news article on your hero, memorize every stat, and collect every piece of memorabilia yet never really know the athlete *himself*. To truly know a sports hero, you would have to do more than watch him play. You would have to have a relationship with him, based on time spent together and regular conversation. When a person truly knows Jesus, it is on the basis of a relationship; they spend time together and talk regularly. And, when we know Jesus, we also know God. “We know . . . that the Son of God has come and has given us understanding, so that we may know him who is true” (1 John 5:20\).
How can you know Jesus? Romans 10:9 says, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” You must believe that Jesus is Lord and that He has risen from the dead. The reason He died was to pay for your sin (1 Peter 2:24\).
When you trust in Christ, you receive Jesus and become part of His family (John 1:12\). In addition, John 3:16 says that you have been given eternal life: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” This life includes eternity with Christ in heaven and is available to you and to anyone who believes in Christ.
Ephesians 2:8–9 explains how salvation is the result of God’s goodness: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” Knowing Jesus in salvation is not based on what we do; knowing Jesus starts with faith in Him, and our continuing relationship with Him is always rooted in faith.
There is no special prayer you must pray to know Jesus and believe in Him. However, the following prayer can be used right now to express your decision to place your faith in Jesus Christ:
*“Dear God, I realize I am a sinner and could never reach heaven by my own good deeds. Right now I place my faith in Jesus Christ as God’s Son who rose from the dead to give me eternal life. Please forgive me of my sins and help me to live for you. Thank you for accepting me and giving me eternal life.”*
Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.
If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
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Does Jesus love me?
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Answer
Many people have wondered if Jesus really loves them. The Bible is clear that no matter what we have done, Jesus does love us. In fact, He promises to both forgive us of every wrong we have done and provide us eternal life if only we will believe in Him: “For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish but have eternal life” (John 3:16\).
Romans 5:8 says, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Before we were even born, God sent His only Son, Jesus, to die on our behalf to give us the opportunity for eternal life. This amazing gift comes to us because of His wonderful grace toward us: “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9\). We don’t have to earn His love; we simply accept it.
It may be difficult to believe Jesus loves you because of other people who have let you down in the past. However, Jesus is unlike any other person; He is God in human form (John 1:14\). He was involved in creating us, He sustains our every breath, and He offers us new life now and eternal life in heaven with Him.
Another reason it may be difficult to accept the truth that Jesus loves you is that something you have done in the past troubles you. Jesus already knows your past and still offers you eternal life and forgiveness. A wonderful example of His love can be found in His last hours on the cross. One of the men crucified next to Him was being put to death for his crimes. Turning to Jesus, he said, “Jesus, remember me when you come into your kingdom.” Jesus answered him, saying, “Truly, I say to you, today you will be with me in paradise” (Luke 23:42–43\). Despite this criminal’s sins, Jesus accepted his simple and sincere act of faith and promised him eternity in heaven—even though Jesus knew the man had no time to live his life differently.
When we ask, “How much does Jesus love me?” we only need to look at the cross. He stretched out His hands and said, “I love you this much.” He gave His life to give you new life.
You can pray to receive Jesus as your Savior right now and accept His love and eternal life. There is no special prayer to pray, but you can respond with a prayer similar to this:
*“Dear God, I realize I am a sinner and could never reach heaven by my own good deeds. Right now I place my faith in Jesus Christ as God’s Son who rose from the dead to give me eternal life. Please forgive me of my sins and help me to live for you. Thank you for accepting me and giving me eternal life.”*
Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.
If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
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What does it mean to believe in Jesus?
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Answer
“Do you believe in Jesus?” seems like a strange question. It sounds like the same question as “Do you believe in Santa Claus?” or “Do you believe in aliens?” But the question “Do you believe in Jesus?” is asking far more than “Do you believe that Jesus Christ existed/exists?” The true meaning of the question is “Do you believe Jesus Christ is who the Bible says He is, and are you trusting Him as your Savior?”
**So, do you believe in Jesus?**
Do you believe that Jesus is God in human form (John 1:1, 14\)? Do you believe that Jesus died on the cross to pay the penalty for your sins (1 Corinthians 15:3; 2 Corinthians 5:21\), for which you deserve eternal separation from God (Romans 6:23\)? Do you believe that the sacrifice of Jesus, God incarnate, is the only adequate payment for your sins (1 John 2:2; John 14:6; Acts 4:12\)?
Do you believe these things? If so, great, but believing the facts about Jesus is only part of the equation. Biblical faith/belief is far more than believing certain things to be true. Biblical saving faith is also trusting/relying on those facts.
A chair is a good illustration. You can look at a chair and believe it is made of materials strong enough to support your weight, and you can believe that it was assembled correctly. But that is not biblical faith. Biblical faith is sitting in the chair. It is actually relying on the chair to hold your weight off the ground.
Are you trusting that Jesus is your Savior? Are you relying on His death as the full payment for your sin debt? Are you depending on His resurrection as the guarantee that you, too, will be raised to eternal life after death? Not that it could ever happen, but if the “chair” of Jesus Christ were pulled out from beneath you, spiritually speaking, would you hit the ground, or are you also relying on things in addition to the chair?
If you understand and believe what the Bible says about Jesus, and if you are trusting in those truths as the basis for salvation—you are saved! You “believe in Jesus” in the biblical sense.
If you are uncertain if you truly believe in Jesus but you desire to, or if you feel God drawing you to faith in Jesus, the next step is simple. Believe! Trust in Jesus! Rely on Him for your salvation. Allow God to turn you from sin to forgiveness and salvation.
If you would like to verbally express your new faith to God, here is a sample of what you can say: “God, I know that I have sinned. I know that my sin separates me from you. I know that if left unforgiven, my sin will separate me from you for eternity. I believe and trust that Jesus Christ is my Savior, that He died to pay the full penalty for my sins and that He rose from the dead on the third day. I am relying on His sacrifice alone to bring me into a right relationship with you. Thank you for forgiving me. Thank you for saving me. Help me to grow closer to you each and every day for the rest of my life.”
Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.
If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
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What is vocational ministry?
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Answer
Vocational ministry is traditionally understood as a career in which someone is paid for working full\-time in a Christian organizational setting. Pastors, missionaries, and full\-time evangelists are examples of people involved in vocational ministry.
The Latin word from which we get *vocation* is *vocātiō*, which means “calling.” In Christian vernacular, *vocation* refers to God’s call on someone’s life to something he is particularly gifted in or drawn to. One’s vocation may differ from one’s occupation, or job, although the two terms are often interchangeable today. The apostle Paul’s spiritual vocation was that of missionary to the Gentiles (see Colossians 1:1\), but his occupation—what he did to provide for himself and his ministry financially—was that of tentmaker (see Acts 18:2–4\).
The word *ministry* means “service.” In a Christian context, ministry involves serving God and others the way Jesus did, as He is our example (see Matthew 20:28 and John 13:13–15\). While pastors make their living doing “ministry,” God calls us all to minister in some capacity. Colossians 3:23–24 instructs, “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.” Whether it’s a vocation or an occupation, we can work at it with an attitude of serving God.
Vocational ministry is doing what God’s called one to do for the service of Him and others. For some, their vocation also becomes their occupation, as they get paid to do it (see 1 Timothy 5:17–18 and 1 Corinthians 9:7–11\). For others, vocational ministry might be something they do in addition to another job that provides their income.
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What was the significance of the sprinkling of blood?
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Answer
In Exodus 24 we read of Moses sprinkling blood as an important part of a ceremony commanded by God. The context shares part of the reason for this ritual:
*\[Moses] got up early the next morning and built an altar at the foot of the mountain and set up twelve stone pillars representing the twelve tribes of Israel. Then he sent young Israelite men, and they offered burnt offerings and sacrificed young bulls as fellowship offerings to the Lord. Moses took half of the blood and put it in bowls, and the other half he splashed against the altar. Then he took the Book of the Covenant and read it to the people. They responded, “We will do everything the Lord has said; we will obey.”
Moses then took the blood, sprinkled it on the people and said, “This is the blood of the covenant that the Lord has made with you in accordance with all these words.”* (verses 4–8\)
The twelve stone pillars represented the twelve tribes of Israel. Animal sacrifices were made to the Lord, with half the blood thrown on the altar and half kept in bowls. Moses then read the Book of the Covenant to the people, and the people pledged their obedience.
After these actions, Moses sprinkled the blood from the bowls on or toward the congregation of people. This blood represented the sealing of a covenant or promise to the people of Israel. Because blood represents life (see Leviticus 17:14\), its sprinkling on the congregation represented a vital commitment between God and His people.
This act would have connected with other uses of blood in Scripture as well. Abraham, the father of the people of Israel, used animal sacrifice. He also was the first to begin the covenant of circumcision, which was used as a sign of the covenant with the Lord (Genesis 15:11\).
In the New Testament, Jesus Christ spoke of blood during the Last Supper. In sharing a final meal with His followers, He said the wine represented His blood that would be poured out for us (Luke 22:20\). His blood was the seal of the new covenant of grace (1 Corinthians 11:25\). His death on the cross was the perfect sacrifice on behalf of the sins of humanity and served as a fulfillment of the ritual sacrifices of the Old Testament.
Today, Christians no longer offer animal sacrifices involving blood, but instead have atonement through faith in Jesus Christ. He is the way, the truth, and the life (John 14:6\) and the source of salvation (Acts 4:12\). Through faith in Jesus Christ, any person can have everlasting life (John 3:16\). “Jesus \[is] the mediator of a new covenant, and . . . the sprinkled blood” (Hebrews 12:24\).
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What is the purpose of man, according to the Bible?
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Answer
The Bible makes it abundantly clear that God created man and that He created him for His glory. Therefore, the ultimate purpose of man, according to the Bible, is simply to glorify God.
A harder question to answer, perhaps, is what does it look like to glorify God? In Psalm 100:2–3, we’re told to worship God with gladness and “know that the Lord is God. It is he who made us, and we are his; we are his people, the sheep of his pasture.” Part of what it looks like to glorify God is to acknowledge who God is (our Creator, for starters) and to praise and worship Him as such.
We fulfill our purpose of glorifying God also by living our lives in relationship and faithful service to Him (1 Samuel 12:24; John 17:4\). Since God created man in His image (Genesis 1:26–27\), man’s purpose cannot be fulfilled apart from Him. King Solomon tried living for his own pleasure, yet at the end of his life he concluded that the only worthwhile life is one of honor and obedience to God (Ecclesiastes 12:13–14\).
In our fallen state, sin separates us from God and makes it impossible to glorify Him on our own. But through Jesus Christ’s sacrifice, our relationship with God is reconciled—our sin is forgiven and no longer creates a barrier between God and us (Romans 3:23–24\).
Interestingly, we are able to glorify God because He gave us glory first. David writes in Psalm 8:4–6, “What is mankind that you are mindful of them, human beings that you care for them? You have made them a little lower than the angels and crowned them with glory and honor. You made them rulers over the works of your hands; you put everything under their feet.” (This is also repeated in Hebrews 2:6–8\.) This verse reveals another purpose that God has given man: dominion over the earth (Genesis 1:28–29\). Again, though, this can only be properly fulfilled through a right relationship with God.
The more we get to know our Creator and the more we love Him (Matthew 22:37–38\), the better we understand who we are and what our purpose is. We were created to bring Him glory. God has unique plans and purposes for each person (Psalm 139:13–16\), but we can know that, whatever those plans look like, they will ultimately result in His glory (Proverbs 3:6; 1 Corinthians 10:31\).
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Who was Joseph of Arimathea?
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Answer
Joseph of Arimathea was a biblical figure who played an important role in the burial of Jesus Christ. His account can be found in each of the four Gospels: Matthew 27:57–60; Mark 15:42–46; Luke 23:50–53; and John 19:38–42\. He is called “Joseph of Arimathea” because “he came from the Judean town of Arimathea” (Luke 23:51\) and to distinguish him from other Josephs in the Bible.
While there is not much information in the Bible about Joseph of Arimathea, there are certain things we can glean from the text. In Luke 23:50, we learn that Joseph was actually a part of the Council, or [Sanhedrin](Sanhedrin.html)—the group of Jewish religious leaders who called for Jesus’ crucifixion. However, as we read on to verse 51, we see that Joseph was opposed to the Council’s decision and was in fact a secret follower of Jesus (see also Mark 15:43\). Joseph was a wealthy man (Matthew 27:57\), although the source of his wealth is unknown. In addition, the Bible refers to Joseph as a “good and upright man” (Luke 23:50\).
After Jesus’ death on the cross, Joseph, at great risk to himself and his reputation, went to the Roman governor [Pilate](Pontius-Pilate.html) to request Jesus’ body. [Nicodemus](Nicodemus-in-the-Bible.html), the Pharisee who had visited Jesus at night to ask questions about God’s Kingdom (John 19:39; cf. John 3\), accompanied Joseph. The two men were granted custody of Jesus’ body, and they immediately began to prepare the body for burial. Following Jewish custom, they wrapped the body in strips of linen and mixed in myrrh and aloe. However, it was the Day of Preparation—the sixth day of the week, just before the Jewish Sabbath—and it was late in the day. So Joseph and Nicodemus hurriedly placed Jesus in Joseph’s own tomb, located in a garden near the place of Jesus’ crucifixion.
Unbeknownst to Joseph and Nicodemus, their choice to put Jesus in Joseph’s tomb fulfilled Isaiah’s prophecy spoken hundreds of years before Jesus’ death: “He was assigned a grave with the wicked, *and with the rich in his death*, though he had done no violence, nor was any deceit in his mouth” (Isaiah 53:9, emphasis added). This is one of the many prophecies that have confirmed Jesus’ identity as the Messiah and Son of God.
The day after Jesus’ burial, the chief priests and Pharisees went to Pilate to request that the stone Joseph had placed in front of the tomb be sealed, and a guard posted, for three days. They cited Jesus’ assertion that He would rise after three days and claimed the disciples might attempt to steal the body in order to fabricate a resurrection (Matthew 27:63–64\). Their precautions were for naught, as Jesus rose from the dead on the third day, just as He had predicted (Matthew 28\).
Many spurious stories and legends have arisen regarding Joseph. Some purport that Joseph of Arimathea was the uncle of Jesus’ mother, Mary. However, the Bible makes no such connection, so the claim is unsubstantiated. In addition, Joseph supposedly made many trips to Britain for trade and is said to have eventually brought the gospel to that country. Again, though, the Bible is silent about Joseph after Jesus’ burial, so we cannot know for sure what path he took later in life. What we do know is what we find in the Scriptures: Joseph of Arimathea was a rich man and part of the Sanhedrin, and he procured Jesus’ body and laid it in his own tomb—from which Jesus would rise again in power three days later.
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What is the significance of acacia wood in the Bible?
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Answer
Acacia wood is often mentioned in reference to objects used in the construction of the tabernacle in the book of Exodus. Of greatest importance is its use in the construction of the [Ark of the Covenant](ark-of-the-covenant.html). Why acacia wood? Does it have any special significance?
From a practical standpoint, acacia trees would have been one of the only types of trees growing in the wilderness regions traveled by Israel. In addition, acacia wood is dense and extremely strong, making it a great option for any type of wooden construction.
One researcher has noted, “This wood is resistant to decay because the tree deposits in the heartwood many waste substances which are preservatives and render the wood unpalatable to insects making the wood dense and difficult to be penetrated by water and other decay agents.” (Source: [http://ww2\.odu.edu/\~lmusselm/plant/bible/acacia.php](http://ww2.odu.edu/~lmusselm/plant/bible/acacia.php))
During the construction of the [tabernacle](tabernacle-of-Moses.html), acacia wood was one material available to the Israelites. Exodus 35:24 says, “Everyone who had acacia wood for any part of the work brought it.” Acacia wood was used for the poles of the ark, the ark itself, and many parts of the tabernacle. In fact, acacia wood is the only type of wood used in construction of aspects of the tabernacle.
The use of acacia wood resulted in materials that endured for a long time. The tabernacle was used for the next four hundred years, eventually finding a resting place within the [temple](Solomon-first-temple.html) in Jerusalem constructed during the reign of Solomon. The ark remained a crucial part of Jewish worship until the destruction of the temple by the Babylonians centuries later.
Some may seek to attach a spiritual power to acacia, but the Bible makes no such claims. Instead, it appears that acacia was the main tree available during the wilderness journey, and its density and strength made it ideal for a structure that would endure for generations.
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What is All Souls’ Day?
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Answer
All Souls’ Day is a church holiday designed to commemorate loved ones who have died. The different branches of the church have different histories with All Souls’ Day.
*Roman Catholicism*: The official name of All Souls’ Day in the Roman Catholic Church is “The Commemoration of All the Faithful Departed.” Originally, this feast day was celebrated around Easter time, but was eventually moved to November 2, the day after All Saints’ Day (unless the 2nd falls on a Sunday, in which case All Souls’ Day is moved to the 3rd). Roman Catholics pray, celebrate Mass, visit cemeteries, and give alms in memory of those believers who they believe are held in purgatory, in hopes that their souls will be released to heaven. The rest of November is also spent praying for the dead.
*Eastern Orthodoxy*: Tradition says that in 893 Byzantine Emperor Leo VI wished to dedicate a church to his wife. He was denied, so he dedicated it to “all souls,” ensuring she would be remembered in the celebrations. A feast once devoted only to martyrs was altered to include all the faithful. The Orthodox Church celebrates All Souls’ Day several times throughout the year, including four times during or around Lent.
*Protestantism*: The observance or non\-observance of All Souls’ Day is varied throughout Protestantism. Some Protestant denominations merged All Souls’ Day with [All Saints’ Day](All-Saints-Day.html). Others have abolished All Souls’ Day entirely. Others observe it entirely in a secular sense by tidying up the gravestones of departed loved ones.
Although related to pagan festivals of the dead, All Souls’ Day is much younger—from the Middle Ages, at the latest. It is not biblical. Although it is fine to groom cemeteries and remember our departed loved ones, [purgatory](purgatory.html) does not exist, and there is no reason we should [pray for the dead](praying-for-the-dead.html).
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What was the bread of the Presence (Exodus 25:30)?
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Answer
The bread of the Presence (also called the showbread or shewbread in some translations) was special bread always present on a table in the [tabernacle](tabernacle-of-Moses.html) (and later in the [temple](Solomon-first-temple.html)). Leviticus 24:5–7 describes this bread:
“You shall take fine flour and bake twelve loaves from it; two tenths of an ephah shall be in each loaf. And you shall set them in two piles, six in a pile, on the table of pure gold before the Lord. And you shall put pure frankincense on each pile, that it may go with the bread as a memorial portion as a food offering to the Lord.”
This bread of the Presence was 1\) made of fine flour, 2\) baked in 12 loaves, 3\) arranged in two piles of six loaves each on a table of pure gold, 4\) covered with frankincense, and 5\) served as a memorial food offering to the Lord. The bread could only be eaten by Aaron and his sons in a holy place and was set out every Sabbath day (Leviticus 24:8–9\).
The bread of the Presence is first mentioned in Exodus 25:30\. God instructed for it to be placed on the golden table in the tabernacle. The bread is also listed in the contributions for the tabernacle in Exodus 35:13 and noted as part of the completed tabernacle in Exodus 39:36\. In Numbers 4 the Kohathites, who were sons of Levi, were given responsibility for the care of the table of showbread.
First Chronicles 9:32 says, “Also some of their kinsmen of the Kohathites had charge of the showbread, to prepare it every Sabbath.” This bread was likely prepared on each Friday and placed in the tabernacle on each Sabbath in two piles of six. It would be replenished each week, allowing the priests to eat fresh bread in the holy place.
At one point in David’s life, when he was on the run from Saul, he asked the priest Ahimelech for food. The priest gave David the bread of the Presence, since it was the only bread available (1 Samuel 21:1–6\). David was not a priest, so it was technically unlawful for him to eat the showbread. Jesus later refers to this event, using it as proof that the Law was designed for man’s benefit, and that Christ is Lord of the Sabbath (Matthew 12:1–8; Mark 2:25–27; Luke 6:3–5\).
The Old Testament showbread placed on the table in the tabernacle provides a wonderful picture of Jesus, the [Bread of Life](bread-of-life.html). Jesus is holy before God, He provides true sustenance, and He is always present. “Jesus declared, ‘I am the bread of life. Whoever comes to me will never go hungry’” (John 6:35\).
One other New Testament reference, Hebrews 9:1–2, mentions the table of showbread as one of the items in the first section of the tabernacle. Also included in that place was the [lampstand](what-is-the-menorah.html). Verse 15 notes, “Therefore \[Jesus] is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance.” The context explains that the important aspects of the Jewish law were no longer necessary since Christ has become high priest once and for all.
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How can I keep the faith?
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Answer
First Timothy 4:16 exhorts us to keep the faith: “Watch your life and doctrine closely. Persevere in them.” When Paul visited the recently established churches in Asia Minor, his goal was “strengthening the disciples and encouraging them to remain true to the faith” (Acts 14:22\). Other passages calling us to keep the faith are Hebrews 12:1 and Ephesians 6:13\. The Bible also gives us advice for how to do it.
Keeping the faith requires remembering what brought us to faith in the first place. We need to be intentional about remembering God’s grace in our lives. Hebrews 12:1b–3 says, “Let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart.” Practically, this means remembering the wonderful gift of God’s salvation and following the example of our Savior, who “endured” the trials of this life. We must “fix our eyes” on Jesus. Many people find prayer and journaling helpful in this regard. The Old Testament saints often demonstrated the importance of remembering. The Israelites were instructed to set up memorials, and many of the Jewish feasts were designed to remember and celebrate God’s deliverance. Deuteronomy 4:9 says, “Be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them fade from your heart as long as you live. Teach them to your children and to their children after them.” Psalm 103:2 says, “Praise the LORD, my soul, and forget not all his benefits.” When we praise God, we remember His past goodness, and that makes it easier to keep trusting Him now.
Keeping the faith requires a love of truth and a commitment to the Word of God. First Timothy 4:1 says that, in the latter days, those who abandon the faith “follow deceiving spirits and things taught by demons.” To accept “another gospel” (Galatians 1:6–7\) is to fall into error. Paul exhorted Timothy to “fight the battle well, holding on to faith and a good conscience”; those who ignore this command “have suffered shipwreck with regard to the faith” (1 Timothy 1:18–19\). We must “test the spirits to see whether they are from God” (1 John 4:1\). The Spirit of truth will never lead us into untruth (John 16:13\).
Keeping the faith also involves [growth in Christ](spiritual-growth.html). Jesus is the *author* of our faith (the one who initiated the relationship), and He is the *perfecter* of our faith (the one who will see it through to the end). From beginning to end, Jesus is the source of our faith. We remember what He has done, and we look forward to what He will do. Practically, this involves having an active prayer life, [studying God’s Word](Bible-study-methods.html), and digging in to His truth.
Keeping the faith is also about community. The Christian life is not lived exclusively between God and the individual; it is lived in community with other Christians. Hebrews 10:23–25 says, “Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” Fellow believers can encourage us to keep the faith. They can exhort us when we are going astray. They can join in our gladness and in our sorrow (Romans 12:15\).
We will face trials and temptations in life (John 16:33; James 1:2–4\). Our faith will be challenged. But it is not only in the difficult times that we dig in our heels and fight for our faith. No, we contend for our faith always. What we do today prepares us for what is in store tomorrow. God is always at work in our lives. Our faith should be ever\-growing. Second Peter 1:3–11 says, “His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness. . . . For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self\-control; and to self\-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. . . . My brothers and sisters, make every effort to confirm your calling and election. For if you do these things, you will never stumble, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.” We keep the faith by remembering God’s faithfulness and continuing to grow in relationship with Him.
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What was the significance of the priestly garments?
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Answer
Exodus 28 contains a detailed description of the garments God commanded to be made and worn by the priests. These were “sacred garments” to bestow [Aaron](life-Aaron.html) and his sons with “dignity and honor” (verse 2\).
God wanted Aaron to wear the “breastpiece of decision” to symbolize that the high priest represented the people before God: “Whenever Aaron enters the Holy Place, he will bear the names of the sons of Israel over his heart . . . as a continuing memorial before the Lord” (Exodus 28:29\). It was called the “breastpiece of decision” because the [Urim and Thummim](urim-thummim.html), which were associated with the breastpiece, were used to determine God’s will in various matters.
Some parts of the priestly garments were worn for safety. The high priest was required to have gold bells attached to the hem of his garment, so that “the sound of the bells will be heard when he enters the Holy Place before the Lord and when he comes out, so that he will not die” (Exodus 28:35\).
The turban was plain white, with a gold plate placed at the forehead. On the plate were inscribed the words “Holy to the Lord.” This gold plate “will be on Aaron’s forehead continually so that \[the children of Israel] will be acceptable to the Lord” (Exodus 28:38\). This reminder of consecration, placed so conspicuously on the outfit, symbolized the importance of approaching the Lord God in holiness.
All the garments worn by the Old Testament priests were symbolic of being set apart for God’s work of atoning for sin. Compliance with the “dress code” was required. This is noted in verse 43: “Aaron and his sons must wear \[the garments] whenever they enter the tent of meeting or approach the altar to minister in the Holy Place, so that they will not incur guilt and die.”
While such elaborate garments may seem odd today, God used these distinctive garments to set His spiritual leaders apart from the other Israelites. Each piece of the priestly garments held significance related to the work the priests performed. The Israelites lived with a continual reminder of the importance of the priestly work. They also had a foreshadowing of Jesus, the “[great high priest](Jesus-High-Priest.html)” (Hebrews 4:14\), who would carry out God’s plan of atonement in true holiness and perfection.
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What sort of pagan revelry did the Israelites indulge in (Exodus 32:6)?
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Answer
In Exodus 32 Moses returns from talking with the Lord on the mountain and finds that the Israelites have turned to sinful actions. Verse 6 says, “The people rose early and sacrificed burnt offerings and presented fellowship offerings. Afterward they sat down to eat and drink and got up to indulge in revelry.” What exactly was this “revelry” that followed the Israelites’ feast?
The context helps identify the main actions that offended the Lord. First, verse 4 notes that the people gave offerings to a [golden calf](golden-calf.html). They had already broken the first of the [Ten Commandments](Ten-Commandments.html) before Moses had even returned to them! And verse 6 mentions that feasting and drinking were part of the festivities.
Second, Moses had identified the noise emanating from the camp as “the sound of singing” (Exodus 32:18\). In their pagan revelries, the people of Israel were singing songs of adoration to the golden calf. In the not\-so\-distant past, they had been singing praise to the Lord after He led them safely through the [Red Sea](parting-Red-Sea.html) (Exodus 15\). Now their tune had changed.
Third, the people of Israel danced as part of their celebration of the golden calf. Verse 19 says, “When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain.” Dancing per se is not noted as wrong, but dancing in celebration of an idol made Moses (and God) angry.
Fourth, there was an unrestrained attitude of partying around the golden calf. Verse 25 presents the shameful truth: “The people were running wild . . . Aaron had let them get out of control and so \[they became] a laughingstock to their enemies.” Details of their behavior are not given, but their actions were unruly, uncivilized, and ungodly.
In turning to a graven image, the people had turned away from the Lord (see Deuteronomy 9:16\). Even though the golden calf had been billed as the god they had been following all along (Exodus 32:4\), the True God cannot be reduced to imagery. The Lord will not share His glory with another (Isaiah 42:8\). That is why God judged the people of Israel at the foot of [Mount Sinai](mount-Sinai.html).
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What does the Bible say about being an overcomer?
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Answer
The Bible has a lot to say about being an overcomer. The term *overcomer* is especially prominent in the book of Revelation, where Jesus encourages His people to remain steadfast through trials (Revelation 2:26; 3:21; 21:7\). First John 5:4–5 says, “For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?”
Overcomers are followers of Christ who successfully resist the power and temptation of the world’s system. An overcomer is not sinless, but holds fast to faith in Christ until the end. He does not turn away when times get difficult or become an apostate. Overcoming requires complete dependence upon God for direction, purpose, fulfillment, and strength to follow His plan for our lives (Proverbs 3:5–6; 2 Corinthians 12:9\).
The Greek word most often translated “overcomer” stems from the word *nike* which, according to *Strong’s Concordance*, means “to carry off the victory. The verb implies a battle.” The Bible teaches Christians to recognize that the world is a battleground, not a playground. God does not leave us defenseless. Ephesians 6:11–17 describes the armor of the Lord available to all believers. Scattered throughout this narrative is the admonition to “stand firm.” Sometimes all it takes to overcome temptation is to stand firm and refuse be dragged into it. James 4:7 says, “Resist the devil and he will flee from you.” An overcomer is one who resists sin no matter what lures Satan uses.
The apostle Paul wrote eloquently of overcoming in Romans 8:35–39\. He summarizes the power believers have through the Holy Spirit to overcome any attacks of the enemy. Verse 37 says, “In all these things we are more than conquerors through him who loved us.”
Overcoming is often equated with enduring. Jesus encouraged those who followed Him to “endure to the end” (Matthew 24:13\). A true disciple of Christ is one who endures through trials by the power of the Holy Spirit. An overcomer clings to Christ, no matter how high the cost of discipleship. Hebrews 3:14 says, “We have come to share in Christ, if indeed we hold our original conviction firmly to the very end.”
In the book of Revelation, Jesus promised great reward to those who overcome. Overcomers are promised that they will eat from the Tree of Life (2:7\), be unharmed by the second death (2:11\), eat from [hidden manna](hidden-manna.html) and be given a new name (2:17\), have authority over the nations (2:26\), be clothed in white garments (3:5\), be made a permanent pillar in the house of God (3:12\), and sit with Jesus on His throne (3:21\). Jesus warned that holding fast to Him would not be easy, but it would be well worth it. In Mark 13:13 He says, “You will be hated by all for my name’s sake. But the one who endures to the end will be saved” (ESV). We have the guarantee of Jesus that, if we are His, we will be able to endure to the end and His rewards will make it all worthwhile.
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Why wasn’t Aaron punished for making the golden calf?
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Answer
When [Aaron](life-Aaron.html) built a [golden calf](golden-calf.html) for the Israelites to worship in Exodus 32, severe judgment came upon the people. Yet Aaron went on to serve as high priest. It hardly seems fair that he should escape punishment—he was the one who made the idol, after all—while others were judged.
There are two possible responses. First, one could make a strong case that Aaron *was* punished for making the golden calf. Though he was not punished at that exact time, Aaron would later die in the wilderness and never enter the [Promised Land](Israel-land.html). Aaron also endured the loss of two of his adult [sons](Nadab-and-Abihu.html) in a judgment from God. After Aaron made the golden calf, his life included many difficulties that could be seen as a punishment.
A second response is that God did not punish Aaron for making the golden calf because Aaron had already been chosen as high priest of Israel. Despite Aaron’s sin, his role in leading worship in the tabernacle remained vital. Exodus 28 reveals the important role Aaron and his sons would play in the worship rituals of Israel. The position of high priest was promised in Exodus 28 *before* Aaron’s molding of the golden calf in Exodus 32\.
It is safe to say that God used an unlikely person to serve in an important role. Aaron, the man who led the Israelites astray to worship a golden calf, was the very man God chose to lead Israel in worship of the Lord. This pattern is often observed in Scripture. Many times, God uses the least likely to accomplish tasks for His glory. Other examples include [David](life-David.html), a shepherd boy turned king; [Paul](life-Paul.html), a church persecutor who became a martyr and missionary leader; [Peter](life-Peter.html), a fisherman\-turned\-evangelist; [Mary Magdalene](Mary-Magdalene.html), a demon\-possessed woman who became the first to see the resurrected Jesus; and many others. “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Corinthians 1:27\).
Two other factors concerning Aaron and the golden calf are also important to consider. First, Aaron would have been among those who repented of sin. Exodus 32:26 says, “Moses stood in the gate of the camp and said, ‘Who is on the LORD’s side? Come to me.’ And all the sons of Levi gathered around him.” As a son of Levi, Aaron was one of those who repented, and God forgave. Second, verse 30 notes that Moses interceded for the people: “You have sinned a great sin. And now I will go up to the LORD; perhaps I can make atonement for your sin.”
The example of Aaron and the golden calf is relevant still today. When we sin, the Lord calls us to repent and receive His forgiveness, based on the intercession of our Mediator, the Lord Jesus Christ (1 Timothy 2:5\). When we are restored, God can use our lives in His service.
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Is the idea of chi compatible with the Christian faith?
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Answer
Chi (also spelled ch’i or qi) can be defined as “the energy force that gives life to all things.” The idea of chi comes from [Taoism](taoism-daoism.html), which teaches that there are spiritual and health benefits to developing and strengthening one’s inner chi. This is done through meditation, exercise, and other techniques. Traditional Chinese medicine, acupuncture, and some martial arts like [Tai Chi](Tai-Chi-Christian.html) have an ultimate purpose of balancing and enhancing one’s chi on physical, mental, emotional, and spiritual levels.
By definition alone, the idea of chi is not compatible with the Christian faith. A foundational doctrine of Christianity is that God created all things through Jesus (see Genesis 1:1 and John 1:1–4\). It is God who gives life, and by God, through Jesus, all things are sustained (see Psalm 147:9 and Colossians 1:16–17\).
Some may argue that *chi* is just a different term for the “life” that God breathed into Adam (Genesis 2:7\). But we can’t transplant the term *chi* into the Christian faith because the philosophy behind chi (Taoism) is also incompatible with Christianity. For example, the Taoist view of “God” is that each person has his or her own definition of what “god” is, and each definition is perfectly acceptable—neither right nor wrong. In the Christian faith, God is not defined by people’s perceptions. Rather, He reveals who He is to us (see Jeremiah 29:13–14\). While God is infinite and beyond full human understanding, He has revealed certain things about Himself and is able to be known personally. In Christianity, Jesus Christ is the only way to a real relationship with God (see John 14:5–7\).
The idea of chi cannot be separated from the spiritual realm. When one engages with the spiritual realm, he or she will either encounter God or the demonic. In the Old Testament, God forbade Israel to engage in certain [occult](occult.html) practices. This was for their own protection; the forbidden practices would have put them in contact with demonic forces (see Deuteronomy 18:9–13\).
Seemingly innocent practices, like trying to balance or strengthen one’s chi, may in fact produce some perceived benefits—or at least no “bad” effects—but if those practices are not in line with a biblical worldview, then they are to be avoided. Chi is a counterfeit of the kind of life offered by Christ (see John 10:10\).
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What does Messiah mean?
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Answer
*Messiah* comes from the Hebrew word *mashiach* and means “anointed one” or “chosen one.” The Greek equivalent is the word *Christos* or, in English, *Christ*. The name “Jesus Christ” is the same as “Jesus the Messiah.” In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Thus, an “anointed one” was someone with a special, God\-ordained purpose.
In the Old Testament, people were anointed for the positions of prophet, priest, and king. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16\). Aaron was anointed as the first high priest of Israel (Leviticus 8:12\). Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13\). All of these men held “anointed” positions. But the Old Testament predicted a coming Deliverer, chosen by God to redeem Israel (Isaiah 42:1; 61:1–3\). This Deliverer the Jews called the Messiah.
Jesus of Nazareth was and is the prophesied Messiah (Luke 4:17–21; John 4:25–26\). Throughout the New Testament, we see proof that Jesus is the Chosen One: “These \[miracles] are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31\). We also hear testimonies that Jesus is “the Messiah, the Son of the living God” (Matthew 16:16\). The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. Acts 10:39–43 is an eyewitness testimony to His resurrection and the fact that “he is the one whom God appointed as judge of the living and the dead.”
Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah. He is a prophet, because He embodied and preached the Word of God (see John 1:1–18; 14:24; and Luke 24:19\); a priest, because His death atones for our sins and reconciles us to the Father (see Hebrews 2:17; 4:14\); and a king, because after His resurrection God gave all authority to Him (see John 18:36; Ephesians 1:20–23; and Revelation 19:16\).
The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans and establishing an earthly kingdom (see Acts 1:6\). It wasn’t until after Jesus’ resurrection that His disciples finally began to understand what the prophecies in the Old Testament really meant the Messiah would do (see Luke 24:25–27\). The Messiah was “anointed” first to deliver His people *spiritually*; that is, to redeem them from sin (John 8:31–36\). He accomplished this salvation through His death and resurrection (John 12:32; John 3:16\). Later, Jesus the Messiah will deliver His people from their physical enemies, when He sets up His Kingdom on the earth (see Isaiah 9:1–7\).
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Subsets and Splits
Top Long Responses
Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.