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What does it mean that the LORD is one (Deuteronomy 6:4)?	Answer The opening of the [Shema](what-is-the-Shema.html) (or the “Saying”), a central teaching in Judaism, says that the Lord is one: “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4\). Most English Bibles include a footnote to express alternative translations, as this is a difficult passage among Hebrew scholars. Options include “The LORD our God is one Lord,” “The LORD is our God, the LORD is one,” and “The LORD is our God, the LORD alone.” In all the options, the focus is on the idea of one God. The doctrine of one God was a stark contrast to the theologies of the cultures surrounding the Israelites. Other religious systems, including that of the Egyptians, served a wide variety of gods and goddesses. The worship of only one God made the faith of the Hebrews unique in the ancient world. Exodus 20 gives the [Ten Commandments](Ten-Commandments.html). It also begins with an emphasis of God as one: “You shall have no other gods before me” (Exodus 20:3\). God revealed Himself as the one God to worship. There could be no other. The origin of monotheism was not Deuteronomy 6:4, however. The opening words of the Bible are “In the beginning, God created the heavens and the earth” (Genesis 1:1\). Only one God was before all things and created all things. This same one God was the One who spoke with Adam and Eve in the Garden of Eden (Genesis 2—3\), saved the world through Noah (Genesis 6—8\), and promised Abraham that all nations would be blessed through him (Genesis 12\). Israel was always taught that the Lord God was the one God; the Jews were to reject all idols and deny all other gods. If the Lord is one, how are we to understand the [Trinity](Trinity-Bible.html)? Though the word Trinity is not found in the Bible, the concept certainly is. The Father, Jesus Christ, and the Holy Spirit are each referred to as God and are attributed qualities that only God has. For example, Jesus was in the beginning with God (John 1:1\), and all creation was made through Him (Colossians 1:16–17\). The Holy Spirit is listed with Father and Son as “the name” believers are to be baptized into (Matthew 28:19–20\) and was referred to as God by Peter in Acts 5:3–4\. The teaching of a Triune God is unique to Christianity and affirms Father, Son, and Holy Spirit as one [God in three Persons](God-in-three-persons.html). Christians believe that God is one yet is also triune. We know God through faith in Jesus Christ (John 14:6\), and the Holy Spirit works within us to help us live for God each day.
Did God create hell?	Answer Hell is a place of suffering originally prepared by God for the devil and his angels (Matthew 18:9; 25:41\). The words Hades (Greek) and Sheol (Hebrew) are sometimes associated with hell. However, [Hades/Sheol](sheol-hades-hell.html) is simply the place or realm where the spirits of people go when they die (see Genesis 37:35\). Hades/Sheol is not necessarily a place of torment because God’s people were said to go there as well as the wicked. In the New Testament, we find that Hades is somehow “compartmentalized.” That is, the realm of the dead is divided into a place of comfort and a place of torment (Luke 16:19–31\). There are other words associated with hell in the Bible such as Gehenna and lake of fire. It is clear that there is an actual place where the spirits of the unsaved go for eternity (Revelation 9:1; 20:15; Matthew 23:33\). Everything that ever was or is or will be is created by God, including hell (Colossians 1:16\). John 1:3 says, “All things were made through him, and without him was not anything made that was made.” God alone has the power to cast someone into hell (Luke 12:5\). Jesus holds the [keys of death](keys-of-death.html) and Hades (Revelation 1:18\). Jesus said that hell was “prepared” for Satan and the demons (Matthew 25:41\). It is a just punishment for the wicked one. Hell, or the lake of fire, will also be the destination for those who reject Christ (2 Peter 2:4–9\). The good news is that people can avoid hell. God, in His infinite mercy and love, has made a way of salvation for everyone who trusts in God’s Son, Jesus Christ (John 3:16, 36; 5:24\).
Is there extra-biblical evidence of the ten plagues in Egypt?	Answer Some critics of the Bible claim that there is no verifiable evidence to support the Bible’s account of the Exodus of the Hebrews from Egypt. They say that Egyptologists have found no record of the Hebrew people in Egypt or the [ten plagues](ten-plagues-Egypt.html) as described in the book of Exodus. Christians accept that the Bible is God’s [inspired Word](Bible-inspired.html), and they do not doubt that these events happened. They do not require extra\-biblical accounts. However, external evidence can be useful in silencing detractors who say the ten plagues and the Exodus are just myths. The Ipuwer Papyrus is an ancient document that provides a possible independent record of the ten plagues in Egypt. It describes a great disaster that took place in ancient Egypt. The oldest copy dates to around 1400 BC, placing it close to the time of the Exodus (circa 1446 BC). The Ipuwer Papyrus is the sole surviving manuscript of an ancient Egyptian poem officially designated as Papyrus Leiden I\-344\. The poem is known as “The Admonitions of Ipuwer.” A new edition is available now entitled “The Dialogue of Ipuwer and the Lord of All.” Dutchman Giovanni Anastasi purchased the Ipuwer Papyrus in 1828, and it is now housed in Leiden, the Netherlands, at the Dutch National Museum of Antiquities, the Rijksmuseum van Oudheden. We shall now compare the Bible’s account of the plagues with the relevant parts of the Ipuwer Papyrus. The first plague (turning the Nile to blood). The Nile River, which formed the basis of daily life and the national economy in Egypt, was devastated as millions of fish died and the water was unusable. Pharaoh was told by God, “By this you will know that I am the LORD” (Exodus 7:17\). The Ipuwer Papyrus says, “Plague is throughout the land. Blood is everywhere” (2:5–6\). “The river is blood. . . . Men shrink from tasting—human beings, and thirst after water” (2:10\). “That is our water! That is our happiness! What shall we do in respect thereof? All is ruin” (3:10–13\). The fifth plague (the death of livestock). God protected His people from this plague, while the cattle of the Egyptians died. God was steadily destroying the economy of Egypt, while showing His ability to protect and provide for those who obeyed Him. Pharaoh even sent investigators (Exodus 9:1–7\) to find out if the Israelites were suffering along with the Egyptians, but the result was a hardening of his heart against them. The Ipuwer Papyrus says, “All animals, their hearts weep. Cattle moan” (5:5\). “Behold, cattle are left to stray, and there is none to gather them together” (9:2–3\). The seventh plague (hail and fire). This hail was unlike any that had been seen before. It was accompanied by a fire that ran along the ground, and everything left out in the open was devastated by the hail and fire. Again, the children of Israel were miraculously protected, and no hail damaged anything in their lands (Exodus 9:35\). The Ipuwer Papyrus says, “Forsooth, gates, columns and walls are consumed by fire” (2:10\). “Lower Egypt weeps. . . . The entire palace is without its revenues. To it belong \[by right] wheat and barley, geese and fish” (10:3–6\). “Forsooth, grain has perished on every side” (6:3\). “Forsooth, that has perished which was yesterday seen. The land is left over to its weariness like the cutting of flax” (5:12\). The ninth plague (darkness). For three days, the land of Egypt was smothered with an unearthly darkness, but the homes of the Israelites had light (Exodus 10:22–23\). The Ipuwer Papyrus says, “The land is without light” (9:11\). The tenth and last plague (the death of firstborn males). Every household that did not apply the blood of the Passover sacrifice saw the death of the firstborn (Exodus 12:23\). The Ipuwer Papyrus says, “Forsooth, the children of princes are dashed against the walls” (4:3 and 5:6\). “Forsooth, the children of princes are cast out in the streets” (6:12\). “He who places his brother in the ground is everywhere” (2:13\). “It is groaning throughout the land, mingled with lamentations” (3:14\). The Ipuwer Papyrus also contains a possible reference to the Hebrews’ departure from Egypt, laden with treasures: “Gold and lapis lazuli, silver and malachite, carnelian and bronze . . . are fastened on the neck of female slaves” (3:2; cf. Exodus 12:35–38\). Further, there is a possible description of the pillar of fire: “Behold, the fire has mounted up on high. Its burning goes forth against the enemies of the land” (7:1; cf. Exodus 13:20–22\). Egyptologist David Rohl, who doesn’t claim to be a Christian, has written two books on how biblical accounts relating to Egypt, Joseph, and Moses are astonishingly accurate. He believes Joseph and Moses were historic characters and cites Bronze Age slave lists containing Hebrew names, the grave goods of an underclass discovered at Avaris (the biblical [Goshen](land-of-Goshen.html)), and Egyptian “plague pits” full of skeletal remains. While the Bible does not need confirmation from secular historians, and Christians do not require extra\-biblical accounts in order to believe the Bible, it is interesting that independent records of biblical events exist—records with remarkable parallels to the biblical accounts.
What does the Bible say about personal responsibility?	Answer Part of growing up is taking responsibility for oneself. We start as infants with no personal responsibility whatsoever—everything that we need done is done for us. As we progress through the various stages of childhood, we take on more and more responsibility. We learn to tie our own shoes, clean our own rooms, and turn in our own homework. We learn that responsibility has its rewards—and irresponsibility has other, less\-than\-desirable effects. In many ways, the difference between a child and a man is his willingness to take personal responsibility for his actions. As Paul says, “When I became a man, I put the ways of childhood behind me” (1 Corinthians 13:11\). The Bible teaches the concept of personal responsibility: “The one who sins is the one who will die. The child will not share the guilt of the parent, nor will the parent share the guilt of the child. The righteousness of the righteous will be credited to them, and the wickedness of the wicked will be charged against them” (Ezekiel 18:20\). Personal responsibility is closely related to the law of [sowing and reaping](sowing-and-reaping.html) (Galatians 6:7–8\). “Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds. Woe to the wicked! Disaster is upon them! They will be paid back for what their hands have done” (Isaiah 3:10–11\). The commands of the Old Testament were attached to blessings for obedience and penalties for disobedience; in other words, the Law emphasized the responsibility of individuals to respond in morally appropriate ways to God’s revealed truth. God clearly defined right and wrong, and His people were expected to do what was right. This has been the case ever since the Garden of Eden, when Adam was given a specific command and expected to obey it. Later, Adam’s son Cain was warned by God that he would be held personally responsible for his actions (Genesis 4:7\). [Achan](sin-of-Achan.html) was held responsible for his sin at Jericho (Joshua 7:14–15\). Jonah was held responsible for his choice to run from the Lord (Jonah 1:7–8\). The Levites were held responsible for the care of the tabernacle (Numbers 18:5\). The [deacons](deacons-church.html) of the early church took personal responsibility for meeting some practical needs of the church (Acts 6:3\). Paul was given the responsibility to blaze a gospel trail to the Gentiles (Ephesians 3:2\). The Bible expects us to take personal responsibility in all areas of life. Able\-bodied people should work for their food. “The one who is unwilling to work shall not eat” (2 Thessalonians 3:10\). Men are to take responsibility for providing for their households (1 Timothy 5:8\). At times, people try to avoid personal responsibility, usually through blame\-shifting. Adam tried to blame Eve for his sin (Genesis 3:12\). Cain tried to dodge responsibility (Genesis 4:9\). Pilate attempted to absolve his guilt in the matter of the crucifixion of Christ: “‘I am innocent of this man’s blood,’ he said. ‘It is your responsibility!’” (Matthew 27:24\). Ultimately, attempts to pass the buck are futile. “You may be sure that your sin will find you out” (Numbers 32:23\). Each one of us has the personal responsibility to “repent and believe the good news” (Mark 1:15\) and then to glorify the Lord with good works (Ephesians 2:10\). “Whoever has the Son has life; whoever does not have the Son of God does not have life” (1 John 5:12\). Those who choose to reject the truth of God “are without excuse” (Romans 1:20\). We cannot evade our personal responsibility to exercise faith in Christ.
Is there such a thing as a necessary evil?	Answer The phrase necessary evil is often used in parallel with sayings such as [the ends justify the means](ends-justify-means.html), for the greater good, or [the lesser of two evils](lesser-of-two-evils.html). The expression implies certain immoralities are warranted by the situation. Taken at face value, the expression necessary evil is unbiblical: if something is truly evil, then it is never necessary or morally acceptable. That said, the phrase necessary evil can have some validity, depending on how it is understood. The difference hinges on how one defines the terms involved. Scripture uses the term [evil](definition-of-evil.html)” in two distinct ways. The most common meaning implies moral wickedness, meaning sin (Matthew 12:35; Judges 3:12; Proverbs 8:13; 3 John 1:11\). In common English, this is how the word evil is most often understood. However, Hebrew is a highly contextual language. Old Testament terms referencing moral evil are closely connected to those implying disaster, catastrophe, ugliness, or tragedy (Genesis 50:20; Amos 3:6\). Isaiah 31:2, for example, uses both concepts. While modern translations reserve the English word evil for issues of morality, older translations such as Isaiah 45:7 in the King James version have used evil in reference to disaster, resulting in some confusion. Moral evil is sin: something contrary to the nature of God. Moral evil is never necessary. No matter the situation, God offers a resolution that does not require evil (1 Corinthians 10:13\). That which is explicitly forbidden by God’s moral law is neither justified nor excused by any situation. Committing a sin may be “necessary to keep my wealth,” “necessary to keep my power,” or even “necessary to keep my life,” but it is never “necessary in the eyes of God.” At the same time, actions are themselves defined by circumstances. It is possible for an action to bring ugliness, tragedy, or disaster without being sinful—even if that same action in other circumstances would be a sin. This perspective is not situational ethics, which presumes there are no objective moral laws beyond the ends justifying the means. Rather, it’s an acknowledgement that morality is not defined by words but by our response to God’s will in every moment of life (Romans 14:23; Matthew 5:21–22, 27–28\). The opposite of this approach would be legalism, which implies that abstractions and grammar matter more than actual intent (Matthew 15:3–9\). Exodus 20:13 is a relevant biblical example of this difference. Most translations of the Bible render that verse as forbidding “murder.” This is from the Hebrew word ratsach, referring to predatory, unjustified, or premeditated slaughter. This does not mean every instance of one man “killing” another is immoral. Capital punishment (Genesis 9:6\), self defense (Exodus 22:2\), and legitimate war (Psalm 144:1\) are not examples of “murder.” In fact, those actions are sometimes referred to as “necessary evil.” They may be “necessary tragedy,” or “necessary ugliness,” but they are not morally evil—and the difference is in the situations. The moral principle is objective and absolute; the circumstance merely defines if and how that principle applies. Of course, not all circumstances offer clear\-cut lines for making such decisions. Some events in Scripture have been cited to distinguish between justified ugliness and unjustified evil. Hebrew midwives lied to stop infants from being slaughtered (Exodus 1:19–20\). For this act, God is said to have “dealt well” with them. Rahab famously lied to protect Israeli spies in Jericho (Joshua 2:1–7\), resulting in her rescue from death and her commendation in the New Testament (James 2:25–26\). Ehud assassinated the evil king Eglon, leading to an extended peace for Israel (Judges 3:15–30\). Without contradiction, other examples from the Bible show how conventional guidelines cannot be set aside lightly. Saul assumed it would be better to make his own sacrifice, rather than following the rule to wait for Samuel (1 Samuel 13:8–14\). That was condemned by God. Uzzah touched the ark of the covenant, arguably to stop it from falling, but in violation of a strict rule (2 Samuel 6:1–7\). For that, he was killed by God (1 Chronicles 13:9–12\). A quote encapsulating this dilemma comes from Dietrich Bonhoeffer. Defending his participation in a plot to assassinate Adolph Hitler, Bonhoeffer stated, “What is worse than doing evil is being evil.” Without trying to put words or ideas in Bonhoeffer’s mouth, it would seem his meaning was “What is worse than doing \[justified ugliness] is \[enabling moral evil].” Of course, even today, Christians are on both sides of such an issue. The concept of a “necessary evil,” taken literally, is clearly unbiblical. The question of whether circumstances might morally justify actions God would otherwise prohibit—according to His judgment, not ours—is more difficult to untangle. We should not substitute oversimplification for discernment (1 Corinthians 13:11\). Scripture says that true moral discernment requires a level of “training” (Hebrews 5:14\). And yet, our clear preference ought to be humble and trusting obedience, rather than looking for loopholes or excuses.
What are the curses God promised Israel for disobedience?	Answer In Deuteronomy 28, God provides a list of [blessings for obedience](blessings-obedience.html) in verses 1–14 followed by a list of curses for disobedience in verses 15–68\. While the entire list of verses will not be repeated here, the following concepts stand out as curses upon God’s people, Israel, for when they disobeyed His laws: 1\. Curses upon city and field: “You will be cursed in the city and cursed in the country” (Deuteronomy 28:16\). 2\. Curses upon food: “Your basket and your kneading trough will be cursed” (Deuteronomy 28:17\). 3\. Curses upon having children and upon livestock: “The fruit of your womb will be cursed, and the crops of your land, and the calves of your herds and the lambs of your flocks” (Deuteronomy 28:18\). 4\. Curses during travel and at all times: “You will be cursed when you come in and cursed when you go out” (Deuteronomy 28:19\). In verses 15–20, the word for “curse” is used seven times, and those curses are explained throughout the remainder of the chapter. The ultimate devastation for continued disobedience was that God’s people would be removed from the land and scattered among the nations of the earth. Verse 64 notes that God’s people would become like the pagans and serve other gods: “Then 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.” The ultimate disgrace is given in the final verse of the chapter: “The Lord will send you back in ships to Egypt on a journey I said you should never make again. There you will offer yourselves for sale to your enemies as male and female slaves, but no one will buy you” (Deuteronomy 28:68\). In contrast to these curses were the blessings God promised for obedience. The opening words of the chapter note, “If you fully obey the Lord your God and carefully follow all his commands I give you today, the Lord your God will set you high above all the nations on earth” (Deuteronomy 28:1\). God offered the Israelites both blessings and curses based on their response to His Law. While Christians today follow Christ rather than the Law, it is important to note that God calls all His children to faithfully follow His Word. The rewards He promises us today are eternal, heavenly rewards given to those who serve Him faithfully. Those who trust in Christ will spend eternity in the Lord’s presence, the most important blessing of all.
What are the blessings God promised Israel for obedience?	Answer God promised many blessings to Israel in the book of Deuteronomy if they would obey His commands. Many important blessings are listed together in Deuteronomy 28:1–14\. They include the following: 1\. Prominence above other nations: “If you fully obey the Lord your God and carefully follow all his commands I give you today, the Lord your God will set you high above all the nations on earth” (Deuteronomy 28:1\). 2\. Successful cities and farming: “You will be blessed in the city and blessed in the country” (Deuteronomy 28:3\). 3\. Blessings of children, food, and livestock: “The fruit of your womb will be blessed, and the crops of your land and the young of your livestock—the calves of your herds and the lambs of your flocks” (Deuteronomy 28:4\). 4\. Protection and power against enemies: “The Lord will grant that the enemies who rise up against you will be defeated before you. They will come at you from one direction but flee from you in seven” (Deuteronomy 28:7\). 5\. Bountiful harvest of food: “The Lord will send a blessing on your barns and on everything you put your hand to. The Lord your God will bless you in the land he is giving you” (Deuteronomy 28:8\). 6\. Set apart as God’s holy people: “The Lord will establish you as his holy people, as he promised you on oath, if you keep the commands of the Lord your God and walk in obedience to him” (Deuteronomy 28:9\). 7\. Feared by other nations: “Then all the peoples on earth will see that you are called by the name of the Lord, and they will fear you” (Deuteronomy 28:10\). 8\. Prosperity regarding family, food, and farm livestock: “The Lord will grant you abundant prosperity—in the fruit of your womb, the young of your livestock and the crops of your ground—in the land he swore to your ancestors to give you” (Deuteronomy 28:11\). 9\. Appropriate rain and favorable blessing upon their work, including freedom from debt: “The Lord will open the heavens, the storehouse of his bounty, to send rain on your land in season and to bless all the work of your hands. You will lend to many nations but will borrow from none” (Deuteronomy 28:12\). 10\. Leadership among other people and nations: “The Lord will make you the head, not the tail. If you pay attention to the commands of the Lord your God that I give you this day and carefully follow them, you will always be at the top, never at the bottom” (Deuteronomy 28:13\). In the original Hebrew of this passage, the blessings are arranged in a [chiastic pattern](chiasm-chiastic.html) with many of the themes repeating. The concepts of prosperity, success, and God’s favor predominate as themes of God’s people living in the Promised Land. These blessings were conditional, as are the [curses](curses-disobedience.html) in the next set of verses.
Did God give Israel the Promised Land for all time (Deuteronomy 4:40)?	Answer In Deuteronomy 4:40 the Lord gave the Israelites this command: “Keep his decrees and commands, which I am giving you today, so that it may go well with you and your children after you and that you may live long in the land the Lord your God gives you for all time.” Does this mean God gave Israel the [Promised Land](Israel-land.html) in perpetuity? This passage contains a conditional offer. Israel would have the Promised Land as they kept God’s “decrees and commands.” The Israelites had to obey God’s statutes in order to remain in the land. History reveals that the Israelites often disobeyed, resulting in temporary times of exile from their land. However, the end of this passage notes that God is giving Israel the Promised Land “for all time.” The Hebrew phrase translated “for all time” is a general statement, likely in reference to God’s original promise of a land to Abraham in Genesis 12\. There are both a conditional and unconditional aspect to God’s promise. God offered blessings within the Promised Land conditionally, related to the Israelites’ obedience. Yet God also made an unconditional vow that Israel would have the Promised Land “for all time.” How long is “for all time”? In the book of Revelation, we see Israel as a central focus. In the end times, Israel faces many difficulties, yet that tribulation concludes with the Messiah reigning from His throne in Jerusalem, the capital of Israel. The book concludes with a new heaven, new earth, and [new Jerusalem](new-jerusalem.html). The promise of Deuteronomy 4:40 is a far\-seeing promise, extending to the end of this world’s existence and even into the time of the new earth. Many other passages of Scripture support the fact that Israel will possess the Promised Land forever. For example, God spoke to Isaac in Genesis 26:3, saying, “Stay in this land for a while, and I will be with you and will bless you. For to you and your descendants I will give all these lands and will confirm the oath I swore to your father Abraham.” The Lord also spoke to Jacob in Genesis 28:13–14 with similar words: “There above it stood the Lord, and he said: ‘I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring.’” See also Psalm 132:14; Isaiah 14;1; and Zechariah 2:3–5, 10–13\. Some have suggested that, because of God’s promises to Israel concerning the Promised Land, Christians should support the modern nation of Israel without reservation. Christians have many reasons to support the people of Israel, but this does not mean Christians must agree with every political decision made by the modern Israeli government. Instead, the focus is on God’s spiritual restoration of Israel (Romans 11:26\) and the enduring promise to His chosen people.
Were the Founding Fathers of the United States Christians?	Answer With words like God, Lord, and Creator found in the Declaration of Independence, it is easy to assume that the founders of the United States were Christians. John Adams, the nation’s second President, said, “The Christian religion is, above all the religions that ever prevailed or existed in ancient or modern times, the religion of wisdom, virtue, equity and humanity” (The Works of John Adams, Second President of the United States, Charles Francis Adams, ed., Boston: Little, Brown and Company, 1856, Vol. III, p. 421, diary entry for July 26, 1796\). Benjamin Franklin, one of the signers of the Declaration of Independence, wrote to Yale president Ezra Stiles, “I think the system of morals and \[Jesus’] religion as He left them to us, the best the world ever saw or is likely to see” (Works of Benjamin Franklin, John Bigelow, ed., New York: G.P. Putnam’s Sons, 1904, p. 185\). Such statements imply that Christianity was influential in the founders’ lives. The reality is that the Founding Fathers were a diverse group of individuals. There is varied evidence as to the religious affiliation of several of the founders. George Washington is often cited as an Episcopalian. His public addresses contain many statements that support the claim that Washington was, in fact, a committed Christian. There is also evidence that Washington was only nominal in his faith. Thomas Jefferson made statements implying he was a Christian, but his brand of Christianity was dubious, at best. Jefferson rejected the supernatural accounts of the Bible, the Trinity, and the incarnation of Christ. James Madison was Anglican, but he is also argued to be a deist. Thomas Paine never served in any elected capacity, but he had great influence in the early years of the country. Paine was not a Christian; in his work The Age of Reason, he attacked the fundamental beliefs of Christianity. There is little doubt that the principles upon which the United States was founded are indeed found in the Bible. Equality, liberty, and justice are all biblical principles. The faith of the founders, on the other hand, will continue to be debated. Did the founders respect God and the Christian religion? Absolutely. Were they influenced by the Bible? Surely. Were they all born\-again believers in Jesus Christ? No. Even in reading what the founders themselves stated and wrote for the public, none of us will ever truly know their hearts. The apostle Paul wrote, “The Lord knows those who are his” (2 Timothy 2:19\). While it is interesting to research the religious convictions of the founders, only God truly knows the ones who put faith in Jesus. More important than the heart condition of the Founding Fathers, is the spiritual condition of those presently in public office. It is our duty to pray for rulers and those in positions of authority (1 Timothy 2:2\).
Did God create Satan?	Answer God has created everything that ever has been, is, or will be (John 1:3\). This includes physical beings and matter as well as spiritual beings (Colossians 1:15–17\). The only person who has the power of being in and of Himself—meaning He has no beginning or ending—and is self\-existent is God (Exodus 3:14\). All other beings were therefore created by God and belong to God (Psalm 24:1\). There are prophetic, biblical references to the King of Babylon and the King of Tyre. These personages are considered by most scholars as types of Satan (Isaiah 14:12–15; Ezekiel 28:13–17\). These two passages give the reader a bit of history concerning Satan and his origins. Verse 12 of Isaiah 14 says Satan’s beginnings were in heaven. The Ezekiel 28 passage says Satan was created (verse 13\) as one of the cherubim (verse 14\) and was blameless until sin was found in him (verse 15\). The Bible describes the root of Satan’s sin as pride (Ezekiel 28:17\). Before Satan was expelled from heaven, he must have been very beautiful both inside and out (Ezekiel 28:12\). Ezekiel 28:15 is careful to say that Satan was created “blameless,” and his sin was of his own doing (Ezekiel 28:16–18\). So it would be incorrect to believe that God created Satan with sin already present in him. God is holy and does not create anything that is contrary to His own nature (Psalm 86:8–10; 99:1–3; Isaiah 40:25; 57:15\). So, while it is correct to say God created Satan, it’s never correct to say that God created the sin within Satan. Satan chose his own course (Isaiah 14:13\). God never causes sin (James 1:13\), even though He has created a world where sin is possible. Some day God is going to put an end to Satan and all sin (Revelation 20:10\) by confining him and his minions to everlasting punishment.
Why were non-Israelites allowed to participate in the sacrificial system?	Answer Non\-Israelites were not to participate in many areas of the Jewish sacrificial system. However, one way in which a foreigner could participate was in the burnt offering (Leviticus 17:8–9\). The foreigner was to bring his burnt offering to the tabernacle, just like any natural\-born Israelite. When a burnt offering was made at the tabernacle, it was clear that the sacrifice was made to the Lord Almighty and not to another god. In addition, Numbers 15:14\-16 says, “For the generations to come, whenever a foreigner or anyone else living among you presents a food offering as an aroma pleasing to the Lord, they must do exactly as you do. The community is to have the same rules for you and for the foreigner residing among you; this is a lasting ordinance for the generations to come. You and the foreigner shall be the same before the Lord: The same laws and regulations will apply both to you and to the foreigner residing among you.” Many traditions were restricted only to Jews, but those that were not could be observed by Gentile [sojourners](sojourner-in-the-Bible.html) living among the people of Israel. The [Feast of Weeks](Feast-of-Weeks.html) and the [Feast of Booths/Tabernacles](Feast-of-Tabernacles.html) were also mentioned as festivals that a “sojourner” could attend (Deuteronomy 16\). Sojourners were to be treated well, since the Israelites had likewise been sojourners in Egypt (Exodus 23:9\). While many distinctions were made in the Old Testament between Jewish and non\-Jewish practices, the Old Testament is clear that God’s love extends to all who will trust in Him. A striking example is found in the [book of Jonah](Book-of-Jonah.html). Jonah, a prophet, runs from God after being called to preach against the wickedness of the Gentile city of Nineveh. After God gets His prophet back on track, Jonah preaches to the people of Nineveh. They fast in repentance, and God has mercy on them and spares their city. Through it all, Jonah learns what Peter learns centuries later: “How true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35\).
Does the Bible say to follow your heart?	Answer There are many calls to “follow your heart” in movies, novels, slogans, blogs, and memes. Related pieces of advice are “trust yourself” and “follow your instincts.” A corollary dictum is “your heart will never lead you astray.” The problem is that none of these quips are biblically supportable. Rather than trust our hearts, we are to commit our hearts to God: “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight” (Proverbs 3:5–6\). This passage gives an explicit command not to trust ourselves. And it gives the promise of guidance to those who choose to follow the Lord. For anything to provide proper direction it must be based on objective truth. That is to say that whatever is consulted for guidance must reach a conclusion based on objective truth and not subjective, emotional inference. The Bible teaches that man is to follow God. God declares, “Blessed is the one who trusts in the LORD, whose confidence is in him” (Jeremiah 17:7\). God has perfect knowledge of everything (1 John 3:20\), a trait often called [omniscience](God-omniscient.html). God’s knowledge is not limited in any way. God is aware of all events that have ever transpired, are currently occurring, and will ever happen (Isaiah 46:9–10\). God’s knowledge goes beyond mere events and extends to thoughts and intentions (John 2:25; Acts 1:24\). It is not all this knowledge, however, that makes God a perfectly reliable source of guidance. God is also aware of every possibility, every eventuality, every imaginable outcome of any series of events (Matthew 11:21\). That ability, combined with God’s goodness, enables God to give the best possible direction for people to follow. God says this about the unregenerate heart: “The heart is deceitful above all things and beyond cure. Who can understand it?” (Jeremiah 17:9\). This passage makes clear two reasons why no one should bind himself to following his heart when making decisions. First, there is nothing more deceitful in all of creation than the heart of man because of his inherited sin nature. If we follow our heart, we follow an untrustworthy guide. We are, in fact, blinded to our own heart’s deceitful nature. As the prophet asks, “Who can understand it?” When we rely on ourselves for wisdom, we end up unable to tell right from wrong. The hit song of 1977, “You Light Up My Life,” contains these unfortunate words: “It can’t be wrong / When it feels so right.” Determining right from wrong based on “feelings” is a dangerous (and unbiblical) way to live. Second, Jeremiah 17:9 teaches that the heart is desperately sick. There is no way to fix the heart. Rather, man needs a new heart. That is why, when a person comes to faith in Christ, he is made a [new creation](new-creation.html) (2 Corinthians 5:17\). Jesus does not fix the heart; instead, He replaces it with a new one. But that does not mean that we can rely on our hearts after we come to faith in Christ. Even as believers, we are encouraged to follow God’s will over our own desires. The Bible teaches that “the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want” (Galatians 5:17\). We have an omniscient, benevolent Lord who promises to give us wisdom (James 1:5\); we have His inspired, inerrant Word written down for us (2 Timothy 3:16\). Why would we turn our backs on God and His eternal promises in order to pursue the whimsical impulses of the heart?
What is the definition of enmity?	Answer In Latin, an enemy was an “inimicus.” From that word we get enmity, which we use as a synonym for animosity or hatred. Hostility and ill will are often signs of enmity. The Bible speaks of enmity in several places. In the Garden of Eden, as God pronounces the judgment on the serpent, He says, “I will put enmity between you and the woman, and between your offspring and hers” (Genesis 3:15\). To this day, many women have a deep\-seated dislike of [snakes](Bible-snakes.html). It’s more than a stereotype—studies show that women are four times as likely as men to have a phobia of snakes. According to a psychologist at Carnegie Mellon University, females are born with a “perceptual template that specifies the structure of snakes” and theorizes that the female disposition is an evolutionary byproduct of the need to protect their offspring (David H. Rakison in “Does Women’s Greater Fear of Snakes and Spiders Originate in Infancy?” Evolution and Human Behavior). The Bible says that women’s dislike of snakes has a spiritual cause and is a reflection of the state of hostility that exists between Satan and the human race. James 4:4a says that “friendship with the world means enmity against God” (see also 1 John 2:15–16\). The sinful customs of this world are in direct opposition to the righteousness of God, and when we develop a “friendship” with the world—when we delight in the sinful ways of the world—we essentially declare war on God. “Therefore, anyone who chooses to be a friend of the world becomes an enemy of God” (James 4:4b). The same warning is given in Romans 8:7, which says that “the mind governed by the flesh is hostile to God.” The tragic condition of mankind is that they exist in a state of enmity against God. As man clings to his sin, he works against his own self\-interests, opposing himself (2 Timothy 2:25\) and fighting against the very One seeking to save him. The good news is that the Son of God came to earth to reconcile God and man. This was the “glad tidings” the angels brought to the shepherds: “Glory to God in the highest heaven, and on earth peace” (Luke 2:14\). Jesus is the [Prince of Peace](Prince-of-Peace.html) (Isaiah 9:6\). Jesus bridged the gap between Jew and Samaritan, much to His disciples’ surprise (John 4:1–42\). He bridged the gap between Jew and Gentile, fulfilling His purpose “to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility” (Ephesians 2:15–16\). And, most importantly, He bridged the gap between God and man; through Christ, God “reconciled us to himself” (2 Corinthians 5:18\). The Offspring of the woman has crushed the serpent’s head (Genesis 3:15\). Believers have now been given “the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation” (2 Corinthians 5:18–19\). The gospel breaks down barriers, and in Christ those who were former enemies of God are made His own children (Colossians 1:21–22\).
What is the Song of Moses (Deuteronomy 32:1–43)?	Answer There are at least three songs that [Moses](life-Moses.html) wrote. One was sung after the crossing of the Red Sea (Exodus 15\), one is recorded in Psalm 90, and the other was written in the last days of Moses’ life, in Deuteronomy 32\. As his time on earth drew to a close, Moses tied up several loose ends in his ministry, following God’s instructions in setting everything in order. God told Moses to write a song, commonly called “The Song of Moses,” and teach it to the people (Deuteronomy 31:19, 30\). The Lord then commissioned [Joshua](life-Joshua.html), Moses’ replacement (verse 23\). Finally, Moses wrote down the entire Law as he had received it from God (verse 24\) and gave it to the Levites to keep with the ark of the covenant (verse 25\). God required the Israelites to learn the Song of Moses in anticipation of their future apostasy in the [Promised Land](Israel-land.html). God knew that, despite His blessings, Israel would turn their backs on Him and follow other gods, bringing divine judgment. When that happened, the song they had learned generations previous would “be a witness . . . against them. . . . When many disasters and calamities come on them, this song will testify against them” (Deuteronomy 31:19, 21\). The Song of Moses had both a prophetic purpose (it predicted the nation’s falling away) and a didactic purpose (it taught the faithfulness of God and the consequences of sin). The song that Moses recited to the people takes up the better part of chapter 32\. Deuteronomy 32:44 says that Joshua aided Moses in the recitation of this inspired song. The same day that Israel learned the Song of Moses, God directed Moses to climb [Mt. Nebo](mount-Nebo.html), where Moses would be laid to rest (verses 48–50\). The song begins with a universal call to listen, followed by praise of the just, faithful, and upright God (Deuteronomy 32:1–4\). In contrast to God’s faithfulness is Israel’s unfaithfulness (verses 5–6\). The song proceeds to recite the history of Israel from their time of bondage in Egypt, through their wilderness wanderings, to their established place in the Promised Land (verses 7–14\). The Song of Moses then becomes prophetic: Israel’s future ingratitude and idolatry are predicted, as are the judgments of God for their sin (verses 15–31\). Then God promises to avenge Israel against their (and His) enemies, showing compassion on His people (verses 32–42\). The song ends on a joyful note, as God’s punishment is past, righteousness is restored, and the land of Israel cleansed (verse 43\). A major theme of the Song of Moses is God’s faithfulness. He is called “the Rock” four times in the song (Deuteronomy 32:15, 18, 30–31\). Even as God’s people are chasing whims and trusting feeble gods, God remains their steadfast, unchanging Source of Salvation. The last words of the Song of Moses are a promise that God will “make atonement for his land and people” (Deuteronomy 32:43\). This is a significant promise, because the atonement for God’s people is none other than the sacrifice of God’s own Son, Jesus Christ (Colossians 1:20\).
What is the meaning of an upside-down / inverted cross?	Answer The upside\-down cross, or the inverted cross, is a symbol with a long history and, in modern times, divergent meanings. As its name implies, an upside\-down cross is simply a Latin cross turned so that the crosspiece is closer to the bottom than the top. A person hanging on such a cross would be positioned head\-downwards. For centuries, the inverted cross was considered a Christian symbol, based on an ancient tradition that the [apostle Peter](life-Peter.html) was crucified upside down. One version of the story says that Peter, facing martyrdom by crucifixion, requested that his cross be inverted because he felt unworthy to die in the same manner as Christ. The upside\-down cross, sometimes called the Cross of St. Peter or the Petrine cross, thus became a symbol of humility. The inverted cross is sometimes associated with the pope, who Catholics believe can trace his authority back to Peter. Artwork featuring the Petrine cross may contain an overlay of the “keys of heaven,” based on Matthew 16:19\. Recently, however, it is common for the upside\-down cross to be used as a symbol of atheism, humanism, and the occult. Several black metal bands use an inverted cross to call attention to their supposed devotion to Satan. Upside\-down crosses appear in horror movies such as The Omen and The Conjuring as a signal of demonic activity. The symbol crops up in tattoos, on pendants, and as a logo on t\-shirts. Sometimes, it is accompanied by statements such as “Believe in Yourself,” “There Is No God,” “Black Mass,” or “Not Transformed.” In these contexts, the obvious intent of the inverted cross is to declare an opposition to Christianity. Turning the cross upside down becomes a means of denying the truth of Christ and mocking His sacrifice. So, what is the meaning of an upside\-down cross? It depends on the context. When the symbol is used in a church setting, it is most likely a reference to Peter and the manner of his death. In other contexts the inverted cross is often an anti\-Christian symbol. In our fallen world, holiness is often mocked and what is good and pure is twisted by the “god of this age” (2 Corinthians 4:4\). The cross, a symbol of Christ, is turned upside down to become a symbol of the devil.
Why should we care about how the Israelites camped and traveled?	Answer Some people see the wilderness journey of the Israelites, as set down in the [book of Numbers](Book-of-Numbers.html), as an unimportant part of the Bible. The record of where they camped, how long they were there, etc., is full of tedious detail, according to some. However, there are many key principles revealed in this account that provide applicable truth for our lives today. In fact, 1 Corinthians 10:1–12 focuses on the travels of the Israelites and says, “These things happened to them as examples” for us (verse 11\). First of all, there is the important principle of making God the central focus of all of life. In Western society, religion or spirituality is often seen as just one aspect of life. The wilderness journey reveals God’s role in every aspect of life, from the food we eat to where we sleep to how we interact with others and how we worship God. The wilderness travels of the Israelites also provide good examples of God at work in the everyday situations of life. The daily provision of food in the form of [manna](what-was-manna.html) reminds us of our daily bread (Luke 11:3\), the provision of water from a rock is a picture of the salvation Christ gives (John 7:38; 1 Corinthians 10:4\), and the ability to overcome powerful enemies shows God’s power over evil (Luke 10:17\). How the Israelites camped helps reveal the importance of community in our spiritual lives. In contrast with the popular rise of today’s individualized spirituality, the Israelites worshiped at the [tabernacle](tabernacle-of-Moses.html), celebrated Passover and other holy days, and operated daily in community. The way the Israelites traveled reveals our total dependence upon God. He led them in a [pillar of cloud](pillar-cloud-fire.html) during the day and a pillar fire by night (Numbers 14:14\). The tabernacle, the place of worship, was placed in the center of the people, in the very heart of the camp. An entire tribe (Levi) was set apart to care for the tools and times of worship. Worship was not a thing to do once a week but a daily expression of a heart devoted to God. In their travels through the wilderness, the Israelites experienced many special works of God to provide for their needs and direct their hearts toward Him. We do not require supernatural events for us to follow Jesus, but see in the pages of Numbers an awareness of God’s supernatural power that should encourage us to trust Him with every aspect of our lives.
What does the Bible say about demonic/satanic miracles?	Answer You will be hard pressed to find someone who has never heard of some kind of religious miracle. Many Catholics are convinced of the validity of various sightings of the Virgin Mary, stigmata, weeping or bleeding statues, and even “incorruptible bodies.” There are reported miracles in other religions, as well—Hinduism, Buddhism, and Islam all claim to have documented miracles. Satan has the power to perform miracles. While his power is limited, he can and does perform miracles in order to deceive. John 8:44 says that Satan is a liar and the [father of lies](father-of-lies.html). Satan can make himself appear as an angel of light (2 Corinthians 11:14\). He does this to draw people away from God. When Moses and Aaron confronted Pharaoh, they performed a miraculous sign to confirm their message from God (Exodus 7:8–10\). The [magi of Egypt](Pharaohs-magicians-miracles.html) were able to perform the same miracle “by their secret arts” (verse 11\). God’s miracle was shown to be greater (verse 12\), but the fact is that the magi were able to perform a satanic miracle in the king’s court. During the tribulation, the Antichrist “will use all sorts of displays of power through signs and wonders that serve the lie” (2 Thessalonians 2:9\). These miracles are explicitly said to be empowered by Satan. Jesus warned that the end times will be characterized by the treachery of counterfeit prophets who “will appear and perform great signs and wonders to deceive” (Matthew 24:24\). The existence of [demonic miracles](counterfeit-miracles.html) is one reason why we must test all spirits: “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1\). Any time we are in doubt, we are to make sure that what is being taught lines up with what Scripture says. If the miracle worker is teaching something contrary to God’s Word, then his miracles, no matter how convincing they seem, are a demonic delusion. Examples of convincing demonic miracles today are the [apparitions of the Virgin Mary](lady-fatima.html) in different countries. These appearances of Mary seem legitimate; indeed, they are believed by millions of people. But when we compare what the apparitions say to what Scripture teaches, it is not even close. Over the course of several Marian apparitions, we are told that God wants to establish worldwide devotion to Mary’s immaculate heart, that souls will be saved if devotions to her immaculate heart are established, that she is the mediatrix between man and God, that praying the rosary is required to enter heaven, that she receives and answers prayer, that taking communion makes reparation for sins committed against her, and that blessed objects should be worn and placed in homes. None of these messages are of God. Jesus is the only way to God (John 14:6\). Mary does not have an “immaculate” (sinless) heart. Devotion to Mary is not necessary, and the Bible never instructs us to pray to anyone but God. Jesus is the only mediator between man and God (Hebrews 7:25; 1 Timothy 2:5; 1 John 2:1\). The message of the Marian apparitions clearly contradicts Scripture. Did the people who claim to have seen Mary experience a real miracle? Yes, possibly. However, the entity calling itself “Mary” is not working for God’s glory or pointing people to Jesus Christ. Rather, Mary is being glorified, and people are being told to earn their own salvation by works. Demonic miracles are real and they do occur. It is our responsibility to make sure that we do not give in to them. We must keep our Bibles open and put God’s revealed truth ahead of any miracle we see.
Why did God restrict the age that a priest could serve (Numbers 8:24–26)?	Answer Numbers 8:24–26 commands, “This applies to the Levites: Men twenty\-five years old or more shall come to take part in the work at the tent of meeting, but at the age of fifty, they must retire from their regular service and work no longer. They may assist their brothers in performing their duties at the tent of meeting, but they themselves must not do the work. This, then, is how you are to assign the responsibilities of the Levites.” God regulated the priestly office and limited the age of [priests](anointed-priest.html) to 25 to 50 years. Anyone younger or older was not eligible to serve. The Bible gives no specific purpose of this age limit. However, since Hebrew men were eligible for military involvement at the age of 20 (Numbers 1:1–3\), it should be expected that the age of eligibility for priests would be at least that old. In fact, [King David](life-David.html) later reduced the age for entering priestly service from 25 to 20 in 1 Chronicles 23:27\. At the other end of the spectrum, ending service at 50 years was probably intended to limit priestly service to those with the physical strength to serve. In addition to needing stamina for an all\-day job, Jewish priests would often need the strength to help move large livestock (sheep, goats, cattle) as part of their involvement in the [tabernacle](tabernacle-of-Moses.html). Factoring in the shorter lifespan of men of that time, the age of 50 was probably a reasonable limit for full\-time service in a job that required significant physical labor. Verse 26 does not completely forbid the service of men 50 and over. Rather, God said that “they may assist,” as long as they were not doing the work themselves. Those over 50 could serve as assistants or in advisory roles. The rules limiting priestly service to ages 25—50 were likely designed to ensure the men were old enough to have a certain level of maturity and strong and healthy enough to perform the necessary physical labor. Priests 50 and over were not excluded completely from service but were limited to less physically demanding tasks.
Are the numbers in the Bible accurate?	Answer Critics often argue that the numbers in the Bible are not literal or are impossible to accept. In the [book of Numbers](Book-of-Numbers.html), for example, an early census indicated that men twenty years old or older formed an army of more than 603,000 (Numbers 1:46\). Would it have been possible for Israel to have an army of this size during their sojourn in the wilderness? The Bible claims to be God’s Word and therefore perfect (2 Timothy 3:16–17\). So, the original communication of the biblical text was accurate. Further, studies from textual criticism related to the Hebrew Bible and the New Testament reveal an extremely high level of textual integrity, assuring us that what was originally written is preserved in our Bible today. However, there remain some legitimate reasons to discuss some of the Bible’s numbers. One issue is the discrepancy between numbers recorded in the Hebrew Bible (Old Testament) and in the [Septuagint](septuagint.html) (a Greek translation of the Hebrew Bible made between the third and first centuries BC). The census in Numbers 1 falls into a different category of dispute, however. In Numbers 1, the question is whether Israel could muster an army of that size. A military force of 603,000 implies a general population of at least 2\.4 million—over half the population of Egypt at the time. In examining the accuracy of the numbers in the Bible, several factors should be considered: 1\) Just because a number is surprisingly large does not mean it is inaccurate. The Bible teaches that the Israelites “multiplied greatly” during their 430 years in Egypt and “became so numerous that the land was filled with them” (Exodus 1:7\). The Egyptian Pharaoh was so concerned with their population increase that he attempted to reduce the slave numbers by pressuring the [Hebrew midwives](Hebrew-midwives.html) to kill the newborn sons (Exodus 1:8, 15\). No exact numbers are given, but if the king was worried the Hebrew population could soon outnumber the Egyptians’, then there is strong reason to believe a vast number of Israelites lived in the region at the time of the exodus. The census in Numbers 1, which only included men 20 years old and older, suggests that the total number of Hebrews could have exceeded 2 million people. While this is indeed a large number, it is not impossible. It would require a population growth rate of 2\.6 percent—extraordinarily high, but not too far above the 2\.2 percent growth rate seen worldwide in the middle of the twentieth century. If each generation averaged six children, a growth from 70 people to 2 million people in 400 years is not unreasonable. 2\) The Bible’s accuracy in numbers is related to a proper translation of the text. We’ll take the census numbers in Numbers 1 as an example (noting that the same can be applied to the census of Numbers 26\): In Numbers 1:21, the men of fighting age in Reuben’s tribe are “six and forty thousand and five hundred” (Young’s Literal Translation), rendered as “46,500” in almost every other translation. However, two words in this phrase are subject to variations. The Hebrew term translated “thousand” is used elsewhere in Scripture as a general reference to groups, not as a specific number. For example, the word is applied to tribes (Numbers 10:4\), clans (Joshua 22:14\), families (Joshua 22:21\), and divisions (Numbers 1:16\). Further, the word translated “and” can also mean “or,” depending on the context. Exodus 21:15 and Exodus 21:17, for instance, use this word in a context in which it obviously means “or.” So, if the word for “thousands” is a reference to family groups, and the second instance of the word for “and” is understood to mean “or,” then Numbers 1:21 would be translated “six and forty clans, or five hundred.” The tribe of Reuben, then, would have had 500 fighting men from 46 family groups. 3\) Belief in the Bible’s accuracy in numbers allows for the possibility of scribal error. Numbers 1:46 gives the final tally of the troops from all the tribes of Israel: “The total number was 603,550\.” That number, implying a total population of 2\.4 million, is debated. But, if we assume a scribal error in the copying of this verse, the total military count would be “598 families with 5,550 men.” This number would be in keeping with the lower census numbers: the total population of Israelites would be about 22,200\. Such a typographical error is entirely plausible. While the Hebrew language itself represents numbers using words, ancient people often used a type of shorthand, employing lines or dots similar to modern\-day tally marks. Such marks would have been relatively easy to misread, and most potential scribal errors in Old Testament manuscripts involve exactly that type of discrepancy (2 Samuel 10:18; 1 Chronicles 19:18; 1 Kings 4:26; 2 Kings 24:8; 2 Chronicles 9:25; 36:9\). Whether the size of the Israelite army was over 600,000 or closer to 5,500, the accuracy of the Bible, in its original autographs, is not in question. What is debatable is our translation of certain Hebrew words and the accuracy of a scribe’s recording of a numerical phrase.
What is the worm that will not die in Mark 9:48?	Answer Jerusalem’s ancient garbage dump—a place called Gehenna—was illustrative of the ceaseless agonies of [hell](where-is-hell.html). This dump was on the south side of Jerusalem. In Old Testament times, children had been sacrificed to idols there (2 Kings 23:10\); in Jesus’ day, it was a place burning with constant fires to consume the waste that was thrown there. The material burned there included everything from household trash to animal carcasses to convicted criminals (Jeremiah 7:31–33\). Needless to say, the Jews considered Gehenna a cursed place of impurity and uncleanness. The word translated “hell” in Mark 9:43 is the Greek word Gehenna, which comes from the Hebrew name for a place called the “Valley of Hinnom.” Jesus uses this place to paint a vivid image of what hell is like. The Jewish people often associated the Valley of Hinnom with spiritual death. In Mark 9:48, when Jesus says, “Where their worm does not die and the fire is not quenched” (ESV), He is quoting from Isaiah 66:24: “They will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind.” In both texts the word translated as “worm” literally means “grub” or “maggot.” A maggot would have an obvious association with a dump like Gehenna where dead bodies are thrown; however, the maggot Christ speaks of “will not die.” Taken at face value, this text is one of the most horrific descriptions of what hell is like. The thought of eternal torment, likened to maggots eating away at a rotting corpse, is undoubtedly ghastly. Hell is so awful that Christ said, figuratively speaking, it’s better to cut off the hand that causes you to sin than to end up in hell (Matthew 5:30\). Mark 9:48 does not mean that there are literal worms in hell or that there are worms that live forever; rather, Jesus is teaching the fact of unending suffering in hell—the “worm” never stops causing torment. Notice that the worm is personal. Both Isaiah 66:24 and Mark 9:48 use the word their to identify the worm’s owner. The sources of torment are attached each to its own host. Some Bible scholars believe the “worm” refers to a man’s [conscience](conscience.html). Those in hell, being completely cut off from God, exist with a nagging, guilty conscience that, like a persistent worm, gnaws away at its victim with a remorse that can never be mitigated. No matter what the word worm refers to, the most important thing to be gained from these words of Christ is that we should do everything in our power to escape the horrors of hell, and there is only one thing to that end—receiving Jesus as the Lord of our lives (John 3:16\).
Why would the aroma of a sacrifice be important to God?	Answer On sixteen different occasions in the book of Leviticus, an “aroma” is mentioned as something pleasing to the Lord. Specifically, the aroma of a sacrifice is important to God. The importance of a sacrifice’s aroma is not the smell but what the smell represents—the [substitutionary atonement](substitutionary-atonement.html) for sin. The very first mention of God smelling the aroma of a burnt offering is found in Genesis 8:21\. Noah offered a burnt offering of clean animals and birds after leaving the ark. We are told it was a “pleasing” aroma to God. The idea is that Noah’s sacrifice was a [propitiation](propitiation.html), or satisfaction, of God’s righteous requirement. God was pleased with the sacrifice and then gave the promise to never again destroy every living creature with a flood. In Leviticus, a pleasing aroma is mentioned in connection with the various offerings of Jewish tabernacle worship. Leviticus 1:9 says, “The priest is to burn all of it on the altar. It is a burnt offering, a food offering, an aroma pleasing to the LORD.” As in the case of Noah’s offering, what pleased the Lord was the commitment to offer worship in His name as He commanded. The “pleasing aroma” is also mentioned in Leviticus 1:9 and 13, emphasizing the action of propitiation rather than the actual smoke of the burnt offering. The same is true in Leviticus 2 regarding the grain offering. Despite the fact that this offering involved grain rather than meat, it had “an aroma pleasing to the LORD” (verse 2\). Even the larger sacrifice at the yearly [Feast of Weeks](Feast-of-Weeks.html) focused on the redemption of sinners as the reason for the pleasing aroma. Leviticus 23:18 states, “Present with this bread seven male lambs, each a year old and without defect, one young bull and two rams. They will be a burnt offering to the LORD, together with their grain offerings and drink offerings—a food offering, an aroma pleasing to the LORD.” Offerings made to false gods were also described as having a “pleasing aroma”—to the idols, at least (Ezekiel 6:13, ESV). The smell of the incense may have been appealing to the idolaters who offered it, but such false worship displeased the Lord, who demanded worship only of Him and sacrifice only to Him. The New Testament reveals Christ as the final sacrifice for sin, the ultimate propitiation: “Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God” (Ephesians 5:2\). Jesus, the Son of God, was the only One who could provide the eternally pleasing sacrifice. He alone is the One of whom the Father says, “You are my Son, whom I love; with you I am well pleased” (Mark 1:11\).
What does the Bible say about sensuality?	Answer In the Bible, sensuality is usually listed with other evils that include sexual promiscuity and perversion. Also known as “lewdness” or “debauchery,” sensuality can be defined as “devotion to gratifying bodily appetites; free indulgence in carnal pleasures.” The word sensuality comes from the root word sense, which pertains to our five senses. The Greek word most often translated as “sensuality” means “outrageous conduct, shocking to public decency; wanton violence.” Sensuality is a total devotion to the gratification of the senses, to the exclusion of soul and spirit. Sensuality is an abuse of our God\-given gifts. Those caught up in sensuality abuse the gift of sight by feasting the eyes on forbidden images such as [pornography](pornography-Bible.html). They may feast the ears on ungodly conversation, jokes, or music (Ephesians 5:4\). Those given to sensuality will indulge in “wild parties” (1 Peter 4:3\), drug and alcohol abuse (Proverbs 20:1\), sexual immorality (Hosea 4:10–11\), and foolishness (Mark 7:21–22\). The sensual follow the sinful desires of the flesh without boundaries or restraint. Ephesians 4:19 says of the ungodly that, “having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of [greed](Bible-greed.html).” Sensuality is often listed as one characteristic of those who “will not inherit the kingdom of God” (Galatians 5:19–21\). When the Bible speaks of sensuality, it implies a loss of control over one’s passions and evil desires. Depraved sexuality is usually a part of it, as well. Romans 1:21–32 gives a detailed digression of those enslaved by sensuality, which leads to sexual perversions and eventually a reprobate mind. Sensuality is in direct opposition to God’s desire for us to live “by the Spirit” (Galatians 5:19, 25\). Galatians 5:16 says, “Walk by the Spirit, and you will not gratify the desires of the flesh.” If we are walking by the Spirit, we will not indulge in sensuality. Sensuality has no place in the life of a child of God (1 Peter 4:3\). Romans 8:4 says that Christians “do not walk according to flesh but according to Spirit.” First John 2:15–16 warns us against loving “the things of this world,” which include the “lust of the flesh, the lust of the eyes, and the pride of life.” Those things summarize the heart of sensuality. Jesus said, “If anyone would come after me, let him deny himself, take up his cross daily and follow me” (Luke 9:23\). That “cross” symbolizes death to our old sin nature. No one carried a cross who expected to come back alive. Jesus was saying that, in order to follow Him, we must allow Him to kill that old sin nature, which includes sensuality. We cannot please both Jesus and our flesh (Romans 8:8\). Jesus is going in the opposite direction of our [flesh](the-flesh.html). So before we can truly follow Christ, we must be willing to die to our old nature, which includes sensuality (1 Peter 2:24; Romans 6:2, 11\).
What does the Bible say about being a Christian wife?	Answer A Christian wife is a believer in Jesus Christ, a married woman who has her priorities straight. She has chosen godliness as the focus of her life, and she brings that focus into every relationship, including marriage. A godly wife has decided that pleasing and obeying God is more important to her than her temporary happiness or pleasure, and she is willing to make whatever sacrifices necessary to honor the Lord in her role as a wife. The first step in becoming a Christian wife is surrendering to the lordship of Jesus. Only with the Holy Spirit empowering us can any of us live as godly people (Galatians 2:20; Titus 2:12\). When we place our faith in Jesus Christ as our Savior and Lord (John 3:3\), it is similar to the wedding day. The entire direction of our lives has changed (2 Corinthians 5:17\). We begin to see life from God’s perspective, rather than pursuing our own agendas. That means that a Christian woman will approach marriage with a different mindset than that of a worldly woman. She desires not only to be a good wife for her husband but also to be a godly woman for her Lord. Being a Christian wife involves living out the principle found in Philippians 2:3–4: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.” If followed closely, this principle would eliminate the majority of marital arguments. Since we are by nature selfish, we must rely on the Lord to crucify that selfish urge and help us seek the best interest of our spouses. For a wife, this means remaining conscious that her husband is not a woman and does not think like a woman. His needs are different from her needs, and it is her responsibility to understand those needs and seek to meet them whenever possible. Ephesians 5:22–24 addresses the issue of [submission](wives-submit.html), which unfortunately has been mishandled by many . Wives are told to submit to their husbands as they do to the Lord. Many females cringe at the word submit because it has been used as an excuse to treat them like slaves. When these three verses are ripped from their context and applied to women only, they become a tool in the hand of Satan. Satan often twists Scripture to accomplish his evil purposes, and he has used this one to corrupt God’s plan for marriage. The command about submission actually begins in verse 18, which says that all Christians should submit themselves to one another. It then applies that to wives in marriage, but the bulk of the responsibility is placed upon the husband to love his wife in the way Christ loves the church (Ephesians 5:25–32\). When a husband lives in obedience to God’s expectation for him, a Christian wife has little difficulty submitting to his leadership. While there are Christian wives who do not have children, the majority of married women will become mothers at some point. During this transition, it is natural for her to give all her effort and attention to the children. It can take some time to adjust to the new family responsibilities, but a Christian wife remembers that her husband is her first priority. His needs still matter. She may feel at times that she has nothing left to give him at the end of a frustrating day, but she can run to the Lord and find the strength and energy to remain a wife first and a mother second (Proverbs 18:10; Psalm 18:2\). Communication is critical during the early child\-rearing years, and a Christian wife will initiate non\-judgmental conversations with her husband, explaining how he can help and what she needs from him in order to be more responsive to his needs. Couples who stay connected and set aside intentional times together grow stronger and build deeper bonds that will keep their marriage healthy. A Christian wife also realizes that taking time for herself is not selfish. She is open with her husband about her own emotional and psychological needs. Wives who neglect or fail to express their own needs for fear of appearing selfish are only setting themselves up for later resentment and burnout. Before a wife and mother can give her family what it needs, she must take care of herself. Proverbs 31 applauds virtuous, intelligent, and industrious women—and it was written at a time when the contributions of wives and mothers went largely unnoticed. Godly women can take joy in this when their own choices reflect some of the qualities described there. Wives often express that they want their [husbands](godly-husband.html) to be good leaders, and some bemoan that their husbands are not leading well. It is true that God expects husbands to bear the responsibility for the well\-being of their families. But it is important to remember that good leaders must have good followers. As part of the curse God placed upon Eve for her sin (Genesis 3:16\), women by nature have a tendency to desire to rule over their husbands. Many women see their husbands as unfinished projects they are meant to fix. A wife’s attempts to “help him” can often shut her husband down, especially if he is not comfortable in a leadership role. That does not excuse his refusal to step into the role God designed for him. But a Christian wife recognizes her role and lets him lead. She may respectfully offer her advice and opinion, and a wise husband will seek it, but she recognizes that, once she does, her responsibility is over and the final decision rests with him. When he knows that she will not shoot him down when she disagrees, he is more likely to step forward and lead. One danger that Christian women can encounter in marriage and motherhood is allowing their identities to be completely founded in their family roles. The divorce rate among middle\-aged couples in some parts of the world bears testament to this destructive pattern. Many times it is the wife who leaves a good man for no reason other than she is not happy. Part of her disillusionment is due to the way marriage has been exalted as the ultimate goal for young girls. She has believed since childhood that, once she meets and marries the right man, she will be fulfilled. Much church teaching has been a party to this deification of marriage, so, for a Christian woman, the letdown can feel as though God has deceived her. While marriage is good and right and a vehicle for blessing, it should never be viewed as the source of a woman’s value and fulfillment. Only God can be that, and Christian wives are those who see their roles, not as ends in themselves, but as avenues through which they can better serve their Lord (1 Corinthians 10:31\). A woman who desires to be a godly, Christian wife can ask herself the following questions: 1\. Am I keeping my spiritual life healthy and my top priority? (Matthew 6:33\) 2\. Have I willingly accepted my God\-given role as a partner to my husband? (1 Corinthians 11:3\) 3\. Do I seek daily to humble myself and serve like Jesus did, rather than seeking to be served? (Mark 10:44–45\) 4\. Have I stripped my heart of idols, such as shopping, flirtations, hoarding, or addictions? (Exodus 20:3\) 5\. Does my free time indicate that I value my husband, my family, and my Savior? (Galatians 5:13\) 6\. Am I guarding the spirit of my home by what I allow in through media, magazines, and music? (Philippians 4:8\) 7\. Do I keep myself physically and emotionally pleasing to my husband? (Proverbs 27:15; 31:30\) 8\. Do my dress, makeup, and presentation indicate that I respect my body, my husband, and my Savior? (1 Peter 3:3–5\) 9\. Have I eliminated worldly vulgarities from my speech (swearing, gross talk, dirty jokes) so that my words are gracious? (Colossians 4:6\) 10\. Am I a wise and careful manager of household finances? (Proverbs 31:16\) 11\. Do I give my husband respect because of his position, or only when I think he deserves it? (Ephesians 5:33\) 12\. Do I take good care of the house and children? (Proverbs 31:27–28\) 13\. Do I guard my husband’s heart by never revealing private discussions publicly or using his weaknesses against him? (Proverbs 31:11\) 14\. Am I continuing to develop the gifts and passions God has entrusted to me? (2 Timothy 1:6\) 15\. Am I relying on my own power or the power of the Holy Spirit to be a godly wife, mother, and disciple? (Galatians 5:25\) Because Jesus canceled our sin debt (Colossians 2:14\), anyone who so desires can become a godly person. Godliness is not dependent upon intellect, education, or religion. It is also not off\-limits to those with sinful pasts, divorce papers, or prison records. As followers of Christ, we should all seek to become more godly in whatever role we hold, because it is commanded (1 Peter 1:16\) and because we want to be more like the One we love.
Why did God order a census in the book of Numbers?	Answer There are a couple possible reasons to explain why God ordered a census of the people of Israel in the book of Numbers. God could have commanded the census to reveal His power in redeeming such a large number of people or to list those who were able to serve in war (Numbers 1:3\). The stated purpose of the Israeli census, according to Numbers 1:3, concerned war preparations. This would explain why women were not included in the census and males under twenty were not counted. The census did not leave out women and young people due to anything related to their social status but rather due to their military ineligibility. Numbers 1:45–46 provides a summary of the census: “All the Israelites twenty years old or more who were able to serve in Israel’s army were counted according to their families. The total number was 603,550\.” This count included men from every tribe except that of Levi (verse 47\). Interestingly, the tribe of Judah ranked as the largest tribe with 74,600 men (verse 27\), noting its importance in the early history of Israel. Judah would be the tribe that remained faithful longer than the rest of Israel and the tribe from which Jesus would arise. The Levites, who were not counted in the census, were chosen as the priestly tribe. They bore the responsibility for the things of God’s tabernacle and the offerings. Numbers 1:49–50 notes, “You must not count the tribe of Levi or include them in the census of the other Israelites. Instead, appoint the Levites to be in charge of the tabernacle of the covenant law—over all its furnishings and everything belonging to it. They are to carry the tabernacle and all its furnishings; they are to take care of it and encamp around it.” Finally, a word about the other suggested reason for this census can be helpful. The view that the census was intended to emphasize the power of God in rescuing such a large number of people from Egypt is also valid. God led an entire nation of people through the wilderness, keeping His covenant with Abraham. However, the clearly stated purpose of the census in Numbers 1 was related to military eligibility, an issue that the books of Numbers and Deuteronomy would later emphasize.
What is emblematic parallelism in Hebrew poetry?	Answer Emblematic parallelism is a poetic device often used in the book of Proverbs. It is one of several types of parallelism used in Hebrew poetry (the other types being [synonymous parallelism](synonymous-parallelism.html), [synthetic parallelism](synthetic-parallelism.html), and [antithetical parallelism](antithetical-parallelism.html)). Emblematic parallelism is constructed with a symbol or a metaphor (an emblem) that is placed side by side (in parallel) with its meaning. A verse that exhibits emblematic parallelism will feature an illustration and its interpretation—an extended simile or an ancient object lesson, as it were. Proverbs 25:13 is an example of the use of emblematic parallelism: “Like a snow\-cooled drink at harvest time is a trustworthy messenger to the one who sends him; he refreshes the spirit of his master.” In this three\-part proverb, the first line is the emblem, or word picture: “a snow\-cooled drink.” The second line is the caption of the picture: “a trustworthy messenger.” And the third line is an added explanation—something that most instances of emblematic parallelism do not contain. As we read this verse, we ask, how is a trusted messenger like a cool drink on a hot summer’s day? The answer is provided for us: a faithful messenger refreshes the soul of the person who sends him. When a man of integrity has been given a job to do, he will complete it—and what a blessing it is to have someone like that in one’s employ! Proverbs 25:12 is another example: “Like an earring of gold or an ornament of fine gold is the rebuke of a wise judge to a listening ear.” Here, the emblem is a piece of fine gold jewelry, illustrative of a wise rebuke. As with all proverbs of this type, we must answer the question, what is the connection? How is the first line like the second line? The answer is that heeding good advice, especially when it requires humility, is rewarding. A person who is wise and pliable enough to accept reproof is enriched; the listening ear is adorned with the “fine gold” of wisdom. Another good example of emblematic parallelism is Proverbs 25:18: “Like a club or a sword or a sharp arrow is one who gives false testimony against a neighbor.” The emblem is a set of weapons, and underneath that word picture is a reference to a liar. Note that the weapons can be considered as a series of progressively more refined instruments of death: a bludgeon, a sword, and an arrow. Some lies are blunt; others are more “civilized” and to the point; all are capable of causing pain and death. Also, note the range of the weapons gets progressively broader: a club must be used at close range, while an arrow can do its damage from a distance. Falsehoods, whether coming from near or far, can be deadly. Other examples of emblematic parallelism include Proverbs 11:22; 25:11, 13, 19, 20, 23, 26; 27:15, 17, 19; and 28:15\. The books of Job, Psalms, Proverbs, the Song of Solomon, Ecclesiastes, and Lamentations are almost entirely poetic in form. Many prophets, including Isaiah, Jeremiah, Joel, and Micah, also recorded their oracles in poetry. Because poetry is so pervasive in the Old Testament, it is profitable for Bible students to study the structure and forms of parallelism.
In what ways are believers partakers of the divine nature?	Answer Second Peter 1:3–4 says, “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire” (ESV). The verse plainly says that believers are made “partakers of the divine nature” through God’s promises, but what does that mean, exactly? To what extent can we partake of God’s nature? There are several notable points in 2 Peter 1:3–4\. First, God’s power has granted us the “very great promises” concerning our salvation. Second, it is through those promises that we are made “partakers of the divine nature.” Third, being partakers of the divine nature involves escaping the world’s decay and rising above sinful desires. Simply put, when we are saved, we receive a new nature, by which we do not perish with the world. Human “nature” in the Bible is what makes us “us.” A man’s nature is the sum total of qualities that make him who he is. It is a person’s inherent character and that which constitutes his or her individuality. According to the Bible, every human being is born with Adam’s nature, which is sinful; we have a natural bent toward pleasing self (Romans 5:12; 7:14\). Our natural selves cannot please God (Romans 8:8\). Our sin nature keeps us from fellowship with God, keeps us in bondage to sin, and leads eventually to spiritual death (Romans 6:16, 23; 7:14; 2 Peter 2:19\). We cannot free ourselves from sin because we cannot change our natures, just as a tiger cannot change its stripes. When we believe on the Lord Jesus Christ, we are saved (Acts 16:31\), and we undergo a radical spiritual transformation. This is what Peter means when he says we are made partakers of the divine nature. We are made new creations in Christ (2 Corinthians 5:17\). We are [born again](born-again.html) (John 3:3\). We died, and now our lives are “hidden with Christ in God” (Colossians 3:3\). We are “in Christ” (Romans 8:1\). As partakers of the divine nature, believers do not have to follow the [sin nature](sin-nature.html) any more. At salvation, our old nature is defeated, and we receive a new, divine nature that desires the things of God (2 Corinthians 5:17\). We love what He loves and hate what He hates (Galatians 5:22; 1 John 4:4\). As partakers of the divine nature, believers are no longer enslaved to the passions and sins of the flesh (Romans 6:6, 14\). We have power from on high to [conquer every temptation](overcome-temptation.html) that comes against us (1 Corinthians 10:13\). As partakers of the divine nature, believers are made part of the family of God (John 1:12\), and this results in a changed life. First John 3:9 says, “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God.” By giving us His nature, God makes us His sons and daughters and conforms us to the image of His Son (Romans 8:29; 2 Corinthians 6:18\). As partakers of the divine nature, believers have the [Holy Spirit indwelling](indwelling-of-the-Holy-Spirit.html) them. God declares that we are “more than conquerors” because of the power of the Holy Spirit within our hearts (Romans 8:37\). Our Comforter/Advocate/counselor is with us wherever we go (John 14:16\). We will never be forsaken (Hebrews 13:5\). God is faithful to keep His “great and precious promises,” and we praise Him for our Savior and Redeemer, Jesus Christ; for the gift of the Holy Spirit; and for the everlasting life we enjoy as partakers of His divine nature.
What is the throne of God?	Answer There are several references to the throne of God in the Bible. Jesus calls heaven “God’s throne” in Matthew 5:34, recalling God’s statement in Isaiah 66:1, “Heaven is my throne, and the earth is my footstool.” Other references to God’s throne are found in 2 Chronicles 18:18; Psalm 11:4; Hebrews 8:1; 12:2; Revelation 1:4; 3:21; 4:2; and many other verses. A throne is a special seat reserved for a monarch. When the Bible speaks of God’s “throne,” the emphasis is on God’s [transcendence](God-transcendent.html), dignity, and sovereign rule. The fact that His throne is in heaven further underscores the transcendent nature of God’s existence. The throne of God need not be thought of as a literal throne. God the Father is incorporeal (John 4:24\). Not having a physical body, God does not literally “sit.” References to a divine throne are akin to biblical allusions to God’s “hand” or “mouth” or “eyes”—they are [anthropomorphisms](anthropomorphism.html), descriptions of God couched in human terms out of deference to our limited knowledge. God has to describe Himself in ways we can understand. Isaiah sees the Lord “high and exalted, seated on a throne; and the train of his robe filled the temple” (Isaiah 6:1\). At that time, the prophet was having an inspired vision. God’s throne (and His robe) are not to be taken as literal, physical objects. Rather, God was communicating to Isaiah the magnificence, splendor, and exaltation of His Being. Other descriptions of the throne of God are found in other prophetic visions, e.g., in those of Ezekiel and John. God’s throne is a place of power and authority. In 2 Chronicles 18:18, the prophet Micaiah relates his vision of God’s throne room, in which spirit beings stand in attendance. Compare this to Job 1:6, where God demands answers from the angelic beings summoned there. God’s throne is a place of majesty and honor. The Bible says that, when Jesus ascended to heaven, He “sat down at the right hand of the throne of God” (Hebrews 12:2\). There is no higher place than heaven. God is the King of heaven, and Jesus holds the place of honor at [God’s right hand](right-hand-God.html). God’s throne is a place of perfect justice. “He has prepared His throne for judgment” (Psalm 9:7; cf. 89:14\). The final judgment, described in Revelation 20, is held before “a [great white throne](great-white-throne-judgment.html)” (verse 11\). God’s throne is a place of sovereignty and holiness. “God reigns over the nations; God is seated on his holy throne” (Psalm 47:8; cf. 103:19\). He does whatever He pleases, and all He does is good. God’s throne is a place of praise. John’s vision of heaven includes a scene in which a “new song” is sung in praise to the One who occupies the throne (Revelation 14:3\). Around the throne, the praise of God is surely “glorious” (Psalm 66:2\). God’s throne is a place of purity. Only the redeemed, those who have been granted the righteousness of Christ, will have the right to stand before His throne (Revelation 14:5\). God’s throne is a place of eternal life. God is the Source of life. In heaven, John sees “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (Revelation 22:1\). God’s throne is a place of grace. Not only does the throne of God represent judgment for the unbeliever, but it also represents mercy and grace for His children. “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16\). Inside the Jewish temple was the [Ark of the Covenant](ark-of-the-covenant.html), which was a “copy of the true” (Hebrews 9:24\), and it had a “mercy seat” where God’s presence would appear (Leviticus 16:2, ESV). One day, all creation will bow to the majesty of God’s throne (Philippians 2:9–11\). The regal beings surrounding the throne of God will “lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power’” (Revelation 4:10–11\).
What laws were given to Israel in exact response to pagan practices?	Answer In Leviticus 18, the Lord contrasts the laws He gives to the Israelites to those of the nations surrounding them. A look at some of the details of these laws offers much insight both for biblical understanding and contemporary applications. Leviticus 18:24 says, “'Do not defile yourselves in any of these ways, because this is how the nations that I am going to drive out before you became defiled.” What were “any of these ways”? Chapter 18 focuses on immoral sexual practices, including incest, [bestiality](bestiality.html), [same\-sex activity](homosexuality-Bible.html), and [adultery](you-shall-not-commit-adultery.html). In addition to prohibiting sexual immorality, Leviticus 18 addresses the heinous practice of sacrificing children to Molech (verse 21\). Following this list of commands, the Lord says that it was these sins that defiled the land of Canaan: “This is how the nations . . . became defiled. Even the land was defiled; so I punished it for its sin, and the land vomited out its inhabitants” (Leviticus 18:24–25\). Three times in the final verses of this chapter, the Lord calls the sexual sins and [child sacrifice](child-sacrifice.html) “detestable things” (or “abominations” in some translations). Again, the emphasis of Leviticus 18 is on living differently from the surrounding nations, specifically Egypt and Canaan. In contrast, the Israelites were to live as “clean” before Him. Further, the “abominable” actions listed in Leviticus 18 were the reason God removed the Canaanites from the land. This people group had lived in rebellion to God and His ways, and the Israelites were given their land instead. What contemporary applications can be made from these verses? First, many of the sinful practices of an ungodly society are related to sexual immorality and the exploitation of women and children. Second, God’s people are clearly commanded to live in a manner distinct from the surrounding culture. The goal is not to “fit in” but to “stand out” as people who live by a moral standard given by God. Immediately following Leviticus 18 is a passage that focuses on God’s holiness and the command to love your neighbor as yourself (Leviticus 19:1, 18\). The goal in these commands is not simply to declare what God is against, but also to emphasize who He is, His greatness, and the positive response His people should have toward Him and toward other people.
What does the Bible mean when it says something is unclean?	Answer The Hebrew word translated “unclean” in Leviticus is used nearly one hundred times in this one book, clearly emphasizing “clean” status versus “unclean.” Animals, objects, food, clothing, and even people could be considered “unclean.” Generally, the Mosaic Law spoke of something as “unclean” if it was unfit to use in worship to God. Being “clean” or “unclean” was a ceremonial designation governing the ritual of corporate worship. For example, there were certain animals, like pigs, considered unclean and therefore not to be used in sacrifices (Leviticus 5:2\); and there were certain actions, like touching a dead body, that made a living person unclean and temporarily unable to participate in the worship ceremony (Leviticus 5:3\). Leviticus 10:10 taught, “You are to distinguish between the holy and the common, and between the unclean and the clean” (ESV). The parallel between “holy” and “clean” (and “common” and “unclean”) reveals that the command was related to one’s spiritual condition, though physical actions were often involved. Certain foods were unclean for Jews and forbidden for them to eat, such as pork, certain fish, and certain birds. A skin infection could make a person unclean or unfit for presence at the [tabernacle](tabernacle-of-Moses.html) or even in the community (Leviticus 13:3\). A house with certain kinds of mold was unclean. A woman was unclean for a period of time following childbirth. On holy days couples were restricted from engaging in sexual activity as the release of semen made them unclean until evening (Leviticus 15:18\). While a wide variety of circumstances could make a person, animal, or item unclean, the majority of the laws outlined activities disqualifying a person or animal in connection with the tabernacle offerings. An animal offered for sacrifice had to be without defect. The person who offered the sacrifice also had to be “clean” before the Law; i.e., the worshiper had to comply with the Law and approach God with reverence. In the New Testament, Jesus used the idea of being “clean” to speak of being holy. In Luke 11:39–41 He says to the [Pharisees](Sadducees-Pharisees.html), “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish people! Did not the one who made the outside make the inside also? But now as for what is inside you–be generous to the poor, and everything will be clean for you.” “Clean” and “unclean” were concepts very familiar to those under the Old Testament Law. God called His people to separate themselves from the impurities of the world. The principle of being clean crosses into the New Testament as well, with the idea of living spiritually pure (2 Corinthians 6:17\) and seeking to be holy, living a life worthy of our calling (Colossians 1:10\).
What does the Bible say about coincidence?	Answer The word coincidence is used only once in the New Testament, and it was by Jesus Himself in the [parable of the Good Samaritan](parable-Good-Samaritan.html). In Luke 10:31, Jesus said, “And by a coincidence a certain priest was going down in that way, and having seen him, he passed over on the opposite side.” The word coincidence is translated from the Greek word synkyrian, which is a combination of two words: sun and kurios. Sun means “together with,” and kurious means “supreme in authority.” So a biblical definition of coincidence would be “what occurs together by God’s providential arrangement of circumstances.” What appears to us as random chance is in fact overseen by a sovereign God who knows the number of hairs on every head (Luke 12:7\). Jesus said that not even a sparrow falls to the ground without our Father’s notice (Matthew 10:29\). In Isaiah 46:9–11, God states unequivocally that He is in charge of everything: “I am God, and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please.’ From the east I summon a bird of prey; from a far\-off land, a man to fulfill my purpose. What I have said, that I will bring about; what I have planned, that I will do.” When we consider life events, we tend to classify them as “important” or “unimportant.” Many people have no problem believing that God is in charge of the “big things” but assume that such a big God would not trouble Himself with the seemingly miniscule events of our everyday lives. However, that understanding is colored by our human limitations and not supported by Scripture. For God, there are no unimportant events. He does not need to conserve His strength because His power is limitless. His attention is never divided. If the Lord God tracks every sparrow (Matthew 10:29\), then nothing is too small for His attention. He is often referred to as the Almighty (Genesis 17:1; Exodus 6:3; Job 13:3\), a name denoting unrestricted power and absolute dominion. Citing coincidence is how we humans explain unexpected events and surprise meetings. But just because we are taken by surprise does not mean that God is. Scripture is clear that God allows sinful humans to make mistakes and reap the consequences of those mistakes, but only a sovereign God could also promise that He will make “all things work together for the good of those who love God and are called according to His purpose” (Romans 8:28\). In ways known only to God, He takes even our mistakes and unplanned events and weaves them together to fulfill His purposes. In Old Testament times, God often used the [Urim and Thummin](urim-thummim.html), pieces of the high priest’s ephod, to help give guidance and instruction (Exodus 28:30; Leviticus 8:8; 1 Samuel 30:7–8\). In the New Testament, we see the apostles trusting God’s sovereignty when they cast lots to choose a new disciple to replace Judas (Acts 1:26\). Though each of these means of communication seems insignificant, God has shown throughout Scripture that He can use the smallest object or event for His purposes. God does not seem to allow for “coincidence.” The administration of the universe is not based on serendipity. The Bible says that God’s purposes will prevail and that He is in control of even the most random event (Proverbs 19:21\). Proverbs 16:33 says, “The lot is cast into the lap, but its every decision is from the LORD.” What may seem insignificant to us may be in fact a result of God’s omniscient power working on our behalf to accomplish His will in our lives.
What should Christians learn from the Mosaic Law?	Answer The Mosaic Law takes up a large portion of the Old Testament and was of vital importance to the Hebrews of old. Even though we who are in Christ are no longer under the Law (Galatians 5:18\), there is much we can learn from this part of God’s Word. “All Scripture is God\-breathed and is useful” (2 Timothy 3:16\). The Mosaic Law reveals God’s holiness. “The law of the LORD is perfect” (Psalm 19:7\) because it is given by a perfect God. The stone tablets Moses received were “inscribed by the [finger of God](finger-of-God.html)” (Exodus 31:18; Deuteronomy 9:10\). The Law clearly reveals God’s standard for His people living in a fallen world. The behavior it demands is righteousness in action. “The law is holy, and the commandment is holy, righteous and good” (Romans 7:12; cf. Nehemiah 9:13\). God’s desire is for that holiness to be reflected in His people (Leviticus 19:2; 1 Peter 1:16\). The Mosaic Law defines sin and exposes its heinous nature. “Through the law we become conscious of our sin” (Romans 3:20\). Ever since Sinai, there can be no question of God’s opinion of adultery, murder, theft, etc.—they are wrong. And the severe penalties that befell transgressors underscore the serious nature of sin as rebellion against God. In defining sin and setting a divine standard, the Law indirectly discloses our need for a Savior. The Mosaic Law confirms our need to be separate from sin. Many of the Law’s regulations were aimed at making Israel distinct from the surrounding nations. Not only was their worship different, but they had different farming practices, a different diet, different clothing—they even had a different way of growing their beards (Leviticus 19:27\). Truly, the Hebrews were set apart from the rest of the world. God’s people today are still to be [set apart](Biblical-separation.html)—not in the same ways as the children of Israel—but morally, ethically, and spiritually. We are in the world but not of it (John 15:19; 17:14, 16\). We are to let our light shine (Matthew 5:14–16\). The Mosaic Law shows how God’s plan unfolds gradually and progressively. The progressive nature of God’s revelation is alluded to in passages such as Acts 14:16 and Acts 17:30\. As has been noted, the Law brought clarity and definiteness to the meaning of sin, and the precision of the commandments allowed us to easily identify infractions. But the Law itself was meant to be temporary. It was, in fact, “our guardian until Christ came that we might be justified by faith” (Galatians 3:24\). Christ is the One who fulfilled the righteous requirement of the Law on our behalf (Matthew 5:17\). In taking the Law’s curse upon Himself, Christ brought an end to the curse and instituted the New Covenant (Galatians 3:13; Luke 22:20\). The Mosaic Law expounds on God’s two most basic commands. Everything in the Law can be boiled down to two commands. The primary one is found in Deuteronomy 6:5, “Love the LORD your God with all your heart and with all your soul and with all your strength.” The secondary, related command is in Leviticus 19:18, “Love your neighbor as yourself.” Jesus ranked these commandments as number one and number two and said they were the quintessence of the entirety of God’s Law (Matthew 22:36–40\). The Mosaic Law predicts that God will not forsake His children. There were blessings promised to Israel for keeping the Law and curses for breaking it (Deuteronomy 30\). God predicted, through His prophet Moses, that Israel would be disobedient and spurn the Law (Deuteronomy 32:21–22\). Yet, in His great mercy, God promised to “vindicate his people” (Deuteronomy 32:36\) and “make atonement for his land and people” (verse 43\). The Mosaic Law establishes the principle of sowing and reaping. The Old Covenant was conditional; God promised to bless Israel in the Promised Land only if they adhered to the Law. “See, I am setting before you today a blessing and a curse—the blessing if you obey the commands of the Lord your God that I am giving you today; the curse if you disobey the commands of the Lord your God and turn from the way that I command you today” (Deuteronomy 11:26–28\). The underlying principle of reaping what one sows is a natural law and one repeated in the New Testament (Galatians 6:7\). The Mosaic Law demonstrates the value of an intercessor between God and man. The whole concept of the Levitical priesthood was based on the need for an intercessor between man and God. Only the priests could enter the tabernacle, and only the high priest could enter the Holy of Holies—and that only once a year with the blood of a sacrifice. Even then, there were special requirements placed on the priests concerning their behavior, physical appearance, clothing, and ceremonial cleansing. The point was that God is holy, and we are not. We need a go\-between, and God is the One who chooses the mediator. Under the Mosaic system, the intercessor was a son of Aaron (Numbers 3:3\); under the New Covenant, the Intercessor is the Son of God (1 Timothy 2:5\). The Mosaic Law shows the efficacy of a substitutionary sacrifice. The Law graphically depicts God’s requirement of the blood of an innocent sacrifice to atone for the sins of the guilty. As the author of Hebrews says, “The law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness” (Hebrews 9:22\). The burning carcass on the altar was a vivid reminder that the consequence of sin is death (Romans 6:23a). Without such a substitute, the wrath of God would fall on the transgressor. The Law allowed for an animal sacrifice to be a propitiation for sin, and the Law called the sacrifice “a pleasing aroma” to the Lord (Numbers 28:6\). The Mosaic Law provides many pictures of Christ and His redemption. Every lamb that was offered under the Old Testament Law was a foreshadowing of the Lamb of God and His sacrifice on the cross (see John 1:29; Hebrews 7:27\). Every priestly duty heralded the work of Christ on our behalf. The [lampstand](lampstand-Bible.html) in the temple prefigured the Light of the World (John 9:5\). The table of [showbread](bread-of-the-presence.html) was a picture of the Bread of Life (John 6:35\). The veil separating the two compartments of the tabernacle was a symbol of Christ’s body, [destined to be torn](temple-veil-torn.html) to provide access to the very presence of God (Luke 23:45; Hebrews 10:20\). In fact, the entire sanctuary built under Moses’ superintendence was filled with “copies of the heavenly things” (Hebrews 9:23\). Christians today can benefit much from a study of the Mosaic Law. We understand that the Law was not meant for the church, and we are responsible to “correctly handle the word of truth” (2 Timothy 2:15\). But, properly understood, the Law remains “our tutor to lead us to Christ” (Galatians 3:24, NAS). Once we come to Christ, we find He “is the culmination of the law . . . for everyone who believes” (Romans 10:4\).
Does God view unintentional sin differently?	Answer The [book of Leviticus](Book-of-Leviticus.html) required different offerings based on whether a sin was intentional or unintentional. Does this mean God views unintentional sins differently? Not exactly. It is clear that God made a distinction between intentional and unintentional sins in terms of the offerings in the Old Testament. Leviticus 4:2–3 notes this example: “When anyone sins unintentionally and does what is forbidden in any of the Lord’s commands—If the anointed 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.” The idea of unintentional sin in Leviticus 4 is related to sin by straying or by accident. In these cases an offering could be made. However, there was no offering available for when a person sinned intentionally. Numbers 15:30–31 states, “Anyone who sins defiantly, whether native\-born or foreigner, blasphemes the Lord and must be cut off from the people of Israel. Because they have despised the Lord’s word and broken his commands, they must surely be cut off; their guilt remains on them.” Those who rebelled in committing intentional sin were to be cut off or separated from the people. While there may have been a distinction in terms of the consequences of unintentional and intentional sins in the Old Testament, the Bible is clear all have sinned and fall short of God’s glory (Romans 3:23\). The offerings of the Old Testament foreshadowed the offering of Jesus Christ Himself as a sacrifice on the cross for our sins. Jesus is the sufficient substitute for forgiveness and eternal life. In John 14:6 Jesus teaches, “I am the way, and the truth, and the life. No one comes to the Father except through me.” Though every person has sinned (except Jesus), we have the opportunity for forgiveness and redemption from sin through the sacrifice of Jesus on the cross. By faith in Him, salvation is obtained (Ephesians 2:8–9\). This is true regardless of intentional or unintentional sins, whether a person believes he has sinned a little or sinned a lot. Scripture is clear that humanity was created good but is sinful now as a result of the Fall (Genesis 3\). Regardless of the type or level of sins a person has committed, Jesus is sufficient to forgive and offer eternal life. Those who reject the gospel, regardless of how much or how little sin they have committed, will be separated from God for eternity and will experience everlasting punishment for their sins. God calls all people to come to Him, for there is no other name under heaven given to offer salvation (Acts 4:12\).
What does the Bible say about the evangelization of children?	Answer Jesus’ desire is that “repentance for the forgiveness of sins will be preached in his name to all nations” (Luke 24:47\). The mission field is “all nations.” There are no geographical restrictions to the gospel, no cultural restrictions, and no age restrictions. Everyone needs to repent and be forgiven, including the children of “all nations.” Children, therefore, should be evangelized, and there are many Christian organizations such as [AWANA International](AWANA.html) and [Child Evangelism Fellowship](Child-Evangelism-Fellowship-CEF.html) that are working to meet that goal. The Bible says that [children are a blessing](children-blessing.html) from God (Psalm 127:3\). They are in need of instruction (Proverbs 8:32–33\) and are quite able to learn. [Timothy](life-Timothy.html) was a student of the Word at a very young age. He knew the Holy Scriptures “from infancy” (2 Timothy 3:15\), having been taught by his godly mother and grandmother (2 Timothy 1:5\). Children are fully able to praise God. In celebrating the Lord’s majestic name, the psalmist sings, “Through the praise of children and infants you have established a stronghold against your enemies” (Psalm 8:2\). Praise is not something children must wait until they’re older to do—it is their joyful task now. When Jesus arrived in the temple, the chief priests were aloof and reproachful, but not the kids. The children were “shouting in the temple courts, ‘Hosanna to the Son of David’” (Matthew 21:15\). One the best passages on the evangelism of children is Mark 10:13–16: “People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. When Jesus saw this, he was indignant. He said to them, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.’ And he took the children in his arms, placed his hands on them and blessed them.” [Jesus welcomes children](Jesus-and-children.html) to come to Him for His blessing. In fact, those who place obstacles in the path of a child coming to Christ make the Lord “indignant.” Jesus used the occasion of blessing the children to point out the need for faith. The kingdom must be received “like a little child” (Mark 10:15\). Children do not strive to earn the kingdom of God but trust Him to give it to them. Theirs is a simple faith. Jesus declared that whoever does not receive the kingdom of God like a child, with simple trust and dependence on God, cannot enter. Only those with a childlike trust in God can be saved. Elsewhere, Jesus directs our attention to a child to illustrate true humility and the relationship God wants with all of us. The disciples had asked the Lord about who would be the “greatest” in heaven. In response, “He called a little child to him, and placed the child among them. And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me’” (Matthew 18:2–5\). In the next verse, Jesus strongly advocates for the protection of children: “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea” (Matthew 18:6\). Jesus specifies that these children are among “those who believe in me.” This plainly indicates that children can believe in Jesus! If they can believe in Jesus, then we must evangelize them. We must also never cause a believing child to stumble. “Cause to stumble” (skandalidzo in Greek) means “to entrap, trip up or entice to sin.” How does one cause believing children to stumble? Probably when we reject or ignore them—this would be the opposite of welcoming them (Matthew 18:5\)—or when we lead them into sin. Ephesians is a letter addressed to “God’s holy people in Ephesus, the faithful in Christ Jesus” (Ephesians 1:1\). Paul describes them as having redemption through the blood of Christ and forgiveness of sins (Ephesians 1:7\). Therefore, the original recipients of this epistle were believers in Christ. Toward the end of the letter, Paul addresses different groups of believers and instructs them on how they can walk in a way worthy of their calling. Children (teknon in Greek) are commanded to obey (in the Lord) their parents (Ephesians 6:1\). The fact that Paul addresses children implies that they were [saints](saints-Christian.html)—part of “God’s holy people in Ephesus.” Children today can and should also trust in Christ, just as the children in Ephesus did. In the letter to Titus, the qualifications for [elders](qualifications-elders-deacons.html) are laid out (Titus 1:6–9\): being above reproach, being the husband of one wife, etc. In the list of qualifications is having “tekna pista,” translated as “children who believe” in the New American Standard Bible. If they believe, they must have been evangelized. In the Old Testament, there was an emphasis on transmitting God’s Law to the next generation so that they, too, would fear the LORD and obey His Word. Moses reminded the people of Israel to obey God’s laws in Deuteronomy 6:1–9\. The command was not only for the present generation but also for their children and grandchildren (verses 1–2\). The first priority of parents was their own obedience; God’s Word was to be in their hearts (verses 5–6\), and then they were to teach it to their children (verse 7\). These same principles are applicable to Christian parents today. If we fail to share the gospel with the next generation, we risk repeating Israel’s mistake in Judges 2:10–11: “After that whole generation had been gathered to their ancestors, another generation grew up who knew neither the Lord nor what he had done for Israel. Then the Israelites did evil in the eyes of the Lord and served the Baals.” What is needed in every nation, every day, is the transforming power of the gospel of Christ. Sharing the gospel with children is commanded and blessed by God.
What is the Church of Spiritualism?	Answer The Church of Spiritualism, also known as the Spiritualist Church, has its roots in the ancient practice of communicating with the spirits of the dead. On March 31, 1848, in Hydesville, New York, this ancient pagan practice exploded into what adherents now term “Modern American Spiritualism.” It began with the Fox sisters: Margaretta, 15, and Kate, 11\. One evening Mrs. Fox heard loud pops, cracks, and thumps originating from the girls’ room. When she investigated, the thumps responded accurately to her questions, and the girls claimed they were being contacted by spirits. These noises later turned into a “code” by which the alleged spirits could answer questions, spell words, and give direction. The girls claimed they were communicating with a spirit they dubbed Mr. Splitfoot; he later identified himself as Charles B. Rosna and said he had been murdered five years previous and buried in the cellar. Mrs. Fox sent for her eldest daughter Leah in Rochester, and she helped publicize this phenomenal occurrence. The “[ghosts](ghosts-hauntings.html)” quickly drew the attention of the whole town, and searchers dug up the cellar. They found a few pieces of bone, but no person named Charles B. Rosna was ever identified. Word of the haunting spread. Kate and Margaretta became sought\-after mediums and held public séances around New York. Many other mediums also claimed such powers, and spiritualism began to attract thousands, including Horace Greeley and William Lloyd Garrison. Kate moved in with her sister Leah, who managed the girls’ careers. Margaretta was sent to live with a Quaker family, who became convinced of the validity of her claims. Belief in spiritualism spread throughout the Quaker community. The Fox girls traveled extensively and enjoyed successful careers as mediums and speakers, although their personal lives deteriorated with broken marriages and alcoholism. Forty years later, in an October 21, 1888, interview with the New York World, Margaretta revealed the truth. It was all a hoax. It had begun as a prank that she and Kate played on their mother. They learned to produce pops and cracks by cracking their fingers and toes, dropping apples down the stairs, and doing it all undetected. In a signed statement published by the New York World, the New York Herald, and the New York Daily Tribune, Margaretta Fox Kane stated, “That I have been chiefly instrumental in perpetrating the fraud of Spiritualism upon a too\-confiding public, most of you doubtless know. The greatest sorrow in my life has been that this is true, and though it has come late in my day, I am now prepared to tell the truth, the whole truth, and nothing but the truth, so help me God! . . . I am here tonight as one of the founders of Spiritualism to denounce it as an absolute falsehood from beginning to end, as the flimsiest of superstitions, the most wicked blasphemy known to the world.” The confession was not welcome news to the now\-established Church of Spiritualism. Die\-hard believers refused to accept Margaretta’s revelations as truth and insisted that, although the communications may have begun as a prank, spirits were in fact manifesting themselves. They claimed her recantation was due to alcohol abuse and not to be believed. This insistence continues in the modern Church of Spiritualism, where there is no mention of the recantation. So what is Spiritualism and the Church of Spiritualism? Their national website states, “A spiritualist is one who believes, as the basis of his or her religion, in the communication between this and the Spirit World by means of mediumship and who endeavors to mold his or her character and conduct in accordance with the highest teachings derived from such communication.” By this definition, spiritualism is directly contrary to biblical teaching. In Leviticus 19:1, God says, “Don’t turn to those who are mediums, nor to the wizards. Don’t seek them out, to be defiled by them. I am Yahweh your God.” Many other references clearly state God’s opposition to Spiritualism (Leviticus 20:6, 27; Deuteronomy 18:10–12; 2 Kings 23:24\). Isaiah 8:19 says, “When someone tells you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God? Why consult the dead on behalf of the living?” The Church of Spiritualism website defines the foundational doctrine of Spiritualism: “We accept all truths and endeavor to prove their validity. Truths are found in nature, in other religions, in writings, in science, in philosophy, in Divine Law and are received through spirit communication.” It also says, “A belief in spirit communication does not conflict with the Teachings ascribed to Jesus.” These statements themselves are untrue. Scriptural truth is in direct opposition to the spiritualist’s beliefs. Both cannot be true. Jesus said, “I am the way, the truth, and the life. No man comes to the Father but by me” (John 14:6\). He also said, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3\). That is truth according to Scripture. But that is not a truth espoused by the spiritualist; therefore, Spiritualism’s claim that they “accept all truths” is false. About God they say, “In Spiritualism we believe in one God, that we call Infinite Intelligence, which is All in All or within everything.” They capitalize the name “God,” yet do not attribute personal qualities to Him. They define God as “a supreme Impersonal Power, everywhere present, manifesting as life, through all forms of organized matter, called by some, God, by others, Spirit and by Spiritualists, Infinite Intelligence.” However, God gives us His many characteristic names by which He wants us to identify Him: Yahweh (Malachi 3:16\), El Shaddai (Genesis 17:1\), and I AM (Exodus 3:14\), among others. So when a spiritualist speaks of “God,” he is not referring to the Creator God who reveals Himself in the Bible. Spiritualism has created its own idea of a god that does not exist. Spiritualists do not believe in heaven or hell (Matthew 10:28; 25:46\), evil spirits (Mark 5:8; Matthew 12:43\), or salvation by faith in Christ (Ephesians 2:8–9\). They believe that human life continues after death, “where the opportunity for growth and progress to better, higher and more spiritual conditions are open to all.” An attempt to combine Christianity with [occult practices](occult.html) has resulted in the formation of Christian Spiritualist Churches—which are neither Christian nor spiritual. The supernatural phenomena experienced by many adherents of the Church of Spiritualism may very well be real. Satan has real power and can even masquerade as “an angel of light” (2 Corinthians 11:14\). The fact that spiritualists deny the existence of Satan or demons gives those evil spirits more freedom to work unobstructed among them and to convince many gullible souls that they are finding God. Galatians 1:8 says, “Even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed” (see also 2 Corinthians 11:4\). Any attempt to deny the [deity of Christ](deity-of-Christ.html), His finished work of salvation on behalf of His children, or the true nature of God is “another gospel” and subject to the judgment of God. The Church of Spiritualism falls into that category.
What is the Catholic understanding of baptism?	Answer According to the Catechism of the Catholic Church (or CCC), [water baptism](Christian-baptism.html) is the first sacrament and gives access to the other required sacraments. It is also the act that forgives sins, grants spiritual rebirth, and makes one a member of the church (CCC, 1213\). The Catholic Church also believes that Jesus requires one’s baptism in order to receive eternal life. Catholics view baptism as the means by which one receives the Holy Spirit. The sacrament is called “the gateway to life in the Spirit” (CCC, 1213\). The “washing of rebirth” in Titus 3:5 is interpreted as a literal washing by water and is associated with the rite of baptism. The same is true for Jesus’ mention of being “born of water” in John 3:5\. Even non\-Catholics who have been baptized are considered “justified by faith in baptism” (CCC, 1271\) because baptism incorporates all into Christ. According to Catholicism, a long process precedes any hope for “salvation.” Required are a “proclamation of the Lord, acceptance of the Gospel entailing conversion, profession of faith, baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion” (CCC, 1229\). Baptism is necessary because, according to Catholicism, “By baptism, all sins are forgiven, original sin and all personal sin” (CCC, 1263\). CCC 1274 teaches, “The Holy Spirit marks us at baptism with the seal of the Lord for the day of redemption.” However, there is no security in this seal, for the baptized Christian must be “faithful” to keep the seal “until the end.” Only then will he “be able to depart this life in the hope of resurrection.” Catholics practice [infant baptism](infant-baptism.html), which they consider a gift of God’s grace. Infants and young children are “baptized in the faith of the Church” (CCC, 1282\). Regarding children who have died without baptism, some Catholics believe they go to [Limbo](Limbo-Bible.html), a place on the border of heaven and hell. Limbo has never been an official church teaching, however. Officially, the Church ”can only entrust them to the mercy of God” and ”hope that there is a way of salvation for children who have died without Baptism” (CCC, 1261\). Catholics use verses such as Luke 18:15–16 and 1 Corinthians 1:16 in support of the practice of infant baptism. However, these passages are misused. The Bible does not teach infant baptism. In Luke 18, parents are bringing their children so that Jesus might touch them, and the disciples rebuked them for it. Christ told His disciples, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.” The Lord said nothing about baptizing infants here; He only said not to forbid children from following Him. To draw a teaching on baptism from this verse is incorrect. In 1 Corinthians 1 Paul speaks of a family (a household) that was baptized. He says in verse 16, “I also baptized the household of Stephanas.” Do we know if infants or very young children were in Stephanas’s household? No. We do not know the ages of anyone in the household, and it is unwise to base a doctrine on assumptions. So, we have some key differences in the Catholic doctrine of baptism compared to Scripture. One is that the Bible says to be baptized once we have faith and repent of our sins (Acts 2:38; Mark 16:15–17\); no one should be baptized “in the faith of the Church,” their parent’s faith, etc. The Bible says we receive the Holy Spirit when we have faith in Christ (Ephesians 1:13–14; Galatians 3:2–3\). There is no other way to receive Him but by faith. Works, even the work of baptism, are not the reason a person is saved (Titus 3:5\). Catholics teach that a baptized person begins participating in eternal life at the moment of baptism, but they also teach he loses that “eternal” life and the Holy Spirit when he sins. The Bible says that a Christian might “grieve” the Holy Spirit, but the [“seal” the Spirit](Holy-Spirit-seal.html) places on us cannot be broken (Ephesians 4:30\). In all instances of baptism in the New Testament, the act always followed a person’s faith in and confession of Christ, along with repentance (e.g., Acts 8:35–38; 16:14–15; 18:8; and 19:4–5\). Baptism is not what gives us salvation. Baptism is an act of obedience after faith.
Are the sky trumpets people have been reporting signs of the end times?	Answer Strange sounds in the sky, which some call “sky trumpets” or “sky quakes,” have been reported from around the world in recent years. People in the United States, Canada, Costa Rica, Russia, the Czech Republic, Australia, and other places have been puzzled by what they describe as low frequency hums, trumpets, or horns that seem to emanate from the top of the sky or from under the earth. Most of these sounds have never been heard before now, which makes the phenomenon unnerving. These noises have a groaning quality overlaid with a metallic, vibrating sound similar to that of musical instruments. In some instances, the sounds seem to include unintelligible voices. Theories abound about these strange sounds and their origination. The main explanations of the sky trumpets are natural phenomena, alien spacecraft, manmade sounds, and spiritual activity. Sky Trumpets—a natural explanation? Some say the sounds are the result of solar plasma interacting with the earth’s magnetic field. Others theorize that the source of the sounds is the movement of tectonic plates or a shift in the earth’s north magnetic pole. If these “sky trumpets” or “sky quakes” or “acoustic gravity waves” are naturally caused, then the question is, why weren’t the sounds being reported long before March 2011? Sky Trumpets—an extraterrestrial explanation? [UFO](aliens-UFOs.html) enthusiasts are quick to point to the sky trumpets as corroboration of their theories concerning aliens visiting our planet. Sky Trumpets—a human explanation? Probably, many of the sky trumpet videos on the internet—maybe most of them—are hoaxes. It is not difficult for a prankster to tweak audio and create a video in which a few of his friends stand gawking at the sky. Other explanations of the sky trumpet videos, besides their all being hoaxes, are that the sounds have an industrial or military cause. One Canadian city has said the so\-called sky trumpets heard there were nothing more than the sound of a city worker doing maintenance on a piece of heavy equipment. The internet is full of conspiracy theories concerning top\-secret government projects called HAARP and Project Blue Beam. Depending on whom one reads, these projects have to do with controlling the weather, killing people with microwaves, and/or attempting to usher in a New World Order via simulating the second coming of Christ. Sky Trumpets—a spiritual explanation? And then there are those who attach a spiritual significance to the sky trumpets and look for a spiritual origin. Some see the sounds as demonically generated, believing that Satan’s forces are attempting to frighten and confuse people. Others see the sky trumpets as divine in origin, believing them to be a warning that we are living in the last days. It is true that trumpets figure into several biblical events. When God gave the Law on Mt. Sinai, His presence was accompanied by “a very loud trumpet blast,” causing everyone in the camp to tremble (Exodus 19:16\). It later intensified, and “the sound of the trumpet grew louder and louder” (verse 19\). The [rapture of the church](rapture-of-the-church.html) will occur at a time when “the trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:52\). Jesus said that, at His [second coming](second-coming-Jesus-Christ.html), “he will send his angels with a loud trumpet call, and they will gather his elect from the four winds” (Matthew 24:31\). Jesus also spoke of “fearful events and great signs from heaven” (Luke 21:11\). And, during the tribulation, there are “seven angels who had the seven trumpets” (Revelation 8:6\). Every time one of these angels blows a trumpet, a new judgment befalls the earth (Revelation 8—9\). Those who look for a harbinger of the end times often refer to the sky trumpets as “trumpets of the apocalypse.” However, we know that these sounds, whatever they are, are not the “last trumpet” mentioned in 1 Corinthians 15:52, because the rapture has not yet occurred. We also know that the sounds cannot be the seven trumpets of Revelation, because the tribulation is not yet upon us. The most probable explanations for the “sky trumpets,” biblically, would be that they are either natural or manmade. Whether these unidentified sounds are the work of pranksters, the effect of changes to our planet’s magnetic field, or the evidence of a sinister global plot, the fact remains that we just don’t know. No one knows for sure what part, if any, “sky trumpets” will have in the end times. We do know this: the days before the rapture will be characterized by increasing wickedness (2 Timothy 3:1–4\) and widespread false teaching (1 Timothy 4:1; 2 Timothy 4:3; Jude 1:18\). After the rapture, the deception and wickedness will grow even worse (2 Thessalonians 2:9–11\). The only way to escape this confusion is to be born again and live in hope of the [imminent coming of Jesus Christ](imminent-return-Christ.html) for the church.
What does the Bible say about selflessness?	Answer The characteristic of being selfless is one of the most important traits any Christian can have. It’s so significant that Jesus said it is the second most important of all God’s commandments: “You shall [love your neighbor](love-neighbor-yourself.html) as yourself” (Mark 12:31; cf. Galatians 5:14\). Jesus wasn’t creating a new law here; He was merely agreeing with and expounding on an Old Testament law (Leviticus 19:18\). James calls this the “royal” law to emphasize its supreme value to God (James 2:8\). Jesus had much to say about selflessness during His earthly ministry. In the [Sermon on the Mount](sermon-on-the-mount.html), He goes beyond what some may think of as selflessness—helping a friend, ministering to a spouse, caring for an ill child, etc. Jesus extends selflessness far beyond normal expectations—we are to love our enemies, even, and pray for our persecutors (Matthew 5:44\). Jesus taught that it’s easy to love a friend or a spouse—even unbelievers do that (Matthew 5:47\). The Christian is expected to love the unlovable, because this is how we become more like God, who gives blessings to everyone (Matthew 5:45\). It’s a difficult thing to lay aside hurt feelings and wounded hearts, but that’s part of being selfless. As in so many areas, Jesus is the ultimate example of selflessness. In coming into this world, “he made himself nothing” and took upon Himself “the very nature of a servant” (Philippians 2:7\). Now, as followers of Christ, we are to “have the same mindset” (Philippians 2:5\). Jesus came not for His own benefit but for ours. He came to minister to us and die for us: “Even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45\). Humanly speaking, Jesus gave up His will for God’s will (Luke 22:42\)—and this is another salient point: selflessness involves more than putting other people first; it is putting God first. As [John the Baptist](life-John-Baptist.html) said concerning Jesus, “He must become greater; I must become less” (John 3:30\). More of the Lord; less of us. Selflessness is illustrated well in Jesus’ [parable of the Good Samaritan](parable-Good-Samaritan.html), found in Luke 10:29–37\. It’s a story about a man from Samaria who encounters a robbery victim. The Samaritan has compassion on this man, who had been stripped, beaten, and left for dead (Luke 10:30\). The Samaritan immediately puts his own plans on hold and tends to the man’s wounds (Luke 10:34\). Not only does the Samaritan give selflessly of his time and his sympathy, but he gives selflessly of his assets. The Samaritan places the wounded man on his own animal, takes the man to an inn, and takes care of him there (Luke 10:34–35\). The next day, the Samaritan pays the innkeeper money enough for a few more days at the inn, with a promise to return and pay the balance of whatever was owed (Luke 10:35\). Jesus’ story reveals the Samaritan to be selfless in numerous ways. He put the needs of others ahead of his own and went out of his way to shower benevolence on a battered stranger. Selflessness runs counter to human nature, which is why being selfless is so much more difficult than being selfish. It’s natural to care about ourselves, and we are encouraged to think selfishly from all sides. However, the Christian must daily heed the words of the apostle Paul, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\). No believer, young or old, can live a selfless life without a constant abiding in the Lord Jesus Christ, for it is only through Him that our attitudes can be changed and molded toward unselfish behaviors. If Christ indeed lives in our inner man and we keep in step with Him, we should find ourselves identifying with, rather than marveling at, the Good Samaritan.
Who was Hezekiah in the Bible?	Answer Hezekiah was one of the few [kings of Judah](kings-Israel-Judah.html) who was constantly aware of God’s acts in the past and His involvement in the events of every day. The Bible describes Hezekiah as a king who had a close relationship with God, one who did “what was good and right and faithful before the LORD his God” (2 Chronicles 31:20\). Hezekiah’s story is told in 2 Kings 16:20—20:21; 2 Chronicles 28:27—32:33; and Isaiah 36:1—39:8\. He is also mentioned in Proverbs 25:1; Isaiah 1:1; Jeremiah 15:4; 26:18–19; Hosea 1:1; and Micah 1:1\. Hezekiah, a son of the wicked King Ahaz, reigned over the southern kingdom of Judah for twenty\-nine years, from c. 715 to 686 BC. He began his reign at age 25 (2 Kings 18:2\). He was more zealous for the Lord than any of his predecessors (2 Kings 18:5\). During his reign, the prophets [Isaiah](life-Isaiah.html) and [Micah](Book-of-Micah.html) ministered in Judah. After Ahaz’s wicked reign, there was much work to do, and Hezekiah boldly cleaned house. Pagan altars, idols, and temples were destroyed. The [bronze serpent](bronze-serpent.html) that Moses had made in the desert (Numbers 21:9\) was also destroyed, because the people had made it an idol (2 Kings 18:4\). The [temple](Solomon-first-temple.html) in Jerusalem, whose doors had been nailed shut by Hezekiah’s own father, was cleaned out and reopened. The Levitical priesthood was reinstated (2 Chronicles 29:5\), and the Passover was reinstituted as a national holiday (2 Chronicles 30:1\). Under Hezekiah’s reforms, revival came to Judah. Because King Hezekiah put God first in everything he did, God prospered him. Hezekiah “held fast to the Lord and did not stop following him; he kept the commands the Lord had given Moses. And the Lord was with him; he was successful in whatever he undertook” (2 Kings 18:6–7\). In 701 BC, Hezekiah and all of Judah faced a crisis. The [Assyrians](Assyrians.html), the dominant world power at the time, invaded Judah and marched against Jerusalem. The Assyrians had already conquered the northern kingdom of Israel and many other nations, and now they threatened Judah (2 Kings 18:13\). In their threats against the city of Jerusalem, the Assyrians openly defied the God of Judah, likening Him to the powerless gods of the nations they had conquered (2 Kings 18:28–35; 19:10–12\). Faced with the Assyrian threat, Hezekiah sent word to the prophet Isaiah (2 Kings 19:2\). The Lord, through Isaiah, reassured the king that Assyria would never enter Jerusalem. Rather, the invaders would be sent home, and the city of Jerusalem would be spared (2 Kings 19:32–34\). In the temple, Hezekiah prays a beautiful prayer for help, asking God to vindicate Himself: “Now, Lord our God, deliver us from his hand, so that all the kingdoms of the earth may know that you alone, Lord, are God” (2 Kings 19:19\). God, faithful as always, kept His promise to protect Jerusalem. “That night the angel of the Lord went out and put to death a hundred and eighty\-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies!” (2 Kings 19:35\). The remaining Assyrians quickly broke camp and withdrew in abject defeat. “So the Lord saved Hezekiah and the people of Jerusalem. . . . He took care of them on every side” (2 Chronicles 32:22\). Later, Hezekiah became very sick. Isaiah told him to set things in order and prepare to die (2 Kings 20:1\). But Hezekiah prayed, beseeching God to be merciful and to remember all the good he had done. Before Isaiah had even left the king’s house, God told Isaiah to tell Hezekiah that his prayer had been heard and that his life would be extended fifteen years. Isaiah applied a poultice, and Hezekiah was healed (2 Kings 20:5–7\). However, soon after his healing, Hezekiah made a serious mistake. The Babylonians sent a gift to Hezekiah, for they had heard Hezekiah had been sick. In foolish pride, Hezekiah showed the Babylonians all of his treasures, all the silver and gold, and everything in his arsenal. There was nothing Hezekiah did not parade in front of them. Isaiah rebuked Hezekiah for this act and prophesied that all the king had shown the Babylonians would one day be taken to Babylon—along with Hezekiah’s own descendants. During the years following his illness, Hezekiah fathered the heir to Judah’s throne, [Manasseh](King-Manasseh.html), who would turn out to be the evilest king ever to reign in Judah (2 Kings 18—20; 2 Chronicles 29—32; Isaiah 36—39\). Tradition has it that Manasseh is the one who murdered Hezekiah’s friend, Isaiah. Hezekiah’s life is, for the most part, a model of faithfulness and trust in the Lord. His faith was more than superficial, as his bold reforms show. Hezekiah’s trust in the Lord was rewarded with answered prayer, successful endeavors, and miraculous victory over his enemies. When faced with an impossible situation, surrounded by the dreadful and determined Assyrian army, Hezekiah did exactly the right thing—he prayed. And God answered.
Why is wisdom referred to as a she in Proverbs?	Answer In Proverbs 1:20–33 and Proverbs 8:1—9:12, wisdom is personified as a woman who has much to offer—including “enduring wealth and prosperity” and “life”—to anyone who would heed her words (Proverbs 8:18, 35\). We will look at Proverbs 8 in particular, since it seems to be a jumping\-off point for some creative “proof\-texting” by cults such as the Jehovah’s Witnesses to arrive at conclusions with no textual warrant. We will cover the three subjects that are often disregarded when considering these verses—figure of speech, genre, and grammatical gender—to focus on the question, why is Wisdom a she? Let’s start with figures of speech. These, by definition, should not be taken literally. For example, “And the Lord said, ‘What have you done? The voice of your brother’s blood is crying to me from the ground’” (Genesis 4:10\). Did Abel’s blood actually cry out, audibly, from the ground? No. The Lord was using a figure of speech called personification, or prosopopoeia, to help Cain understand the inescapable nature of sin. We realize that Abel’s blood was inanimate, non\-articulate, and in no way capable of speech—its “cry” is just a literary figure. We cannot formulate a doctrine that says blood actually speaks after a person dies. This may sound like common sense, but people can and do invent such teachings! We must be alert to figures of speech, because in figure, God’s exact words will not equal His exact meaning. In Proverbs 9:2 wisdom is not literally a woman who prepares a banquet. Wisdom is an intangible quality, but [Solomon](life-Solomon.html) describes it as if it were an actual person—personification, again. But why is Wisdom a “she” and not a “he”? As we answer that, let’s consider genre. Proverbs 8 is poetry—one of the many [genres](Bible-genres.html) found in the Bible. This is important to consider, for, if we do not know what we are reading, we will not know how we should read it. A reader will always make some sense of the words, but if genre is not considered, the reader will likely miss the author’s intent. For example, if we’re reading Treasure Island, it’s important to understand it as a novel, that is, a work of fiction. This understanding will prevent our seeking out the family history of Jim Hawkins as if he were a real person. When reading the Bible, if we do not understand an author’s intent, then we will not understand God’s intent—which, of course, is what matters when it comes to interpreting His Word. Proverbs 8 is a specific type of poem called an encomium—a poem of praise. Other encomia in Scripture are found in 1 Corinthians 13 (in praise of love), Hebrews 11 (in praise of faith), and Proverbs 31:10–31 (in praise of the virtuous wife). We cannot interpret the Bible’s poetry in the same way we do its historical narratives, its prophecies, its apocalyptic passages, etc. For instance, we cannot treat “Love is patient, love is kind” (1 Corinthians 13:4\) in the same way as “When anyone has a swelling or a rash or a shiny spot on their skin that may be a defiling skin disease, they must be brought to Aaron the priest” (Leviticus 13:2\). The first passage is effusive, the latter exacting. These are just two examples of types of writings that must be read with sensitivity to their genre, purpose, and context. So, when we read that Wisdom is a “she,” understand that [Proverbs](Book-of-Proverbs.html) is heavily artistic; therefore, we are not reading a technical definition of wisdom. Finally, let’s talk about gender in language. Except for some personal pronouns, English does not use grammatical gender (classifying words as masculine, feminine, or neuter). However, the Hebrew language (in which Proverbs was written) does use grammatical gender, much like Spanish, French, and many other languages do. Herein is our problem. “She,” as we understand it, is not necessarily “she” as it was intended in Hebrew. Native English speakers are ambivalent concerning grammatical gender. We naturally think of the noun girl as feminine and the noun boy as masculine, so, when assigning pronouns to these words, we use she/her/hers for girl and he/him/his for boy. When we speak of a ship, which has no actual gender, we use neuter pronouns (it/its). However, these ships are often named after men (such as the U.S.S. Ronald Reagan). The name of the ship does not affect its gender. To compound matters, mariners usually refer to a ship in feminine terms: she is a fine ship, head her into port, etc. Gender is somewhat arbitrary in English usage, but this is not the case in many other languages. In many languages (including Hebrew) most nouns have a strong gender component—but the gender assignment is grammatical and does not necessarily indicate the physical gender of the object. In Spanish, a guitar (la guitarra) is feminine, and a car (el coche) is masculine. This has nothing to do with literal gender. In fact, the Spanish word masculinidad, which means “masculinity,” is a feminine noun! Therefore, when translating from Hebrew into English, we must distinguish grammatical gender from our notions of sexual gender. In English, the word wisdom is grammatically neuter, but not so in Hebrew. The Hebrew word is chokmoth, and it is grammatically feminine. In Hebrew, it would have been natural to speak of wisdom as a “she.” As previously mentioned, Solomon used the literary tool of personification to extol the inanimate and abstract idea of wisdom as if it were a real person. By doing so, Solomon communicated a vivid illustration of the blessings of being wise. In personifying wisdom, it was necessary to use the appropriate pronouns. Since a person is not referred to as an “it,” Wisdom as an antecedent requires feminine personal pronouns. The grammatical construction is an artifact of the process of personification. In other words, since the word wisdom is feminine (in Hebrew grammar), Wisdom personified becomes a “she” to satisfy the demands of diction—not to add information to its object. There may be a couple other reasons why Solomon portrayed Wisdom as a “she.” In the broader context, Solomon is drawing a careful contrast between wise and foolish choices. Immediately before and after presenting Wisdom as an elegant lady offering riches and satisfaction, Solomon presents a picture of Folly, pictured as a prostitute who promises pleasure but who delivers death (Proverbs 6:24—7:27; 9:13–18\). So, the foolishness of immorality is contrasted with the wisdom of virtue. Two parallel illustrations are used, and both involve a virtual woman. Also, Proverbs shows us Wisdom personified performing activities that are usually associated with a woman (such as preparing a meal, Proverbs 9:2, 5\). This description transcends the technical grammar and further necessitates the feminine pronouns applied to Wisdom. Solomon was not saying that women are intrinsically wiser than men—that would be reading too much into the use of grammar. And he was definitely not referring to some type of goddess named “Wisdom” or “[Sophia](sophia-goddess-wisdom.html).” It is impossible to tell whether or not Solomon intended a feminine portrayal of wisdom from the outset. Perhaps the feminine underpinnings of the word wisdom influenced his choice, or perhaps he just found himself awash in the feminine grammar and ran with it. Either way, the use of she was not necessarily driven by any intrinsic femininity of wisdom. As such, men should not be insulted nor women puffed up at its reading.
What is eternal life?	Answer When the Bible speaks of eternal life, it refers to a gift of God that comes only “through Jesus Christ our Lord” (Romans 6:23\). This gift is in contrast to the “death” that is the natural result of sin. The gift of eternal life comes to those who believe in Jesus Christ, who is Himself “the resurrection and the life” (John 11:25\). The fact that this life is “eternal” indicates that it is perpetual life—it goes on and on and on, with no end. It is a mistake, however, to view eternal life as simply an unending progression of years. A common New Testament word for “eternal” is aiónios, which carries the idea of quality as well as quantity. In fact, eternal life is not really associated with “years” at all, as it is independent of time. Eternal life can function outside of and beyond time, as well as within time. For this reason, eternal life can be thought of as something that Christians experience now. Believers don’t have to “wait” for eternal life, because it’s not something that starts when they die. Rather, eternal life begins the moment a person exercises faith in Christ. It is our current possession. John 3:36 says, “Whoever believes in the Son has eternal life.” Note that the believer “has” (present tense) this life (the verb is present tense in the Greek, too). We find similar present\-tense constructions in John 5:24 and John 6:47\. The focus of eternal life is not on our future, but on our current standing in Christ. The Bible inextricably links eternal life with the Person of Jesus Christ. John 17:3 is an important passage in this regard, as Jesus prays, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” Here, Jesus equates “eternal life” with a knowledge of God and of the Son. There is no knowledge of God without the Son, for it is through the Son that the Father reveals Himself to the elect (John 17:6; 14:9\). This life\-giving knowledge of the Father and the Son is a true, personal knowledge, not just an academic awareness. There will be some on Judgment Day who had claimed to be followers of Christ but never really had a relationship with Him. To those false professors, Jesus will say, “I never knew you. Away from me, you evildoers!” (Matthew 7:23\). The apostle Paul made it his goal to know the Lord, and he linked that knowledge to resurrection from the dead: “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:10–11\). In the [New Jerusalem](new-jerusalem.html), the apostle John sees a river flowing from “the throne of God and of the Lamb,” and “on each side of the river stood the [tree of life](tree-of-life.html). . . . And the leaves of the tree are for the healing of the nations” (Revelation 22:1–2\). In Eden, we rebelled against God and were banished from the tree of life (Genesis 3:24\). In the end, God graciously restores our access to the tree of life. This access is provided through Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29\). Right now, every sinner is invited to know Christ and to receive eternal life: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17\). How can you [know that you have eternal life](eternal-life.html)? First of all, confess your sin before our holy God. Then accept God’s provision of a Savior on your behalf. “Everyone who calls on the name of the Lord will be saved” (Romans 10:13\). Jesus Christ, the Son of God, died for your sins, and He rose again the third day. Believe this good news; trust the Lord Jesus as your Savior, and you will be saved (Acts 16:31; Romans 10:9 –10\). John puts it so simply: “God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life” (1 John 5:11–12\).
What is the peace that passes all understanding?	Answer In Philippians 4:7 we have a wonderful promise: “The peace of God, which passes all understanding, will guard your hearts and your minds in Christ Jesus.” It is important to note the context of this promise, because that’s where we find the condition: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God” (verse 6\). God’s [peace](Bible-peace.html) is promised to guard those who pray—with thanksgiving—about everything. This peace will transcend our ability to understand it. There are other gifts of God that are not fully comprehensible to us. The gift of salvation is “indescribable” (2 Corinthians 9:15\). The complexity and wisdom of God’s plan is inscrutable (Isaiah 55:8–9\). According to Ephesians 3:19, the love of Christ is something else so great we will never fully understand it. Likewise, human reasoning is incapable of fully comprehending the peace of God. The believer who places his or her full confidence in a loving God and is thankful in every circumstance will possess a supernatural peace. An [inner calm](Bible-inner-peace.html) will dominate the heart. The faithful believer will know peace—his heart and mind are “guarded” by it—despite the tempest raging without. No one, especially those outside of Christ, will be able to fathom that peace. To most, it will remain a mystery how someone can be so serene in the midst of turmoil. The peace that comes from being in a right relationship with God is not the peace of this world. The world’s peace depends on having favorable circumstances: if things are going well, then we feel peaceful; when things go awry, the peace quickly dissipates. Jesus made the distinction between His peace and the world’s vacillating peace: “Peace I leave with you; my peace I give you. I do not give to you as the world gives” (John 14:27\). God’s supernatural peace surpasses natural understanding. A cancer patient who experiences a remission of the disease may proclaim, “I am so thankful to God!” That is praise. A cancer patient who is dying and in pain may calmly say, “Everything is all right. I claim Romans 8:28, and I have peace in my heart.” That is “the peace that passes all understanding.”
Should a Christian woman wear a bindi?	Answer [Hindu](hinduism.html) women have a custom of wearing a round, red mark between the eyebrows called a “bindi” (also spelled “bindhi”). The application of bindis is common in South Asia, including the countries of India, Nepal, Sri Lanka, and Bangladesh. In some parts of India, a bindi traditionally signifies that a woman is married. In other sections of India, all girls wear bindis. A bindi can also signify the caste or sect a woman belongs to. In every case, a bindi carries a spiritual and religious meaning in addition to its cultural significance. Of the various Indian decorations of the body, the bindi is considered to have the strongest religious implication. A bindi represents an individual’s “spiritual eye,” also called the “[third eye](sixth-sense-third-eye.html),” which some claim gives spiritual vision. Through the third eye, Hindus believe they can obtain extraordinary perspective, seeing that which cannot be seen through their physical eyes. Hindu gurus and saints meditate by focusing their energies toward the spiritual eye. It is believed that, when the individual’s spiritual eye opens, he attains true enlightenment and gets closer to whatever god he’s trying to reach. The bindi is located over the sixth [chakra](what-is-a-chakra.html), assumed to be one of the psychic “energy spots” on the human body. Thus, a bindi marks the nexus of concentrated, secret wisdom associated with mantra meditation. Bindis are also thought to purify the intellect, improve concentration skills, retain energy, bring good fortune, and ward off evil spirits. The red color is said to be a symbol of power and strength. A bindi is also seen as an enhancement of beauty. An old Indian proverb says, “A woman’s beauty is multiplied one thousand times when she wears a bindi.” Western culture, with its ever\-shifting notions of style and fashion, will advocate wearing just about anything, including bindis. Just as non\-Christians sometimes wear crosses as a fashion accessory, non\-Hindus sometimes wear bindis. In Western fashion, a bindi is often a shape other than round and a color other than red. Some women choose to tattoo or pierce their foreheads for a more permanent bindi. Celebrities such as Madonna, Selena Gomez, and Katy Perry have all sported bindis in public. Whatever statement these persons are trying to make, the connection to Hinduism still exists. Every custom within Hindu culture has a certain meaning to it, and all Indian customs are linked in some way to their gods. For this reason, a Christian woman should have serious reservations about wearing a bindi. Even if she herself does not see her bindi as a lucky charm or source of psychic energy, others—especially those familiar with Eastern mysticism—will associate it with pagan traditions. “What agreement is there between the temple of God and idols?” Paul asks. “For we are the temple of the living God. . . . Therefore, ‘Come out from them and be separate,’ says the Lord. ‘Touch no unclean thing, and I will receive you’” (2 Corinthians 6:16–17\). Christians should have nothing to do with the stuff of idolatry. Those who wear a bindi identify themselves with cultural practices that deny the One True God.
What is a healing room?	Answer A “healing room” is, quite simply, a room devoted to [healing](healing-Bible.html). Most often, the healing sought is from God, through the Holy Spirit. However, there also exist healing rooms dedicated to holistic wellness and psychic healing, where “self\-healing” is sought through crystals, [divination](Bible-divination.html), [acupuncture](acupuncture-Christian.html), and angelic intervention. Since the latter type of healing is decidedly not biblical, this article will deal only with the healing rooms promoted within the Charismatic movement. Back in the early days of [Pentecostalism](Pentecostals.html), leaders like John G. Lake and [Charles Parham](Charles-Parham.html) set up “healing rooms” for the specific purpose of praying for the sick and administering divine healing. Recently, there has been a resurgence of healing rooms. There is even an International Association of Healing Rooms (IAHR) today. Most healing rooms are open at certain times every week. Typically, a person can walk into a church with a healing room, fill out a short form, go to the healing room, and wait for prayer. Sometimes, a praise and worship service is held before the healing room is opened. Once a person enters the healing room, another person, or several people, will pray over him. There is usually music playing to set the mood and literature on healing to peruse or buy. Some rooms also have “prayer cloths” available—cloths that have been prayed over and anointed with oil as an aid to healing—a practice based on Acts 19:11–12\. In line with [Charismatic](Charismatic-movement.html) teaching, there is a heavy emphasis on having enough faith to be healed, with speaking in tongues being the sign of the baptism of the Spirit. Praying for one another is encouraged throughout Scripture (1 Samuel 12:23; 1 Timothy 2:1; James 5:15–16\), and it is not wrong to pray for physical healing. Those who provide healing rooms claim to have a high regard for the sufficiency of Christ’s sacrifice and the compassion of God. However, there are some beliefs associated with healing rooms that should cause some concern. First is an incorrect interpretation of Isaiah 53:5, “He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.” This verse clearly states that the Messiah would be “pierced” for our transgression—our breaking of God’s law. Jesus was “crushed” upon the cross by the weight of God’s wrath against our sin. Jesus was “punished” to bring us peace—reconciliation with God. It is the last part of the verse that mentions “healing” that is taken completely out of context in healing rooms. The entire verse lists the spiritual blessings that Jesus’ death provides, and the “healing” mentioned at the end of the verse is no exception—it is a spiritual remedy for the curse of sin, not for physical ailments. Isaiah 53:5 is quoted in 1 Peter 2:24, and, there, the apostle makes clear that Jesus’ “healing” is a spiritual one unto “righteousness.” Most organizations that promote healing rooms believe that physical healing right now is guaranteed by the cross of Christ. Their interpretation is acontextual at best and tends to lose sight of the ultimate healing that will come at Christ’s return and the resurrection. As scholar Douglas Moo writes, “The atoning death of Christ provides for the healing of all our diseases—but nothing in . . . the NT implies that this healing will take place in this life. Indeed, . . . the NT gives reason to think that triumph over physical disease, like triumph over physical death, will not come for most believers until the future redemption of the body” (“Divine Healing in the Health and Wealth Gospel,” Trinity Journal 9, no. 2, 1988, p. 204\). Matthew 8:17 is often quoted in conjunction with Isaiah 53 as being part of the benefits of the cross. That verse, which follows a description of Jesus’ healing ministry, says, “This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmities and bore our diseases.’” However, Matthew 8:17 specifies that the prophecy was fulfilled during Jesus’ lifetime—not at the cross. Jesus’ “bearing our diseases” has to do with His life, not His death. Another red flag is the making and distribution of [prayer cloths](prayer-cloth.html). Such a practice is never commanded in the Bible, nor do we have an example of anyone doing that as a means of healing. All Acts 19:11–12 tells us is that God was working mightily in Paul, performing “extraordinary miracles.” One of those “extraordinary miracles” was that those who touched Paul’s garments were healed. The people were not making garments of their own; they were touching pieces of clothing that Paul wore, and God chose to heal them, much as Jesus healed those who touched the hem of His robe (Matthew 14:36\). We have no warrant to make such relics of our own today. There is a reason Luke says the miracles were “extraordinary”; they were never meant to become “ordinary.” A third cause for concern is some of the rhetoric used in healing rooms. Many healing ministers describe themselves as wanting to “prepare the earth through song for His coming,” to have a “hilarious celebration,” and to “restore the city through healing.” One problem with such statements is that Jesus said in Matthew 24:14 that it’s the preaching of the gospel that precedes the return of Christ—not the singing of songs. Likewise, the true healing of a city occurs when people in that city repent of sin and turn to God (2 Chronicles 7:14; Jonah 3:6–10\). The gospel should not be reduced to a message of physical healing. The blood of Christ saves us from sin, not physical infirmities. Jesus did not die in order to empower spectacular miracles in the church today. The “greater things” that Jesus promised we would do in John 14:12 are better interpreted as spiritual conquests and the worldwide advancement of the gospel through us. After all, the spiritual transformation of a born\-again heart is a greater miracle than any physical healing—the spiritual miracle lasts forever, but the physical miracle is only temporary. Having a room dedicated to prayer where people seek the Lord’s answers to their petitions can be beneficial spiritually, physically, and emotionally (James 5:16\). However, we should be concerned with some of the beliefs and practices of healing rooms, especially if the gospel is diluted.
What does it mean that God will fight our battles (Exodus 14:14; Deuteronomy 1:30)?	Answer That God will fight our battles means we do not have to anguish, be anxious, or be discouraged when bad things happen in our lives. When it seems a situation is hopeless or the matter at hand is too overwhelming, we may be tempted to doubt God. But Christians must remember that no problem is beyond the scope of God’s sovereign care for His children. He has promised to take care of us (Philippians 4:19\), make good plans for us (Jeremiah 29:11\), and love us beyond measure (Romans 8:37–39\). In Exodus 14:14 Moses tells the children of Israel, “The LORD will fight for you; you need only to be still.” At that moment, they were standing at the edge of the Red Sea, hemmed in by the sea before them and the Egyptian army behind. The Israelites are in a seemingly impossible situation, but it was a situation brought on by the Lord Himself. It was God who had hardened Pharaoh’s heart to pursue the fleeing slaves (Exodus 14:4, 8\). Why would God do such a thing? The Bible gives some of the reasons: because God wanted to make it crystal clear to Egypt that He is LORD so that He got the glory over Pharaoh (Exodus 14:4\). And because God wanted to teach Israel that He is their Deliverer (Exodus 6:6\) and their Salvation (Exodus 14:13\). They were incapable of escaping the situation on their own—they needed only to wait for God to move on their behalf (cf. Psalm 27:14\). The battle that appeared to be between the Egyptians and the Israelites was in reality between the Egyptians and the Lord (Exodus 14:4\). The lessons believers can learn from the Exodus account can be powerful and life\-changing. When Christians trust God to fight their battles, it enables them to circumvent what often accompanies conflict, i.e., panic, fear, and hopelessness (Exodus 14:11–12\). There are times when we can see absolutely no way around a problem, just like Israel when they were cornered. It’s quite probable not one of the Israelites ever imagined that the massive sea was going to [split down the middle](parting-Red-Sea.html), providing their way of escape. When Christians believe God’s Word (2 Chronicles 20:17\), they learn that no battle is too formidable or monumental for God to handle (Joshua 1:5\). Moses gives a review of some of Israel’s history in Deuteronomy 1\. In his recap he reminds them of the importance of having courage and trusting God at the edge of the [Promised Land](Israel-land.html). Forty years earlier, the Israelites had spied out the land and concluded that they were unable to go up against the Canaanites, who were too big and too strong (Numbers 13:31—33\). Due to that generation’s lack of faith, they were not allowed to enter the Promised Land. Moses tells the new generation to avoid their fathers’ lack of trust: “Do not be terrified; do not be afraid of them. The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes” (Deuteronomy 1:29–30\). As God’s people obeyed in faith, they would find triumph at every turn. “Victory rests with the LORD” (Proverbs 21:31\). Israel, like many Christians today, had forgotten the previous battles God had fought for them all along the way (see Deuteronomy 2:7\). The Israelite spies had seen “giants” in the land (Numbers 13:33, NKJV), just like Christians today see “giant” obstacles, complications, and problems that seem too large to conquer. To let the “giants” steal our faith only leaves defeat and a lack of assurance in the God who is in control of every problem, in spite of its size (Romans 8:28\). God is in control, but that does not mean Christians get to avoid the battles—in fact, the Bible states the opposite (2 Timothy 3:12\). “Suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3–4\). In order for a believer to live a life of endurance, character, and hope, we must put on our armor (Ephesians 6:10–17\) and trust the Deliverer. We “put no confidence in the flesh” (Philippians 3:3\). Our confidence is in God, who will fight our battles and bring us safely home (Jude 1:24–25\). “Some trust in chariots and some in horses, but we trust in the name of the LORD our God” (Psalm 20:7\).
How did the things Jesus said and did when He was alone get recorded in the Gospels?	Answer There are a number of times in the Gospels when Jesus’ words are quoted or His actions are described during times that He was alone. For example, when Jesus was in the desert for forty days (Matthew 4\) or praying in the Garden at Gethsemane (Mark 14\), He was by Himself. How did anyone know what He said or did, since there were no eyewitnesses to what happened? The Gospel narratives were not written at the time the events happened, like some kind of daily journal entry; rather, they were put together later, like most historical narratives, based on memory, research, and compilation. [Matthew](Gospel-of-Matthew.html) and [John](Gospel-of-John.html) were both eyewitnesses to most of the events in their narratives. Mark and Luke had access to the eyewitnesses. In fact, [Luke](Gospel-of-Luke.html) mentions that he “carefully investigated everything from the beginning” before writing his Gospel (Luke 1:3\). Very probably, [Mark](Gospel-of-Mark.html) gleaned information for his Gospel from the apostle Peter (1 Peter 5:13\). The other benefit the writers had—and this is a big one—is that they were inspired by the Holy Spirit (2 Timothy 3:16\). In fact, Jesus had promised them that the Spirit would bring to their remembrance “everything I have said” (John 14:26\). Still, how did the disciples know what transpired when they were away from Jesus? One possible explanation is that the Holy Spirit told them what happened as they were writing their histories. Believing the Gospels to be [inspired](Bible-inspired.html), we can easily accept that explanation. Another explanation is simply that Jesus later told His disciples what they had missed. No disciple was present with Jesus during the wilderness temptation in Matthew 4, but, later, Jesus spent over three years with the disciples. Isn’t it likely that He related to them what had happened sometime during those three years? Similarly, Jesus was alone as He spoke to the woman at the well in John 4, yet their conversation is quoted at length. A common\-sense explanation is that Jesus later filled His disciples in. Or perhaps John got the story from the woman, given the fact that the disciples stayed in her city for two days following her conversion (John 4:40\). After His resurrection, Jesus appeared to the disciples over a period of forty days "speaking to them about the kingdom of God" (Acts 1:3\). In those forty days, Jesus would have had ample opportunity to inform the disciples of all the things that happened to Him when they were not around. In any case, the events of Jesus’ life that God wanted us to know—including events that occurred in solitude—were documented. The key is God wanted us to know. Either the events were disclosed directly to the disciples at a later time, by Jesus or by someone else, or the apostles learned the details straight from the Holy Spirit as they wrote God’s Word.
What are some English words that have changed in meaning since the translation of the KJV?	Answer The [King James Version](King-James-Version-KJV.html) of the Bible has been a great blessing to millions of people. Its publication in 1611 was a landmark event, giving English speakers everywhere the ability to read Scripture for themselves and to understand what they were reading. Today, some churches assert that the Authorized, or King James Version (KJV), is the only authentic English Bible. While we respect their decision to use the KJV, we do not agree that it is the only—or even the best—translation to use. The vocabulary used in the KJV is a seventeenth\-century vocabulary, and some KJV words can perplex modern readers. The King James Version is an elegant piece of literature, but one of its difficulties is that the meanings of many words have changed in the four hundred years since it was first published. This, of course, is no fault of the translation; it is just a fact that languages change over time. Some KJV words no longer mean what they used to; other KJV words have fallen out of usage altogether. The language of the KJV is Early Modern English—the language of Shakespeare’s plays. It is still readable today, but it does differ from today’s English. Many of the KJV’s distinctives are endearing to some, such as the use of thee and thou (thee and thou are simply singular forms of ye and you, which were always plural in Early Modern English). Other KJV words and expressions are simply quaint—does Numbers 23:22 really refer to a “unicorn”? There are some KJV words, however, that can cause believers more serious problems when they read the text. Here are some clarifications of a few KJV words: Replenish. In Genesis 1:28 God tells Adam and Eve to “replenish” the earth. Many readers are confused by this KJV word, thinking it means the earth was formerly inhabited and that Adam and Eve’s descendants would replace an original, extinct [race of humans](pre-Adamic-race.html). The Hebrew word male' actually meant “to fill completely,” not “to refill.” In 1611, the English meaning (now archaic) of replenish was “to supply fully.” The re\- does not mean “again,” as we might think. In this case, it is an intensive prefix; that is, it adds a sense of urgency to the verb. So the KJV word replenish could be defined as “to fill with urgency and enthusiasm.” Closet. Matthew 6:6 contains another KJV word that needs some explanation. Jesus speaks of entering one’s “closet” to pray, and it’s not uncommon these days to hear someone speak of a “prayer closet.” This does not mean we have to pray in a clothes closet or a linen cupboard. The Greek tameion meant “an inner chamber, a secret room, or a storage room.” It is not wrong to say the original Greek could have referred to a bedroom. Our word closet is derived from the French clos, which merely meant “a private room”—a room that is “closed off.” So there’s no need to kneel among the extra shoes with hanging trousers draped over your shoulders in order to pray. Any private space will do. Compel. In Acts 26:11, Paul admits that, before he was converted, he “compelled” believers to blaspheme Jesus Christ. To us, this KJV word sounds like he convinced them and they gave in. However, the Greek anagkazo is not so strong. Compelled means only he “threatened, begged, and pushed” them to blaspheme, but it does not mean that he succeeded. Early Christians were tougher than that. The 1611 definition of compelled was based on the original Latin and French: to “compel” was to “drive together.” So Paul put pressure on the early Christians, attempting to “drive” them toward his goal. Associating compel with an “irresistible force” was not common until the early 1900s—fully 300 years after the KJV words were chosen by the translators commissioned by King James. Conversation. The KJV word conversation is almost immediately associated today with “talking,” but neither the Hebrew derek in Psalm 37:14 nor the Greek anastrophe in Ephesians 4:22 refers to verbal communication. The Hebrew word actually means “a road,” and both the Hebrew and Greek make reference to one’s manner of life or the character one displays through life. It’s not that our speech shouldn’t be godly, but these verses specifically address our manner of interacting with people. The obsolete definition of conversation is “conduct or behavior,” and this is the sense the KJV translators had in mind. The French conversation and the Latin conversationem have always referred to the way in which someone lives with others. Cousin. In Luke 1:36 the KJV wording refers to Elizabeth as Mary’s “cousin.” It’s been a puzzle for years—how closely related were Elizabeth and Mary? The Greek suggenes means “kin” or, possibly, “someone from the same area or country.” The KJV word cousin, as interpreted by most modern readers, seems to mean that Mary and Elizabeth were daughters of siblings. But that’s not what the word cousin used to mean. In Early Modern English, cousin commonly had a much broader meaning than just “child of one’s aunt or uncle.” In fact, a “cousin” could be anyone outside of one’s immediate family. In Shakespeare’s As You Like It, Duke Frederick calls Rosalind “cousin,” even though she is actually his niece. So what was the exact family relation between Mary and Elizabeth? We don’t know. There are many other examples of KJV words that have changed meaning through the years. When Jesus was surrounded by “doctors” in Luke 2:46, we are to understand He was sitting in the midst of “teachers.” The “bewitchment” of Galatians 3:1 is a “leading astray.” The “carriages” of Acts 21:15 we would call “luggage.” When the mob was “instant” in Luke 23:23, they were being “urgent” or “insistent.” Those who speak “leasing” in Psalm 5:6 are actually speaking “deceit” or “falsehood.” When Jesus spoke of what was “meet” in Mark 7:27, He referred to what was “fitting” or “proper.” Using the King James Version of the Bible is fine as long as readers are careful to know the vocabulary used. It takes further study to learn the archaic, obsolete, and defunct meanings of many KJV words. [Inductive study](inductive-Bible-study.html) and a good dictionary will help prevent misunderstandings from creeping into our interpretation of Scripture.
What is Spirit Science?	Answer Spirit Science is a video series on an Internet website that explores spirituality from a humanistic, [New Age](new-age-movement.html) point of view. Spirit Science purports to rediscover ancient wisdom, lost through the ages, and to offer a view of reality midway between the seemingly opposite views of religion and science. According to the Spirit Science website, “Consciousness is the key factor that brings both Science and Religion into each others \[sic] arms. Consciousness is the understanding that you are more than your physical body, you are a conscious being that is one with everything in reality, and that the experience is the reason for doing anything!” According to Spirit Science, we are all “god.” It is about human unity leading to higher consciousness. The video series that teaches Spirit Science states that it is not a religion. Rather, it is a call to people to find out what they want and then go do it. The series begins with a discussion of the mind, body, and spirit/soul. While religions have attempted to address humanity’s spiritual nature, they propose only discordant, non\-concrete answers, and that’s where Spirit Science says it can help. According to Spirit Science, humans create their own realities, both individually and as a whole, through the power of thought. Other video discuss [chakras](what-is-a-chakra.html), or energy points within the body; [channeling](channeling-Bible.html); crystals; astral projection; the reality of Atlantis; the existence of Martians; and “sacred geometry.” Interestingly, the text accompanying the channeling video includes a warning that “Channeling as a mediumship might not be as safe as realized. . . . When a being comes INTO the body, and basically uses the body to convey messages (of course with the willingness of both parties), can \[sic] have affects \[sic] on the DNA of both parties. Because of this, the benevolent beings in the universe tend not to channel.” Christians will recognize this warning as a realization that [demon possession](demon-possession.html) is possible. The Spirit Science website FAQ section includes a similar warning, from a site user, about “dark forces” present in Reiki. Common themes in the videos are experience, imbalance, collective consciousness, and the need for unity within oneself and with others so that we may all awaken to a higher level of consciousness. At the beginning of one movie, the narrator says, “Don’t believe or disbelieve anything we discuss in Spirit Science. Simply have your own experience.” In trying to bridge the gap between science and religion, Spirit Science uses many biblical allusions, including references to Noah’s flood, Moses, and Jesus. The videos present Jesus as the inter\-dimensionally conceived child of Joseph and Mary who was to carry out the plan of the “Ascended Masters.” Basically, Jesus was sent to earth to demonstrate a higher level of existence to people. Spirit Science describes the death, resurrection, and ascension of Jesus as examples of what each human has the power to experience. The Spirit Science site’s own recognition that it is an exploratory theory rather than a statement of truth is both encouraging and potentially dangerous. On one hand, the site seems open to admitting that not everything it says is correct. On the other hand, such an open stance may make Spirit Science seem safer to explore than it actually is. The site recognizes the dangers of Reiki and channeling. More importantly, though, is the site’s misdirected foray into the world of the spiritual, the esoteric, and the occult. Spirit Science recognizes bits of truth—that our spirits are important aspects of who we are and the reality of the mind\-body connection. However, it does all this apart from God. Spirit Science anticipates that things are about to change in the world. Christians know that Christ is [coming again](second-coming-Jesus-Christ.html). It is not that our earth is shifting into a new dimension or that humans are about to ascend to a higher level of consciousness. Our earth is progressing toward a time of great [delusion](strong-delusion.html) and [tribulation](tribulation.html) before Jesus ushers in His [Millennial Kingdom](millennium.html). To a believer grounded in truth, Spirit Science is a clear lie of the enemy. Nuggets of truth, even biblical stories, are woven in, but the promotion of occult practices, psychic meditation, and New Age thought is completely wrong. It is a typical deception of Satan—take a nugget of truth, twist it, and mix it with appeals to the lust of the eyes, the lust of the flesh, and the pride of life (1 John 2:16\). In Spirit Science people are told they are the masters of their own fate and encouraged to seek after “joy.” They are told to create any reality they want. They are led to believe that special knowledge is the key, in many ways similar to the [gnostic heresies](Christian-gnosticism.html) present in the early church. In contrast, Christians are called to rely on the sovereignty of God, to trust in His plan, and to diligently work to bring it to fruition. It is only in Christ that our joy is made complete (John 15:11\). Second Timothy 3:4–5 speaks of people who are “lovers of pleasure rather than lovers of God—having a form of godliness but denying its power. Have nothing to do with such people.” Spirit Science falls into this category.
Is the idea of seven heavens / the seventh heaven biblical?	Answer The phrase "in seventh heaven" means to experience great joy or contentment. The expression also implies that there are seven heavens to be had, which is a common teaching among several religions. Two of the oldest religions that teach seven heavens are [Hinduism](hinduism.html) and the ancient Babylonian cult. In Hinduism, there are seven higher worlds and seven lower worlds; the earth is the lowest higher world. The six higher worlds above us are places of increasing wonder and delight where people who have accumulated good [karma](karma.html) go after they die. When the dead have spent all the time their good deeds have earned them, they are reincarnated and return to earth. Those who live extraordinarily pious lives can break out of this cycle and experience Nirvana, a state of eternal existence. The ancient Babylonians did not teach that the seven heavens were for humans. Rather, they divided the different heavens into seven levels of space between the earth’s atmosphere and the spirit of the heavens; beyond was the Zodiac. Each of the seven heavens was associated with a particular god and a celestial body: the moon, Mercury, Venus, Mars, the sun, Jupiter, and Saturn. Historians aren’t sure when the Jews first learned of Babylon’s seven heavens; Abraham might have been exposed to such a belief before he left Ur, or Hebrew scholars may have learned of it while exiled to Babylon. Either way, rabbis adapted the myth, integrating it into the [Talmud](Talmud.html)—their extra\-scriptural writings. The Jewish “heavens,” associated with the same celestial bodies, contain a mix of people, angels, demons, Nephilim, and natural phenomena, the specifics changing with the teacher. As the astronomical and meteorological sciences have advanced, Jews have rejected a literal seven heavens and now see them as metaphorical—there’s no way hail could come to earth from Jupiter, after all. [Islam](Islam.html) combines the seven heavens of Judaism with a story from [Zoroastrianism](Zoroastrianism.html). Hadith literature tells how Muhammad was taken on a journey through all seven heavens. In each heaven he met a character from the Bible or another prophet of Islam. Centuries before, the Zoroastrian priest Arta Viraf supposedly made a similar trip to heaven. In Islam and Zoroastrianism both, the heavens are levels of paradise reserved for increasingly devout worshipers. Dante Alighieri combined Babylonian mythology with Christian metaphor when he wrote [The Divine Comedy](Divine-Comedy-Dantes-Inferno.html). In Dante’s epic poem, the seven celestial bodies represent ever more virtuous natures. Above these heavens, in which the righteous are rewarded after death, are four more levels. The last is Empyrean, the immaterial dwelling place of God. The Bible says nothing that would validate a belief in seven heavens, but the word heaven itself has several meanings. The Hebrew for “heaven,” shamayim, only appears in the plural form and can mean “sky” (Genesis 1:8–9\), “outer space” (Genesis 22:17\), or “the place where God dwells” (Joshua 2:11\). In the New Testament, the Greek ouranos can mean “the dwelling place of God” (Matthew 12:50\) or “the sky” (Acts 10:11\). And paradeisos (“paradise” or “garden”) can refer to the place where dead believers await resurrection (Luke 23:43\), to where God dwells now (2 Corinthians 12:4\), or to our eternal home (Revelation 2:7\). In 2 Corinthians 12:2 Paul says he knew a man (assumed to be himself—he is speaking in the third person) who went to the “[third heaven](levels-heaven.html).” The “third heaven” here simply means the spiritual dwelling of God, as opposed to the other two “heavens,” the atmosphere and outer space. The three “heavens” implied in 2 Corinthians 12:2 would be the three different realms that we call “the sky,” “outer space,” and the “spiritual heaven.” In our vernacular, “seventh heaven” means “the best, happiest place to be,” but the Bible doesn’t give any indication that a seventh heaven actually exists. God promises He will not always live above us, but He will live with us in the New Jerusalem (Revelation 21\). And although we will receive rewards according to our works (Revelation 22:12\), the Bible never suggests that we’ll be segregated from each other.
What is the Living Church of God, and what are their beliefs?	Answer The Living Church of God (LCG), headed by Presiding Evangelist Roderick C. Meredith, grew as an offshoot of Herbert W. Armstrong’s [Worldwide Church of God](Worldwide-Church-God-Armstrongism.html). The Living Church of God claims that the name “Church of God” is the only biblical name for a church and was given by God Himself (Acts 20:28\). The ways in which the Living Church of God differs from historic Christianity are numerous, and because of their distinct errors—a strange mixture of the Jehovah’s Witness belief, Mormonism, and apocalyptic fear—this “church” could be categorized as a [cult](cult-definition.html) to be avoided. The Living Church of God believes that they are the “true Church of God that stands apart from this religious Babylon,” meaning all other Christian denominations. Their website makes continued references to the errors and false teaching of “mainstream Christianity” and “most ministers.” The Living Church of God has a defining focus on [legalism](Bible-Christian-legalism.html). They claim that salvation is by faith in Christ’s finished work (Hebrews 9:15\), yet they place equal emphasis on Law\-keeping. They state that the Law God gave the Israelites is binding on New Testament Christians as well. They believe that Americans and the British are the “lost tribes of Israel,” so the Jewish feast days, dietary laws, and the [Ten Commandments](Ten-Commandments.html) are all still binding as part of the path to salvation. They do not celebrate birthdays, Christmas, or any other holidays and stress the Sabbath as the only proper day to worship. The Living Church of God also forbids members from taking part in politics, juries, voting, and military service. They boldly assert that any group of Christians that does not mix the Law with grace as they do is not the “true church.” This focus on Law\-keeping is nothing new. Those who attempt to combine the Law with grace for salvation are called [Judaizers](Judaizers.html). Paul dealt with Judaizers in the early church, as many converted Jews refused to accept Gentile believers who did not keep the Law (Romans 9:31\). Paul was firm: “A person is not justified by the works of the law” (Galatians 2:21\), and he argued against the Judaizers’ position logically: “If keeping the law could make us right with God, then there was no need for Christ to die” (Galatians 2:16\). The issue of salvation by faith, apart from works of the Law, was resolved by the apostles in Acts 15\. Peter stated, “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (verses 10–11\). Another major difference between the Living Church of God and evangelical Christianity is their rejection of the doctrine of the [Trinity](Trinity-Bible.html). They believe that Jesus and the Father alone comprise the Godhead. Their website states, “The Holy Spirit is the very essence, the mind, life and power of God. It is not a Being.” However, Jesus never referred to the Holy Spirit as an “it.” Jesus always called the Holy Spirit a “He” (John 14:26; 15:26; 16:13\). Matthew 28:19 gives one of the clearest presentations of the triune God when Jesus told His disciples to baptize believers “in the name of the Father, and the Son, and the Holy Spirit.” If the Holy Spirit is not a distinct entity, why would Jesus name Him separately? The Living Church of God does not believe in the immortality of the soul and spirit, but places great emphasis on the coming earthly “kingdom of God” at the physical resurrection of the dead (Revelation 20:4\). They do not believe that heaven is the destination of the children of God or that hell is the eternal fate of the unrepentant. They claim that, after death, a person stays dead until the resurrection. Then after the resurrection “all human beings who have ever lived will be given genuine understanding of God’s word and of true Christianity—and the vast majority will respond!” They state that this is “not a second chance” but a “first opportunity.” According to them, hell is a brief moment of punishment after the resurrection, and then the unrepentant are forever [annihilated](annihilationism.html). This is not taught in Scripture. Jesus had much to say about eternal life and eternal punishment (Matthew 25:46; Mark 9:43\). He illustrated this concept very clearly in the story of the rich man and Lazarus, found in Luke 16:19–31\. The rich man cries, “I am in agony in this fire” (verse 24\). Jesus also said that “wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13\). If the Living Church of God doctrine were true that everyone would receive another opportunity to be saved, why would Jesus have commanded us to evangelize the world now (Matthew 28:19\)? Why would the apostles have suffered persecution and martyrdom if they knew that everyone would get another chance after death? The Living Church of God also distorts the term “[born again](born-again.html)” (John 3:3\). They claim that Jesus was “born again” when He rose from the dead and that those who believe in Him will also be “born again” to reign with Him in His kingdom on earth. The Living Church of God maintains that “God Almighty is not trying to save everyone now. Rather, God is allowing humanity to go its own way for this 6,000 years of human history—under the evil influence of Satan the Devil. God now intervenes occasionally . . . to call certain individuals to be part of His Church . . . and to prepare them to be the kings and priests under Christ in the coming Kingdom of God on earth.” However, the Bible says that one reason Jesus has not returned yet is that God desires many more to be saved. Second Peter 3:9 says, “The Lord is . . . patient with you, not wanting anyone to perish, but everyone to come to repentance.” If most people are going to repent after the resurrection anyway, then why would God need to wait? There are many other doctrinal errors in the Living Church of God. One sign of a cult is its claim to be “the only true way” to salvation. When the emphasis is not on Jesus being the only true way (John 14:6\), then error will follow. Jesus said, “Be on your guard against the yeast of the Pharisees and Sadducees” (Mark 8:15\). Yeast (leaven) in this context represents man\-made additions to the pure, saving work of God. The Living Church of God, with its Pharisee\-like adherence to the Law, is surely a “leavened” group to be on guard against.
What is pikuach nefesh?	Answer Pikuach nefesh is Hebrew for “saving a life.” It comes from the rabbinical principle of pikkuah nefesh doheh Shabbat—“rescuing a life in danger takes precedence over the [Sabbath](Sabbath-day-rest.html).” The principle comes from a rabbinical interpretation of Leviticus 18:5, “Keep my decrees and laws, for the person who obeys them will live by them. I am the LORD.” The Babylonian Talmud points out that God says His people will “live by” the Law—as opposed to “dying by” it. Thus, the Law is designed to promote life, and the preservation of human life is a higher priority than the observance of the Law. In the Law of Moses, God told Israel not to work on the Sabbath, and the penalty for working on the Sabbath was death (Numbers 15:32ff). However, pikuach nefesh says that, if someone’s life is in danger, then it is permissible to break the Sabbath by working to save that person’s life. For example, Jewish ambulance drivers may work and bear burdens on the Sabbath, and Jewish nurses may give medical attention to their patients on the Sabbath. Pikuach nefesh implies more than permission to violate the Law, however; it demands its violation when there is a life at stake. In matters of life and death, it is incumbent upon us to act, even when that action violates the letter of the Law. Jesus followed the principle of pikuach nefesh when He healed people on the Sabbath (Luke 13:10–13\). When a synagogue leader objected, Jesus defended His actions with this challenge: “Doesn’t each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water?” (Luke 13:15\). If one may violate the Sabbath for the sake of animals, how much more for the sake of human beings, created in the image of God? As Jesus pointed out, the Sabbath was made for man, not man for the Sabbath (Mark 2:27\). Of course, believers in Jesus are no longer required to [keep the Sabbath](Sabbath-keeping.html). We are under a new law—the Law of Christ, in which we “carry each other’s burdens” (Galatians 6:2; see also Colossians 2:16\). Since Christians are not bound by the Mosaic Law, the rule of pikuach nefesh is not really applicable to them. However, under the Old Covenant, Jesus gave pikuach nefesh His stamp of approval as a principle that reflected God’s mercy and compassion.
What are the heavenly places/realms?	Answer The phrase “heavenly places” or “heavenly realms” is used several times in the book of Ephesians (1:3, 20; 2:6; 3:10; 6:12\). This phrase is translated from the Greek word epouranios, meaning “the sphere of spiritual activities.” “Heavenly realms” can refer to both angelic and demonic activity. Ephesians 1:20 says that God “raised Christ from the dead and seated him at his right hand in the heavenly realms.” But Ephesians 6:12 speaks of evil forces in the same realm: “Our struggle is not against flesh and blood, but against . . . the spiritual forces of evil in the heavenly realms.” As flesh\-and\-blood humans, we have very little understanding of the spirit world. We cannot see, hear, or touch it. However, the Bible assumes it, and we can glean insight into a world we cannot see by studying what God tells us about it. First of all, God is spirit (John 4:24\). He exists outside the bounds of time, space, and matter. His home is called heaven (Acts 7:55; Isaiah 63:15\), but this is a distinct place, not to be confused with “the heavens,” referring to the atmosphere (Genesis 1:1; Psalm 148:4\), or the “heavenly realms,” which encompass all spirit beings. In God’s heaven, He sits on a throne (Matthew 23:22; Hebrews 4:16\), surrounded by adoring angels (Revelation 7:11; Psalm 99:1\) who exist to serve God and minister to His saints (Hebrews 1:14; Matthew 4:11; Genesis 19:1\). Angels also have the ability to appear as men when sent to deliver messages from God (Genesis 18:2, 16–17; 19:1–2; Daniel 10:5–6\). However, the dark side of the heavenly realms belongs to [Satan](does-Satan-exist.html) and his evil spirits. Satan is not the counterpart to God. God has no challenger. Satan is a created being who has only the power God allows him to have for only as long as God allows it (Isaiah 14:12; Luke 22:31; Revelation 12:12\). Yet, for reasons known only to God, Satan and his minions are allowed to wreak havoc upon the earth and the servants of God—if unchecked by spiritual warfare and the holy angels. Daniel 10 gives us the best glimpse into what happens in this world we cannot see. An angel was dispatched by God to deliver a message to [Daniel](life-Daniel.html) as he prayed, but the messenger was detained for three weeks by “the prince of Persia,” a demon (verse 13\). The angel later told Daniel that he had to have help from Michael the [archangel](archangels.html) in order to prevail and continue on the assignment God had given him. This glimpse into the heavenly realms helps us understand a few things. First, we learn that there is fierce warfare taking place at all times. Satan and his [demons](fallen-angels.html) are actively working to thwart the plans of God and destroy whatever they can (see John 10:10\). If a mighty angel on a mission from God could be detained by demonic forces, then demons must have great power. Second, God does not leave His children defenseless against this evil army. Second Corinthians 10:4 says, “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds.” Ephesians 6:11–17 tells us exactly what armor we need to stand firm against the temptations and schemes of the devil. In ourselves, we are no match for Satan’s devices. We need [spiritual armor](full-armor-of-God.html) to fight spiritual battles. The third truth we can learn from the Daniel passage is that prayer gets God’s attention and that His answer is on the way. There are forces unknown to us that may interfere with God’s desire to aid us, and we must continue to persevere in prayer until the answer comes (see Luke 18:1; Ephesians 6:18\). The heavenly realms are as real as the earthly realms. We will spend most of our lives living in the heavenly realms (2 Corinthians 5:1; 1 John 5:11\). In contrast, our earthly existence is only a “vapor that appears for a little while and is gone” (James 4:14\). Physical battles may seem intense, but the results are temporary. However, spiritual battles have eternal consequences. When we live our earthly lives in recognition of the unseen battles that rage all around us, we will be more careful about what we say and do (Ephesians 5:15–16; 2 Corinthians 2:11\). We will be faithful to utilize our weapons of prayer and the armor of God, knowing that the real battles are fought and won in the heavenly realms.
What does it mean that God is father to the fatherless?	Answer Psalm 68:5 says, “A father to the fatherless, a defender of widows, is God in his holy dwelling.” Of all the ways the Lord God Almighty could have chosen to relate to humanity, He chose the language of family. He could have described Himself as a benevolent dictator, kind boss, or patient landlord. But instead, He chose the word father. He presents Himself as a Father because we all know what a father is and does. Even if we did not have earthly fathers who treated us well, we have an intrinsic understanding of what a good father should be. God planted that understanding in our hearts. We all have a need to be loved, cherished, protected, and valued. Ideally, an earthly father will meet those needs. But even if he doesn’t, God will. Jesus taught His followers to address God as Father (Luke 11:2\). Throughout Scripture, God describes His love for us as that of a caring parent (Isaiah 49:15; John 16:26–27; 2 Corinthians 6:18\). Although He possesses characteristics of both father and mother (Isaiah 66:13\), He chooses the masculine word because it also denotes strength, protection, and provision (Psalm 54:4\). God has a special place in His heart for the orphans and fatherless (Deuteronomy 24:20; Jeremiah 49:11; James 1:27\). Psalm 27:10 says, “Though my father and mother forsake me, the LORD will receive me.” God knows that many times earthly fathers have been absent or have not done their job (Ephesians 6:4\). He offers to fill the role of a Father (John 6:37; Deuteronomy 1:31\). He invites us to call out to Him when we are in trouble (Psalm 50:15\), to cast all our worries on Him (1 Peter 5:7\), and to enjoy His company (1 Corinthians 1:9: Psalm 116:1; 1 John 5:14\). He models for us the characteristics He had in mind when He designed fatherhood. Although many times earthly fathers do not live up to the ideal, God promises that, in Him, no one has to be without a perfect Father.
What is the Church of God (Cleveland, TN), and what do they believe?	Answer The Church of God (COG) was founded in 1886 in Tennessee by Richard Spurling, a former Missionary Baptist minister who desired to restore the New Testament church to its roots, free Christians from tradition and man\-made creeds, and promote Christian unity. He formed a Christian Union, which was later called the Holiness Church; the movement grew, and the official name, the Church of God, was adopted in 1907\. Later, the specification “Cleveland, Tennessee,” was added to distinguish the group from other groups that also use the “Church of God” label—there are a multitude of organizations, some heretical, that call themselves the Church of God, and careful distinctions are necessary. The Church of God has always been a part of the [Pentecostal](Pentecostals.html) and [Holiness](Holiness-movement.html) movements, and Spurling himself was involved in the [Latter Rain movement](latter-rain-movement.html). The Church of God claims some 7 million members worldwide, with about 1 million in the United States and Canada. Members of the Church of God (Cleveland, Tennessee) tend to be moral, law\-abiding citizens who are engaged in society and the culture enough to try to have a positive influence. They are politically active, especially in regard to conservative social policies. They have several unique practices, such as [foot\-washing](foot-washing.html) as an ordinance. The Church of God holds to orthodox Christian doctrines concerning the Bible as God’s infallible Word (Psalm 119:89\), the Trinity (Matthew 28:19\), original sin (Romans 3:9–20\), the death and resurrection of Jesus Christ as God’s plan for salvation (Mark 8:31–33; John 2:19\), and personal salvation by faith in Christ alone (John 14:6; Acts 4:12\). The Church of God stresses the need to live in moral purity, preaching against sex outside marriage, homosexuality, and other forms of sexual immorality; Church of God members are expected to abstain from [alcohol](sin-alcohol.html), tobacco, and recreational drugs; they avoid foul language and ungodly amusements such as are common in modern movies and TV shows. The Church of God also encourages moderation in [makeup, jewelry](women-makeup.html), perfume, and elaborate hairstyles. A questionable point of doctrine in Church of God doctrine is the Wesleyan teaching of [total sanctification or sinless perfection](sinless-perfection.html) in this world, which, according to the Church of God and others in the Holiness Movement, is not just the goal but a mandate for all believers. Like all Holiness churches, the Church of God teaches sanctification for believers. There are varied views of sanctification within the Holiness movement: 1\) sanctification is an instantaneous work of grace resulting in the eradication of the sin nature; 2\) sanctification is the result of a “second blessing” leading to the “Higher Life,” in which a believer lives above the power of sin; or 3\) sanctification is simply a lifelong process every believer undergoes following conversion, with or without the “second blessing.” Whether a Christian can ever attain a state of sinlessness in this life is debated within Holiness circles, although all Wesleyans agree there will always be room for an increase in love for God and for neighbor. Any claim that the sin nature is eradicated or that we can be totally free of sin in this life is contrary to the reality of the human condition presented in both Old and New Testaments (Psalm 19:12; Proverbs 20:9; Luke 11:4; John 1:8–9\). The Church of God ordains [women as ministers](women-pastors.html), a practice not uncommon in other Pentecostal churches. The Church of God teaches that [speaking in tongues](gift-of-tongues.html) is the evidence of the [baptism of the Holy Ghost](Spirit-baptism.html) (separate from salvation) and that every believer will immediately speak in tongues as proof of the baptism. This teaching is not found in the Bible. The Bible equates Spirit baptism with salvation (1 Corinthians 12:12–13\). Speaking in tongues sometimes occurred in new believers in the early church (Acts 2:4; 10:44–46\), but there is no Scripture saying it should always occur. Most New Testament conversion accounts make no mention of speaking in tongues. The Church of God teaches the full restoration of the gifts to the church. Unlike some Charismatic denominations, the Church of God doesn’t claim any leaders as apostles or prophets. However, members do prophesy, and miraculous signs are sought, based on the statement in Mark 16:17 that “signs shall follow them that believe” (KJV). The Church of God also teaches that Christ’s atonement provides for [physical healing](by-His-stripes-healed.html) for everyone and that God has restored the gift of healing to the church. While it’s true that God can heal any disease, the Bible does not teach that physical healing is always God’s will. The apostle Paul, a tower of unwavering faith, experienced serious illness (Galatians 4:13–14\). So did his fellow worker Epaphroditus, who nearly worked himself to death serving the church (Philippians 2:25–30\). Paul’s spiritual son Timothy was often sick. Paul didn’t tell him, “Just increase your faith, and you’ll be healthy whenever you want.” Rather, he advised Timothy to drink some wine, not just water, for his stomach’s sake (1 Timothy 5:23\). The Church of God (Cleveland, Tennessee), while having an accurate view of salvation by grace through faith, adds some teachings that are problematic, including Spirit baptism separate from salvation and an emphasis on tongues and miracles. These teachings make the COG a church that we cannot endorse.
Who are the Hebrews?	Answer The Hebrews are peoples descended from [Abraham](life-Abraham.html). The origin of the word Hebrew is thought to come from the proper name “Eber,” listed in Genesis 10:24 as the great\-grandson of Shem and an ancestor of Abraham. Another etymology traces the original root word back to the phrase “from the other side”—in that case, Hebrew would be a word designating an “immigrant,” which Abraham certainly was (Genesis 12:1, 4–5\). From Shem, through Arpachshad and Shelah, came Eber, the eponymous ancestor of the Hebrews; and Eber’s descendant, through Peleg, Reu, Sereg, and Nahor, was [Terah](Terah-in-the-Bible.html), the father of Abram and his brothers Nahor and Haran. It becomes clear that, if “Hebrews” are “descendants of Eber,” then others besides those of Abraham’s line could possibly be included (see Genesis 11:10–26\). Today, a “Hebrew” is usually thought of as any member of a group of ancient people who traced their lineage from Abraham though [Isaac](life-Isaac.html) and [Jacob](life-Jacob.html). And that is how the Bible uses the term. In fact, Abraham is the first person called a “Hebrew” in the Bible (Genesis 14:13\). After 400 years in Egypt, the Hebrews were recognizable as a distinct people group (Exodus 1:19\). The Philistines in Canaan used the term “Hebrews” (1 Samuel 29:3\); Jonah identified himself as “a Hebrew” (Jonah 1:9\); and, hundreds of years later, Paul was still using the same identification (Philippians 3:5\). Abraham’s grandson Jacob’s name was changed to “Israel” (Genesis 35:10\), so Jacob and his descendants could be called the first “Israelites.” Jacob’s fourth son was named “Judah,” and his descendants were called “Judahites” or “Judeans.” Later, the name “Judean” was shortened to “Jew.” Technically, Jews are Israelite Hebrews from the region of Judea—they come from Abraham (a Hebrew) and Jacob (an Israelite), through Judah (a Jew); thus, strictly speaking, all Israelite Hebrews are not Jews. After Solomon’s death, the nation of Israel split into two kingdoms: in the Northern Kingdom were the “non\-Jewish” Hebrew Israelites (descendants of Abraham, Isaac, and Jacob through ten of his sons); and in the Southern Kingdom were the “Jewish” Hebrew Israelites (descendants of Jacob’s other two sons who lived in Judea). This represents a very narrow definition of terms, however. In common usage, Jews, Israelites, and Hebrews are all words referring to God’s chosen people, the descendants of Abraham, Isaac, and Jacob.
Is it possible for gold dust to come down during a church service?	Answer Over the years, various unusual phenomena have occurred that some declare to be the manifestation of the glory of God. One of the most spectacular is that of “gold dust” falling from the ceiling during worship times. This golden film coats the hands and faces of those in attendance, who state that they have no explanation for it except that God is manifesting Himself to them. Some reports include the appearance of “diamonds” and “precious stones” in people’s hands. Gold fillings miraculously appear in people’s mouths. There are others who claim they were coated with a golden substance during personal prayer times at home. These reports come from all across the globe and those who have witnessed this phenomenon declare that it drew them closer to God. Could this be a true manifestation of God? The Lord God Almighty can manifest Himself in any way He chooses (Psalm 115:3\). Throughout the centuries He has in fact revealed Himself to man in a variety of ways that many would consider bizarre. In the Old Testament, God spoke through a bush that did not burn up (Exodus 3:2\), a pillar of fire in the wilderness (Exodus 13:21\), and a cloud that covered a mountain (Exodus 24:16\). He has spoken through a donkey (Numbers 22:30\), the physical presence of angels (Genesis 16:11\), and through some unusual object lessons in the lives of the prophets (Hosea 1:2; Ezekiel 4:1–8; Jeremiah 13:1–6\). In the New Testament, the Holy Spirit continued His supernatural manifestations by empowering believers to speak with foreign languages they had not studied (Acts 2:4–8\), heal the blind and lame (Acts 9:34\), and raise the dead (Acts 9:32–41\). Could something similar be happening now? Could God be revealing His glory in a new way? Spectacular spiritual presentations are nothing new, nor are they limited to Christianity. Most religions claim supernatural visitations, and adherents thrive on stories of those who supposedly experienced them. The apostle Paul’s initial message of a resurrected Jesus was as far\-fetched to devout Jews as the idea of gold dust is to us. However, Paul’s audience in Berea demonstrated the wisest approach when confronted with phenomenal reports that claimed to be from God. Acts 17:11 says that they “examined the Scriptures every day to see if what Paul said was true.” Through a deep study of the Word, the Bereans became convinced that this resurrected Jesus of Nazareth was indeed the Messiah they had long awaited. Notice that it was only through the investigation of Scripture that they were willing to be persuaded. That should be our litmus test as well. First John 4:1 commands us to “test the spirits to see whether they are from God, because many [false prophets](false-teachers.html) have gone out into the world.” So how do we test something like falling gold dust? A cursory Google search indicates that at no time has any worshiper showered in gold dust ever produced any genuine gold. The “precious stones” have all proved to be imitation. A variety of laboratory tests have shown the “gold” to be cellophane or plastic glitter. The gold fillings have been consistently verified as having been put there by dentists. In light of these findings, a couple of questions surface: if God were to reveal Himself to believers in a “golden cloud,” would He use plastic? Would the Holy God who created real gold manifest Himself with a cheap cellophane substitute (Job 41:11; Psalm 50:12\)? And if He were to take the time to fill a bad tooth with gold, isn’t it more consistent with the nature of Yahweh Rapha (“The Lord Who Heals,” Exodus 15:26\) to simply heal the tooth? There are three possible explanations for the presence of this “golden cloud” and falling gemstones. We will attempt to examine each of them thoroughly. 1\. First, let us suspend doubt and consider whether this could be a true manifestation of the glory of God (Isaiah 60:2\). The Scriptures reveal that God thinks highly of gold. He compares His own word to “fine gold” (Psalm 19:10\). When He instructed Moses on the building of the tabernacle, God gave specific directions about the use of pure gold, pure silver, and precious stones (Numbers 8:4; Exodus 28:17–21; 37:17–22\). God required the genuine articles because the purity of precious metals and stones reflects His own value and worth. In fact, God is repulsed by counterfeits or anything impure (Exodus 30:3; Ezekiel 22:18; Isaiah 1:25\). So when we examine the Scriptures as the Bereans did, do we find there a God who would manifest His glory with imitation gold dust and plastic gems? This phenomenon does not appear to harmonize with God as He has revealed Himself to us through His Word. 2\. The second possibility is that the leaders in charge of these worship services are orchestrating a hoax. Unfortunately, there are many examples of pastors and worship leaders who have gotten caught up in the “whatever it takes to reach people” mindset and become party to deceptions in the name of Jesus. We all desire a tangible visit from God. We are also predisposed to believe leaders we esteem. This desire and predisposition can create a congregation ripe for deception. Although the leaders in charge of the “gold dust” meetings vehemently deny taking advantage of a vulnerable public, the possibility must be considered. If not they, then perhaps it was an over\-zealous congregant desiring to put a little “excitement” in the services. It is worth noting that, on many of the videos capturing this “glory cloud,” a ceiling vent or removable tile is quite near the glittery cloud. 3\. Demonic involvement is mentioned so often in the New Testament that it must also be considered as a possible explanation. Second Thessalonians 2:9 warns that in the last days, evil leaders will “do the work of Satan with [counterfeit power](counterfeit-miracles.html) and signs and miracles” (NLT). Notice the word counterfeit. Satan is a deceiver, a counterfeiter (John 8:44\). He demonstrated this against Moses in the courts of Pharaoh (Exodus 7:22; 8:7\). His evil substitutes litter the pages of history. In Mark 13:22, Jesus warns that “false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, even the elect.” Satanic deception is one reason Jesus warned His disciples about standing firm to the end (Matthew 10:22; Mark 13:13\). Some of Jesus’ harshest words were to people who demanded a miraculous sign. He called them an “evil and adulterous generation” (Matthew 12:39\). An adulterer is one who turns away from godly faithfulness to pursue an immediate thrill. And a spiritual adulterer is one who turns his or her focus from the person and work of Jesus Christ to seek spectacular displays in His name. When we begin to revere objects or displays as a means to enhance worship, we are in danger of mirroring the idolatry of the Israelites who demanded a golden calf (Exodus 32:4\). Jesus knew that many who followed Him were dazzled by the miracles but had little interest in the cross. Could it be that many today are in danger of substituting the spectacular for the spiritual and have little interest in crucifying the flesh (Galatians 5:24; Romans 6:2\)? It is not the purpose of this article to malign or question the integrity of anyone who has experienced a “gold dusting,” but it would seem that Scripture stands in sharp contrast to the claims of those who advocate such displays. There are no manifestations of this sort recorded anywhere in the Bible. Even during the powerful apostolic days of the book of Acts, God’s glory was revealed in the transformed lives of those who called upon Jesus’ name. The apostles’ miracles were merely to promote the resurrected Christ and were not an end in themselves. At no time did anyone report the appearance of a plastic glitter cloud as evidence of the Holy Spirit among them (1 Corinthians 2:2; Acts 3:12\). [God does perform miracles](miracles-Bible.html). He does work in supernatural ways. And He does reveal Himself to us every day. Romans 1:20 says, “Since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” The beauty, glory, and power of the Holy Spirit are available to anyone who repents and surrenders himself fully to the lordship of Jesus Christ (Acts 2:38; Luke 24:49; Galatians 2:20\).
What does IHS mean?	Answer George Eliot’s novel Silas Marner contains a scene in which a townswoman named Dolly Winthrop brings Silas some lard cakes with the letters IHS baked into the top of each one. The irony is that neither Dolly nor Silas knows what the letters mean. Dolly simply puts IHS on her baked goods because she sees the letters in her church every Sunday and assumes there is some benefit to them. Her explanation is rather droll: “They’re good letters, else they wouldn’t be in the church; and so, I prick ’em on all the loaves and all the cakes, though sometimes they won’t hold, because o’ the rising . . . and I hope they’ll bring good to you, Master Marner, for it’s wi’ that will I brought you the cakes; and you see the letters have held better nor common” (chapter 10\). Unlike Mrs. Winthrop, we need not remain ignorant of what IHS means. IHS is an example of a Christogram, an abbreviation of the name of Christ. It is a Latinized version of the Greek letters ΙΗΣ (iota\-eta\-sigma), the first three letters of the name “Jesus” in Greek. So, the IHS symbol means “Jesus.” Other Christograms include ICXC (the first and last letters of the name “Jesus Christ” in Greek) and a superimposed X and P (the first two letters of “Christ” in Greek). Sometimes the letters IHS are intertwined with each other. Other representations include a cross above or stemming from the H. The symbol is most often found in Catholic, Anglican, Lutheran, Methodist, and other “[High Church](high-church-low-church.html)” denominations, where it is found on vestments, scapulars, windows, medallions, tombstones, and crosses. The [Jesuits](Jesuits-Society-of-Jesus.html), or members of the Society of Jesus, use IHS in their official seal, adding three nails below the H and surrounding the whole monogram with rays. Through the centuries, this Christogram has had other meanings attached to it. One is that it is an abbreviation of the Latin phrase Iesus Hominum Salvator (“Jesus, the Savior of Men”). Other appended meanings of IHS include Iesum Habemus Socium (“We Have Jesus as Our Companion”) and Iesus Humilis Societas (“Humble Society of Jesus”). According to legend, Constantine the Great saw a vision of a cross and the Latin words In Hoc Signo Vinces (“In This Sign You Will Conquer”). Some have taken the first three words of the command to Constantine and given IHS another meaning. And some have skipped Latin altogether, tacking on a purely English meaning: “In His Service.” Originally, however, IHS simply meant “Jesus.” It is always good to know the meaning of the symbols that we use. We should not be like Dolly Winthrop, who [superstitiously](superstitions.html) used IHS as a good\-luck charm without ever knowing what it meant. Mrs. Winthrop was blindly following what was, to her, an empty liturgy. There is nothing wrong with tradition, per se, but we should be careful not to cloak our praise of Jesus’ name in symbols and monograms based on dead languages. Better to boldly proclaim the name above all names (Philippians 2:9\) in a way everyone can understand than to risk keeping people like Mrs. Winthrop in the dark.
What does it mean that Satan is prince of the power of the air (Ephesians 2:2)?	Answer “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the *prince of the power of the air*, the spirit that is now at work in the sons of disobedience” (Ephesians 2:1–2, emphasis added). In this text the apostle Paul describes [Satan](who-Satan.html) first as a “prince” with power, because he has authentic power in the world (1 John 5:19\). This power has been given him by God (Luke 4:6\). Satan has power over some illnesses (Luke 13:16; see also 2 Corinthians 12:7—it’s unknown if Paul’s “thorn” was an illness or something else). In some sense, Satan has power over death (Hebrews 2:14\). The reason Satan is called a prince rather than a king is that there is only one King—Jesus Christ (1 Timothy 6:15\). Satan also has power over some people. The “sons of disobedience” referred to in Ephesians 2:2 are those who have not trusted Christ as Lord and Savior (cf. Acts 26:18; 2 Corinthians 4:4; Revelation 13:12\). The demons are also under the rule of Satan (Matthew 12:24\), and one of his titles is “prince of demons” (Matthew 9:34\). Satan has a kingdom (Matthew 12:26\) and a throne (Revelation 2:13\). Satan is called a prince because he is a ruler and possesses power to manifest evil in the world through influencing people and commanding [demons](fallen-angels.html). “The air” in Ephesians 2:2 may refer to the invisible realm above the earth where Satan and his demons move and exist. This space, of course, is the location of the earth’s atmosphere or “air.” In Ephesians 6:12, Paul writes, “We do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” This evil realm called the “air” could be an actual locality, but it could also be synonymous with the “world” of John 12:31\. This whole world is Satan’s domain (Matthew 4:8–9\). Although Satan has power and authority in the current world system in which we exist, his power is limited, always under the sovereign control of God (Job 1:12\), and it is temporary (Romans 16:20\). God has not revealed all of the whys and whens concerning Satan’s rule, but He has made it clear that there is only one way to escape the power of Satan’s dominion, and that is through His Son, Jesus (Acts 26:18; Colossians 1:13–14\). It is Jesus who, speaking of the impending cross, declared victory: “Now the prince of this world will be driven out” (John 12:31\).
How should a Christian respond to all the negativity out there?	Answer Negativity is nothing new. Since Adam and Eve were first banished from the garden, life has been hard and we have been complaining about it (Genesis 3:23\). It is the nature of sinful humans to live for ourselves and to complain when our desires are not being met (Galatians 5:19–20\). We tend to argue for our “rights,” demand our way, and oppose anyone who disagrees with us. That combination results in a general spirit of negativity toward the world and life in general. It is understandable if those who do not know Christ are negative. They have no hope of anything beyond this world and its confusion. But negativity in a Christian’s attitude means he is refusing to see life from God’s perspective. When we join in with hostility, [pride](pride-Bible.html), and [complaining](Bible-complaining.html), we are reacting the same way unbelievers do. Unfortunately, God’s people are often just as guilty of negativity and grumbling as those who do not know God. We often forget Jesus’s words, “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). Negativity was one of the Israelites’ gravest sins after God brought them out of Egypt, [parted the Red Sea](parting-Red-Sea.html), and destroyed their enemies with a single, crashing wave (Exodus 14:16–18\). Yet, as soon as the Israelites weren’t getting what they wanted, they began to grumble against God (Numbers 14:27\). Rather than rejoice over all God had done for them and trust that He would continue to provide, they murmured and complained. The Lord hears when we do that, and it greatly displeases Him (1 Corinthians 10:10–11; John 6:43\). There is a difference between being grieved over sin and being negative. Someone who agrees with God over the gravity of sin also agrees with God that we should do something about it. When God saw the evil desperation of humanity, He did something about it (John 3:16\). Jesus came to show us what God is like and to get involved in our messy world (John 14:9\). He was not afraid to “roll up His sleeves and get His hands dirty” (2 Corinthians 5:21\). As His Body (1 Corinthians 12:27\), we remain to carry on the work He modeled for us. Christians can counter the doom\-and\-gloom mentality with a gentle, loving, faith\-filled approach to life (Ephesians 4:32; 1 John 5:14\). We can refuse to be caught up in the hopelessness and me\-first mentality that is too normal in the world (Philippians 2:14–15\). We can offer light in the darkness (Matthew 5:14\), truth in the midst of Satan’s deception (John 17:17\), and hope in the face of despair (Psalm 43:5\). First Peter 4:12–16 gives us some clear guidelines about facing trouble. Peter says, “Do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you. But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.” Christians are to model a better approach to life. In the [Beatitudes](beatitudes.html) (Luke 6:20–23\), Jesus gave us a glimpse into that better life. First Timothy 4:12 tells us to “set an example for the believers in speech, in conduct, in love, in faith and in purity.” It is important to always keep in mind that, for the unbeliever, this world is as close to heaven as they will ever be. For the Christian, this world is as close to hell as we will ever be. When we live with that as our focus, we have the tools to combat the world’s negativity and model the abundant life Jesus came to give us (John 10:10\).
What is the role of ushers in the church?	Answer A church usher is a person who helps ensure a smoothly running church service and who ministers to people in a variety of practical ways. The specific responsibilities of an usher vary with the church, but his duties usually include greeting people as they arrive for the service, assisting people with special needs, and collecting the offering. Some churches provide a pin or name tag of some kind to easily identify their ushers. Before the church service starts, the ushers will often have the responsibility to check the thermostat, check the restrooms, make sure the hymnals are placed correctly, and prepare the bulletins for distribution. As the churchgoers arrive, the ushers will act as doorkeepers, greeting each person with a smile, shaking hands, and handing out bulletins. They are also available to answer visitors’ questions and extend extra help in seating those who need the assistance. Often, the ushers will escort people to the proper nursery or Sunday school classroom, especially if the church building is a large one. During the church service, the ushers usually take part in some way. They are responsible to take up the church offering and make sure it is put in the proper place. In some churches, ushers also help with the Lord’s Table. Ushers have a goal of minimizing distractions during the music and sermon. Ushers stand ready to assist anyone in the congregation who might need help, to aid latecomers in finding a seat, and to inform those in the sanctuary of any urgent matters. Some churches appoint an usher or two to monitor the facility, including the parking lot, to prevent [vandalism](Bible-vandalism.html), theft, or other wrongdoing. Church ushers are well versed in emergency procedures. In case of an emergency, the ushers will take the lead in getting people to safety in an orderly manner. After the service, ushers will again be at the door to greet the congregation as they leave and provide assistance as needed. In many churches, the ushers will then make sure that the sanctuary is tidy, the thermostat is adjusted, and the lights are shut off. Although the position of “usher” is not mentioned in the Bible, ushers today provide an invaluable service to the local church body. In many ways, the ushers are the “face” of the church, the first ones that people see when they arrive and the last ones they see as they leave. It is important that an usher be friendly, honest, and willing to serve. It is an honorable position in the church, requiring integrity, cordiality, and wisdom. The heart of an usher is the heart of a servant, and he does his work for his Lord Jesus (Colossians 3:24\). A church usher has a true love for the people of the church and a desire to promote an atmosphere of reverence and worship in the house of God. An usher’s theme verse could very well be Psalm 84:10, “I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked.”
Why are there contradictory accounts regarding the death of Saul in 1 and 2 Samuel?	Answer Critics of the Bible sometimes note the two different versions of the death of [King Saul](life-Saul.html) as a “contradiction” in Scripture. First Samuel 31:4 says that Saul was injured in battle and then killed himself. Second Samuel 1:10 relates an Amalekite’s claim to have killed Saul. Is this a true contradiction in the Bible? Which account of the death of Saul is true? The clear answer is that Saul killed himself and that the Amalekite’s story was a fabrication. The [Amalekite](Amalekites.html) lied about the death of Saul, hoping to receive a reward from David. The Bible records the lie the Amalekite told but never affirms it as true. The inspired history of the death of Saul is found in 1 Samuel 31\. The historian plainly says that Saul killed himself: “The fighting grew fierce around Saul, and when the archers overtook him, they wounded him critically. Saul said to his armor\-bearer, ‘Draw your sword and run me through, or these uncircumcised fellows will come and run me through and abuse me.’ But his armor\-bearer was terrified and would not do it; so Saul took his own sword and fell on it. When the armor\-bearer saw that Saul was dead, he too fell on his sword and died with him. So Saul and his three sons and his armor\-bearer and all his men died together that same day” (1 Samuel 31:3–6\). The verses following this account mention several witnesses to the event. Second Samuel 21:12 identifies the [Philistines](Philistines.html) as responsible for the death of Saul: “The Philistines . . . struck Saul down on Gilboa.” Saul and his army were doing battle with the Philistines at the time, and it was during that conflict that Saul took his own life. His suicide was prompted by his being mortally wounded by the Philistines and his fear of capture, torture, and shame at his enemies’ hands. Second Samuel 1 relates the story of the Amalekite who came to [David](life-David.html). The biblical record describes him as a man “from Saul’s camp with his clothes torn and dust on his head” (2 Samuel 1:2\). When he came to David, he fell to the ground to honor the presumptive king. He then told his lie about the death of Saul: “I happened to be on Mount Gilboa, . . . and there was Saul, leaning on his spear, with the chariots and their drivers in hot pursuit. When he turned around and saw me, he called out to me, and I said, ‘What can I do?’ . . . Then he said to me, ‘Stand here by me and kill me! I’m in the throes of death, but I’m still alive.’ So I stood beside him and killed him, because I knew that after he had fallen he could not survive. And I took the crown that was on his head and the band on his arm and have brought them here to my lord” (2 Samuel 1:6–10\). The Amalekite’s story conflicts with the biblical historian’s account of the death of Saul and is therefore a lie. Probably, the truth of the matter is that the Amalekite was a treasure\-hunter, a battlefield opportunist who followed armies in conflict in hopes of gathering booty from the fallen soldiers. The Amalekite likely witnessed the death of Saul and heard Saul’s plea for his armor\-bearer to kill him before committing suicide. After Saul was dead, the Amalekite plundered the body but then realized he might be able to gain an even greater prize from David, who stood to benefit most from the death of Saul. So the Amalekite fabricated his story about killing Saul at Saul’s request, showed Saul’s crown and armband as “proof” of his story, and sat back, expecting David to grant him a large reward. The Amalekite had miscalculated, however. King Saul had indeed been David’s enemy, but David was by no means happy at the death of Saul. In fact, David had previous opportunities to kill Saul himself, but he had refrained out of the fear of God, since Saul was God’s anointed (see 1 Samuel 24:6\). Instead of the bonanza he was anticipating, the Amalekite received judgment. “David called one of his men and said, ‘Go, strike him down!’ So he struck him down, and he died. For David had said to him, ‘Your blood be on your own head. Your own mouth testified against you when you said, ‘I killed the Lord’s anointed’” (2 Samuel 1:15–16\). The Amalekite’s lie about the death of Saul brought about his own death. Putting all the events concerning the death of Saul in the correct order: • Saul is wounded in battle and then kills himself by falling on his own sword. • An Amalekite comes across Saul’s dead body and takes his crown and armlet. • The next day, the Philistines find Saul’s body, behead him, strip him of his armor, send the report, and fasten his body to the wall of Beth Shan (1 Samuel 31:8–10\). • Men of Jabesh Gilead travel overnight and take Saul’s body and those of his sons and burn them at Jabesh (1 Samuel 31:11–12\). • The men of Jabesh Gilead bury Saul’s bones under a tamarisk tree at Jabesh, and the men of that city fast for seven days (1 Samuel 31:13\). • The Amalekite arrives at David’s camp on the third day with the crown and armlet, reporting his fictional story. • David and his men fast and mourn until evening. • David has the Amalekite executed. • David becomes king and honors the brave men who buried Saul’s body (2 Samuel 2:4–7\).
What does it mean to pursue righteousness?	Answer Proverbs 15:9 says, “The LORD detests the way of the wicked, but he loves those who pursue righteousness.” If God wants us to pursue righteousness, then what about verses such as Romans 3:10 that say, “There is none righteous, no not one”? If no one is righteous, then who can really pursue it? Are those verses contradictory? Before we can pursue righteousness, we need to define it. The word most often translated “righteousness” can also mean “justice, justness, or divine holiness.” In the broadest sense, righteousness can be defined as “the condition of being acceptable to God as made possible by God.” God’s standard is what defines true righteousness; His power is what enables it. Unless God is its author, we will never possess righteousness. No amount of man\-made effort will result in righteousness. To be righteous is to be right with God. A heart that is right with God results in a life that bears “fruit” (John 15:1–2; Mark 4:20\). Galatians 5:22\-23 lists some of that fruit. A common substitute for true righteousness is self\-righteousness. Self\-righteousness is the opposite of what God desires. Self\-righteousness makes a list of rules and checks them off, congratulating itself on how well it is doing compared to others. The Pharisees of Jesus’ day were masters of self\-righteousness, but Jesus had harsh words for them: “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness” (Matthew 23:27–28\). To pursue righteousness means we must recognize that we cannot please God in our sinful state (Romans 8:8\). We turn from trying to justify ourselves by our good deeds and instead seek the mercy of God. We desire that He transform our minds (Romans 12:2\) and conform us “to the image of His Son” (Romans 8:29\). In the Old Testament, men were declared righteous when they believed God and acted on it (Genesis 15:6; Galatians 3:6; James 2:23\). Before Pentecost (Acts 2:1–4\), people pursued righteousness by keeping God’s Law, seeking holiness, and “walking humbly with God” (Micah 6:8\). No one was justified by rule\-keeping but by the faith that enabled them to obey God (Romans 3:20; Galatians 2:16\). Likewise, today we are justified by the faith that leads us to Jesus (Romans 3:28; 5:1; 10:10\). Those who are in Christ continue seeking God in order to please Him (Colossians 3:1\). When we come to faith in Christ, He gives us the Holy Spirit who empowers us to pursue righteousness for its own sake (Acts 2:38\). He commands us to “walk in the Spirit” (Galatians 5:16, 25\). Walking in the Spirit means we live a lifestyle of total surrender to the Lordship of Jesus Christ. We cultivate the ability to hear God and the habit of obeying His voice in everything. We pursue righteousness when we pursue the character of Christ and desire holiness more than fleshly indulgence. We avoid the temptation to become self\-righteous when we understand that true righteousness begins with godly humility (Psalm 25:9\). We remember that Jesus said, “Apart from me you can do nothing” (John 15:5\). When we spend time in the presence of God, we become more aware of our own sin and shortcomings. A dingy shirt looks white beside a dark wall. But, when compared with snow, the same shirt looks dirty. Pride and self\-righteousness cannot remain in the presence of a holy God. Pursuing righteousness begins when a humble heart seeks the continual presence of God (James 4:10; 1 Peter 5:6\). The humble, believing heart leads to a lifestyle of righteous action acceptable to God (Psalm 51:10\).
Is it true that the sun stood still?	Answer Joshua 10:12–14 relates one of the most amazing miracles of all time—the day the sun stood still. “On the day the Lord gave the [Amorites](Amorites.html) over to Israel, [Joshua](life-Joshua.html) said to the Lord in the presence of Israel: ‘Sun, stand still over Gibeon, / and you, moon, over the Valley of Aijalon.’ / So the sun stood still, / and the moon stopped, / till the nation avenged itself on its enemies. . . . The sun stopped in the middle of the sky and delayed going down about a full day. There has never been a day like it before or since, a day when the Lord listened to a human being. Surely the Lord was fighting for Israel!” God miraculously provided twenty\-four hours of light to aid Israel in destroying their enemy, the Amorites. A variety of explanations have been given concerning this event. Some suggest a “local miracle” in which God allowed light to remain in Gibeon, much like the Hebrews had light even when the Egyptians were in the dark (Exodus 10:23\). However, the text seems to indicate an actual change of the earth’s rotation, since it says the sun did not set. Others argue that the language of the passage is poetic and therefore not to be taken literally. This view causes other problems. Primarily, how is a reader to know that this event is figurative and not other events? Applying figurative interpretations to difficult biblical passages does not truly answer the difficulties. Another view attempts to explain the event as an eclipse that gave the appearance of a long day in which the sun did not set. Alternatively, some combination of an eclipse and refracted light in the atmosphere could have made the day appear longer than normal. God timed the event to miraculously coincide with Joshua’s prayer and moment of need. The main weakness of this view is that an eclipse typically lasts for minutes rather than hours. Probably the best explanation is simply to take Joshua 10 at face value—God performed a stupendous miracle, causing the sun to delay its “setting.” God stopped the motion of the earth. There are objections to this explanation, based on the physics of motion, but the God who created the world and established natural laws is perfectly capable of compensating for any collateral complications. We may not have a scientific explanation of how God performed this miracle, but He did. Interestingly, Israel’s enemies worshiped the sun and moon. The arrest of the motion of heavenly bodies and the extended period of light to help Israel clearly affirmed the Lord God as the true God. The Amorites’ own gods were powerless to aid their cause as the God of Israel moved heaven and earth to grant His people the victory. Joshua described the miracle just as we might describe it, from an earth\-bound perspective. From the perspective of someone standing on the earth, it does appear that the sun moves. We ourselves commonly speak of “sunrise” and “sunset”; it is the way we express ourselves. While we may not fully understand how this “long day” occurred, a miracle does not have to be scientifically proven—just accepted. Joshua prayed, and God supernaturally provided the light necessary for Joshua’s army to win its battle. The lengthened day was indeed unlike anything ever seen, but in Joshua’s mind the greater miracle may just have been that God listened to him and answered such an amazing prayer.
What is the value of having a church family?	Answer What value is there to becoming like family to other believers? Acts 2:42 could be considered a basic statement of quintessential church activity: “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.” The Bible places importance on the church family unit because of these reasons: We study God’s Word together — A church family provides consistent Bible teaching. This often comes through small groups, Bible studies, teaching from the pastor, Sunday school lessons, and so on. The church family is called to grow spiritually together, spurring one another on. Second Timothy 3:16 says, “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” We honor God together through worship — There is a unifying factor when believers worship God together, whether it’s through music or preaching or serving. Psalm 34:3 emphasizes a call to corporate worship: “Glorify the LORD with me; let us exalt his name together.” We find accountability — The church provides a practical framework for accountability. Once relationships grow and friendships form, there is someone to encourage you, rebuke you when necessary, and rejoice with you. Proverbs 27:17 says, “Iron sharpens iron; so man sharpens his friend’s countenance.” Accountability is crucially important in the battle to overcome sin, and the church family is a great place to find someone to pray with, talk to, and confide in. We find support in trial — When trials come, a support system is crucial. When in need, you will want your brothers and sisters in Christ to uphold you in prayer and assist with practical needs like meals, cleaning, and childcare. Galatians 6:2 encourages us to “carry each other’s burdens, and in this way you will fulfill the law of Christ.” We gain opportunities for service — We not only receive support in the church; we give it as well. Your calling in the church is to contribute, not just to receive. When we are in close fellowship with other believers, we know when they need support and prayer. We can step in and help in practical ways. Galatians 6:10 says, “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.” We make disciples — There comes a time when we need to learn to feed, not just be fed (Hebrews 5:12\). We can evangelize, teach, encourage, and “disciple” our church family. “All authority in heaven and on earth has been given to Me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:18–20\). In an age when the culture is increasingly secular, it is beneficial to be in a family of like\-minded believers. These brothers and sisters can encourage you in your faith journey, respond to your questions about spiritual issues, and be a support in times of hardship. The church family can also give you opportunity to serve and disciple others. “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 10:25\).
What is the story of David and Ish-Bosheth?	Answer Ish\-Bosheth was a son of King Saul. His story is discussed in 2 Samuel chapters 2 through 4\. David was king in the city of [Hebron](Hebron-in-the-Bible.html) and over the tribe of Judah. Ish\-Bosheth was made king over the rest of Israel: “Abner son of Ner, the commander of Saul’s army, had taken Ish\-Bosheth son of Saul and brought him over to Mahanaim. He made him king over Gilead, Ashuri and Jezreel, and also over Ephraim, Benjamin and all Israel. Ish\-Bosheth son of Saul was forty years old when he became king over Israel, and he reigned two years. The tribe of Judah, however, remained loyal to David” (2 Samuel 2:8–10\). Following a battle at Gibeon between Judah and Israel, [Abner](Abner-in-the-Bible.html) chose to join David. Abner was a military leader to Ish\-Bosheth, who accused Abner of sleeping with his concubine. In his anger over the false charge, Abner vowed to turn the rest of Israel over to David (2 Samuel 3:7–11\). During this time, “[Rechab and Baanah](Rechab-and-Baanah.html), the sons of Rimmon the Beerothite, set out for the house of Ish\-Bosheth, and they arrived there in the heat of the day while he was taking his noonday rest. They went into the inner part of the house as if to get some wheat, and they stabbed him in the stomach” (2 Samuel 4:5–6\). The assassins brought the head of Ish\-Bosheth to David, expecting to receive a reward. Yet David was displeased at their merciless action and had these men killed, their feet and hands cut off, and their bodies hanged beside a pool in Hebron. In contrast, the head of Ish\-Bosheth was buried in Hebron (2 Samuel 4:12\). These events took place after David had ruled at Hebron for about seven and a half years. The end of Ish\-Bosheth’s life, though violent, opened the door for David’s rule to expand from Judah to all of Israel. The prophecy of long ago finally came true: David was the king of all Israel (2 Samuel 5:2\). “When all the elders of Israel had come to King David at Hebron, the king made a covenant with them at Hebron before the Lord, and they anointed David king over Israel. David was thirty years old when he became king, and he reigned forty years. In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned over all Israel and Judah thirty\-three years” (2 Samuel 5:3–5\). Despite the many violent acts that took place between the people of David’s kingdom and the kingdom of Ish\-Bosheth, God was at work, preparing the way for His promise to be fulfilled. David ultimately reigned over Israel from Jerusalem. He served as an ancestor to Jesus Christ, the One who will ultimately reign forever.
In what ways is being a Christian difficult?	Answer Anyone who tells you that committing your life to Christ makes your life easier is not telling the truth. Fulfilling, yes. More joyful, absolutely. But easier? No. In some ways, life gets more difficult after we come to Christ. The struggle against sin is more pronounced, for one thing. Laziness, gluttony, swearing, anger, envy, self\-centeredness, materialism, covetousness, intimacy issues—the temptations seem never\-ending. The world, the flesh, and the devil don’t go away because we have stepped into a relationship with Christ. The 2,000\-year\-old list of sins in Galatians 5:19–21 is still familiar ground for those of us living in the 21st century. That list is followed by another list—the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html): love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control. It is the change from the [works of the flesh](works-of-the-flesh.html) to the fruit of the Spirit that can prove difficult. Accepting Christ as Savior means we receive instant justification before God (Romans 10:10\). We are reconciled to Him, and we have all the legal rights and privileges of a son or daughter (John 1:12\). We now have a relationship with the Creator of the universe. What is often overlooked is that we also need to accept Christ as Lord. Being a blood\-bought child of God means we give up the right to ourselves (1 Corinthians 6:20\). This is the point where sanctification begins, and this moment\-by\-moment [dying to self](dying-to-self.html) continues as long as we live in our earthly bodies (Matthew 16:24\). The Spirit’s regeneration sets off an alert system that lets us know things have changed. Sinful behaviors that we once found comfortable no longer are. The old way of life grows rather—old (2 Corinthians 5:17\). Being a Christian is difficult because we must now confront our lives from a different worldview that comes with a new set of values—God’s values. We are immersed in a world system that trumpets its ideals and slanders anyone who demurs. Before we are saved, we accept what the world says without even thinking about it. We don’t know anything else. After we are saved, our eyes are opened to the truth, and we can perceive the lies of the world. Fighting against those lies can be difficult. Being a Christian is difficult because, once we are saved, we are suddenly swimming upstream, against the current of the world around us. Though our appetites will change, our [sanctification](progressive-sanctification.html) can be a difficult process. Friends no longer understand us; our families question our new involvements and associations. Those we love often feel rejected, angry, and defensive. They don’t see why we can no longer continue in our old ways. Being a Christian is difficult because it requires growth. God loves us too much to let us stay the same. Growth can be painful at times, and we usually don’t like to leave our comfort zone, but positive change is always rewarding. As we grow in Christ, we realize that God isn’t just desirous of our conforming to a set of rules. He wants all of us; He wants a crucified life, given totally to Him. We learn through obedience and trust to find rest in His guidance. Being a Christian is difficult because we must constantly say “no” to our own fleshly desires and yield to the Spirit. We learn to handle conflict with grace, instead of through retaliation. We learn to forgive, rather than hold grudges. We learn to replace the vacillating emotions we once called love with true, unconditional love. We grow through the opportunity to die to ourselves daily, to become obedient. Yes, being a Christian is difficult in many ways. But that’s only half the story. The difficulties believers face are not tackled alone. Every challenge is met through the power of Christ who lives within us (Philippians 4:13\). The faithful follower of Christ is never completely overwhelmed (2 Corinthians 4:8–9\). There are definite, eternal rewards for following Christ (Luke 18:29–30\). We learn by experience that God’s ways are better, safer, and more reliable than the world’s ways. Our trusting obedience to God becomes the pathway to a transformed and abundant life (John 10:10\).
In what ways is the Christian life like the Olympics?	Answer The Olympics represent the pinnacle of athleticism, training, and competitiveness, going all the way back to ancient times. The apostle [Paul](life-Paul.html) used illustrations from the world of athletics in several of his letters. In three Epistles, he used the image of all\-out racing to urge vigorous and lawful pursuit of spiritual growth and service. Four times Paul spoke of his own growth and service in terms of his own such race. To the gifted but immature believers in Corinth, Paul wrote, “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize” (1 Corinthians 9:24\). Here, Paul compares the disciplined effort necessary for spiritual growth to an Olympic athlete’s effort to win the prize that awaits only the winner of a race. Growing Christlikeness does not just happen on its own. God certainly “works in you to will and to act in order to fulfill his good purpose” (Philippians 2:13\), but the believer must cooperate with God by exerting responsible and serious effort to follow what the Holy Spirit teaches. “Anyone who competes as an athlete does not receive the victor’s crown except by competing according to the rules” (2 Timothy 2:5\). For the disciplined believer, the prize is the “upward call of God in Christ Jesus” (Philippians 3:14, ESV). To what does God call the believer? It is to become like Jesus Christ in heart and lifestyle (Romans 8:28–30\). The true believer demonstrates the reality of God’s work in his heart by enduring all sorts of tests in the development of Christlikeness. The believer is in training, much as an Olympic athlete must train for a race. No pain, no gain. That is why the writer of Hebrews exhorted, “Let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart” (Hebrews 12:1–3\). Jesus is portrayed as the finest runner, the One who set the pace, our model and hero in life’s race. Just as a runner in the Olympics must dispense with anything that would hinder his running, we must disentangle ourselves from sin. As a runner in the games must keep his eyes on the finish line, so we must keep our eyes on Christ and His joyful reward. Some believers in Galatia had lost faith in [God’s grace](grace-of-God.html) and were returning to a legalistic, performance\-based religion. Paul wrote strong words to them: “You were running a good race. Who cut in on you to keep you from obeying the truth? That kind of persuasion does not come from the one who calls you” (Galatians 5:7–8\). The true Christian life can be lived only by faith—faith in the pure Word of God and faith in the finished work of Jesus Christ on the cross. To follow Satan’s deceitful advice to try to earn God’s grace and free gift of salvation is to stumble in our race. Trusting our own works only insults God and does us no good. Paul wrote with similar urgency to believers in Philippi, “Do everything without grumbling or arguing, so that you may become blameless and pure, ‘children of God without fault in a warped and crooked generation.’ Then . . . I will be able to boast on the day of Christ that I did not run or labor in vain” (Philippians 2:14–16\). Paul encouraged the Philippians’ pure faith and likened his own labor on their behalf to running a race. He had invested hard work and deep suffering in teaching them God’s story, and he wanted his exertion to pay off—much like an Olympic athlete deeply desires his sacrifices to result in victory. Another passage in which Paul uses the metaphor of a race is Galatians 2:1–2\. There Paul tells how he had visited Christian leaders in Jerusalem in order to check with them the gospel he preached to the Gentiles. What was his reason for taking such care? “For fear that I was running or had run my race in vain” (NAS). It was vital to Paul that he knew, believed, and taught God’s truth. This was the way that he “ran his race.” It was in peaceful confidence that Paul approached the end of his life. Anticipating his impending martyrdom in Rome, he wrote to his young protégé, [Timothy](life-Timothy.html), “The time for my departure is near. I have [fought the good fight](fought-the-good-fight.html), I have [finished the race](finished-the-race.html), I have [kept the faith](kept-the-faith.html). Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing” (2 Timothy 4:6–8\). We don’t know if Paul had been an athlete in his younger years. In these references to the Olympic races, he certainly showed deep interest in and understanding of competitive running. He used that understanding of the Olympic races to illustrate the basics of the Christian life. A runner must train for his race, know the rules, and commit to winning. A believer must endure hardship, exercise absolute and enduring faith in the Word of God, and keep his eyes on the goal. In the power of the cross, the believer grows more and more like the Savior. Despite obstacles, challenges, temptations, and even the threat of death, the Christian continues to run the race Christ has marked out for him.
What is the story of David and Michal?	Answer The biblical account of David and [Michal](David-and-Michal.html) is found in 1 Samuel. Michal was the first wife of [David](life-David.html) and the daughter of [King Saul](life-Saul.html) of the tribe of Benjamin. She is first mentioned in 1 Samuel 14:49 as the younger of Saul’s two daughters. David was the youngest son of Jesse from the tribe of Judah. He served as a shepherd in his youth and was known for playing the harp. He played for King Saul before being promoted as his armor bearer. David came to national prominence in Israel when he killed the Philistine giant [Goliath](David-and-Goliath.html), an event that resulted in a major military victory (1 Samuel 16\). After the defeat of Goliath, Saul offered his older daughter Merab to David as a wife. David felt unworthy of this honor, and Merab was given to a man named Adriel instead (1 Samuel 18:17\). First Samuel 18:20 sets the stage for David and Michal, “Saul’s daughter Michal was in love with David, and when they told Saul about it, he was pleased.” Saul requested an odd bride price, however—a hundred foreskins of the Philistines. He demanded this price in order to see David killed: “Saul’s plan was to have David fall by the hands of the Philistines” (1 Samuel 18:25\). However, David completed the mission and took Michal as his wife, making Saul an even greater enemy to him. Later, Saul sent men to kill David, but Michal helped David escape through a window, and she covered for him with a story that he was sick. She afterwards claimed David had threatened to kill her if she didn’t help him (1 Samuel 19:11–17\). In 1 Samuel 25:44, we discover Michal was taken from David and given as a bride to Palti son of Laish. After Saul died in a battle against the Philistines, David demanded Michal back as his wife as a condition of his becoming king of Judah. His condition was met (2 Samuel 3:13–16\). The only other biblical account of David and Michal concerns David’s bringing the [Ark of the Covenant](ark-of-the-covenant.html) to Jerusalem. Second Samuel 6:16 says that David danced with all his might before the Lord and that his wife “despised him in her heart.” We are then told, “Michal daughter of Saul came out to meet him and said, ‘How the king of Israel has distinguished himself today, going around half\-naked in full view of the slave girls of his servants as any vulgar fellow would!’” (2 Samuel 6:20\). David rebuked Michal, and the final verse of the chapter notes that Michal had no children. What began as a “celebrity marriage” in Israel involved a series of dramatic events that ultimately led to David choosing multiple wives. Michal chose to speak against her husband and went through her life childless. Though David was a man after God’s own heart (Acts 13:22\), his marriage relationships were problematic. Through David and Michal’s relationship, God worked despite their sinful nature, and the Lord likewise calls us today to live for Him despite past failures to pursue His direction for our lives.
Are baptism and communion means of grace?	Answer Quite simply, baptism and communion are separate from grace and are not a means to it. The rituals of the church do not confer grace, and they cannot merit salvation. It would be more proper to say the [ordinances](ordinances-sacraments.html) are the signs of grace, not the means of grace. [Water baptism](water-baptism.html) is not a means of grace; it is the outward expression of an inner change. It is an act of obedience after salvation has occurred. The examples of water baptism in Scripture all show that baptism happened after the person was born again (e.g., Acts 8:26–39\). Being immersed in water (or being sprinkled with water) cannot change a person’s heart; that is the Spirit’s work. “The Spirit gives life” (2 Corinthians 3:6\). Crucial to our salvation is faith in the heart, not water on the skin. [Communion](communion-Christian.html) or the Lord’s Supper is not a means of grace; it is a memorial of Christ’s once\-for\-all sacrifice and a picture of our fellowship with Him. At the Last Supper, when our Lord shared the Passover with the disciples, He said, “This is my body given for you; do this in remembrance of me” (Luke 22:19\). Jesus was telling them (and us) not to forget His sacrifice on the cross. It was Christ’s death that provided the remission of mankind’s sin. There is never a word in Scripture about forgiveness or saving grace being applied through taking communion. Paul also bears out the fact that communion is a memorial and not a means of grace: “Whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26\). Eating the bread and drinking the cup are acts of obedience to the Lord, but they not a means of grace. [Grace](grace-of-God.html), by definition, is free. It cannot be earned (Romans 6:23\). The danger in saying that God’s grace comes to us through a “means” or a “channel” of human activity is that it subtly mixes works with grace, something Paul warned against in Romans 11:6\. The teaching that grace comes through baptism or communion is a sacramental view of the ordinances, and it undermines the meaning of grace. Grace is a free gift bestowed on the underserving. [Sacramentalism](sacramentalism.html) says, “Unless you do these things, you don’t get the grace.” And that’s tantamount to saying you must earn salvation. The [Roman Catholic Church](Roman-Catholicism.html) claims to teach salvation by grace; however, Catholicism tempers that doctrine by also teaching that God’s grace is channeled through the sacraments. In other words, baptism and the Eucharist are two of the means of grace—through those rituals God gives the grace to eventually save a person. Receiving the sacraments will merit God’s grace; no sacraments, no grace. To teach that we are saved by grace is biblical. But to then qualify that teaching by requiring a ceremonial “means of grace” is double\-talk. The biblical definition of grace specifically excludes human effort: “If by grace, then it cannot be based on works; if it were, grace would no longer be grace” (Romans 11:6\). If grace only comes via religious deeds we perform, then it cannot truly be called “grace.” Any time we add human effort to Christ’s work on the cross, we imply that Jesus’ death was somehow, in some degree, insufficient to save. Thus, grace and works are mutually exclusive. Baptism is a work. Receiving communion is a work. We are not saved by works (Ephesians 2:8\). Those who have been saved by grace will obey the Lord—saved people will be baptized, and saved people will take communion. In this way, the ordinances are “signs of grace”—evidences of a new life. They are not means of grace. Religion always seeks a work to do. But Jesus is our rest (Matthew 11:28; Hebrews 4:10\). His finished work on the cross and the regeneration of the Holy Spirit in the heart are what saves. Some men came to Jesus once and asked, “What must we do to do the works God requires?” (John 6:28\). Jesus did not tell them to be baptized or to take communion. Rather, Jesus pointed to faith as the only “means of grace”: “The work of God is this: to believe in the one he has sent” (John 6:29\).
How can we store up treasures in heaven?	Answer Jesus told us to “store up for yourselves treasures in heaven” (Matthew 6:20\). He linked this command to the desire of our hearts: “Where your treasure is, there your heart will be also” (Matthew 6:21; see also verses 10–20\). The Bible mentions rewards that await the believer who serves the Lord faithfully in this world (Matthew 10:41\). A “great” reward is promised to those who are persecuted for Jesus’ sake. Various crowns are mentioned (in 2 Timothy 4:8, e.g.). Jesus says that He will bring rewards with Him when He returns (Revelation 22:12\). We are to treasure the Lord Jesus most of all. When Jesus is our treasure, we will commit our resources—our money, our time, our talents—to His work in this world. Our motivation for what we do is important (1 Corinthians 10:31\). Paul encourages servants that God has an eternal reward for those who are motivated to serve Christ: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24\). When we live sacrificially for Jesus’ sake or serve Him by serving the body of Christ, we store up treasure in heaven. Even seemingly small acts of service do not go unnoticed by God. “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (Matthew 10:42\). Some with more visible gifts (see 1 Corinthians 12\) such as teaching, singing, or playing a musical instrument might be tempted to use their gift for their own glory. Those who use their talents or spiritual gifts coveting the praise of men rather than seeking God’s glory receive their “payment” in full here and now. The applause of men was the extent of the Pharisees’ reward (Matthew 6:16\). Why should we work for worldly plaudits, however, when we can have so much more in heaven? The Lord will be faithful to reward us for the service we give Him (Hebrews 6:10\). Our ministries may differ, but the Lord we serve is the same. “The man who plants and the man who waters have one purpose, and each will be rewarded according to his own labor” (1 Corinthians 3:8\). The rich young man loved his money more than God in Matthew 19:16–30, a fact that Jesus incisively pointed out. The issue wasn’t that the young man was rich but that he “treasured” his riches and did not “treasure” what he could have in Christ. Jesus told the man to sell his possessions and give to the poor, “and you will have treasure in heaven. Then come, follow me” (verse 21\). The young man left Jesus sad, because he was very rich. He chose this world’s treasure and so did not lay up treasure in heaven. He was unwilling to make Jesus his treasure. The young man was very religious, but Jesus exposed his heart of greed. We are warned not to lose our full reward by following after false teachers (2 John 1:8\). This is why it is so important to be in God’s Word daily (2 Timothy 2:15\). That way we can recognize false teaching when we hear it. The treasures that await the child of God will far outweigh any trouble, inconvenience, or persecution we may face (Romans 8:18\). We can serve the Lord wholeheartedly, knowing that God is the One keeping score, and His reward will be abundantly gracious. “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58\).
Who were Hophni and Phinehas?	Answer First Samuel offers much important information about the sins of [Eli’s](Eli-in-the-Bible.html) sons, Hophni and Phinehas. The summary of their lifestyle is given in the introduction to these men in 1 Samuel 2:12: “Eli’s sons were scoundrels; they had no regard for the LORD.” Because Eli’s sons did not know or regard God, they acted in wicked ways. First, we are told that Eli’s sons took a three\-pronged fork and ate whatever meat they brought out of the pot when sacrificing an animal. This was in contradiction with the law for priests, who were commanded to eat the breast and upper thigh of the animals (Leviticus 7:30–34\). Second, Eli’s sons were sleeping with the women who were dedicated to the service of the tabernacle (1 Samuel 2:22\). This was against God’s law forbidding adultery (Exodus 20:14\). A “man of God” came to Eli and revealed the judgment that would come upon Eli’s sons for these actions. The sign that the judgment was divine was included: “What happens to your two sons, Hophni and Phinehas, will be a sign to you—they will both die on the same day” (1 Samuel 2:34\). Soon after this time, Eli’s two sons, Hophni and Phinehas, took the [Ark of the Covenant](ark-of-the-covenant.html) out to battle against the Philistines. The Israelites were defeated, and judgment befell Eli’s sons, as 1 Samuel 4:10–11 states: “The Philistines fought, and the Israelites were defeated and every man fled to his tent. The slaughter was very great; Israel lost thirty thousand foot soldiers. The ark of God was captured, and Eli’s two sons, Hophni and Phinehas, died.” Worse, when Eli heard the news, he fell backward from his seat, broke his neck, and died on the same day. The pregnant wife of Phinehas heard the news, and she went into labor and died while giving birth (1 Samuel 4:19–21\). The son was named [Ichabod](Ichabod.html), a name meaning “the glory has departed.” While these judgments may seem harsh to today’s reader, the holiness of God’s priests was demanded in the Law of Moses, along with the judgments that come upon those who disregarded God’s ways. In fact, two of Aaron’s sons were struck dead for presenting unauthorized offerings in the early days of the tabernacle’s use (Leviticus 10:1–2\). Eli’s sons would have been aware of what happened to Aaron’s sons, yet they directly disregarded the warning in pursuit of personal satisfaction. In the aftermath of these judgments, [Samuel](life-Samuel.html) became the spiritual leader of Israel, serving as judge, priest, and prophet and anointing both Saul and David as Israel’s first two kings. Even in these most difficult of times, God was at work to continue His plan to lead His people.
What does it mean that God works in mysterious ways?	Answer God works in ways that are often deemed “mysterious”—that is to say, God’s methods often leave people totally bewildered. Why would God tell Joshua and the children of Israel to march around the city of Jericho for a week (Joshua 6:1–4\)? What good could possibly come from Paul and Silas being arrested and beaten without cause (Acts 16:22–24\)? Why would God allow Joni Eareckson, a talented, vivacious girl of seventeen, to break her neck in a diving accident and spend the rest of her life in a wheelchair? The processes God uses, the interplay of [human freedom and God’s sovereignty](free-will-sovereign.html), and God’s ultimate summations are far beyond what the limited human mind can understand. The Bible and the testimonies of Christians down through the ages are brimming with true stories of how God turned situation after situation, problem after problem, life after life, completely upside down—and He often does it in the most unexpected, astonishing, and inexplicable ways. The [life of Joseph](life-Joseph.html) is a good example of the mysterious way God sometimes works (Genesis 37:1—50:26\). In Genesis 50:20, Joseph says to his brothers, “As for you, you meant evil against me, but God meant it for good.” In this statement Joseph summarizes the events of his life, beginning with the evil his brothers did to him and ending with his recognition that it was all part of God’s beneficent plan to rescue His covenant people (Genesis 15:13–14\). There was a famine in Canaan where Abraham’s descendants, the Hebrew people, had settled (Genesis 43:1\), so Joseph brought all of them out of Canaan and into Egypt (Genesis 46:26–27\). Joseph was able to provide food for them all because he had become governor of Egypt and was in charge of buying and selling food (Genesis 42:6\). Why was Joseph in Egypt? Joseph’s brothers had sold him into slavery some twenty years earlier and were now dependent upon him for their sustenance (Genesis 37:28\). This irony is only a small part of what happened in Joseph’s life; God’s paradoxical movement is obvious through all of Joseph’s history. If Joseph had not been governor over Egypt and moved his kinsmen there, there would be no story of Moses, no exodus from Egypt four hundred years later (Exodus 6:1–8\). If Joseph would have had a choice whether or not his brothers sold him into slavery, it’s reasonable to assume Joseph would have said “no.” If Joseph had been given the choice whether or not to be imprisoned on false charges (Genesis 39:1–20\), again, he probably would have said “no.” Who would willingly choose such mistreatment? But it was in Egypt that Joseph was able to save his family, and it was in prison that the door opened to the palace. God “declares the end from the beginning” (Isaiah 46:10–11\), and we can be sure every event in the life of a believer serves God’s ultimate plan (Isaiah 14:24; Romans 8:28\). To our minds, the way God weaves remarkable events in and through our lives may seem illogical and beyond our understanding. However, we walk by faith not by sight (2 Corinthians 5:7\). Christians know that God’s thoughts are above our own thoughts and God’s ways are higher than ours, “as the heavens are higher than the earth” (Isaiah 55:8–9\).
Why is obedience better than sacrifice?	Answer In 1 Samuel 15, Saul chose to keep the Amalekite king [Agag](Agag-in-the-Bible.html) alive and took the plunder from the battle rather than destroy everything as God had commanded. When Samuel confronted him, Saul said, “I did obey the Lord. . . . I went on the mission the Lord assigned me. I completely destroyed the Amalekites and brought back Agag their king. The soldiers took sheep and cattle from the plunder, the best of what was devoted to God, in order to sacrifice them to the Lord your God at Gilgal” (1 Samuel 15:20–21\). Samuel answered in 1 Samuel 15:22, “Does the Lord delight in burnt offerings and sacrifices / as much as in obeying the Lord? / To obey is better than sacrifice.” Why is obedience better than sacrifice? Two answers are given. The first answer is offered in Samuel’s response: “For rebellion is like the sin of divination, / and arrogance like the evil of idolatry. / Because you have rejected the word of the Lord, / he has rejected you as king” (1 Samuel 15:23\). Saul’s disobedience was an act of rebellion, [iniquity](Bible-iniquity.html) (sin), and idolatry. The second answer is offered in Saul’s confession. He said, “I have sinned. I violated the Lord’s command and your instructions. I was afraid of the men and so I gave in to them” (1 Samuel 15:24\). Saul admitted that his sacrifice was a transgression (sin) and was against God’s command. It was the result of seeking the approval of people. Putting it all together, we see several reasons why obedience to God is better than making sacrifices or offerings to Him: 1\) disobedience is an act of rebellion, 2\) disobedience is sinful, 3\) disobedience is a form of idolatry, 4\) disobedience disrespects God’s Word, and 5\) disobedience is based on looking good to other people rather than to God. Still today, in our human attempts to look good in serving God, there is the temptation to perform certain religious duties rather than to truly obey God. Even good activities, such as giving money to charity, attending church services, or praying in public, are not as important to God as obeying His commands. Jesus criticized the teachers of His time for similar practices. Matthew 6 notes three religious activities—fasting, public prayer, and giving to those in need—that people often use to look good in front of other people rather than to honor God. As in 1 Samuel 15, the problem is not the offerings but the disobedience of God’s commands and the desire for approval of people rather than the approval of God.
What does it mean that Saul is also among the prophets?	Answer When [Samuel](life-Samuel.html) anointed [Saul](life-Saul.html) as the first king of Israel, he predicted that Saul would prophesy, saying, “The Spirit of the LORD will come powerfully upon you, and you will prophesy with them; and you will be changed into a different person” (1 Samuel 10:6\). This prediction came true on that same day. We read in verses 10–12, “When \[Saul] and his servant arrived at Gibeah, a procession of prophets met him; the Spirit of God came powerfully upon him, and he joined in their prophesying. When all those who had formerly known him saw him prophesying with the prophets, they asked each other, ‘What is this that has happened to the son of Kish? Is Saul also among the prophets?’ A man who lived there answered, ‘And who is their father?’ So it became a saying: ‘Is Saul also among the prophets?’” Years later, as king, Saul sent three different groups of servants who prophesied to David. When Saul personally traveled to this location, he again prophesied: “Saul went to Naioth at Ramah. But the Spirit of God came even on him, and he walked along prophesying until he came to Naioth. He stripped off his garments, and he too prophesied in Samuel’s presence. He lay naked all that day and all that night. This is why people say, ‘Is Saul also among the prophets?’” (1 Samuel 19:23–24\). Who were these other prophets? Though a group called “the sons of the prophets” existed much later in the time of Elijah and Elisha (1 Kings 20:35; 2:3–15; 4:1, 38; 5:22; 6:1\), little is known about “the prophets” mentioned in Saul’s time. During these times, prophets were often associated with musicians who sang praise to God. In Samuel’s original prediction of the event, he mentioned “a procession of prophets coming down from the high place with lyres, timbrels, pipes and harps being played before them” (1 Samuel 10:5\). It is likely this was a group of musicians from [Gibeah](Gibeah-in-the-Bible.html) who prophesied before the Lord. The tabernacle may have been at that location, though it is uncertain. If so, however, it is likely this group of musicians consisted of Levite men ages 20 to 50 who were permitted to serve in the tabernacle. Beyond this, little is known. The facts that Saul prophesied among them and it was considered odd suggest these prophets were not from his tribe or area (and perhaps that Saul was not a musician, though this is uncertain). The most likely scenario is that these Levite musicians were together worshiping and prophesying with music and that Saul, by the inspiration of the Spirit, was caught up in their activity. This behavior was a confirming sign of Saul’s anointing as king. It is also interesting to note that Saul would later ask for a person who played the harp to be brought before him (1 Samuel 16:22–23\). God raised up [David](life-David.html) for this role, the man who would follow Saul as the next king.
What is pandeism?	Answer Pandeism is a sort of hybrid of [pantheism](pantheism.html) and [deism](deism.html). Pantheism rejects the idea of a personal God and believes instead that everything is divine—every rock, plant, animal, etc., is made of “God.” In other words, the universe itself is God (albeit an impersonal God), and, thus, all nature is sacred. According to pantheism, there is no real difference between “good” and “evil,” because all is “god” in the end. In the pantheistic view, humans are “God” as well, because they are part of the universe. Deism is the belief that a personal God created the universe but then walked away. In other words, there is a Creator, but He is not active in the universe. He has taken a “hands\-off” approach to the operation of the universe. Deistic belief pictures God as a celestial clockmaker who assembled His clock, wound it up, and is now letting it run down. The “God” of deism does not intervene in the affairs of this world; He doesn’t answer prayers, perform miracles, etc. Pandeism combines these two concepts. According to pandeism, the Creator created the universe by becoming the universe. The Creator/Universe no longer exists as an individual, personal being independent of the cosmos. Rather, he/it is the cosmos and has “lost consciousness,” as it were; therefore, the god of pandeism is not involved in the operation of the universe, and neither can he/it at all discern human experience. “God” is as near to you as the chair you’re sitting on, and he/it is just as inert. The pandeistic god has no more concern for you than the chair has. The Bible presents a very different view of God. God is, and has always been, a personal Being (Isaiah 42:8\). God is [omnipresent](God-omnipresent.html)—He is everywhere (Acts 17:28\)—but, at the same time, He is separate from and [transcends](God-transcendent.html) His creation (Isaiah 63:15\). God has never lost consciousness, and His control of the cosmos is absolute (Job 38:22–30\). God’s care for and involvement in His creation is most evident in the ministry of Jesus Christ, the Son of God who “became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14\).
Does salvation affect more than just the afterlife?	Answer We often emphasize how salvation impacts the afterlife but neglect to consider how it should impact our lives right now. Coming to Christ in faith is life’s watershed in so many ways—once we are saved, we are set free from sin and given a new life and a new perspective. As [John Newton](John-Newton.html) put it, “I once was lost but now am found, / Was blind but now I see.” After salvation, everything changes. In the Epistles we also find a consistent emphasis on daily living. According to Ephesians 2:10, the reason we are saved is not just to spend eternity in heaven but “to do good works, which God prepared in advance for us to do.” These “good works” are to be done here, in this world. If our eternal salvation isn’t reflected in our daily lives, there is a problem. James wrote his letter to encourage an applied faith. Our salvation ought to result in a controlled tongue (James 1:26\) and other changes in our lives. Faith that purports to exist apart from the evidence of good works is “dead” (James 2:20\). Paul wrote in 1 Thessalonians 2:12 that we should “live lives worthy of God, who calls you into his kingdom and glory.” A life that is surrendered and obedient to God is a natural outgrowth of salvation. Jesus taught that we are His servants, placed here to carry on His business while we await His return (Luke 19:12–27\). In the book of Revelation, God sends letters to [seven churches](seven-churches-Revelation.html) (Revelation 2—3\), and in each case there are specific areas of daily living that are either commended or condemned. The church of Ephesus was recognized for their labors and patience, and the church of Smyrna was commended for faithfulness in trials and poverty. On the other end of the spectrum, the church of Pergamum was rebuked for tolerating false doctrine, and the church at Thyatira was rebuked for following a false teacher into sexual sins. Obviously, Jesus considered salvation something that should affect one’s daily life, not just the afterlife. Salvation is the beginning point of a new life (2 Corinthians 5:17\). God has the ability to restore and rebuild what was destroyed by sin. In Joel 2:25, God promises Israel that, even though He had brought judgment upon them for their sins, He is able to “restore to you the years that the swarming locust has eaten” (ESV), when Israel repents and returns to Him. A similar restoration is promised to Israel in Zechariah 10:6\. This is not to say that getting saved makes everything happy and trouble\-free in this life. There are times that God chooses to allow hardship as a reminder of the high cost of sin or of our need to rely on Him more. But we face those trials with a new outlook and strength from above. In fact, the hardships we endure are actually gifts from God to cause us to grow in faith and to equip us to be a blessing to others (2 Corinthians 1:4–6; 12:8–10\). In Jesus’ ministry, everyone who came to Him in faith was forever changed. The demoniac of [Decapolis](Decapolis-in-the-Bible.html) went home an evangelist (Mark 5:20\). Lepers rejoined society, cleansed and rejoicing (Luke 17:15–16\). Fishermen became apostles (Matthew 4:19\), publicans became philanthropists, and sinners became saints (Luke 19:8–10\). By faith we are saved (Ephesians 2:8\), and the change that salvation brings starts now.
What is the story of Hannah and Samuel?	Answer The account of [Hannah](life-Hannah.html) and [Samuel](life-Samuel.html) is found in 1 Samuel 1 and 2\. Hannah was one of two wives of a Jewish man named [Elkanah](Elkanah-in-the-Bible.html). The other wife, Peninnah, had children, but Hannah was unable to have children. The Bible’s account of Hannah starts before Samuel was born. One year, Hannah traveled to Shiloh where the [tabernacle](tent-of-meeting.html) was. At the entrance of the tabernacle, she prayed for a child. She made a vow, saying, “Lord Almighty, if you will only look on your servant’s misery and remember me, and not forget your servant but give her a son, then I will give him to the Lord for all the days of his life, and no razor will ever be used on his head” (1 Samuel 1:11\). The priest [Eli](Eli-in-the-Bible.html) saw Hannah praying intensely but silently and, thinking she was drunk, rebuked her. Once Hannah explained that she was praying, the priest blessed her and asked God to grant her request. She returned home and was able to conceive. Hannah bore a son and named him “Samuel,” which means “I have asked for him from the LORD” (1 Samuel 1:20\). Once Samuel was weaned (traditionally between the ages of 2 and 5\), Hannah and Samuel travel to Shiloh, taking a sacrifice with them. After the sacrifice was offered, Hannah presents the young Samuel to Eli and says, “I prayed for this child, and the Lord has granted me what I asked of him. So now I give him to the Lord. For his whole life he will be given over to the Lord” (1 Samuel 1:27–28\). The chapter concludes with Samuel worshiping the Lord at the tabernacle. In 1 Samuel 2, Hannah offers a prayer of thanksgiving to God and returns home. It is then revealed that Eli’s sons were wicked men who did evil in the tabernacle. In contrast, “Samuel was ministering before the Lord—a boy wearing a linen ephod” (1 Samuel 2:18\). Hannah got to see Samuel at least once a year; when she and her husband went up to offer the annual sacrifice, Hannah would always take along a little robe for Samuel. And “Eli would bless Elkanah and his wife, saying, ‘May the Lord give you children by this woman to take the place of the one she prayed for and gave to the Lord.’ Then they would go home” (1 Samuel 2:20\). Hannah’s story ends with an answer to Eli’s prayer. First Samuel 2:21 says, “The Lord was gracious to Hannah; she gave birth to three sons and two daughters. Meanwhile, the boy Samuel grew up in the presence of the Lord.” Hannah’s oldest son, Samuel, would go on to become the spiritual leader of Israel. As the prophet and judge of the nation, Samuel would anoint the nation’s first two kings, Saul and David. The story of Hannah and Samuel offers many important lessons for today. First, Hannah turned to God in prayer during her time of need. Second, she praised and thanked God when He did answer her prayer. Third, she kept her commitment to the Lord, even though it must have been difficult. Fourth, God blessed Hannah beyond what she had asked. In the end, Hannah was not only the mother of Samuel but of three other sons and two daughters. The story of Hannah and Samuel has often been an inspiration and encouragement to women struggling with [infertility](infertility.html) or who for some reason are unable to have children. Though God does not always answer in the same way, Hannah’s attitude of prayer and dependence on the Lord is a good example for us today.
What is the Queen James Bible?	Answer The Queen James Bible (QJV), also called the “Gay Bible,” is an edit of the biblical text done in the name of preventing “homophobic interpretations.” To accomplish this goal, the publishers printed a Bible in which all negative references to [homosexuality](homosexuality-Bible.html) have been removed. The Queen James Bible was published in 2012 and is based on the 1769 edition of the [King James Bible](King-James-Version-KJV.html). The publishers of the Queen James Bible chose the name “Queen James” as an obvious take\-off on the “King James” Version, as the Authorized Version of 1611 is commonly called. The publishers of the Gay Bible also claim that King James was bisexual, so their choice of title capitalizes on the slang meaning of the term queen. The editors of the Queen James Bible, who chose to be anonymous, claim that there was no reference to homosexuality in any Bible translation prior to the 1946 [Revised Standard Version](Revised-Standard-Version-RSV.html). Then, they assert, “anti\-LGBT Bible interpretations” arose, based on a faulty translation in the RSV of eight verses. The unidentified “scholars”—their scholastic credentials are unknown—who produced the Queen James Bible suggest that all Bible translations of these eight verses are wrong and that they are the only ones who have got it right. Below are the eight verses. The King James Version is shown first, followed by the Queen James Version and some comments concerning each change: Genesis 19:5: “And they called unto Lot, and said unto him, ‘Where are the men which came in to thee this night? Bring them out unto us, that we may know them’” (KJV). (The expression “to know,” in this context, means to have sexual intercourse.) “And they called out unto Lot, and said unto him, ‘Where are the men which came in to thee this night? Bring them out unto us, that we may rape and humiliate them’” (QJV, emphasis added). The change from “know them” to “rape and humiliate them” is based on the idea that male\-on\-male rape is not really a sexual act but is an expression of power and domination. It is clear that physical rape was what the men of Sodom had in mind, but nowhere in the Hebrew text is the word humiliate used. Leviticus 18:22: “Thou shalt not lie with mankind, as with womankind: it is abomination” (KJV). Leviticus 20:13: “If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination; they shall surely be put to death; their blood shall be upon them” (KJV). The editors of the Queen James Version reckon that Leviticus is outdated as a moral code. They say the Hebrew word translated “abomination” is something that was “ritually unclean” or a “taboo.” From this they assert that a biblical “abomination” would be understood by today’s standards to be something “scandalous.” Because they do not consider homosexual relations to be taboo (and because not all abominable offenses were punishable by death), the publishers of the QJV conclude that, at some point in time, there must have been an error in translation. Whereas Leviticus 20:13 clearly says that men lying together is an “abomination,” punishable by death, the editors of the Queen James Bible claim that, if having sex with a man was punishable by death, it wouldn’t be called an abomination. However, it is clear that to lie with a person does not mean simply to be prone and go to sleep. The biblical expression “to lie with” means to have sexual relations (see Genesis 39:12\). The editors of the Queen James Version want us to believe that Leviticus 18:22 and 20:13 are all about pagan worship of the god Molech. They have therefore taken the liberty of adding to the Word of God. This is how they have rendered these two passages: “Thou shalt not lie with mankind as with womankind in the temple of Molech; it is an abomination” (QJV, emphasis added). “If a man also lie with mankind in the temple of Molech, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them” (QJV, emphasis added). So, according to the editors of the QJV, it is “abominable” for a man have sex with a man if they’re in the temple of Molech, but it’s not “abominable” for a man to have sex with a man if it has nothing to do with Molech worship. Romans 1:26–27: “For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet” (KJV). The plain reading of this passage indicates that lesbianism and homosexuality are unnatural. The Greek words for “against nature” mean “monstrous, abnormal and perverse; that which is contrary to nature’s laws.” But the editors of the Queen James Bible assert that verse 26 is not talking about women engaging in lesbian sex. Neither do they accept that lesbianism is “unnatural.” While acknowledging that they really have no idea what is meant by women engaging in the “unnatural” use of their bodies, they suggest it could mean pagan dancing. As for the men, we are to believe the “unseemly” behavior is sexual activity linked to idolatry. The Queen James Bible reads thus: “Their women did change their natural use into that which is against nature: And likewise also the men, left of the natural use of the woman, burned in ritual lust, one toward another; Men with men working that which is pagan and unseemly. For this cause God gave the idolators up unto vile affections, receiving in themselves that recompense of their error which was meet” (QJV, emphasis added). Note how they have again added to the Word of God to conform it to their thinking. The editors of the Queen James Bible claim that most scholars believe the sin in Romans 1 isn’t being gay or lesbian or having gay sex. The sin, they say, is pagan worship. Interestingly, there is no evidence to back up their claim that “most scholars” agree with them. 1 Corinthians 6:9: “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolators, nor adulterers, nor effeminate, nor abusers of themselves with mankind” (KJV). The Greek word for “soft” is translated as “effeminate”; that is, a “soft, womanly man.” But the Queen James Bible editors claim that the word effeminate is unrelated to how the word is used today; rather, it means “morally weak.” The Greek word arsenokoites translated here as “abusers of themselves with mankind,” refers to sodomites, males engaging in same\-gender sexual activity. However, the QJV editors claim this means “the male who has many beds,” an expression referring to men who are promiscuous. They say that, since no specific Greek word for homosexuality was used, they are justified in “translating” it as “promiscuous.” The phrase “abusers of themselves with mankind” has simply been replaced in the QJV: “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolators, nor adulterers, nor morally weak, nor promiscuous” (QJV, emphasis added). 1 Timothy 1:10: “For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine” (KJV). The editors of the Queen James Bible objected to the expression “defile themselves with mankind,” so they simply deleted “with mankind”: “For whoremongers, for them that defile themselves, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine” (QJV, emphasis added). Jude 1:7: “Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire” (KJV). “Strange flesh” here refers to illicit use of the human body. The editors of the Queen James Bible felt that this recount of the story of [Sodom](Sodom-and-Gomorrah.html) needed clarification. So, the “strange flesh” the mob of Sodom was seeking was “angelic flesh”; that is, it was only “strange” because it was nonhuman. Thus, the sexual violence the men of Sodom wanted to perform on Lot’s guests cannot be truly called a homosexual act: “Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after nonhuman flesh, are set forth for an example, suffering the vengeance of eternal fire” (QJV, emphasis added). However, the men of Sodom didn’t know Lot’s guests were angels! For all they knew, the guests were men, just like they. The implication is that Jude is denouncing men having sex with men, not men lusting after angels. Jesus warned against altering one jot or tittle from God’s Word (Matthew 5:18\). Yet the unidentified editors of the Queen James Bible have seen fit to boldly remove anything they dislike and add words that have no right to be there—all to try to make God say what they want said. They are trying to hammer a square peg into a round hole, linguistically speaking, and it will never work. What are their scholastic credentials? Where can seekers of truth go to verify their claims? Are we to believe that all other Bible translators succumbed to “interpretive ambiguity,” while only the editors of the QJV have seen the truth of the text? There is no textual support for the changes they have made to these eight passages of Scripture. The only reason for making such changes is to accomplish their stated goal of making “homophobic interpretations impossible.” In other words, they are twisting the Word of God to suit their agenda.
What is our inheritance in Christ?	Answer The Bible is full of references to the inheritance believers have in Christ. Ephesians 1:11 says, "In \[Christ] we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will" (ESV). Other passages that mention a believer’s inheritance include Colossians 3:24 and Hebrews 9:15\. Our inheritance is, in a word, [heaven](where-is-Heaven.html). It is the sum total of all God has promised us in salvation. Words related to inheritance in Scripture are portion and heritage. First Peter 1:4 describes this inheritance further, saying that we have been born again "into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you." According to the apostle Peter, our inheritance is distinguished by four important qualities: Our inheritance in Christ is imperishable. What we have in Christ is not subject to corruption or decay. In contrast, everything on earth is in the process of decaying, rusting, or falling apart. The law of entropy affects our houses, our cars, and even our own bodies. Our treasure in heaven, though, is unaffected by entropy (Matthew 6:19–20\). Those who have been born again are born "not of perishable seed, but of imperishable, through the living and enduring word of God" (1 Peter 1:23\). Our inheritance in Christ is unspoiled. What we have in Christ is free from anything that would deform, debase, or degrade. Nothing on earth is perfect. Even the most beautiful things of this world are flawed; if we look closely enough, we can always find an imperfection. But Christ is truly perfect. He is "holy, blameless, pure, set apart from sinners, exalted above the heavens" (Hebrews 7:26\), and our inheritance in Him is also holy, blameless, exalted, and pure. No earthly corruption or weakness can touch what God has bestowed. Revelation 21:27 says that "nothing impure will ever enter \[the New Jerusalem], nor will anyone who does what is shameful or deceitful." Our inheritance in Christ is unfading. What we have in Christ is an enduring possession. As creatures of this world, it is hard for us to imagine colors that never fade, excitement that never flags, or value that never depreciates; but our inheritance is not of this world. Its glorious intensity will never diminish. God says, "I am making everything new!" (Revelation 21:5\). Our inheritance in Christ is reserved. What we have in Christ is being "kept" in heaven for us. Your crown of glory has your name on it. Although we enjoy many blessings as children of God here on earth, our true inheritance—our true home—is reserved for us in heaven. Like Abraham, we are "looking forward to the city with foundations, whose architect and builder is God" (Hebrews 11:10\). The Holy Spirit guarantees that we will receive eternal life in the world to come (2 Corinthians 1:22\). In fact, "when you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance" (Ephesians 1:13–14\). Jesus prayed for His followers, "Holy Father, protect them by the power of your name" (John 17:11\). We are secure, being guarded by the Almighty Himself, and surely our inheritance is equally secure. No one can steal it from us. John 10:28–29: "I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand." See also Matthew 6:20\. As God’s children, "adopted" into His family, we have been assured an inheritance from our Heavenly Father. "Now if we are children, then we are heirs—heirs of God and co\-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory" (Romans 8:17\). This heavenly heritage is God’s purpose and will for us (Ephesians 1:11\). We receive the promise of our inheritance by hearing the word of truth and believing in Christ (Ephesians 1:13\). One day, we will take possession of our portion, our heritage, our full inheritance. John Calvin writes of our inheritance, "We do not have the full enjoyment of it at present. . . . We walk . . . in hope, and we do not see the thing as if it were present, but we see it by faith. . . . Although, then, the world gives itself liberty to trample us under foot, as they say; although our Lord keeps us tried with many temptations; although he humbles us in such a way that it may seem we are as sheep appointed to the slaughter, so that we are continually at death’s door, yet we are not destitute of a good remedy. And why Seeing that the Holy Spirit reigns in our hearts, we have something for which to give praise even in the midst of all our temptations. . . . \[Therefore,] we should rejoice, mourn, grieve, give thanks, be content, wait" (from Calvin’s Ephesian sermons, delivered in Geneva, 1558—59\). When we understand and value the glory that awaits us, we are better able to endure whatever comes our way in this life. We can give God praise even during trials because we have His guarantee that we will receive all He has promised: "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all" (2 Corinthians 4:17\). Revelation 21:4 gives us a brief but beautiful description of our inheritance: "‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away." God and man will dwell together. Everything will be made new. The bejeweled city, [New Jerusalem](new-jerusalem.html), will be our residence. The [river of life](river-of-life.html) will issue from God’s throne. The healing tree of life with twelve kinds of fruit will grow there, too. There will be no night there, because the eternal light of the Lamb will fill the [new heaven and new earth](new-heavens-earth.html) and shine upon all the heirs of God. David writes, "Lord, you alone are my portion and my cup; / you make my lot secure. / The boundary lines have fallen for me in pleasant places; / surely I have a delightful inheritance" (Psalm 16:5–6\). And that is why "we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal" (2 Corinthians 4:18\).
What is the story of Joshua and Caleb in the Bible?	Answer [Joshua](life-Joshua.html) and [Caleb](Caleb-in-the-Bible.html) are two Israelite men whose stories offer an example of faithful commitment to the Lord. Both men came out of Egypt with the Israelites through the Red Sea and into the wilderness. Joshua and Caleb were selected along with ten other men to explore the [Promised Land](Israel-land.html) and give a report to Moses and the people. After a 40\-day exploration of Canaan, the explorers reported, “We went into the land to which you sent us, and it does flow with milk and honey! Here is its fruit. But the people who live there are powerful, and the cities are fortified and very large. We even saw descendants of [Anak](Anakim.html) there” (Numbers 13:27–28\). This report frightened the people (Numbers 13:31–33\). Caleb had a different attitude from the other spies. Verse 30 records, “Then Caleb silenced the people before Moses and said, ‘We should go up and take possession of the land, for we can certainly do it.’” When the people complained that they could not go up to conquer the land, both Caleb and Joshua responded strongly: “Joshua son of Nun and Caleb son of Jephunneh . . . tore their clothes and said to the entire Israelite assembly, ‘The land we passed through and explored is exceedingly good. If the Lord is pleased with us, he will lead us into that land, a land flowing with milk and honey, and will give it to us. Only do not rebel against the Lord. And do not be afraid of the people of the land, because we will devour them. Their protection is gone, but the Lord is with us. Do not be afraid of them’” (Numbers 14:6–9\). God judged the people of Israel by making them [wait 40 years](wilderness-wandering.html) to enter the land. He also promised that every person 20 years old or older would die in the wilderness and would not see the land with two exceptions—Caleb and Joshua. Why? “Because my servant Caleb has a different spirit and follows me wholeheartedly, I will bring him into the land he went to, and his descendants will inherit it” (Numbers 14:24; see also verse 30\). Verse 38 adds, “Not one of you will enter the land I swore with uplifted hand to make your home, except Caleb son of Jephunneh and Joshua son of Nun.” This promise came true. After the death of [Moses](life-Moses.html) 40 years later, Joshua led the people across the Jordan River into the Promised Land. Caleb received an inheritance in the Promised Land in his old age (Joshua 14\). The [faithfulness](Bible-faithfulness.html) of Joshua and Caleb teaches us that we are to stand for God even when others will not. When we do, God may choose to bless us in ways that will extend for generations to come.
Why was David so loyal to Saul after everything Saul had done to him?	Answer The primary reason [David](life-David.html) was loyal to [Saul](life-Saul.html) was the anointing King Saul had received from the Lord. In other words, the Lord was the One who chose Saul to be king, and David refused to go against God’s will. On one occasion when David had the opportunity to kill Saul, he refrained, saying, “As surely as the Lord lives . . . the Lord himself will strike him, or his time will come and he will die, or he will go into battle and perish. But the Lord forbid that I should lay a hand on the Lord’s anointed” (1 Samuel 26:10–11\). David believed Saul was in God’s hands and that he was forbidden to put Saul to death himself. In addition, David considered Saul’s life precious and of tremendous value. Though David had killed men in war, he would not kill Saul (1 Samuel 26:24\). David had great faith in God’s plan and timing. As long as God wanted Saul to be king, David would wait. He would not take matters into his own hands. On another occasion, David and his men were hiding in a cave that Saul entered to relieve himself. David was near enough to Saul to cut off the edge of his robe, yet he would not kill him. Instead he said, “The Lord forbid that I should do such a thing to my master, the Lord’s anointed, or lay my hand on him; for he is the anointed of the Lord” (1 Samuel 24:6\). Saul was the one God had selected to lead the nation of Israel. [Samuel](life-Samuel.html) had physically [anointed](anointed.html) Saul with oil when God selected him as king. First Samuel 10:1 says, “Samuel took a flask of olive oil and poured it on Saul’s head and kissed him, saying, ‘Has not the Lord anointed you ruler over his inheritance?’” The meaning of the physical anointing was that Saul was set apart by God for leadership. David respected God’s choice. The young David had also been anointed as the future king of Israel. First Samuel 16:13 records, “Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the Lord came powerfully upon David.” It would be many years before God would place him as the official king of the nation, but David knew from experience what it meant to be the Lord’s anointed. Eventually, Saul did fall in battle, in God’s own timing. This event was bittersweet, as both Saul, who wanted to take David’s life, and Jonathan, who was David’s best friend, were killed on the same day. First Samuel 31 records this battle in which Saul and his sons perished in a battle against the [Philistines](Philistines.html). Following Saul’s death, David was appointed king of Judah for seven years before becoming king of all Israel. In total, David would rule for 40 years as king, serving as the Lord’s anointed. He had treated the previous king with great respect and later received the role himself, being called a man after God’s own heart (1 Samuel 13:14\).
What does it mean that the Jews are God’s chosen people?	Answer God’s Word affirms that the Jews are God’s chosen people: “You are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession” (Deuteronomy 7:6\). From eternity past God knew that He would need to be born into the human race in order to save us from the spiritually dead condition that we were in (Ephesians 1—2; Genesis 3\). God had planned from the beginning to be born into a very small nation or race of people called the Jews. The Old Testament tells the story of how God set about creating, distinguishing, and preserving that race. The ultimate goal of [God’s choice of the Jews](why-God-choose-Israel.html) as His chosen people was to produce the Messiah, Jesus Christ, who would be the Savior of the world. Jesus had to come from some nation or people, and God chose Israel. God first promised the Savior/Messiah after Adam and Eve sinned (Genesis 3\). Later, God specified that the Messiah would come from the line of Abraham, Isaac, and Jacob (Genesis 12\). Later still, He narrowed the Messiah’s ancestry to the line of David (2 Samuel 7\). Throughout their history, the people of Israel were aware of their “chosen” status before God (see 1 Kings 3:8; 8:53; Psalm 105:43; Isaiah 43:4; 65:9; and Amos 3:2\). The fact that God has an eternal future for Israel is evident in that five sixths of the Bible bears directly or indirectly upon them—Jesus being the central figure who brought the Jews and Gentiles together (Ephesians 2:14\). The fact that the Jews are God’s chosen people means that they have been held to a high standard. From those who are given much, much is required (Luke 12:48\), or as God said through one prophet, “You only have I chosen of all the families of the earth; therefore I will punish you for all your sins” (Amos 3:2\). Israel’s responsibilities have included keeping and preserving the Law (Joshua 22:5\); being “a kingdom of priests and a holy nation” (Exodus 19:6\); and bringing “renown and praise and honor” to the Lord (Jeremiah 13:11\). Their high calling is straight from the God who chose them out of all the nations of the earth.
What is the story of David and Nabal?	Answer The story of David and Nabal is found in 1 Samuel 25\. [Nabal](Nabal-in-the-Bible.html) is described in 1 Samuel 25:2 as a property owner who “was very wealthy. He had a thousand goats and three thousand sheep, which he was shearing in Carmel.” He was a harsh man (“surly and mean” in verse 3\), married to a kind woman named [Abigail](Abigail-in-the-Bible.html). During the time that [David](life-David.html) and his troops were on the run from [King Saul](life-Saul.html), they found themselves near Nabal’s flock during shearing season. As they were low on supplies, David sent men to Nabal to request some food. Nabal sent David’s servants back with insults for David, and David commanded his troops, “Each of you strap on your sword!” (1 Samuel 25:13\). Four hundred men prepared to attack Nabal’s home. The story of David and Nabal continues when one of Nabal’s servants told Abigail about the situation. “Abigail acted quickly. She took two hundred loaves of bread, two skins of wine, five dressed sheep, five seahs of roasted grain, a hundred cakes of raisins and two hundred cakes of pressed figs, and loaded them on donkeys. Then she told her servants, ‘Go on ahead; I’ll follow you’” (1 Samuel 25:18–19\). Abigail gave the provisions to David’s men, and her prudent action caused David and his men to bless her and return to their camp. Nabal, his family, and servants were saved through her actions, although Nabal was unaware of what his wife had done. Nabal got drunk that night, and Abigail still did not mention her activities to him. “Then in the morning, when Nabal was sober, his wife told him all these things, and his heart failed him and he became like a stone. About ten days later, the Lord struck Nabal and he died” (1 Samuel 25:37–38\). When David heard of these events, he offered Abigail a marriage proposal: “David sent word to Abigail, asking her to become his wife. His servants went to Carmel and said to Abigail, ‘David has sent us to you to take you to become his wife.’ She bowed down with her face to the ground and said, ‘I am your servant and am ready to serve you and wash the feet of my lord’s servants.’ Abigail quickly got on a donkey and, attended by her five female servants, went with David’s messengers and became his wife” (1 Samuel 25:39–42\). On a negative note, the chapter concludes with the information that David’s first wife, Michal, had been taken from him and given to someone else. Also, David had a wife named Ahinoam, likely making Abigail his [third wife](polygamy.html). Abigail is later recorded as the mother of David’s second son, Daniel (1 Chronicles 3:1\), also called Chileab in 2 Samuel 3:3\. Though considered a man after God’s own heart, David’s relationships with women were his weakness. In 1 Samuel 25, it is Abigail who is highlighted as the kind servant, while David is presented as a warrior with an expanding group of wives. This stark contrast in the story of Abigail provides some insight into the life of a woman living in difficult times. Abigail’s kindness and decisive action saved the lives of many and changed her life completely.
Why did Ruth and Orpah make different decisions?	Answer In Ruth 1, we read that the husband of [Naomi](Naomi-in-the-Bible.html) died in the land of Moab. Naomi’s two sons, the husbands of Ruth and Orpah, also died. Naomi then chose to return to Israel and encouraged her daughters\-in\-law to return to their families. In verse 8 she says, “Go back, each of you, to your mother’s home. May the Lord show you kindness, as you have shown kindness to your dead husbands and to me.” Initially, both Ruth and Orpah refused, saying, “We will go back with you to your people” (Ruth 1:10\). Naomi then argued that she could provide no more husbands for Ruth and Orpah. From Naomi’s perspective, Ruth and Orpah would remain widowed and childless unless they returned to the homes of their parents. After Naomi’s continued encouragement, Orpah agreed and returned to her family (Ruth 1:14\). Naomi then told Ruth, “Look . . . your sister\-in\-law is going back to her people and her gods. Go back with her” (Ruth 1:15\). Ruth’s response revealed the difference between Orpah and herself. Ruth said, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me” (Ruth 1:16–17\). This response reveals an important detail about Ruth. In the first statement, in which Ruth and Orpah both said they would return to Israel with Naomi, they said they would return to “your people” (Ruth 1:10\). But when Ruth answered this second time, she also added that Naomi’s God would be her God. She agreed to live with Naomi’s people and to follow the Lord. Naomi and Ruth returned to the humblest of circumstances, yet God used this situation to work in a remarkable way. Ruth would not only join Naomi’s people; she would later marry one of Naomi’s relatives and give birth to a son named Obed—who became the grandfather of King David. Ruth’s response is a powerful example of how we are to give allegiance to God even when we do not know what the future holds. When we surrender to Him, God sometimes works in unexpected ways to show His power and reveal His love.
What can we learn from Ruth’s loyalty to Naomi?	Answer We can learn a lot from the relationship of [Ruth](life-Ruth.html) and [Naomi](Naomi-in-the-Bible.html), and loyalty is among the lessons. Ruth was the Moabite daughter\-in\-law of a Jewess named Naomi. They were living in Moab when both of their husbands died. Naomi planned to return to Israel and encouraged Ruth to stay in Moab and return to her mother’s family. There would be nothing for Ruth in Judah, Naomi told her. Rather than heed Naomi’s advice, Ruth begged Naomi to allow her to emigrate to Judah. Ruth’s statement of fidelity is touching: “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me” (Ruth 1:16–17\). These beautiful words of commitment, which are sometimes included in wedding vows, show the deep loyalty that Ruth had for Naomi. Ruth and Naomi were family. They had lived closely for some time due to Ruth’s marriage to Naomi’s son. Ruth and Naomi had already developed a strong relationship prior to this decision by Ruth to go to Israel with her mother\-in\-law. Ruth 2:11 says that Ruth “left \[her] father and mother and \[her] homeland and came to live with a people \[she] did not know before.” Ruth cared enough for Naomi to forsake her homeland and help provide for Naomi with no guarantee of security for herself. Ruth expressed her loyalty to Naomi in a solemn vow, calling judgment upon herself if she ever left her (Ruth 1:17\). Ruth made a commitment to follow Naomi’s God as well (Ruth 1:16\). She would abandon the gods of Moab, and Ruth and Naomi would both be committed to the one true God of Israel. Significantly, when Ruth said, “May the Lord deal with me, be it ever so severely, if even death separates you and me” (verse 17\), she uses the covenant name Yahweh. Naomi was convinced Ruth was serious: “When Naomi realized that Ruth was determined to go with her, she stopped urging her” (Ruth 1:18\). With Ruth’s decision made, Ruth and Naomi set out for Bethlehem together. The story of Ruth and Naomi is contrasted with that of Orpah and Naomi. Orpah was Ruth’s sister\-in\-law, having been married to another of Naomi’s sons. When Naomi bade her daughters\-in\-law farewell, “Orpah kissed her mother\-in\-law goodbye” (Ruth 1:16\) and returned to her family. Naomi tried to use Orpah’s departure as incentive for Ruth to also stay in Moab: “Look . . . your sister\-in\-law is going back to her people and her gods. Go back with her” (Ruth 1:15\). But Ruth chose the path of loyalty to her mother\-in\-law, even if it meant giving up everything she was used to in Moab. The story of Ruth and Naomi shows what true loyalty is like. In addition to loyalty, Ruth exhibited respect, love, friendship, and humility. Just as Ruth chose loyalty to Naomi and to Naomi’s God, so should we chose loyalty to God and to God’s people over any commitment to the world. “Seek first his kingdom and his righteousness,” Jesus said, “and all these things \[of daily necessity] will be given to you as well” (Matthew 6:33\). Ruth’s loyalty was followed by the provision of many blessings (see Ruth 4\). The story of Ruth and Naomi is an important one, not just because of the loyalty modeled by Ruth but because of the way it reveals the sovereignty of God. In Bethlehem, the Lord allowed Ruth to remarry and give birth to a son named Obed, who became grandfather to [King David](life-David.html). Despite Ruth’s non\-Jewish, outsider status, God worked through her life to change the history of the world.
What is the story of Ruth and Boaz?	Answer The [book of Ruth](Book-of-Ruth.html) largely focuses on the relationship between Ruth and Boaz. Ruth was a [Moabite](Moabites.html) woman had come to Israel as the widow of an Israelite man. She had returned with her mother\-in\-law, Naomi, who had also lost her husband. They lived together in a humble situation, and Ruth would go to the fields each day to [glean](gleaning-in-the-Bible.html) food in the fields during the harvest. Boaz was a landowner where Ruth came to find grain. He knew of her situation and told his workers to leave plenty of grain for her to find. Boaz also offered her food with the other workers and encouraged her to work in the safety of his fields throughout the harvest. Naomi noted that Boaz was a close relative who, according to Jewish law, had the right to marry Ruth after the death of her husband. Naomi encouraged Ruth to go to Boaz in the evening and present herself willing to accept a marriage proposal from him. When she did, he was pleased, yet noted that there was one relative who was closer in line to marry Ruth. The next day, Boaz met with this relative and presented the situation. The relative turned down the offer as he felt it would cause harm to his own family situation. Boaz then made a commitment in front of the town’s leaders that he would take Ruth as his wife. Boaz and Ruth were married and soon had a son named [Obed](Obed-in-the-Bible.html). Naomi’s misfortune had turned to joy as she became a grandmother. Obed would later become the grandfather of [King David](life-David.html), who would also serve as an ancestor of Jesus Christ. Ruth is one of four women specifically named in Matthew’s genealogy of Jesus. Matthew 1:5–6 says, “Boaz the father of Obed, whose mother was Ruth, Obed the father of [Jesse](Jesse-in-the-Bible.html), and Jesse the father of King David.” The story of Ruth and Boaz offers many wonderful insights for today. Among them is the principle that God often works through those who have endured tragic situations to change the lives of many others. Second, God will work through unlikely means. Ruth was a poor widow and a foreigner, yet God used her as part of the family line of both David and Jesus. Third, God’s sovereign power can be seen. He is in control of everything that happens, even when we do not understand the situation.
Why did the first kinsman redeemer refuse to marry Ruth?	Answer In Ruth 4:3–4 Boaz speaks to the first [kinsman redeemer](kinsman-redeemer.html) of Ruth and says, “Naomi, who has come back from Moab, is selling the piece of land that belonged to our relative [Elimelech](Elimelech-in-the-Bible.html). I thought I should bring the matter to your attention and suggest that you buy it in the presence of these seated here and in the presence of the elders of my people. If you will redeem it, do so. But if you will not, tell me, so I will know. For no one has the right to do it except you, and I am next in line.” Initially, this first man felt the acquisition of additional property would be a good move. But after first accepting the offer, Boaz informs him, “On the day you buy the land from Naomi, you also acquire Ruth the Moabite, the dead man’s widow, in order to maintain the name of the dead with his property” (Ruth 4:5\). The man then changed his mind, saying, “I cannot redeem it because I might endanger my own estate. You redeem it yourself. I cannot do it.” Why did the man change his mind and refuse to marry Ruth? What did he mean he would “endanger my own estate”? A few possibilities exist. First, the man did not want to spend the money to buy the land and provide for a marriage as well as care for Naomi. Second, the idea of endangering his own estate or inheritance could mean that the man felt the increased obligation of another spouse would further divide the inheritance he intended for his current family members. Third, perhaps the man was not as wealthy as Boaz and did not have the ability to buy the land and a spouse as well as take the responsibility of Naomi. A combination of these ideas may also have been in his mind. Essentially, the first kinsman redeemer felt that taking on another wife (which was legal in the situation of a widow in a family) was an obligation he could not or would not be willing to accept. Boaz immediately took the opportunity to confirm before many witnesses that he was next in line and would take the land and Ruth as his wife. Verses 11–12 show the response of the people: “We are witnesses. May the Lord make the woman who is coming into your home like Rachel and Leah, who together built up the family of Israel. May you have standing in Ephrathah and be famous in Bethlehem. Through the offspring the Lord gives you by this young woman, may your family be like that of Perez, whom Tamar bore to Judah.” Boaz did fulfill his commitment to marry Ruth (Ruth 4:13\) and later had a son by her named Obed. Obed brought joy to the family, including Naomi, who helped to raise him. Obed would eventually become the grandfather of King David and an ancestor of Jesus (Matthew 1:5–6\).
What did it mean to spread the corner of your garment over someone?	Answer In Ruth 3:4, Naomi encouraged Ruth to go to Boaz at night, saying, “When he lies down, note the place where he is lying. Then go and uncover his feet and lie down. He will tell you what to do.” Ruth obeys, and in verse 9 she tells Boaz, “I am your servant Ruth. . . . Spread the corner of your garment over me, since you are a guardian\-redeemer of our family.” The ESV uses “spread your wings.” What did this mean? The Hebrew term can be translated either way, but the context makes the translation of “garment” more likely. The same idea is conveyed in Ezekiel 16:8 where God speaks metaphorically regarding Israel: “Later I passed by, and when I looked at you and saw that you were old enough for love, I spread the corner of my garment over you and covered your naked body. I gave you my solemn oath and entered into a covenant with you, declares the Sovereign LORD, and you became mine.” The context here notes God’s role as a husband for Israel. The idea of matrimony appears in the context of Ruth’s story as well, both in the phrase itself and in the response of Boaz. He answers Ruth’s request by stating, “This kindness is greater than that which you showed earlier: You have not run after the younger men, whether rich or poor” (Ruth 3:10\). Boaz understood that Ruth was asking him to take her as his wife. He blessed her for doing so, thankful she had pursued him rather than someone younger. He conveyed his attitude toward her through giving her barley as a gift and promising to get an answer to her request as soon as possible. Some interpreters have sought to exaggerate the idea of “spreading your garment” as Ruth’s request for Boaz to have sexual relations with her. However, several reasons make this unlikely. First, her request includes the statement that Boaz is “a guardian\-redeemer.” She did not want to have sexual relations with him because he was a redeemer; she was asking for marriage. Second, it is clear she was following the plan given to her by her mother\-in\-law, Naomi. What was her plan? She was trying to encourage a marriage that would secure Ruth a better future. Third, Boaz thanked Ruth for her request and said he would deal with it in the morning. He certainly could not have meant he would talk with the townspeople about her request for sexual relations! Rather, Boaz said he needed to discuss the necessary arrangements for marriage with those in his community because it dealt with a widow of an Israelite relative (Ruth 4\). Upon closer evaluation, to “spread your garment over me” in Ruth 3 was not merely a symbolic gesture or a request for sexual relations, but was rather Ruth’s way of asking Boaz to marry her, in obedience to Naomi’s directions. Boaz’s response ultimately resulted in a God\-honoring marriage.
What does the Bible say about an open marriage?	Answer An open marriage is generally defined as a marriage in which one or both spouses are allowed by the other spouse to have sex with other people. The two primary types of open marriages are polyamory and swinging. Polyamory is when the extramarital affairs purportedly involve emotional love. Swinging is when the extramarital affairs only involve recreational/casual sex. No, the Bible nowhere explicitly addresses polyamory, swinging, or the idea of an open marriage. The idea that one spouse should consent to the other spouse having sex with other people is absolutely foreign to the Bible. The Bible speaks of sex within marriage as pure (Hebrews 13:4\). The Bible speaks of sex outside of marriage as immoral and adulterous (1 Corinthians 6:13, 18; 10:8; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 4:3\). The question is sometimes raised as to whether a polyamorous relationship should be considered adultery if the other spouse allows, approves, or even participates in it. The answer is an unequivocal yes, it is adultery! God is the one who [defines what marriage is](definition-of-marriage.html) and what adultery is. God, in His Word, has declared sex outside of marriage to be adultery (Exodus 20:14\). A spouse’s giving permission to sin does not overrule God’s Law. We do not have the authority to create exceptions to what God has declared to be sinful. Aside from the biblical declarations that they are sin, polyamorous relationships cannot fulfill what the Bible says a marriage is to be. A married couple cannot be “one flesh” (Genesis 2:24\) if multiple “fleshes” are involved. A married couple cannot fully love one another if that love is divided among other people. There cannot be true intimacy if what is supposed to be intimate is shared with others. Polyamory is not marriage. In no sense is a marriage supposed to be open to sexual activity outside of the marriage. The sexual union between a husband and wife is meant to be exclusive and “never to be shared”: “Drink water from your own cistern, running water from your own well. Should your springs overflow in the streets, your streams of water in the public squares? Let them be yours alone, never to be shared with strangers” (Proverbs 5:15–17\). Polyamory is, in reality, “poly\-lust\-ory.” There is nothing loving about it. This perversion of marriage is confirmation of our tendency to repeat Genesis 6:5 (“every intention of the thoughts of the human heart was only evil all the time”) and Judges 21:25 (“everyone did as they saw fit”).
What does it mean that the Bible is infallible?	Answer The word infallible means “incapable of error.” If something is infallible, it is never wrong and thus absolutely trustworthy. Similarly, the word inerrant, also applied to Scripture, means “free from error.” Simply put, the Bible never fails. The Bible claims to be infallible in 2 Peter 1:19, “We also have the prophetic message as something completely reliable.” Peter continues with a description of how Scripture came to be: “No prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20–21\). Also, we see infallibility implied in 2 Timothy 3:16–17, “All Scripture is God\-breathed” and has the effect of producing servants of God who are “thoroughly equipped for every good work.” The fact that God “breathed” Scripture insures that the Bible is infallible, for God cannot breathe out error. The fact that the Bible equips God’s servants “thoroughly” for service shows that it guides us into truth, not error. If God is infallible, then so will be His Word. The doctrine of Scripture’s infallibility is based on an understanding of God’s perfection of character. God’s Word is “perfect, refreshing the soul” (Psalm 19:7\) because God Himself is perfect. Theologically, God is closely associated with His Word; the Lord Jesus is called “the Word” (John 1:14\). It should be noted that the doctrine of infallibility concerns only the original documents. Mistranslations, printing errors, and typos are obvious human mistakes and are easily spotted, most of the time. However, what the biblical writers originally wrote was completely free from error or omission, as the Spirit superintended their task. God is truthful and perfectly reliable (John 14:6; 17:3\), and so is His Word (John 17:17\). The Bible claims complete (as opposed to partial) perfection in Psalm 12:6, Psalm 19:7, Proverbs 30:5, and many other places. It is factual throughout and, in fact, judges us (rather than vice\-versa), “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” (Hebrews 4:12\). The Bible is the sole objective source of all God has given us about Himself and His plan for humanity. As God’s infallible Word, the Bible is inerrant, authoritative, reliable, and sufficient to meet our needs.
What does it mean that godliness with contentment is great gain (1 Timothy 6:6)?	Answer “Godliness with contentment is great gain” (1 Timothy 6:6\). First Timothy is a letter from the apostle Paul to his young protégé, Timothy, to encourage him in his new role as a church leader. Chapter 6 begins with a description of true godliness. He warns Timothy about those who “think that godliness is a means to financial gain” (verse 5\). He describes corrupt teachers who will divert believers from true faith in Christ by arguing over words, creating trivial controversies, and pursuing get\-rich schemes. Paul clarifies the meaning of godliness and emphasizes that it is the opposite of what these trouble\-makers portray it to be. The heretical teaching that infiltrated the church in Timothy’s day is still prevalent in modern Christianity. We commonly hear of preachers and Christian figureheads using their positions of influence to amass unimaginable wealth so that they can live opulent lifestyles. They then teach that their success is the norm and a worthy goal that every believer in Christ should seek. They take God’s promises of blessing (Deuteronomy 28:2; Psalm 21:6; 128:2\) and create a religion out of them. In some instances, [Jesus](was-Jesus-rich.html) is portrayed as a means to achieve all our hopes and dreams. Yet this is the very mindset we are warned against in 1 Timothy 6:9–10: “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. . . . Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” Rather than consider amassing wealth as great gain, Paul states that “godliness with contentment is great gain.” Christ\-followers should focus their effort on pursuing holiness in conduct, attitude, and thought. They should choose to be content in whatever circumstances God has given them, just as Paul himself had done while in prison (Philippians 4:11–12\). We are told to “flee from all this \[eagerness to get rich], and pursue righteousness, godliness, faith, love, endurance and gentleness” (1 Timothy 6:11\). Contrary to what many popular [health\-and\-wealth proponents](prosperity-gospel.html) would have us believe, the Bible warns us against pursuing riches (Proverbs 23:4; Matthew 6:19\). It is impossible to be content when our hearts are set on gaining more. We will not remain godly for long if we are not content with what God has given us. A desire for godliness is quickly eroded by a greedy, covetous spirit. The Bible never says that it is a sin to be rich. There are examples in Scripture of God blessing His servants with tremendous material wealth (Genesis 39:2; 1 Samuel 18:14; 2 Chronicles 1:11–12\). But 1 Timothy 6:17 instructs the wealthy this way: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.” The difference is in the heart. Both greed and contentment are states of the heart. When we choose to be content with the riches of Christ (Colossians 1:27; Ephesians 3:8\) rather than pursue material riches, our lives will be more in line with God’s desire for us, because “where your [treasure](treasures-in-heaven.html) is, there will your heart be also” (Matthew 6:21\).
What was a prophet in the Old Testament?	Answer A prophet in the Old Testament was someone who was used by God to communicate His message to the world. Prophets were also called “[seers](seer-Bible.html)” because they could “see,” spiritually speaking, as God gave them insight (1 Samuel 9:9\). The prophets can be divided into the “writing prophets” such as Isaiah, Daniel, Amos, and Malachi; and the “non\-writing prophets” such as Ahijah (1 Kings 11:29\), Micaiah (2 Chronicles 18:7\), and Elisha (1 Kings 19:16\). There are also some anonymous prophets in the Old Testament, such as the unnamed prophet in Judges 6:7–10\. The prophets came from a variety of backgrounds, spoke to different audiences, possessed unique styles, and used assorted methods. Most of the Old Testament prophets’ messages concerned the people of Israel; if other nations were mentioned in the [oracles](oracles-of-God.html), it was usually in connection to those nations’ dealings with Israel. Most prophets of God were men, but the Old Testament also mentions prophetesses such as Miriam (Exodus 15:20, ESV), Deborah (Judges 4:4, ESV), and Huldah (2 Kings 22:14, ESV). All prophets shared some characteristics that made their ministries “prophetic.” A prophet was called by God to be a prophet. Isaiah and Ezekiel were given visions of God’s glory (Isaiah 6; Ezekiel 1\). God told Jeremiah that he had been picked out prior even to his birth: “Before I formed you in the womb I knew you, / before you were born I set you apart; / I appointed you as a prophet to the nations” (Jeremiah 1:5\). A common description of the source of the message is that “the word of the Lord came” to the prophet (Jeremiah 1:2; Ezekiel 1:3; Hosea 1:1; Joel 1:1; Jonah 1:1; Micah 1:1; Zephaniah 1:1; Haggai 1:1; Zechariah 1:1\). Another description is that the prophet received an “oracle,” that is, a special revelation from God (Isaiah 13:1; Habakkuk 1:1; Numbers 24:16, ESV). A prophet was required to deliver God’s message accurately. The prophet Micaiah put it well: “As surely as the Lord lives, I can tell \[the king] only what the Lord tells me” (1 Kings 22:14\). Those who, like Jeremiah, tried to keep silent found they could not (Jeremiah 20:9\). Those who, like Jonah, tried to avoid their responsibility were corrected (Jonah 1:3–4\). Others, like the unnamed prophet from Judah who directly disobeyed the divine command, lost their lives (1 Kings 13:15–24\). A prophet sometimes had a unique appearance. Elijah was known for wearing “a garment of hair and had a leather belt around his waist” (2 Kings 1:8\). Elijah’s [mantle](mantle-Bible.html) that he left for Elisha was also seen as a symbol of the prophetic office (2 Kings 2:13–14\). God told Ezekiel to shave his head and beard (Ezekiel 5:1\). Other prophets were set apart in other ways: Jeremiah, for example, was told he could not marry (Jeremiah 16:2\); Hosea was told to marry a prostitute (Hosea 1:2\). All prophets were recognized as those through whom God spoke (even if their message was not welcome). A prophet often led a hard life. Isaiah was sent to a people “ever hearing, but never understanding” (Isaiah 6:9\), and (according to tradition) he was eventually murdered for his efforts. Ezekiel ministered to “a rebellious people” (Ezekiel 12:2\). The queen of Israel sought to take Elijah’s life (1 Kings 19:2\). Jeremiah was thrown into a cistern, where he “sank down into the mud” (Jeremiah 38:6\). Jesus spoke of Jerusalem as those “who kill the prophets and stone those sent” to them (Luke 13:34\), and, speaking to the Jewish leaders of his day, Stephen asked this condemning question: “Was there ever a prophet your ancestors did not persecute?” (Acts 7:52\). Often, a prophet in the Old Testament predicted the future. Sometimes, the prophecies concerned events that were soon to happen; for example, Joseph predicted seven years of plenty followed by seven years of famine in Egypt, events that occurred within the next fourteen years (Genesis 41:25–36\). Many other prophets foresaw things in the distant future; for example, many of Daniel’s and Zechariah’s prophecies concern the second coming of Christ and other end\-times events (Daniel 12:1; Zechariah 12:10\). The Old Testament also mentions false prophets. These were liars who claimed to speak for God but were intent upon deceiving the people or serving their own interests. Ahab had nearly four hundred such false prophets in his employ (1 Kings 22:6, 23\). Nehemiah’s work was opposed by several false prophets and one false prophetess (Nehemiah 6:14\). The test of a prophet was 100 percent accuracy in what he said (Deuteronomy 18:22\). If a prophet’s predictions did not come true, then he could not have been speaking for God, since God never lies (Numbers 23:19\). The role of Old Testament prophet reached its consummation in the person of John the Baptist, who was predicted in Malachi 4:5 (cf. Luke 7:26–27\); and in Jesus Christ, who was the Prophet “like Moses” predicted in Deuteronomy 18:15 (cf. Acts 3:22\).
What was the source of Samson’s strength?	Answer In Judges 13:5 an angel gives a promise and command to Manoah’s wife: “You will become pregnant and have a son whose head is never to be touched by a razor because the boy is to be a [Nazirite](Nazirite-vow.html), dedicated to God from the womb. He will take the lead in delivering Israel from the hands of the Philistines.” Her son was [Samson](life-Samson.html). As an adult, Samson’s strength allowed him to tear apart a lion with his bare hands and to defeat many [Philistines](Philistines.html) with supernatural acts of strength. The Philistines, of course, saw Samson as their mortal enemy. In an attempt to defeat him, some of the Philistine leaders plotted with a woman named [Delilah](Samson-and-Delilah.html) to discover the source of his strength. They said to her, “See if you can lure him into showing you the secret of his great strength and how we can overpower him so we may tie him up and subdue him. Each one of us will give you eleven hundred shekels of silver” (Judges 16:5\). Delilah tried three times to pry from Samson the secret of his strength. Three times she failed, as Samson misled her with various stories. Then we read, “With such nagging she prodded him day after day until he was sick to death of it. So he told her everything. ‘No razor has ever been used on my head,’ he said, ‘because I have been a Nazirite dedicated to God from my mother’s womb. If my head were shaved, my strength would leave me, and I would become as weak as any other man’” (Judges 16:16–17\). Verse 19 records Samson’s defeat: “After putting him to sleep on her lap, she called for someone to shave off the seven braids of his hair, and so began to subdue him. And his strength left him.” The Philistines, who had been waiting to pounce, bound Samson, gouged out his eyes, and put him in prison where he was forced to work at a mill (Judges 16:21\). After a time, the Philistines chose to bring Samson out of prison to make sport of him. He was brought into the arena during a festival where about 3,000 men and women were in attendance (Judges 16:27\). Samson rested against the pillars and prayed for God to give him strength one more time to defeat the Philistines. God answered his prayer. Verse 30 notes, “Then he pushed with all his might, and down came the temple on the rulers and all the people in it. Thus he killed many more when he died than while he lived.” It seems as though Samson’s hair was his human source of power, but it is clear from this final event that God was the true, ultimate source of his strength. Samson’s uncut hair was simply the sign that he was obeying God’s command for him to be a Nazirite. God’s strength was the power behind each of the judges, including Samson.
Who was Jephthah?	Answer Jephthah served as a judge over Israel for six years following the leadership of Jair. His account is recorded in Judges 11:1—12:7\. First, Jephthah was a Gileadite but was born of a prostitute. Though a mighty warrior (Judges 11:1\), he was driven away from the family as an adult because he was considered an illegitimate child. Verse 3 records that he moved to the land of Tob and lived among “a gang of scoundrels.” Later, the [Ammonites](Ammonites.html) came against Israel in war. The Israelites sent for Jephthah, asking for his help. The elders of Gilead offered to serve Jephthah if he helped them defeat their enemy. Jephthah accepted their offer and then sent a message to the Ammonite king in an attempt to avoid war. The Ammonite king rejected Jephthah’s message, and war was inevitable. Jephthah made a [vow to God](vows-God.html), saying, “If you give the Ammonites into my hands, whatever comes out of the door of my house to meet me when I return in triumph from the Ammonites will be the Lord’s, and I will sacrifice it as a burnt offering” (Judges 11:30–31\). Jephthah then defeated the Ammonites and returned home to [Mizpah](Mizpah-in-the-Bible.html) (Judges 11:32–34\). When Jephthah arrived at home, [his daughter](Jephthahs-daughter.html), an only child, was the first to come out of his house (Judges 11:34\). Jephthah evidently expected an animal to exit, but this unexpected event caused him to tear his clothes in mourning. When he told his daughter of his vow, she surprisingly accepted the consequences, only asking for two months to mourn beforehand (Judges 11:37–38\). The event was so well\-known among the Israelites that it became a custom for the daughters of Israel to mourn the event each year for four days. After Jephthah’s actions to defeat the Ammonites, the people of Ephraim were angry with him for attacking without their help. They threatened to burn his house over him with fire (Judges 12:1\). This led to a battle between the tribes of Ephraim and Gilead. Gilead won, killing 42,000 Ephraimites (Judges 12:6\). What lessons can be learned from Jephthah? First, God can use us regardless of our background. We cannot change where we came from, yet God can use us in great ways despite our past. Second, we are not to make rash commitments or promises to God. In Jephthah’s case, he lost his only child over such an action. Third, even when we do the right thing, we may have to endure hardship from others. Jephthah certainly had to endure trouble from the people of Ephraim despite his being empowered by God’s Spirit to free Gilead from the Ammonites.
How can I overcome a feeling of spiritual emptiness?	Answer Unfortunately, all Christians have feelings of spiritual emptiness from time to time. Fortunately, God knew it would happen and has given us a lot of helpful advice in His Word. It is often sin that causes our feelings of spiritual emptiness—possibly the sin of apathy toward God or sluggishness in our daily lives. Also, how we feel physically can impact how we feel spiritually. So the best advice to overcome feelings of spiritual emptiness might be to first examine if we have been disobedient to God’s commands for us. Ephesians 5:15–18 says, “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore do not be foolish, but understand what the Lord’s will is. Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.” Then, we should make sure we are doing all right physically—are we getting enough sleep, eating properly, etc.? A Christian may feel spiritually empty sometimes, but he need never be truly so. No born\-again Christian is ever without the Holy Spirit. All who are born again have received the baptism of the Holy Spirit the moment they believed in Jesus (Ephesians 2:1–10\). The Holy Spirit has sealed each believer “for the day of redemption” (Ephesians 4:30\). So the key to overcoming spiritual emptiness is to “fill up” with the Holy Spirit. Maybe that sounds obvious enough, but how exactly does one do that? [Dr. Bill Bright](Bill-Bright.html), the founder of Campus Crusade for Christ, in his booklet “Have You Made the Wonderful Discovery of the Spirit\-Filled Life?” suggests these steps: 1\) Sincerely desire to be directed and empowered by the Holy Spirit (Matthew 5:6 and John 7:37–39\). 2\) Confess your sins and thank God that He has forgiven all of your sins whether past, present, or future (Colossians 2:13–15; 1 John 1:1—2:3\). 3\) Present every area of your life to God for His gracious control (Romans 12:1–2\). 4\) By faith claim the fullness of the Holy Spirit according to His commandment in Ephesians 5:18 and His promise in 1 John 5:14–15\. In doing those four steps, you are essentially doing spiritual breathing—exhaling the impure and inhaling the pure. In faith you are praying for what God already knows you need—the fullness of the Holy Spirit. Often in allowing the Spirit to fill oneself, there will be an immediate desire to dine on God’s daily bread—the Bible. “Man shall not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4\). It is also helpful to know where to turn for encouragement. Overcoming feelings of spiritual emptiness is often not a mental or academic exercise; rather, we need the personal touch of another born\-again believer. Here is where the church comes in, with brothers and sisters everywhere, Bible study and support groups meeting locally, and, of course, worship services and the preaching of God’s Word. What a shame to dwell on spiritual emptiness, when brothers and sisters would love to help.
What does 2 Peter 1:20 mean about interpreting Scripture?	Answer Second Peter 1:20 says, “Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things.” Actually, 2 Peter 1:20 emphasizes the source of Old Testament prophecies, not who has the right to interpret the Bible today. Some Bible versions do not make this clear. The NAS, for example, says that prophecy is not “a matter of one’s own interpretation,” and the KJV says Scripture is not “of any private interpretation.” However, Peter was not writing about how we should read or interpret God’s Word; he was writing about how God gave us His Word in the first place. In order to persuade his readers to pay attention to the gospel, Peter affirmed that his words were God’s words—just as much as the Old Testament prophecies were. Peter’s meaning in verse 20 is further explained by the context: “We did not follow cleverly devised stories . . . but we were eyewitnesses of his majesty. . . . We ourselves heard this voice that came from heaven. . . . We also have the prophetic message as something completely reliable. . . . No prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will” (2 Peter 1:16–21\). Notice that Peter’s main point is not how to read and understand God’s messages. Instead, he explains the authoritative origin and source of those prophecies. It was God Himself who communicated them through His chosen spokesmen. The prophets (and Peter) did not write thoughts that they cooked up out of their own minds, but they passed on truth that came directly from God. As Peter puts it, they “spoke from God as they were carried along by the Holy Spirit” (verse 21\). Peter’s intent was to urge his readers to take his message about Jesus seriously, as he says in verse 19, “You \[therefore] will do well to pay attention to \[God’s message through me], as to a light shining in a dark place.” Peter’s account of Jesus was straight from God. Since the Bible’s words express God’s thoughts, not man’s, it is important that we respect them enough to study them and grasp what He wants us to understand as we are interpreting Scripture.
What can we learn from the account of Micah and the idol in Judges?	Answer Judges 17 and 18 record the story of a man named Micah who built a shrine and worshiped human\-made idols. (This man should not to be confused with the prophet Micah.) Obviously, what Micah did was wrong. The author of the [Book of Judges](Book-of-Judges.html) includes the story in order to teach us some lessons. First, it is clear that worshiping idols stands in opposition to God’s commands. The first of the [Ten Commandments](Ten-Commandments.html) reads, “You shall have no other gods before me” (Exodus 20:3\). Second, external religious actions are not enough; faith in the true God is required. Micah was certainly zealous. He built a shrine, made an ephod to use in religious activities, and fashioned some [household idols](family-idols.html). He was excited to have hired his own, personal priest: “Now I know that the LORD will be good to me, since this Levite has become my priest” (Judges 17:13\). However, Micah’s actions were not based on the teachings of God’s Word. He sought to serve God the way he wanted, not the way God had commanded. Third, false beliefs lead to wrong actions. When the [people of Dan](tribe-of-Dan.html) inquired concerning a place to settle, Micah’s priest told them what they wanted to hear: “Go in peace. Your journey has the LORD’s approval” (Judges 18:6\). Yet the Danites’ journey was a violent one that resulted in the destruction of a peaceful town. Fourth, sinful actions by one person can have a long\-term impact. The closing verses of this account leave us with these words: “The Danites set up for themselves the idol, and Jonathan son of Gershom, the son of Moses, and his sons were priests for the tribe of Dan until the time of the captivity of the land. They continued to use the idol Micah had made, all the time the house of God was in Shiloh” (Judges 18:30–31\). Micah’s false gods led to false worship among an entire tribe of Israel for several generations. We may not think our sinful actions hurt others, yet they do. They can even leave a long\-term negative impact on entire communities for years to come. The Micah of Judges 17—18 offers an example of how not to worship God, and his story illustrates the consequences of practicing religion according to what we think is best rather than according to God’s teachings. God’s Word is given to guide and protect us, as well as to bring Him glory. As 2 Timothy 3:16–17 teaches, “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”
Who was Adoni-Bezek?	Answer Adoni\-Bezek is a name meaning “lord of Bezek” and is mentioned in Judges 1:5–7: “It was there that \[the men of Judah] found Adoni\-Bezek and fought against him, putting to rout the Canaanites and [Perizzites](Perizzites.html). Adoni\-Bezek fled, but they chased him and caught him, and cut off his thumbs and big toes. Then Adoni\-Bezek said, ‘Seventy kings with their thumbs and big toes cut off have picked up scraps under my table. Now God has paid me back for what I did to them.’ They brought him to Jerusalem, and he died there.” This violent ruler was defeated by the [tribe of Judah](tribe-of-Judah.html), with [Simeon’s](tribe-of-Simeon.html) help. Adoni\-Bezek’s captors cut off his thumbs and big toes. Then he was taken as a prisoner to Jerusalem where he later died. God did not specifically command the maiming of the lord of Bezek, yet the king himself confessed that the act was just, based on his treatment of other rulers. The town of Bezek is today called Khirbet Ibziq, a village north of Tubass in the West Bank (see 1 Samuel 11:8\). The facts that Adoni\-Bezek oversaw 10,000 soldiers and that he had tortured 70 kings indicates that he was very powerful. Bezek, meaning “lightning,” may have had a connection with the worship of the Canaanite storm god, [Baal](who-Baal.html), whose images typically depicted him holding a lightning bolt. Some point out the torture of Adoni\-Bezek as either an evil act or an act of retributive justice, but it is clear that the Israelites’ treatment of this king was an act of disobedience. Deuteronomy 7:24 says, “He will give their kings into your hand, and you will wipe out their names from under heaven. No one will be able to stand up against you; you will destroy them.” Rather than torturing the kings they defeated, the Israelites were commanded to completely destroy them. This lack of obedience in completely defeating their enemies is a repeated theme in Judges. Judges 1:19 and 21 say, “The men of Judah . . . took possession of the hill country, but they were unable to drive the people from the plains, because they had chariots fitted with iron. . . . The Benjamites . . . did not drive out the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the Benjamites.” The final verses of chapter 1 also emphasize the incomplete nature of the conquest of the Promised Land. This introduction sets the reader up for what follows—an ongoing cycle of sin that leads to oppression from enemies, followed by a calling out to God, and then the raising up of a judge to rescue the people. Adoni\-Bezek was an evil Canaanite ruler. He was one among many whom the people of Israel defeated, yet he was allowed to live in direct disregard of God’s command. The [Book of Judges](Book-of-Judges.html) provides many other examples of the Israelites’ disobedience and how it led to difficult times for Israel until they returned to Him in repentance and obedience.
How did Moses write Deuteronomy if it records his death?	Answer Most of the [book of Deuteronomy](Book-of-Deuteronomy.html) is comprised of “farewell speeches” that [Moses](life-Moses.html) gave to the children of Israel before they entered the [Promised Land](Israel-land.html). Prior to his death, Moses transcribed his collection of speeches and “gave it to the Levitical priests, who carried the ark of the covenant of the Lord, and to all the elders of Israel” (Deuteronomy 31:9\). Moses is identified in the book of Deuteronomy as the author (Deuteronomy 31:9, 24\), and Jesus often quoted from Deuteronomy, confirming Mosaic authorship (Matthew 19:8, citing Deuteronomy 24:1–4\). However, the final chapter of Deuteronomy prompts the question at hand: who wrote Deuteronomy 34, since that is the record of Moses’ death? God had told Moses that he would [not be able to lead](Moses-promised-land.html) the children of Israel into the Promised Land because of his prior disobedience (Numbers 20:12\) and that he would die in Moab. Deuteronomy 34 relates how Moses was allowed to view Canaan from afar before he died (Deuteronomy 34:1–6\). After the death of Moses, the leadership of Israel fell to [Joshua](life-Joshua.html) (Deuteronomy 31:7, 14; Numbers 27:18–23\). Beyond reasonable question, Moses wrote Deuteronomy very near the end of his life. It is likely that Joshua, as Moses’ successor as leader of Israel, wrote the account of Moses’ death. Other theories include [Ezra](life-Ezra.html) as the author of Deuteronomy 34 or the [seventy elders](seventy-elders-Israel.html) who served under Moses (see Exodus 24:9\).
What are ways I could serve / be serving in the church?	Answer According to the Bible, every Christian has been given at least one [spiritual gift](spiritual-gifts-survey.html) to use in service to the body of Christ. “Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms. If anyone speaks, they should do so as one who speaks the very words of God. If anyone serves, they should do so with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen” (1 Peter 4:10–11; compare Ephesians 4:11–16\). So, an important step in determining how to best serve in the church is for us to discover what our spiritual gifts are. Of course, we don’t have to know what our gift is before we start getting involved in the church. In fact, we often discover our gifts in the process of serving. The spiritual gifts are listed in Romans 12:6–8 and 1 Corinthians 12:4–11, 28\. There is a difference between the [Body of Christ](body-of-Christ.html) universal (1 Corinthians 12:12–13\) and the local church Christians attend for corporate worship (Hebrews 10:25\). But there is no difference in how Christians ought to use their spiritual gifts, because serving God is a twenty\-four\-hour proposition, not a Sunday\-only enterprise. All Christians everywhere should be serving God in their local churches and looking for opportunities to [serve outside](Christian-service.html) the walls of a church building (2 Corinthians 9:12–13\). It may be difficult to discover which spiritual gift(s) God has bestowed, but it’s better to serve somewhere than nowhere (Romans 12:11\). Often, the discovery of gifts becomes more clear in the doing—as we serve in various jobs, we learn what we are good at and what we have a heart for (1 Chronicles 28:9\). There are always more needs than willing workers; this was true in Christ’s day and is still true today (Matthew 9:37\). It’s never a problem to find a need in the local church. From evangelizing the community (which all Christians are called to do, Acts 1:8\) to cleaning the bathrooms, there is always plenty of work to be done. It is good to inquire of the church leadership regarding the needs of the church. Have a conversation with the pastor and elders about what jobs are open and how they may or may not be suited for you. Here are a few examples of positions of service in local congregations: • Sunday School and Bible study teachers (once vetted) • Children and youth leaders • Administrators • Secretaries • Janitors and maintenance workers to upkeep the building and grounds • Transportation workers for children or others unable to drive • Outreach workers • Ushers and greeters • Choir members and soloists • Musicians • Music directors, song leaders, etc. • Audio and video technicians • Website administrators and social media coordinators • Treasurers and accountants • Kitchen workers • Nursery workers Every member of every church should be serving in some way, and every servant of the Lord should remember that it’s more than just serving others; it’s loving them: “Serve one another humbly in love” (Galatians 5:13\). Serving the church can take on many forms: babysitting for a young couple to give them a night out, preparing a meal for a family struck by illness, visiting an elderly, housebound widow, or just picking up a phone and saying, “I was thinking about you today.” Christians may busy themselves in tasks of service like the ones listed above, but endless performing, without love, is meaningless (1 Corinthians 13:1–3\). As we go about serving God and others, let us do so with a spirit of humility and brotherly love (Philippians 2:1–4\).
What can we learn from the story of the Levite and his concubine?	Answer The concluding chapters of [Judges](Book-of-Judges.html) highlight the fact that everyone did what was right in his own eyes (Judges 17:6; 21:25\). One of the stories that demonstrate the chaos and lawlessness of the time is the account of the Levite and his concubine, which begins in Judges 19\. The Levite had a [concubine](concubine-concubines.html) who had run away and been unfaithful to him. From the very start, there is the problem of a Levite (of the priestly tribe) having a concubine, and then there is the problem of the woman being involved in a sexual relationship with someone not her husband. The Levite found his concubine back at her parents’ home. As the Levite was bringing the concubine back to his own home, he stopped for the night in [Gibeah](Gibeah-in-the-Bible.html), a town of the Benjamites. An older man insisted, for safety, that the Levite and his concubine stay at his home instead of in the town square. That night, “some of the wicked men of the city surrounded the house. Pounding on the door, they shouted to the old man who owned the house, ‘Bring out the man who came to your house so we can have sex with him’” (Judges 19:22\). The host tried to reason with them, but they would not listen. To spare himself, the Levite sent his concubine outside. The degenerate mob abused her all that night (verse 25\). When the man opened the door in the morning, the mob had departed, and the concubine’s dead body lay “in the doorway of the house, with her hands on the threshold” (verse 27\). The Levite picked up the concubine’s body and placed it on his donkey and traveled home. He then cut up her body into twelve pieces—one for each tribe of Israel—and sent the pieces throughout the land. The macabre packages provoked the intended response; everyone who learned of the crime began talking: “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt. Just imagine! We must do something! So speak up!” (Judges 19:30\). The tribes of Israel (minus [Benjamin](tribe-of-Benjamin.html)) came together and decided to have the men who raped and murdered the Levite’s concubine put to death. But when they confronted the people of Benjamin, the Benjamites chose to protect the guilty parties and refused to turn them over for justice (Judges 20:12–14\). A civil war erupted, and the tribe of Benjamin was eventually defeated. All but 600 men of Benjamin were killed (Judges 20:47–48\). Judges 21 records the aftermath of the war over the Levite and his concubine. After a period of mourning, the leaders of the other eleven tribes sought to find a way to keep the tribe of Benjamin alive. Their solution was to punish the city of Jabesh Gilead, who did not respond to the call to gather against the Benjamites. The punishment was that the 600 Benjamite men were allowed to steal young women from Jabesh Gilead to take as their wives. They were able to find 400 young women there, and the rest of the wives they stole from Shiloh. This grotesque and alarming series of events concludes with the fitting words of Judges 21:25: “In those days Israel had no king; everyone did as they saw fit.” Readers reeling from the immoral activities of these closing chapters of Judges can take some comfort in the fact that Scripture clearly condemns these activities. Crimes such as befell the Levite’s concubine are what happens when the law is spurned and everyone does as he sees fit. This dark period of Israel’s history would soon lead to the demand for an Israelite king, an act that would help to some degree yet would also reveal the need for a perfect King and Messiah—Jesus Christ.

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.