Split (1)

train · 9.53k rows

prompt stringlengths 0 158	response stringlengths 14 40.2k
Will the Holy Spirit be present during the tribulation?	Answer Sometimes, when people read 2 Thessalonians 2:7, they question whether the Holy Spirit will be present during the tribulation. That verse says, “For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way” (2 Thessalonians 2:7\). The next verse says that, when the [restraining force](restrainer.html) is removed, “the lawless one” (the [Antichrist](what-is-the-antichrist.html)) will be revealed. So, the question is, if the one holding back the forces of evil is the Holy Spirit, and He is “taken out of the way,” then is He no longer present after that time (i.e., during the tribulation)? We believe the restrainer in 2 Thessalonians 2:7 is indeed the Holy Spirit—or the Holy Spirit working through the New Testament church. In our current age, one of the ministries of the Holy Spirit is the restraint of evil. But there is coming a time when the Spirit will no longer hold back the looming flood of lawlessness. We believe this will occur when the church is removed from the world at the rapture. After that time, the Antichrist’s path to power will be unobstructed, and God’s judgment can be unleashed on a rebellious world (see Revelation 6—16\). However, just because the Spirit ceases to restrain the march of evil in the world does not mean He is absent. On the contrary, we believe that the Spirit will be present on the earth during the [tribulation](tribulation.html). We say this for several reasons: • The Holy Spirit, being God, is omnipresent. He is everywhere at all times, so He must be in the world during the tribulation. There is no “Spirit\-free zone” in the whole of creation. • Salvation is the Spirit’s work in the human heart; without Him, no one is saved (see John 3:5–8\). If the Spirit were not present during the tribulation, no one could be saved. But the fact is that many will be saved during the tribulation—a numberless throng will “come out of the great tribulation” (Revelation 7:14\). So, the Spirit is obviously at work during that time. • The Holy Spirit is the one who empowers Christian witnesses and makes their message effective (see Acts 1:8\). During the tribulation, there will be plenty of preaching: “This gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come” (Matthew 24:14\). In order for the preaching during the tribulation to have any effect whatsoever, the Spirit must be involved. • The tribulation will be a time of refining and restoration for Israel, a process that necessitates the Spirit. God promised Israel, “For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you. . . . You will be my people, and I will be your God” (Ezekiel 36:24–28\). During the tribulation, the Holy Spirit will modify His work to some extent—He will no longer inhibit evil to the degree He now does, and the result will be an unprecedented time of wickedness on earth. But the Spirit will not take a leave of absence. There will still be evangelists to empower and people to save, and that means the Spirit’s presence will still be required.
Why does God allow people to mock Him?	Answer Every day, in every part of the world, there are people who mock God. Many go out of their way to blaspheme, to ridicule, and to shake their fist at their Creator. The amount of mockery is disheartening, and its audacity is often breathtaking. God sees all this, and surely He could do something about it. Why does He allow it to continue? God created mankind with [free will](free-will.html). Revelation 4:11 reads, “Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created” (KJV). The Almighty created us for His glory and pleasure, and what greater pleasure could there be than being loved by someone willingly and joyously and without being forced to love? God did not create mindless drones that would simply do His bidding. He wanted children, similar to the way that human parents want children, not as servants but thinking individuals, complete with their own quirks and personalities. God wanted to have fellowship with us, a relationship with us. True, genuine love is voluntary. And because God created mankind this way—of course, He did not have to, but chose to—we have the free will to disobey Him, blaspheme Him, and, yes, even mock Him. But we are warned in Galatians 6:7 that God will not always be mocked. The blasphemy and derision are temporary. There will be a day of reckoning, and, ultimately, a man reaps what he sows. We have the ability to choose good or evil, right or wrong. God also gave us a solution, a way out of sin and into eternal life. Jesus Christ has provided the means of restoring a loving relationship with God, through His [sacrifice on the cross](Jesus-died-for-our-sins.html).
What does the Bible say about playing the lottery?	Answer The word gamble means “to risk something of value on an outcome that depends on chance.” Because the outcome of a lottery “depends on chance” and playing it involves “risk,” then, by definition, playing the lottery is gambling. The Bible has no examples of a lottery, but it does contain instances of [gambling](gambling-sin.html): Samson’s wager in Judges 14:12 and the soldiers’ gambling over Jesus’ garments in Mark 15:24\. In neither case is gambling presented in a good light. The Bible also mentions the casting of lots for the purpose of decision making (Joshua 18:10; Nehemiah 10:34\). And Proverbs 16:33 emphasizes the sovereignty of God: “The lot is cast into the lap, but its every decision is from the LORD.” But the biblical purpose of casting lots was not to test one’s luck or to gain material wealth. The main purpose of playing the lottery is to win money, and the Bible tells us what our attitude toward money should be. So often, riches get in the way of a man’s spiritual benefit (Mark 4:19; 10:25\). Jesus teaches, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money” (Luke 16:13\). First Timothy 6:10 is where we find the famous warning that the love of money is the [root of all kinds of evil](love-money-root-evil.html). Playing the lottery as a get\-rich\-quick scheme is statistically futile, and it focuses the lottery player on the temporary riches of this world (see Proverbs 23:5\). The fact is, God wants people to earn their money honestly by working hard: “The one who is unwilling to work shall not eat” (2 Thessalonians 3:10\). We ought to gain wealth through diligence, as a gift from the Lord: “Lazy hands make for poverty, but diligent hands bring wealth” (Proverbs 10:4\). Gamblers, including players of the lottery, typically covet money and the things that money can buy. God forbids covetousness: “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor” (Exodus 20:17; see also 1 Timothy 6:10\). One of the world’s lies is that money is the answer to life’s problems. People are lured into playing the lottery with promises that their lives will improve if they can only hit the jackpot. If they can just get lucky with the numbers, their problems will disappear. Such hopes are empty (see Ecclesiastes 5:10–15\). So, we would do well to be cautious about playing the lottery. There are many better uses for the money spent on a ticket, and we must guard our hearts against covetousness and our lives against addictions to gambling. Buying a lottery ticket here and there may not be a sin, but greed is. Those playing the lottery must prayerfully examine their motives and, if they continue playing, do so responsibly and only in moderation.
What are the keys of death (Revelation 1:18)?	Answer In Revelation 1:18 Jesus says, “I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades.” Possessing the “keys of death” means that the risen Christ has control and authority over death. In John 10:17–18, Jesus says, “The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” When Jesus died, He died according to His own timing, when He “gave up his spirit” (John 19:30\). Pilate was surprised to hear that Jesus was already dead (Mark 15:44\). Jesus, who has the authority over death, had the unique power to give up His spirit and to rise from the dead. Moreover, He has the authority to release His followers from death in order that they may be with Him forever. Think of the concept of giving someone “the key to the city.” This key is sometimes a large, cartoonish key that fits no lock but is symbolic of an honor bestowed. Someone given “a key to the city” is considered welcome and honored within that city. The Bible frequently speaks of keys as representing control or authority over something or someone. This concept makes sense; to possess a master key to a building is to have the authority to open any of its doors and enter any room. Isaiah 37:2 speaks of Eliakim, the son of Hilkiah, an honorable man sent on an important errand. In chapter 22, it was written that Eliakim would be given authority and that God would “place on his shoulder the key to the house of David.” By the “key to the house of David,” it is meant that the Lord would place Eliakim in a position of authority. Later, Eliakim becomes the governor of the palace in Jerusalem. In Revelation 9:1–2, an angel is given a key to, or control over, the [bottomless pit](bottomless-pit.html), and he uses the key to open that pit. Later, an angel is seen locking things in the bottomless pit (20:1–3\). Eternal life through Jesus Christ is the blessed assurance John describes in 1 John 5:6–13\. Jesus having the keys of death means He has the power to release from death those who receive the gift of salvation He offers.
Is it wrong for a Christian to be an introvert?	Answer Introversion and extroversion are personality traits, measured on a scale, that refer to how people tend to relate to the world. The more introverted, the more a person tends to focus on his inner world. The more extroverted, the more a person tends to focus on the outer world. All people do some of both, but generally prefer one over the other. Those who tend more toward introversion are popularly called introverts. Some think of introverts as loners who find strength in [solitude](Bible-solitude.html); others think of introverts as shy people (but not all, or even most, who tend more toward introversion are shy). No, it is not wrong for a Christian to be an introvert (or an extrovert). However, there are some tendencies that an introvert should watch out for. In general, introverts avoid crowds, dislike small talk, enjoy long periods of solitude, and prefer deep conversations to party chatter. They are often introspective and realistic about their own flaws. They gravitate toward one or two solid friendships rather than surround themselves with acquaintances. They tend to enjoy creative aspects of self\-expression such as art, writing, or music. Many of the world’s greatest artists, authors, and musicians were introverts. Whereas extroverts are energized by being around others, introverts are energized by periods of solitude and reflection. As long as the quietness does not become depression or alienation, it can be spiritually beneficial. Prayer, meditation, and waiting upon God often require long periods of stillness to be effective. Introverts are often better at biblical [meditation](Christian-meditation.html) than extroverts because it complements their natural tendencies. The danger for an introvert is in becoming overly introspective. Introverts may tend to live inside their heads rather than serving others the way Jesus commanded (John 13:34; 1 Peter 4:10\). Introversion is not synonymous with unhealthy self\-focus. Both introverts and extroverts can struggle with self\-absorption, and it is always wrong. A naturally boisterous, friendly person can be sinfully self\-focused by striving to draw attention to himself (Romans 12:3\). God created us with varying strengths, weaknesses, and personality types. He can use anyone who submits to Him, and He is often most glorified through our weaknesses (2 Corinthians 12:9\). When introverts have totally submitted their lives to the lordship of Jesus Christ, they can be mighty prayer warriors, mentors, and teachers. Spirit\-filled introverts use their God\-given nature for the glory of God and relish long, fruitful times of worship, soul\-searching, and Bible study. When they allow the Holy Spirit to move them beyond their comfort zones, they can then share with others the rich insights God has given them. There are a few things that can hinder an introvert’s service to God. When their natural quietness is motivated by insecurity or fear, introverts often withdraw from people. They may refuse to engage with others as instructed in Scripture (1 Peter 4:10\). This kind of solitude limits them spiritually. Introspection can also lead to a critical spirit. Too much focus on self can result in judging others or even ourselves (Matthew 7:1–2\). Introverts may also use their natural reticence as an excuse to avoid taking on responsibilities at church or actively witnessing for Christ. Jesus made no such distinctions in His instructions to us about serving our world and loving others (Acts 1:8; Matthew 10:18–19\). The [Great Commission](great-commission.html) is for introverts, too. Philippians 2:3 says we are to “consider others as better than ourselves.” Some introverts may see this verse as confirmation that they are to see themselves as inferior. A healthy self\-image is one in which we see ourselves exactly as God does: no better and no worse. We are to see ourselves as “God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Ephesians 2:10\). Whether introverted or extroverted, Christians need to remember that their temperaments are gifts from God to be used for His glory (1 Corinthians 10:31\).
Has the church been grafted in Israel’s place?	Answer In Romans 11:11–24 Paul compares Israel to the natural branches of a cultivated olive tree and the Gentile believers to the branches of a wild [olive tree](olive-tree-Bible.html). Some of the natural branches (Israel) were broken off, and the wild branches (Gentiles) were grafted in (verse 17\). The Gentiles, then, have been made partakers of the promises and inherit the blessings of God’s salvation. It is important to understand how God called Israel to be His people and how they failed to fulfill that calling. As the seed of Abraham, the children of Israel were chosen by God to be a separate people, holy to the Lord. God’s design was for them to be a light to the Gentiles so that they, too, might know God (Genesis 18:17–19; Isaiah 42, 49\). Instead, the Israelites chased foreign gods and betrayed their calling (Ezekiel 23; Hosea 11\). But God, who knew they would do this, had already promised to restore His kingdom to Israel after they rebelled and then eventually repented (Deuteronomy 30:1–10\). So God sent His Son, preceded by a forerunner, to invite Israel to “repent, for the Kingdom of heaven is at hand” (Matthew 3:2; 4:17\). However, when Jesus revealed Himself as the promised Davidic King who would restore Israel (Matthew 11—12; Acts 3:19–22\), He was rejected by the Jews, exactly as Isaiah had prophesied (Isaiah 52—53\). Jesus therefore called His disciples to fulfill Abraham’s commission to bless the nations (Genesis 12:2–3\) by preaching the gospel of the Kingdom to all nations until the end of this age (Matthew 28:18–20\). Paul thus preached the gospel of the Kingdom to the Jews and was repeatedly rejected (Acts 13—28\); in consequence, Paul brought the good news to the Gentiles, who in turn became Abraham’s spiritual seed by faith and heirs of the promises to Abraham and his seed (Galatians 3—4\). This is what Paul meant in Romans 11 by the Gentiles being “grafted” into the “olive tree” and nourished by the “root” (the promises to Abraham). The tree thus signifies the collective people of God; the “wild branches” grafted in are Gentile believers; the “natural branches” that are cut off are the Jews in unbelief. Jewish believers remain in the tree but are joined with Gentiles and “made” into a “new body,” the Church (Ephesians 2:11–22\). Paul anticipated a question that would surely arise among his Gentile readers: “I say then, have they stumbled that they should fall?” (Romans 11:1\)—Gentile believers would be tempted to dismiss Israel because it appeared they would never recover. Even today, there are those who advocate supersessionism or [replacement theology](replacement-theology.html), which holds that the Church has completely replaced Israel and will inherit the promises to be fulfilled only in a spiritual sense. In other words, according to this view, ethnic Israel is forever excluded from the promises—the Jews will not literally inherit the Promised Land. What then would happen to Israel? What about the Old Testament prophecies that Israel as a nation would repent and be re\-gathered to the land in the last days as a permanent possession (Deuteronomy 30:1–10\)? Romans 11 thus conclusively shows Gentile believers that God is not yet “done” with Israel, who has only temporarily lost the privilege of representing God as His people. Since “the gifts and calling of God are irrevocable” (11:29\), “all Israel will be saved” in order to fulfill God’s covenant with ethnic Israel (11:25–28\), including the promise of land inheritance (Deuteronomy 30:1–10\). While some of the “natural branches” were cut off because Israel failed, God’s purposes are not complete until Israel is also grafted back into the people of God to share in the promises to Abraham and his seed. This brings full circle God’s larger redemptive plan (Romans 11:30–36\) for both Jews and Gentiles as distinct populations within the people of God in the Davidic (or Millennial) Kingdom. Indeed, the prophets saw this [Kingdom](dispensation-of-Millennial-Kingdom.html) as the “final form” of the olive tree, so that Israel—reversing roles—would then bless the Gentiles, enabling them to join the people of God (see Zechariah 8:13, 20–23\).
Who was Tertullian?	Answer Tertullian is known in church history as the father of Latin theology, as he was the first church leader to write his works in Latin. Most of his writing was in defense of Christianity against persecution from without or heresy from within. He had an enormous influence on the early church, and much of that influence can still be seen today. Born about AD 145 to a Roman centurion in Carthage, Quintis Septimus Florens Tertullianus was trained in Greek and Latin and became a lawyer in Rome, where he was converted to Christianity about AD 185\. Though we know very little about the details of his conversion, he said that he could not imagine a truly Christian life without a conscious breach, a radical act of conversion. Prior to his conversion, he indulged in the typical licentiousness of Roman society, including sexual promiscuity and enjoying the games in the arena. He was profoundly affected by the testimonies of Christians who were martyred in the arena, and it is likely that his conversion was a result. Tertullian was ordained a presbyter in the church at Carthage, North Africa, and began writing books addressing the issues facing the church of his day. In response to a heresy about the Godhead, Tertullian wrote Against Praxus, which for the first time used the word [trinity](Trinity-Bible.html) to describe the Godhead. Concerning Father, Son, and Spirit, Tertullian said, “These three are one substance, not one person.” His longest book, Against Marcion, defended the use of the Old Testament by the Christian church, and demonstrated how to use the Scriptures to refute heresies. [Gnosticism](Christian-gnosticism.html) was a major threat to the church of his day, and Tertullian did more than anyone else to overthrow the influence of the Gnostics. Tertullian was a key player in the transition of the church from a persecuted minority to a major influence in Roman society. Early in his ministry, he wrote his Apology, which defended the church against the persecutions of the state and explained the principle of religious liberty as an inalienable right of man. He was the first writer to use the word church to describe a specific building, rather than the assembled people. He was also the first to speak of a distinction between clergy and laity, though he affirmed the universal priesthood of the believers. While he is known as the father of Latin Christianity, and some would blame him for the errors of the [Roman Catholic Church](Roman-Catholicism.html), many of Tertullian’s teachings stand against those errors. Tertullian laid down the principle that custom without truth is only time\-honored error. In other words, tradition must be backed by Scripture for it to have any value. Regarding baptism, he firmly taught against baptizing children because they were not old enough to repent and believe. Though he was one of the early church fathers who advocated celibacy as the correct interpretation of 1 Corinthians 7, he himself was married. Later in his life, possibly after a dispute with Roman bishops, Tertullian adopted [Montanism](montanism.html), which marked him as a heretic in the church. Despite that move, his earlier writings maintained their popularity and value among his peers and have remained a valuable part of our theological heritage. Tertullian was a man greatly used of God to define and defend the essential doctrines of the faith, and we are still benefiting from his ministry today.
What does it mean to endure hardship (2 Timothy 4:5)?	Answer Second Timothy contains the poignant testimony of the [apostle Paul](life-Paul.html), who says his life is “being poured out like a drink offering” and the time of his death had come (2 Timothy 4:6\). In verse 5 he says, “But you \[Timothy], keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry.” There was no better man than Paul to give advice about endurance under suffering for the Lord Jesus. Paul had been imprisoned, beaten, stoned, shipwrecked, hungry, cold, and destitute (2 Corinthians 11:23–28\). In spite of all this and more, Paul managed to endure the suffering, finish the race, and keep the faith (2 Timothy 4:7\). Hardships come in a variety of ways. Temptations, illnesses, lost jobs, [broken relationships](heal-hurt-broken-relationship.html), and persecution for one’s faith are all forms of hardship. Christians should not be taken by surprise when hardships come: Jesus warned us, “In this world you will have trouble” (John 16:33\). The good news is that Jesus followed up His warning with this word of encouragement: “But take heart! I have overcome the world.” We can endure by His grace. To endure is more than just continuing to exist; it is continuing to exist in the same manner as before the suffering began. If Paul had lived through his sufferings but at some point had thrown up his hands in defeat, stopped being obedient to God, or no longer worked for the cause of Christ, he would not have “endured.” If he had responded to his sufferings with an attitude of bitterness, anger, or retaliation, then Paul could not have said that he “endured.” Paul’s response to suffering was not to buckle under the weight of circumstance but to realize Christ has called His church to endure hardship (John 16:33; Luke 14:27\). Paul said that he rejoiced because in his flesh he was filling up what was lacking in Christ’s afflictions (Colossians 1:24\). Every time Paul was beaten, chained, or hungry, he identified more with Christ in his flesh. Paul could rejoice because suffering in his flesh for the sake of the church is a privilege of sharing in the sufferings of Christ (Philippians 3:10\). As Christians, we should turn to God with our suffering, and He will be faithful to help us undergo every trial and overcome every temptation (1 Corinthians 10:13\). We can learn to have the same joy as Paul had during trials, knowing that suffering produces virtues such as endurance, godly character, and lively hope (Romans 5:3–5\). To “endure” does not mean simply to grin and bear it. Christians will feel sad, betrayed, or even angry at times. These emotions in and of themselves are not bad; they only become sin when we allow them to take root in our lives and produce bitterness, evil thoughts of revenge, or unforgiveness. Believers must remember that everything that comes into our lives is under the control of a sovereign God who has promised He is working all things out for the good of those who love Him and are called according to His purpose (Romans 8:28\). Jesus is the ultimate example of someone who endured hardship (Hebrews 12:2\). The author of Hebrews reminds believers of Christ’s perseverance at the hands of sinners. Jesus, in spite of great suffering, never turned back, even from the cross (Hebrews 12:2–4\). Hebrews 12:2 says Jesus endured the cross “for the joy set before him.” Although Christ knew the suffering the cross would provide, His anticipated joy enabled Him to keep going; He knew what the rewards would be—the redemption of mankind and a seat at the right hand of God. In the same way, Christians can find hope to endure when we consider the rewards God has promised us. “Do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For, ‘In just a little while, he who is coming will come and will not delay.’ And, ‘But my righteous one will live by faith. And I take no pleasure in the one who shrinks back.’ But we do not belong to those who shrink back and are destroyed, but to those who have faith and are saved” (Hebrews 10:35–39\).
Doubting God - how can I overcome doubt in my relationship with God?	Answer There are two primary ways Christians can stop doubting God. The first is reading the Bible. In order to stop doubting, trust must be built. But it is hard to trust a stranger, or even an occasional acquaintance. When salvation occurs and the Holy Spirit takes up residence in one’s heart, it is just the beginning of a lifelong journey (and beyond) of getting to know God. The primary way of knowing God is [reading the Bible](why-read-Bible.html). One thing that the Bible makes abundantly clear is that God is faithful, trustworthy, and good. As we fill our minds with the proofs of God’s power and love through history, we are better able to overcome doubt. “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17\). The Bible is unique because it is God\-breathed (2 Timothy 3:16\), which means the words on the pages may look ordinary but they are inspired by the Holy Spirit. God’s Word even “judges the thoughts and attitudes of the heart” (Hebrews 4:12\). Bible reading encourages us (Romans 15:4\), satisfies and sustains us (Matthew 4:4\), and guides us through life better than any GPS (Psalm 119:105\). The Bible simultaneously reveals God to us—what He is like, what He loves, and what He hates. And the more a believer learns about the person of God, the more his faith will increase—and the less he will doubt. The second way Christians can stop doubting God is [prayer](daily-prayer.html). Prayer may be the most difficult discipline to develop in the believer’s life, but it is also the most rewarding. Our reading of Scripture should prompt our praying. In Daniel 9:2–3, we read, “I, Daniel, understood from the Scriptures, according to the word of the Lord given to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years. So I turned to the Lord God and pleaded with him in prayer and petition, in fasting, and in sackcloth and ashes.” In other words, Daniel knew from Scripture that God was going to end Israel’s captivity, and that knowledge spurred him to pray. Why did Daniel pray for what he already knew would happen? Because Daniel knew that God uses the prayers of His people in the working out of His eternal purposes. If God is so benevolent that He would allow us such an important place in His plan for this world, surely we can trust Him to hear our prayers and answer them. Not only does God hear our prayers, but whatever we ask in accordance with His will shall come to pass (Luke 11:9–13\). In the words of Andrew Murray, “Let no delay shake our faith. Of faith it holds good: first the blade, then the ear, then the full corn in the ear. Each believing prayer brings a step nearer the final victory. Each believing prayer helps to ripen the fruit and bring us nearer to it; it fills up the measure of prayer and faith known to God alone; it conquers the hindrances in the unseen world; it hastens the end.” Our prayers should be made daily, in a quiet place with no distractions. It’s good to keep a [prayer journal](prayer-journal.html). There’s no need to write down every detail of your prayers, but do write some of your petitions, and, when God answers, write that down also. It won’t be long before you have a bona fide record of how God supernaturally speaks into the lives of His children through answered prayer. This can be a tremendous help in overcoming doubt. God doesn’t want His people to doubt Him; He wants them to be confident in His love, watchfulness, and protection. Do not hesitate to call to Him; He has promised to answer (Jeremiah 33:3\).
What does the Bible say about orphans and widows?	Answer Widows are women whose husbands have died, and orphans are children whose parents, for whatever reason, are not in the child’s life. In biblical times, the main cause of a child being orphaned is that the orphan’s parents had died. The Bible reveals God’s attitude toward orphans and widows: He cares very deeply for them. God commands us to protect and care for orphans and widows (Psalm 82:3\). Husbands and fathers play an irreplaceable role in a family. When the man is not there, the wife and child can suffer in many ways. The Bible tells us that God Himself steps in to fill the role of protecting and caring for orphans and widows. “A father to the fatherless, a defender of widows, is God in his holy dwelling” (Psalm 68:5\). In our world, those who are helpless tend to be taken advantage of by those who think they can get away with it. However, nothing escapes God’s notice, and He will avenge the orphans and widows. “You, LORD, hear the desire of the afflicted; you encourage them, and you listen to their cry, defending the fatherless and the oppressed, so that mere earthly mortals will never again strike terror” (Psalm 10:17–18\). God commands us to care for orphans and widows. When He gave the Law to Moses and the Israelites, He gave instructions for how to treat the orphans and widows among them—with harsh consequences promised if they failed in their responsibility (see Exodus 22:22–23\). In the New Testament, James says that taking care of the needs of orphans and widows is part of religion “[pure and faultless](pure-and-undefiled-religion.html)” (James 1:27\). Caring for those in distress is not optional for followers of Christ. In 1 Timothy, Paul lays out more detailed instructions for how to care for widows (1 Timothy 5:1–16\). First, Paul puts an emphasis on a widow’s family taking care of her, instead of leaving it all up to the church. “If a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God” (1 Timothy 5:4\). Paul instructs that, for a widow to be supported by the local church, she must be over the age of 60 and she must have been faithful to her husband and have led a godly life. And she must have no family member to care for her (1 Timothy 5:9–10\). The bottom line is that all widows should be receiving the care they need, without anyone getting overburdened by the responsibility. We should not view caring for orphans and widows as simply a command from God we must fulfill “or else.” There is tremendous blessing in serving and standing up for orphans and widows. In considering what our own attitude should be toward the orphans and widows around us, it’s helpful to remember that all of us were adopted into God’s family through Jesus Christ (Ephesians 1:3–7\) and betrothed to Christ (Ephesians 5:32; Revelation 19:7\). It is our joy and privilege to partner with God in loving, serving, and protecting the orphans and widows among us.
What does it mean to delight yourself in the Lord (Psalm 37:4)?	Answer Psalm 37:4 says, “Take delight in the Lord, and he will give you the desires of your heart.” Taking delight in the Lord means that our hearts truly find peace and fulfillment in Him. If we truly find satisfaction and worth in Christ, Scripture says He will give us the longings of our hearts. Does that mean, if we go to church every Sunday, God will give us a new Rolls Royce? No. The idea behind this verse and others like it is that, when we truly rejoice or “delight” in the eternal things of God, our desires will begin to parallel His and we will never go unfulfilled. Matthew 6:33 says, “But seek first his kingdom and his righteousness, and all these things \[the necessities of life] will be given to you as well.” Many delight in wealth, status, material possessions, and other temporary things of this world, but they are never satisfied. They never truly get what they want, hence the reason they are always wanting more. This is the lesson [King Solomon](life-Solomon.html) learned in his pursuit of earthly treasure: “Everything is meaningless!” (Ecclesiastes 1:2\). On the other hand, delighting in the Lord is true treasure indeed: “Godliness with contentment is great gain” (1 Timothy 6:6\). First John 2:15–17 says, “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever.” We will never be deeply fulfilled or “happy” with the things this world has to offer. If we place our joy and hope in God first, He will meet all of our needs. He will even grant our wants, as our hearts’ desires begin to match up with His will. If we truly place priority on the Lord, chances are our heart’s greatest desire will not be a brand\-new Rolls Royce, but eternal treasures in Christ. This world can never satisfy our deepest longings, but if we choose to delight in God’s way, He will always provide above and beyond our expectations. Jesus said, “Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:14\).
Does God care about the little things that happen in our lives?	Answer Of course, God cares about the little things in our lives, because everything is “little” compared to God! Luke 12:7 says, “Indeed, the very hairs of your head are all numbered. don’t be afraid; you are worth more than many sparrows.” God takes the time to keep up with how many hairs we have—now that’s a God of detail! Throughout Scripture, we see that God is interested in more than just the highlights of our lives as His children. He cares about every aspect of who we are, because we are His creation made in His image (see Genesis 1:27\). He cares for all of His creations, including plants, animals, and the environment. Matthew 6:26 says, “Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?” If God even meets the needs of birds who are not made in His image, who have no will to choose Him or reject Him, how much more will He care for our needs in detail? Because of God’s care, we can trust Him: “Your Father knows what you need before you ask him” (Matthew 6:8\). Throughout Jesus’ earthly ministry, we see that He was interested in the specifics of people’s lives. Jesus has always been more interested in quality than quantity. Jesus was sent to save the lost and bridge the gap between man and God since the fall, but He still took the time to meet the immediate needs of people He encountered. In Matthew 14:18–21 we see a clear picture of Jesus’ compassion on the hungry crowds. One meal in the lives of so many is but a detail, yet we have an amazing account of His earnestness in providing a heaven\-sent meal for over 5,000 men, women, and children. Children are “little things” and might seem to get in the way of the more “important” things. In fact, once when people brought their children to Jesus, the disciples rebuked them with the thought of sending them away. “When Jesus saw this, he was indignant. He said to them, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these’” (Mark 10:14\). Jesus is not too “big” or too busy to bless the children. God does indeed care about the “little things” in our lives, because He cares about us. Compared to Him and His glory, our whole lives are made up of those “little things.” Psalm 139:17–18 says, “How precious to me are your thoughts, O God! How vast is the sum of them, Were I to count them, they would outnumber the grains of sand. When I am awake, I am still with you.”
Is Christian country music appropriate?	Answer As country music is simply a certain style or genre of music, Christian country music—sometimes called country gospel or inspirational country—is music of that particular genre that expresses beliefs consistent with the Christian faith. Determining whether or not Christian country music is appropriate is ultimately a personal decision, but there are biblical principles we can apply. Historically, many country songs have had a spiritual nuance, with many artists incorporating biblical themes into their music. It’s not uncommon for country singers to record some straight gospel songs, or at least songs that talk about God and faith. At the same time, other country songs celebrate drinking, womanizing, and other sinful activities. So, as a genre, country is a mixed bag. Almost all genres of music have some sort of Christian sub\-genre. However, simply labeling something as “Christian” doesn’t automatically mean that it is. Jesus taught that we should not make determinations by externals, but by the fruit produced (Matthew 7:15–20\). In determining whether or not a Christian country song is appropriate, we need to consider several things, including the song’s effects (“fruit”). First, what is the message of the song? A country song may mention God, for example, but is He portrayed in a way consistent with the Bible? Also—and this is a subjective test—what feelings, thoughts, and memories does a song evoke? Our thoughts should be focused on things that remind us of God’s goodness and truth (Philippians 4:8\). If the music one listens to evokes thoughts or feelings that are contrary to God’s goodness, that’s a good sign it may not be appropriate for that person. For some Christians, country music can dredge up memories of the old honky\-tonk days—memories of carousing best left forgotten; those Christians may have given up country music, regardless of the lyrics, as a matter of conscience. Context is also an important consideration. A Christian country song may inspire you as you’re driving in your car, but that does not necessarily make it an appropriate fit for a Sunday morning worship session. It’s possible to use any genre of music to create songs with a Christian message. Any type of music can be used to point people toward God and encourage relationship with Him. People enjoy different styles of music. The country style connects with some people; others may prefer a different genre. The Bible does not say anything about styles of music. It’s more the message of the music in question and the effects it has on us that will determine whether or not it is appropriate.
What did the Israelites do during a mourning period (Deuteronomy 34:8)?	Answer In Deuteronomy 34:8, we are told that the children of Jacob observed a mourning period: “The Israelites grieved for Moses in the plains of Moab thirty days, until the time of weeping and mourning was over.” The normal mourning period for a person in Jewish culture was seven days. Genesis 50:10 notes this as the initial mourning period for [Jacob](life-Jacob.html): “When they reached the threshing floor of Atad, near the Jordan, they lamented loudly and bitterly; and there Joseph observed a seven\-day period of mourning for his father.” For a great or well\-known person, a longer mourning period may have been common. When [Aaron](life-Aaron.html) died, mourning also lasted for thirty days (Numbers 20:29\). In the case of [Moses](life-Moses.html), the Israelites’ mourning period lasted for thirty days. It is uncertain what specific mourning practices were in place at the time Moses died, but Judaism includes elaborate practices of mourning the loss of a loved one. Jewish mourning periods have traditionally included the practice of the rending or [tearing one’s garments](tear-clothes-Bible.html), an act called keriah. Jewish law requires a person to be buried the same day as his or her death, and then a seven\-day mourning period commences. A special meal of condolence is provided after the burial. Mourners remain in the house of mourning with friends and family throughout the week. Prayers are offered, and readings from the Torah are shared. Memorial candles are often lit. Traditional grooming stops, as do marital relations, entertainment, and regular study. In some cases, mourners wait thirty days before cutting their hair. The Jewish mourning period traditionally featured professional mourners who would play instruments and chant dirges. Rabbinical rules allowed for even the poorest person to have at least two flute\-players provided, along with one mourning woman. When Jesus came to the home of the [synagogue ruler](Jairus-in-the-Bible.html) whose daughter had just died, He found much more than the minimum number of mourners: there was “a commotion, with people crying and wailing loudly” (Mark 5:38\). Mourning sometimes included shaving one’s head or putting ashes or dust on the head, in addition to rending garments. These actions communicated to everyone that the person was in a mourning period. Jeremiah 25:34 pronounces a judgment on evil rulers: “Weep and wail, you shepherds; roll in the dust, you leaders of the flock. For your time to be slaughtered has come.” Sin and the fate it brings should cause us to mourn.
How can a believer find comfort after the death of a parent?	Answer The death of a parent (or any family member) can be truly taxing on a Christian. Even when the one we have lost is a believer, it is never easy to say goodbye, especially if the bereavement was sudden. [Grieving](overcoming-grief.html) for our loved ones is appropriate and expected; Christ Himself wept at the gravesite of His friend Lazarus (John 11:35\). The Bible provides consolation, and we as Christians can find comfort even in the loss of someone so dear to us. In the loss of a Christian parent, the greatest comfort a believer has is the hope and confidence that our relationship with our parents does not end at death. A Christian who has lost a Christian parent can rest in the promise that there will be a reunion in [heaven](family-heaven.html). Our parent is currently with Christ, experiencing His joy (2 Corinthians 5:8\). At the time of the resurrection, all who have accepted Christ will be glorified and given incorruptible bodies (1 Corinthians 15:42–44; John 11:25\). For the Christian, Christ has [conquered death](Jesus-Christ-conquered-death.html)! As Paul gladly writes in 1 Corinthians 15:54–57, “‘Death has been swallowed up in victory!’ ‘Where, O death, is your victory? Where, O death, is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ.” Losing a parent can be more difficult if we are uncertain of our parent’s salvation. But we can still cling to the promises of God and seek Him for comfort. We look forward to the time when all things shall be made new, and trust that He is just and good. The God of the Bible delights in comforting the afflicted and healing the heartbroken (Jeremiah 17:14; 2 Corinthians 1:3–4; 7:6\). He is “a father to the fatherless” (Psalm 68:5\). When we are grieved by the loss of our loved ones, God is quick to offer us His peace. In the midst of our mourning, we can know the presence of God with us; even in our sorrow, we can draw near to Him in prayer and worship. As believers, we also do not have to grieve alone. We have others in the Body of Christ who will help bear the burden, share the pain, and “mourn with those who mourn” (Romans 12:15\). The loss of our parents can be deeply painful, particularly since they play such a key role in shaping our lives. Indeed, our parents are often the ones who comfort us when we are hurting, and to lose them can feel like we are losing our emotional support. But Christians can take heart in that we find comfort in more than our families; the very God of Creation, who knows us better than we know ourselves, understands our pain and is eager to grow us and heal us and give us His peace.
What does the Bible say about busyness / being too busy?	Answer In our supersonic postmodern society, known for its busyness and its increasing ability to deliver instantaneously, we find ourselves hurried more than our ancestors ever could have imagined. We have come a long way from the horse\-and\-buggy days, and because of that, our twenty\-four hours a day seem more and more restrictive. We never feel like we have enough time to accomplish everything we want or need to do, and the clock keeps ticking. Amid maintaining a 1,500\-calorie diet, picking up the kids from soccer practice, and keeping our car insurance current, we can somehow lose touch with what is really important. We become like robots rapidly moving from one task to the next. We are overworked, overstressed, and spiritually undernourished. Our culture promotes “bigger and better” and subtly challenges us to keep up. Whew! Who made these rules anyway? Satan loves to keep us running in circles trying to beat the clock. If he can distract us, he can minimize our usefulness to the Kingdom of God. Satan may be the Prince of Darkness, but he is also the Duke of Distraction. As Christians, we cannot allow ourselves to be swept away in the undercurrent of the cultural stopwatch. Romans 12:2 says, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” The Bible places high value on rest and peaceful living. During Jesus’ earthly ministry, He Himself escaped the busyness of the crowds occasionally to renew His strength. Mark 6:31 says, “Then, because so many people were coming and going that they did not even have a chance to eat, he said to \[His disciples], ‘Come with me by yourselves to a quiet place and get some rest.’” It is difficult, if not impossible, for us to hear God’s [still, quiet voice](still-small-voice.html) over the roar of the 21st\-century crowds, so, like Jesus, we must make time to rest and hear from our Lord. A great example of the consequences of busyness is showcased in Luke 10:38–42: “As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord’s feet listening to what he said. But Martha was distracted by all the preparations that had to be made. She came to him and asked, ‘Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!’ ‘Martha, Martha,’ the Lord answered, ‘you are worried and upset about many things, but few things are needed—or indeed only one. Mary has chosen what is better, and it will not be taken away from her.’” If we are honest, most of the time we resemble Martha more than Mary. We rush around doing “what needs to be done,” while missing the glimpses of Jesus all around us. As difficult as it is, and as contrary to our culture as it is, we must intentionally make the effort to slow down and model Mary because, as Jesus Himself said, “Mary has chosen what is better, and it will not be taken away from her.” Philippians 4:6–7 says, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.” We must be intentional about making time to rest in Jesus. Let the phone ring, the chores can wait, and social media could use a break. Those things are not eternal. Jesus is eternal. Let us make the effort to sit at His feet and enjoy Him rather than miss Him like Martha did because she was fussing over the dishes. Isaiah 55:6 says, “Seek the LORD while he may be found; call on him while he is near.”
Will all Israel be saved in the end times (Romans 11:26)?	Answer Romans 11:26 plainly says, “All Israel will be saved.” The question that arises is: “What is meant by Israel?” Is the future “Israel” literal or figurative (i.e., referring to the ethnic Jews or referring to the Church)? Those who take a literal approach to the promises of the Old Testament believe that the physical descendants of Abraham, Isaac, and Jacob will be restored to a right relationship with God and receive the fulfillment of the covenants. Those who advocate replacement theology basically affirm that the Church has completely replaced Israel and will inherit God’s promises to Israel; the covenants, then, will be fulfilled only in a spiritual sense. In other words, replacement theology teaches that Israel will not inherit the actual land of Israel; the Church is the “new Israel,” and ethnic Israel is forever excluded from the promises—the Jews will not inherit the Promised Land as Jews per se. We take the literal approach. The passages that speak of future Israel are difficult to view as figurative for the Church. The classic text (Romans 11:16–24\) depicts Israel as distinct from the Church: the “natural branches” are the Jews, and the “wild branches” are the Gentiles. The “olive tree” is the collective people of God. The “natural branches” (Jews) are “cut off” the tree for unbelief, and the “wild branches” (believing Gentiles) are grafted in. This has the effect of making the Jews “jealous” and then drawing them to faith in Christ, so they might be “grafted in” again and receive their promised inheritance. The “natural branches” are still distinct from the “wild branches,” so that God’s covenant with His people is literally fulfilled. Romans 11:26–29, citing Isaiah 59:20–21; 27:9; Jeremiah 31:33–34, says: “And so all Israel will be saved, as it is written: ‘The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.’ As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned, they are loved on account of the patriarchs, for God’s gifts and his call are irrevocable.” Here, Paul emphasizes the “irrevocable” nature of Israel’s calling as a nation (see also Romans 11:12\). Isaiah predicted that a “remnant” of Israel would one day “be called the Holy People, the Redeemed of the LORD” (Isaiah 62:12\). Regardless of Israel’s current state of unbelief, a future remnant will in fact repent and fulfill their calling to establish righteousness by faith (Romans 10:1–8; 11:5\). This conversion will coincide with the fulfillment of Moses’ prediction of Israel’s permanent restoration to the land (Deuteronomy 30:1–10\). When Paul says Israel will be “saved” in Romans 11:26, he refers to their deliverance from sin (verse 27\) as they accept the Savior, their Messiah, in the end times. Moses said, “The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (Deuteronomy 30:6\). Israel’s physical inheritance of the land promised to Abraham will be an integral part of God’s ultimate plan (Deuteronomy 30:3–5\). So how will “all Israel be saved”? The details of this deliverance are filled out in passages such as Zechariah 8—14 and Revelation 7—19, which speak of end\-times Israel at Christ’s return. The key verse describing the coming to faith of the future remnant of Israel is Zechariah 12:10, “I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.” This occurs at the end of the tribulation prophesied in Daniel 9:24–27\. The apostle John references this event in Revelation 1:7\. The faithful remnant of Israel is epitomized in Revelation 7:1–8\. These faithful ones the Lord will save and bring back to Jerusalem “in truth and righteousness” (Zechariah 8:7–8, NASB). After Israel is spiritually restored, Christ will establish His millennial kingdom on earth. Israel will be regathered from the ends of the earth (Isaiah 11:12; 62:10\). The symbolic “dry bones” of Ezekiel’s vision will be brought together, covered with flesh, and miraculously resuscitated (Ezekiel 37:1–14\). As God promised, the salvation of Israel will involve both a spiritual awakening and a geographical home: “I will put my Spirit in you and you will live, and I will settle you in your own land” (Ezekiel 37:14\). In the Day of the Lord, God will “reclaim the surviving remnant of his people” (Isaiah 11:11\). Jesus Christ will return and destroy the armies gathered against Him in rebellion (Revelation 19\). Sinners will be judged, and the faithful remnant of Israel will be set apart forever as God’s holy people (Zechariah 13:8—14:21\). Isaiah 12 is their song of deliverance; Zion will rule over all the nations under the banner of Messiah the King.
If we are born in sin, how is it fair for God to judge us for our sin?	Answer A common accusation against Christianity is that it unfairly judges people. In particular, some people say that God sets us up for failure and then punishes us for the failure that He caused. If that were true, it would indeed be an unfair situation. Is that the way Christianity works? Does God unfairly judge us for something we have no control over? The answers are found in the Bible. To begin, we must find out what the Bible says about our being born in sin. David, the man after God’s own heart, wrote in Psalm 51:5, “Surely I was sinful at birth, sinful from the time my mother conceived me.” The apostle Paul wrote that we all gratify “the cravings of our sinful nature” (Ephesians 2:3\). That means there is something naturally inside us that pushes us toward sin. So, the Bible certainly does teach that we are born in sin. Did God just arbitrarily decide people were going to be born sinful? The answer is found in connection with the first man, Adam. When Adam was created (without sin) by God and placed in the garden of Eden, he was also given a simple law (Genesis 2:16–17\). Adam disobeyed God’s law, and God pronounced him guilty and sentenced him to death. It was Adam’s choice to disobey that made him guilty before God. He was the father of the human race, and his traits were passed on to his children. Romans 5:12 says that sin entered the world through Adam, and death came through sin, because all sinned. As descendants of Adam, we received the sin nature [passed down](inherit-sin.html) from our fathers. That makes us born in sin, with a natural inclination to do wrong. Some might argue that we cannot choose our family, so God cannot hold us accountable for the sin nature. While we might not have any choice about how we’re born, the Bible is clear that we do have a choice about our sins. Earlier, we looked at Ephesians 2:3, which says that we gratify the cravings of our sinful nature. That is a choice. Romans 5:12 says that “all sinned.” We are sinners by deed as well as by nature. Our own sin condemns us, not just Adam’s. We are born in sin, but we continue to sin by our own personal choice. When we choose sin, we become guilty before God, and His judgment is fair. God is not only fair, but merciful. The Bible’s teaching about personal sin doesn’t end with a declaration of man’s guilt. Romans 5, which tells us that sin and death entered the world through one man, also tells us of the greatest blessing, which also came through one man. God’s gift of grace came through Jesus Christ (Romans 5:15\) and overflowed to many. Verse 19 says, “For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” God is just in applying Adam’s sin to the entire human race, and He is just in applying Jesus Christ’s death to all who will receive Him by faith. Jesus Christ died for the sins of the world, so that the world might have life through faith in His sacrifice. That’s not “fair”—that’s [grace!](grace-of-God.html)
Why was the fire in the altar to burn continuously (Leviticus 6:13)?	Answer Leviticus mentions several times that the fire in the altar was to burn continuously. God wanted a perpetual fire there, and He must have had a reason for it. Before the giving of the Law, God appeared to Moses “in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up” (Exodus 3:2\). God chose the appearance of a continuous fire when calling Moses to lead the people out of Egypt to a new land. Later, when God was leading the Israelites out of Egypt, He appeared as a pillar of fire at night (Exodus 13:21–22\). Then came the Law. Outside the [tabernacle](tabernacle-of-Moses.html), the fire for the [burnt offering](burnt-offering.html) was commanded to be kept burning; never was it to be extinguished. Leviticus 6:13 instructs, “The fire must be kept burning on the altar continuously; it must not go out.” This is mentioned three times in this chapter (verses 9, 12, and 13\). One reason the ongoing fire was so important is that it was started directly by God: “Fire came out from the presence of the LORD and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted for joy and fell facedown” (Leviticus 9:24\). The fire on the altar, therefore, served as a constant reminder of God’s power. It was a gift from heaven. No other source of fire was acceptable to God (see Numbers 3:4\). This fire also represented God’s presence. “God is a consuming fire” (Deuteronomy 4:24\). The Shekinah glory was visible in the fire at the altar of burnt offering. This ongoing presence of God reminded the Israelites that salvation is of the Lord. The atonement made at the burnt offering could only be made through Him. In the New Testament, John the Baptist predicted that the Messiah would baptize with the Spirit and with fire (Matthew 3:11; Luke 3:16\). Fire served as a sign of judgment and refining, but it also reminds us of the Holy Spirit’s coming at Pentecost in the form of “tongues of fire” (Acts 2:3\). The continuously burning, divine fire at the altar of burnt offering helped remind the Israelites of the reality of God’s presence and of their need for God. The sacred fire endured throughout the 40 years in the desert and likely beyond that, as tabernacle worship continued until the time of King Solomon and the building of the Jewish temple. When the [temple](Solomon-first-temple.html) was dedicated, God once again lit the fire on the altar (2 Chronicles 7:1\).
How should a Christian view comedy?	Answer There are many who believe Christianity to be very sober and without much fun and laughter. This is certainly not the case. God made each of us with our many emotions so we could fully experience and appreciate the entirety of His creation. He encourages us not only to find joy in the things He has given us, but also to find joy and laughter in His very presence (Psalm 4:7; 16:11; 32:11\). One only needs to look around to see the joy, and even humor, that God built into the world. From the duck\-billed platypus to the lumbering hippopotamus to the antics of monkeys, we see plenty of living things that bring laughter and amusement. God gave us the ability to laugh, whether in joy, at a funny situation, or even at a good joke. That being said, however, there are plenty of things the world finds funny that are not pleasing to God. There are many stand\-up comedians and comedy movies that capitalize on the darker, raunchier side of humor to get cheap laughs. As Christians, we are to fill our minds with the things that are noble and admirable (Philippians 4:8\), and to rise above crude joking (Ephesians 5:4\). This type of impurity, even in the name of humor, is not in line with the attitude God calls us to have—one of holiness. The Scriptures are an excellent filter to use when we consider which things are pure and which are unclean. Everything God does is loving and good. But, as humans, tainted by sin, we often find ourselves laughing at the expense of others. These types of ridiculing jokes are questionable at best, as they do not show charity and love to those around us. Seeking to garner laughs in a spirit of unkindness and derision is not a godly activity. So, how should a Christian view comedy? At its essence, there is nothing wrong with comedy. There are certainly plenty of things to laugh at in our lives that are pure and praiseworthy—in fact, there are a good number of Christian comedians and clean comedic movies. Genuine humor is a godly thing, and the Lord wants us to be joyful (John 15:11\). However, we should exercise great care when we go to a comedy movie or stand\-up comedy show, always asking ourselves if the comedy in which we choose to participate would be pleasing to the Lord and have a positive influence on our Christian walk.
What was the purpose of the flood in the time of Noah?	Answer Genesis 6 gives the sad account of the state of humanity prior to the worldwide flood during the days of Noah. Genesis 6:5 states, “The LORD saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.” The level of sin and corruption among the human population was staggering: people thought about doing evil “all the time.” The evil of humanity would have resulted in disease and bloodshed and death. The weak or unhealthy (babies, children, women, and the disabled) would have been exploited and constantly put in harm’s way because of the evil actions of others. In addition, “The sons of God saw that the daughters of humans were beautiful, and they married any of them they chose” (Genesis 6:2\). In the Hebrew language, these “sons of God” were “bene elohim.” This term is usually applied to angels (see Job 1:6\). Genesis seems to be stating that, somehow, there was a physical union between angels and human women. The unnatural offspring of this union were the “[Nephilim](Nephilim.html)” (Genesis 6:4\). The word Nephilim is directly transliterated from the Hebrew. The ancient root of the word implies a “fall.” Whatever the word actually means (in some versions of the Bible it is translated as “giants”), Scripture describes the Nephilim as “the heroes of old, men of renown.” Some theologians believe that God could simply not allow this corrupt offspring to exist on the earth, and that was part of the reason for the flood. What can be understood without question is that the world that was then, the world of Noah, was incredibly corrupt and perverted. Genesis 6:6 tells us that “the LORD regretted that he had made human beings on the earth, and his heart was deeply troubled.” The Lord’s “regret” is unlike ours. Creating mankind in the image of God was not a “mistake” on the part of the Lord. The Hebrew word nahem can also be translated “grieved.” The depraved actions of mankind grieved God in His most holy heart. God responded to man’s sin in a holy and righteous manner, but also in a way that salvaged mankind. “So the LORD said, ‘I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.’ But Noah found favor in the eyes of the LORD” (Genesis 6:7–8\). Yes, all people on earth died except the eight people who were found righteous in the eyes of God: Noah, Noah’s wife, and Noah’s three sons and their wives. Scripture indicates that Noah testified to the world about the coming flood for 120 years. The people who perished in the flood died because they refused to acknowledge God or seek His forgiveness. [Noah](life-Noah.html), on the other hand, is described as righteous, blameless, and obedient in that he “walked with God” (Genesis 6:9\). Noah and his family became our ancestors. The polluted, unrighteous population of the world of Noah disappeared from the earth. Mankind was salvaged, and from the line of righteous Noah came the Son of Man, Jesus Christ our Lord, who died to save those who call upon His name.
What was a sacred stone in Leviticus?	Answer In Leviticus 26:1 we read of a sacred stone: “Do not make idols or set up an image or a sacred stone for yourselves, and do not place a carved stone in your land to bow down before it. I am the LORD your God.” We can visualize an “idol” and an “image,” but a “sacred stone” is a little harder to picture. What is it that makes a stone “sacred”? Since the sacred stone is mentioned alongside the idol and the image, it’s most likely that this sacred stone was a rock with carvings on it for use in idol worship. The same Hebrew word is also translated “sacred pillar” or “sacred memorial.” One commentary refers to this sacred stone as “an obelisk, inscribed with hieroglyphical and superstitious characters; the former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshiped as guardian divinities, or used as stones of adoration to stimulate religious worship” (Robert Jamieson, A. R. Fausset, and David Brown, The Commentary Critical and Explanatory on the Whole Bible, 1871, public domain). In Deuteronomy 28:64 the Lord predicted there would be a day when Israel’s disobedience would lead to them worshiping stone idols: “The LORD will scatter you among all nations, from one end of the earth to the other. There you will worship other gods—gods of wood and stone, which neither you nor your ancestors have known” (see also Deuteronomy 4:28\). The prophets condemned the Israelites of their day for following idols of stone. Their words sometimes mocked the practice: “They say to wood, ‘You are my father,’ and to stone, ‘You gave me birth.’ They have turned their backs to me and not their faces; yet when they are in trouble, they say, ‘Come and save us!’ Where then are the gods you made for yourselves? Let them come if they can save you when you are in trouble! For you, Judah, have as many gods as you have towns” (Jeremiah 2:27–28; see also Isaiah 44:9–20\). In Daniel, the gods of stone are mentioned in a list of idols worshiped by King Belshazzar (Daniel 5:4\). Daniel condemned the king, saying, “You praised the gods of silver and gold, of bronze, iron, wood and stone, which cannot see or hear or understand. But you did not honor the God who holds in his hand your life and all your ways” (Daniel 5:23\). Idol worship, including giving reverence to decorated stones, has always been forbidden by the Lord. Leviticus 26 affirms the command made earlier in the [Ten Commandments](Ten-Commandments.html): “You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God” (Exodus 20:4–5\).
What does the Bible say about obeying parents?	Answer Obeying one’s parents is a direct command from God. “Children, obey your parents in the Lord, for this is right” (Ephesians 6:1\). The word obey in this verse is linked to the idea of “[honoring](honor-father-mother.html)” them in the next verse. Ephesians 6:2–3 continues: “‘Honor your father and mother’—which is the first command with a promise—‘so that it may go well with you and that you may enjoy long life on earth.’” Honor has more to do with one’s attitude of respect toward one’s parents, and it’s understood that the obedience is to be done with an attitude of honor toward one’s parents. Grudging obedience does not conform to the command. In studying the Bible’s command for children to obey their parents, it’s good to know what is meant by “children.” The Greek word used for “children” in Ephesians 6:1 refers to “dependent offspring.” Dependency is naturally associated with a young age. Those who must obey their parents (both father and mother) are children who are under the care and authority of their parents. In other words, obedience to one’s parents is required until one is of age. The command to “obey” is not given to adults but to minors—those still dependent on their parents. It may be challenging for children to learn to obey and honor their parents—for some children, it’s harder than others! But there is a very good reason for this command. Proverbs teaches that those who listen to their parents gain wisdom: “A wise son heeds his father’s instruction, but a mocker does not respond to rebukes” (Proverbs 13:1\). God’s design is for children to learn to honor and obey their parents as they grow up so that they can live wisely. As they learn respect at home, they will respect others appropriately when they leave the home. Even young Jesus, though he was the Son of God, obeyed His earthly parents and as a result grew in wisdom (Luke 2:51–52\). The Bible says that children who are not disciplined or who fail to obey their parents are much worse off in life (see Proverbs 22:15; 19:18; and 29:15\). As children have a responsibility to obey their parents, parents have a responsibility to instruct their children in the ways of God. “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (Ephesians 6:4\). But even if one’s parents are not following the command directed toward them, children in the home still have the command to obey and respect their parents. Our ultimate responsibility is to love and obey God, above all else. He has commanded children growing up to obey their parents. The only appropriate reason for disobedience of one’s parents would be if the parents were instructing a child to do something that clearly goes against one of God’s commands. In that case, the child must obey God instead (see Acts 5:29\).
What evidence is there of a spiritual realm?	Answer The Bible teaches the existence of an immaterial, spiritual reality, unseen by human eyes. The physical reality is evident for all to see—although some doubt the existence of a material universe, too! The Bible says that the spiritual realm consists of both good—God and the holy [angels](angels-Bible.html)—and evil—the devil and his [demons](demons-Bible.html). Demons are most likely fallen angels who rebelled against God and were thrown out of heaven (see Ezekiel 28:11–17; Isaiah 14:12–15; Revelation 12:7–9\). The Bible also teaches that humans were created by God in His image, which means we have a spiritual component (Genesis 1:27\). We are more than physical entities; we possess a soul/spirit destined for eternity. Even though the spiritual realm is invisible to the physical eye, we are connected to it, and what goes on in the spiritual realm directly affects our physical world. In our culture, the most commonly accepted form of evidence for proving the existence of something is empirical evidence, which involves using the scientific method of observation and experimentation. Is there empirical evidence for a spiritual realm? It doesn’t take much research before one realizes there is “evidence” both for and against the existence of a spiritual realm. It comes down to which studies one wants to believe. The best, and most prevalent, evidence available proving that there is a spiritual realm is testimonial evidence. We can look at the sheer number of religions around the world and the billions of people who focus their lives on the spiritual realm. Is it likely that so many people would report encounters with the spiritual and it not be real? The best testimonial evidence for a spiritual realm is the Bible itself. Historians, both Christian and non\-Christian, agree that the historical authenticity of the Bible is strong. Jesus claimed to be God’s Son, the One who came down from heaven. He made this fact quite clear: “You are from below; I am from above. You are of this world; I am not of this world” (John 8:23\). The Bible recounts numerous encounters that people had with the spiritual realm. Jesus cast demons out of people regularly, healed the sick by speaking to them, [miraculously fed](feeding-the-5000.html) thousands of people, and spoke with people who should be dead: Moses and Elijah (Matthew 17:1–3\). These are all indicators that the spiritual realm is real.
What is the Sacred Name Movement?	Answer Related to the [Hebrew Roots Movement](Hebrew-roots.html), the Sacred Name Movement developed from the Church of God (Seventh Day) in the 1930s. Supposedly, the movement began in response to the study of Proverbs 30:4, “What is his name, and what is the name of his son?” The Sacred Name Movement teaches that only “Yahweh” is to be used as the [name for God](name-of-God.html) and only “Yahshua” is to be used as the name for Jesus. According to the Sacred Name Movement, the use of any other name is blasphemy. In addition to a strong emphasis on the use of the original Hebrew names for God and Jesus, the Sacred Name Movement also teaches that followers of Yeshua must obey the Old Testament Law, especially the commands regarding the [seventh\-day Sabbath](Sabbath-day-rest.html), the [kosher food laws](Bible-foods.html), and the [Jewish festivals](Jewish-festivals.html). From the original Sacred Name Movement, several subgroups have formed, including the Assemblies of Yahweh, the Assembly of Yahweh, the House of Yahweh, and Yahweh’s Restoration Ministry. The Sacred Name Movement errs in many ways. But the primary error is the same as that of the Hebrew Roots Movement. The Sacred Name Movement fails to understand that the Savior did not come to expand Judaism or the Old Covenant. The Savior came to fulfill the Old Covenant and establish the New Covenant. Messiah’s death and resurrection fulfilled the requirements of the Law and freed us from its demands (Romans 10:4; Galatians 3:23\-25; Ephesians 2:15\). The Old Covenant was but a shadow (Hebrews 8\). The New Covenant, established by our Savior/Messiah, is a fulfillment, not a continuation. The particular focus of the Sacred Name Movement on the names of God and Jesus is unbiblical. The human authors of the Old and New Testaments, writing under the inspiration of the Holy Spirit, had no qualms about referring to God as Elohim (Hebrew) and Theos (Greek) or referring to the Son as Iesous (Greek). If it is biblically appropriate to use generic terms to refer to God and to use a Greek version of Jesus’ name, why is it wrong, in English, to refer to the Heavenly Father as “God” and the Messiah as “Jesus”? Why would it be wrong to use the Chinese, Spanish, or Russian pronunciation and spelling of those names and titles? Further, not even the adherents of the Sacred Name Movement can completely agree on what the sacred names actually are. While “Yahweh” and “Yahshua” are the most common, some propose “Yahvah,” “Yahwah,” “Yohwah,” or” Yahowah” for God and “Yeshua” or “Yahoshua” for Jesus. If there is only one non\-blasphemous name each for God and Jesus, we better be sure to get it right. Yet adherents of the Sacred Name Movement cannot even agree on the very core of what their movement is supposed to be all about. The Sacred Name Movement began with an unbiblical premise and has continued by building unbiblical doctrines on top of that premise. Our salvation is not dependent on our ability to properly pronounce God’s name in Hebrew. Our relationship with God is not based on our obedience to the Old Covenant that our Messiah perfectly fulfilled. Our relationship with God is based on the salvation He has provided through His Son, the Savior\-Messiah; and that relationship is entered into by grace alone, through faith alone, in Christ alone.
Why was the redemption price for men and women different in Leviticus 27:3–8?	Answer In Leviticus 27, God gave instructions regarding vows made on behalf of various people in dedication to the Lord. When a vow was made, a “redemption price” was paid—and the amount of the offering varied based on the age and gender of the person being dedicated. The redemption price for men and women was different, as shown in the following list: Males 60 and over: 15 shekels Females 60 and over: 10 shekels Males ages 20–60: 50 shekels Females ages 20–60: 30 shekels Males ages 5–20: 20 shekels Females ages 5–20: 10 shekels Males ages 0–5: 5 shekels Females ages 0–5: 3 shekels A [shekel](biblical-weights-and-measures.html) is believed to be the value of a worker for an entire month, so even one shekel was a large amount for the average person. For those too poor to pay the set redemption price, the priest would determine an appropriate amount (Leviticus 27:8\). Males were more expensive to dedicate than females, and males 20–60 years of age required the highest redemption price. The difference in redemption price appears to be based on a person’s ability to work in an agricultural society and on how many years that person could work. A man aged 20–60 was seen as a worker who could perform the best labor, therefore resulting in the highest redemption price. Those over 60 and under 20 could do some work, but not as much, traditionally. Those 5 years old and under required the lowest price, as they would have been unable to work much or at all. It is important to note that the Bible begins with the creation of male and female in the image of God. Genesis 1:27 states, “God created mankind in his own image, in the image of God he created them; male and female he created them.” The law of Leviticus 27 recognized that the burden of manual labor fell primarily on the male—and only during the years of his strength. The redemption price had nothing to do with the inherent worth of men and women; it had everything to do with the practicality of production in an agrarian society.
What is prophetic worship?	Answer Prophetic worship is a trending activity within the [Charismatic movement](Charismatic-movement.html) that combines spontaneous music, dance, and other art forms to present a “new” word from God. The word prophetic in this context means “hearing God in your heart and communicating what He says.” To prophesy is to speak (or sing) by “inspiration.” Sometimes the music and lyrics during a prophetic worship service are said to be “the song of the Lord,” because of the belief that the musicians and song leaders were “inspired” to speak God’s word—in the same way that the Old Testament prophets were. There is an emphasis on spontaneity in prophetic worship. There are no programs to follow, no lyrics on the screen, and no rehearsals ahead of time. Words to the songs just “come” to the singer, as the Spirit supposedly directs him or her, and the musicians play along. Whatever the Spirit wants to sing is sung. Prophetic worship services often include other Charismatic elements such as tongues\-speaking, ecstatic utterances, and claims of healing. There is much talk of “the spirit of Elijah,” “Jehoshaphat worship style,” “anointing,” and “[soaking](soaking-prayer.html).” Those who promote prophetic worship use several passages of Scripture (almost exclusively Old Testament) to support their practice. For example, the fact that Habakkuk included a song at the end of his prophecy shows a link between music and the “prophetic” (Habakkuk 3:1–19\). And, since David was a prophet and a musician, and since he did a spontaneous dance “before the Lord” (2 Samuel 6:14\), we should do the same. (Using this passage has an added benefit: anyone who criticizes the prophetic worship style is considered a “Michal,” verse 16\.) Is there anything wrong with spontaneity in worship? Absolutely not. Can the Holy Spirit use our artistic ability for the glory of God? Yes, He can, and He does. Is music an important tool in the communication of God’s Word? Yes, and Spirit\-filled believers will be characterized by song (Ephesians 5:18–19\). However, prophetic worship goes beyond simply praising God with its claim that God is still giving “new” revelation to His people today. In prophetic worship, [glossolalia](glossolalia.html), a “small inner voice,” and whatever lyrics being sung at the moment are all equated with the Holy Scriptures. And therein lies the danger. To place anything on par with Scripture is to diminish God’s Word and open the door to deception. For anyone to claim the role of prophet or apostle, on par with Elijah or Paul, is to invite God’s resistance of the proud (James 4:6\) and bring confusion to the church. Prophetic worship may offer opportunities for musical creativity, but it is not “inspired” in the sense that the Bible is, and it does not provide any new revelation from God.
What is the purpose of the Mosaic Law?	Answer The Mosaic Law was given specifically to the nation of Israel (Exodus 19; Leviticus 26:46; Romans 9:4\). It was made up of three parts: the Ten Commandments, the ordinances, and the worship system, which included the priesthood, the tabernacle, the offerings, and the festivals (Exodus 20—40; Leviticus 1—7; 23\). The purpose of the Mosaic Law was to accomplish the following: (1\) Reveal the holy character of the eternal God to the nation of Israel (Leviticus 19:2; 20:7–8\). (2\) Set apart the nation of Israel as distinct from all the other nations (Exodus 19:5\). (3\) Reveal the sinfulness of man (cf. Galatians 3:19\). Although the Law was good and holy (Romans 7:12\), it did not provide salvation for the nation of Israel. “No one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin” (Romans 3:20; cf. Acts 13:38–39\). (4\) Provide forgiveness through the sacrifice/offerings (Leviticus 1—7\) for the people who had faith in the Lord in the nation of Israel. (5\) Provide a way of worship for the community of faith through the yearly feasts (Leviticus 23\). (6\) Provide God’s direction for the physical and spiritual health of the nation (Exodus 21—23; Deuteronomy 6:4–19; Psalm 119:97–104\). (7\) Reveal to humanity that no one can keep the Law but everyone falls short of God’s standard of holiness. That realization causes us to rely on God’s mercy and grace. When Christ came, He fulfilled the Law and with His death paid the penalty for our breaking it (Galatians 3:24; Romans 10:4\). By faith in Him, the believer has the very righteousness of Christ [imputed](imputed-righteousness.html) to him. The purpose of the Mosaic Law raises these questions: “Are you trusting in yourself to keep all the Ten Commandments all the time (which you can’t do)?” OR “Have you made the choice to accept Jesus as your Savior, realizing that He has fulfilled all the commandments all the time for you, even paying your penalty for breaking them?” The choice is yours.
How much influence is the Bible supposed to have on society?	Answer In Western nations, America especially, we can see the Bible’s influence on many aspects of society. Everything from our laws to our work ethic to our view of [marriage](marriage-Bible.html) has been molded by a Judeo\-Christian worldview. It has always been the case that the Word of God makes a difference in cultures where it is introduced. In first\-century Thessalonica, a mob dragged some Christians through the streets shouting, “These men who have turned the world upside down have come here also” (Acts 17:6, ESV). It is only right that the Bible should have an influence on society, as it has an influence on the individuals within society. God is the Creator of the world and the humans who inhabit it (Genesis 1\). From the very beginning, God designed the world and people to “function” a certain way. When society doesn’t follow the principles that God gives us in the Bible, life simply doesn’t work as well. God’s the only One with the insight into how life functions to our best benefit, and He shares that wisdom with us in His Word. The Bible is described in Hebrews 4:12 as “alive and active.” This means, in part, that the Bible is as applicable and relevant today as it was when it was first written. Looking back at the early stages of America, it is impossible not to see the influence the Bible had. Our government structure, laws, morality, education, and family values were all founded on principles that came directly from the Bible. The Founding Fathers, Presidents, and foreigners visiting a young America identified the key to the nation’s success as the biblical influence embraced by its society. When a nation honors God, it develops a respect for all of God’s creation. Where there is no honor of God, a society will fail to respect His creation, and people will suffer as a result. From the beginning, people have had a choice whether to follow God’s way. But choices always carry consequences. The Old Testament history of Israel documents the societal laws and precepts God gave them. When Israel lived by God’s laws, their society functioned well, but when they deviated from God’s design, their society always went downhill. Attempts today to remove the Bible’s influence from society or to marginalize a biblical worldview reveal the pride of mankind that says, “We know better than the One who created us.” None of this is to say that we should establish a [theocracy](theocracy-definition.html) such as ancient Israel had. God’s purposes in that system of government were for a certain time and place. However, when the Bible is properly understood, its influence on society can only lead to less crime, less divorce, less sloth, and more charity. As John Adams, the second President of the United States, wrote, “Suppose a nation in some distant Region should take the Bible for their only law Book, and every member should regulate his conduct by the precepts there exhibited! Every member would be obliged in conscience, to temperance, frugality, and industry; to justice, kindness, and charity towards his fellow men; and to piety, love, and reverence toward Almighty God . . . What a Eutopia, what a Paradise would this region be” (Diary and Autobiography of John Adams, Vol. III, p. 9\). Scripture says it best: “Blessed is the nation whose God is the Lord” (Psalm 33:12\).
What does it mean that our lives should be a testimony for Jesus?	Answer The “testimony for Jesus” in view here would be a lifestyle and words that openly acknowledge our personal experience of following Jesus Christ. A testimony must be public because its purpose is to tell others what has taken place. In the Christian experience, our regeneration should be a testament (evidence) to other people that Jesus is alive and is changing lives. We testify by our words and actions. If our lives are a testimony for Jesus Christ, then they should be reflections of Christ as we “follow in his steps” (1 Peter 2:21\). In Acts 4:33, the apostles give their testimony in words: “And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus.” The apostles, testifying of the [resurrection](why-believe-resurrection.html), were telling others what they had seen with their own eyes, heard with their own ears, and touched with their own hands—they gave a personal, eyewitness account of Christ’s resurrection. In the same way, believers today are commanded to tell others of what they have witnessed firsthand. We haven’t had a face\-to\-face experience with Jesus as the apostles did, but our conversion experience is no less genuine and no less proof of God’s supernatural work in our lives. We should eagerly share with boldness and humility the change that has taken place in our hearts. Revelation 12:11 says that believers “triumphed over \[Satan] by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death.” Notice the “word” of their testimony, meaning these triumphant ones spoke verbally, without shame or fear. Some believe that Christians ought not verbalize their testimony but should simply live it out in their daily lives. But it’s not an either\-or proposition. Living the gospel message is important, but it’s no more important than our verbal testimony, since God has chosen “hearing” the Word as the means of producing faith (Romans 10:17; see also John 4:39\). A life dedicated to Christ is a powerful testimony. Paul describes such a life in 2 Corinthians 1:12, “We have conducted ourselves in the world, and especially in our relations with you, with integrity and godly sincerity. We have done so, relying not on worldly wisdom but on God’s grace.” When our actions of godly living match the words coming from our lips, our testimony will be seen as true. In the [Beatitudes](beatitudes.html), Jesus provided a list of those who are blessed: “the poor in spirit . . . those who mourn \[over their sin] . . . the meek . . . those who hunger and thirst for righteousness . . . the merciful . . . the pure in heart . . . the peacemakers” (Matthew 5:3–9\). Jesus summed up a godly life with two commands: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself’” (Matthew 22:37–38\). A Christian who wants to live his life as a testimony for Jesus will love God above all else and love others above himself. When a believer shares what Jesus has done in his life and serves God and others in tangible ways, he will increasingly reflect the life\-giving power of Christ into a dark and dismal world.
What was the sanctuary shekel?	Answer Exodus 30:13 speaks of a [shekel](biblical-weights-and-measures.html) of the sanctuary, stating, “Each one who crosses over to those already counted \[in the census] is to give a half shekel, according to the sanctuary shekel, which weighs twenty gerahs. This half shekel is an offering to the LORD.” Scholars are uncertain what exactly a shekel was, but here is one calculation of its value: the sanctuary shekel was defined as 20 gerahs. A gerah has been traditionally measured as 1/50 of an ounce, or 0\.6 gram. The sanctuary shekel would then equal 0\.4 of an ounce of gold (20 times 1/50 of an ounce), or 12 grams. Based on a price of 46\.43 USD per gram, the approximate value of a sanctuary shekel would be $557\.16, in today’s market. An important distinction is that the standard shekel and the sanctuary shekel were two different weights. This is the reason the shekel in Exodus 30:13 is defined as a particular kind of shekel called “the shekel of the sanctuary.” This shekel was defined by weights kept in the tabernacle as the standard. A standard shekel weighed 11\.5 grams. Later, a “shekel” would also refer to a coin. In Amos 8:5, God condemns the use of a false shekel: “Making the ephah small and the shekel large, falsifying the scales by deceit” (NKJV). Throughout the Old Testament, the shekel was used to weigh gold (Genesis 24:22\), cinnamon (Exodus 30:23\), hair (2 Samuel 14:26\), iron (2 Samuel 17:7\), myrrh (Exodus 30:23\), and food rations (Ezekiel 4:10\). Outside of the Books of Moses, only one passage mentions the sanctuary shekel. Ezekiel 45:12 says, “The shekel is to consist of twenty gerahs. Twenty shekels plus twenty\-five shekels plus fifteen shekels equal one mina.” Though not mentioned explicitly as the sanctuary shekel, the same amount is referenced. Interestingly, this is the same section of Scripture in which [Ezekiel](Book-of-Ezekiel.html) prophesies regarding the future Jewish temple (often referred to as the Millennial Temple). The sanctuary shekel differed from both the shekel and the common weight. Approximations can be made to give an idea of the value of a sanctuary shekel, but uncertainty remains regarding the exact weight. The important thing is that there was a standard system of weights and measures, and God’s people paid a tax during the census under Moses. This tax was used to provide for the needs of the [tabernacle](tabernacle-of-Moses.html) and its leaders.
Is Satan the master of hell?	Answer There is a common misconception that [Satan](who-Satan.html) is in charge of hell and that he and his demons live there and use their pitchforks to torment souls for eternity. This concept has no basis in Scripture whatsoever. In fact, Satan will be one of the tormented in the lake of fire, not the tormentor (Revelation 20:10\). Where does the idea that Satan is the master of hell come from, if not from the Bible? Much of the false thinking may come from Dante Alighiere’s [The Divine Comedy](Divine-Comedy-Dantes-Inferno.html) and John Milton’s [Paradise Lost](Paradise-Lost.html). Many other works of art, and literary pieces such as Dan Brown’s novel Inferno, follow Dante’s lead and picture Satan as the one in charge of hell. Dante’s poem describes the brutal descent of sinners into the underworld. Dante journeys through different levels of hell and purgatory and eventually arrives in paradise. The poem itself was an amalgamation of myths, Catholic ideas (like purgatory), and Islamic traditions about Muhammad’s “night of ascension” (lailat al\-miraj). Dante’s medieval view of hell is influenced more by the Qur’an than the Bible. Dante’s literary vision of hell is depicted by Botticelli in his painting Map of Hell as a subterranean funnel of suffering—a wretched underground landscape of fire, brimstone, sewage, and monsters, with Satan himself waiting at its core. It’s all very disturbing, and effective as a work of art, but it is based on the imaginations of men, not the Word of God. Satan is not the ruler of hell. It is God who is in charge. Jesus says, “Do not be afraid of those who kill the body, and after that can do no more. . . . Fear Him who, after the killing of the body, has power to throw you into hell” (Luke 12:4–5\). Jesus is referring to God here. He alone has the power to throw someone into hell. Who holds the [keys of death](keys-of-death.html) and hades? Jesus has absolute control over that domain (Revelation 1:18\). Jesus assures all believers that not even the gates of hades can overcome His church (Matthew 16:18\). The lake of fire, mentioned only in Revelation 19:20 and 20:10, 14–15, is the final place of punishment for all unrepentant rebels, both angelic and human (Matthew 25:41\). The universal punishment for all who reject Jesus Christ as Savior is to be “cast into the lake of fire” (Revelation 20:15\). The Bible speaks of hell as a place of “outer darkness” where there will be “weeping and gnashing of teeth” (Matthew 8:12; 22:13\). Those whose names are written in the [Lamb’s book of life](Lambs-book-of-life.html) should have no fear of this terrible fate. By faith in Christ and His shed blood, we are destined to live eternally in the presence of God. Satan does not rule hell or lead his demons in tormenting those who are banished there. In fact, the Bible does not say that Satan has been to hell yet. Rather, “eternal fire” is awaiting Satan; the place was originally created to punish Satan and the demons (Matthew 25:41\), not to give them a kingdom to rule. Until Satan is condemned and thrown into the pit forever, he spends his time between heaven (Job 1:6–12\) and earth (1 Peter 5:8\). He will not always have freedom of movement, and he knows it. “Woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short” (Revelation 12:12\).
Does Satan exist?	Answer The Bible explicitly informs us of the existence of Satan. He is described as the enemy of man (Genesis 3:15\), the father of lies (John 8:44b), and the accuser (Revelation 12:10\), among other things. The very name “Satan” means “adversary.” Isaiah 14:12–17 explains that Satan was originally an angelic being, but he decided he wanted the honor and worship due only to God and was thrown out of heaven (also see Ezekiel 28:11–17\). Ever since he was cast out of heaven (along with the angels who chose to rebel with him), Satan has made it his purpose to oppose God and lead the people of earth into rebellion as well. Satan has a certain authority in this world; he is called “the god of this age” (2 Corinthians 4:4\) and “the prince of the power of the air” (Ephesians 2:2\). That’s why we are to “be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). One big way Satan wreaks havoc in our lives is through deception. When Satan deceives us about who God is, who God says we are, and who he is, he gains power and authority in our lives. “Satan does not exist” is one of the most potent lies Satan tells. At creation, God gave mankind authority over the earth (Genesis 1:28\). When Adam and Eve willingly disobeyed God, they gave up some of their authority; in listening to Satan, they subjugated themselves to the devil. Yet, at the cross, Jesus stripped Satan of his authority: “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31\). “The reason the Son of God appeared was to destroy the devil’s work” (1 John 3:8\). Satan has no more authority over those who are in Christ, except when they give it to him by believing his lies. Much misinformation about Satan comes from Hollywood and other flawed sources. It’s imperative that we go to the Bible for the truth on this and other matters. The Bible plainly tells us that Satan does exist, and it cues us into how he operates. We have no reason to be intimidated by Satan, as his power is infinitely inferior to God’s, but the Bible teaches us not to be naïve in our spiritual battle (Ephesians 6:10–18\). The key is to submit to God and resist the devil (James 4:7\), knowing that Christ has defeated him for good at the cross and Satan’s end—eternal judgment—is assured (Revelation 19:20\).
Why were the people guilty for a priest’s sin?	Answer Leviticus 4:3 says, “If the [anointed](anointed.html) priest sins, bringing guilt on the people, he must bring to the LORD a young bull without defect as a sin offering for the sin he has committed.” If it was the priest that sinned, why were all of the people of Israel considered guilty? Two possibilities are typically presented to explain how the people are considered guilty for the sin of the priest. First, it is possible that the priest’s sin impacted the people because he is a leader as well as one of the people. In this case, the idea is that the sin of a leader influences everyone under him negatively. The second possibility is that the sin of the priest would lead other people into sin. This principle is certainly seen elsewhere in Scripture. Hosea 4:6, in particular, condemns ungodly leadership by the Jewish priests: “My people are destroyed from lack of knowledge. Because you have rejected knowledge, I also reject you as my priests.” Second Chronicles 15:3 rues the fact that “for a long time Israel was without the true God, without a priest to teach and without the law.” The lack of godly spiritual leadership had led to an ungodly society. There is another consideration in determining why the Israelites were guilty when the priest sinned. In Leviticus 10:17 Moses asks Aaron the priest, “Why didn’t you eat the sin offering in the sanctuary area? It is most holy; it was given to you to take away the guilt of the community by making atonement for them before the LORD?” The priest had to make atonement on behalf of the people. If the priest was sinful or unable to perform this duty, atonement could not be made, and the people would be in sin as a result. When a priest sinned, the sacrifice he was to bring was the same as the sacrifice made for the entire assembly (Leviticus 4:13\). The takeaway principle is this: the sin of a leader negatively impacts those under his leadership. By the same token, a godly leader can provide tremendous positive influence. This is one reason 1 Timothy 2:1–2 calls believers to pray for their leaders: “I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (ESV).
What does the Bible mean when it calls God the “LORD of hosts”?	Answer The [name](names-of-God.html) “LORD of hosts” occurs some 261 times in the Old Testament Scriptures. God is first called the “LORD of [hosts](heavenly-hosts.html)” in 1 Samuel 1:3\. The word LORD, capitalized, refers to Yahweh, the self\-existent, redemptive God. The word hosts is a translation of the Hebrew word sabaoth, meaning “armies”—a reference to the angelic armies of heaven. Thus, another way of saying “LORD of hosts” is “God of the armies of heaven.” The NIV translates [YHWH](YHWH-tetragrammaton.html) saboath as “LORD Almighty.” This name for God first appears at the close of the period of the [judges](Book-of-Judges.html). In the same sentence as “LORD of hosts” is a reference to Shiloh, where the [Ark of the Covenant](ark-of-the-covenant.html) was kept. The Ark symbolized Yahweh’s rulership, among other things, for He sits enthroned above the cherubim (1 Samuel 4:4; Psalm 99:1\). Some have suggested that ”LORD of hosts” reaffirms that God is the true Leader of Israel’s armies, in spite of the low spiritual condition of the nation of Israel at the time of the judges. In 1 Samuel 17:45, as part of his pre\-fight verbal sparring with Goliath, David invokes this name of God. In doing so, David was claiming that God is the universal ruler over every force whether in heaven or on earth. Soon after [David’s defeat of Goliath](David-and-Goliath.html), Israel would enter the international scene. It was necessary for the nation to realize that Yahweh was King even of the many other mighty nations. This kingship of the LORD of hosts is vividly expressed in Psalm 24:10: “Who is this King of glory? The LORD of hosts, he is the King of glory!” (ESV). He is the glorious King of Israel, and Zechariah 14:9 tells us that He will be King of the world, over all the kingdoms of the earth (cf. Isaiah 37:16\). Eventually, Yahweh of armies will put down all rebellion (Isaiah 24:21–23\) and establish His Kingdom from Mt. Zion (Isaiah 31:4–5; 34:12\). As the LORD of hosts, God is the all\-powerful Ruler over the entire universe. All power and authority are His. He alone intervenes to provide victory for His people. He alone brings world peace. At the same time, He is available to hear the prayers of His people (Psalm 80:19\). There is no other God like this. The sovereign LORD of hosts has the grace to always be there for the one who comes to Him through faith in the Lord Jesus Christ. The King of glory, who commands the armies of heaven and who will eventually defeat all His enemies in this world, is none other than Jesus Christ. He is the LORD of hosts (Revelation 19:11–20\).
What is a house blessing?	Answer A house blessing (also referred to as “house healing” or “house cleansing”) is a ritual performed by a religious leader with the intention of protecting those who live in the house from hardships and trouble. Many religions have some form of house blessing that is a part of their regular practices or traditions. In Christianity, a house blessing is an ancient tradition. In Protestantism and Orthodox Christianity, the blessing usually takes the form of a prayer over the house, but practices vary from each region and religion to the next. Sometimes the blessing takes the form of hanging a framed picture of Christ with a prayer printed on it. Catholic priests perform house blessings for their church members by sprinkling holy water in each room while praying for the inhabitants of the house. Priests will often do house blessings on [Epiphany](three-kings-day-epiphany.html) (January 6\) to commemorate the Magi visiting Jesus and bringing Him gifts (Matthew 2:11\). In the Bible, God blessed the houses of His servants for His purposes and glory (Genesis 39:5; Ezekiel 44:30\). There is nothing that indicates that a ritual preceded the blessing. God simply blessed His people who were following in obedience to Him. There is nothing overtly sinful or unbiblical about a house blessing. It is a tradition of man. The Bible does not require any ritual in order for God to bless a home, nor does it list any rules about how a house blessing should be done. As a tradition, a house blessing is something we are free to choose or not choose to do. To avoid trusting in superstition, we should remember that it is God who blesses, not a picture in a frame or water from a shaker.
Who is the man of lawlessness in 2 Thessalonians 2:1–12?	Answer The man of lawlessness in 2 Thessalonians 2:1–12 is the [Antichrist](antichrist.html) who will come on the world scene at the beginning of the [Day of the Lord](day-of-the-Lord.html). This Day, sometimes called the “end times,” starts after the [rapture](rapture-of-the-church.html) of the church in 1 Thessalonians 4:13–18 (cf. 1 Thessalonians 5:1–11\). It is good to note that the Day of the Lord is not a twenty\-four\-hour period of time; rather, it is an extended period of time that includes the seven\-year [tribulation](tribulation.html), the return of Christ to put down all rebellion against Him, the [1,000\-year reign of Christ](thousand-year-reign-Christ.html) on earth, the final defeat of Satan, and the [Great White Throne Judgment](great-white-throne-judgment.html). The Antichrist is given the title “man of lawlessness” because he will oppose in every way the biblical God and His law. He will be completely lawless. Daniel 7 speaks of this man as a “boastful” king who will “try to change the set times and the laws” (verses 11 and 25\). He will come offering a false peace to the world and will with his charismatic personality, incredible promises, and breathtaking miracles unite all nations politically, economically, and religiously under his leadership. At the same time, he will make a covenant with Israel for three and one\-half years (cf. Daniel 9:27, where “seven” indicates seven years). In the middle of the seven years, the man of lawlessness will break his covenant with Israel, stop their sacrifices (Daniel 9:27\), and enter the temple to set himself up as “god” and demand worship (2 Thessalonians 2:4\). This is the “[abomination that causes desolation](abomination-desolation.html)” that Jesus spoke of in Mark 13:14\. Satan works through the Antichrist, for Satan himself is not able to become incarnate. By possessing and controlling the Antichrist, Satan is worshiped in the temple where the biblical God is to be worshiped. No wonder the Antichrist is called the man of lawlessness. To act as “god” is the ultimate rejection of the biblical God’s character and laws. This action of the Antichrist will cause an upheaval in his worldwide kingdom, and forces from the East will gather to fight against him. But instead of fighting each other, the forces of the world unite to fight the King of kings and Lord of lords, who comes to put down the man of lawlessness and his allies in the great [battle of Armageddon](battle-Armageddon.html) (Revelation 16:16; 19:19\). Of course, the man of lawlessness loses that battle. He and his false prophet are then cast into the lake of fire (Revelation 19:20\). The Word of God (Revelation 19:13\), Jesus Christ, will be the Victor. A quick observation of the happenings in our world today reveals that [lawlessness](Bible-lawlessness.html) is on the rise. Such lawlessness will continue and increase (2 Timothy 3:13\), and when the man of lawlessness appears on the scene, he will be welcomed with open arms. Those who have rejected the true [Prince of Peace](Prince-of-Peace.html), Jesus Christ, will fall for the Antichrist’s empty promise of peace. It is vitally important that each of us is sure that we have accepted Jesus Christ as our personal Savior and are living for Him. “Be on guard! Be alert! You do not know when that time will come” (Mark 13:33\).
What is a grain offering?	Answer A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2\) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. A grain offering could be given to God either uncooked or cooked in an oven or pan (Leviticus 2:1; 4—5\). The requirements for the grain offering were that it had to be finely ground and have oil and salt in it (Leviticus 2:1, 4, 13\). It could not have any yeast (also called leaven) or honey in it (Leviticus 2:11\). When a person brought a grain offering to the priests, a small portion of it was offered to God, with some frankincense, on the altar. The rest of the grain offering went to the priests (Leviticus 2:10\). No specific amount of grain was required for an offering; people were free to give what they had. The grain offering is described as “a most holy part of the food offerings presented to the Lord” (Leviticus 2:10b). Grain offerings would often be presented after a [burnt offering](burnt-offering.html), which was an animal sacrifice God required for the atonement of sin. Blood had to be shed for the remission of sins to take place, so a grain offering would not serve the same purpose as a burnt offering. Instead, the purpose of a grain offering was to worship God and acknowledge His provision. The burnt offering, which had strict regulations and could have nothing added to it, aptly represents the fact that we take no part in our atonement for sin. The grain offering, however, could be somewhat “personalized” in its presentation. It was to be given out of a person’s free will, just as our worship is our free will offering to God today. It’s interesting to note that during the Israelites’ forty years of wilderness wandering grain would have been quite scarce. This made grain offerings more costly and precious for the people to offer to God. Giving a grain offering in those circumstances represented the Israelites’ complete dependence on God to provide for their needs each day. Jesus fulfilled the Law (Matthew 5:17\), and we no longer have to do sacrifices as they did in the Old Testament. But, if the grain offering is similar to our offering of worship, it’s interesting to consider: how much does our worship today cost us?
What does it mean that Jesus was a little lower than the angels (Psalm 8:5; Hebrews 2:7)?	Answer Psalm 8:5 is a prophecy about Jesus Christ. As the psalmist reflects on the glory of the Lord, his mind turns to the greatness of God’s creation. He also begins to think about man and asks this question in Psalm 8:4: “What is man that you are mindful of him, and the son of man that you care for him?” (ESV). Then verse 5 reads, “Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor” (ESV). (In the Hebrew text, “heavenly beings” is Elohim, a common name for God; the Septuagint has the word angelos, which means “angel.”) Psalm 8:6 continues, “You have given him dominion over the works of your hands; you have put all things under his feet” (ESV). The psalmist understood from Genesis 1:26–28 that God gave mankind the authority to rule over the created world. The title “son of man” could refer to Adam as the head of the human race. Being created with a human body and given this authority, Adam was made “a little lower” than the angels, yet he was crowned with glory and honor because he was made in the image of God. In Hebrews 2:6–8 the writer quotes Psalm 8:5 and then comments on the totality of creation’s subjection to the “son of man”: “In putting everything in subjection to him, he left nothing outside his control” (ESV). Then the author of Hebrews identifies the “[son of man](Jesus-Son-of-Man.html)” as Jesus Christ: “But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (verse 9, ESV). Applying Psalm 8:5 to Jesus Christ, the writer of Hebrews applies the title “son of man” to Jesus. This stresses the humanity of Christ and his tie to the first Adam and sets Him apart as the greatest example of man. Jesus Christ is really the [Second Adam](Jesus-second-Adam.html), the new Adam, who has come to deal directly with what the first Adam brought upon mankind and could never defeat, namely death (see 1 Corinthians 15:45\). The Gospel of Luke’s theme is that Jesus is the Son of man (see Luke 19:10\); Jesus is the Second Adam come to deliver mankind from death, through His cross, burial, and empty tomb. Also, by taking upon Himself sinless flesh in the Incarnation Jesus was made “a little lower than the heavenly beings.” Jesus “made himself nothing by taking the very nature of a servant” when He took on human flesh (Philippians 2:7\). The Lawgiver placed Himself in subjection to the Law (Galatians 4:4\). He who was rich became poor for our sakes (2 Corinthians 8:9\). “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28\). Angels marvel at the [Incarnation](incarnation-of-Christ.html) and desire to look into the gospel (1 Peter 1:12\). Being made a “little lower than the angels” and taking on a body eternally did not in any way diminish the deity of Christ. Jesus never ceased to be God; He simply showed the meekness and condescension of God. After the Incarnation, He was the God\-man. As a result of His atoning work on the cross, Jesus was crowned with glory and honor, and He is now seated at the right hand of His heavenly Father (Colossians 3:1\). The author of Hebrews points out that Jesus’ humble state was but temporary: “for a little while” He was made lower than the angels (Hebrews 2:7\). Jesus is exalted above all angels, and some day every knee will bow at His name and every tongue will confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:9–11\). Believers in Christ will reign with Him in the future, glorious [millennium](millennium.html). Christ will subject all things to Himself as the Second Adam. What the first Adam and his descendants failed to accomplish because of our sin (cf. Hebrews 2:8\), the last Adam will accomplish, and the curse will be reversed (see Isaiah 65:17–25\). All believers will share in Christ’s glory forever, living with Him in His new heaven and new earth. Without Jesus becoming “a little lower” than the angels, there would be no redemption for any of us. Praise the Lord that He humbled Himself to come to us and seek and save the lost (Luke 19:10\).
What does the Bible mean by longsuffering?	Answer It has been said that longsuffering means “suffering long.” That is a good answer, but a better definition is needed. The word longsuffering in the Bible is made up of two Greek words meaning “long” and “temper”; literally, “long\-tempered.” To be longsuffering, then, is to have self\-restraint when one is stirred to anger. A longsuffering person does not immediately retaliate or punish; rather, he has a “long fuse” and patiently forbears. Longsuffering is associated with mercy (1 Peter 3:20\) and hope (1 Thessalonians 1:3\). It does not surrender to circumstances or succumb to trial. God is the source of longsuffering because it is part of His character (Exodus 34:6; Numbers 14:18–20; Psalm 86:15; Romans 2:4; 1 Peter 3:9; 2 Peter 3:15\). He is patient with sinners. At the same time, God’s longsuffering can come to an end, as seen in the destruction of Sodom and Gomorrah (Genesis 18—19\) and the sending of Israel into captivity (2 Kings 17:1–23; 24:17—25:30\). The believer in Jesus Christ receives the very life of God, His divine nature (2 Peter 1:4\). That life produces certain characteristics (fruit) that are displayed in the believer as he obeys the Holy Spirit who lives within him. One of those godly characteristics from Galatians 5:22–23 is “longsuffering.” The word is translated “[patience](fruit-Holy-Spirit-patience.html)” in the New American Standard Bible. Longsuffering is to be exhibited by all believers (Ephesians 4:2; Colossians 1:11; 3:12\). Think how our lives would be affected if longsuffering were exhibited in individual relationships, family relationships, church relationships, and workplace relationships. The old nature can be very short\-fused at times, and we tend to strike back against offenses with unkind words and unforgiving spirits. By obeying the Holy Spirit, the believer in Christ can say “no” to retaliation and exhibit a forgiving and longsuffering attitude. As God is longsuffering with us, we can and must be longsuffering with others (Ephesians 4:30–32\). The ultimate example of God’s longsuffering is His waiting for individuals to respond in faith to Jesus Christ. God is not willing that any should perish but that all should come to repentance (2 Peter 3:9\). Have you made that decision to believe that Jesus Christ died on the cross for you and that He rose again to provide forgiveness and eternal life? If not, read Romans 10:9–13\.
How should Christian parents respond if one of their children comes out as gay?	Answer If a child reveals his or her [homosexuality](homosexuality-Bible.html), the first thing for Christian parents to do is let their child know that, no matter what, love and grace will win the day. Mom and dad’s love will continue, regardless. First John 4:8 says, “The one who does not love does not know God, for God is love.” There is nothing to be gained by callousness, denial, or denunciation. Rather, “God’s kindness is intended to lead \[a person] to repentance” (Romans 2:4\). Our children (like ourselves) have heart issues. We’re not trying to put good fruit on bad trees; we are passionately praying for our wayward children that God would heal the roots of the tree—that He might remove their heart of stone and replace it with a heart of flesh (see Ezekiel 36:26\). Parents should also encourage a child who has “come out” not to define himself as a “homosexual.” It’s important to ask questions: Are you in a relationship? Is the relationship sexual or platonic? Have you acted out your feelings of same\-sex attraction, or are they just thoughts you have? Parents can come alongside a struggling child and help him see that he is not “gay” simply because he has homosexual thoughts. It’s quite possible that he is struggling with homosexual desires or same\-sex attraction, but that does not equate to being “gay.” The difference between struggling with homosexuality and identifying oneself as gay might seem subtle, but it is actually a huge distinction, and here’s why: God never created us to be homosexual. In Christ that is not who we are. In Christ we are a new creation. Christians may struggle with impatience, idolatry, lust, or pride. Christians may struggle with same\-sex attraction, but that does not make them homosexuals. We are new creations in Christ. So, Christian parents can approach their child as people who are broken themselves and offer to struggle together in the pursuit of holiness. When talking with those with same\-sex tendencies, it is important not to communicate that their sin is the worst of all sins. Yes, homosexuality is sinful, but not more so than heterosexual lust or lying or pride. The truth is we are all broken, and we all need God’s help. Also, Christian parents should make clear their biblical convictions against homosexual behavior, but only after they have established a foundation of love and grace and empathy and compassion in the relationship. Our children need to know that the Bible is the supreme authority on all matters of faith and conduct. Not mom, not dad, not peers, not the church. And the Bible says that homosexuality is counter to God’s intended purpose for human beings. God’s plan is marriage between one man and one woman, and sex within the marriage. Through every step of the process, parents of children who come out as gay need to take care of each other and maintain their spiritual health. Parents need to stay active in their church community and rely on their church family for encouragement and support. They need to stay in God’s Word, continually allowing the Spirit through the Word to shape their convictions, guide their actions, and heal their hearts. If a child says, “I am homosexual. That’s the way it is, and I don’t care what God thinks,” then the parents are back at step one. This child needs a [heart change](new-heart.html), and only God can change the heart. Sin is ultimately a heart problem, and until God transforms the heart and the child is gripped by the grace of God, nothing else will matter. A parent’s convictions will not matter. The letter of the law will not matter. Love is key. Love is what drove the prodigal son back to the arms of his father (Luke 15:11–32\), and it is, according to the apostle Paul, the greatest of all gifts (1 Corinthians 13:13\).
Does God get angry?	Answer It would be foolish to ignore the passages in Scripture that talk about God’s [anger](Bible-anger.html). Yes, God does get angry; there are many examples in the Bible of this. He “displays his wrath every day” (Psalm 7:11\). However, we must not equate God’s anger with our own human experiences of that emotion. We must look again to the Bible. Ephesians 4:26–27 tells us it is possible to experience anger but not sin. As God cannot sin, we know that His anger is righteous, unlike the common experience of anger in ourselves. As James 1:20 says, “Human anger does not produce the righteousness that God desires.” The context of the verses of God getting angry reveals why He gets angry. God gets angry when there is a violation of His character. God is righteous, just, and holy, and none of these attributes can be compromised (Exodus 20:4–6; Isaiah 42:8\). God was angry with the nation of Israel and with Israel’s kings every time they turned away from obeying Him (e.g., 1 Kings 11:9–10; 2 Kings 17:18\). The wicked practices of the nations in Canaan, such as child sacrifice and sexual perversion, aroused God’s anger to the point He commanded Israel to completely destroy them—every man, woman, child, and animal—to remove wickedness from the land (Deuteronomy 7:1–6\). Just as a parent becomes angry at anything that would hurt his children, so God’s anger is directed at that which would harm His people and their relationship with Him. “‘As surely as I live,’ declares the Sovereign LORD, ‘I take no pleasure in the death of the wicked, but rather that they turn from their ways and live’” (Ezekiel 33:11\). In the New Testament, Jesus got angry with the religious teachers and leaders of that day for using religion for their own gain and keeping people in bondage (John 2:13–16; Mark 3:4–5\). Romans 1:18 tells us God’s anger, or wrath, comes against “the godlessness and wickedness of people, who suppress the truth by their wickedness.” So God gets angry at the wickedness in people, and He opposes that wickedness in an effort to turn them from evil, that they may find true life and freedom in Him. Even in His anger, God’s motivation is love for people; to restore the relationship that sin destroyed. While God must bring justice and retribution for sin, those who have accepted Jesus as Lord and Savior are no longer under God’s wrath for sin. Why? Because Jesus experienced the full measure of the wrath of God on the cross so that we wouldn’t have to. This is what is meant by Jesus’ death being a “[propitiation](propitiation.html),” or satisfaction. “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death. For what the law was powerless to do because it was weakened by flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit” (Romans 8:1–4\).
What was the purpose of Stonehenge?	Answer Stonehenge is a stone monument situated in the south of England. The name comes from two Old English words, stan, meaning “stone,” and hencg, meaning “hinge,” because the stone lintels “hinge” on the upright stones. Archaeologists define a henge as earthworks consisting of a circular banked enclosure with an internal ditch. Stonehenge is not truly a henge because its bank is inside its ditch. The bank and ditch comprise the earliest phase of Stonehenge and are thought to date to around 3000 B.C. At some point, the northeast entrance of Stonehenge was widened so that it precisely matched the direction of the midsummer sunrise and the midwinter sunset of that period of history. Later, enormous sarsen stones (a type of sandstone) were fashioned with mortise and tenon joints before being erected in a 108\-foot\-diameter circle with a ring of thirty lintel stones resting on top. The lintels were fitted to the “posts” using tongue\-and\-groove joints. Within this circle stood five trilithons (ten uprights and five lintels) of dressed sarsen stone, each stone weighing up to 50 tons. They were arranged symmetrically and linked using complex jointing. A large timber circle and avenue are located two miles away from Stonehenge at Durrington Walls overlooking the River Avon. This timber circle was orientated toward the rising sun on the midwinter solstice, opposing the solar alignments at Stonehenge, while the avenue was aligned with the setting sun on the summer solstice. Evidence of huge fires on the banks of the River Avon between the two avenues suggests that both circles were linked and were perhaps used as a procession route. The most recent findings (from 2012\) indicate that Stonehenge was a place of burial. Professor Mike Parker Pearson of Sheffield University and his team of archaeologists have excavated a large number of cremated human bones. Fragments of unburnt human bone have also been found in the ditch\-fill. All of this suggests that Stonehenge was an enclosed cremation cemetery. Professor Pearson suggests that the wooden circle at Durrington Walls was the center of a “land of the living,” while the stone circle at Stonehenge represented a “land of the dead.” A journey along the banks of the Avon to reach Stonehenge was part of a ritual passage from life to death. Other theories about the purpose of Stonehenge: some say it was designed as a celestial observatory to allow the prediction of eclipses, solstices, equinoxes, and other celestial events that were significant to the ancient people of that place. Speculations abound regarding mystical religious significance, human sacrifices, and Druids. (The Druids, however, didn’t turn up in Britain till long after Stonehenge had come into being.) Professor Pearson suggests that the monument was intended to unify the different people of the British Island, theorizing that the massive amount of labor involved in the construction of Stonehenge demanded inter\-regional cooperation on a grand scale. During the 20th century, Stonehenge attracted the attention of adherents of neo\-pagan and [New Age](new-age-movement.html) beliefs, particularly the neo\-druids. In August 1905 the Ancient Order of Druids conducted a mass initiation ceremony at Stonehenge. Later, between 1972 and 1984, the Stonehenge Free Festival was established, but that came to an end in 1985, and ritual use of Stonehenge is now heavily restricted. The site is currently a place of pagan religious significance and pilgrimage for neo\-druids. One thing is clear. Stonehenge is the biggest Neolithic settlement in Northern Europe, and the surrounding landscape was turned into a complex ceremonial route for the remains of the dead. It is also undisputed that Stonehenge was used as a burial ground. Other henges and stone circles have been discovered throughout the British Isles. Avebury in Wiltshire in southwest England is one of the best\-known prehistoric sites in Britain. In the northwest of England, in Cumbria (close to the Scottish border) is a Bronze Age stone circle called “Long Meg and Her Daughters.” The Ring of Brodgar, a Neolithic henge and stone circle, exists in Orkney in the far north of Scotland. Whatever religious significance those places had, the sites eventually fell into disuse with the arrival of Christianity.
In what ways should Christians be prepared to step outside their comfort zone?	Answer Christ asks His followers to die to themselves, to [take up their crosses](take-up-your-cross.html) and follow after Him (Matthew 16:24\). Taking up a cross and dying to self are not “comfortable” actions, and Christians should always be willing to step outside their comfort zone into any situation God may place them. In a certain sense, the very act of becoming a Christian can put one in unfamiliar territory. Christ calls His followers to stop seeking earthly riches (Matthew 6:19\), to not worry about the future (Luke 12:22\), and to live sacrificially to seek the good of others (Matthew 22:39\), all of which run contrary to the values of the world. These teachings call Christians to live a lifestyle radically different from what they were accustomed to before their conversion. Placing one’s faith in Jesus Christ for salvation requires a big step outside our comfort zone. We are naturally bent away from God in our very nature (Romans 3:10–18\), and our natural inclination is to rely on ourselves in some way to be saved: we think we can just be good people or that our wealth proves God’s favor or that by performing certain actions we can “cancel out” our sins. But this is insufficient. To surrender ourselves completely to God, to place our faith exclusively in Jesus Christ to save us, requires us to deny our instinct to save ourselves (Ephesians 2:8\). In this sense, all Christians step outside their comfort zones simply by becoming Christians. But what about our day\-to\-day lives? Having given ourselves over to Christ, how should we be stepping outside our comfort zones? It may mean associating with people we previously saw as uncomfortably different or even threatening—helping the homeless at a soup kitchen or taking part in a prison ministry. It may mean being seen in places or with people that society looks down on—working at a halfway house or discussing Christ in a seedy bar with alcoholics. It may mean moving to a foreign country or simply breaching the subject of salvation with a group of irreligious friends. The point is we should not cease serving Christ merely because of our discomfort. We should be willing to place ourselves in new situations, even uncomfortable ones, for the sake of seeing the Kingdom advance. The apostles sacrificed everything in order to serve God (Matthew 19:27\), and they willingly went into situations where they could be arrested, threatened, and possibly killed (Acts 4:1–3; 7:54–60; 21:13\). Undoubtedly, they put themselves well outside their normal routine and did things far beyond their comfort zones. As Christians, we, too, should be willing to go into radically uncomfortable circumstances if that’s what is required to serve God the way He desires. This doesn’t mean that every action we take as Christians should make us uncomfortable. What it does mean is that we are called to serve God regardless of our comfort level, and we should never shrink from a chance to serve God merely because it is “outside” our wonted routine. We should consider how we can best serve God through our talents, even if the best way to serve Him is in a new or daunting situation. A person with the gift of teaching should not seek to only teach those she is comfortable with, neglecting more “undesirable” students. A person with the gift of evangelism should not avoid speaking to prison inmates simply because he is uncomfortable in that environment. If we can best serve God in a certain way, we must trust that God will see to it that things work out for our good and for His plan (Romans 8:28\). All Christians, then, should be willing to step outside of their comfort zones, though that might mean a variety of things from person to person. Whether we are leaving the country to work as a missionary in an underdeveloped country or simply stirring up the courage to talk to our fellow office\-workers about Christ, we can have confidence that God will neither leave us nor forsake us. Even when we are in a new and uncomfortable situation, His [grace](grace-of-God.html) is sufficient (2 Corinthians 12:9\).
What is meant by High Church and Low Church?	Answer Any study of [denominationalism](denominationalism.html) or church history is sure to lead, sooner or later, to the terms High Church and Low Church. Originally, these terms defined movements within the [Anglican Church](Anglicans.html), but the meanings have broadened to apply to non\-Anglican churches, as well. The terms have to do with worship procedures, specifically, the use of ritual, liturgy, and accoutrements in worship. Leaders of a High Church congregation place a “high” emphasis on ceremony, vestments, and sacraments. Leaders of a Low Church congregation place a “low” emphasis on such things and follow a freer worship style. Anglican, [Episcopal](Episcopalians.html), [Catholic](Roman-Catholicism.html), [Orthodox](Eastern-Orthodox-church.html), most [Methodist](United-Methodist-Church.html) and [Lutheran](Lutherans.html), and some [Presbyterian](Presbyterians.html) churches are considered High Church. Their worship services are characterized by liturgical readings and rituals, their clergy wear special clothing, and they follow a calendar of annual religious observances. [Baptist](Baptists.html), Independent, [Pentecostal](Pentecostals.html), [Quaker](Quakers-Friends.html), [Amish](Amish-beliefs.html), some Methodist and Lutheran, and many Presbyterian churches are considered Low Church. Their worship services are characterized by congregational involvement, a relatively unstructured program, and an evangelical approach. The distinction between High Church and Low Church did not appear until after the Reformation, of course. Then, the question arose: as the Protestant Church rejected Roman Catholic doctrine, how much Catholic procedure should be retained? Martin Luther and Ulrich Zwingli took opposing views. Luther considered that, as long as a [rite](what-is-a-rite.html) was not specifically forbidden in the Bible, it was permissible for the church to practice. Zwingli’s view was that, if a rite was not specifically commanded in the New Testament, then it should not be practiced in the church. Luther’s position led to what is now known as High Church practice. Zwingli’s view, which led to the Low Church movement, is expressed in the Westminster Confession: “The acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation or any other way not prescribed in the holy Scripture” (21\.1\). In other words, unless a practice is explicitly prescribed in Scripture, then the church should avoid it. John Wesley, an Anglican, was sometimes accused of being Low Church because of his open\-air evangelism and his training of clergy outside of standard church channels. Wesley himself denied such charges, always emphasizing his commitment to the rituals of his church. To this day, the Wesleyan and Methodist traditions are an interesting mixture of High Church liturgy and Low Church evangelicalism. Low Church members often accuse the High Church of being “too Catholic.” High Church members sometimes look down their noses at the Low Church for being “unsophisticated.” Both sides should guard against spiritual pride (James 4:6\). In truth, neither being High Church nor Low Church guarantees the proper worship of God. “God is spirit, and his worshipers must worship in the Spirit and in truth” (John 4:24\).
What was the significance of the anointed priest?	Answer Exodus 29 describes the commands for consecrating the first anointed priests of Israel. Verse 7 says, “Take the anointing oil and anoint him by pouring it on his head.” The pouring of oil on the priest’s head was full of significance. [Anointing](anointed.html) shows that the priest was set apart for holy service to God. The consecration of Aaron and his sons actually took place later, in Leviticus 8: “Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. He sprinkled some of the oil on the altar seven times, anointing the altar and all its utensils and the basin with its stand, to consecrate them. He poured some of the anointing oil on Aaron’s head and anointed him to consecrate him” (verses 10–12\). The purpose of the anointing—consecration—is mentioned three times in this passage. To consecrate is to set apart or to make holy. After their anointing, the priests were considered holy unto God; they were sanctified, rather than common. Following this anointing, offerings were made and instructions were given before Aaron and his sons began their work as priests in the [tabernacle](tabernacle-of-Moses.html). The Lord would later dramatically confirm the anointing of Aaron at the time of his first offering. Leviticus 9:22–24 says, “Then Aaron lifted his hands toward the people and blessed them. And having sacrificed the sin offering, the burnt offering and the fellowship offering, he stepped down. Moses and Aaron then went into the tent of meeting. When they came out, they blessed the people; and the glory of the Lord appeared to all the people. Fire came out from the presence of the Lord and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted for joy and fell facedown.” God had set Aaron and his sons apart, anointing them for service. He then confirmed that setting apart through supernatural events: God Himself set fire to the offering, and His glory appeared before the people. The response was one of joy, reverence, and worship. Anointing is used elsewhere in the Bible to set people apart for service. Samuel anointed Saul and later David as kings of Israel. In Mark 14:8, Jesus defended a woman who had poured oil on Him, saying, “She has come beforehand to anoint My body for burial” (NKJV). The very meaning of the word Christ is “Anointed One.” Jesus was “set apart” as God’s Servant (see Isaiah 42:1\). In the New Testament, anointing a person is also associated with prayers for healing. James 5:14–15 teaches, “Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven.” In summary, an anointed priest was one set apart for service to God. The anointing was part of a public ceremony designed to impress upon everyone the fact that God had chosen this person for a special task. The idea of anointing to set someone apart was also associated with kings and in reference to Jesus. In the church, anointing is associated with prayers of healing for the sick. Anointing connotes the ideas of holiness and cleansing, key concepts for Jewish priests and important traits for believers in Christ today.
What does it mean to be a godly wife?	Answer To define a godly wife, we must first consider what the word godly means. In 1 Timothy 2:2, Paul uses the word in conjunction with being “peaceful,” “quiet,” and “dignified.” The Bible says the Spirit, who is in every believer, produces visible and invisible acts of godliness, “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self\-control” (Galatians 5:22–23\). The decisive definition of godliness would be “Christlikeness.” Godliness involves a genuine striving to imitate Christ, to be like Him in thought and action as the apostle Paul strived to be (1 Corinthians 11:1\). These characteristics of a godly disposition apply to every believer, whether male or female. Fortunately, the Bible gives more specific qualifications as to what a godly woman—particularly, a godly wife—looks like. In the book of Proverbs, there is a beautiful word picture painted of a godly wife. The virtues of a godly wife have not changed, even over thousands of years. A godly wife is one who has the complete trust of her husband. He doesn’t have to worry she will be tempted by the wiles of another man, overcharge the credit cards, or spend all day watching soap operas. He knows she is dignified, wise, and devoted (Proverbs 31:11, 12, 25, 26\). He is confident of her support and sincere love because she is not vindictive or critical. Her husband has a good reputation in the community, and his wife never speaks ill of him, never gossips about him. Rather, she is always lifting him up and giving him praise. She maintains the household thoroughly and is well\-respected herself (Proverbs 31:12, 21, 23\). A godly wife spends less time in front of the mirror than in sharing her goods with the poor and needy because she is selfless and benevolent (Proverbs 31:20, 30\). But she doesn’t neglect herself; she keeps her body and spirit strong and in good health. Although she works hard and keeps long hours, she is not haggard; she cares about beautiful things to enhance herself and her family (Proverbs 31:17, 21, 22\). Contrary to what many believe a biblical portrait of a godly wife to be, Proverbs 31 reveals she is enterprising and ambitious. The Proverbs 31 wife is a small business owner—she makes and sells garments. She makes her own business decisions independently, and she alone decides what to do with her earnings (Proverbs 31:16, 24\). Notice, however, her earnings do not go toward shoes or bags, but to buy a field where she can plant a vineyard—something that will benefit the whole family. Through all of her endeavors, service, and hard work, the godly wife maintains joy. She can discern all she is doing is profitable, which spurs her on to a sense of gratification (Proverbs 31:18\). A godly wife doesn’t worry about what the future may bring. She smiles at the future because she knows her Lord is in control of everything (Proverbs 31:25, 30\). Verse 30 is the key to the entire passage because a woman cannot be a godly wife without first fearing the Lord. It is the godly wife’s pursuit of Jesus and her abiding in Him that bring the fruit of godliness to manifestation in her life (see John 15:4\). Finally, a godly wife should be submissive to her husband (Ephesians 5:22\). What does a submissive wife look like? Not what you might think. The Bible teaches that Jesus submits to His Father (John 5:19\). Yet Jesus is equal to the Father (John 10:30\). Therefore, a submissive wife is not less valuable as a human being; her role is not less important—but it is different. Christians know that Christ is every bit as divine as the Father (and the Holy Spirit), but each plays a different role in redemption. In the same way, men and women each play a different part in marriage. So, for a wife to be submissive to her husband as Christ is submissive to the Father means she willingly allows her husband to lead. Jesus went willingly to the cross, although not without distress (Matthew 26:39\). Christ knew the Father’s way was best. A godly wife may find the path of submissiveness painful at times, but following God will always result in spiritual rewards that last for all eternity (1 Timothy 4:7–8\). The Bible equates submissiveness to one’s husband to submissiveness to God (Ephesians 5:22\). In other words, if a wife cannot submit to her husband, it may be a reflection of her struggle to be submissive to Christ. Submission does not imply weakness; a submissive wife is not “unintelligent” or “unimportant.” Submission requires strength, dignity, and devotion, as we learn from the Proverbs 31 woman. Proverbs 31 presents the ideal. A woman can be a godly wife without being perfect (we know there is no such thing as human perfection). But as a wife grows more intimate in her relationship with Christ, she will grow increasingly godly in her marriage. Godliness is often in opposition of what secular society says a woman should aspire to. However, as women of God our first concern must always be what pleases God.
What is the meaning of Noel?	Answer Every year, people sing songs like “The First Noel” at Christmas, and many wonder what a “noel” is. In French, joyeux noel means “Merry Christmas.” Our modern English word comes from the Middle English nowel, which Webster’s 1828 Dictionary defined as “a shout of joy or Christmas song.” The roots of the word are the French noel (“Christmas season”), which may come from the Old French nael. This, in turn, is derived from the Latin natalis, meaning “birth.” Since Christmas is the celebration of the birth of Christ, it was natural for people to refer to the celebration as the “nativity” or the “birth.” Another possible root for noel, also from the French, is the word nouvelles, meaning “news.” As the popular carol says, “The first noel the angels did say / Was to certain poor shepherds. . . .” The meaning of “news” certainly makes sense in that context; however, the early usage and definition of noel seem to focus more on the idea of birth, and that is probably the more accurate meaning. There are very few records giving the details of the earliest Christmas practices, but at least as early as the 4th century, some Christian groups were celebrating natus Christus on [December 25](December-25.html). Since their almanac referred to the day as “the birth of Christ,” it would be natural to see derivative words like nael and noel used in the same way. In the Middle Ages, several English carols began with nowell, and French carols similarly used noel. Since early songs often used the first word as the title, a “noel” came to refer to any song about the birth of Christ. Because of this, the word now carries the dual meaning of a Christmas song and the Christmas celebration itself. Our English carol “The First Noel” was first published in a book titled Carols Ancient and Modern, edited by William Sandys in 1823\. The message of the song is the joyous pronouncement that the King of Israel has been born. When we sing the song or wish someone a joyous noel, we are following the example of the angels, announcing the good news that Jesus Christ was born, not just for Israel, but for all mankind, so we could receive forgiveness of sins through Him.
Where does faith come from?	Answer [Faith](definition-of-faith.html) is the avenue or the instrument God uses to bring salvation to His people. God gives faith because of His grace and mercy, because He loves us (Ephesians 4—5\). Faith comes from God in the form of a gift (Ephesians 2:8\). A gift is not earned by some good deed or kind word, and it is not given because the giver expects a gift in return—under any of those conditions, a gift would not be a gift. The Bible emphasizes that faith is a gift because God deserves all of the glory for our salvation. If the receiver of faith could do anything whatsoever to deserve or earn the gift, that person would have every right to boast (Ephesians 2:9\). But all such boasting is excluded (Romans 3:27\). God wants Christians to understand they have done nothing to earn faith, it’s only because of what Christ did on the cross that God gives anyone faith (Ephesians 2:5, 16\). Receiving faith is a non\-work (see Romans 4—Abraham’s salvation was dependent on faith in God, as opposed to any work he performed). Suppose someone anonymously sent you a check for $1,000,000\. The money is yours if you want it, but you still must endorse the check. In no way can signing your name be considered earning the million dollars—the endorsement is a non\-work. You can never boast about becoming a millionaire through sheer effort or your own business savvy. No, the million dollars was simply a gift, and signing your name was the only way to receive it. Similarly, exercising faith is the only way to receive the generous gift of God, and faith cannot be considered a work worthy of the gift. By knowing our saving faith comes from God alone, it should encourage Christians to “not think of yourself more highly than you ought,” but remember God decides the measure of faith each one receives (Romans 12:3\). The apostle Paul gives an example of the godly humility believers should have when they contemplate their own faith: “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” (1 Timothy 1:13–14\). Paul understood faith in Christ was given to him because of God’s grace in spite of his own sinful life (1 Corinthians 4:7\). The Bible specifies the way, or the means, that God gives faith to people. “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17\). It is the Word of God that produces faith. Someone could receive faith while hearing a sermon teaching the gospel, someone else by reading about Jesus in the Bible—any time the true gospel of Jesus is communicated, there is potential for faith. This is why it’s of paramount importance for believers everywhere to be obedient to the Great Commission (Matthew 28:16–20\) and tell people what Christ has done for humanity. Faith is not the product of a preacher’s compelling presentation, his eloquence, or even his theological soundness—faith is given through the message about Jesus. This is the means God has chosen. It is good for anyone who wants faith to ask for it. God freely gives what is good to all who ask (Luke 11:9–12\), and it’s good to ask for an increase of faith (Luke 17:5; Mark 9:24\). Jesus prayed for Peter’s faith to be strengthened (Luke 22:32\). As with any gift from God, it is our responsibility to exercise the gift and not become complacent, lazy, or apathetic (Romans 12:1–2, 6–8\). Christians can find comfort and peace of mind knowing their faith is from God, because He has said He will finish the good work He started (Philippians 1:6\). God is the Author and the Perfecter of faith (Hebrews 12:2a; Romans 8:29–30\).
What is a sabbatical year?	Answer The [Sabbath](Sabbath-day-rest.html) is the seventh day of the week, a day of rest for the Hebrew people under the Mosaic Law. But the Law also spoke of a sabbatical year. Leviticus 25:1–7 provides instructions for the sabbatical year to be observed after the Israelites moved into the [Promised Land](Israel-land.html). Leviticus 25:3–5 explains what to do—or, rather, what not to do—on the sabbatical year: “For six years sow your fields, and for six years prune your vineyards and gather their crops. But in the seventh year the land is to have a year of sabbath rest, a sabbath to the Lord. Do not sow your fields or prune your vineyards. Do not reap what grows of itself or harvest the grapes of your untended vines. The land is to have a year of rest.” Every seventh year, then, was to be a time of no planting or pruning of crops. The Sabbath day was a rest every week, and this rest was applied to farmland once every seven years (the sabbatical year is also mentioned in Exodus 23:10–11\). If the Israelites were not to plant during the sabbatical year, what were they to eat? Leviticus 25:6–7 explains: “Whatever the land yields during the sabbath year will be food for you—for yourself, your male and female servants, and the hired worker and temporary resident who live among you, as well as for your livestock and the wild animals in your land. Whatever the land produces may be eaten.” The food for the Israelites, their servants, and livestock was to come from harvesting the sabbatical year’s “volunteer” crop—reaping the harvest that grew on its own accord in the seventh year. Leviticus 25:20–22 anticipates the people’s question: “You may ask, ‘What will we eat in the seventh year if we do not plant or harvest our crops?’ I will send you such a blessing in the sixth year that the land will yield enough for three years. While you plant during the eighth year, you will eat from the old crop and will continue to eat from it until the harvest of the ninth year comes in.” In other words, the Israelites had no reason to worry. God promised to take care of them, if they would only trust Him. Deuteronomy 15 also speaks of the sabbatical year. In this passage, a further command is given: forgive all debt and release all Hebrew servants. If the Israelites obeyed this command, they had another promise: “The LORD your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you” (Deuteronomy 15:6\). Observing the sabbatical year was an important sign of trust in the Lord, and it was accompanied by great blessings. Refusing to obey this command, God warned, would lead to a curse: “I will scatter you among the nations and will draw out my sword and pursue you. Your land will be laid waste, and your cities will lie in ruins. Then the land will enjoy its sabbath years all the time that it lies desolate and you are in the country of your enemies; then the land will rest and enjoy its sabbaths. All the time that it lies desolate, the land will have the rest it did not have during the sabbaths you lived in it” (Leviticus 26:33–35\). Sadly, Israel failed to observe the sabbatical years. They continued cultivating and harvesting their land on the seventh year just as they had the other years. As a result of that and other sins, God brought the [Assyrians](Assyrians.html) and the [Babylonians](Babylonian-empire.html) against Israel, and God’s people were removed from the Promised Land for a period of time. The biblical historian notes the significance of the deportations: “The land enjoyed its sabbath rests; all the time of its desolation it rested” (2 Chronicles 36:21\).
What did it mean to be devoted to destruction?	Answer In Exodus 22:20, God commands, “Whoever sacrifices to any god, other than the Lord alone, shall be devoted to destruction” (ESV). The Hebrew word used here is charam, meaning “to curse, annihilate, or destroy.” The literal interpretation is that the Hebrew person who sacrificed to another god was to be put to death. Idolaters received capital punishment. The use of the phrase “devoted to destruction” elsewhere in the Old Testament confirms this understanding. In Numbers 21:3 we read, “And the Lord heeded the voice of Israel and gave over the Canaanites, and they devoted them and their cities to destruction” (ESV). The NIV translates it as, “They completely destroyed them and their towns.” The idea of being devoted to destruction included destroying these cities. In Deuteronomy 2:34 we read a review of Israel’s time in the wilderness. The narrative includes, “And we captured all his cities at that time and devoted to destruction every city, men, women, and children. We left no survivors” (ESV). In this case, “devoted to destruction” clearly indicates death. Deuteronomy 3:6 offers a similar use of this phrase: “And we devoted them to destruction, as we did to Sihon the king of Heshbon” (ESV); Sihon was a king they had previously put to death. In Joshua 6:17, Jericho was devoted to destruction. We read, “And the city and all that is within it shall be devoted to the Lord for destruction” (ESV). In Joshua 10:28 the same fate befalls the city of Makkedah. Exodus 22:20 reveals that the punishment for Jews who sacrificed to any god other than Yahweh was that they be put to death under the Mosaic Law. However, in the time of the judges and the pre\-captivity kingdom, idol worship among the Jews was a perennial problem. God had made it clear that idolatry was worthy of death. Yet many wicked people and leaders through Israel’s history resorted to open idol worship in ways that brought God’s judgment upon them from other nations. The enforcement of this command can be found in 1 Kings 18\. In this account, [Elijah](life-Elijah.html) challenged King Ahab’s 400 prophets of [Baal](who-Baal.html) to call down fire from heaven. The God who answered would be the true God. When the Lord God answered, Elijah commanded, “‘Seize the prophets of Baal. Don’t let anyone get away!’ They seized them, and Elijah had them brought down to the Kishon Valley and slaughtered there” (1 Kings 18:40\). This command notes God’s displeasure with the worship of other gods. He presents Himself as the one God who calls every person to worship Him and to believe in His Son Jesus for eternal life (John 3:16\).
What is iniquity according to the Bible?	Answer The Bible uses words such as iniquity, transgression, and trespass to indicate [levels of disobedience](iniquity-sin-transgression.html) to God. They are all categorized as “sin.” Micah 2:1 says, “Woe to those who plan iniquity, to those who plot evil on their beds! At morning’s light they carry it out because it is in their power to do it.” The Hebrew word used most often for “iniquity” means “guilt worthy of punishment.” Iniquity is sin at its worst. Iniquity is premeditated, continuing, and escalating. When we flirt with sin, we fall for the lie that we can control it. But like a cute baby monkey can grow to be a wild, out\-of\-control primate, sin that seems small and harmless at first can take control before we know it. When we give ourselves over to a sinful lifestyle, we are committing iniquity. Sin has become our god rather than the Lord (Romans 6:14\). When we realize we have sinned, we have a choice. We can see it for the evil it is and repent. When we do, we find the forgiveness and cleansing of God (Jeremiah 33:8; 1 John 1:9\). Or we can harden our hearts and go deeper into that sin until it defines us. Partial lists of iniquities are given in Galatians 5:19–21 and in 1 Corinthians 6:9–10\. These are sins that become so consuming that a person can be identified by that lifestyle. The psalmists distinguish between sin and iniquity when they ask God to forgive both (Psalm 32:5; 38:18; 51:2; 85:2\). If we continue to choose sin, our hearts harden toward God. One sin leads to another, and iniquity begins to define our lives, as it did when David sinned with Bathsheba (2 Samuel 11:3–4\). His initial sin of lust resulted in a hardening of his heart, and his sin deepened. He committed adultery, then had Bathsheba’s husband killed (verses 14–15\). Iniquity had taken over David’s life. It was only when confronted by the prophet Nathan that he repented with great sorrow. His heartfelt cry for forgiveness is detailed in Psalm 51\. Verse 2 says, “Wash away all my iniquity and cleanse me from my sin.” David is a picture of someone who clearly understood the progression of iniquity and who experienced the mercy and forgiveness of God (Psalm 103:1–5\). The second half of Romans 1 outlines the progression of sin (verses 10–32\). The end result for those with such hardened hearts is that God turns them over to a “reprobate mind” (verse 28, KJV), and they no longer have the desire or ability to repent. Reprobate means “thoroughly depraved, given over to evil until the conscience is seared.” The Scripture is clear that God forgives even iniquity (Micah 7:18\), but if we persist in it, we will reap the wages of sin, which is eternal separation from God (Romans 6:23\).
What is the Atbash code, and why is it used in the Bible?	Answer The Atbash code is a “secret” but very simple code sometimes used to keep the true wording hidden from those unfamiliar with Atbash (sometimes spelled “Athbash”). The code was originally developed for Hebrew, but it can easily be applied to other languages as well. In Atbash, the first letter of an alphabet is replaced with the last letter; the second letter is replaced with the next\-to\-last letter; etc. So, in English, A is written as “Z”; B becomes “Y”; C is “X”; etc. In Atbash, “roses are red, violets are blue” is “ilhvh ziv ivw, erlovgh ziv yofv.” Atbash is most commonly found in [Kabalistic](Kabbalah.html) writings and in Jewish mysticism and allegory. However, the Bible also contains three uses of the Atbash code in the book of Jeremiah. In Jeremiah 25:26, the prophet predicts a punishment for a nation called “Sheshak”: “And after all of them, the king of Sheshak will drink it too.” In the original Hebrew, the letters of the word Sheshak commute into “Babylon” using the Atbash code. The word Sheshak is also used in Jeremiah 51:41: “How Sheshak will be captured, the boast of the whole earth seized! How desolate [Babylon](Babylonian-empire.html) will be among the nations!” Interestingly, both the cipher, Sheshak, and its interpretation, Babylon, are side by side in this verse. The [NET Bible](New-English-Translation-NET.html) dispenses with transliterating the Atbash code word and just puts “Babylon” instead. The other instance of Atbash is in Jeremiah 51:1, “See, I will stir up the spirit of a destroyer against Babylon and the people of Leb Kamai.” Following the Atbash code, the term Leb Kamai transforms into “Chaldeans.” The NET Bible simply translates the code word as “the people who inhabit Babylonia.” Sheshak and Leb Kamai are indeed words written in the Atbash code. However, there is some question about whether [Jeremiah](life-Jeremiah.html) himself used the code or if the words were inserted by a later scribe. The fact that the words question in do not appear in the Septuagint supports the idea that they were not original with Jeremiah. Whoever used the Atbash code in Jeremiah likely meant to protect the prophet (or the later scribe) from the wrath of Babylonian/Chaldean officials.
Why was it bad that Aaron and his sons burned the sin offering in Leviticus 10:16–20?	Answer Due to the disobedience of Aaron’s sons [Nadab and Abihu](Nadab-and-Abihu.html), the Lord caused those two men to die. Later that day, Aaron and his remaining sons allowed the sin offering to burn up. Moses was angry with Aaron’s other two sons, [Eleazar](Eleazar-in-the-Bible.html) and [Ithamar](Ithamar-in-the-Bible.html), as a result. This situation is hard to understand until we take a closer look at the context and the Law in general. For one thing, Moses had just commanded Aaron and his remaining sons to eat the offering (Leviticus 10:12–14\). When he discovered they had let it burn up, he was understandably upset. Also, the chapter opens with the death of two of Aaron’s sons: “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” (Leviticus 10:1–2\). Likely due to their grief over the deaths of Nadab and Abihu, Aaron and his sons Eleazar and Ithamar chose to let the sacrifice burn up rather than to eat it. Moses was upset because this was breaking the command God had given the priest to use this offering in part as their food. Another reason Moses was upset was probably that he feared a fate similar to that of Nadab and Abihu would befall Aaron, Eleazar, and Ithamar. He confronted Aaron, saying, “Why didn’t you eat the sin offering in the sanctuary area? . . . You should have eaten the goat in the sanctuary area, as I commanded” (Leviticus 10:17–18\). Aaron’s response to Moses is full of pathos: “Today my sons presented both their sin offering and their burnt offering to the LORD. And yet this tragedy has happened to me. If I had eaten the people’s sin offering on such a tragic day as this, would the LORD have been pleased?” (Leviticus 10:19, NLT). These words satisfied Moses that Aaron was living in fear and obedience to God (verse 20\). Interestingly, this passage of Leviticus concludes the section in which Aaron and his sons are inducted as priests before the Lord (chapters 8—10\). Occurring over an eight\-day period, these events help delineate the important, sanctified role belonging to the Levitical priests.
What is Asatru?	Answer Asatru is a Nordic religion based on the ancient paganism of the Viking age. The word Asatru means “belief or faith in the gods,” specifically a group of Norse gods called Æsir. Recent times have seen the growth of neo\-paganism, including a modern version of Asatru. According to the Norse creation myth, the gods called the first man Ask and the first woman Embla. From this man and woman came all the humans who inhabited “Middle Earth.” Initially, the world was either jungle or desert. The Æsir cleared out the jungle, creating a space for themselves and humans to inhabit. The gods created a home for man and called it Midgard. In the midst of Midgard is Asgard, and there the gods planted a tree, called Yggdrasil. As long as this tree exists, the world will exist. In pre\-Christian Scandinavia, Norse deities such as Odin, Thor, Frey, and Freyja were worshiped. Odinists are polytheists who believe that the gods and goddesses are real beings with distinct personalities. Today, [Odinism](Odinism.html) is an attempt to reconstruct the ancient European paganism. Whereas Odinism is sometimes linked with racist Nordic ideology, Asatru may or may not refer to racist ideals. Nordic racial paganism, which is synonymous with the Odinist movement, is a spiritual rediscovery of the Aryan ancestral gods. A revival of this Germanic paganism occurred in the early 1970s when the Icelandic government recognized Asatru as a religious organization. The Odinic Rite has since been established in Australia, England, Germany, the Netherlands, and North America. Asatru teaches an underlying, all\-pervading divine energy or essence which expresses itself in the forms of various gods and goddesses. There is no concept of “original sin,” and so there is no need to be “saved.” Followers of Asatru pray to their gods and goddesses and commune with them and honor them while seeking their blessing through formal rites and meditation. According to Asatru, people who have lived virtuously will be rewarded in the afterlife, but the main concern is to live life well now and let the next life take care of itself. By working in harmony with Nature, followers of Asatru become co\-workers with the gods. The gods are thought to live within people. Deities worshiped in Asatru include Odin, Thor, Tyr, Frigga, and Loki. One’s ancestors are to be honored, as well. A follower of Odin who dies honorably in battle will go to Valhalla. Each god and goddess has his or her own hall to which followers go after death. Some adherents believe in reincarnation, and some believe that matriarchs go on to become a “disir”—a spiritual guardian angel of the family. A core belief is the never\-ending circle of creation and destruction, that the universe will always continue to be created and destroyed. Despite some similarities with the Genesis account of the creation of [Adam and Eve](Adam-and-Eve-questions.html), the religion of Asatru bears no resemblance to Christianity. In Asatru, life and death are controlled by a capricious pantheon of gods and goddesses; in Christianity, one sovereign God rules all (Acts 4:24\). Asatru teaches there is an afterlife, but where you go depends upon which deity you honor; biblical Christianity teaches that a person goes to heaven if he trusts in Jesus and to hell if he doesn’t (1 John 5:12\). There is no concept in Asatru of a holy and righteous Creator who gives humans the opportunity to be saved from the consequences of their sin. The Bible teaches that God loved the world so much that He gave His one and only Son to die for us (John 3:16\).
What is the definition of Darwinism?	Answer In 1860 Thomas Henry Huxley introduced the term Darwinism in relation to Charles Darwin’s book On the Origin of Species, published the year before. Darwin’s book presented natural selection as the means of biological evolution, as seen in the full title, On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life. Darwinism, then, is correctly understood as the body of theory dealing with biological evolution in general and evolution by natural selection in particular. In 1864 the philosopher Herbert Spencer summed up Darwinism with the phrase “[survival of the fittest](survival-of-the-fittest.html).” Darwin approved of this summation as an accurate and convenient expression of his basic theory. The concept of survival of the fittest was challenged by Henry Drummond of the Scottish Free Church, who pointed out that even in the animal world survival is not simply a matter of stealth and strength. Care and compassion also play an important role. Charles Darwin published a second book on evolution in 1871, The Descent of Man and Selection in Relation to Sex. In it he theorized that nature itself determined the development and progress of all living things. The implication was that any man\-centered or God\-centered view of the world is merely wishful thinking. Darwinism has been applied to areas other than biology. “Social Darwinism,” for example, is the application of the Darwinian principle of struggle to the struggle for dominance within society; from this emerged the “science” of eugenics. By the end of the 1950s, the term Darwinism had been updated to incorporate natural selection with population genetics and Mendelian genetics. Historians often use the term Darwinism to differentiate Darwin’s theory from other evolutionary theories that existed around the same time. The modern scientific community uses the term Darwinism to distinguish Darwin’s original theories from modern evolutionary theories (sometimes called “neo\-Darwinism”). Scientists today do not rely solely on Darwin’s original ideas with regard to modern biology. Some creationists misuse the term Darwinism by applying it to atheistic evolution in general. Technically, Darwinism has no connection with cosmic evolution, the Big Bang theory, or the origin of life, per se. Biological Darwinism does not deal with how life started, only with how life progressed and diversified.
How can I overcome spiritual apathy?	Answer Spiritual apathy, coldness, or indifference can affect even the most sincere Christian at one time or another. Human emotions being as fickle as they are, feelings of apathy or disinterest can sometimes replace the fervor we once felt for the things of God. Overcoming such apathy is necessary for continuing our walk with God. The one who realizes he is spiritually apathetic needs to, first of all, make sure he is a true believer in Jesus Christ (see 1 John 5:13; Romans 8:16\). If he knows that he is a true believer in Christ, he needs to then ask himself this question: “What caused me to lose my love and passion for the Lord?” One cause of spiritual apathy is sin in the believer’s life. When David sinned, he felt separated from God (Psalm 51:11\). As he confessed his sin to God, David prayed for God to “renew a steadfast spirit” within him (verse 10\), and he had this request: “[Restore to me the joy of your salvation](restore-joy-salvation.html) and grant me a willing spirit, to sustain me” (verse 12\). A believer who feels spiritually apathetic should confess any known sin and ask for God’s cleansing and renewal. Another cause of spiritual apathy is allowing dead orthodoxy to replace a true love for the Lord. A Christian is to be marked by his love for and obedience to Jesus (John 14:21\), but it is possible to obey without love. It is possible to cling to the truth and serve God yet do so in a loveless, lifeless fashion. Such mechanical service is not pleasing to God. This was the Lord’s condemnation of the Ephesian church in Revelation 2:4: “You have forsaken the love you had at first.” When Paul wrote to the same church around AD 60, he commended them for their love (Ephesians 1:15–16\), but now, some thirty years later, they had left their first love. Their passion had waned. Why? Perhaps the Ephesians had begun to take for granted what they had in Christ. Living for Christ was no longer a daily adventure; it was becoming “boring,” and they were losing sight of their eternal purpose. The church at Ephesus knew the teachings of Christ, but they were not living in His power. In so doing they lost their vibrant love and passion for Christ. What’s the solution, then, for turning spiritual apathy into a renewed love and passion for Jesus Christ? The word to the spiritually apathetic Ephesian church was, “Consider how far you have fallen! Repent and do the things you did at first” (Revelation 2:4\). The spiritually apathetic person needs to remember, repent, and renew. First, the spiritually apathetic person needs to remember; that is, he should think back to the time when he sensed the warmth and closeness of Christ’s presence. He should realize that he can return to that state of fellowship. Then he needs to repent; that is, he needs to see his spiritual apathy as sin and confess that sin to God (1 John 1:9\). Finally, he needs to renew; that is, he must cultivate a renewed commitment to the Lord—not just serving the Lord, but knowing Him, praising Him, and fellowshipping with Him. He should start again, if he has discontinued it, daily Bible reading and prayer. He should let the indwelling Holy Spirit empower him so his life will display the fruit of the Spirit (Galatians 5:22–23\). And he should fellowship with a Bible\-believing local church (Hebrews 10:25\). Satan loves apathy. We must stay alert to the temptations of the old nature, the world, and the evil one. We must never lose the sense that God is always with us and in us. “We have this treasure in jars of clay to show that this all\-surpassing power is from God and not from us” (2 Corinthians 4:7\). As we begin to worship and praise the Lord and let Christ control our lives each day, we will rediscover a life of adventure filled with joy and eternal purpose. We will wonder how we ever became spiritually apathetic in the first place.
Why did the time period of being unclean end in the evening?	Answer On numerous occasions in the [Book of Leviticus](Book-of-Leviticus.html), a person who had become unclean would only be unclean until evening. The answer to why is found in the Jewish understanding of how days operate. In Genesis 1, God’s week of creation is presented with each day having and evening and then a morning. The Jewish people recognized sunset or evening as the end of one day and the beginning of the next. This is also why the Sabbath begins at sunset on Friday and lasts until sunset on Saturday in the Jewish tradition. The death of Jesus took place on a Friday, with His body buried before sunset of that day. No one visited the tomb on Saturday as it was the Jewish Sabbath and no work could be done on that day. Under the Mosaic Law, several actions resulted in a person becoming ritually unclean until sunset. For example, Leviticus 11:24–25 states, “You will make yourselves unclean by these \[unclean insects]; whoever touches their carcasses will be unclean till evening. Whoever picks up one of their carcasses must wash their clothes, and they will be unclean till evening.” If a person killed a fly and touched its carcass in the morning, say at 10:00 A.M., that person was to wash his clothes and would remain ritually unclean until that evening. At nightfall he would be considered clean again. If this same man killed another fly and picked it up with his hands at 10:00 that night, he would again be considered unclean. He would have to wash his clothes again and remain unclean until the next night, at sundown. In Western thought, both occurrences would be seen as taking place on the same day (10:00 A.M. and 10:00 P.M.), but the Hebrew way of thinking considered these events as occurring on two different days. The result was the fly\-swatting person being unclean for two days. Imagine how often people would have to wash clothes—and in a time when the only possible way to wash was by hand (in a desert)! The Israelites would have taken the commands regarding uncleanness very seriously as a result. An “unclean” person could not bring offerings before the Lord, nor could he participate in the festivals. For minor infractions, such as touching a bug, the “uncleanness” only lasted for the rest of that same day, ending at sunset.
What does the Bible say about saving money?	Answer The Bible teaches that saving money is a wise practice for many different reasons. God is our source and provider for everything we need. “And my God will meet all your needs according to the riches of his glory in Christ Jesus” (Philippians 4:19\). One of the main ways God provides for us is through money, and it is our job to steward that money well (Matthew 25:14–27\). We are accountable to God for how we use everything He gives us in this life, including money. Saving money demonstrates good stewardship of the resources God gives us. Saving money allows us to be prepared for the future, and being prepared for the future is good. Proverbs 6:6–8 shows us that this principle is lived out even in nature: “Go to the ant, you sluggard; consider its ways and be wise! It has no commander, no overseer or ruler, yet it stores its provisions in summer and its food at harvest.” Planning ahead and saving money makes it easier to accomplish goals and allows us to be more effective in ministry (see 1 Corinthians 16:2\). When we don’t plan ahead and save money, we are more prone to go into debt, which the Bible tells us is unwise (Proverbs 22:7\). Of course, there are plenty of wrong motives for saving money. If we’re saving money out of fear of the future, it shows we’re not really trusting God to provide (see Luke 12:7; 2 Timothy 1:7\). Miserliness is sin, and it’s foolish and arrogant to make money our security. “The wealth of the rich is their fortified city; they imagine it a wall too high to scale” (Proverbs 18:11\), yet riches “will surely sprout wings and fly off to the sky like an eagle” (Proverbs 23:5\). First Timothy 6:10 warns against greed, saying, “The love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” To fully understand the value of saving money, we must remember what the Bible says about [giving](Christian-giving.html). God desires His people to be cheerful givers (2 Corinthians 9:7\). It’s impossible to out\-give God! “Give and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For the measure you use, it will be measured to you” (Luke 6:38\). Sometimes when God gives us things, be it money or something else, it’s intended for us to give away. Other times, He gives us things that are meant for us to keep for ourselves and use in His service and for His glory. It’s wise to hold everything God gives us loosely so that we can give it away if He asks us to.
How did the Israelites deny themselves in Leviticus 23:27?	Answer Leviticus 23:27 reads, “The tenth day of this seventh month is the Day of Atonement. Hold a sacred assembly and deny yourselves, and present a food offering to the LORD.” So, on [Yom Kippur](Day-Atonement-Yom-Kippur.html), the nation of Israel were to “deny” themselves as part of the sacred observance. The Hebrew phrase here can literally be translated “you shall humble your souls.” The same command is found in Leviticus 16:29, and it has traditionally been understood as a reference to fasting or not eating for this day. The “denial” may have involved more than food, however. In the Mishnah, an ancient collection of Jewish traditions, the Day of Atonement forbade food and drink, bathing, using oil to moisten the skin, wearing sandals, and sexual relations. In modern Judaism, the Day of Atonement takes places on the tenth day of the seventh month on the Jewish calendar and is considered one of two major fasts (the other is Tisha B’Av). There are five minor fast days, as well, for a total of seven fasts in the modern Jewish tradition. However, the Day of Atonement is the only day the Old Testament commanded a fast (or a humbling of the soul). Leviticus 23:28–32 offers additional insight regarding how the Jews denied themselves on the Day of Atonement: “Do not do any work on that day, because it is the Day of Atonement, when atonement is made for you before the Lord your God. Those who do not deny themselves on that day must be cut off from their people. I will destroy from among their people anyone who does any work on that day. You shall do no work at all. This is to be a lasting ordinance for the generations to come, wherever you live. It is a day of sabbath rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your sabbath.” Here we find an emphasis on 1\) not performing work of any kind, 2\) making atonement, and 3\) being “cut off” for disobeying this command. This command was an ongoing one; every Day of Atonement was to be a day of fasting and rest. The Day of Atonement was also the one day per year the high priest could enter the [Holy of Holies](Holy-of-Holies.html). Numbers 29:7–11 gives additional instructions for the Day of Atonement: “On the tenth day of this seventh month hold a sacred assembly. You must deny yourselves and do no work. Present as an aroma pleasing to the Lord a burnt offering of one young bull, one ram and seven male lambs a year old, all without defect. With the bull offer a grain offering of three\-tenths of an ephah of the finest flour mixed with oil; with the ram, two\-tenths; and with each of the seven lambs, one\-tenth. Include one male goat as a sin offering, in addition to the sin offering for atonement and the regular burnt offering with its grain offering, and their drink offerings.” This Day of Atonement was the high holy day of the year, considered the Sabbath of Sabbaths, since no work would take place on that day. To humble one’s soul likely included both fasting from food and from work, allowing God’s people to focus on worship to the Lord through the sacrificial offerings and the atonement of sin.
What did the Law mean when it referred to a lasting ordinance / statute forever?	Answer The phrase “lasting ordinance” is used 25 times in the NIV Old Testament, almost exclusively in the Books of Moses. The word translated “lasting” is the Hebrew olam, meaning “forever” or “for a long time.” In other words, a lasting ordinance referred to an ongoing command. The first mention of a “lasting ordinance” is found in Exodus 12:14: “This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the LORD—a lasting ordinance.” This command is in reference to the first Passover. That feast would become a yearly tradition practiced from that time forward. Instead of a one\-time event, the Passover was to be a lasting ordinance. In addition to the Passover, the ongoing burning of lamps in the [tabernacle](tabernacle-of-Moses.html) was to be a lasting ordinance, according to Exodus 27:21\. The lamps in the tabernacle did not last forever, as the tabernacle would later be replaced by Solomon’s temple, and that was later destroyed. The idea behind a “lasting ordinance” was that the law would be ongoing rather than just for one occasion. The Levitical priesthood of [Aaron](life-Aaron.html) and his sons is also listed as a lasting ordinance (Exodus 29:9\), as was the command for them to wash before entering the tent of meeting (Exodus 30:20–22\). In Leviticus, lasting ordinances include not eating the fat or blood (Leviticus 3:17\), priests abstaining from alcohol (Leviticus 10:9\), the yearly Day of Atonement (Leviticus 16\), sacrifices only brought to the priests at the tabernacle (Leviticus 17:1–7\), the yearly Jewish festivals (Leviticus 23\), and lamps, olive oil, and bread before the Lord in the tabernacle (Leviticus 24:1–9\). In Numbers, more lasting ordinances are mentioned: the blowing of trumpets when the community was to move (Numbers 10:1–10\), offerings (Numbers 15:15\), the call for Levites to oversee the work of the tabernacle (Numbers 18\), and rules related to ritual cleansing (Numbers 19\). Outside of these books, only two passages mention a “lasting ordinance.” In 2 Chronicles 2:4 a lasting ordinance is made concerning moving the tabernacle worship to the Jewish temple in Jerusalem. Then, in Ezekiel 46:14 a lasting ordinance is given related to a future temple prophesied by the prophet Ezekiel (usually called the Millennial Temple). As these passages note, the idea of a lasting ordinance indicated an ongoing law, but it was not always intended to be eternal. In addition, the lasting ordinances of the Bible are related to the tabernacle, temple, and worship practices of the children of Israel. The first and perhaps most well\-known of these practices was the Passover, the lasting ordinance that marked the new beginning for the Israelites. All of these lasting ordinances were commanded by God to the people of God as ways to obey and honor Him.
What does the Bible say about foolishness?	Answer Foolishness is the result of a person misusing the intelligence God has given him. A fool uses his reasoning skills to make wrong decisions. The most basic type of foolishness is denying God’s existence or saying “no” to God (Psalm 14:1\). The Bible associates folly with a quick temper (Proverbs 14:16–17\), perverse speech (Proverbs 19:1\), and disobedience to parents (Proverbs 15:5\). We are born with an innate foolishness, but discipline will help train us in wisdom (Proverbs 22:15\). Proverbs 19:3 says that foolishness is counterproductive: “A person’s own folly leads to their ruin.” Jesus in Mark 7:22 uses a word which means “senselessness” and is translated “folly.” In that context Jesus describes what comes out of the heart of man and defiles him. Foolishness is one of the evidences that man has a defiled, sinful nature. Proverbs 24:9 says, “The schemes of folly are sin.” Foolishness, then, is really the breaking of God’s law, for sin is lawlessness (1 John 3:4\). To the fool, God’s way is foolishness. “The message of the cross is foolishness to those who are perishing.” (1 Corinthians 1:18; cf. verse 23\). The [gospel](true-gospel.html) seems to be foolishness to the unsaved because it doesn’t make sense to them. The fool is completely out of phase with God’s wisdom. The gospel goes against the unbeliever’s native intelligence and reason, yet “God was pleased through the foolishness of what was preached to save those who believe” (1 Corinthians 1:21\). The believer in Christ receives the very nature of God (2 Peter 1:4\), which includes the mind of Christ (1 Corinthians 2:16\). By relying on the Holy Spirit’s indwelling power, the believer can reject foolishness. His thoughts can please the Lord, and he can make decisions that glorify God as he enriches his life and the lives of those around him (Philippians 4:8–9; Ephesians 5:18—6:4\). When it comes to our eternal destiny, one is either a fool, meaning he rejects the gospel of Christ, or one is wise, meaning he believes in Christ and commits his life to Him (see Matthew 7:24–27\). The believer discovers that the gospel—what he thought was foolishness—is in reality the wisdom of God providing him eternal salvation.
Witnessing to Catholics—what is the key?	Answer To know best how to witness to Catholics, it is good to know some of the things that make Catholics resistant to the idea of being “born again.” Catholics are indoctrinated from an early age, and a barrier to biblical truth is carefully erected in their minds. Catholics are taught that everything that comes from Rome takes precedence over the Bible. “If the Pope says it, it must be true” is a cultivated mindset. Unfortunately, Catholics are not taught to think for themselves, and many do not know why they believe what they do. Many Catholics have no concept of what is written in the Bible, other than the two or three passages that are read during Mass. Also, human nature being what it is, any threat to one’s belief system is automatically resisted. Apologetic confrontation tends to make Catholics defensive and to put up walls. To directly attack the apostasy of Catholic teaching is the wrong way; Catholics have been told to expect this from “Protestants,” so most of them are prepared for confrontation or simply cut off communication. Therefore, generally speaking, confronting a Catholic friend with the unbiblical doctrines of his church is self\-defeating. It is usually better to gently point him to Scripture and its authority as God’s Word. Never underestimate the power of God’s Word to change a person’s heart (Hebrews 4:12\). The simplicity of the gospel is what will speak to Catholics the most. That’s the “key” in witnessing to them. In many ways, the Catholic Church insulates people from God, who can only be approached through priests and saints, and then only with the proper prayers, penance, and piety. The Bible teaches us “the simplicity and purity of devotion to Christ” (2 Corinthians 11:3, NASB). Jesus extends the invitation to all: “Let the one who wishes take the free gift of the water of life” (Revelation 22:17\). “Whoever has the Son has life” (1 John 5:12\). Such simplicity appeals to those laboring under a merit\-based system of religious works. Reaching the heart of a Catholic is a gradual process. The armor he wears must be chinked, piece by piece, as doubts arise in his mind about what he has been taught. The idea is to “draw him out” and cause him to ask questions about his own faith. Catholics have to be “spiritually thirsty” in order to search for valid answers. When their questions arise, we want to be in a position to answer them from the Bible. It’s easy to simply condemn what someone believes, but that can easily lead to a lost opportunity for further witness. A Catholic must see the truth for himself. Of course, it goes without saying that we who witness to Catholics must be in the Word and “prayed up.” We must be compassionate, not antagonistic, and we must let the Holy Spirit guide us. Our prayer should be along these lines: “Lord, You know the heart and the motives of this person. Give me the words she needs to hear.” As an encouragement, here is a testimony from a former Catholic: “I recall what ministered to me was first hearing the Word several times and then the awesome realization that I could know the Lord personally. For me, all the other Catholic doctrines that were wrong fell away gradually after I was born again and continued to read the Word.”
What was the significance of the elders in the Old Testament?	Answer In ancient societies, the elders were the adult men, usually older, who were responsible for making decisions in a local village or community. While the term elder could simply refer to someone older (as in Genesis 10:21\), most often, a reference to “elders” was an allusion to the men who led in local decision\-making. We first see an example of elders as community leaders in Genesis 50:7: “So Joseph went up to bury his father. With him went up all the servants of Pharaoh, the elders of his household, and all the elders of the land of Egypt” (ESV). The “elders” (or “dignitaries,” NIV) were the leaders who represented the families and community at Jacob’s funeral. In Exodus 3:16 Moses was told to first tell the elders of Israel about God’s call to lead the Israelites out of Egypt: “Go, assemble the elders of Israel and say to them, ‘The LORD, the God of your fathers—the God of Abraham, Isaac and Jacob—appeared to me.’” Later, in Exodus 12:21, Moses calls the elders together to communicate the Passover commands. By Exodus 24, a team of 70 elders had been selected as the governing body of Israel under the leadership of Moses. In Numbers 11 we read of God’s specific call for this body of leaders to serve with Moses in the wilderness: “Bring me seventy of Israel’s elders who are known to you as leaders and officials among the people. Have them come to the tent of meeting, that they may stand there with you” (verse 16\). It is clear from these and other biblical passages that elders held a place of leadership from an early period. Over time, the position of elder progressed from an informal position of leadership to a specific calling of God. Elders continued to serve as local leaders throughout the Old Testament period, including during the return of the Jews to Jerusalem under [Ezra](life-Ezra.html) and [Nehemiah](life-Nehemiah.html). Proverbs 31:23 highlights the respect given to an elder: “Her husband is respected at the city gate, where he takes his seat among the elders of the land.” This verse also reveals that those called “elders” may not have always been “elderly” but were mature adult males in Jewish society. In this passage, the husband seems to be of the age at which a family is still having children. In the New Testament period, local elders continued to lead. In addition, the 70\-member Jewish Sanhedrin helped lead the religious body of Israel. In the early church, elders became synonymous in many cases with pastors and served as the local church leaders. The [elders’ role](duties-elder-church.html) of teaching and leading is emphasized in 1 Timothy 3 and Titus 1\.
What is the significance of the lampstand in the Bible?	Answer The first time we see the word lampstand in the Bible is in Exodus 25:31, as God gives detailed instructions about the golden lampstand to be placed in the [tabernacle](tabernacle-of-Moses.html) the Israelites were building. It’s interesting to note just how precise God is in explaining how He wanted the lampstand to look. Since we can be assured there are no “wasted words” in the Bible, we know each detail and specification are important for some reason. The lampstand was to be made of pure gold, hammered out to the perfect accuracy of God’s decree (Exodus 25:31\). Gold was the most valuable of all metals (Psalm 119:127; 19:10\). Gold is often spoken of in terms of being “tested by fire”; the Bible compares the testing of gold with the testing of the church in 1 Peter 1:7\. Out of testing, or refining, will come the true people of God (see Zechariah 13:7–9; Job 23:10\). Those who withstand the “fire” will be purified (see Numbers 31:23\). The lampstand as a whole was to be fashioned as a tree with the base and center shaft representing the trunk and with three “branches” on each side. The top of the shaft and of each branch was to be made like an open almond flower; each flower held an oil lamp (Exodus 25:32, 37\). There are several passages in the Bible that speak about the almond tree, which was always the first tree to blossom and bear fruit in the spring, as early as February. The apostle Paul calls Christ the “firstfruits” because Jesus was the first to rise from the dead to everlasting life, and because of His resurrection all believers will also be raised (1 Corinthians 15:20–23; Romans 8:23\). God used Aaron’s rod as a sign to the Israelites of his unique priesthood. At one time, when Aaron’s priesthood was being challenged, God caused Aaron’s rod to bud and grow ripe almonds overnight; this miracle reaffirmed that the privilege of being chosen as High Priest only came through God’s appointment (Numbers 16:3;17:10\). This was a “shadow of things to come” experience that pointed to Jesus, our God\-ordained, life\-giving High Priest forever (Hebrews 7:21\). In the tabernacle, the lampstand was to be placed in the first section, called the Holy Place (Hebrews 9:2\). The lamp was to be tended by Aaron and his sons so that its light never went out. The lampstand was to give forth light day and night (Exodus 27:20–21\). The lampstand’s being the only source of light points directly to Christ as being the light of the world (John 8:12; 9:5\). Jesus is the “true light that gives light to everyone” (John 1:9\) and the only way anyone can come to the Father (John 14:6\). Jesus also calls His church the “light of the world” (Matthew 5:14\), not of their own doing but because Christ is abiding in the church (John 1:4–5\). A Christian who is shining with the light of Christ will live a godly life (1 Peter 2:9\). Scripture is overflowing with references that compare and contrast light and darkness, believer and unbeliever, right up through the book of Revelation. In Revelation 1:20 Christ says the “seven lampstands are the seven churches.” The churches of Christ are to walk in the light of God (1 John 1:7\) and spread the light of the gospel so that all people will glorify God (Matthew 5:16\). There is other symbolism in the lampstand: it was made of one piece, as Christ is one with His church (Colossians 1:8\); the six branches (6 being the number of man) plus the main shaft equals seven lights (7 being the number of completion)—man is only complete in Christ (John 15:5\). The most important thing to note about the lampstand is that it points to Christ, as do all the elements of the tabernacle. The Bible is from beginning to end a testimony about Christ and God’s merciful plan of redemption. Praise the Lord, He has taken His children out of the darkness and into His marvelous light (1 Peter 2:9\).
Who is the unknown god in Acts 17:23?	Answer In Acts 17, Paul arrives in Athens, the citadel of the many Greek gods. In that city was the [Areopagus](Areopagus.html), or [Mars Hill](Mars-Hill.html), where a council of civic leaders met. This council, also called the Areopagus, had charge of religious and educational matters in Athens. While in Athens, Paul was provoked by the many idols he saw. As was his custom, he went to the synagogue and reasoned with the Jews and God\-fearing Gentiles. He also preached to those in the marketplace. That is when he encountered the Epicurean and Stoic philosophers, who were always looking to discover something “new” to discuss. The Epicureans were followers of Epicurus (341—270 BC), who taught that happiness was the ultimate goal in life. The Stoic thinkers regarded Zeno (340—265 BC) as their founder. He was noted for promoting the rational over the emotional. Both Epicurus and Zeno believed in many gods. Hearing Paul teach about Jesus, the philosophers had Paul come to the Areopagus and asked him to tell them about this “new,” strange teaching he was proclaiming. Standing in the midst of the Areopagus, Paul tells those gathered that he realized Athenians were very religious, having seen their many objects of worship. But one altar among the many caught his attention. On it were inscribed the words “TO AN UNKNOWN GOD.” In their ignorance, the Greeks had erected an altar to whatever god they might have inadvertently left out of their pantheon. Paul masterfully uses this altar as an opportunity to share the one true God. Since the Greeks obviously didn’t know who this god was, Paul explains that this “unknown god” was the biblical God, the Creator of heaven and earth, who does not dwell in temples made with hands. Actually, God is the Source of life for all nations, and He is really the One they were unwittingly seeking. Paul says God is near; in fact, “in him we live and move and have our being” (Acts 17:27–28\). The Greeks, however, were unable to find the true God on their own, so God came searching for them. He calls all men to repent and accept Jesus Christ, who was raised from the dead and will judge the world in righteousness. Paul’s mention of the resurrection brought a varied response from the philosophers. Some sneered outright. Others said they wanted to hear more from Paul (Acts 17:32\). Praise the Lord, some believed. One of the members of the Areopagus, named Dionysius, exercised faith in Christ, and several other Athenians also became Christians that day. The “unknown God” desires to be known. That is why He has spoken to us through His Word; that is why He sent His Son into the world (Luke 10:22\). God can be known through faith in Jesus Christ. Jesus said, “Anyone who has seen me has seen the Father” (John 14:9\).
Who were the Rephaim?	Answer There are several passages in the Old Testament that speak of the Rephaim (or Rephaites), and the context describes them as giants. The name of these people literally means “terrible ones.” The Hebrew word Rephaim has two distinct meanings: first, in poetic literature it refers to departed spirits whose dwelling place was Sheol. It is a figurative description of the dead, similar to our concept of a ghost. The second meaning of Rephaim is “a mighty people with tall stature who lived in Canaan.” The word doesn’t seem to be ethno\-centric like “Jew” or “Egyptian” but is more of a descriptive term. This second meaning will be the focus of this article. The first reference to the Rephaim is Genesis 14:5, when the Rephaim, Zuzim and Emim people were defeated in a battle with Kedorlaomer and his allies. When the Israelites first approached the Promised Land after the Exodus from Egypt, they were afraid to enter the land because it was filled with “giants” (the word used in Numbers 13:33 is [Nephilim](Nephilim.html)), the sons of Anak. Giants were widely scattered through Canaan, but were known by different local names, including Rephaim, Zuzim, Emim, and Anakim. Deuteronomy 2:20–21 says the Rephaim were strong and tall, like the Anakites. [Og, king of Bashan](Og-king-of-Bashan.html), was described as the last of the Rephaim in his land (Deuteronomy 3:11\), and his bed was thirteen feet long and six feet wide. Is it possible that the Rephaim were literal giants? The Septuagint uses the Greek words gigas and titanes (the source of the English titan) to translate these and other verses, so the ancient Jews certainly considered them to be giants. They are described generally as being between 7 and 10 feet tall and are called “mighty men.” The Egyptians wrote about giants who lived in the land of Canaan, and the folklore of other nations is full of such references. The people of the ancient world accepted the presence of giants as a fact of history, and the Bible presents them as enemies who were destroyed either by the judgment of God or in battle with men. So where did these giants come from? One theory, based on Genesis 6:1–4, is that fallen angels (the sons of God) had sexual relations with women, resulting in the birth of giants. This is remarkably similar to Greek and Roman myths about demi\-gods, but the theory has some theological and biological obstacles. Another theory, also based on Genesis 6, is that the fallen angels, having knowledge of human genetics, indwelt certain men and women who would have the right traits to produce a race of giants and induced them to cohabit with each other. A third theory is that the giants were simply the result of normal genetic variability within a society. Whatever the origin of the Rephaim, it is certain that a race of “giants”—strong, tall people—did exist at one time, and many cultures had dealings with them. Even today, there are people who grow to extreme sizes, whether through genetic disorders like gigantism or through normal heredity.
How are idols connected to demons (Deuteronomy 32:16-17)?	Answer Deuteronomy 32:16–17 states, “They stirred him to jealousy with strange gods; with abominations they provoked him to anger. They sacrificed to demons that were no gods, to gods they had never known, to new gods that had come recently, whom your fathers had never dreaded” (ESV). This passage associates pagan gods with “demons” and warns God’s people not to be involved with [idolatry](idolatry-definition.html). The Hebrew text here uses what is called [synonymous parallelism](synonymous-parallelism.html), in which two or more lines communicate the same idea using different words. In this case, the parallels include “strange gods” and “demons that were no gods.” Grammatically, the demons and the foreign gods are the same. The text clearly connects pagan worship with evil spirits. The false gods are in contrast with the true God, the “Rock” in verses 15 and 17\. Leviticus 17:7 adds another important connection: “They shall no more offer their sacrifices to demons, after whom they have played the harlot” (NKJV). Here, these demons (the ESV has “goat demons”) are other gods worshiped by the surrounding cultures. Again, demons are equated with pagan gods in this passage. It is no coincidence that demonic activity is associated with religions that embrace a multitude of gods and goddesses. A desire to have supernatural contact with the “spirit world” often focuses people on supernatural power apart from the power God offers through a relationship with Jesus Christ and His Holy Spirit. The devil desires to be worshiped (Matthew 4:9\), and demons teach false doctrine in order to deceive (1 Timothy 4:1\). Those who worship false gods are, wittingly or unwittingly, pledging their allegiance to evil spirits who desire to usurp God’s rightful place in our hearts. To the Christian, an idol is “nothing” (1 Corinthians 8:4\). That is, demons and their deceit have no true power over us. Any power they wield pales in comparison with the power of Christ (see Mark 5:7–8\).
What does the Bible say about idleness?	Answer There are several different words translated “idleness” in the Bible. Although there are some subtle differences in nuance, the general meaning of idleness is “undisciplined slackness.” Ecclesiastes 10:18 gives a graphic description of the results of idleness: “Through laziness, the rafters sag; because of idle hands, the house leaks.” Idleness is the opposite of diligence, which the Bible often commends (Proverbs 12:24; 13:4; Romans 12:11; Ephesians 4:28\). Idleness can manifest in many different ways. Jesus warned us about idle words. He said, “But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken” (Matthew 12:36\). Idle words are undisciplined speech. Ephesians 5:4 gives a partial list of idle speech: “Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving.” Idle speech is that which would most likely not be said in the physical presence of Jesus. First Timothy 6:20 also tells us we are to avoid “godless chatter and the opposing ideas of what is falsely called knowledge.” So not only are we to eliminate our own idle speech, but we are to turn away from the foolish talk of others. First Timothy 5:13 gives instruction to young widows to marry again and have children so that they would not “learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not.” Idleness produces other evils such as gossip and slander (2 Corinthians 12:20\). Women were not the only ones warned about idleness. Second Thessalonians 3:11 says, “We hear that some among you are idle and disruptive. They are not busy; they are busybodies.” Idleness is a foundation for many other sins, and believers are warned not to allow it in their own lives or in the church. In contrast, the Bible praises those who were known for their good works and service for the kingdom of God. Tabitha “was always doing good and helping the poor” (Acts 9:36\). [Euodia and Syntyche](Euodia-and-Syntyche.html) are praised by Paul for working hard at his side for the sake of the gospel (Philippians 4:2–3\). Epaphroditus worked so hard to share the gospel that he nearly died (Philippians 2:30\). Tryphena, Tryphosa, and Persis are others who were commended for their hard work in the Lord (Romans 16:12\). All of these are praised for their refusal to be idle when there was work to be done. Idleness implies that there is nothing to be done that is worthy of time or effort. But as long as there are people who are lost without Christ, there is always something to be done. To combat the tendency to be idle, we should cultivate the habits of prayer, Bible study, [meditation](Christian-meditation.html), and service. There is always someone who needs help, prayer, or encouragement. When our hearts are fully committed to the lordship of Jesus Christ, we cannot be idle for long because that is not what He would do. Jesus said, “As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work” (John 9:4\). The Bible instructs us to be “always abounding in the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58\). Jesus said, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field” (Luke 10:2\). Anyone who is tempted to be idle should ask himself: What can I do right now to be one of His workers?
What was a seer in the Bible?	Answer A seer is a person who “sees.” In the Bible, a seer is another name for a prophet (see 1 Samuel 9:9\). But, more specifically, a seer was a prophet who saw visions—pictures or scenes seen in the mind’s eye, in dreams, or even with one’s natural eye. God spoke to His people through prophets in different ways, and one way was through visions. Accompanying the ability to see visions, a seer was given insight into what God was saying by these visions. There are a few different Hebrew words translated “seer.” Roeh (1 Samuel 9:11\) and chozeh (2 Samuel 24:11\) are the two most common. Second Chronicles 9:29 might differentiate between prophet and seer: “Now the rest of the acts of Solomon, from first to last, are they not written in the records of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat?” The distinction is probably that Nathan was God’s spokesman in the world (whether or not he had visions), while Iddo was specifically associated with “visions.” Another prophet, Jeremiah, also operated as a seer (see Jeremiah 1:11–13\). Notice that God doesn’t ask Jeremiah what he “feels” or “thinks,” but rather what he “sees.” After Jeremiah sees the vision, God gives him insight into what the vision meant (Jeremiah 1:14–18\). The term seer isn’t used in the New Testament, but there were still prophets who had visions. Paul had a vision of heaven (2 Corinthians 12:2\), as did Stephen (Acts 7:55–56\) and John (Revelation 1:12–16\). Seers in the Bible possessed a unique gift as God vividly communicated with and through them. Their faithfulness in writing down what they saw helped to complete the Word of God as we have it today.
Why should I believe in God?	Answer Belief in God is the most basic of all human considerations. Acknowledgement of one’s Creator is foundational to learning any more about Him. Without believing in God, it is impossible to please Him or even come to Him (Hebrews 11:6\). People are surrounded with proof of God’s existence, and it is only through the hardening of sin that men reject that proof (Romans 1:18–23\). It is foolish to disbelieve in God (Psalm 14:1\). There are two choices in life. First, we have the choice to trust in man’s limited reason. Man’s reason has produced various philosophies, the many world religions and “isms,” different cults, and other ideas and worldviews. A key characteristic of man’s reason is that it does not last, for man himself is not lasting. It is also limited by man’s finite knowledge; we are not as wise as we think we are (1 Corinthians 1:20\). Man’s reason starts with himself and ends with himself. Man lives in Time’s box with no way out. Man is born, grows to maturity, makes his impact on the world, and eventually dies. That is it for him, naturally speaking. The choice to live by reason leaves one weighed in the balance and found wanting. If a person objectively thinks about such a lifestyle, it should cause him to consider the second choice. The second choice we have is to accept God’s revelation in the Bible. To “lean not on your own understanding” (Proverbs 3:5\). Of course, to accept that the Bible is from God, one must acknowledge God. Belief in the God of the Bible does not negate the use of reason; rather, it is when we seek God that He opens our eyes (Psalm 119:18\), enlightens our understanding (Ephesians 1:18\), and grants us wisdom (Proverbs 8\). Belief in God is bolstered by the evidence of God’s existence that is readily available. All creation bears silent witness to the fact of a Creator (Psalm 19:1–4\). God’s book, the Bible, establishes its own validity and historical accuracy. For example, consider one Old Testament prophecy concerning Christ’s first coming. Micah 5:2 states that Christ would be born in Bethlehem of Judea. Micah gave his prophecy around 700 BC. Where was Christ born seven centuries later? He was born in Bethlehem of Judea, just as Micah had predicted (Luke 2:1–20; Matthew 2:1–12\). Peter Stoner, in Science Speaks (p. 100–107\), has shown that coincidence in prophetic Scripture is ruled out by the science of probability. By using the laws of probability in reference to eight prophecies concerning Christ, Stoner found that the chance that any man would fulfill all eight prophecies is 1 in 10 to the 17th power. That would be 1 chance in 100,000,000,000,000,000\. And that is only considering eight prophecies; Jesus fulfilled many more. There is no doubt that the Bible’s accuracy and reliability are substantiated by prophecy. Reading the Bible, we discover that God is eternal, holy, personal, gracious, and loving. God has broken open Time’s box through the [Incarnation](incarnation-of-Christ.html) of His Son, the Lord Jesus Christ. God’s loving action does not impinge on man’s reason but provides enlightenment for man’s reason so he can begin to understand that he needs forgiveness and eternal life through the Son of God. Sure, one can reject the God of the Bible, and many do. Men can reject what Jesus Christ has done for them. To reject Christ is to reject God (John 10:30\). What will it be for you? Will you live by man’s limited, faulty reason? Or will you acknowledge your Creator and accept God’s revelation in the Bible? “Do not be wise in your own eyes; fear the Lord and shun evil. This will bring health to your body and nourishment to your bones” (Proverbs 3:7–8\).
What is baptismal regeneration?	Answer Baptismal regeneration is the belief that [baptism is necessary for salvation](baptism-salvation.html), or, more precisely, that regeneration does not occur until a person is [water baptized](water-baptism.html). Baptismal regeneration is a tenet of numerous Christian denominations, but is most strenuously promoted by churches in the [Restoration Movement](Restoration-movement.html), specifically the [Church of Christ](Church-of-Christ.html) and the [International Church of Christ](International-Church-of-Christ.html). Advocates of baptismal regeneration point to Scripture verses such as Mark 16:16, John 3:5, Acts 2:38, Acts 22:16, Galatians 3:27, and 1 Peter 3:21 for biblical support. And, granted, those verses seem to indicate that baptism is necessary for salvation. However, there are biblically and contextually sound interpretations of those verses that do not support baptismal regeneration. Please see the following articles: [Does Mark 16:16 teach that baptism is necessary for salvation?](baptism-Mark-16-16.html) [Does John 3:5 teach that baptism is necessary for salvation?](baptism-John-3-5.html) [Does Acts 2:38 teach that baptism is necessary for salvation?](baptism-Acts-2-38.html) [Does Acts 22:16 teach that baptism is necessary for salvation?](baptism-Acts-22-16.html) [Does Galatians 3:27 teach that baptism is necessary for salvation?](baptism-Galatians-3-27.html) [Does 1 Peter 3:21 teach that baptism is necessary for salvation?](baptism-1Peter-3-21.html) Advocates of baptismal regeneration typically have a four\-part formula for how salvation is received. They believe that a person must believe, repent, confess, and be baptized in order to be saved. They believe this way because there are biblical passages that seem to indicate that each of these actions is necessary for salvation. For example, Romans 10:9–10 links salvation with confession. Acts 2:38 links salvation with repentance and baptism. [Repentance](repentance.html), understood biblically, is required for salvation. Repentance is a change of mind. Repentance, in relation to salvation, is changing your mind from rejection of Christ to acceptance of Christ. It is not a separate step from saving faith. Rather, it is an essential aspect of saving faith. One cannot receive Jesus Christ as Savior, by grace through faith, without a change of mind about who He is and what He did. [Confession](public-confession.html), understood biblically, is a demonstration of faith. If a person has truly received Jesus Christ as Savior, proclaiming that faith to others will be a result. If a person is ashamed of Christ and/or ashamed of the message of the gospel, it is highly unlikely that the person has understood the gospel or experienced the salvation that Christ provides. [Baptism](Christian-baptism.html), understood biblically, is an identification with Christ. Christian baptism illustrates a believer’s identification with Christ’s death, burial, and resurrection (Romans 6:3–4\). As with confession, if a person is unwilling to be baptized—unwilling to identify his/her life as being redeemed by Jesus Christ—that person has very likely not been made a new creation (2 Corinthians 5:17\) through faith in Jesus Christ. Those who contend for baptismal regeneration and/or this four\-part formula for receiving salvation do not view these actions as meritorious works that earn salvation. Repenting, confessing, etc., do not make a person worthy of salvation. Rather, the official view is that faith, repentance, confession, and baptism are “works of obedience,” things a person must do before God grants salvation. While the standard Protestant understanding is that faith is the one thing God requires before salvation is granted, those of the baptismal regeneration persuasion believe that baptism—and, for some, repentance and confession—are additional things God requires before He grants salvation. The problem with this viewpoint is that there are biblical passages that clearly and explicitly declare faith to be the only requirement for salvation. John 3:16, one of the most well\-known verses in the Bible, states, “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.” In Acts 16:30, the Philippian jailer asks the apostle Paul, “What must I do to be saved?” If there was ever an opportunity for Paul to present a four\-part formula, this was it. Paul’s response was simple: “Believe in the Lord Jesus Christ and you will be saved” (Acts 16:31\). No baptism, no confession, just faith. There are literally dozens of verses in the New Testament that attribute salvation to faith/belief with no other requirement mentioned in the context. If baptism, or anything else, is necessary for salvation, all of these verses are wrong, and the Bible contains errors and is therefore no longer worthy of our trust. An exhaustive study of the New Testament on various requirements for salvation is not necessary. Receiving salvation is not a process or a multi\-step formula. Salvation is a finished product, not a recipe. What must we do to be saved? Believe in the Lord Jesus Christ, and we will be saved.
What is a chiasm / chiastic structure in the Bible?	Answer A chiasm (also called a chiasmus) is a literary device in which a sequence of ideas is presented and then repeated in reverse order. The result is a “mirror” effect as the ideas are “reflected” back in a passage. Each idea is connected to its “reflection” by a repeated word, often in a related form. The term chiasm comes from the Greek letter chi, which looks like our letter X. Chiastic pattern is also called “ring structure.” The structure of a chiasm is usually expressed through a series of letters, each letter representing a new idea. For example, the structure ABBA refers to two ideas (A and B) repeated in reverse order (B and A). Often, a chiasm includes another idea in the middle of the repetition: ABXBA. In this structure, the two ideas (A and B) are repeated in reverse order, but a third idea is inserted before the repetition (X). By virtue of its position, the insertion is emphasized. Some chiasms are quite simple. The common saying “When the going gets tough, the tough get going” is chiastic. The words going and tough are repeated, in reverse order, in the second half of the sentence. The structure is ABBA. Another example of a chiasm, also with the ABBA structure, is Benjamin Franklin’s axiom “By failing to prepare, you are preparing to fail.” Other chiasms are more complex, even spanning entire poems. Many passages in the Bible exhibit chiastic structure. For example, Jesus’ words in Mark 2:27 are in the form of a chiasm: “The Sabbath was made for man, not man for the Sabbath.” Using the ABBA form, the words Sabbath and man are repeated in reverse order. Matthew 23:12 is another example. A longer chiasm is found in Joel 3:17–21\. This one has seven parts, diagrammed this way: ABCXCBA. Here is the passage: “‘Then you will know that I, the Lord your God, dwell in Zion, my holy hill. Jerusalem will be holy; never again will foreigners invade her. In that day the mountains will drip new wine, and the hills will flow with milk; all the ravines of Judah will run with water. A fountain will flow out of the Lord’s house and will water the valley of acacias. But Egypt will be desolate, Edom a desert waste, because of violence done to the people of Judah, in whose land they shed innocent blood. Judah will be inhabited forever and Jerusalem through all generations. Shall I leave their innocent blood unavenged? No, I will not.’ The Lord dwells in Zion!” The ideas presented in this prophecy follow this arrangement: A \- God dwells in Zion (verse 17a) B \- Jerusalem is holy (verse 17b) C \- Foreign invaders are banished (verse 17c) X \- The blessings of the Kingdom (verse 18\) C \- Foreign enemies are destroyed (verse 19\) B \- Jerusalem and Judah are preserved (verses 20–21a) A \- God dwells in Zion (verse 21b) Other passages that provide examples of chiasms include Ecclesiastes 11:3—12:2; Genesis 6—9; Amos 5:4–6a; Isaiah 1:21–26; and Joshua 1:5–9\. Chiastic patterns in the Bible are just one more example of the richness and complexity of God’s inspired Word.
What is a mantle in the Bible?	Answer Although there are variations of the meaning of mantle in the Bible, the main idea is that of a covering such as a cloak or other article of clothing. The New American Standard Bible uses the word mantle in Joshua 7:21 and Hebrews 1:12\. In the former passage, the ESV translates the word as “cloak” and, in the latter, “robe.” In biblical times, a mantle was typically a large, loosely fitting garment made of animal skin, probably sheepskin. Several people are mentioned as wearing a mantle, including Job (Job 1:20\) and Ezra (Ezra 9:5\). Prophets were known for wearing mantles as a sign of their calling from God (1 Kings 19:13\). The prophet [Samuel](life-Samuel.html) wore a mantle (1 Samuel 15:27\). The prophet [Elijah](life-Elijah.html) “threw his cloak around \[Elisha]” as a symbol of Elijah’s ministry being passed on to [Elisha](life-Elisha.html). The prophet’s mantle was an indication of his authority and responsibility as God’s chosen spokesman (2 Kings 2:8\). Elisha was not confused as to what Elijah was doing; the putting on of his mantle made his election clear. Some theologians see the mantle as a symbol of the Holy Spirit. For example, in 2 Kings 2:14 Elisha takes the mantle that had “fallen” from Elijah, similar to how Jesus received the Spirit “descending” on Him at His baptism (Matthew 3:16\). The audible voice of God in Matthew 3:17 confirms Jesus as God’s chosen servant (cf. Isaiah 42:1\). We see a similar “falling” of the Spirit in Acts 8:15–16 and Acts 10:44\. It’s only after Elisha takes the fallen mantle that he performs miraculous works (2 Kings 2:14, 21, 24\). The Holy Spirit is the Person who empowers God’s people to do God’s work (Micah 3:8; Matthew 12:28; Ephesians 3:16\). The mantle served the practical purpose of keeping people warm and protecting them from the elements. It also served a symbolic purpose, in the case of the prophets, showing they were wrapped in God’s authority. Like all imagery in the Old Testament, the mantle presents a visible representation of a New Testament principle. The mantle can be seen as a symbol of the anointing of the Holy Spirit whom God so graciously gives to all Christians, the people of His choosing (1 Thessalonians 1:5–6; 1 Peter 2:9\).
Is the Bible mind control?	Answer Some people accuse Christians of using the Bible as a mind\-control tool. The only way to build a church and retain members, they say, is to use brainwashing tactics to coerce people into lifestyle and attitudinal changes. The accusation is groundless, but those who do not know the power of the Holy Spirit need some way to explain the change in people’s lives. While it is true that [cults](cult-definition.html), many of whom claim to be Christian, do practice forms of mind control, true Christianity is not coercive in any way. Pastors who love the Lord desire to nourish, edify, and protect their congregations (John 21:15–19\). Church leaders are to serve unselfishly and humbly, with no thought of personal gain (1 Peter 5:2–3\). So, no, the Bible is not mind control, and it does not advocate mind control in the sense of brainwashing or psychological programming. However, the Bible does speak of controlling one’s mind. [Repentance](repentance.html) involves a change of mind. Christians are “made new in the attitude of \[their] minds” (Ephesians 4:29\). They are to be likeminded, so as to avoid quarrels (Philippians 2:2\). They have been given the mind of Christ (1 Corinthians 2:16\). The result is a new attitude and new behavior—a whole new creation, in fact (2 Corinthians 5:17\). The change is not due to a guru’s devious plan or a carefully controlled environment; the change is internal, spiritual, and real. It is due to the work of the Holy Spirit, not a human agent (Titus 3:5\). Man has a sin nature inherited from Adam (Romans 5:12\). That sin nature has control of a person and causes various sins to manifest in one’s life (Galatians 5:17–21; Ephesians 5:17–19\). Controlled by that sin nature, man can in no way know God and please God. In fact, he is an enemy of God (Romans 5:10; 8:5–7\). The Bible says that the sinner, controlled by his sinful nature, needs a new nature and deliverance from the power of sin. The person who accepts Jesus Christ as personal Savior receives that new nature (2 Peter 1:4\) and is indwelt by the Holy Spirit, who gives the believer the power to say “NO” to sin and “YES” to God’s righteousness (Galatians 5:16; Romans 6:12–23\). The believer in Christ has been set free (John 8:32\). He is not obligated to obey the dictates of the sin nature anymore, for he has the freedom in Christ to do what God wants and to glorify Him in life. The Bible is not mind control. Rather, the Bible provides an alternative to a life controlled by sin. The Bible shows us how to be Spirit\-controlled. Yes, a believer will have a change of mind, as he rejects the lies he once believed and embraces the truth in Christ. The [Spirit\-filled](Spirit-filled.html) believer will have a life of adventure with God—a life free to serve God with enthusiasm, eternal fulfillment, and hope.
What does Deuteronomy 24 teach about divorce?	Answer Deuteronomy 24:1–4 discusses the Mosaic Law related to [divorce](grounds-for-divorce.html) in ancient Israel. Several observations on this passage follow: First, in order for a divorce to be granted, there had to be a problem related to “indecency.” Verse 1 reads, “If then she finds no favor in his eyes because he has found some indecency in her . . .” (ESV). The Hebrew phrase used here was generally a reference to sexual indecency such as adultery (Leviticus 18:6–18\) or indecent exposure (Deuteronomy 23:14\). Jewish leaders would long debate what was considered “indecent,” but the original wording clearly referred to indecent sexual behavior. In this case, adultery cannot be the “indecency,” for that sin carried the death penalty. Second, a formal divorce certificate was required: “He writes her a certificate of divorce \[and] gives it to her” (verse 1\). A husband could not simply express his desire to be divorced and move on with his life. He was required to provide a written legal certificate, which would have required witnesses to the event. Third, the divorced couple was no longer to live together: the husband “sends her from his house” (verse 1\). Living together as an unmarried couple was not acceptable, and a divorced couple was considered unmarried. Fourth, the divorced woman could remarry another man: “After she leaves his house she becomes the wife of another man” (verse 2\). The text does not explicitly teach the woman must remarry, but neither does it prohibit a divorced woman from doing so. In that society, a single woman would have had few other options than to seek another husband or to return to her father’s household. Fifth, the divorced spouse could not later remarry the first partner, if that partner had remarried: “Her first husband, who divorced her, is not allowed to marry her again” (verse 4\). The New Testament teachings regarding divorce offer additional insight into this topic. Jesus reminded the religious leaders that God never intended divorce: “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning” (Matthew 19:8\). The “beginning” refers to Adam and Eve as one man and one woman in lifelong marriage—God’s original design. Jesus also taught that sexual immorality was one legitimate reason for divorce: “I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery” (Matthew 5:31\). The apostle Paul added, “A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife” (1 Corinthians 7:10–11\). Another instruction is also provided for Christians with an unbelieving spouse: “If the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances” (1 Corinthians 7:15\). Though divorce was not part of God’s original plan for marriage, sinful humanity demanded it, and the Mosaic Law addressed occasions when it was permissible. Jesus and the New Testament teachings affirm the original intent of marriage as being a lifelong relationship between a man and woman while specifying limited occasions when divorce is acceptable.
What was the significance of the commands against mixing different things in Deuteronomy 22:9–11?	Answer Deuteronomy 22:9–11 reads, “Do not plant two kinds of seed in your vineyard; if you do, not only the crops you plant but also the fruit of the vineyard will be defiled. Do not plow with an ox and a donkey yoked together. Do not wear clothes of wool and linen woven together.” These commands sound strange to us and cause many people to wonder why God would issue these kinds of laws. These commands are found in the larger context of Deuteronomy 22:9—23:18 that includes many commands related to the seventh commandment of not committing adultery. The broader concept is one of not mixing together what was to stay separated. The underlying emphasis of these specific commands is spiritual. Each of the three commands is about two different kinds: 1\) two kinds of seed, 2\) two kinds of animal, and 3\) two kinds of yarn. The different seeds were not to be planted together; the different animals were not to plow together; and the different yarns were not to be interwoven. There may be some practical reasons for the commands to keep these things separate. First, the command against mixing two kinds of seed sounds very familiar to Jesus’ parable regarding [the wheat and the tares](parable-wheat-tares.html) (Matthew 13:24–30\). In the parable, an enemy plants the weeds (likely darnel, a wheat\-like weed) in order to ruin the crop. The only way to spare the wheat was to wait until the harvest and separate the wheat from the weeds. A farmer would not intentionally mix these two types of seed. Barring the yoking of an ox and donkey is more difficult to understand. Some interpreters understand the idea of “yoking” as a reference to crossbreeding the two animals (this is the emphasis in Leviticus 19:19\). The command could also have been a means of preventing animal cruelty: an ox is much stronger than a donkey, and yoking the two together will quickly deplete a donkey’s strength. It is also important to note that the ox is a [clean animal](animals-clean-unclean.html), while the donkey is unclean. The prohibition against wearing [clothing mixed of wool and linen](different-types-of-fabric.html) is also difficult to understand. Some suggest that the focus is on dressing in clothing distinct from the pagan cultures that surrounded the Israelites. Both spiritual and practical considerations were involved in these commands, as is often the case in the Mosaic Law. Even when the practical reasons are not fully clear, it is possible to find a spiritual purpose. God desires purity in His people, and there is to be no “mixture” between good and evil. “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever?” (2 Corinthians 6:14–15\).
How can I learn to distinguish right from wrong?	Answer Every human being is created in the image of God (Genesis 1:27; James 3:9\). Part of what it means to be in God’s image is that we have a [conscience](conscience.html) that instinctively recognizes good and evil and tells right from wrong. Every civilized culture in the world has adopted similar standards for its people based on this inherent understanding of good and evil. Murder, theft, and deceit are universally understood to be wrong. Sometimes depravity overrides that knowledge, and a people group chooses to value evil rather than forbid it, as in the case of infanticide practiced by the heathen nations surrounding Israel (Leviticus 18:21; 2 Kings 23:10\). Due to our sin nature, we tend to excuse the evil in ourselves (Romans 5:12; Proverbs 20:20; Jeremiah 2:35\). A continual pattern of excusing evil leads to a hardening of the conscience. Romans 1:28 gives God’s response to those who persist in evil: “Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done.” There is a point at which God lets go. Those who insist on keeping their sin can now sin boldly and suffer no pangs of conscience. They believe they have transcended conscience and outsmarted God. But their judgment will come when they stand before Christ (Hebrews 9:27; Malachi 3:5\). As darkness is defined by the absence of light, sin is defined by the absence of goodness (James 4:17\). Since God is the very embodiment of good (Psalm 86:5; 119:68\), anything contrary to His nature is evil (Romans 3:23\). We learn to distinguish good from evil by getting to know God. His Word is the foundation for understanding Him (Psalm 1:1–2; 119:160; John 17:17\).The closer we draw to the holiness of God, the worse sin appears (Isaiah 6:1, 5\). A t\-shirt may appear white against a black wall. But when you place that shirt on newly fallen snow, it appears quite dingy. Similarly, our attempts at goodness look quite dingy when placed next to the holiness of God. As we enter His presence, we start to notice how self\-centered our thoughts and actions are. We see our own greed, covetousness, lust, and deceit for the evils that they are. It is only in God’s light that we begin to see ourselves clearly. We also learn to distinguish between right and wrong by knowing the Word. It is the Bible, after all, that delineates what is sinful and what is not. The author of Hebrews speaks of those who are immature in their faith, who can only digest spiritual “milk”—the most basic principles of God’s Word (Hebrews 5:13\). In contrast to the “babes” in Christ are the spiritually mature, “who by constant use have trained themselves to distinguish good from evil” (Hebrews 5:14\). Note that a Christian’s spiritual senses are strengthened through “constant use” of the Word. The ability to tell right from wrong, to distinguish between Christ’s doctrine and man’s, comes by studying and applying God’s Word. God’s Word is filled with examples of those who did right and those who did wrong. Those examples are there for us to learn what God is like and what He desires from us (1 Corinthians 10:11\). Micah 6:8 gives a brief summary of God’s desire for every person: “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” Malachi 3:18 makes it even clearer. God says, “And you will again see the distinction between the righteous and the wicked, between those who serve God and those who do not.” Here the Lord is equating righteousness with serving Him. If good is defined as serving God, then evil is rejecting God and refusing to serve Him. Regardless of how philanthropic a person may appear to others, his good works amount to little if they are done for selfish reasons. If we make it our goal to seek God and honor Him in everything we do (1 Corinthians 10:31\), we will understand right and wrong and know that our life choices are pleasing to Him (Jeremiah 29:13; 1 Peter 3:12; Psalm 106:3\).
How should a Christian view alcoholics?	Answer Alcoholism is just one of many addictions that can take control of someone’s life. Because its effects are obvious, drunkenness can appear to be a worse sin than others. However, the Bible makes no such distinctions. It often equates the sin of drunkenness with sins we would consider “less important,” such as envy and selfish ambition (Galatians 5:19; 1 Corinthians 6:10\). It is easy to pass judgment on someone who is falling\-down drunk, while secretly excusing sins of the heart that God considers equally repulsive. The right response is to view people as God sees them and agree with Him that we are all sinners in need of saving. The Bible is clear that drunkenness is sin (Isaiah 5:11; Proverbs 23:20–21; Habakkuk 2:15\). Proverbs 20:1 says, “Wine is a mocker, strong drink a brawler, and whoever is intoxicated by it is not wise.” Ephesians 5:18 says, “Do not be drunk with wine, but be filled with the Holy Spirit.” It is interesting that this verse contrasts the power of alcohol with the power of the Holy Spirit. It is saying that if we want to be controlled by the Spirit of God we cannot also be controlled by alcohol. The two cannot simultaneously hold sway. When we choose one, we eliminate the influence of the other. As Christians, we are to always “walk in the Spirit” (Galatians 5:16, 25; Romans 8:1, 14\). So drunkenness for a Christian is never an option on any occasion because there is no occasion when we should not be walking in the Spirit. Alcoholism is a form of [idolatry](idolatry-definition.html), as is any addiction. Anything we are using besides God to meet or medicate deep heart needs is an idol. When we rely on ourselves, someone else, or something else to meet our needs for value, worth, or significance, we have erected an idol that takes the place of the real God in our lives. God views it as such and has strong words for idol worshipers (Exodus 20:3; 34:14; 1 John 5:21; 1 Corinthians 12:2\). Alcoholism is not a disease; it is a choice. God holds us accountable for our choices (Romans 14:12; Ecclesiastes 11:9; Hebrews 4:13\). Followers of Christ should strive to love their neighbors as themselves, regardless of the problems or addictions those neighbors may have (Matthew 22:29\). But contrary to our modern idea that equates love with tolerance, real love does not tolerate or excuse the very sin that is destroying someone (James 5:20\). To enable or excuse alcohol addiction in someone we love is to tacitly participate in their sin. There are several ways Christians can respond in Christlike love to alcoholics: 1\. We can encourage the alcoholics in our lives to get help. A person caught in the trap of addiction needs help and accountability. There are many Christ\-centered recovery programs such as Celebrate Recovery that are helping thousands of people break free from the chains of addiction. 2\. We can set [boundaries](boundaries-biblical.html) in order not to in any way condone the drunkenness. Minimizing the consequences that alcohol abuse brings is not helping. Sometimes the only way addicts will seek help is when they reach the end of their options. 3\. We can be careful not to cause others to stumble by limiting our own alcohol use while in the presence of those struggling with it (1 Corinthians 8:9–13\). It is for this reason that many Christians choose to abstain from all alcohol consumption in order to avoid any appearance of evil (1 Thessalonians 5:22, KJV) and to not put a stumbling block in a brother’s way. Since alcohol in its many forms has such a negative association in our culture, the potential for causing offense in weaker Christians is great. We must weigh our freedom against the possibility of causing others to sin or confusing unbelievers who associate alcohol with their own sinful lifestyles. We must show compassion to everyone, including those whose choices have led them into strong addiction. However, we do alcoholics no favors by excusing or justifying their addiction. Jesus said we cannot serve two masters (Luke 16:13\). Even though the context of His statement is money, the same principle applies to anything that controls us other than God. We must do everything we can to help people break free of whatever sin stronghold binds them so that they can serve and worship God with their whole heart.
How could the laws of God be written on doorframes, gates, and foreheads?	Answer In Deuteronomy 6:8–9 the Lord speaks of His laws, saying, “Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates.” A related passage says, “Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads. Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the doorframes of your houses and on your gates” (Deuteronomy 11:18–20\). Write them on the doorframes, tie them on your hands, and bind them on your foreheads. Were the Jewish people to take these commands literally? Doors and Gates: The Jewish tradition of placing a mezuzah on the doorpost is based on this passage of Scripture. The mezuzah (the Hebrew word for “doorpost”) is a small piece of parchment usually containing this line from Deuteronomy 6:4: “Hear, O Israel: The Lord our God, the Lord is one.” An extra\-biblical Jewish tradition requires that these words be written by an approved Jewish scribe called a sofer stam. The parchment is folded or rolled, placed in a small case, and attached to the right side of the doorway of a home at shoulder height. Tradition dictates that it be placed within 30 days of moving into a new home. Foreheads/Hands: Since ancient times, Jews have practiced the tradition of using phylacteries (also called “tefillin”). Phylacteries are small leather boxes that contain portions of the Law of Moses. The boxes are strapped to the wrist and to a sort of headband so that one literally carries the laws of God over his eyes and on his hands. Jesus mentions this practice in Matthew 23:5: “They make their phylacteries wide.” Despite the literal application of these verses by traditional Jews, many Old Testament scholars believe the commands were meant to be figurative. Exodus 13:9 and 16 also suggest God was using figurative language to emphasize the importance of obeying His laws. Later prophets argued that the emphasis of the Law was on matters of the heart rather than external ritual. Micah, for example, noted, “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8\). In summary, many Jews have taken the concept of putting God’s laws on doors, hands, and head literally, yet the emphasis in these passages is on the importance of the Law. The Law of the Lord is perfect, according to Psalm 19:7\. Psalm 1 emphasizes the importance of meditating upon God’s Word both day and night. We should never forget it; it should be a part of our daily lives. The Word belongs in our hearts, not just on our foreheads.
What is the difference between laws, commands, commandments, decrees, and statutes?	Answer In Deuteronomy 6:1\-–3 we read of laws, commands, commandments, decrees, and statutes: “Now this is the commandment—the statutes and the rules—that the LORD your God commanded me to teach you” (HCSB, verse 1, emphasis added). Other translations use words like decrees or laws. All these are part of God’s Law, with some slight distinctions. A look at the various Hebrew words used helps highlight some of the differences: “Commandments” in verses 1 and 2 (mitzvah): This is the general Hebrew term for “commandment” and usually refers to the comprehensive list of laws or body of laws given by the Lord in the Books of Moses. This is also the Hebrew term often used when the Lord spoke directly in the Old Testament. “Statutes” (choq): According to Vine’s Expository Dictionary, this word means “statute, prescription, rule, law, regulation” and can refer to laws of nature (Job 28:26; Jeremiah 5:22; 31:35–36\) or what is allocated, rationed, or apportioned to someone (Genesis 47:22; Exodus 29:28\). “Rules” (mishpat): A judicial verdict or formal decree. In the Law of Moses, some of the legal types of rules would fall under this category. “Statutes/Commands” in verse 2 (chuqqah): Chuqqah has a more specific meaning than choq, according to Vine’s dictionary. It refers to a particular law related to a festival or ritual, such as Passover (Exodus 12:14\), the Days of Unleavened Bread (Exodus 12:17\), or the Feast of Tabernacles (Leviticus 23:41\). All four of these Hebrew words are used throughout the writings of Moses to refer to commands from God to be obeyed by God’s people. Distinctions are sometimes made regarding one word from the other, yet the overall principle is one of obedience to all that the Lord commands, whether it’s a general command, a prescribed law, a legal verdict, or a religious festival or ritual.
Why is giving thanks to God important?	Answer The Bible is filled with commands to give thanks to God (Psalm 106:1; 107:1; 118:1; 1 Chronicles 16:34; 1 Thessalonians 5:18\). Most verses go on to list reasons why we should thank Him, such as “His love endures forever” (Psalm 136:3\), “He is good” (Psalm 118:29\), and “His mercy is everlasting” (Psalm 100:5\). Thanksgiving and praise always go together. We cannot adequately praise and [worship](true-worship.html) God without also being thankful. Feeling and expressing appreciation is good for us. Like any wise father, God wants us to learn to be thankful for all the gifts He has given us (James 1:17\). It is in our best interest to be reminded that everything we have is a gift from Him. Without gratitude, we become arrogant and self\-centered. We begin to believe that we have achieved everything on our own. Thankfulness keeps our hearts in right relationship to the Giver of all good gifts. Giving thanks also reminds us of how much we do have. Human beings are prone to covetousness. We tend to focus on what we don’t have. By giving thanks continually we are reminded of how much we do have. When we focus on blessings rather than wants, we are happier. When we start thanking God for the things we usually take for granted, our perspective changes. We realize that we could not even exist without the merciful blessings of God. First Thessalonians 5:18 says, “In everything give thanks; for this is God’s will for you in Christ Jesus.” We are to be thankful not only in pleasant situations, but in the circumstances we don’t like. When we purpose to thank God regardless of what comes into our lives, we keep bitterness at bay. We cannot be both thankful and bitter at the same time. It's not that we are grateful for tragedy, but we can be thankful for who God is, even in the midst of tragedy. He sustains us and gives us strength to endure (James 1:12; 2 Corinthians 12:9\). We thank Him for His promise that “all things will work together for the good, to those who love God and are called according to His purpose” (Romans 8:28\). We can have thankful hearts toward God even when we do not feel thankful for the circumstance. We can grieve and still be thankful. We can hurt and still be thankful. We can be angry at sin and still be thankful toward God. That is what the Bible calls a “sacrifice of praise” (Hebrews 13:15\). Giving thanks to God keeps our hearts in right relationship with Him and saves us from a host of harmful emotions and attitudes that will rob us of the peace God wants us to experience (Philippians 4:6–7\).
What does the Bible say about inner peace?	Answer The world places a priority on inner peace, and it offers thousands of suggestions to those who seek “peace of mind and soul.” Usually, the gurus of inner peace point to oneself as the source of peace. There is much talk of meditation, finding an “inner light,” and [chakras](what-is-a-chakra.html). If we need any help from outside of ourselves, worldly wisdom says, it will come in the form of a “[spirit guide](spirit-guides.html)” or perhaps some crystals or herbs. The problem with such advice, besides the obvious endorsement of witchcraft, is that it completely ignores the source of true peace—the Lord Jesus Christ. The Bible has a lot to say about peace. Jesus is called the Prince of Peace (Isaiah 9:6\). Paul refers to “the God of all peace” (Romans 15:13, 33; Galatians 6:16\). The term peace is often used as a greeting and a benediction (see Luke 24:36\). So what exactly is peace, and how can we have “inner peace”? A word often translated “peace” in the Bible actually means “to tie together as a whole, when all essential parts are joined together.” Inner peace, then, is a wholeness of mind and spirit, a whole heart at rest. Inner peace has little to do with external surroundings. Jesus said, “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.” He had also told His followers that “in this world you will have many troubles. But take heart! I have overcome the world” (John 16:33\). So peace is not the absence of trouble; it is the presence of God. Peace is a fruit of the Holy Spirit (Galatians 5:22\). When the “God of all peace” comes to live inside a believing heart (1 Corinthians 6:19\), He begins to produce His own characteristics in that life. Inner peace comes from knowing that circumstances are temporary and that God is sovereign over all (Isaiah 46:9–11\). Peace comes from exercising faith in the character of God and His Word. We can have peace in the midst of challenges when we remember that “all things work together for the good to those who love God and are called according to His purpose” (Romans 8:28\). We can choose peace rather than give way to fear and worry. Inner peace resulting from a relationship with God allows us to keep things in proper perspective. We can accept difficult situations on earth by remembering that our citizenship is in heaven (Philippians 3:20\). We are commanded to “live in peace” with others, as far as it is up to us (Romans 12:18; 2 Corinthians 13:11; Hebrews 12:14\). To live at peace means we interact with those around us in accordance with our own wholeness of mind. Our reactions to circumstances can bring peace to an otherwise chaotic situation. Jesus said, “Blessed are the peacemakers, for they will be called the children of God” (Matthew 5:9\). And James 3:18 says, “Peacemakers who sow in peace reap a harvest of righteousness.” God’s desire is that we who know Him learn to live in peace within ourselves first. Then we can radiate that peace to others, bringing calmness and wisdom to tense situations, and in so doing be lights in the world (Matthew 5:14; Philippians 2:14–15\).
What can we learn from the laws that God gave for the kings of Israel?	Answer Though the Lord was the leader of the Israelites, He predicted a time when His people would desire to have a human king to rule over them. He both predicted and permitted this, commanding, “When you enter the land the Lord your God is giving you and have taken possession of it and settled in it, and you say, ‘Let us set a king over us like all the nations around us,’ be sure to appoint over you a king the Lord your God chooses” (Deuteronomy 17:14\). In the verses following Deuteronomy 17:14, we find several insights that can provide wisdom for the selection of leaders today. First, God tells His people to make sure they are following His will when crowning a king. The Bible makes it clear that leaders are chosen by the Lord (see Romans 13:1\). In situations where we have a choice in who our leaders are, we must consult with God regarding our vote. Second, leaders are often best selected from among the people they will lead. In the case of Israel’s kings, the Lord commanded, “He must be from among your fellow Israelites. Do not place a foreigner over you, one who is not an Israelite” (Deuteronomy 17:15\). Third, a godly leader must not focus on amassing personal wealth. Deuteronomy 17:16–17 warns, “The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them. . . . He must not accumulate large amounts of silver and gold.” Great wealth has a way of turning a person’s heart from the Lord (see Matthew 19:23\), and a leader of people should not allow himself to be distracted by [riches](wealth-Christian.html). Fourth, a good leader must be content with his family situation. Verse 17 warns, “He must not take many wives, or his heart will be led astray.” A multitude of wives will turn a leader’s heart from the Lord. This is exactly what happened in the reign of [King Solomon](life-Solomon.html), who had [700 wives](Solomon-wives-concubines.html) (1 Kings 11:3\). Despite Solomon’s great wisdom, his heart turned from the Lord to honor his wives’ deities. Fifth, a good leader must be committed to God’s Word. Verses 18–19 add, “When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the Levitical priests. It is to be with him, and he is to read it all the days of his life so that he may learn to revere the Lord his God and follow carefully all the words of this law and these decrees.” There is no record of an Israelite king actually writing out the entire Law of the Lord, but [King David](life-David.html) serves as an example of a leader who was committed to the Law and was blessed as a result. Other kings of Israel who did not adhere to God’s laws did not enjoy the same leadership quality. Sixth, a godly leader serves in humility. The Israelite king was told “not \[to] consider himself better than his fellow Israelites” (verse 20\). Even though he sits on a throne, a king is still God’s servant. The benefit to Israelite kings who followed these commands was a long reign and an established dynasty: “He and his descendants will reign a long time over his kingdom in Israel” (verse 20\). The people under a godly king also benefited. It is important that leaders in any nation, in any era, seek to be godly. “When the godly are in authority, the people rejoice. But when the wicked are in power, they groan” (Proverbs 29:2, NLT).
How should a believer respond to the characteristics of God?	Answer God reveals Himself to believers through His Word (the Bible) and through His Son (Christ Jesus). The more we study the Bible, the more we come to understand God’s characteristics, the qualities He possesses. As mortals, we struggle to grasp the power and majesty of the God who has created time, space, matter, and all life. “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:8\). For the purpose of this article, we will focus on three key characteristics of God and the believer’s response to each. Perhaps the most important characteristic of God is the moral attribute of His holiness. Isaiah 6:3 and Revelation 4:8 describe the triple force of God’s holiness: “[Holy, holy, holy](holy-holy-holy.html) is the Lord God almighty, who was, and is, and is to come.” Only when a person glimpses the holiness of God in comparison to human sinfulness is there any hope for true repentance. When we realize the dreadful consequence of sin and consider that the sinless Son of God suffered our punishment, it brings us to our knees. We are silent before the face of God’s holiness, struck dumb by the reverence such holiness demands. Like Job, we say, “I am unworthy—how can I reply to you? I put my hand over my mouth” (Job 40:4\). Understanding God’s holiness causes us to exalt His compassion (2 Corinthians 1:3\), mercy (Romans 9:15\), grace, and forgiveness (Romans 5:17\) toward us. “If you, O Lord, kept a record of sins, O Lord, who could stand? But with you there is forgiveness; therefore you are feared” (Psalm 130:3–4\). God’s most endearing characteristic is His [love](God-is-love.html). Love requires relationship, and throughout eternity the Father, the Son and the Holy Spirit have existed together in relationship. God created us in His image, and we were created to be in relationship with Him (Genesis 3:17–18; Romans 1:19–20\). Such is the extent of God’s love that He sent his only Son to redeem us from our sins. “This is how we know what love is; Jesus Christ laid down his life for us. God is love. . . . We love because he first loved us” (1 John 3:16–19\). God provided the solution to sin in the person of Christ Jesus. Jesus came to take our punishment for sin and to satisfy God’s justice (John 1:1–5, 14, 29\). At Calvary, God’s perfect love and perfect justice met. When we begin to grasp the great love of God, our responses are humility, repentance, and reciprocal love. Like King David we pray that God will create in us a pure heart and a steadfast spirit (Psalm 34:18; 51:10, 17\). God lives in a high and holy place, but with Him are believers who are contrite and lowly in spirit (Isaiah 57:15\). Finally, we will consider the sovereignty of God (Psalm 71:16; Isaiah 40:10\). God is eternal, from everlasting to everlasting (Psalm 90:2\). He is the source of all life (Romans 11:33–36\). He is independent of His creation (Acts 17:24–28\). Abraham, Samuel, Isaiah, Daniel, and David all acknowledged God as their Sovereign Lord: “Praise be to you, O Lord, God of our father Israel, from everlasting to everlasting. Yours, O Lord, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, O Lord, is the kingdom; you are exalted as head over all. Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all. Now, our God, we give you thanks, and praise your glorious name” (David’s words in 1 Chronicles 29:10–13\). The believer honors the Sovereign Lord who has bought us and gladly submits to Him (2 Peter 2:1; James 4:7; Jude 1:4\). King David eloquently summed up the characteristics of God: “The Lord reigns, he is robed in majesty; the Lord is robed in majesty and is armed with strength. The world is firmly established; it cannot be moved. Your throne was established long ago; you are from all eternity. . . . The Lord on high is mighty. Your statutes stand firm; holiness adorns your house for endless days, O Lord” (Psalm 93:1–2, 4–5\). A few men of faith have been privileged to experience God’s presence, to have God speak directly to them. This is how some of them responded: [Moses](life-Moses.html) asked to see the glory of the Lord, and the Lord agreed to cause all of His goodness to pass in front of Moses. “I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen” (Exodus 33:21–22\). Moses’ response was to bow down and worship. Like Moses, the believer will bow down and worship the Lord, filled with awe as we contemplate the glory that is our God. [Job](life-Job.html) never lost his faith in God, even under the most heartbreaking circumstances that tested him to his core. “Though he slay me, yet will I hope in him; I will surely defend my ways to his face” (Job 13:15\). Job was utterly silenced by God when He spoke to him out of the storm. Job confessed that he spoke of things he did not understand, things too wonderful for him to know. “Therefore I despise myself and repent in dust and ashes” (Job 42:1–6\). Like Job, our response to God should be one of humble obedience and trust, submission to His will, whether we understand it or not. [Isaiah](life-Isaiah.html) had a vision of the Lord seated on his throne and of seraphs who cried out, “Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory” (Isaiah 6:3\). So overwhelming was this vision that Isaiah cried out, “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty” (Isaiah 6:1–5\). Isaiah realized he was a sinner in the presence of the Holy God, and his response was repentance. John’s vision of the throne of God in heaven inspired in him great awe. John fell down as if dead at the feet of the glorified Lord (Revelation 1:17–18\). Like Isaiah and John, we are humbled in the presence of God’s majesty. There are many other characteristics of God revealed in the Bible. God’s faithfulness leads us to trust Him. His grace prompts gratitude in us. His power incites awe. His knowledge causes us to ask Him for wisdom (James 1:5\). Those who know God will conduct themselves in holiness and honor (1 Thessalonians 4:4–5\).
Is it possible to live your life only doing things that are honoring to God?	Answer Every Christian wants to honor God. Wouldn’t it be nice if everything we did, without exception, brought honor to Him? But can a Christian reach the point of no sin? Is it reasonable to expect that over time we can grow spiritually to the point that we never stumble? There may be two answers to this question. First of all, living in holiness should be the goal of every child of God. God commands us to “be holy as I am holy” (1 Peter 1:16\). And He gives us the power to do so. Second Peter 1:3 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.” Peter goes on in verses 5–7 to list the steps of spiritual growth that build upon one another: faith, virtue, knowledge, self\-control, perseverance, godliness, brotherly kindness, and [agape love](agape-love.html). He then ends with this startling promise: “For if you do these things, you will never stumble” (verse 10\). So does this mean that perfection is possible? According to this passage, it is. Willful sins can be overcome by continual submission to the will of God. However, Peter is not implying that every believer will live continuously in complete victory. He is simply stating that if we have these qualities in abundance, we won’t fall into sin’s traps. How many of us can truly say we always express agape love as God does? Do we have all knowledge in every situation? We do have a goal, which is to be like Jesus (Romans 8:29; 1 John 4:17\). But we also have two enemies that war against that goal: Satan and our own sinful flesh (Romans 7:18–23; 1 Peter 5:8\). When our lives are totally yielded to the Holy Spirit, we can expect to live above sins of the will, such as sexual immorality, stealing, and lying. Those are sins we choose consciously, and God expects us to overcome them with His strength and might (Romans 8:37\). So, in that sense, we can choose to do only those things that are honoring to God. On the other hand, we still live within the limitations of our fleshly bodies. We are subject to conflicting passions and emotions, such as self\-pity, anger, and fear. A single lustful or covetous thought mars perfection and thereby cancels any suggestion that we can live above sin. That’s why we are commanded to “take every thought captive to the obedience of Christ” (2 Corinthians 10:5\). Often, the greatest battles with the flesh are waged on the inside, unrecognized by anyone else. Other sins we only recognize in hindsight. How many times have we said something and later realized, “I shouldn’t have said that”? So, while it may be possible to reach the point of [self\-control](fruit-Holy-Spirit-self-control.html) and Spirit direction that results in doing only those things that are honoring to God, “the heart is deceitful above all things and desperately wicked. Who can know it?” (Jeremiah 17:9\). We often do not understand our own motivations or see our own flaws until God points them out. That’s why God encourages us to keep our sin confessed and our hearts cleansed, never assuming that we are sinless. First John 1:8\-9 make this clear: “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” The wise Christian does not assume he or she has attained [sinless perfection](sinless-perfection.html). Doing so is pride, which is sin (James 4:6; Proverbs 16:5\). We should examine ourselves continually to see if our ways please the Lord. We can pray with David, “Search me, God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting” (Psalm 139:23–24\). We can also pray, “Let the words of my mouth and the meditations of my heart be acceptable in your sight, O Lord, my Rock and my Redeemer” (Psalm 19:14\). We also must guard against legalism, which makes us feel we must be perfect in order for God to approve of us. Romans 7 records the apostle Paul’s impassioned struggle with his own flesh and is an encouragement to the rest of us. Ultimately, we can all say, “Thanks be to God, who delivers me through Jesus Christ our Lord!” (verse 25\). Psalm 103:13–14 comforts us as we recognize our inability to be all we were created to be: “As a father has compassion on his children, so the Lord has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust.” When we remember that Jesus alone is our righteousness before God (2 Corinthians 5:21\), we are free to serve God joyfully from a heart of love rather than fear.
How can Jesus and the Bible both be the Word of God?	Answer The phrase “word of God” appears often in the Bible and can have a slightly different meaning depending on context and the Hebrew or Greek word used. John 1:1\-2 says, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” Here, Word is a title of the Lord Jesus. The term translated “Word” is logos, which basically means “the expression of a thought.” [Logos](what-is-the-Logos.html) can be thought of as the total message of God to man (Acts 11:1; 1 Thessalonians 2:13\). Jesus embodied that total message, and that is why He is called the “Logos,” or “[Word](Jesus-Word-God.html),” of God (Colossians 1:19; 2:9\). Logos is also used many times when referring to the written message of God (John 17:17; 1 Timothy 4:5; Revelation 1:2; Colossians 1:25\). Hebrews 4:12 says, “The word of God is alive and active. Sharper than any double\-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” Jesus showed a link between the written Word of God and Himself, in that He is the subject of the written Word: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39\). Another Greek word used for “word” is rhema. Rhema refers to the actual spoken/written words of God (Hebrews 6:5\). When Jesus was being tempted by Satan, He answered, “Man does not live by bread alone, but by every word \[rhema] that proceeds from the mouth of God” (Matthew 4:4\). We are told in Ephesians 6:17 to “take the helmet of salvation and the sword of the Spirit, which is the word \[rhema] of God.” Jesus demonstrated we need the actual recorded words of God to overcome Satan’s attacks. The phrase “word of God” means more than the printed words on a page. God is a communicator and has been speaking into the human realm since the beginning. He speaks through His creation (Psalm 19:1\), through ancient prophets (Hosea 12:10; Hebrews 1:1\), through the Holy Spirit (John 16:13; Acts 16:6\), through Scripture (Hebrews 4:12\), and through the Person of His Son, Jesus Christ (John 14:9\). We can learn to know God better by seeking to hear Him in every way that He speaks.
How was God Himself the inheritance of the Levites?	Answer Deuteronomy 18:1–2 says that the Levites had a very special inheritance from God: “The Levitical priests—indeed, the whole tribe of Levi—are to have no allotment or inheritance with Israel. They shall live on the food offerings presented to the Lord, for that is their inheritance. They shall have no inheritance among their fellow Israelites; the Lord is their inheritance, as he promised them.” The other tribes of Israel received a land inheritance in Canaan, but the Levites received no land. Instead, the Levites were given certain [cities](cities-of-refuge.html) within the other tribes’ territories. The Levites’ inheritance was God Himself in the sense that they were the ones chosen to oversee the worship of the entire nation of Israel. The Levites were responsible for the [tabernacle](tabernacle-of-Moses.html) and its implements as well as overseeing the sacrifices and offerings of the people. The priests were provided for through their service. Deuteronomy 18:3–4 offers a summary of the Law’s provisions: “This is the share due the priests from the people who sacrifice a bull or a sheep: the shoulder, the internal organs and the meat from the head. You are to give them the firstfruits of your grain, new wine and olive oil, and the first wool from the shearing of your sheep.” The fuller explanation of this teaching is found in Numbers 18\. “I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting. . . . They will receive no inheritance among the Israelites. Instead, I give to the Levites as their inheritance the tithes that the Israelites present as an offering to the Lord. That is why I said concerning them: ‘They will have no inheritance among the Israelites’” (verses 21, 23–24\). God was the unique inheritance to the Levites. He was the focus of their service, the source of their sustenance, and the significance of their calling. Their inheritance included cities, daily food, and a constant vocation, but it did not include the same type of land inheritance given to the other tribes of Israel.
Why do people die?	Answer People die because of what is called the “[original sin](original-sin.html)”—the disobedience of Adam and Eve in the Garden of Eden. God had warned the first couple that transgressing His law would result in their death (Genesis 2:17\), and that is what happened. “The wages of sin is death” (Romans 6:23a). Adam and Eve were meant to dwell with God forever, so they probably did not even know what it meant to “die.” Unfortunately, sin had at some time in eternity past invaded the heavenly realm of angels, and Satan tempted Eve, and she fell into sin. Eve gave the fruit to her husband, and he followed her into sin. That sin brought death into the world, as mankind separated themselves from the Source of Life. Since that time, every human produced by a woman with the aid of a man has produced sinful offspring. This sin nature brings with it death. “Sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned” (Romans 5:12\). Genesis 3 describes the curse that God pronounced upon the world. The curse included these words to Adam: “You \[will] return to the ground, since from it you were taken; for dust you are and to dust you will return” (Genesis 3:19\). Physical death of the body is what God spoke of here. Physical death did not occur immediately for Adam and Eve, but, because of their sin, innocent animals did die (Genesis 3:21\). The other type of death that Adam and Eve’s sin brought was [spiritual death](spiritual-death.html)—their spirits were separated from God’s Spirit; their fellowship was broken. This spiritual death occurred immediately after they partook of the forbidden fruit and were fearful and ashamed (Genesis 3:10\). Spiritual death, like physical death, was passed on to their descendants (Ephesians 2:1\). Ever since Adam, the human race has labored under “the law of sin and death” (Romans 8:2\). God in His goodness sent His Son to abolish the law of sin and death and establish “the law of the Spirit who gives life” (Romans 8:2\). First Corinthians 15:20–26 states, “Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. . . . The last enemy to be destroyed is death.”
How can a Christian overcome social anxiety?	Answer Anxiety disorders are the most common mental disorders in the U.S., with social anxiety disorders being number one among them. Anxiety disorders, like most mental disorders, have a spectrum of severity. For some people an anxiety disorder is relatively easily managed whereas for others the disorder becomes disabling. No matter where on the spectrum a Christian suffering with an anxiety disorder falls, he or she can find help and hope in God. Anxiety is triggered by many things, including some physical conditions. Depending on the disorder, treatment may involve self\-help techniques, professional therapy, medication, or a combination. Obviously prayer, reading God’s Word, and Christian fellowship will be important ingredients in overcoming social anxiety; these are all things in which every Christian should be engaged. But the fact that cognitive therapy is usually the best treatment for anxiety disorders reveals the battle is most often in the mind. The Bible teaches that Christians can control how they think and what they think about because God has given us the Holy Spirit to teach such things (John 14:26–27\). Most people never consider that they can control their thoughts to a great degree. But with practice, prayer, and help from God, the battle can be won or at the very least the anxiety can be made manageable (see Philippians 4:7\). We know God’s plan for His children does not include a life of fear (2 Timothy 1:7\). Social anxiety (SA) is a specific type of anxiety disorder characterized by an unreasonable fear of being in public situations. Often, the sufferer of social anxiety disorder believes other people are examining him with a critical and judgmental eye. Or he might be afraid of doing something wrong or making a social mistake. Sufferers are extremely self\-conscious and are in perpetual fear of embarrassing themselves. Because those with social anxiety are usually perfectionists, a helpful thing for them to learn is that no one is perfect, except for Jesus Christ (1 Peter 2:22\). Western culture has bombarded people with the false idea that perfection can be attained if you look a certain way, own a certain thing, or have a certain career. Those who do not meet these standards are sometimes seen as, or see themselves as, less\-than and unworthy of social merit. The Bible tells us none of these things matter to God; He looks at the heart (1 Samuel 16:7\). Those suffering from SA should realize they are not perfect—and neither is anyone else (Romans 3:23\). Rather than hold themselves to an unattainable standard and live as their own worst and constant critic, it behooves those suffering from SA to learn to accept forgiveness in Christ and to look to His righteousness. Living up to societal standards is not what make a person acceptable; being a child of God is what matters. The principle of sowing and reaping is found throughout the Bible and is active in our everyday lives (Galatians 6:7; Proverbs 11:18\). Jesus said, “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven” (Luke 6:37\). To the social anxiety sufferer, it appears everyone else seeks to judge him or that everyone else is aware of his every flaw. This is often because he himself has a critical eye and has spent too much energy focused on the opinions of others. Because the social anxiety sufferer is critical of himself and hyper aware of others, he assumes others have the same thinking. When we sow a forgiving, loving, merciful attitude toward others, we will reap the same (Luke 6:38\). We need to sow this attitude toward ourselves, too. When we learn to accept ourselves the way God has made us and look to Him alone for validation and forgiveness, we can be more comfortable in our own skin. The more comfortable we are to simply be ourselves, the more comfortable we become socially and the more winsome we are to others. We can also call on God in social situations. As we learn to trust Him more and get to know Him better, we become more aware of His presence and can trust His Holy Spirit to carry us through challenging social encounters. Many social anxiety sufferers have been victimized in the past by some sort of trauma or an overbearing, critical parent. Such incidents may lead us to develop certain attitudes about ourselves and others without even being aware of it. While the above tactics will be helpful for such people, it may also be important to give more focused effort to unmasking the attitudes we hold toward ourselves. When we know how we see ourselves, we can hold that up to the light of God’s truth and ask for His view. He can bring healing to trauma and truth to falsehoods. For those who experience extreme social anxiety, it may be beneficial to meet with a Christian counselor for help in healing. Ultimately, we can depend on the Holy Spirit to provide us comfort in our pain, guide us into truth (John 14:25–27; 16:33\), and produce His fruit in our lives (Galatians 5:22–23\). For those who struggle with social anxiety and extreme shyness, we encourage a biblical view of self. As believers, we are loved (Romans 5:8\), we are accepted (Ephesians 1:6\), and we are not condemned (Romans 8:1\). Being secure in Christ, we have the freedom to reach out to others and love our neighbors as ourselves (Mark 12:33\).
What is the significance of a sideways cross?	Answer There is a fashion trend today that involves a sideways cross, often worn on a necklace. The cross is the same shape as a “normal” Latin cross, except it is situated horizontally. Several celebrities have taken to wearing the sideways cross, which has added to its appeal. As for what the sideways cross means, there are several theories. Many people consider the horizontal cross to be just another version of the upright cross—a symbol of Jesus Christ and Christianity. Others attach a more detailed meaning: the sideways cross becomes a symbol of Jesus’ finished work—having procured our salvation, He has laid His cross down—or it is a symbol of how we are to take up our cross and follow Jesus (Luke 9:23\)—a cross carried over one’s shoulder would normally be in a horizontal position. Some point out that the Nordic cross, found on the national flags of all Scandinavian countries, is sideways. In those cases, the cross is a representation of the Christianity those countries at one time embraced. Other explanations are more humanistic. Some view the horizontal cross as a representation of the earth (as opposed to heaven) and the fact that this is where life is to be lived. A related view is that the sideways cross is a symbol of humanity, who lives in the realm between heaven and hell. Yet another view is antagonistic toward Christians—the sideways cross is a “fallen” cross, meaning that Christianity has failed and is no longer a powerful influence in the world. And of course there are individuals who shrug off any attempt to infuse their jewelry with meaning. To them, any cross, sideways or not, is nothing more than a fashionable accessory. Wearing one, or having one [tattooed](Christian-tattoos.html), is nothing more than a statement of trendiness, modishness, and chic. With so many diverse opinions on what the sideways cross means, it is impossible to know for sure why someone wears one, unless she expresses her mind on the matter. Different people have different notions, and their reasons for sporting a cross in a horizontal position will vary. Is it good for a Christian to wear a sideways cross? There is nothing overtly sinful about it. And if it gives one opportunities to express faith in Christ, so much the better. The amount of confusion and ambiguity regarding the meaning of a sideways cross might give some Christians pause. As with anything we do, we should ask, “Does this bring glory to God?” (1 Corinthians 10:31\). Does a sideways cross bring glory to God? It might, depending on who wears it and their motives for wearing it.
What is a scarlet letter?	Answer A “scarlet letter” is a stigma someone bears for a misdeed he or she has committed. The term often refers to an ongoing, public shame forced upon a person as a means of ostracizing him or her. Those branded with a scarlet letter feel the punitive vengeance of an unforgiving society. The term “scarlet letter” comes from the 1850 novel The Scarlet Letter by Nathaniel Hawthorne. In the novel, a woman named Hester Prynne, a resident of colonial New England, is convicted of adultery. As punishment, the Puritan community she resides in requires her to wear the letter A on her bodice for the rest of her life. Hester, far from being cowed by her punishment, embraces the symbol and wears it proudly—on every piece of clothing, she sews an oversized scarlet A decorated with fine embroidery. One of Hawthorne’s points in the novel is that the external punishment meted out by man is insufficient to change the heart. Modern allusions to a scarlet letter are found in songs by Taylor Swift and Casting Crowns. Swift’s “Love Song” refers to a scarlet letter in the context of a forced estrangement. In Casting Crowns’ “Does Anybody Hear Her?” the reference is to giving someone the cold shoulder because of her sin. When we allow a person’s sinful reputation to become his most prominent feature, when we identify people only by their sins, we might as well be attaching a scarlet letter to their chest. We are called to take the good news of Jesus’ salvation to all the world (Acts 1:8\). The pariahs of society need to hear that there is hope for them. Jesus set the example in this, as He was seen “eating with the sinners and tax collectors” (Mark 2:16\). In response to the criticism He received, Jesus said, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17\). In John 8, when an adulteress was brought to Jesus for public condemnation, Jesus had several options. He could have ostracized her. He could have humiliated her. He could have thrown the first stone. He did none of those things. Rather, Jesus forgave the woman’s sin and commanded a new life: “Go now and leave your life of sin” (John 8:11\). The wonderful truth is that Jesus removes scarlet letters. “There is now no condemnation for those who are in Christ Jesus” (Romans 8:1\).
Why is there a curse associated with hanging on a tree?	Answer Deuteronomy 21:22–23 teaches that there was a divine curse placed on a hanged person: “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the LORD your God is giving you for an inheritance” (ESV). For most capital offenses covered by Jewish Law, stoning was the form of punishment. On some occasions the dead body would be hung in public as a deterrent to further crime. This law made it illegal to do so overnight (Leviticus 18:24–27; Numbers 35:3–34\). The apostle Paul referred to this law in relationship to Jesus and His death on the cross. In Galatians 3:13 we read, “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’” (ESV). Jesus was cursed for us, hanging on the cross as a [substitute](substitutionary-atonement.html) for our sins. The law in the Mosaic economy was a foreshadowing of the [redemption](redemption.html) of man. Another interesting detail is that the cross of Christ was sometimes referred to in Jewish contexts as a “tree.” Acts 5:30 states, “The God of our fathers raised Jesus, whom you killed by hanging him on a tree” (ESV). Acts 10:39 says, “They put him to death by hanging him on a tree” (ESV). See also Acts 13:29\. The concept of cursing and blessing in association with a tree is found in the larger narrative of Scripture. In Genesis 3 Eve and then Adam eat fruit from a tree from which they were forbidden to eat. In Revelation 22:14 the eternal state includes those who eat from the tree of life. A tree was involved in the entry of sin into humanity (through the tree in the Garden), the answer to sin for humanity (through the cross), and the ultimate removal of sin in eternity (through the [tree of life](tree-of-life.html)). Under the Mosaic Law, those who were hanged on a tree were cursed. The law made it illegal to leave the body hanging overnight. This law applied to Jesus, who was executed on a tree, although He had done no wrong. Jesus’ dead body was removed from the cross on the same day of His death and was buried. Jesus took the curse of sin upon Himself to redeem us from sin.
Why did Reuben, Gad, and the half-tribe of Manasseh want to live on the east of the Jordan?	Answer The Israelites were poised to enter Canaan. Before they crossed the [Jordan River](Jordan-River.html) and moved west, God spoke to Joshua some words of encouragement. Included was a promise of even more land later (Joshua 1:4\). For the time being, though, the land they would inherit would be west of the Jordan (Joshua 1:2\). Yet, even before the Israelites entered the Promised Land, the tribes of [Reuben](tribe-of-Reuben.html), [Gad](tribe-of-Gad.html), and the half\-tribe of [Manasseh](tribe-of-Manasseh.html) had already staked out their claim—they chose to settle east of the Jordan. Numbers 32:1 reveals one reason why these tribes wanted the land east of the Jordan: “The Reubenites and Gadites, who had very large herds and flocks, saw that the lands of Jazer and Gilead were suitable for livestock.” The land east of the Jordan River was seen as a prime area for raising livestock. At first, Moses was opposed to the idea of some tribes staying east of the Jordan. He thought these tribes were attempting to avoid helping their fellow Israelites in the military campaign to subdue and settle Canaan. However, these tribes responded with a pledge to help: “We would like to build pens here for our livestock and cities for our women and children. But we will arm ourselves for battle and go ahead of the Israelites until we have brought them to their place” (Numbers 32:16–17\). These tribes kept their promise and helped their brothers in the conquest of Canaan (Joshua 22:1–4\). Upon receiving the tribes’ pledge, Moses accepted their request to settle the land east of the Jordan. Numbers 32 concludes with a description of the land meted out: “Moses gave to the Gadites, the Reubenites and the half\-tribe of Manasseh son of Joseph the kingdom of Sihon king of the Amorites and the kingdom of [Og king of Bashan](Og-king-of-Bashan.html)—the whole land with its cities and the territory around them” (Numbers 32:33\). Sihon and Og, whose kingdoms were east of Jordan, had been defeated earlier, and their land was assigned to the two and a half tribes. In his final blessing on the tribes of Israel, Moses gave this blessing to Gad, one of the tribes that settled east of the Jordan: “He chose the best land for himself; the leader’s portion was kept for him. When the heads of the people assembled, he carried out the LORD’s righteous will, and his judgments concerning Israel” (Deuteronomy 33:21\). The land east of the Jordan was a choice area and a blessing to those who lived in it. Moses’ blessing also included positive words concerning Joseph, the father of Ephraim and Manasseh. The words apply to the lands where both tribes of these brothers would settle, including the land east of the Jordan. In Deuteronomy 33:13–16 we find, “May the Lord bless his land with the precious dew from heaven above and with the deep waters that lie below; with the best the sun brings forth and the finest the moon can yield; with the choicest gifts of the ancient mountains and the fruitfulness of the everlasting hills; with the best gifts of the earth and its fullness and the favor of him who dwelt in the burning bush.” There was a strategic reason for Reuben, Gad, and the half tribe of Manasseh to request the land east of the Jordan, and the Lord blessed them in their inheritance. Thus, God’s blessing extended even beyond the Jordan River.
Is it better, spiritually, to be poor than to be rich?	Answer How does one’s financial status affect one’s spiritual status? Or is there any effect at all? Which is better, to be [poor](Bible-poor.html) or rich? This topic has long been debated within the church. Israel was promised freedom from poverty if the people followed God’s laws (Deuteronomy 15:4\). Yet Jesus taught that the poor are blessed (Luke 6:20\). The apostle Paul addressed the issue of wealth in 1 Timothy 6:8–10: “If we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” Having money is not wrong, but loving money is. The abundance of money or the lack of money is less important than our spiritual condition. In Jewish culture, poverty and even disability were often seen as the result of someone’s personal sin. In John 9:1–3, the disciples of Jesus asked, “‘Rabbi, who sinned, this man or his parents, that he was born blind?’ ‘Neither this man nor his parents sinned,’ said Jesus, ‘but this happened so that the works of God might be displayed in him.’” While human nature often attributes poverty or other weaknesses to something wrong a person has done, God can and does use such circumstances to work His perfect plan. The account of the [rich young ruler](rich-young-ruler.html) in Mark 10:17–22 shows how riches can be a spiritual stumbling block. Jesus told the young man to sell his possessions, give the money to the poor, and then follow Jesus. The man walked away sad because he was a man of much wealth. In this case, the man’s wealth was a negative since it kept him from following Christ. He loved his money more than he loved Jesus. While many of the psalms and proverbs speak matter\-of\-factly regarding the benefits of wealth and struggles of poverty, the Bible is clear that both poverty and wealth can be the will of God and a blessing from God. Jesus lived in relative poverty; Solomon was blessed with significant wealth. King David had a humble beginning and a wealthy ending. The apostles followed Christ to persecution and martyrdom; they were not regarded as wealthy, but they used all they had to share Christ with others (Luke 18:28\). “Rich and poor have this in common: The LORD is the Maker of them all” (Proverbs 22:2\). The human perspective sees wealth as a blessing and poverty as a curse. God’s plan is much greater and uses both wealth and poverty to accomplish His will. We are to avoid the temptation to see wealth as God’s only blessing and instead be content in any and every circumstance, knowing that God’s blessings are not defined by our possessions in this world but are found in their fullness in a kingdom not of this world.
What does it mean that God is the God of gods and Lord of lords?	Answer We know there is only one Lord God, but sometimes the Bible references other gods and lords. For example, in Deuteronomy 10:17 we find, “The LORD your God is God of gods and Lord of lords, the great God, mighty and awesome.” Whoever these other “gods” and “lords” are, they cannot compete with the “great God, mighty and awesome.” The emphasis in this verse is God’s supremacy. The focus is on God’s greatness and might. When He is called “God of gods,” we understand it as a reference to the God who is more powerful and greater than any other so\-called god. The verse does not teach the existence of other real gods. Rather, God says, “I am the LORD, and there is no other; apart from me there is no God” (Isaiah 45:5\). See also Isaiah 43:11\. Being the “God of gods,” the One True God towers over anything else that might be worshiped. He alone is worthy of worship (Deuteronomy 10:21\). [Idols](idol-worship.html) have no power: “All the gods of the nations are worthless” (1 Chronicles 16:26, NET; cf. Psalm 96:5\). Psalm 97:7 adds, “All who worship images are put to shame, those who boast in idols.” These and many other passages note that there is only one God. To worship any other God is useless. What about the title “Lord of lords”? A “lord” (lower case l) often referred to a leader. To call the Lord the “Lord of lords” emphasizes God’s greatness above all other leaders or anyone who holds power. As a result, the psalmist writes, “Give thanks to the Lord of lords, for his steadfast love endures forever” (Psalm 136:3, ESV). In the New Testament, we find the phrase “Lord of lords” used on three occasions in reference to Jesus. Paul teaches that Jesus is “he who is the blessed and only Sovereign, the King of kings and Lord of lords” (1 Timothy 6:15, ESV). Revelation 17:14 speaks of Jesus’ return, saying, “He is Lord of lords and King of kings.” Revelation 19:16 adds, “On his robe and on his thigh he has this name written: king of kings and lord of lords.” Interestingly, the title “Lord of lords” affirms the unique power of God and provides insight into the [triune nature](Trinity-Bible.html) of God. While God the Father is the One called “Lord of lords” in Deuteronomy 10:17 and in Psalms, the New Testament writers use the same title to refer to God the Son, Jesus Christ. The Triune God—Father, Son, and Holy Spirit—is the King of kings and Lord of lords. Outside of this God, there is no other.
Does God oppose religious freedom in the Old Testament?	Answer Most modern cultures value religious freedom as one of the underpinnings of society. Like the Pilgrims who founded Plymouth Colony, we see religious freedom as a basic human right. However, people sometimes wonder if religious liberty is at odds with the Old Testament Law. In Deuteronomy, God explicitly commands His people to worship Him only and to avoid any other god. Deuteronomy 6:14–15 says, “Do not follow other gods, the gods of the peoples around you; for the Lord your God, who is among you, is a jealous God and his anger will burn against you, and he will destroy you from the face of the land.” This seems to mean God opposes religious freedom. First, it is important to clearly define religious freedom. A belief in religious liberty is a belief that each individual should have the ability to choose how (and whom) to worship. God commanded the Israelites to worship only Him, yet people were free to choose whether or not they obeyed His command. Of course, God clearly communicated negative consequences to those who disobeyed. There are passages in Deuteronomy that speak of destroying nations that followed other gods. Deuteronomy 7:4 also notes that the Israelites could not intermarry with people from other nations to avoid partaking of their idolatry. It is important to keep in mind two different elements were at work in this time period—spiritual teaching and military operations. God did not want to His people to intermarry with people who would lead them to follow other gods. The Lord also had predicted that there would be war between Israel and other nations in the process of moving to the Promised Land. Also, the Mosaic Law established a theocracy to govern the chosen people of Israel in a particular time and place; no such theocracy exists today, and the Bible does not promote the establishment of one. Christian teachings support religious freedom today. While the Bible clearly teaches there is one way to God (John 14:6\) and there is a particular God to worship, no one is to be forced to believe in Jesus Christ. Instead, Jesus commanded His followers to go into all the world and make disciples by teaching and baptizing them (Matthew 28:18–20\). Those who reject the message are condemned by God, but they cannot be forced to believe the teachings of Christianity or to follow them. Under the Old Covenant, God governed His people in all matters, legal, cultural, moral, and religious. We are no longer under the Old Covenant (Galatians 5:18\). Under the New Covenant, we follow the law of Christ (Galatians 6:2\), but everyone is free to accept or reject Christ. There is no coercion in the gospel message, only a call to repent and believe. No human law or government has the ability to create faith in the heart, and any government that mandates faith is misguided. The Bible allows for people to freely choose whether to follow the teachings of Christianity—with the warning that one’s eternal destiny is at stake.
What is the bad news / good news approach to sharing the gospel?	Answer Many things in life have good news and bad news associated with them. The entire truth is generally found in a combination of both. Emphasizing one side to the exclusion of the other is not the whole truth. The same is true of the gospel of Jesus Christ. The bad news, spiritually speaking, is that we are all sinners deserving of [hell](hell-real-eternal.html) for our sin against a holy God (Romans 3:23; 6:23\). Our sin has kept us from His presence and eternal life (John 3:15–20\). No one can earn his or her way into the presence of God because there is “no one righteous” (Romans 3:10\). Our best human efforts to please God are “as filthy rags” (Isaiah 64:6\). Some evangelists and street preachers focus exclusively on this aspect of God’s truth, which could be considered the “bad news approach.” The good news is that God loves us (John 3:15–18\). He wants a relationship with His human creation and has communicated with us in a variety of ways such as nature (Romans 1:20\), the Bible (2 Timothy 3:16\), and Jesus coming in human form to live among us (John 1:14\). God does love us. He does want to bless us. He wants a relationship with us and desires to teach us His ways so that we can become all He created us to be (Romans 8:29\). Teachers who focus only on the good news are leaving out a vital part of God’s plan of salvation, which includes repentance (Matthew 3:2; Mark 6:12\) and taking up our cross to follow Jesus (Luke 9:23\). Until we know the bad news, we can’t truly appreciate the good news. You would not appreciate a stranger bursting into your home and dragging you outside, unless you first understood that your house was on fire. Until we understand that we are destined for hell because of our sin, we cannot appreciate all that Jesus did for us on the cross (2 Corinthians 5:21\). If we don’t realize how hopeless we are, we won’t recognize the great hope Jesus offers (Hebrews 6:19\). Unless we recognize that we are sinners, we can’t appreciate a [Savior](personal-Savior.html). The best approach is to present what the apostle Paul called the “whole counsel of God” (Acts 20:27\). God’s whole counsel includes both the bad news about our natural state and the good news about God’s plan to redeem us. Jesus never eliminated either of these when He brought “peace on earth, goodwill toward men” (Luke 2:14\). His peace is available to everyone who is brought to repentance by the “bad news” and joyfully accepts the “good news” that He is Lord of all (Romans 10:8–9\).
Does a Christian have to attend every service a church has?	Answer Of course, with some churches—the big ones with three or four services every Sunday and another on Saturday—it’s neither feasible nor expected that a member attend every service. But attending the services most churches offer places no real burden on one’s schedule. Many people grew up in households that required church attendance: “When the doors were open, we were there!” Such testimonies are rarer today, as church attendance in general is declining. Does a Christian have to attend every service his church provides? The simple answer is “no.” There is no New Testament command for believers to maintain perfect attendance at church. Attending every church service does not make a person “holier” than the one who misses a service here and there. Our relationship with God is not based on rule\-following or punching a time clock at church; it’s based on our position in Christ (1 Corinthians 1:2\). The question that matters in eternity is not “How many times was I in church” but “Did I truly know Jesus Christ?” (Matthew 7:21–23\). However, there is a problem with having a nonchalant attitude toward church attendance. We should not be ambivalent in the matter. God’s plan in this age involves the church, which Jesus promised to build (Matthew 16:18\), and we should be supporting God’s plan enthusiastically. “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\). It’s interesting that, even in the early church, there were those who made a “habit” of not fellowshipping with other believers. Their example is not to be followed. The church is where our spiritual gifts best edify the Body of Christ (Ephesians 4:11–12\), and it is difficult to “spur” each other to love and good works if we are not attending church. How can we encourage one another if we’re never around one another? Christians should be committed to their local church, involved in their local church, and supportive of their local church. This requires regular church attendance. A believer will naturally love his brothers and sisters in Christ (1 John 4:21\), and that love will manifest itself in a desire to fellowship, not avoidance. When the church is praising the Lord, all believers should want to join in the praise; when the church is praying for others, all believers should want to join in the prayer; when the church is studying the Word, all believers should want to join in the learning. We live in a world of distractions. So many things call us away from our commitments, our involvement, and our support of the local church: sports activities, work schedules, community projects, etc.—the list is never\-ending. There are valid reasons for missing a church service, and we must avoid legalism in such matters. At the same time, we should make sure absences are the exception, not the rule. Each believer should examine his own heart to determine his motives for missing church. It could be that a rearrangement of priorities is in order.
Why was Jesus’ ministry so short?	Answer Jesus’ public ministry, from His baptism to His ascension, was only about [three\-and\-one\-half years long](length-Jesus-ministry.html). When we compare the length of time Jesus ministered in this world with the lengthy service of a [William Carey](William-Carey.html) or a [Billy Graham](Billy-Graham.html), His time was indeed short. From a human perspective, the ultimate reason why Jesus’ ministry was so short is that He was crucified—cut down in the prime of life, as they say. Leading up to Jesus’ betrayal and crucifixion were a falling away of many followers (John 6:66\), a division of public opinion concerning Him (John 7:43\), and of course the mounting wrath of the religious leaders (John 11:53\). Human wisdom would have advised Jesus to tone down His rhetoric a bit, not rock the boat, and find some common ground with the power brokers in Jerusalem. If Jesus had wanted to retain His adoring crowds, He could have continued to wow them with miracles every day (especially the edible ones, John 6:26\). He could have heightened His mass appeal by crafting a “positive” message, elevating His listeners’ self\-worth, or in some other way tickling ears. If He had wanted to prolong His ministry, Jesus could have avoided confrontation altogether—except, then, He would have had no ministry. The truth is that Jesus’ ministry was short because, in three\-and\-a\-half years, He accomplished everything He had been sent to do. His ministry was no longer than it had to be. Jesus finished the work of preaching the gospel to Israel (Luke 4:43\) and redeeming mankind (Hebrews 7:27\). Jesus’ ministry was carried out in total submission to the authority of the Father (John 6:38; 7:28\). Jesus spoke only what the Father told Him to speak and did only what the Father told Him to do (John 12:49; 14:10\). His single\-focused goal was to accomplish the Father’s will (John 4:34\). And that’s exactly what He did. God sent His Son on a mission, and soon it was mission accomplished. The crucifixion did not cut Jesus’ ministry short. The crucifixion was the whole point of His ministry. Jesus was born to die, and His life was His to give: “No one takes it from me, but I lay it down of my own accord” (John 10:18\). Just before His arrest, Jesus prayed, “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4\). On the cross, Jesus knew “that everything had now been finished” (John 19:28\), and just before He died He said, “It is finished” (John 19:30\). Jesus’ ministry was short, but it did not need to be any longer. The Law was fulfilled, the prophecies were realized, and the salvation of mankind was secured.

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.