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Who were Tola, Jair, Ibzan, Elon, and Abdon?	Answer Tola, Jair, Ibzan, Elon, and Abdon were each judges who led Israel and are mentioned in Judges 10—12\. They are sometimes considered “minor judges,” since their accounts are shorter than some of the other judges’ (such as Gideon or Samson), yet each of their accounts includes important information and lessons for the book’s original readers and for readers today. Tola: Judges 10:1–2 records, “After the time of Abimelek, a man of Issachar named Tola son of Puah, the son of Dodo, rose to save Israel. He lived in Shamir, in the hill country of Ephraim. He led Israel twenty\-three years; then he died, and was buried in Shamir.” Tola the judge is not to be confused with the Tola mentioned in Genesis 46:13 and elsewhere in biblical genealogies. Jair: This judge is described in Judges 10:3–5: “\[Tola] was followed by Jair of Gilead, who led Israel twenty\-two years. He had thirty sons, who rode thirty donkeys. They controlled thirty towns in Gilead, which to this day are called Havvoth Jair. When Jair died, he was buried in Kamon.” Jair’s numerous sons, donkeys, and cities are mentioned to emphasize his influence and wealth as leader of Israel during this time. Ibzan: Judges 12:8–10 notes, “After \[Jephthah], Ibzan of Bethlehem led Israel. He had thirty sons and thirty daughters. He gave his daughters away in marriage to those outside his clan, and for his sons he brought in thirty young women as wives from outside his clan. Ibzan led Israel seven years. Then Ibzan died and was buried in Bethlehem.” Though Ibzan was born and died in the same town, his 60 children gave him tremendous influence. His sons married women from outside his clan, and his daughters were given to men outside his clan. This would have created many alliances with other Israelites and would have extended his influence as a leader. Elon: We read in Judges 12:11–12 that, “After \[Ibzan], Elon the Zebulunite led Israel ten years. Then Elon died and was buried in Aijalon in the land of Zebulun.” Little is known of this leader, yet his tribe, length of leadership, and death are each meticulously recorded. Abdon: Judges 12:13–15 reveals, “After \[Elon], Abdon son of Hillel, from Pirathon, led Israel. He had forty sons and thirty grandsons, who rode on seventy donkeys. He led Israel eight years. Then Abdon son of Hillel died and was buried at Pirathon in Ephraim, in the hill country of the Amalekites.” A man of much wealth and with a large family, Abdon, from the tribe of Ephraim, would have been well\-known in his time. Each judge was called by God to rescue the Israelites at a specific time and for a specific purpose. Still today, God uses His people in specific places and times to accomplish His plans in ways that help many.
How can I learn to trust in the faithfulness of God?	Answer Many places in Scripture extol the faithfulness of God. Lamentations 3:22–23 says, “Because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.” So, what is faithfulness? The Hebrew word translated “faithfulness” means “steadfastness, firmness, fidelity.” The opposite of being faithful is to be ever\-changing or wishy\-washy. Psalm 119:89–90 says, “Your word, Lord, is eternal; it stands firm in the heavens. Your faithfulness continues through all generations.” Here faithfulness is equated with God’s Word. God speaks never\-ending truth. If God spoke something a thousand years ago, it still stands. He is faithful to His Word, because His Word is an expression of His character. The promises He made still hold true because He does not change (Malachi 3:6\). We see this illustrated from a human perspective in a couple married for many years. When the wife lies on her deathbed, her husband sits nearby holding her hand. He won’t leave her, even though she no longer recognizes him. He is faithful to the promises he made to her. In the same way, God remains faithful to His promises, even though we are often unfaithful to Him (2 Timothy 2:13\). We learn to trust the character of a person by getting to know that person. We would not entrust our bank account to a stranger we met in line at the post office—we have no experience with him. We don’t know his character. Before we know God, we are afraid to trust Him. We don’t yet know who He is or what He may do. We learn to trust God by getting to know His character. There are three ways we can get to know Him: studying His Word, reviewing His working in our own lives, and learning to follow His voice. When we study God’s Word, a pattern emerges. We learn that God never changes and never lies (Numbers 23:19; 1 Samuel 15:29\). We learn through Scripture that God has never failed in the past (Isaiah 51:6\). He was always true to His Word as He worked in the lives of the ancient Israelites. When He said He would do something, He did it (Numbers 11:23; Matthew 24:35\). We begin to build trust upon His proven character. We can trust that God will be true to Himself. He will never cease acting like God. He will never cease being sovereign, being holy, or being good (1 Timothy 6:15; 1 Peter 1:16\). We learn through our own history that He has never failed us, either. One command God often gave the Israelites was: “Remember” (Deuteronomy 8:2; Isaiah 46:9\). When they remembered all God had done for them, they could more easily trust Him for the future. We need to intentionally remember all the ways God has provided for us and delivered us in the past. Keeping a [prayer journal](prayer-journal.html) can help with this. When we recall the ways God has answered our prayers, it equips us to continue asking and expecting answers. When we come to Him in prayer, we know that He always hears us (1 John 5:14; Psalm 34:15\). He provides what we need (Philippians 4:19\). And He will always make everything work together for our good when we trust Him with it (Romans 8:28\). We learn to trust God’s future faithfulness by remembering His past faithfulness. And we can also learn to trust Him by learning to [distinguish His voice](voice-of-God.html) from the others that compete for attention. Jesus said, “My sheep hear my voice; I know them and they follow me” (John 10:27\). We who belong to Jesus need to cultivate the ability to hear Him. He speaks primarily through His Word, but He can also speak through other people, through circumstances, and through the inner confirmation of the Holy Spirit (Romans 8:16\). As we carefully read and meditate upon Scripture, the Holy Spirit often [quickens](quicken-in-the-Bible.html) our hearts to a verse or passage and helps us claim it and apply it to our current situation. What the Spirit shows us in His Word is to be taken by faith as His message to us. We build trust by claiming His promises and applying them to our lives. Above all things, God loves for us to demonstrate faith (Hebrews 11:6\). Faith is trusting in the character of God before we see how He is going to work things out. He has given us His Word, and His promises still stand. As we see the ways He brings His promises to fulfillment, our trust in His faithfulness grows. Just as our trust in other people grows with daily interaction, our trust in God grows the same way. We trust Him when we know Him, and to know Him is to trust Him. When we know Him, we can rest in His goodness, even when we don’t understand the circumstances that seem to contradict it. We can trust that God’s plan for us will prevail (Proverbs 19:21\). As a child trusts a loving father, we can trust our heavenly Father to always do what is right.
Who was Ehud?	Answer Who was Ehud? Ehud served as the second judge of Israel following Othniel. After Othniel’s death, the people of Israel sinned and fell to the king of [Moab](Moabites.html), serving him for 18 years (Judges 3:13–14\). When the Israelites cried out for help, God sent Ehud to serve as judge. Facts about Ehud include that he was the son of Gera and belonged to the tribe of Benjamin. He was also noted as a left\-handed man (Judges 3:15\). This detail would become important to the success of his mission. Beginning in Judges 3:16, we read that Ehud made himself a small sword (about 16 inches long) and strapped it to his right thigh under his clothes—had Ehud been right\-handed, he would have carried the sword on his left side. Next, he visited the Moabites’ King Eglon under pretense of paying a tribute. When Ehud was checked for weapons, his small sword was apparently missed as it was in an unexpected location. Following the presentation of his tribute, Ehud said that he had a secret message for the king. Everyone left the room except Ehud and King Eglon. Ehud then pulled out his sword and stuck it into the king’s stomach. The king was obese, and the sword disappeared inside his belly. Ehud left the sword and escaped through a porch opening. When Eglon’s servants later found the king dead, Ehud had already escaped and rallied the people of Israel. Going to the town of Seraiah, located in Ephraim, Ehud sounded a horn or shofar. The Israelites cut off the Moabites at the Jordan River. Judges 3:29 records that about 10,000 Moabites were killed in the battle. Once free from Eglon’s rule, the Israelites enjoyed 80 years of peace, the longest peaceful period recorded during the time of the judges (Judges 3:30\). While this account is one of the more graphic scenes in Scripture, it is also very insightful. The original readers would have seen the power of God in this story for a variety of reasons. First, a lone man walked into the king’s palace, assassinated the king, and walked out without being captured. This was a highly unexpected event that involved great risk. Second, one battle changed the next 80 years of Israel’s history. Ehud’s story involves more than removing a wicked leader; it includes a change in national history for an entire generation. Third, Ehud’s success is a story of freedom. Just as God had redeemed Israel from Pharaoh and the land of Egypt when they cried out for help, God redeemed Israel from their bondage under King Eglon when they turned to Him. What can we learn by asking the question, “Who was Ehud?” Ehud’s actions offer a valuable look at how God can change the course of a nation in a single day when He responds to the cries of His people. Further, we see God being faithful to His promise to help Israel when they repented of their sins and turned to Him—a lesson relevant still today.
What is New Monasticism?	Answer [Monasticism](Christian-asceticism-monasticism.html) is a religious system or way of life in which adherents voluntarily withdraw from the world and live in austerity under pious obligations. The monks, nuns, and hermits of the Middle Ages were the epitome of such dedication. The New Monasticism is a relatively recent movement (hence, “new”) in which devotees leave their wonted lifestyles to live communally, in poorer, simpler conditions. Rather than seeking to “get ahead,” those involved in the New Monasticism seek to identify more with the underprivileged. Today, in the West, most traditional monks (and nuns) are [Catholic](Roman-Catholicism.html). The New Monasticism is aimed more at Protestants and evangelicals, calling them to spurn worldliness and live out the “gospel mandates,” which they define as [caring for the poor](giving-to-the-poor.html) and sharing the love of Christ. New Monastic communities emphasize communal life (expressed in a variety of ways, depending on the community), prayer and contemplation, hospitality, and practical engagement of the poor. The origin of the New Monastic movement is difficult to pinpoint. Some communities have been in existence since the 1970s and ’80s. Other communities, such as the Simple Way in Philadelphia, formed in the mid\-1990s. The desire of these communities is not to establish a church but to simply “be” the church in a community. The terminology of “New Monasticism” was developed by Jonathan Wilson in his 1998 book Living Faithfully in a Fragmented World. Wilson was, in turn, building on ideas of [Dietrich Bonhoeffer](Dietrich-Bonhoeffer.html), who said in 1935, “The restoration of the church will surely come only from a new type of monasticism which has nothing in common with the old but a complete lack of compromise in a life lived in accordance with the Sermon on the Mount in the discipleship of Christ.” Philosopher Alasdair MacIntyre in his book After Virtue voiced a longing for “another . . . St. Benedict.” By this he meant someone in the present age who would lead a renewal of morality and civility through community. Wilson identified with that longing in his own book and outlined a vision to carry it forward. The middle months of 2004 became a defining moment for the movement, when a number of existing communities and academics gathered in Durham, North Carolina. The conclave drew up the “twelve marks” of New Monasticism: 1\. Relocation to the “abandoned places of Empire” \[at the margins of society, usually in depressed, urban areas] 2\. Sharing economic resources with fellow community members and the needy among us 3\. Hospitality to the stranger 4\. Lament for racial divisions within the church and our communities combined with the active pursuit of a just reconciliation 5\. Humble submission to Christ’s body, the Church 6\. Intentional formation in the way of Christ and the rule of the community along the lines of the old novitiate 7\. Nurturing common life among members of an intentional community 8\. Support for celibate singles alongside monogamous married couples and their children 9\. Geographical proximity to community members who share a common rule of life 10\. Care for the plot of God’s earth given to us along with support of our local economies 11\. Peacemaking in the midst of violence and conflict resolution within communities along the lines of Matthew 18 12\. Commitment to a disciplined, contemplative life Much of what the New Monasticism upholds is good and profitable—caring for the poor, showing [hospitality](Bible-hospitality.html), and [peacemaking](blessed-are-the-peacemakers.html) are all biblical virtues. However, the [ecumenical](ecumenism-ecumenical.html) nature of the movement and its downplaying of doctrine are causes for concern. New Monasticist groups feel as comfortable attending a Catholic Mass as they do a Pentecostal singspiration. The New Monasticism is still monasticism at its root. Like the old monasticism, it calls for a general retreat from the world and an adherence to a set of man\-made rules. And, like the old monasticism, the emphasis on rule\-keeping can lead to a [legalistic](Bible-Christian-legalism.html), works\-based view of salvation. The [Great Commission](great-commission.html) calls us to “go and make disciples” of all nations, baptizing and teaching as we go. The messengers of the gospel should be careful of what they teach; they should not replace God’s rule with Benedict’s, Francis’s, or anyone else’s. And we cannot ignore sound doctrine for the sake of a perceived unity.
Should a non-Catholic Christian participate in a Catholic Mass?	Answer There are two ways to look at this question. First, what does the Catholic Church teach about who can participate in [Mass](Holy-Eucharist.html) (communion)? Second, what should a Protestant consider? First, according to Catholic teaching, there are five requirements for Catholic communion: 1\) The individual must be in a “state of grace” (1 Corinthians 11:27–28\). One loses the “state of grace” by committing a mortal sin. Examples of mortal sins are abortion (receiving one or participating in one), homosexual acts, sex outside of marriage, deliberate impure thoughts, etc. 2\) The person has attended confession since his/her last mortal sin. 3\) The communicant must believe in [transubstantiation](transubstantiation.html), meaning the bread is transformed into the actual flesh of Christ and the wine is transformed into the actual blood of Christ. 4\) The person must observe the Eucharistic fast by abstaining from food and drink for at least one hour prior to communion. 5\) The individual must not be under an ecclesiastical censure such as excommunication. According to these requirements, a non\-Catholic would not be allowed to participate in Catholic Mass. Second, Protestants need to consider what [communion](communion-Christian.html) represents. Biblically, the purpose of communion is to remember the death of Jesus Christ and the new covenant and to “proclaim” His sacrifice by means of illustration (Matthew 26:28; Luke 22:19; 1 Corinthians 11:26\). In a Catholic Church, the purpose is entirely different. When a person receives communion in a Catholic Church, the priest says, “The Body of Christ,” and the communicant responds, “Amen” in agreement. This signifies a belief in transubstantiation. The vast majority of Protestants strongly disagree with the Catholic understanding of the Lord’s Supper, and it would be dishonest to say, “Amen.” Receiving Communion in a Catholic church would be to state, “I am in communion/agreement with you.” In the Catholic faith, receiving communion aligns a person in belief and practice with the Church’s doctrine. Given the many theological disagreements between Catholicism and Protestantism, non\-Catholics should not participate in Catholic communion. This concept is confusing to some Protestants because many non\-Catholic churches practice “[open communion](communion-open-closed.html)”—that is, they welcome all who have received Jesus Christ as Savior to participate in communion with them. In communion, we welcome brothers and sisters in Christ and join together to remember Jesus’ sacrifice for our salvation. The Lord’s Supper thus becomes a symbol of unity among believers. In conclusion, a non\-Catholic should not partake of Catholic Mass for two reasons. We do not meet the requirements set up by the Catholic Church, and we are not in agreement with the Catholic understanding of the Lord’s Supper. Communion should only take place among believers who share common views on communion and salvation.
Who was Shamgar?	Answer Shamgar was the third judge of Israel whose heroic actions led to peace in Israel for an unspecified period of time. One verse of the Bible summarizes his period of leadership. Judges 3:31 says, “After Ehud came Shamgar son of Anath, who struck down six hundred Philistines with an [oxgoad](oxgoad-Bible.html). He too saved Israel.” We are only told that 1\) Shamgar’s leadership followed Ehud’s, 2\) he was the son of Anath, 3\) he killed 600 Philistines with an oxgoad, and 4\) he saved Israel. Because the name Anath referred to a Canaanite goddess, some have suggested Shamgar was a son of a mixed Israelite\-Canaanite marriage or had some other connection with the Canaanites, though the text is unclear. The [Philistines](Philistines.html) were a sea\-faring people who lived in Canaan during the period of the Judges. Since the Philistines were known as warriors, the fact that Shamgar killed 600 of them on his own was an amazing—or even miraculous—accomplishment. An oxgoad was usually a strong stick about eight feet long used to prod oxen pulling a plow. Using what was perhaps a crude, ancient version of a bo staff, Shamgar destroyed the enemies of Israel. Judges 3:31 does not specify whether his success came in one battle (as with Samson) or in a series of battles. The only other judge to show such strength would be Samson, whose heroic feats of strength would later eclipse those of Shamgar. Judges 5:6 also mentions Shamgar and his times. [Deborah](life-Deborah.html) and Barak’s song records, “In the days of Shamgar son of Anath, / in the days of Jael, the highways were abandoned; / travelers took to winding paths.” From these words, we discover that in Shamgar’s time people traveled carefully and in much fear due to oppression by the Philistines (and possibly other enemies). Little else is known concerning Shamgar. His period of leadership bridged the time between Ehud and Deborah. God used one man with one simple weapon to rescue His people from oppression. This example of God working through one person to change the lives of many applies today. We are each called to live for God, knowing that our actions can have tremendous influence over many people. Further, God often chooses to use unknown people to accomplish great achievements to bring glory to His name.
Who was Abimelech in the Book of Judges?	Answer Abimelech (also spelled Abimelek), one of [Gideon’s](life-Gideon.html) sons, served as a judge of Israel following the judgeship of Gideon. He is first mentioned in Judges 8:30–31 where we read, “\[Gideon] had seventy sons of his own, for he had many wives. His concubine, who lived in [Shechem](Shechem-in-the-Bible.html), also bore him a son, whom he named Abimelek.” Gideon was of the tribe of Manasseh and had led Israel to victory despite humanly impossible odds (Judges 7\). After this victory, he became wealthy and had several wives, including a concubine in Shechem who became the mother of Abimelech. Abimelech sought to rule over Shechem by eliminating all his opposition—namely, by killing all of the other sons of Gideon (Judges 9:1–2\). All were killed except Gideon’s youngest son, Jotham (verse 5\). Abimelech then became king of Shechem (verse 6\). After leading Shechem for three years, a conspiracy arose against Abimelech. Civil war broke out, leading to a battle at a town called Thebez (Judges 9:50\). Abimelech cornered the leaders of the city in a tower and came near with the intention of burning the tower with fire. The text then notes, “A woman \[in the tower] dropped an upper [millstone](millstone-Bible.html) on \[Abimelech’s] head and cracked his skull. Hurriedly he called to his armor\-bearer, ‘Draw your sword and kill me, so that they can’t say, “A woman killed him.”’ So his servant ran him through, and he died. When the Israelites saw that Abimelek was dead, they went home” (Judges 9:53–55\). An “upper millstone” was a large rock approximately 18 inches in diameter, and this is what landed on Abimelech’s head. Though he survived the crushing blow, Abimelech knew he would not live long. He commanded his young armor\-bearer to finish him off for the sake of his reputation (a practice seen in other places in the Old Testament). The young man did as commanded, and the battle ended in the defeat of Abimelech’s forces. Abimelech offers a negative example of how a leader is to influence others. He led by force, murdered his opposition, and led in such a manner that even his subjects sought to overtake him. In contrast to the positive leadership of his father, Abimelech focused on his own personal gain, hurting many in the process. Interestingly, a reference to Abimelech’s death would be made many years later during the reign of David. When Uriah was put on the front line of battle so he would die, Joab sent David a message that said, “Who killed Abimelek son of Jerub\-Besheth? Didn’t a woman drop an upper millstone on him from the wall, so that he died in Thebez?” (2 Samuel 11:21\). This reference held both a practical and spiritual message for David. Practically speaking, the reference noted that Abimelech served as an example of not getting too close to a wall during a battle. Spiritually, the reference pointed out the flaw of leading for one’s own gain rather than out of service to God.
Is there any scriptural basis for praying on behalf of the unsaved?	Answer Christians are people of prayer (1 Thessalonians 5:17\), and some of our prayer requests are in regards to the spiritual condition of our unsaved friends and relatives. We want them to be saved, and we pray to that end. In this we agree with [Charles Spurgeon](Charles-Haddon-Spurgeon.html), who said, “If sinners be damned, at least let them leap to Hell over our dead bodies. And if they perish, let them perish with our arms wrapped about their knees, imploring them to stay. If Hell must be filled, let it be filled in the teeth of our exertions, and let not one go unwarned and unprayed for.” We should be praying for the unsaved. Our Savior came to seek and to save the lost (Luke 19:10\), and a principal theme of [Luke’s gospel](Gospel-of-Luke.html) is Christ’s compassion for those often regarded as outcasts in Israel. Our Savior “wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4\), so when we pray for the salvation of an unsaved person, we are simply sharing in the stated desire of Jesus. We should pray for the unsaved because, the truth is, it’s not possible for us mere mortals to know who [God’s elect](elect-of-God.html) are before they become saved (think of Saul of Tarsus). Spurgeon once quipped that it would be nice if the elect had a big E stamped on their back, but, of course, they do not. We do know that all of God’s elect will indeed be saved at some time during their earthly sojourn (see John 6:37, 39\), but that may not happen until the day they’re called home to be with the Lord (e.g., the thief on the cross). It is through people with “beautiful feet” who bring the gospel that God uses as the means of reaching His elect (Isaiah 52:7\). We all have people in our sphere of influence who are unsaved, and we should be praying for them because we care deeply about them and because we know that God cares for them and wants none of them to perish—His desire is for all of them to come to repentance (2 Peter 3:9\). It is natural to pray for those we care about. Consider the compassion the young servant girl showed to her Syrian captor: “If only my master would see the prophet who is in Samaria! He would cure him of his leprosy!” (2 Kings 5:3\). Assuming that she prayed for Naaman, her prayer was on behalf of the unsaved. Consider the compassion Paul felt for his lost Jewish brothers: “I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my people” (Romans 9:2–3\). Another devout servant of God’s—Moses—was, like Paul, ready to give his life for the sake of his people (see Exodus 32:32\). Jesus instructed us to pray for the unsaved in this manner: “Ask the Lord of the harvest . . . to send out workers into his harvest field” (Luke 10:2\). This prayer concerns the “harvest field” of evangelism in the world. It is a prayer that people will be saved and God will be glorified. We have another biblical command to pray for the unsaved: “I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people. . . . This is good, and pleases God our Savior” (1 Timothy 2:1, 3\). The Ephesian church (where [Timothy](life-Timothy.html) pastored) had apparently stopped praying for the unsaved, and Paul was encouraging Timothy to make it a priority again. His desire was for the Ephesian Christians to have compassion for the lost. Once again, we have no way of knowing who the elect are until they respond. And as John MacArthur aptly points out, “The scope of God’s evangelistic efforts is broader than election” (Matthew 22:14\). “The prayer of a righteous man is powerful and effective” (James 5:16\), and “the eyes of the Lord are on the righteous and his ears are attentive to their prayer” (1 Peter 3:12; cf. Psalm 34:15\). God indeed hears the cries of His children. We know what happens to those who die in their sins, and that knowledge alone should prompt us to pray incessantly for our unsaved acquaintances in the hope that they, too, will respond to God’s call and join us in heaven.
Who was Othniel?	Answer Othniel, the first judge, is first mentioned in Joshua 15:17 as “Othniel son of Kenaz, Caleb’s brother.” As a nephew of [Caleb](Caleb-in-the-Bible.html), Othniel took on the challenge of conquering the city of Debir (or Kiriath Sepher) and driving out the Canaanites there. As the victor, Othniel received the reward of Achsah, Caleb’s daughter, as his wife. Othniel had two sons named Hathath and Meonothai and was from the tribe of Judah (1 Chronicles 4:13\). Othniel lived in Debir in the land of Judah after this time. Through his wife’s influence, he obtained from his uncle Caleb the upper and lower springs in the land of the Negeb (Joshua 15:19\). Othniel is important in biblical history as the first judge listed in the [Book of Judges](Book-of-Judges.html). After eight years of bondage to Cushan\-Rishathaim, king of Mesopotamia, the people cried out to God for help (Judges 3:9\). In response, the LORD “raised up for them a deliverer, Othniel son of Kenaz, Caleb’s younger brother, who saved them. The Spirit of the Lord came on him, so that he became Israel’s judge and went to war. The Lord gave Cushan\-Rishathaim king of Aram into the hands of Othniel, who overpowered him. So the land had peace for forty years, until Othniel son of Kenaz died” (Judges 3:9–11\). We find in this passage that 1\) Othniel was raised up as a judge and leader in Israel, 2\) he defeated the king of Mesopotamia, and 3\) Othniel and the Israelites lived in peace following this time. Othniel’s leadership spanned a long time, covering approximately 1350—1310 BC. Othniel is the first of 12 judges listed in the Book of Judges. His judgeship covered a transitional period connecting the leaders of the past to the leaders of his time. He was related to Caleb, who had left Egypt as a freed slave and entered the [Promised Land](Israel-land.html) as a leader. Important lessons learned from the life of Othniel include the influence of family, the role of the Holy Spirit in empowering a person’s life, and the tremendous value of godly leadership in keeping peace among a community of people. Interestingly, the tomb of “Othniel Ben Kenaz” is believed to be located in Hebron. Preceded by Joshua and followed by Ehud in Israel’s history, Othniel’s important legacy endures still today among the great leaders of Israel.
Why did the Israelites take the Canaanites as slaves instead of destroying them as they were instructed?	Answer Joshua 17:12–13 notes, “The Manassites were not able to occupy these towns, for the Canaanites were determined to live in that region. However, when the Israelites grew stronger, they subjected the Canaanites to forced labor but did not drive them out completely.” Why didn’t the Israelites completely [destroy the Canaanites](Canaanites-extermination.html) as God had commanded? Judges 1:27–33 also describes the failure of the Israelites to complete the conquest of the land through removing the Canaanites. Verses 27–28 states, “Manasseh did not drive out the people of Beth Shan or Taanach or Dor or Ibleam or Megiddo and their surrounding settlements, for the Canaanites were determined to live in that land. When Israel became strong, they pressed the Canaanites into forced labor but never drove them out completely.” At the height of their power during this time, the Israelites made the Canaanites slaves rather than wiping them out. Perhaps the Israelites believed putting these people into forced labor was more beneficial than destroying them, though the text does not directly mention a reason. However, it is clear from Judges 2 that this decision was part of Israel’s disobedience that led to additional problems. In Judges 2:1–3 the [angel of the Lord](angel-of-the-Lord.html) delivers a message to Israel: “I brought you up out of Egypt and led you into the land I swore to give to your ancestors. I said, ‘I will never break my covenant with you, and you shall not make a covenant with the people of this land, but you shall break down their altars.’ Yet you have disobeyed me. Why have you done this? And I have also said, ‘I will not drive them out before you; they will become traps for you, and their gods will become snares to you.’” These Canaanites would remain in the land and serve as enemies to the Israelites, a thorn in their side for years to come. The struggles recounted in the [Book of Judges](Book-of-Judges.html) are the result of the incomplete obedience in the [Book of Joshua](Book-of-Joshua.html). It is clear that God chose Israel as His people not because they were the most faithful but because of His love for them (see Deuteronomy 7:7–8\). God chose to fulfill His [covenant with Abraham](Abrahamic-covenant.html) and his descendants, bringing the children of Israel into their land despite their many failures. While it is easy to look back and note the weaknesses of the ancient Israelites, their example illustrates our need for God as well. Despite God’s many blessings, we fail Him, too. That is why God sent His perfect Son, Jesus Christ, to be the substitute for our sins. Through faith in Him, we can have a relationship with God today as well as eternal life (John 3:16; Ephesians 2:8–9\).
What is Mariology?	Answer Mariology is the theological study of [Mary](virgin-Mary.html), the mother of Jesus. Within the Roman Catholic Church, Mary is venerated over all other saints. Anglicans share some of the beliefs of Roman Catholic Mariology, but not all. The Eastern Orthodox Church calls Mary the “God\-bearer,” emphasizing Mary’s status as the mother of God Incarnate, gives her the title “Ever Virgin,” and emphasizes her sublime holiness, her share in redemption, and her role as a mediator of grace. Most Protestants endorse the [Apostles’ Creed](apostles-creed.html), which acknowledges the virgin birth of Christ, but they do not believe in most of the other tenets of Mariology. Protestants denounce the veneration of Mary as practiced by Roman Catholicism and Eastern Orthodoxy. The four dogmas of Roman Catholic Mariology are: 1\) the title “Mother of God”; 2\) the Immaculate Conception; 3\) the Perpetual Virginity of Mary; and 4\) the Assumption of Mary. Mother of God: In AD 431, the Council of Ephesus countered the [Nestorian heresy](Nestorianism.html) by declaring that Mary was truly the [Mother of God](Mary-mother-God-theotokos.html): “Not that the nature of the Word or his divinity received the beginning of its existence from Mary, but the holy body, animated by a rational soul, which the Word of God united to himself, was born from Mary.” One problem with this wording is that it awakened the old [Arian heresy](arianism.html) that the [Logos](what-is-the-Logos.html) (Jesus) was a created being. In AD 451, at the Council of Chalcedon, Leo, Bishop of Rome, ratified the decision that Mary was theotokos (“God\-bearer”) only as to the humanity of Jesus. The title had nothing to do with Jesus’ divinity as the eternal Word of God. The Chalcedonian definition added the words “as to the manhood” immediately after theotokos, which should have ended erroneous thinking. But the populace took this word theotokos as an uplifting of Mary’s status and started to venerate her. The term theotokos was not incorporated into the Nicene Creed of 321 or the Constantinopolitan Creed of 381\. Neither is that expression used in the Anglican Articles or in the Westminster Confession of Faith. Immaculate Conception: This tenet of Mariology holds that Mary, at her conception, was sinless ([immaculate](immaculate-conception.html)), preserved from original sin. According to the Roman Catholic Encyclopedia of Theology, no statement of Mary’s being free from original sin is found in the West before AD 1000\. It was not until 1854 that faith in Mary’s Immaculate Conception was taught as an official church dogma. Perpetual Virginity: According to Roman Catholic Mariology, Mary was [always a virgin](perpetual-virginity-Mary.html) before, during, and after giving birth to Jesus. The Roman Catholic Encyclopedia of Theology admits that the formula of “virginity before, in and after giving birth” did not come into use till after the 7th century. Assumption: The [Assumption of Mary](Assumption-Mary.html) teaches that Mary, when she died, was taken up (assumed) body and soul into heavenly glory. It was not until 1950 that Pope Pius XII defined the doctrine of “Mary’s bodily assumption into heaven.” Mary’s role in salvation: Another element of Roman Catholic Mariology is the belief that, at the conception of Jesus, Mary entered into a spiritual union with Him. Pope John Paul II discussed Mary’s place in the plan of salvation in the encyclical Redemptoris Mater, emphasizing “the special presence of the Mother of God in the mystery of Christ and his Church. For this is a fundamental dimension emerging from the Mariology of the Council.” Pope Benedict XVI stated that “Christology and Mariology are inseparably interwoven.” The Catholic Encyclopedia states, “In \[Mary’s] Fiat of faith, she received salvation for all. . . . Mary’s mediatorship is to be understood on the level of the solidarity of all mankind which is in need of redemption. . . .The function of Mary in salvation determines her relation to the Church. . . . Mary is mother of the Church under this more individualistic aspect, since she is effectively concerned for the salvation of each individual” (pages 898–901\). Within Catholicism, there is a drive to define a new Marian dogma in which Catholics, as a matter of faith, would be obliged to accept these three doctrines: 1\) Mary participates in redemption with Jesus Christ; 2\) grace is granted by Jesus only through the intercession of Mary; and 3\) all prayers from the faithful must flow through Mary, who brings them to the attention of her Son. This movement would, in practice, redefine the Trinity as a kind of Quartet. The idea that Mary is a [co\-redemptrix](Mary-redemptrix-mediatrix.html) or mediatrix contradicts 1 Timothy 2:5, which says, “For there is one God and one mediator between God and mankind, the man Christ Jesus.” Jesus is the Mediator. There is no mediator between man and Jesus. Jesus Himself dwells in believers; thus, no other mediator is required (Colossians 1:27\). Nowhere in Scripture does Jesus or anyone else direct any praise, glory, or adoration toward Mary. Mary was present at the cross when Jesus died (John 19:25\). Mary was also with the apostles on the day of Pentecost (Acts 1:14\). However, Mary is never mentioned again after Acts 1\. The apostles did not give Mary a prominent role. Mary’s death is not recorded in the Bible. Nothing is said about Mary ascending to heaven or having an exalted role there. As the earthly mother of Jesus, Mary should be respected, but she is not worthy of worship or adoration. The Bible nowhere indicates that Mary can hear our prayers or that she can mediate for us with God. Mary herself sets the example for us in directing her worship, adoration, and praise to God alone: “My soul glorifies the Lord and my spirit rejoices in God my Savior, for He has been mindful of the humble state of His servant. From now on all generations will call me blessed, for the Mighty One has done great things for me—holy is His name” (Luke 1:46–49\).
What is a cardinal in the Roman Catholic Church?	Answer Cardinals in the [Roman Catholic Church](Roman-Catholicism.html) are the most senior officials under the pope and are usually ordained bishops. They are appointed by the pope as members of the College of Cardinals. Cardinals attend meetings of the college and are available to the pope as needed. They are his chief counselors and contribute to governance of the Roman Catholic Church. They also have various responsibilities within their committees (called congregations). For example, one cardinal oversees all the bishops around the world, and another oversees Catholic education, and so on. Other cardinals function more as archbishops, overseers of archdioceses in a particular state or region. Cardinals also elect the pope when that position becomes vacant and have done so since 1059\. Only 120 cardinals can vote in the papal selection. The Bible does not mention cardinals or the office in general. The Roman Catholic Church does not claim that the office of cardinal is biblical. Instead, it is part of the Canon Law of the Church: "The cardinals of the Holy Roman Church constitute the senate of the Roman Pontiff and aid him as his chief counselors and collaborators in the government of the Church” (CIC 230\). The Bible describes the [governing structure for the church](church-government.html). First, Christ is the head, and He is the supreme authority (Ephesians 1:22; 4:15; Colossians 1:18\). Second, the local church is to be free from external control or hierarchy of individuals (Titus 1:5\). Third, elders and deacons are to serve as the two main offices of spiritual leadership (Acts 14:23; 1 Timothy 3:8–13\). The term cardinal is not mentioned in Scripture and is inconsistent with the church leadership that is described in the Bible.
Did the geographic positioning of the tribes fulfill Jacob’s blessing?	Answer Beginning in Joshua 13, [Joshua](life-Joshua.html) is commanded to divide the [Promised Land](Israel-land.html) among the nine and a half tribes west of the Jordan River. When we look at Jacob’s blessings given in Genesis 49, we see that the division of the land under Joshua was a fulfilled prophecy. [Reuben](tribe-of-Reuben.html): This firstborn son of Jacob gave up his birthright through his evil actions. Joseph, the firstborn of Jacob’s wife Rachel, received a double portion instead. Reuben’s inheritance was east of the Jordan, outside of the Promised Land (Joshua 13:8\). [Simeon](tribe-of-Simeon.html) and [Levi](tribe-of-Levi.html): These two brothers were mentioned together in Genesis 49:3–4 as violent individuals whose land would be divided. Simeon’s inheritance was a small area of cities in Israel. Levi became the priestly tribe that had no land inheritance. Instead, they lived in cities scattered throughout the other tribes of Israel. [Judah](tribe-of-Judah.html): Genesis 49:8–12 predicted Judah as a lion who would lead the other tribes. Judah was the tribe that remained loyal to God the longest in the divided kingdom, and Jesus Christ was a descendant of Judah. [Zebulun](tribe-of-Zebulun.html): According to Genesis 49:13 this son would receive land between the Mediterranean Sea and the Sea of Galilee. In Joshua 19:10–16 Zebulun received the third lot of the inheritance. It was located in the northern part of the Promised Land that included Nazareth, the future hometown of Jesus. Ezekiel 48 also speaks of an area promised to Zebulun—a land that has not yet been received. [Issachar](tribe-of-Issachar.html): Issachar’s allotment included the important farming region of the Valley of Jezreel in Galilee. This closely matches the prediction of Genesis 49:14–15 of Issachar’s receiving agricultural land. [Dan](tribe-of-Dan.html): Dan’s blessing in Genesis 49:16–18 dealt with his becoming a judge in Israel rather than referring to his land. Judges records that Samson came from this tribe, yet so did leaders who worshiped idols (Judges 18\), prompting God’s judgment upon the people of Israel. [Gad](tribe-of-Gad.html): Gad’s blessing in Genesis 49:19 only referred to his skill in military conflict. Some have made a connection with the large number of troops from Gad who served in King David’s army, though Jacob’s blessing is too vague to make a very direct connection. [Asher](tribe-of-Asher.html): In Genesis 49:20 Jacob said Asher would have good soil. In Joshua, Asher’s tribe inherited ideal land in Carmel in the coastal region. [Naphtali](tribe-of-Naphtali.html): The only reference to Naphtali in Genesis 49:21 is that other tribes would admire him. In Joshua 19:32–39 Naphtali received land from the Sea of Galilee up to Phoenicia in the north and included 19 fortified cities. Joseph: He received a double portion as both his sons, [Ephraim](tribe-of-Ephraim.html) and [Manasseh](tribe-of-Manasseh.html), received a separate inheritance. Ephraim’s land was west of the Jordan River. Manasseh’s territory was split, with half of it to the east of the Jordan and half of it to the west. [Benjamin](tribe-of-Benjamin.html): Jacob predicted that his youngest son would become a warrior. From his tribe came the judge Ehud, King Saul, and Saul’s son Jonathan. This tribe was often noted for its warlike personality (Judges 5:14; 20:16\). As can be seen, the sons of Jacob who were given a land blessing in Genesis 49 received it in ways that matched in Joshua’s allotment of land or, in Zebulun’s case, match another prophet’s prediction. The fact that numerous details predicted by Jacob came true generations later serves as a powerful testimony to God’s power.
What does it mean that the Holy Spirit will convict the world of sin, righteousness, and judgment?	Answer In John 16:8, Jesus promised to send the [Holy Spirit](who-Holy-Spirit.html): “When \[the Spirit] comes, he will convict the world concerning sin and righteousness and judgment” (ESV). In this verse, we see a three\-fold ministry the Spirit will perform in relation to the unsaved world. He will “convict” the world; that is, He will reprove it or show it to be wrong. This reproof will target three areas in which the world needs admonishing: sin, righteousness, and judgment. Jesus went on to explain: “Concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged” (John 16:9–11, ESV). The world is a sinful place, and one of the Holy Spirit’s tasks is to convict the world of its sin. No amount of preaching, pleading, or pointing of fingers will bring about the conviction of sin, unless the Holy Spirit is at work in the sinner’s heart. It is the Spirit’s job to convict. And what is the most basic sin of which the world is guilty? Jesus specifies it as unbelief. The convicting power of the Holy Spirit is at work in the world “because they believe not in \[Christ].” Once a person responds to the Spirit’s conviction and turns to faith in Christ, the other sins he practiced will be taken care of. It is the sin of unbelief—a refusal to trust in Jesus—that is primary. The world must also be convicted of righteousness, and this, too, is something the Holy Spirit does. There is a righteous standard we are all held to, despite the world’s stubborn denial of absolute truth. And who is the standard\-bearer of righteousness? Jesus points to Himself as that standard: “Because I go to the Father.” There is only one Person who came down from heaven, lived a life of sinless perfection, and who ascended back to heaven—the Son of Man, who lives to be our Intercessor (John 3:13; 1 Timothy 2:5\). The righteousness that the world tries to deny is found demonstrated in Christ. Everything He ever said and did was the consummate expression of God the Father (John 8:28; Colossians 2:9\). He is righteousness personified, and none can measure up to Him (Romans 3:23\). The world is facing judgment, and the Holy Spirit also convicts them of this truth. There is a day of reckoning scheduled—a day in which the holy God will mete out justice and rid His creation of sin. In fact, this judgment has already begun. With whom did it begin? Jesus identifies Satan as the one on whom judgment fell: “Because the ruler of this world is cast out.” Jesus had earlier indicated that His death on the cross was when “the prince of this world will be driven out” (John 12:31\). It was on the cross that Jesus redeemed sinners for God and utterly vanquished Satan. “That by his death he might break the power of him who holds the power of death—that is, the devil” (Hebrews 2:14\). Three days later Jesus rose from the dead, showing to all the world that Satan’s rule has been overthrown. All who reject Christ and remain in their sin will be condemned along with Satan, and this is the warning that the Holy Spirit sounds in the hearts of the unsaved. The influence of the Holy Spirit in an unsaved person’s life will lead that person to the realization that he is guilty, that God is just, and that all sinners are deserving of judgment. Once a sinner has been awakened to his soul’s great need, the Spirit will point him to Christ, the one and only Savior and Refuge from judgment (John 16:14\). In all of this, the Spirit uses His “sword,” the Word of God (Ephesians 6:17\), and the result is a regenerated heart. “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17\).
What does the Bible say about grudges?	Answer We all have reasons to hold grudges. People wrong us. Situations hurt us. Even God does not always do what we think He should do, so we get [angry](Bible-anger.html). We hold offenses against those who have wronged us, and often against God who we think should have done things differently. A grudge is nothing more than a refusal to forgive. So, since this tendency is inherent in all of us and seemingly unavoidable, what does the Bible say about it? God has such a strong concern about grudges that He included a specific command about them when He gave the Law to the Israelites. Leviticus 19:18 says, “Do not seek [revenge](revenge-vengeance.html) or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the Lord.” It is interesting that God concluded this particular command with the words “I am the Lord.” In doing so, God reminded us that He is the Lord, not us. To hold a grudge is to set ourselves up as judge and jury—to determine that one person’s wrong should not be forgiven. No human being has the right or authority to do that. Romans 12:19 says, “Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord.” Misunderstanding [forgiveness](forgive-forget.html) often keeps us in bondage to grudges. We think that to forgive is to excuse sin or pretend the offense did not matter. Neither is true. Forgiveness is not about the other person. Forgiveness is God’s gift to us to release us from the control of someone who has hurt us. When we retain a grudge, we give someone we don’t like power over our emotions. Without forgiveness, just the thought of an offender can send acid to our stomachs and heat to our faces. In essence, we make that person an idol, giving him or her control over us (Deuteronomy 32:39\). But when we forgive, we release to God any right to vengeance or restitution. Forgiveness puts our relationship with God back in proper alignment. We acknowledge that He is the Judge, not us, and that He has the right to bring about any resolution He chooses. Forgiveness is the choice to trust God rather than ourselves with the outcome of the offense. We often hold on to grudges because we feel we have the responsibility to see that justice is done or that others know how badly we were hurt. But when we release the situation to God, along with the right to dictate the ending, we free the Lord to work as He sees fit without our anger getting in the way (Matthew 18:21–22\). It is important to remember that forgiveness and reconciliation are not synonymous. Forgiveness is a matter of the heart. It is an act of surrender to God’s will and is primarily between us and God. We release to Him our right to hang on to anger (Psalm 115:11\). However, reconciliation depends on the true repentance and proven trustworthiness of the offender. For example, in the case of spousal abuse, the victim must forgive as part of her ongoing healing. She can release her anger to God. But, at the same time, she must keep protective boundaries in place until the abuser has proven over time that he is worthy of her trust (see Proverbs 26:24–25\). “The anger of man does not produce the righteousness of God” (James 1:20\). We do God no favors by trying to “help” Him right a bad situation through our vengeance. He does not need our anger. He needs our cooperation as we submit to doing things His way (Proverbs 3:5–6\). And God’s way is always to forgive as He has forgiven us (Matthew 18:35; Ephesians 4:32\). We can release a grudge with a simple act of our will, by offering the whole situation to God and letting go of it. Forgiveness brings healing to our souls and allows God to build His strength and character into our lives as we allow Him to reign as our only God (Romans 8:29\).
What is the Macedonian Call?	Answer The term “Macedonian Call” refers to a God\-given vision that directed the route [Paul](life-Paul.html) took on his [second missionary journey](missionary-journeys-Paul.html) (Acts 15:39—18:22\). Paul’s plan was to visit and strengthen the churches he had planted in the Asian province of Galatia during his first journey. After that he hoped to take the gospel to unchurched regions. Paul and his companions, [Silas](life-Silas.html) and [Timothy](life-Timothy.html), had plans to head directly west, but they were “kept by the Holy Spirit from preaching the word in the province of Asia” (Acts 16:6–8\). It isn’t known exactly what caused Paul and his team to shift their plans, but somehow the Spirit made it plain to them that they were not to go to the southwest portion of Asia Minor. They next tried heading north to Bithynia, located along the southern coast of the Black Sea, but, again, “the Spirit of Jesus would not allow them to” (Acts 16:6–7\). So, the missionaries skirted the region of Mysia and came to the seaport city of Troas. It is evident that these early missionaries were sensitive to the leading of the Holy Spirit. The route they took relied heavily on the direction of the Spirit and on prayer. Had they followed their original plans, their work would have been confined to Asia Minor (modern\-day Turkey). As the Spirit closed doors, the [missionaries](Christian-missionary.html) continued to seek direction for their journey. After being redirected twice, Paul was at a standstill in Troas, on the eastern coast of the Aegean Sea. There Paul received the Macedonian Call: “During the night Paul had a vision of a man of Macedonia standing and begging him, ‘Come over to Macedonia and help us’” (Acts 16:9\). This vision was the clear direction they needed. “After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them” (Acts 16:10\). An interesting change of perspective occurs between Acts 16:8 and Acts 16:10\. In verse 8 the narrative is written in the third person (“they”). But in verse 10, the first person (“we”) is used—the narrator includes himself in the action. It is apparent that [Luke](Luke-in-the-Bible.html), the author of [Acts](Book-of-Acts.html), met Paul in Troas and joined the company of missionaries. Some believe that Luke was the “man of Macedonia” that Paul had previously seen in his dream and that, once Paul met him, he knew beyond a doubt that he was to accompany Luke on a western voyage. Paul obeyed the vision. If the Macedonians needed help, then they would go to Macedonia (the northern and central parts of modern\-day Greece). The Macedonian Call resulted in Paul and his companions’ sailing from Troas to Neapolis, stopping for the night on the island of Samothrace. From Neapolis, they continued on to the Roman colony of Philippi, the leading city of that district of Macedonia (Acts 16:11–12\). This area is still known as the gateway to Europe. Up to that point in history, the gospel had been limited to Asia, and many historians credit Paul’s heeding the Macedonian Call with the spread of Christianity into Europe and the Western world. Much happened in Macedonia. Lydia’s conversion (Acts 16:14–15\), the deliverance of a fortune\-telling slave girl (Acts 16:16–18\), Paul and Silas’ imprisonment in Philippi (Acts 16:16–28\), the conversion of the jailer and his household (Acts 16:29–34\), and Paul’s preaching in the [Areopagus](Mars-Hill.html) in Athens (Acts 17:16–34\) are some of the highlights of the second missionary journey. Paul planted several churches in response to the Macedonian Call. Local bodies of believers were established in Philippi (Acts 16:40\) and Thessalonica (Acts 17:4\) in Macedonia, and in Corinth in nearby Achaia (Acts 18:1–11\). These churches were important in the growth of the early church and enjoyed a long\-term relationship with the apostles. Five of the New Testament Epistles were written to these three churches. The history of the church—and of the world—forever changed because of the God\-given dream known as the Macedonian Call.
Does God really forget our sins?	Answer There are several passages in the Bible that indicate that God [forgives](sin-God-not-forgive.html) and forgets our sin. Isaiah 43:25 says, “I, even I, am he who blots out your transgressions, for my own sake, and remembers your sins no more.” Hebrews 10 explains how Jesus’ sacrifice on the cross for sin was a once\-and\-for\-all sacrifice. Unlike the sacrificial system of the Old Testament, in which sacrifices were continually made for sin, Jesus paid for sin once. His payment was complete. Hebrews 10:14–18 says, “For by one sacrifice he has made perfect forever those who are being made holy. The Holy Spirit also testifies to us about this. First he says: ‘This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.’ Then he adds: ‘Their sins and lawless acts I will remember no more.’ And where these have been forgiven, sacrifice for sin is no longer necessary.” These passages make it evident that God does not remember our sins. However, God’s “not remembering” is not what we usually think of as forgetfulness. God is omniscient. He knows everything, and He forgets nothing. However, He can choose not to remember something. In human relationships, we can choose to remember the offenses someone has committed against us, or we can choose to forget. To forgive someone, we must often put painful memories out of our minds. We don’t actually forget the sin, and it’s not that we are unable to recall the offense, but we choose to overlook it. Forgiveness prevents us from dwelling on past troubles. Rather than treating us as our sins deserve, God removes our sins from us “as far as the east is from the west”—an immeasurable distance (Psalm 103:12\). Think of travelling around the globe. When does one stop going east and start going west? It is impossible to say. When we are saved, our sins are completely forgiven. This is what the writer of Hebrews is talking about—Jesus made a one\-time sacrifice that completely removes our sin. In Christ, we are justified (declared righteous) before God. Romans 8:1 tells us there is no condemnation for those who are in Christ. Romans 8:31–39 is a beautiful discourse on our security in Christ. Sin has no say in our standing with God. We are fully accepted and declared righteous in Him. God does not remember our sins in the way He treats us. Instead, He treats us as righteous. Second Corinthians 5:21 says, “God made him who had no sin \[Jesus] to be sin for us, so that in him we might become the righteousness of God.” In this way, God “forgets” our sins. Even as Christians, we sin, but we know that God is faithful to forgive (1 John 1:9\). God cleanses, and then He moves on. He does not hold our sins over us. Instead, He frees us from the slavery of sin and sets us free to experience a new life. Knowing the complete forgiveness of God in Christ, we can join King Hezekiah in praising our Redeemer: “You have put all my sins behind your back” (Isaiah 38:17\). Like Paul, we can forget what is behind and “press on toward the goal to win the prize for which God has called \[us] heavenward in Christ Jesus” (Philippians 3:13\).
How was the flood in the time of Noah just?	Answer The [global flood](global-flood.html) of Noah’s day was the direct judgment of a just God. The Bible says the flood wiped out “people and animals and the creatures that move along the ground and the birds”—everything that breathed air (Genesis 7:23\). Some people today are offended by the flood story, saying it is proof of God’s injustice, arbitrariness, or just plain meanness. They accuse the Bible of promoting a temperamental God who judges indiscriminately and say that only a bully would drown everyone, including children and all those innocent animals. Such attacks on the character of God are nothing new. As long as there have been sinners in the world, there have been charges that God is unjust. Consider Adam’s subtle shifting of blame. When asked about eating the forbidden fruit, Adam said, “The woman you put here with me—she gave me some fruit” (Genesis 3:12\). That is, it was the woman’s fault, and God’s, since He made the woman. But blaming God did not mitigate Adam’s sin. And calling God “unjust” for sending the flood will not lessen ours. The flood of [Noah’s](life-Noah.html) day has many counterparts in history. God judged the people of Canaan with a command to wipe them out (Deuteronomy 20:16–18\). He similarly judged Sodom and Gomorrah, Nineveh (Nahum 1:14\), and Tyre (Ezekiel 26:4\). And the final judgment before the [Great White Throne](great-white-throne-judgment.html) will result in all the wicked from all time being cast into the lake of fire (Revelation 20:11–15\). The plain message of the Bible is that God does judge sin, whether by an invading army, by fire and brimstone, or by a catastrophic global flood. The flood was just because God commanded it (and God is just). “The LORD is upright . . . and there is no wickedness in him” (Psalm 92:15\). “Righteousness and justice are the foundation of \[God’s] throne” (Psalm 89:14\). God always does what is right. His decrees and judgments are always just. If He decreed that the whole world be flooded, then He was just in doing so, no matter what human skeptics say. It is not surprising that we tend to define justice in a way that will benefit ourselves. The flood was just because mankind was evil. “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time” (Genesis 6:5\). We cannot fully imagine the extent of the wickedness of that day. We have never seen the like. The evil was “great,” and every thought of everyone’s heart was only evil continually. There was no goodness in the world; every person was wholly corrupted. There was nothing within them that was not evil. The people of Noah’s day were not dabblers in sin; they had taken the plunge, and everything they did was an abomination. The text provides some clues as to the extent of the evil before the flood. One problem was the rampant violence: “The earth was corrupt in God’s sight and was full of violence” (Genesis 6:11\). The descendants of Cain, the first murderer, were abounding in bloodshed. Another evil among the antediluvians was occult sexuality. Genesis 6:1–4 mentions the [Nephilim](Nephilim.html), “heroes of old, men of renown” who were the products of a union between fallen angels and human woman. The demons who participated in this sin are currently in “chains of darkness . . . reserved for judgment” (2 Peter 2:4\). The people who participated—and the Nephilim themselves—were destroyed in the flood. The biblical description of pre\-flood humanity is that they had become totally hardened and beyond repentance. Things were so bad that “the Lord regretted that he had made human beings on the earth, and his heart was deeply troubled” (Genesis 6:6\). But what about the children who drowned? The fact is that sin affects all of society, not just those who intentionally engage in evil. When a society promotes [abortion](abortion-Bible.html), babies die as a result. When a father or mother begins taking meth, their children will suffer as a result. And, in the case of Noah’s generation, when a culture gives itself over to violence and aberrant sexuality, the children suffered. Humanity brought the flood upon themselves and upon their own children. *The flood was just because all* sin is a capital offense.** “The wages of sin is death” (Romans 6:23\). We should not be shocked that God swept away the world’s population with the flood; we should be shocked that He hasn’t done something similar to us! Sinners tend to have a light view of sin, but all sin is worthy of death. We take God’s mercy for granted, as if we deserve it, but we complain about God’s justice as if it’s somehow unfair, as if we don’t deserve it. The flood was just because the Creator has the right to do as He pleases with His creation. As the potter can do whatever he wants with the clay on his wheel, so God has the right to do as He pleases with the work of His own hands. “The LORD does whatever pleases him, in the heavens and on the earth, in the seas and all their depths” (Psalm 135:6\). Here is the most amazing part of the flood story: “Noah found favor in the eyes of the Lord” (Genesis 6:8\). God’s [grace](grace-of-God.html) extended into His damaged, sin\-stained creation and preserved one man and his family. In so doing, God preserved the whole human race through the godly line of Seth. And, in bringing the animals into the ark, God also preserved the rest of His creation. So, God’s judgment was not a total annihilation; it was a reset. As always, God’s judgment in Noah’s time was accompanied by grace. The Lord is a “compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished” (Exodus 34:6–7, emphasis added). God would rather the wicked repent and live (Ezekiel 18:23\). God delayed judgment on the Amorites for four hundred years (Genesis 15:16\). God would have spared [Sodom](Sodom-and-Gomorrah.html) for the sake of even ten righteous people dwelling there (Genesis 18:32\). But, eventually, His judgment must fall. It took Noah up to a hundred years to [build the ark](Noahs-ark-questions.html). We can assume that, if other people had wanted to board the ark and be saved, they could have done so. But that would have required faith. Once God shut the door, it was too late; they had lost their chance (Genesis 7:16\). The point is that God never sends judgment without prior warning. As commentator Matthew Henry said, “None are punished by the justice of God, but those who hate to be reformed by the grace of God.” The global flood of Noah’s day was a just punishment of sin. Those who say the flood was unjust probably don’t like the idea of judgment to begin with. The story of Noah is a vivid reminder that, like it or not, there is another judgment coming: “As it was in the days of Noah, so it will be at the coming of the Son of Man” (Matthew 24:37\). Are you ready, or will you be swept away?
What was Abraham’s religion before God called him?	Answer [Abraham](life-Abraham.html) is called the [friend of God](Abraham-friend-of-God.html), the father of the Jews, and the father of the faithful. He is honored by Jews, Muslims, and Christians as a great man, but what religion did he follow before being called by Yahweh? Abraham was born and raised in [Ur of the Chaldees](Ur-of-the-Chaldees.html), which is in modern Iraq, near Nasiriyah in the southeastern part of the country. Joshua 24:2 says that Abraham and his father worshiped idols. We can make some educated guesses about their religion by looking at the history and religious artifacts from that period. Ur of the Chaldees was an ancient city that flourished until about 300 BC. The great ziggurat of Ur was built by Ur\-Nammu around 2100 BC and was dedicated to Nanna, the moon god. The moon was worshiped as the power that controlled the heavens and the life cycle on earth. To the [Chaldeans](Chaldeans.html), the phases of the moon represented the natural cycle of birth, growth, decay, and death and also set the measurement of their yearly calendar. Among the pantheon of Mesopotamian gods, Nanna was supreme, because he was the source of fertility for crops, herds, and families. Prayers and offerings were offered to the moon to invoke its blessing. When God called Abraham (then called Abram) in Genesis 12:1, He told Abraham to leave his country, his kindred, and his father’s house. Everything familiar was to be left behind, and that included his religion. We do not know what Abraham knew about the true God at that point, but it is likely that he had received some instruction from his father, as each generation passed down their history to the next. As a worshiper of other gods, Abraham must have been surprised to receive a direct revelation from Yahweh. The moon god and other deities were distant objects of worship, and they did not personally interact with men. Abraham obeyed God’s call, and, when he arrived in the land of Canaan, he built an altar to Yahweh at Shechem (Genesis 12:7\). The text indicates that God’s appearance to Abraham was a deciding factor in his choosing to worship Him. Hebrews 11:8 says that Abraham’s departure from Ur was an example of faith in action. Abraham continued to learn about this God he now worshiped, and in Genesis 14:22, following the example of [Melchizedek](Melchizedek.html), Abraham calls Yahweh “the LORD, God Most High, Creator of heaven and earth.” This statement shows that Abraham set Yahweh above and apart from the moon god. His decision to worship God alone was settled in Genesis 17, when God established the covenant of circumcision with him. God appeared to Abraham, saying, “I am God Almighty, walk before me, and be blameless” (Genesis 17:1\). In verse 7 God said the [covenant](Abrahamic-covenant.html) He established with Abraham was to be everlasting and that He alone was to be God to Abraham and his offspring. Abraham chose to follow God alone, and he demonstrated his commitment by circumcising every male in his household. Though Abraham forsook moon worship, the worship of heavenly objects became a continual problem with his descendants. Many times in the Old Testament, God rebuked the children of Abraham for their idolatry and renewed His call to worship Him alone. In Deuteronomy 17:2–5, God specified the punishment for idolatry—death by stoning. Moses described idolatry as doing what is evil in the sight of God and transgressing His covenant. Much later, King Hoshea of Israel was defeated and the people taken captive. Second Kings 17:16 says the defeat happened because the people “bowed down to all the starry hosts.” In 2 Kings 23:4–5 King Josiah of Judah led a revival of Yahweh worship and deposed the false priests who burned incense to the sun, moon, and stars. God Almighty, creator of heaven and earth, wants people to worship Him, not the things He created. In Romans 1:18–20, we are told, “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” When we worship creation instead of the Creator, we exchange the truth about God for a lie (Romans 1:25\) and reject what God has revealed about everything in life. God saved Abraham out of idolatry, changed his name, and called him to follow Him. As a result of God’s blessings to Abraham, the whole world is blessed (Genesis 18:18\).
Who is the Lady of Guadalupe? Were the apparitions of Mary at Guadalupe real?	Answer In [Catholicism](Roman-Catholicism.html), Our Lady of Guadalupe is the patron saint of Mexico, pictured as a woman in a blue mantle. Her hands are folded, her eyes are cast downward, and she is surrounded by a radiant glow. She is standing on a crescent moon supported by an angel underneath. This image is based on a series of five supposed appearances of the Virgin Mary in Mexico in the sixteenth century. There are many different accounts of the Lady of Guadalupe, but what follows are the aspects of the story that appear most consistently. On December 9, 1531, a man named Juan Diego, an Aztec convert to Catholicism, was walking on Tepeyac Hill near Mexico City when he saw an apparition. Before him was a young Aztec girl. In the native Nahuatl language, the girl requested that a church be built on that hill in her honor. According to Diego, the girl was the Virgin Mary. When Diego told his story to the archbishop of Mexico City, Diego was instructed to return to the hill and ask for a sign to prove that she was indeed the Blessed Virgin. When Diego returned to the place, the same girl appeared again and instructed him to gather flowers from the hill. The hill was normally barren, but at this time Diego found Castilian roses, which are not native to Mexico. The girl took the roses and placed them in Juan Diego’s cloak. When Diego returned to the archbishop and opened his cloak, the flowers fell to the ground. To their amazement, the inside of the cloak bore an image of the girl. Diego claimed he was visited by the girl three more times. She is now known as the Virgin of Guadalupe. The image imprinted in Diego’s cloak is on display now in the Basilica of Our Lady of Guadalupe in Mexico City. The veneration of Our Lady of Guadalupe is widespread. Various popes since 1531 have declared her the patroness of not only Mexico but of all Latin America and then of all the Americas. Every year millions of faithful Catholics visit the basilica in Guadalupe to view her image enshrined there. Her feast is on December 12\. The apparitions seen by Diego have been questioned many times throughout history because of the lack of any documentation of the event prior to 1648\. Critics also point out that the archbishop who spoke with Juan Diego failed to mention the accounts in his writings. Catholic tradition relays many [accounts of Mary](apparitions-of-Mary.html), angels, or saints appearing to people. It is possible that some of these people did in fact witness supernatural events. It is the true source of these visions that is in question. It is important to note that just because an apparition is authentic does not mean it brings a message from God. Having a genuine spiritual encounter does not mean the entity encountered was actually Mary, an angel, or a saint. Demons are called “lying spirits” (1 Kings 22:23\), and one thing they do well is lie. Second Corinthians 11:14–15 says, “Satan himself masquerades as an angel of light. It is not surprising, then, if his servants also masquerade as servants of righteousness.” A possible explanation for apparitions of Mary, such as the young woman Juan Diego saw, is satanic deception. We also know that a genuine message from God would not contradict the Word of God. Did the Lady of Guadalupe say anything that was inconsistent with the Bible? We have no exact quotes. However, one thing is sure—the Lady of Guadalupe asked for a church to be built in her honor. Here is our evaluation of the apparition: • Juan Diego said that the young girl looked as if she was of Aztec descent. Mary was Jewish, from the line of David. • Many accounts claim that the girl said, “I am the ever\-virgin Mary, Mother of the true God.” Catholics believe Mary to have an exalted place in heaven, with the most direct access to Jesus and God the Father. They also believe Mary was a [perpetual virgin](perpetual-virginity-Mary.html). Such a concept is nowhere taught in Scripture. Also, the Bible never calls Mary the “[mother of God](Mary-mother-God-theotokos.html).” • The young girl that Diego saw asked for a shrine to be built in her honor. The biblical Mary would never ask for anything to be done in her honor. Rather, she would instruct people to honor and worship God (see Luke 1:46\). • In some accounts of the story, the lady says she would [answer prayer](prayer-saints-Mary.html). This is also unbiblical. God alone answers prayer. Did something supernatural occur on Tepeyac Hill and witnessed by Juan Diego? Yes, probably. Did Mary actually appear to him? No. Was the message from God? Based on its disagreements with the Word of God, no.
Why did the Israelite spies visit the house of Rahab the prostitute?	Answer Before Israel’s battle against the city of [Jericho](Jericho-in-the-Bible.html), Joshua sent two spies into the city to investigate (Joshua 2\). When these two spies’ presence was discovered, the spies hid in Rahab the harlot’s house to avoid capture. It may seem strange that the spies found refuge in the house of a prostitute—what were they, people of God, doing there? The answer may be quite simple. To state the obvious, perhaps the spies were seeking the services of a prostitute. There is another possible explanation, however. The house of a harlot was probably a good place to avoid detection—a couple of travelers entering such a house would probably not arouse much suspicion. The spies, seeking anonymity, figured a house of prostitution would be a good place to find it. Also, Rahab’s house was situated on the city wall (Joshua 2:15\), providing an escape route. As it turned out, the spies’ choice of a hiding place was God\-ordained. Rahab’s assistance to these spies was of tremendous importance. She hid the spies on her roof, and, when the king’s guards came to her house, she sent the guards in a different direction. Thus, she protected the lives of the two Israelite spies. In her conversation with the spies, Rahab declared her faith, saying, “The LORD your God is God in heaven above and on the earth below” (Joshua 2:11\). As a result of Rahab’s faith and actions, the two men promised to protect Rahab and her family when the Israelites returned. They told her, “If you don’t tell what we are doing, we will treat you kindly and faithfully when the LORD gives us the land” (Joshua 2:14\). At the battle of Jericho, the walls of the city fell down, and the people of Jericho were defeated. Rahab’s family, however, was spared: “But Joshua spared Rahab the prostitute, with her family and all who belonged to her, because she hid the men Joshua had sent as spies to Jericho—and she lives among the Israelites to this day” (Joshua 6:25\). Rahab’s name would later be mentioned in three important places in the New Testament. First, Matthew 1:5 mentions her as the mother of Boaz, making her the great\-great\-grandmother of King David. More importantly, Rahab was a direct ancestor of Jesus Christ. Rahab is mentioned in the “hall of faith” of Hebrews 11\. Verse 31 notes, “By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.” Rahab’s actions are mentioned in James 2:25–26 as an example of true, living faith: “Was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? As the body without the spirit is dead, so faith without deeds is dead.” Her actions saved lives and revealed her heart of faith. Despite her background, her faith and actions worked together to reveal her as a woman who believed in God. Rahab’s example helps us still today. No matter our past, God asks us to believe in Him and live out our faith through action. When we do, God can use us in powerful ways to change lives both now and for eternity.
What is an heir in the Bible?	Answer The literal meaning of heir is “someone who has been appointed to receive an inheritance.” An heir is a person who receives something of value from a father (see Mark 12:7\). The Bible sometimes uses the word heir to describe us as recipients of a gift from God (Galatians 4:7\). We are “heirs” of God, and Christ is our “co\-heir” (Romans 8:17\). The heirs most often mentioned in the Old Testament were sons, principally the firstborn, born only to legitimate wives, not concubines. A firstborn son held the [birthright](birthright-Bible.html), which means he was heir to a larger portion than what his brothers received (Deuteronomy 21:17; Genesis 21:10\). There are a few instances when a younger son became the chief heir (1 Kings 1:13; Genesis 25:23\). The patriarch of the family—or God Himself, in the case of Jacob and Esau—had the right to choose the chief heir and could set aside the normal rights of the firstborn. For example, Jacob gave Reuben’s birthright to Joseph’s sons because of Reuben’s sin (1 Chronicles 5:1\). An heir could receive his inheritance as a lump\-sum payment during his father’s lifetime in lieu of waiting until his father’s death (see Luke 15:12\). Daughters only became heirs if they had no brothers, and only if they married within their own tribe (Numbers 27:8; 36:6\). The New Testament portrays Jesus Christ as God’s “firstborn” Son (Hebrews 1:6, see Psalm 89:27\); that is, Jesus holds the “birthright” and is the heir of all the Father has (Hebrews 1:2\). God has given Christ all of creation as a gift, because all was created for Him (Colossians 1:16; John 3:35\). The inheritance that Christ receives includes believers, those whom the Father has given to the Son (John 6:37\). Believers are co\-heirs with Christ (Romans 8:17\). Meaning, believers have been given the privilege of sharing Christ’s inheritance. As adopted sons of God, Christians are treated as firstborn heirs (Hebrews 12:23\). Our inheritance includes salvation (Hebrews 1:14\), eternal life (1 Peter 1:4\), and even a measure of the throne of Christ (Revelation 3:21\). The heirs of God’s promises receive their [inheritance](inheritance-in-Christ.html) through faith: “It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith” (Romans 4:13; Galatians 3:6\). The promise given to Abraham concerning his “offspring” (Genesis 22:17–18\) was a promise of Jesus the Messiah (Galatians 3:16\). So an heir of God is someone who, through faith, receives Christ, who fulfilled the [Abrahamic promise](Abrahamic-covenant.html) of being a blessing to all nations (Galatians 3:29; Revelation 21:24–27\). To all who believe is given the Holy Spirit as “a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory” (Ephesians 1:14\).
Why was the altar in Joshua 22:10–34 such a big deal?	Answer After the conquest of Canaan, while Joshua was still alive, an altar was built that caused quite a stir and almost led to civil war in the newly founded nation of Israel. When God revealed the [Law of Moses](Mosaic-Law.html), God prohibited the building of altars other than those He had commanded (Deuteronomy 12:1–14\). Yet the tribes on the east side of the Jordan River—Reuben, Gad, and the half\-tribe of Manasseh—constructed an altar in Joshua 22\. As a result, the western tribes felt the Law had been violated and intended to go to war against their own people. The western tribes had such a strong response to the altar in Joshua 22 because of the command in Deuteronomy 13:12–16: “If you hear it said about one of the towns the Lord your God is giving you to live in that troublemakers have arisen among you and have led the people of their town astray, saying, ‘Let us go and worship other gods’ (gods you have not known), then you must inquire, probe and investigate it thoroughly. And if it is true and it has been proved that this detestable thing has been done among you, you must certainly put to the sword all who live in that town. You must destroy it completely, both its people and its livestock. You are to gather all the plunder of the town into the middle of the public square and completely burn the town and all its plunder as a whole burnt offering to the Lord your God. That town is to remain a ruin forever, never to be rebuilt.” The tribal leaders west of the Jordan followed this law exactly. In Joshua 22 they heard of an altar; since there was no Mosaic authorization to build such an altar, the western tribes suspected the altar in Joshua 22 represented the beginnings of [idolatry](idolatry-definition.html). Fortunately for all involved, the western tribes investigated the allegation to discover the truth of the situation before they went to war. As it turned out, the altar built by Reuben, Gad, and the half\-tribe of Manasseh was a memorial to the Lord God. The eastern tribes were separated from their brethren by geography, but they wanted to show their spiritual solidarity. They had built the altar on the east side of the Jordan to show their connection to the rest of the Israelites who lived in the Promised Land proper. The altar was a sign of unity, not rebellion. Joshua 22 concludes the matter of the suspicious altar on a good note: the high priest, Phinehas, says to Reuben, Gad, and Manasseh, “Today we know that the LORD is with us, because you have not been unfaithful to the LORD in this matter. Now you have rescued the Israelites from the LORD’s hand” (Joshua 22:31\). Phinehas cleared the eastern tribes of all charges of idolatry. Then, “they were glad to hear the report and praised God. And they talked no more about going to war against them to devastate the country where the Reubenites and the Gadites lived” (Joshua 22:33\). The incident of the altar in Joshua 22 points to the importance of not jumping to conclusions or making assumptions not based on fact. In Nicodemus’ defense of Christ before the Sanhedrin, he emphasizes that the Law does not allow for rash judgments: “Does our law condemn a man without first hearing him to find out what he has been doing?” (John 7:51; cf. Proverbs 18:13\). Later in Israel’s history, after Joshua’s death, idolatry would indeed become a problem for God’s people. The [Book of Judges](Book-of-Judges.html) reveals that idol worship soon became common among the Israelites, leading to God’s judgment upon them. Yet, in this early stage of Israel’s possession of the Promised Land, they quickly sought to obey God’s laws and preserve the unity of the tribes (see Psalm 133:1\).
What does the Bible say about teamwork?	Answer While the word teamwork does not appear in the Bible, the Word of God does contain a lot of information about working together. Teamwork is evident in the societal structures of marriage, family, community, and business. Advice for daily living, conflict management, and related issues is available in Scripture; you just have to know where to look and how to apply the Bible’s principles of teamwork to today’s business or ministry model. The most foundational team is the one created when someone accepts Christ as Lord and Savior. From that very instant, the newborn child of God is never alone (Hebrews 13:5\). The believer has the advantage of being part of his own “God team,” with the benefits of the guidance of the Holy Spirit (1 John 2:27\), the priestly provisions of Jesus (Hebrews 10:19–22\), and the eternal love of a faithful Father (1 Corinthians 1:9; 10:13\). We are designed to need God and each other. No one has all the skills, gifts, or wisdom necessary for a successful life. We are exhorted to use the gifts we receive—the talents and unique bents of our created nature, as well as our spiritual gifts—to serve one another with kindness, respect, and appreciation. The first examples of teamwork found in the Bible are in the opening chapter of Genesis. There we find the Trinity: the Father, Son, and Holy Spirit, working in concert at creation (Genesis 1:1–3\). Each member of the Godhead had a position to fill in the creation of the world; each One had a defined job to perform. On the sixth day of creation, God fashioned Adam and Eve, the first human team. They were designed to complement each other and mirror the image and the community—the teamwork—of the Trinity (Genesis 1:26–27\). Ephesians 4:12 refers to the church—the community of believers—as the “[body of Christ](body-of-Christ.html).” The church is to work as a team. First Corinthians 12:17–31 unpacks the idea of the church as a body in greater depth, using the systems of the human body as an analogy for the way team members need to rely on each other. Strong teams, just like strong bodies, are made up of interdependent members fulfilling defined tasks. There is no jealousy in teamwork. When the whole team is working for the glory of God, there is no internal competition: “I planted the seed, Apollos watered it, but God has been making it grow” (1 Corinthians 3:6\). The unified team understands that reaching goals is God’s doing. And what God is doing requires teamwork on our part: “The sower and the reaper may be glad together. Thus the saying ‘One sows and another reaps’ is true. I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor” (John 4:36–38\). Jesus’ twelve\-man team was marked by its diversity (Mark 3:13–18; Luke 6:12–16\). One was a tax collector, several were fishermen, one was politically active and known as “the Zealot.” The Gospels recount three and a half years of intense training as the [disciples](twelve-apostles-disciples-12.html) spent time at Jesus’ side as He taught and ministered to people. At the midpoint of their mentorship, Jesus sent the twelve out in two\-man teams (Mark 6:7–13\). They were given authority, direction, and opportunity. Jesus followed up with review, correction, and rest (Mark 6:30–31\). Moses, leader of the Israelites and author of the first five books of the Bible, led more than a million people through a nomadic existence that lasted forty years. His earliest teammate was Aaron, his brother (Exodus 6:26—7:20\). Later, on the advice of his father\-in\-law, he added [leaders](Old-Testament-elders.html) for teams of thousands, hundreds, fifties, and tens (Exodus 24\). What is known as the Ten Commandments (Exodus 20:1–17\), given by God through Moses, contain some of the best advice for teamwork ever written. Put into a business framework, it could read something like this: God is first. He leads, we listen and obey. Nothing should get in the way of our devotion to Him. We can’t use God and His name as an excuse, a threat, or a swear word. We take a day off for rest and restoration. Our parents \[managers and mentors] have priority in our lives to direct our thinking and behavior. We honor them. We shouldn’t commit character assassination (or any other kind of assassination). We shouldn’t commit spiritual, emotional, or physical adultery. We put boundaries around our work relationships and teams. We shouldn’t steal from one another—not ideas, credit, or personal belongings. Not even a co\-worker’s coffee cup from the office kitchen. We shouldn’t tell lies about each other or use subtle negative comments to rob others of their status or influence. We shouldn’t covet a team member’s life, wife, position, or stuff. Christian teamwork acknowledges God as the established leader and objective third party in every team, adding strength and cohesion to the bond. Having basic relational boundaries in place helps teams focus on the job at hand. With love for God and love for one another, unity is possible (Ephesians 4:13\). It helps to be humble and “consider others better than ourselves” (Philippians 2:3\). Ecclesiastes 4:9–12 speaks of the value of teamwork: “Two are better than one, because they have a good return for their labor: If either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up. Also, if two lie down together, they will keep warm. But how can one keep warm alone? Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.” It doesn’t get any better than that.
How can I receive the protection of God?	Answer Because of man’s sin and the subsequent curse that poisoned the perfection of God’s creation, the world is often a dangerous place. People suffer every day from [natural disasters](natural-disasters.html), crime, car accidents, poor health, and more. It’s natural to seek protection from the pain and sorrow of life. Does the Bible promise us the protection of God when we become part of His eternal family? There are many verses in God’s Word that seem to promise God’s physical protection. For example, Psalm 121:3 says, “He will not let your foot slip—he who watches over you will not slumber.” In verse 7 the psalmist declares, “The LORD will keep you from all harm—he will watch over your life.” As Israel entered the Promised Land, God promised them that He would never leave or forsake them (Deuteronomy 31:6\). At first glance, it does seem that God promises to protect His children from harm. But if that were the case, why do so many Christians around the world struggle with persecution, illness, loss, accidents, and injuries? We all know Christians whose “foot” has “slipped.” Is God breaking His promise, or are we missing something? First of all, we should interpret the Old Testament promises of physical safety in the context of the [Mosaic Covenant](Mosaic-covenant.html). As the children of Israel were obedient to the covenant, God promised them various material and physical blessings—on their crops, livestock, children, etc. (Deuteronomy 28\). The Old Covenant was very much concerned with earthly blessings, and physical protection was among them. This was the basis for [Hezekiah’s](life-Hezekiah.html) prayer when he was smitten with a fatal illness (2 Kings 20:1–6\). Throughout the Old Testament, we see God protecting His people in order to bring His plans to pass (e.g., Exodus 1:22—2:10; 1 Kings 17:1–6; Jonah 1\). It is important to understand that we are under the [New Covenant](new-covenant.html), not the Old. God does not promise to keep believers in Christ from all physical harm. There are certainly times when He does mercifully shield us from situations where we would sustain injury or loss. Paul and Luke’s survival of the shipwreck in Acts 27 and Paul’s imperviousness to the snakebite in Acts 28 are cases in point. Today, however, God’s promises to believers usually refer to spiritual protection. When we believe in Jesus Christ for salvation, the Holy Spirit immediately enters our lives. We are sealed for eternity and brought under God’s spiritual protection from that moment on. This means that, regardless of our future sins or the schemes of Satan, we will never lose the salvation God has granted (2 Timothy 1:12\). There is nothing that can ever separate us from God’s love (Romans 8:38–39\). In addition, we are given freedom from the dominion of sin—we are no longer slaves to sinful thoughts, desires, and actions, but are born into a new life of holiness (Romans 6:22\). Throughout our lives, God will continue to “guard \[our] hearts and \[our] minds in Christ Jesus” (Philippians 4:7\), providing the strength, peace, and perseverance we need to make it through any test or trial. His Spirit grows in us fruit that will strengthen our Christian walk (Galatians 5:22–23\), and He provides us with powerful tools with which we can fend off the enemy’s spiritual attacks (Ephesians 6:10–17\). There is nothing wrong with asking for physical protection from God, as long as we realize He does not always see fit to grant it. He knows we are strengthened by the trials that come our way, and in each physical trial, we are assured of His spiritual protection. So, rather than seeking complete physical protection from God, we can agree with James when he says, “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance” (James 1:2–3\).
Does the Bible say anything about Russia in relation to the end times?	Answer With Russia back in the news in a big way, many people are wondering if recent events in eastern Europe have anything to do with end\-times prophecy—and, if so, how? Much of the discussion has to do with an ancient prophecy from Ezekiel: “The word of the Lord came to me: ‘Son of man, set your face against Gog, of the land of Magog, the chief prince of Meshek and Tubal; prophesy against him and say: “This is what the Sovereign Lord says: I am against you, Gog, chief prince of Meshek and Tubal”’” (Ezekiel 38:1–3\). The identities of “Gog,” “Magog,” “Meshek,” and “Tubal” are the key to fully understanding the prophecy. [Gog](Gog-Magog.html) is a person. Whoever Gog is, he is from the land of Magog and is the leader of Tubal and Meshek (some translations add “Rosh” to the list) and a confederacy of other nations: Persia, Cush, Put, Gomer, and Beth Togarmah (Ezekiel 38:5–6\). And, whoever he is, he will have plans to “attack a peaceful and unsuspecting people,” viz., Israel (verses 11, 14, and 18\). But, regardless of Gog’s plans, the Lord God is against him and will defeat him soundly (Ezekiel 38:4, 19–23; 39:3–5\). Magog is a land “in the far north,” from Israel’s point of view (Ezekiel 38:15; 39:2\). Most Bible commentators interpret “Magog” as Russia—and, indeed, Russia is straight north of Israel, all the way up to the Arctic Circle. According to this view, “Rosh” is a reference to Russia, “Meshek” is either Moscow or the people north of the Black Sea (the area of southern Russia and Ukraine), and “Tubal,” which is always listed with Meshek in Scripture, is identified as a city in Siberia or an area in central Turkey. Others see “Magog” as a general term used in Ezekiel’s day to identify barbarians living near the Black and Caspian Seas. Regardless of the exact locations of Magog, Tubal, and Meshek, there is no doubt that the general area includes portions of Russia and the former Soviet Union, and possibly some Arab countries. So, yes, the Bible does mention Russia, although not by that name, in connection with the end times. Ezekiel 38—39 definitely refer to a nation coming from northern Asia to attack Israel. After the Cold War, Russia lost its superpower status, making the fulfillment of Ezekiel’s prophecy seem unlikely in some people’s eyes. However, recent events have shown that Russia is gaining strength, and many believe that the invasion of Ukraine is just a first step in Russia’s plan to restore its dominance in that hemisphere. It is also interesting to note that, in the Soviet era, Moscow was solidly aligned with several Muslim countries in opposition to Israel. Since the breakup of the Soviet Union, Russia has continued to make overtures to the Muslim world. According to the Bible, there will come a time when Russia, in alliance with several other countries, will amass a huge army against Israel, with a view to plunder the Jews’ land. The nations aligned with Russia for this military endeavor are Persia (modern\-day Iran), Put (modern\-day Libya), Cush (modern\-day Sudan), Gomer (part of modern\-day Turkey), and Beth Togarmah (Armenia). Most of these nations are currently militant Islamic states with an express hatred of Israel. Ezekiel says that, when the aggressors move against Israel, a few other nations (“Sheba and Dedan and the merchants of Tarshish”) will remonstrate, as will “all her villages”—possibly colonies (Ezekiel 38:13\). Sheba and Dedan are associated with areas of northern Africa. Tarshish could be a reference to Spain (which colonized much of South America), Britain (which colonized the United States), or somewhere in eastern Africa. The objections to Magog’s aggression will fall on deaf ears, however, and the invasion will continue. Some commentators believe this war is one of the events leading up to beginning of the [tribulation](tribulation.html). Others believe it will occur close to the midpoint of the tribulation, since Israel will be “dwelling without walls, and having neither bars nor gates” (Ezekiel 38:11\)—in other words, Israel will feel secure at that time, possibly because of the covenant they have signed with the [Antichrist](antichrist.html) (Daniel 9:27\). Either way, this battle is distinct from the [Battle of Armageddon](battle-Armageddon.html), which occurs at the end of the tribulation. God promises to destroy Gog’s army: “I will execute judgment on him with plague and bloodshed; I will pour down torrents of rain, hailstones and burning sulfur on him and on his troops and on the many nations with him” (Ezekiel 38:22\). The bodies of the fallen army of Magog will be buried, but it will take over seven months to complete the macabre task (Ezekiel 39:12, 14\). This supernatural judgment will have the effect of preserving Israel and turning many hearts to God: “And so I will show my greatness and my holiness, and I will make myself known in the sight of many nations. Then they will know that I am the Lord” (Ezekiel 38:23\). Many will be saved during the tribulation (Revelation 7\), and the fulfillment of Ezekiel 38—39 will be one means by which God will bring people to a knowledge of Himself. There is much we do not know for certain about Ezekiel’s prophecy, including the timing of these events. However, it is clear that Russia will be involved and will in fact lead an [end\-times](living-in-the-end-times.html) league of nations to seize Israel’s land. The prophet Ezekiel comforts Israel in much the same way as Moses had centuries ago: “The LORD your God is the one who goes with you to fight for you against your enemies to give you victory” (Deuteronomy 20:4\).
Who are the New Calvinists, and what are the beliefs of New Calvinism?	Answer New Calvinism is not a new branch of theology or a denomination. Rather, it is a “revival” of sorts—a revival of traditional, “old” [Calvinism](calvinism.html). The movement is sweeping through American evangelical churches of all denominations, attracting young people from Free Church, Episcopal, Independent, Presbyterian, and Baptist churches alike. [The Gospel Coalition](http://thegospelcoalition.org), started in 2007, is the national network for the New Calvinist movement. Calvinism promotes the authority of Scripture and the doctrines of God’s sovereignty, the total depravity of man, and predestination. These biblical doctrines are proving attractive to many in the younger generation today, and churches in the Reformed tradition are seeing a general increase in numbers. Thus, the influence of “New Calvinism.” The resurgence of Calvinism might seem surprising, given the popularity of the feel\-good, bubbly theology of health\-and\-wealth preachers and books such as [Your Best Life Now](best-life-now.html). However, the New Calvinism could also be seen as a theological corrective to errant doctrine—the pendulum is swinging back to a more biblical approach. Young people who have grown up in an increasingly secular culture are looking for churches teaching the “meat” of the Word (Hebrews 5:14\) instead of seeking to entertain them. In the process, they are rediscovering many biblical truths about God, salvation, and grace. Contributing to the “newness” of New Calvinism are “[seeker\-friendly](seeker-friendly-churches.html)” styles of worship, an openness to dialogue with other Christian traditions, and an embrace of [continuationism](continuationism.html). Given the diversity of the various churches embracing New Calvinism, it comes as no surprise to discover the emphasis is less on the finer points of theology and more on engaging contemporary society. Mark Driscoll, a pastor identified with the movement, says, “New Calvinism is missional and seeks to create and redeem culture.” Driscoll is somewhat vague on some theological issues. In a recent interview, he suggests that some issues need not be fought over “because bigger things are at stake, such as the evangelizing of lost people and the planting of missional churches.” Flexibility, he says, should be allowed in “spiritual gifts, baptism, communion, worship styles, Bible translations and sense of humor.” Some see two factions emerging from within New Calvinism: the New Puritans and the New Calvinists. The New Puritans focus on the sovereignty of God in salvation and are identified with Driscoll and [John Piper](Christian-hedonism.html). The New Calvinists focus on the sovereignty of God over creation and are identified with Timothy Keller and Gabe Lyons. One criticism of New Calvinism—usually coming from traditional Calvinists—is that it’s not really Calvinism. There is more to being a Calvinist than accepting the five points of Calvinism. It is suggested that some New Calvinist teachings on [infant baptism](infant-baptism.html), [covenant theology](covenant-theology.html), and the continuation of the [miraculous gifts of the Spirit](miraculous-gifts.html) are out of step with the Reformed tradition. There are many good aspects of the New Calvinism, including its emphasis on the fundamentals of the faith and its ability to attract young people into the church. It remains to be seen whether this new movement will prosper and flourish and have a major impact on [postmodern](postmodernism-dangers.html) society.
Should a Christian pledge allegiance to the flag?	Answer There is nothing sinful about saying a pledge, as long as the pledge does not take away from our commitment to the Lord Jesus. The Pledge of Allegiance to the flag of the United States certainly does not contain any wording that would usurp the authority of Christ in our lives. The Bible, therefore, does not forbid the pledging of allegiance to our flag. A pledge is a formalized promise, and there is nothing wrong with making a promise. When a couple gets married, they exchange vows, pledging faithfulness to each other—in the old phrasing, “I plight thee my troth.” When a witness takes the stand in a courtroom, he promises to tell the truth. And when a person lays a hand over his heart and recites the pledge to the flag, he is promising loyalty to his country, recognizing that we are all “under God.” Allegiance in the context of saying a pledge to a national flag simply means “loyalty as a citizen.” To pledge one’s allegiance to a country is to subject oneself to that country’s rule and promise to abide by its laws. Since a nation’s flag is the symbol of that nation, to pledge allegiance to the flag is the same thing as pledging loyalty to the nation itself. The Pledge of Allegiance is simply a promise to be a good citizen of the United States. Being a good citizen is a Christian duty. Titus 3:1 says that we should “be subject to rulers and authorities . . . obedient . . . ready to do whatever is good.” The only time we should disobey the ruling authorities is when they issue commands that directly conflict with God’s Word (see Acts 5:29\). In Matthew 22:21 Jesus said, “Give back to Caesar what is Caesar’s, and to God what is God’s.” Jesus obviously acknowledged that civil government plays a role in this earthly realm. To the extent that our government is our “Caesar,” we are to render it the proper respect—paying our taxes and obeying the laws of the land. Some consider Matthew 5:34 as a prohibition against saying a pledge. There, Jesus says, “Do not swear an oath at all.” However, in context, Jesus is speaking of rash or flippant oaths. He could not have meant that all oath\-taking is wrong—God Himself takes oaths (Isaiah 45:23; Hebrews 6:17\), and Paul took a vow (Acts 18:18\). Besides, pledging loyalty to a nation is not the same as taking an oath; a pledge is a solemn promise, but an oath carries the extra weight of an appeal to God. “Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor” (Romans 13:7\). Pledging allegiance to the flag is but a form of paying “respect” and “honor” to our country, as we are commanded to do.
Who were the Gibeonites?	Answer The Gibeonites were a group of people, descended from the [Amorites](Amorites.html) (2 Samuel 21:2\). They are described in Joshua 9 as people who deceived the Israelites in order to protect themselves. After the Israelites had defeated the cities of Jericho (Joshua 6—7\) and Ai (Joshua 8\), many of the nearby Canaanites united to form a large army to fight Israel (Joshua 9:1–2\). The Gibeonites, however, took a different approach: “They resorted to a ruse: They went as a delegation whose donkeys were loaded with worn\-out sacks and old wineskins, cracked and mended. They put worn and patched sandals on their feet and wore old clothes. All the bread of their food supply was dry and moldy. Then they went to Joshua in the camp at [Gilgal](Gilgal-in-the-Bible.html) and said to him and the Israelites, ‘We have come from a distant country; make a treaty with us’” (Joshua 9:4–6\). The Israelites did not consult with God before agreeing to the treaty and fell for the Gibeonites’ scheme. The Israelites soon discovered they had been tricked and discussed how to respond. The leaders of Israel decided, “‘We have given them our oath by the Lord, the God of Israel, and we cannot touch them now. This is what we will do to them: We will let them live, so that God’s wrath will not fall on us for breaking the oath we swore to them.’ They continued, ‘Let them live, but let them be woodcutters and water carriers in the service of the whole assembly.’ So the leaders’ promise to them was kept” (Joshua 9:19–21\). The end of this account notes, “That day \[Joshua] made the Gibeonites woodcutters and water carriers for the assembly, to provide for the needs of the altar of the Lord at the place the Lord would choose. And that is what they are to this day.” (Joshua 9:27\). In other words, the Gibeonites survived, yet they served as slaves to the Israelites for generations to come. The land of Gibeon would later be allotted to the tribe of Benjamin (Joshua 21:17\). King Saul later broke the treaty that Joshua had signed and attacked the Gibeonites. Later still, during the time of King David, a famine occurred in Israel. When David asked the Lord about the famine, God said, “It is on account of Saul and his blood\-stained house; it is because he put the Gibeonites to death” (2 Samuel 21:1\). To appease the Gibeonites and put an end to the famine, seven descendants of Saul were given to them to be put to death (2 Samuel 21:6\). God healed Israel’s land after that (2 Samuel 21:14\). Though the Gibeonites were enemies of the Israelites, they teach us some important lessons today. The Gibeonites’ deception was effective because Joshua and his people did not first consult God for wisdom. Thus, Joshua 9 reveals the need for believers in Christ to pray concerning all major decisions and to seek His will before moving forward. Also, the fact that the Lord held the Israelites to their covenant with the Gibeonites shows that God requires faithfulness of His people. Breaking a covenant is a serious thing. Finally, the eventual incorporation of the Gibeonites into Israel shows the mercy and grace of God to all people.
What is shamanism?	Answer Shamanism is a counterfeit, anti\-Christian worldview in which the intermediary between the natural and the supernatural is called a shaman. Shamanism is related to [animism](Animism.html), the belief that spirits inhabit the physical world as well as the spiritual realm. Animism is one of the oldest existing belief systems and is found in many tribal communities, ancient and modern, around the world. It is seeing a comeback today in neo\-shamanistic groups. Shamanism is often syncretized with other belief systems, Islam and Christianity included, then becoming categorized as a [folk religion](folk-religion.html). Shamanism/animism is not usually a stand\-alone religion but is typically blended into pagan, polytheistic, and [New Age](new-age-movement.html) faith systems. The term shaman comes from the Siberian Tungus language and translates to “one who knows.” Related terms would be medium, medicine man, witchdoctor, sorcerer, exorcist, soothsayer, necromancer, and spirit walker. In an animistic belief system, the shaman acts as an intermediary between the natural and spiritual worlds. Shamans are called upon in times of sickness, injury, natural disaster, enemy attack, or any time there is a perceived imbalance between the natural and spiritual realms. Shamanism teaches that all things have a spiritual root and that the spiritual world controls the natural world, so the key to affect any situation is thought to lie in the spiritual realm. The shamanistic worldview is one of works and a knowledge of the occult. To bring about the desired results in the natural world, a shaman relies on his expertise and the power of the objects he possesses. In an animistic/shamanistic faith system, the world is a frightening place full of spirits that must be appeased. If placated, the spirits may bless you, or, if angered, they can become vindictive and hurt you or make you sick. Shamans are hired to enter the supernatural realm, discern the reason for the calamity, and find a means to restore healing and harmony. Shamans are feared and hold great influence within their tribes, as they purport to hold the power of healing as well as the power to kill or injure. Thus, it is not only the spirits that must be placated; the shamans must be kept happy, too. Shamans often use hallucinogenic drugs, physical wounding, or extreme fasting to achieve an altered state of consciousness. Amulets, bells, drums, songs, dancing, or chanting might be part of the ceremonies that allow them to journey into the supernatural realm. Shamans also call on animating spirits and commonly use totemic items such as rocks or bones believed to hold special powers. Souls of the dead, animal spirits, or spirits of rocks or trees might also be summoned to act as [guides](familiar-spirits.html). Shamanism maintains that certain places hold particular power or provide access to the spiritual world. Even among those who follow this belief system, the role of shaman is recognized as a high\-risk occupation. Navigating the spiritual realm is a dangerous undertaking. Depression, mental illness, and death from the use of entheogenic drugs are all possible. Shamanism was the underlying belief system in the early biblical lands. God commanded His people against intermarriage and the worship of the territorial gods permeating the Promised Land. Deuteronomy 18:9–13 and other passages carry strong directives against involvement with spiritists, mediums, necromancers, and those who practice sorcery and witchcraft (Leviticus 18:21; 20:2, 4; 2 Kings 17:31; 2 Chronicles 28:3; 33:6, Isaiah 57:5; Ezekiel 16:21\). The Bible teaches that we live in enemy territory. First Peter 5:8 refers to this spiritual battle and the reality of the unseen world around us. As Christians, we do not put stock in shamans, the rituals they perform, or the talismans they wield. Rather, our trust is in the power of the Word of God (Hebrews 4:12\), the power of the Holy Spirit (1 Corinthians 2:4\), and the power of the gospel (Romans 1:16\).
Has Israel’s territory ever encompassed the promise in Joshua 1:4?	Answer In Joshua 1:4 God promised [Joshua](life-Joshua.html) that the land of Israel would include territory extending “from the desert to Lebanon, and from the great river, the Euphrates—all the Hittite country—to the Mediterranean Sea in the west.” This territory would include the land from the southern tip of Israel along the Red Sea to the Euphrates River on the east, the border of Syria on the north (land of the Hittites), and the Mediterranean Sea (Great Sea) to the west. As of yet, Israel has not controlled this entire land area. In Joshua’s time, much of the land of Canaan was brought under Israelite control. In the time of David and his son Solomon (approximately 1000 BC, or 400 years after Joshua), a wide area of land was under Israel’s control or influence. Yet the entire territory promised to Israel in Scripture, both in Joshua 1:4 and elsewhere, has yet to be fulfilled. Some point to a passage later in the book of Joshua as contradicting the promise of Joshua 1:4\. After the conquest of Canaan, the historical account says, “So the LORD gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it. And the LORD gave them rest on every side, according to all that He had sworn to their fathers, and no one of all their enemies stood before them; the LORD gave all their enemies into their hand. Not one of the good promises which the LORD had made to the house of Israel failed; all came to pass” (Joshua 21:43–45\). There is really no contradiction. At the time referred to in Joshua 21, all of Israel’s enemies were subdued. No one posed a threat to God’s people. God had given them a right to everything He had promised in Joshua 1:4, and they were authorized to take possession of the entire land—all the way to the Euphrates—as soon as they needed it and as soon as they called on the Lord for aid. The fact that they never did so does not negate the fact that God had kept His promise. After Joshua’s death, the [book of Judges](Book-of-Judges.html) teaches, the Israelites turned away from God. As punishment, God allowed their enemies to increase in power, and Israel lost territory that God had given earlier. Judges 2:14 says, “In his anger against Israel the LORD gave them into the hands of raiders who plundered them. He sold them into the hands of their enemies all around, whom they were no longer able to resist.” Various judges arose during this period, and there was an ongoing battle for the control of Israel’s territory. Later, during the reigns of David and Solomon, Israel controlled the largest part of the Promised Land to date. After Solomon’s reign, the kingdom was divided into the Kingdom of Israel to the north and the Kingdom of Judah to the south. Both kingdoms eventually sinned to such a degree that God allowed outside nations to defeat them, and most of the Jews were exiled. Yet God was not done with His people, and He restored Israel’s territory. The books of [Ezra](Book-of-Ezra.html) and [Nehemiah](Book-of-Nehemiah.html) document the return of the Jewish people from Babylon seventy years after their exile. The temple was rebuilt, and worship in Jerusalem was re\-established. Israel continued in their land until AD 70 when the Romans destroyed the temple and overtook Jerusalem. It would not be until 1948 that the modern nation of Israel was established following World War II. Now, more than sixty years later, Israel has become a thriving nation and the longest\-established democracy in the Middle East. Yet many of its neighbors remain hostile, and a Palestinian movement seeks to develop its own nation within the borders of modern Israel’s territory. The Bible teaches that God will eventually fulfill the promise to give Israel full control over the Promised Land. Israel’s full territory will ultimately be ruled by the Messiah during the Millennium (Revelation 20:1–6\). God’s promises, partly fulfilled throughout history, will have complete, literal, fulfillment prior to God’s creation of new heavens and a new earth (Revelation 21—22; cf. Psalm 72:8\).
What does the Bible say about witchcraft / witches?	Answer The Bible has a lot to say about witchcraft. Witchcraft and its many cousins, such as fortune\-telling and necromancy, are Satan’s counterfeits to holy spirituality. The Bible expressly condemns all forms of witchcraft. Since early times, people have sought supernatural experiences God did not endorse. The nations that surrounded the Promised Land were saturated with such practices, and God had stern words for His people concerning any involvement with them. Deuteronomy 18:9–12 says, “When you enter the land the Lord your God is giving you, do not learn to imitate the detestable ways of the nations there. Let no one be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead. Anyone who does these things is detestable to the Lord.” God takes witchcraft very seriously. The penalty for practicing witchcraft under the Mosaic Law was death (Exodus 22:18; Leviticus 20:27\). First Chronicles 10:13 tells us that “Saul died because he was unfaithful to the LORD; he did not keep the word of the LORD and even [consulted a medium](witch-of-endor.html) for guidance.” In the New Testament, “sorcery” is translated from the Greek word [pharmakeia](pharmakeia-in-the-Bible.html), from which we get our word pharmacy (Galatians 5:20; Revelation 18:23\). Witchcraft and spiritism often involve the ritualistic use of magic potions and mind\-controlling drugs. Using [illicit drugs](sin-drugs.html) can open ourselves up to the invasion of demonic spirits. Engaging in a practice or taking a substance to achieve an altered state of consciousness is a form of witchcraft. There are only two sources of spiritual power: God and Satan. Satan has only the power that God allows him to have, but it is considerable (Job 1:12; 2 Corinthians 4:4; Revelation 20:2\). To seek spirituality, knowledge, or power apart from God is idolatry, closely related to witchcraft. First Samuel 15:23 says, “For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” Witchcraft is Satan’s realm, and he excels in counterfeiting what God does. When Moses performed miracles before Pharaoh, the magicians did the same things through demonic power (Exodus 8:7\). At the heart of witchcraft is the desire to know the future and control events that are not ours to control. Those abilities belong only to the Lord. This desire has its roots in Satan’s first temptation to Eve: “You can be like God” (Genesis 3:5\). Since the Garden of Eden, Satan’s major focus has been to divert human hearts away from worship of the true God (Genesis 3:1\). He entices humans with the suggestions of power, self\-realization, and spiritual enlightenment apart from submission to the Lord God. Witchcraft is merely another branch of that enticement. To become involved in witchcraft in any way is to enter Satan’s realm. Seemingly “harmless” modern entanglements with witchcraft can include [horoscopes](horoscopes-Christian.html), [Ouija boards](ouija-boards.html), Eastern meditation rituals, and some video and role\-playing games. Any practice that dabbles in a power source other than the Lord Jesus Christ is witchcraft. Revelation 22:15 includes witches in a list of those who will not inherit eternal life: “Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood.” We don’t need to fear Satan’s power, but we should respect it and stay away from it. First John 4:4 says, “Greater is He who is in you, than he who is in the world.” Satan can create much havoc, harm, and destruction, even in the lives of believers (1 Thessalonians 2:18; Job 1:12–18; 1 Corinthians 5:5\). However, if we belong to the Lord Jesus Christ, there is no power that can ultimately defeat us (Isaiah 54:17\). We are overcomers (1 John 5:4\) as we “put on the whole armor of God so that you can take your stand against the devil’s schemes” (Ephesians 6:11\). When we give our lives to Christ, we must repent. This repentance should include renouncing any involvement with witchcraft, following the example of the early believers in Acts 19:19\. 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?” When we follow those words to their logical conclusion, we could also ask, “Why seek any power apart from the source of all real power? Why seek spirits who are not the Holy Spirit?” Witchcraft and its many counterparts promise spirituality but lead only to emptiness and death (Micah 5:12; Galatians 5:19–21\). Only Jesus has the words of life (John 6:68\).
What does it mean to not be ashamed of the Gospel (Romans 1:16)?	Answer In Romans 1, [Paul](life-Paul.html) addresses the Gentile believers at Rome and begins by explaining his mission, which was to preach the [gospel](gospel-message.html) to everyone. He concludes his explanation by saying, “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Romans 1:16–17; cf. Habakkuk 2:4\). The word translated “ashamed” means “disgraced” or “personally humiliated.” A person “ashamed” in this way is like someone singled out for misplacing his confidence—he trusted in something, and that something let him down. The word can refer to being dishonored because of forming the wrong alliances. So, when Paul says that he is not ashamed of the gospel, he is saying his confidence in the gospel is not misplaced. There is no disgrace in declaring it. Paul had given his life to proclaiming the truths that Jesus Himself had revealed to him (Acts 9:3–6; 2 Corinthians 12:2–4\). He explained to the Romans why he did not believe that he had wrongly identified with Jesus and why proclaiming Jesus’ message was his life’s work. The application can extend to us as well. Just as Paul placed his confidence in the gospel of Christ, so can we. We can proclaim with boldness the truths that God has revealed in His Word, with no fear that our confidence is misplaced. “Anyone who believes in him will never be put to shame” (Romans 10:11; cf. Isaiah 28:16\). We can rest in the knowledge that the Holy Spirit who inspired the writing of Scripture never changes (2 Peter 1:21; Malachi 3:6; Hebrews 13:8\). What was true thousands of years ago is still true. The offer of salvation that was presented to people of the first century is still open to us (Acts 2:39; John 17:20\). To live unashamed of the gospel means we proclaim it, but it also means we apply it to our lives and show we believe it. Paul’s life choices supported his message. He did not preach one thing and live another. We are “ashamed of the gospel” when we allow sin in our lives to go unchecked (Matthew 3:8\). When we indulge in worldliness and carnal desires or blatantly disobey scriptural standards, we indicate that we lack confidence in our own message (1 Corinthians 3:3; 1 Peter 2:11\). When we “walk in the counsel of the ungodly, stand in the path of sinners, and sit in the seat of scoffers” (Psalm 1:1\), we are being ashamed of the gospel. We are not allowing its truth to penetrate our lives so that others see its changing power. To live unashamed of the gospel means that we, like Paul, allow it to dominate our lives to the extent that everyone within our sphere of influence can see that we have “been with Jesus” (Acts 4:13\).
Who was the commander of the army of the LORD in Joshua 5:14?	Answer In Joshua 5:13–15 we read of Joshua’s conversation with the “commander of the army of the LORD.” This commander appeared to Joshua near Jericho, before that fateful battle. The personage held a sword and told Joshua that the place where he stood was holy ground. The person who appeared to [Joshua](life-Joshua.html) was clearly a powerful being. We are told Joshua fell on his face and gave him reverence. Then, Joshua addresses the man using a Hebrew word that means “master” or “lord.” Joshua clearly had much respect for this being. Finally, the man tells Joshua to remove his sandals, “for the place where you are standing is holy.” Based on this information, there are only two possible identities for this person. First, this commander could be an example of a [theophany](theophany-Christophany.html), a visible appearance of God Himself. Supporting this view is the fact that Joshua was to take off his sandals similar to how Moses did at the [burning bush](burning-bush.html) when he met God (Exodus 3:5\). The other possible identity of this commander is that he was an angel. This theory notes that the being identifies himself as the “commander” of the Lord’s army, not as the Lord Himself. In this view, Joshua’s bowing is seen as an act of reverence rather than worship. Joshua’s address of the commander as “lord” could be a general term of respect. Those who favor the view that Joshua met an angel appeal to the fact that no one can see God and live (Exodus 33:20\). Those who favor the view that Joshua met God suggest that this was God the Son, a pre\-incarnate appearance of Jesus Christ. Whether the commander of the Lord’s army was angelic or divine, it was God who communicated an important message to Joshua to prepare him for the upcoming battle.
Why were the Philistines and the Israelites always at war?	Answer It seems that, no matter where you turn in the Old Testament, Israel is fighting the [Philistines](Philistines.html). While that’s a slight exaggeration—there were fights with other nations, too—it is true that Israel and the Philistines had their share of run\-ins. The Philistines were an ancient people, listed in the records of those who descended from Noah’s son Ham after the time of the flood (Genesis 10:14\). Abraham and Isaac interacted with the Philistines in Canaan (Genesis 21:33–34\). But it was during the time of the Exodus that the Lord promised that the land of Israel would include the territory of the Philistines (Exodus 23:31\); this promise meant that some kind of conflict would have to take place for Israel to displace the Philistines. When [Joshua](life-Joshua.html) was old, he mentioned the land of the Philistines as one of the areas that still remained to be defeated by Israel (Joshua 13:1–3\). Because the Philistines were not completely removed, Israel faced them as perennial enemies. During the time of [the judges](Book-of-Judges.html) in Israel, the Philistines were often a thorn in Israel’s side. Jephthah, Shamgar, and Samson all fought against Philistia. The battles between Israel and the Philistines continued in the days of Eli and later erupted in the conflict between [David and Goliath](David-and-Goliath.html), a battle fought within a larger Israel\-Philistine conflict (1 Samuel 17\). David defeated Goliath, initiating a great victory for Israel, yet the history of Israel and the Philistines was not done. During Solomon’s reign in Israel, the Philistines were subdued, yet the later prophets note that the Philistines continued to war against Israel. The Philistines were devastated by the same [Assyrian Kingdom](Assyrians.html) that overtook Israel (2 Kings 18:33–35\). Philistia was not completely destroyed until the time of the [Babylonian](Babylonian-empire.html) and [Persian](Medo-Persian-empire.html) Empires. From the first Hebrew, Abraham, until the deportation of Judah to Babylon, the Philistines were a constant enemy of Israel. The conflict was over more than land; it involved divergent worldviews. Unlike the Israelites, the Philistines served human\-made deities and were known as a violent, warlike people. Seven major battles between Israel and the Philistines are recorded in the Old Testament. They include the Battle of Shephelah (2 Chronicles 28\), the Battle of Aphek (1 Samuel 4\), the Battle of Eben\-Ezez (1 Samuel 7:13–14\), the battles at Michmash (1 Samuel 14\), the battle involving David and Goliath (1 Samuel 17\), the battle at Mount Gilboa (1 Samuel 31\), and Hezekiah’s defeat of the Philistines (2 Kings 18:5–8\). The Philistines’ eventual defeat was not due to Israel’s strength or military prowess. As Psalm 44:3 says, “It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them.”
Is it wrong for a Christian to be depressed?	Answer [Depression](depression-Christian.html) is somewhat of a charged issue among Christians. Some flatly declare it to be a sin. The thinking is that depression reveals a lack of faith in God’s promises, God’s judgment on sinful behavior, or just laziness. We know that God is good and loving and that we are secure in Him, so what is there to be depressed about? Others flatly declare depression to be a medical issue. The thinking is that all depression is a result of chemical imbalances in the brain, so depression is no more wrong than having the flu. And then there are those in the middle who aren’t really sure what the ugly beast of depression is. Faith seems somewhat related, but so do brain chemicals. Of course, there are also the depressed Christians, left to feel guilty, defensive, confused, lost, or simply too depressed to even care what the church thinks. So is it wrong for a Christian to be depressed? The term depressed is a fairly loose one. It can refer to a diagnosable medical condition (clinical depression), but it can also refer to a temporary feeling of sadness or apathy or to a nebulous, lingering malaise. This article will attempt to briefly consider several of these meanings of depression. For some people a chemical or hormonal imbalance triggers a depressed state. This is most typical for women experiencing post\-partum depression or people on certain medications. Other times, depression is situational, caused by adverse circumstances, life changes, a spiritual crisis, etc. Our emotional response to those crises can in turn trigger a chemical imbalance. Truly, humans are “fearfully and wonderfully made” (Psalm 139:14\), and it should come as no surprise that our biology interacts with our emotions and vice\-versa. Once a person is depressed, the cycle of hormonal imbalance and negative emotions can be difficult to break. Whether the emotions cause the biology to change or the biology causes the emotions to change, the resulting symptoms are the same. Having a medical condition is not a sin. However, what brings a person to that condition could be rooted in sin. For instance, it is not wrong to have diabetes, but it is wrong to be a glutton (and the two are sometimes related). Also, how a person responds to a genuine medical condition could also be sinful. For example, it would be sinful for a person with diabetes to use his disease to manipulate others or to adopt a “victim” mentality or an attitude of entitlement. Yet, often, we hold those with diabetes or other medical conditions less culpable than we do people with depression. For some reason, mental illnesses—especially depression—are associated more often with sinful causes than are physical ailments. Depression is not exclusively a medical issue, and it is not exclusively an emotional or spiritual issue. Depression is often viewed as a persistent feeling of sadness. Of course, it is okay to be sad. We live in a world of pain (Genesis 3:14–19; Romans 8:20–22\), and Jesus wept over the death of Lazarus (John 11:35\). There is no need to always put on a happy face and pretend that things are okay when they are not. There are many biblical examples of men of God struggling with sadness, even to the point of depression. David wrote, “Record my misery; list my tears on your scroll—are they not in your record?” (Psalm 56:8\). David, a “man after \[God’s] own heart” (Acts 13:22\), did not gloss over his sadness; he expressed it to God. Both Moses (Numbers 11:15\) and Elijah (1 Kings 19:3–5\), two heroes of the faith, confessed to God that they preferred to die than live in their current reality. Neither was rebuked by God for his feelings; rather, both were met with God’s love and provision. The Bible is not shy about admitting the realities of human emotion. Sadness is part of life, and it is not condemned. As believers, we are exhorted to see the greater reality of God’s plan even in the midst of our sadness and depression. Yes, this world is fallen and often painful. It can be depressing. But God is far greater. He is at work, victoriously. Moses and Elijah received God’s provision and experienced His refreshing. Shortly after pouring out his sadness, David praised God. Jesus said, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). Christians are permitted to call trouble for what it is. At the same time, we take heart in God’s care. Taking heart does not mean pasting on a smile or ignoring the feeling of emptiness that depression brings. It does not mean neglecting to treat depression through counseling or medication. It does not mean ignoring the relational hurts or the misperceptions that have led to depression (Satan’s lies, if we believe them, will lead us to despair). It does not mean denying the fact that depression could be a lifelong struggle. What taking heart does mean is bringing all our pain to God. It does mean continuing to trust in Him. It does mean believing that what He says about Himself and about us is true, even when we don’t feel like it is. It does mean getting the help we need, battling depression rather than giving in to it. We acknowledge the depravity of the world, but we also acknowledge the sufficiency of God. It is not wrong to be depressed. But it is wrong—and not especially helpful in overcoming a depressed state—to give up on God when we are depressed. “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 43:5\).
What does the Bible say about optimism?	Answer Optimism is “the tendency to expect the best possible outcome or to dwell on the most hopeful aspects of a situation.” Optimists usually feel that “good things” will happen in the future or that what they hope and dream for will happen. By nature, most people tend toward either optimism or pessimism, regardless of their relationship with God. Everyone’s glass is either “half full” or “half empty.” So, optimism is not necessarily the same as faith in God. It can be a natural personality trait that has nothing to do with faith. Worldly optimism is not based on faith in God. Many unbelievers simply refuse to worry because life is more pleasant that way. “Don’t worry; be happy” is their motto. They may place their faith in any number of lesser gods, such as karma, denial, the “universe,” or intentional ignorance. This may work temporarily, but it is a misplaced optimism with no real foundation. Optimistic people find more enjoyment in life and are usually more pleasant to be around because they refuse to worry about things they cannot control. However, simply because a person appears optimistic does not mean that he has great faith in God or that her faith is appropriately placed. Without realizing it, some Christians also place their faith in a “lesser god” because they have a misunderstanding of faith. They may stubbornly cling to the belief that they will receive whatever they want simply because they believe it hard enough. They take care to appear outwardly optimistic because they fear that “negative confessions” might cancel out their prayer requests. Or they simply cling to the notion that there’s [power in positive thinking](power-positive-thinking.html). This is false optimism because it is not based on the sovereign nature of God but on their own ability to believe hard enough to get what they want. This can lead to confusion and disillusionment with God when their requests remain unfulfilled. Biblical optimism is the result of faith in the character of God. The Bible refers to this as “[hope](Bible-hope.html).” Romans 15:13 says, “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” When we hope in God, we put our trust in His sovereign plan above what our circumstances tell us. Romans 8:23–25 explains it this way: “But hope that is seen is no hope at all. Who hopes for what they already have? But if we hope for what we do not yet have, we wait for it patiently.” Paul is speaking of our future reward and the things that “God has prepared for those who love him” (1 Corinthians 2:9\). Regardless of what may happen in this life, we know that God sees, cares, and will “wipe every tear from our eyes” when we are forever with Him (Revelation 21:4\). That confidence can give us an optimistic outlook, even in difficult circumstances. Biblical optimism does not place so much emphasis on earthly events. It can accept difficult circumstances because it believes that “all things work together for good to those who love God and are called according to His purpose” (Romans 8:28\). Godly hope looks beyond what we understand to view life from God’s perspective. God designed us to live with hope. Psalm 43:5 says, “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God.” Optimism is a choice. When we choose to trust God for everything, we can rest in His promises to take care of us the way He sees fit (Philippians 4:19; Luke 12:30–31\). We can “cast our care upon him” (1 Peter 5:7\), “let our requests be made known unto God” (Philippians 4:6\), and accept His “peace that passes all understanding” (Philippians 4:7\). Knowing that we have a loving heavenly Father who desires to care for us and provide for us should give every child of God a reason for true optimism (Matthew 6:8; Luke 12:29–31\).
What should a Christian do when convictions violate a tolerant society?	Answer Many in society today want to view themselves as “tolerant.” By that they usually mean “I accept people for who they are without passing judgment on any action or lifestyle choice.” But the biblically informed Christian cannot, in good conscience, approve of all actions or lifestyle choices; the Bible clearly delineates some lifestyles as sinful and displeasing to God. When a Christian’s convictions clash with the standard of tolerance set by society, the Christian is often labeled as “intolerant,” “bigoted,” or worse. Ironically, those who claim to be the most tolerant are the least tolerant of the [Christian worldview](Christian-worldview.html). Sometimes the conflict between Christian convictions and secular standards of tolerance involves a Christian business being forced to photograph gay engagements, bake cakes or provide flowers for gay weddings, or rent rooms to gay couples. Other times, the conflict is not as public, involving personal acquaintances who disagree with a Christian’s conviction against getting drunk at a party, for example, or cohabitation before marriage. A general principle that covers many issues was expressed by Peter before the Sanhedrin: “We must obey God rather than human beings!” (Acts 5:29\). Whatever pressure society brings to bear, the follower of Christ knows who his Lord is and chooses to obey Him. In a sinful world that hated Christ, this will naturally lead to some conflict. The “tolerance” espoused by the world leaves no room for Christian convictions, but, for the redeemed who [walk in the Spirit](Spirit-walk.html), Christian convictions are indispensable. The Bible says there is a right and a wrong, and no amount of sensitivity training or encounter group sessions can change that. If we define tolerate as “to put up with something one does not like,” then we could say that tolerance does not require approval or support. In this sense, Christians ought to be as tolerant as possible, in order for our loving character to be visible to all (Matthew 5:16\). We should be able to “put up with” a lot. In most cases, we should be able to control our impulse to resent something we find distasteful. The problem comes when tolerate is defined in a manner that implies an acceptance or even approval of what one finds offensive. A Christian with Bible\-based convictions can accept the fact that people sin, but he must still call it “sin.” A Christian’s convictions do not allow approval of sin whatsoever. No matter how it’s defined, tolerance has its limits: what message would be sent by a church holding “interactive” services with a witch coven? What if a judge decided to “tolerate” perjury—he allowed it in his courtroom, even though he personally disliked it? How much disrespect should a teacher “tolerate” in her classroom? What if a surgeon began to “tolerate” septic conditions in his operating room? When a believer finds that his Christian convictions are in conflict with someone’s take on tolerance, he should immediately do the following things: 1\) Pray for wisdom and for courage. 2\) Examine his convictions to make sure they are based on what the Bible actually says, rather than personal preferences. Taking a stand against having a joint Hindu\-Christian worship service is biblically supportable; taking a stand against serving ethnically diverse food at the church potluck is not. 3\) Commit himself to loving his enemies and doing good to them (Matthew 5:38–48\). 4\) Purpose in his heart to engage the conflict “with compassion, kindness, humility, gentleness and patience” (Colossians 3:12\). 5\) If legal issues come into play, explore his rights under the law (see Acts 16:37–38; 21:39\). Even in the midst of a conflict between godly convictions and secular tolerance, Christians must demonstrate Christ’s love and righteousness, exemplifying how truth and love can coexist. In every situation, we should exhibit “deeds done in the humility that comes from wisdom” (James 3:13\). Our conduct should be such “that those who speak maliciously against \[our] good behavior in Christ may be ashamed of their slander” (1 Peter 3:16\).
Does God’s promise to Joshua and Israel in Joshua 1:9 apply to us?	Answer In Joshua 1:9, God commanded [Joshua](life-Joshua.html), “Be strong and courageous. Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go.” Does this promise apply to Christians today? In one sense, the promise in this passage was specific to Joshua’s role as leader of the Israelites as he took them into the Promised Land. Joshua had a tremendous task to fulfill after the death of [Moses](life-Moses.html)—the responsibility of leading an entire nation into a new land. God’s words of boldness and encouragement served as an important message to strengthen Joshua as the leader of God’s people. While the promise that God would be with Joshua was specific to Joshua, the principle extends to us today. First, God expects His followers to live strong and courageous lives. In the New Testament, we find the apostle Paul telling Timothy, “The Spirit God gave us does not make us timid, but gives us power, love and self\-discipline” (2 Timothy 1:7\). In Acts 1:8 Jesus told His followers, “You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” In addition to living bold and courageous lives as Christians, we are called to live without fear. Jesus taught, “Do not be afraid of those who kill the body but cannot kill the soul” (Matthew 10:28\). When Paul was imprisoned, he wrote, “Because of my chains, most of the brothers and sisters have become confident in the Lord and dare all the more to proclaim the gospel without fear” (Philippians 1:14\). While there is a sense in which we are called to fear God, meaning to live in respect and reverence of Him, Scripture is clear that we are to live with confidence in God’s promises and power. Third, the reason we can live courageously and without fear is that God is with us wherever we go. What God commanded Joshua is also seen in the [Great Commission](great-commission.html): “Surely I am with you always, to the very end of the age” (Matthew 28:20\). Also, we have the promise of Hebrews 13:5: “God has said, ‘Never will I leave you; never will I forsake you.’” In summary, while the promise of Joshua 1:9 was specific to Joshua, the principle is affirmed elsewhere in Scripture as applicable to all believers today. God calls us to live courageously, without fear, knowing that God is with us at all times.
What was the significance of the Jordan crossing?	Answer The Israelites’ crossing of the [Jordan River](Jordan-River.html) on dry land was of tremendous significance to the Israelites. [Joshua](life-Joshua.html) explained the significance of this event before it took place, stating, “This is how you will know that the living God is among you and that he will certainly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites and Jebusites. See, the [ark of the covenant](ark-of-the-covenant.html) of the Lord of all the earth will go into the Jordan ahead of you. Now then, choose twelve men from the tribes of Israel, one from each tribe. And as soon as the priests who carry the ark of the Lord—the Lord of all the earth—set foot in the Jordan, its waters flowing downstream will be cut off and stand up in a heap” (Joshua 3:10–13\). Their miraculous crossing affirmed God’s presence with them and His promise to remove their enemies from the land. Why did the Israelites build a memorial? Joshua said, “When your children ask you, ‘What do these stones mean?’ tell them that the flow of the Jordan was cut off before the ark of the covenant of the Lord. When it crossed the Jordan, the waters of the Jordan were cut off. These stones are to be a memorial to the people of Israel forever” (Joshua 4:6–7\). The memorial was to serve as a lasting sign of God’s work among the Israelites. The conclusion of this event offers an additional insight into its significance and the reason for the memorial. Joshua 4:23–24 says, “The Lord your God dried up the Jordan before you until you had crossed over. The Lord your God did to the Jordan what he had done to the Red Sea when he dried it up before us until we had crossed over. He did this so that all the peoples of the earth might know that the hand of the Lord is powerful and so that you might always fear the Lord your God.” First, a comparison is made with the crossing that took place at the Red Sea under the leadership of Moses. This emphasis on God’s miraculous provision was an ongoing sign to the people of Israel. Second, there was an emphasis on the power of God. The miracle was done “so that all the peoples of the earth might know that the hand of the Lord is powerful.” No other god could compare in power. The gods of Israel’s enemies were created things that had no ability to move water and provide dry passage across a river. Third, the result of the miracle was that the Israelites would fear the Lord forever. The idea was that this miracle would leave the people in such awe that they and their descendants would talk about it and live in the [fear of God](fear-God.html) and worship Him as a result. God showed His power and presence in the crossing of the Jordan, and the memorial set up by His people served as a reminder of His might and why the Israelites should fear the Lord. Both the act and its memorial worked to point to God’s glory, presence, and strength, which would empower the Israelites as they took possession of their land in the days ahead. Still today, a look at this powerful miracle reveals the greatness of God, and our only appropriate response—to worship and serve Him.
How much of a role should media have in worship services?	Answer We live in an increasingly technological age, and media of all types are playing an ever\-growing role in church worship services. How large a role should modern media play in the church? Ask a hundred people, and you will get a hundred different answers. Millennials will likely have a different view from Baby Boomers. Pentecostals will have a different view from German Baptists. Obviously, the Bible does not mention using media, such as PowerPoint and videos, in church. We need to consider several factors before we can make a wise decision regarding the place of media in worship services. The format of worship In Deuteronomy 12:1–5, God told the Israelites that they were not to worship in pagan places or adapt pagan worship practices into their worship. God also commissioned the temple with very specific instructions as to its size, dimensions, color, contents—everything was specified. Approaching God by entering the Holy of Holies (the inner chamber that contained the Ark of the Covenant) was severely restricted and regulated by many exacting rules. But it was impossible for us to fulfill all the requirements necessary to worship God in holiness. No amount of animal sacrifices could take away our sin (Hebrews 10:4\). So God sent His Son to be the perfect sacrifice. When Jesus died, the veil that separated the Holy of Holies from the rest of the temple was torn in two from the top down (Matthew 27:51\). God allowed us direct access to Him and freed us from the ceremonial law. He then gave us the Holy Spirit so we can “worship the Father in spirit and truth” (John 4:23\). In the days of the early church, Christians partook of the Lord’s Supper (Acts 20:7\), prayed (1 Corinthians 14:15–16\), sang (Ephesians 5:19\), read Scriptures (Colossians 4:16\), and gave offerings (1 Corinthians 16:2\). Basically, they used whatever they had that would honor God the most. There was nothing in their worship practices that is directly anathema to the use of modern media. The purpose of worship In order to discover if we should use media in worship, we must know what the purpose of worship is. The Bible gives guidelines in Hebrews 10:19–25: Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching. In a church worship service, then, we are commanded to: 1\. Draw near to God with a sincere heart, in full assurance of faith 2\. Hold fast the confession of our hope 3\. Consider one another to promote “love and good deeds” 4\. Encourage one another These should be the basic qualifiers for media in worship. If media can draw the church closer to God in faith, remind individuals of the hope that lives in them, encourage them to serve others, and generally exhort God’s people, then it is appropriate. Media in the New Testament Of course, neither Jesus nor the early church had sound systems or video presentations. But Jesus often spoke in parables—stories to illustrate His teaching (Mark 4:34\). Following Jesus’ style, a message that includes stories that illustrate biblical truths would be appropriate in our worship services. So would a suitable movie clip. Jesus’ stories explained kingdom truths and the character of God in a way that the people could relate to. The same should be true of any story, video, graphic, or sermon note. Media in modern worship services At the same time, we must consider the needs and convictions of the people in the church. It is not loving to indulge in media if it does not serve the needs of others. Is the media divisive? There is nothing sinful about modern technology. Using a device to project lyrics on a screen is not wrong. However, some congregations—and individuals within other congregations—prefer to use hymnals. There is nothing wrong with either preference. The “pro\-projectionists” should not confiscate the hymnals, and the “anti\-projectionists” should not unplug the projector. There should be peace within the body, and we are all called to “make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:3\). Dialogue, wisdom, and compromise are needed in churches dealing with this issue. Is the media conducive to worship? Our worship is to be God\-focused, and it follows that everything in our worship services should be designed to promote a focus on God. While a cutting\-edge video may really grab an audience, sometimes a less\-is\-more approach is more appropriate. After all, the goal of using media in a worship service should be to promote true worship, not just to stir emotion or to make an impression. Is the media edifying? The apostle Paul stated, “‘I have the right to do anything,’ you say—but not everything is beneficial. ‘I have the right to do anything’—but not everything is constructive. No one should seek their own good, but the good of others” (1 Corinthians 10:23–24\). A movie clip may perfectly illustrate a point in the sermon, but if the movie it comes from is vulgar or profane, it would be unwise to expose everyone in the church to it. If the media in question is meant just to entertain or to make the church appear “hipper,” then it is not profitable. If it glorifies God, edifies the body, and stirs up good works, then it is profitable. Is the media used appropriately for the audience? Romans 12:10 says, “Be devoted to one another in love. Honor one another above yourselves.” This is a good filter for every aspect of media in worship. Is the audio too loud? Too soft? Are the sermon notes or song lyrics available in print form for those who need them? Will the congregation understand the context of the movie clip? Are there young children who will cause a disruption during an academic, forty\-five\-minute sermon? It is a sign of love and maturity to give up personal preferences in such trivial matters if another option will bless someone else. Conclusion It is impossible to give specific, universal guidance as to the use of media in worship services. The above are some basic ideas to consider. The purpose of the worship service is to learn about God, worship Him, and build up the church. It is not to entertain a passive crowd or to be “edgy” for the sake of “edginess.” In choosing media, it is important to consider the needs and expectations of the congregation and then to serve one another in love. If movie clips or special music can accomplish that, we are free to use it. If not, we should prayerfully consider what would best honor God and benefit the people in the church.
Why did Joshua curse Jericho in Joshua 6:26?	Answer After the Lord God gave the city of [Jericho](Jericho-in-the-Bible.html) into the hands of Joshua and the people of Israel, Joshua pronounced a curse on the city: “Cursed before the Lord be the man who rises up and rebuilds this city, Jericho. At the cost of his firstborn shall he lay its foundation, and at the cost of his youngest son shall he set up its gates” (Joshua 6:26\). Prior to the battle, the Lord had declared Jericho, the first city to fall to Israel’s conquest of Canaan, to be wholly dedicated to Him: “The city and all that is in it are to be devoted to the Lord. Only Rahab the prostitute and all who are with her in her house shall be spared, because she hid the spies we sent. But keep away from the devoted things, so that you will not bring about your own destruction by taking any of them. Otherwise you will make the camp of Israel liable to destruction and bring trouble on it. All the silver and gold and the articles of bronze and iron are sacred to the Lord and must go into his treasury” (Joshua 6:17–19\). The facts that everything in Jericho belonged to the Lord and that the [collapse of the city walls](walls-of-Jericho.html) was wholly the Lord’s work probably factored into Joshua’s warning not to rebuild the city. First Kings 16:34 reveals that Joshua’s curse did come true during the time of King Ahab: “Hiel of Bethel built Jericho. He laid its foundation at the cost of [Abiram](Abiram-in-the-Bible.html) his firstborn, and set up its gates at the cost of his youngest son Segub, according to the word of the LORD, which he spoke by Joshua the son of Nun.” Several important details must be noted. First, Joshua did not promise Jericho would never be rebuilt. Instead, he said the person who rebuilt it would be judged by the loss of his firstborn son and youngest son. Second, God confirmed His word through Joshua, taking the lives of Hiel’s sons Abiram and Segub. At the beginning of the work (the laying of the foundation), the first son died; at the end of the work (the hanging of the gates), the youngest son died. This proved God’s faithfulness and revealed the consequences of sin that often affect one’s family members. Though the sin was Hiel’s, the consequence included the deaths of two sons. Third, Hiel’s rebuilding of Jericho is included as part of a longer passage describing the evil that took place during King Ahab’s reign in Israel. Ahab took a pagan, non\-Jewish wife named [Jezebel](life-Jezebel.html) and even worshiped her god, Baal. Further, Ahab had a temple of [Baal](who-Baal.html) built in the capital city of Samaria and erected an [Asherah pole](Asherah-pole.html). The conclusion of this account is that “Ahab did more to provoke the LORD, the God of Israel, to anger than all the kings of Israel who were before him” (1 Kings 16:33\). During this wicked time, Hiel disregarded Joshua’s curse and rebuilt Jericho. This moral low point in Israel’s history was also the point at which God raised up the [prophet Elijah](life-Elijah.html) to fight against Baal, revive the hearts of the Israelites, and turn many people back to the Lord. After a three\-year drought during Ahab’s reign, Elijah defeated the priests of Baal and helped begin a spiritual revival among the Israelites.
Why is Jerusalem known as the City of David?	Answer The first mention in the Old Testament of Jerusalem as the “City of David” is found in 2 Samuel 5:7: “David captured the fortress of Zion—which is the City of David.” In this account, David had been made king of the entire nation of Israel, and he led his army to take the city of Jerusalem from the Jebusites (verse 6\). Upon winning this city, [David](life-David.html) “took up residence in the fortress and called it the City of David. He built up the area around it, from the terraces inward. And he became more and more powerful, because the Lord God Almighty was with him” (2 Samuel 5:9–10\). Though Jerusalem had already existed as a city, it became known as the City of David after David conquered it. During his reign in the city, David developed it into a much larger urban area. Later, the ark would be brought to Jerusalem, and David would make plans for a temple to be constructed under the direction of his son Solomon. In the Old Testament, the phrase “City of David” is used of Jerusalem 45 times. In the New Testament, the phrase is found twice—although, in the New Testament, the phrase refers to Bethlehem, where David was born. The practice of naming a city by the name of its leader was quite common in the ancient Mediterranean world. Heshbon was the city of Sihon, its king (Numbers 21:26\). First Samuel 15:5 refers to the city of Amalek. Some cities took their names from a founder (Alexandria), from a notable characteristic (Jericho, the City of Palm Trees), or from a local deity (Susa). Jerusalem has been known as the City of David for more than 3,000 years as God has continued to keep the memory of His servant David alive for many generations. There is also a close association between King David and Jesus Christ, the Son of David (Matthew 1:1\). Both were born in Bethlehem and died in Jerusalem. Both came from obscurity to be kings. Both were devoted to God. Jesus was a descendant of David (Revelation 22:16\) from the tribe of Judah, where David first reigned. In fact, the City of David is the place where Jesus is to reign in the future. The final chapters of the Bible describe a [New Jerusalem](new-jerusalem.html) where God’s people will reign forever, marking the earthly City of David with an eternal honor.
What does the Bible say about wearing hats in church?	Answer In Western culture, it has always been considered rude or disrespectful for a man to wear a hat inside a building, including a church building. Even a generation ago, when men commonly wore hats, the headgear was removed indoors, or even outdoors in the presence of a woman. In contrast, women’s hats have long been a standard part of a stylish or formal outfit, and wearing a hat indoors is acceptable for a woman. This cultural tradition most likely has its roots in the Bible itself. The apostle Paul talks to the Corinthian church about this matter, saying, “A man ought not to cover his head, since he is the image and glory of God” (1 Corinthians 11:7\). A few verses later, he says, “Does not the very nature of things teach you that if a man has [long hair](hair-length.html), it is a disgrace to him?” (1 Corinthians 11:14\). In verse 14 Paul is speaking specifically of “long hair,” rather than hats, but both are considered a “covering” for the head. Most modern churches would not consider long hair on a man to be disrespectful; nevertheless, this passage calls it a disgrace because long hair is inherently feminine. Since “long” is a relative description, we apply this according to the culture in which one lives. In the Corinthian culture, for men to wear any kind of head covering in church was for them to take on the role of the women, which is not the order God designed for spiritual headship (1 Corinthians 11:3\). Women have worn hats in church for centuries and still do so without it being considered disrespectful. Again, this goes back to the biblical idea of head coverings (probably veils) being used as an outward, cultural symbol of an inward attitude. However, nowhere in the Bible does it say women must wear hats or veils or kapps in church. The passages in 1 Corinthians 11 that seem to suggest women ought to have a [head covering](head-coverings.html) in church are better interpreted as a mandate for women to follow cultural norms, to show respect for one’s husband, and to maintain a distinctly feminine appearance. Many Bible scholars believe the only required covering for the woman is her hair (1 Corinthians 11:15\). In either case, it’s difficult to be dogmatic about this passage. Some scholars say this passage is one of the most difficult in the whole New Testament to thoroughly understand. What is important is that we are communicating Christian principles within the culture in which we live. It is traditional in Western culture for a man to take off his hat when entering a building or saluting the flag (with the exception of uniformed members of the military). Christians living in Western cultures should be aware of that tradition and show due respect in the customary way. During the playing of “The Star\-Spangled Banner,” a civilian taking off his hat communicates respect (to the flag); during a church service, it communicates respect (to God). Similarly, in Eastern cultures, it is respectful to take off one’s shoes when entering a home or place of worship; Christians living in Eastern cultures should follow that custom, even if there is nothing in the Bible that specifically commands it. Taking off one’s hat in church is simply a cultural way for a man to show respect and honor to God. Rather than bucking tradition and “doing our own thing,” we should usually follow the cultural rules, being careful to communicate respect for God in every way possible. It is certain that God is much more interested in the posture of the heart than any outward appearance (1 Samuel 16:7\). Any woman is capable of wearing elaborate head coverings without having any genuine reverence for God’s established order of authority. But godly women who recognize that submission toward their husbands is as submission to the Lord (Ephesians 5:22\) are the women God is pleased with. Whatever we do, motive is important. Whether or not a woman chooses to wear a head covering, let it be done with a genuine spirit of thanks to God in the name of the Lord Jesus (Colossians 3:17\). Of course, it is possible for a man to wear a baseball cap in church and yet have a heart full of reverence and awe for the Lord. And it is also possible for a man to remove his hat in church yet disdain God in his soul. God sees the heart. But the issue, sometimes, is what our actions communicate to others; people cannot see our hearts, so we must often show them our respect by what we do.
Who were the mighty men of David?	Answer Second Samuel 23:8–39 and 1 Chronicles 11:10–47 list a group of people known as mighty men of David or David’s mighty men. They are also referred to as the “thirty chiefs” (1 Chronicles 11:15\) and simply “the Thirty” (1 Chronicles 12:4\). These mighty men of David were a group of David’s toughest military warriors who were credited with heroic feats, including Josheb\-basshebeth, who killed 800 men in one battle with a spear (2 Samuel 23:8\). Additional notable actions listed include the deeds of a man named Eleazar, who stayed on the battlefield when other warriors fled and killed Philistines until his hand was stuck clenched around his sword (2 Samuel 23:9–10\); and the exploits of Abishai, the leader of the mighty men, who killed 300 men with a spear (23:18\). [Benaiah](Benaiah-in-the-Bible.html) was known for going into a pit on a snowy day and killing a lion and for killing a powerful Egyptian man with the man’s own spear (2 Samuel 23:20–21\). He also served as leader of David’s bodyguards (23:23\). Within this list of mighty men are three men who served as a special elite group: Josheb\-basshebeth, Eleazar, and Shammah. Their exact roles are not made clear, but they were certainly seen as stand\-outs among David’s mighty men. Although the mighty men are called “the Thirty,” a total of 37 men are listed, meaning that not all of these men were on the team the entire time. Some of them, like Uriah, were killed in battle during David’s reign. Another explanation may be that David’s elite group of mighty men numbered approximately 30, a figure not meant to be exact. Some of these mighty men of David had considerable military skill and the blessing of God. David’s mighty men served an important role in protecting the king and fighting for the freedom of their nation, the land of Israel. The full list of the mighty men of David is located in 2 Samuel 23 and includes the following names: 1\. Josheb\-basshebeth, a Tahchemonite 2\. Eleazar, the son of Dodo 3\. Shammah, the son of Agee the Hararite 4\. Abishai 5\. Benaiah 6\. Asahel 7\. [Elhanan](Goliath-David-Elhanan.html) 8\. Shammah of Harod 9\. Elika of Harod 10\. Helez the Paltite 11\. Ira, the son of Ikkesh of Tekoa 12\. Abiezer of Anthoth 13\. Mebunnai the Hushathite 14\. Zalmon the Ahohite 15\. Maharai of Netophah 16\. Heleb, the son of Baanah of Netophah 17\. Ittai, the son of Ribai of Gibeah of the people of Benjamin 18\. Benaiah of Pirathon 19\. Hiddai of the brooks of Gaash 20\. Abi\-albon the Arbathite 21\. Azmaveth of Bahurim 22\. Eliahba the Shaalbonite 23\. The sons of Jashen 24\. Jonathan 25\. Shammah the Hararite 26\. Ahiam, the son of Sharar the Hararite 27\. Eliphelet, the son of Ahasbai of Maacha 28\. Eliam, the son of Ahithophel of Gilo 29\. Hezro of Carmel 30\. Paarai the Arbite 31\. Igal, the son of Nathan of Zobah 32\. Bani the Gadite 33\. Zelek the Ammonite 34\. Naharai of Beeroth 35\. Ira the Ithrite 36\. Gareb the Ithrite 37\. [Uriah the Hittite](Uriah-the-Hittite.html)
What does the Bible say about the pre-existence of souls?	Answer The Bible says nothing about the pre\-existence of souls because this is a man\-made idea with no basis in truth. The Bible makes it clear that every human being is a unique creation of God (Genesis 2:7; Zechariah 12:1; Jeremiah 1:5\). Each unique human soul begins at conception (Psalm 139:13–16; Isaiah 44:24\) and will continue forever because we are created as eternal beings (Genesis 9:6; Isaiah 40:28; Matthew 25:46\). The concept of pre\-existence cannot be followed to its logical conclusion. Pre\-existence means one of three things: (1\) the soul has always existed, (2\) the soul was created at a previous time and waited, incorporeal, until it could inhabit a body on earth, or (3\) the soul inhabited another body in the past and transmigrated to its current body. If (1\) is true and souls have always existed, then human beings are also part of God, uncreated and self\-determined. This concept is clearly contrary to the Bible’s claims that there is no other God but Yahweh (Genesis 5:1; 1 Timothy 2:5; 1 John 4:12; Malachi 2:10; 1 Corinthians 8:5–6\). If (2\) is true and a soul waited in a [heavenly nursery](guff.html) prior to earthly birth, then Genesis 2:7 is wrong: “The Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.” The words “man became” indicate a definite beginning in which Adam’s soul and body came to life at the same time. If (3\) is true, and a soul inhabited another body in a bygone era, then at what point was the soul created and for what purpose? The Bible is clear that each person will answer for his or her own life (Revelation 20:13; Romans 2:6; Jeremiah 32:19\). When the previous body died, where did the soul go? Hebrews 9:27 says, “It is appointed for men to die once and after this comes judgment.” This applies to everyone. The Bible refers to death as a time when a person was “gathered to his people” (Deuteronomy 32:50; Numbers 20:24\). This indicates that, at death, a person’s soul leaves his body and joins those who have gone before him. In Jesus’ parable of the rich man and Lazarus (Luke 16:19–31\), the soul of Lazarus departed to the “bosom of Abraham” (verse 22\). The soul of the rich man was in torment (verse 23\). Neither of those souls re\-inhabited another body, nor is there any indication that their souls had pre\-existed. They each received the consequences of their life’s choices (verse 25\). At the resurrection, we will be reunited with our original bodies in glorified form (1 Corinthians 15:42; Philippians 3:21\). If pre\-existence in another body were possible, which body would the soul inhabit? Jesus is the only baby born into this world who existed before His birth (John 1:1; 17:5; Colossians 1:17\). When John the Baptist saw Jesus, he declared, “This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me’” (John 1:30\). John was conceived six months before Jesus (Luke 1:26, 36\), yet he indicated that Jesus existed before he did. If John had pre\-existed, he could not have made that claim. Jesus, as God, existed as one with the Father since the beginning. He told the Jewish authorities, “Before Abraham was born, I am!” (John 8:57–58\). His human birth was a unique event never replicated on any level. God did know our names before we were created, because He is [omniscient](God-omniscient.html) and dwells outside of time (Ephesians 1:4; Revelation 13:8\). But we are each individuals; we are unique souls placed in unique bodies, and we will all stand before God to give an account of the unique earthly lives we were given (Romans 14:10; Revelation 22:12\).
What does the Bible say about popularity?	Answer We all crave acceptance by others. Babies are socialized by learning to read the cues from those they want to please and adjusting their behaviors accordingly. However, when we seek most of our validation and self\-worth from the opinions of other people, we are on the wrong path. Popular opinion changes like the breeze, and when we place too much importance on it, we are setting ourselves up for an endless string of disappointments. As long as we pursue popularity as a means to happiness, we are flirting with idolatry. When we find our personal worth in anything or anyone besides God, we are creating an idol. An idol is whatever or whomever we use to meet deep, heartfelt needs that only God can meet. The desire to be popular is more than merely wanting others to think well of our character—we should desire to have a good testimony in the world (Philippians 2:15\). A focus on popularity is an obsession with self. The craving for popularity is part of the “[pride of life](pride-of-life.html)” mentioned in 1 John 2:16\. It feels good to the ego to consider ourselves popular, and we tend to bask in that feeling rather than deal honestly with ourselves about our own weaknesses. This leads to [pride](pride-Bible.html). Pride inflates our view of our own importance and blinds us to our sins and failings (Proverbs 16:18; Romans 12:3\). Even when the choice to please others does not involve open disobedience to God, pride is always at the heart of the desire for popularity. And God hates pride (Proverbs 8:13; James 4:6; 1 Peter 5:5\). Popularity is an elusive god that many have chased to their own destruction. King Herod was basking in popularity at the very moment of his ghastly, public death (Acts 12:19–23\). False teachers are always popular with the “itching ears” crowd (2 Timothy 4:3\). A sad example of choosing popularity over God is found in John 12:42–43: “Many even among the leaders believed in \[Jesus]. But because of the Pharisees they would not openly acknowledge their faith for fear they would be put out of the synagogue; for they loved human praise more than praise from God.” Everyone who desires to be popular will have to choose many times between the approval of others and the approval of God. God’s plan for us is often in conflict with the world’s plan for us (1 John 2:15\). To be “popular,” we must choose the world. But doing so means Jesus is not Lord of our lives; we are (Luke 9:23\). Galatians 1:10 says, “Am I now trying to win the approval of human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a servant of Christ.” According to this verse, we cannot consistently please both God and the world. The desire for popularity is rooted in our old [sinful nature](sin-nature.html). When we give in to it, we are living “according to the flesh” (Romans 8:5, 12\). Even Christian leaders can fall prey to this seductive desire. Teachers or preachers who become intoxicated with their own popularity are at risk. Unchecked, a desire to be popular can lead them to become men\-pleasers, teach heresies (2 Peter 2:1\), and design their ministries to please the most people (2 Timothy 4:3\) rather than remain true to the “whole counsel of God” (Acts 20:27\). Jesus is our model. He was a favorite with both God and man as he grew up (Luke 2:52\). But there was never a contest in His mind about which He would choose, and He proved that over and over again (John 8:29; Mark 1:11\). He did not let temporary popularity influence Him or dissuade Him from His purpose (John 6:15\). He never shied away from the hard truths, even when it meant rejection (John 6:66\), threats (John 11:53–54\), and, eventually, death (John 19:16\). Jesus gives us a perfect example of the way He wants us to relate to others. We are not here to make a name for ourselves. We are here on assignment from our Heavenly Father (Acts 1:8; Matthew 28:19\). People may love us, or they may hate us, but our commitment to our purpose should never waver (Hebrews 12:1–3\). When we choose to allow God to define our value rather than other people, we free ourselves to follow everything Jesus calls us to do. He knew it would be hard, but He gave us the best counsel when He said, “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven” (Matthew 5:11–12\).
Who were the Jebusites?	Answer When God promised to give Abraham a land for his descendants, it was described as being inhabited by many tribes, including the Jebusites (Genesis 15:18–21\). Who were these people, and where did they come from? According to the [Table of Nations](table-of-nations.html) in Genesis 10, the Jebusites were descended from Noah’s son Ham, through his son Canaan. They were one of the [Amorite](Amorites.html) tribes who were placed under judgment by God for their wickedness (Genesis 15:16\). God described their pagan worship as abominable practices (Deuteronomy 20:18\), which may have included child sacrifice. As a result of that judgment, God told the Israelites to exterminate all of the Amorite tribes when they came into the land. The Israelites were also forbidden to intermarry with them, so the Jebusites would not pass on their pagan practices. The Jebusites dwelt in the hill country, with Jerusalem as one of their key cities (Numbers 13:29; Judges 19:10–11\). The Jebusites’ name for “Jerusalem” was “Jebus,” and it retained that name until the time of King David (1 Chronicles 11:4–5\). During the time of Joshua, the Jebusite king Adoni\-zedek joined with four other Amorite kings to attack the Israelites at Gibeon (Joshua 10:5\), but he was defeated and put to death. Later, the Jebusites joined with Jabin, king of Hazor, in a pitched battle against the Israelites, but they were also defeated by Joshua’s army (Joshua 11:3\). Despite these defeats, the Jebusites continued to live in the hill country around Jerusalem for many generations. During the time of the judges, some Israelites began to intermarry with the Jebusites, causing God to bring judgment on the nation (Judges 3:5\). When David became king of Israel, he attacked the Jebusites of Jerusalem (2 Samuel 5:6\) and conquered the city, which then became known as the City of David. Apparently, David granted terms of peace with the remaining Jebusites, because he made a friendly deal with [Araunah the Jebusite](Araunah-the-Jebusite.html) to purchase land for building the temple (2 Samuel 24:18–25\). The Jebusites remained subjugated to Israel and were part of the forced labor Solomon later used for his building projects. Though they were allowed to live among the Israelites, the Jebusites and other Amorite tribes maintained their distinctive ways and thus became a continuing snare to the people of Israel. When [Ezra the priest](life-Ezra.html) led a revival among the Jews who returned from the Babylonian captivity, he had to deal with the issue of intermarriage with Jebusites and others (Ezra 9:1\). Ezra commanded the men of Israel to confess their sins and put away their pagan wives so that God would take away His wrath. After this, the Jebusites disappear from history; likely, they were absorbed into the other Gentile peoples who lived in the land of Israel. An extra\-biblical reference to the Jebusites may be contained in one of the tablets discovered at Mari, in modern\-day Syria. One cuneiform tablet mentions a people called the “Yabusiim,” which could very well be a reference to the Jebusites.
Why did Amnon rape Tamar?	Answer The sordid story of [Amnon](Amnon-in-the-Bible.html) and [Tamar](Tamar-Bible.html) is part of the disintegration of David’s family after his sin with Bathsheba. Amnon was the half\-brother of Tamar, as they shared the same father, [David](life-David.html). Tamar is described as a virgin and “beautiful,” and Amnon was highly attracted to her (2 Samuel 13:1–2\). Amnon did not know what to do about his [infatuation](Bible-infatuation.html), and he soon confided in a friend named Jonadab. Jonadab was “very shrewd” and gave Amnon a plan, saying, “Go to bed and pretend to be ill. . . . When your father comes to see you, say to him, ‘I would like my sister Tamar to come and give me something to eat. Let her prepare the food in my sight so I may watch her and then eat it from her hand’” (2 Samuel 13:5\). The idea was to get Amnon and Tamar alone together, and then Amnon could do as he pleased. Amnon followed this evil plan. He asked for his half\-sister to bring him some food, and Tamar, out of obedience to her father and the kindness of her heart, did so. Amnon sent everyone else out of the room and asked Tamar to come closer. Rather than take the food she offered, Amnon grabbed Tamar and tried to wrestle her into the bed. Tamar firmly refused the incestuous relationship, crying out, “No, my brother! . . . Don’t do this wicked thing” (2 Samuel 13:12\). Amnon then forced himself upon Tamar and raped her (2 Samuel 13:14\). Afterwards, Amnon was said to hate Tamar more than he had “loved” her before the rape occurred—it was never really “love” at all, but brazen lust. [Absalom](who-was-Absalom.html), Tamar’s full\-brother, found out about the deed, and so did David. David’s response was to become “furious” (2 Samuel 13:21\), but he took no real action. Absalom cared for Tamar in his own home and would not speak to Amnon. Two years later Absalom commanded his servants to murder Amnon in revenge (2 Samuel 13:28–29\). Absalom fled the country for a time and later returned to David. Why didn’t David punish Amnon for his sin against Tamar? Many reasons have been suggested. One likely reason is that Amnon was David’s son and that David had been guilty of sexual sin himself (in the case of Bathsheba)—therefore, in the case of Amnon and Tamar, he felt inadequate to judge. Another possible reason is that there was no witness to the crime. Amnon’s friend Jonadab had carefully orchestrated the crime to avoid the possibility of witnesses; therefore, there was no way to prove the crime according to Jewish law. Regardless of the reason, Absalom took matters into his own hands. He avenged Tamar by killing their half\-brother Amnon, though it resulted in many problems for himself. Absalom lived away from his family for three years after the murder and then lived for an additional period in Jerusalem before seeing his father’s face. Absalom would also later seek to usurp his father’s throne, resulting in his own death. The wretched, tragic story of Amnon and Tamar highlights some of the problems associated with sexual sin and its aftermath. No one should experience the treatment Tamar endured, and it is important to respond to such situations with integrity and justice. David neglected justice, and Absalom implemented his own standards, creating additional problems in the process.
Why can’t Catholics eat meat on Fridays during Lent?	Answer Catholics practice various acts of [penitence](penitence-Bible.html) and spiritual self\-discipline during [Lent](what-is-Lent.html), the (approximately) forty days leading up to Easter. One of those disciplines is a fast that requires Catholics to abstain from meat on Fridays during Lent. The rule is based on the authority of the Church, not on the authority of Scripture. The rule that Catholics cannot eat meat on Fridays during Lent is actually more lenient than what most Catholics in history have had to observe. Centuries ago, the Catholic Church had a law that forbade consuming meat on all Wednesdays, Fridays, and Saturdays. Later, this rule was relaxed to remove meat from the diet on [Ash Wednesday](Ash-Wednesday.html) and all Fridays. In 1966, Catholic bishops in America, with the blessing of Pope Paul VI, further relaxed the rule. Nowadays meat is only prohibited on Ash Wednesday, [Good Friday](Good-Friday.html), and Fridays of the Lenten season. Catholics are obligated to observe this fast as a minimum; they can make up stricter requirements for themselves, if they so desire. The stated reason for Catholics not being allowed to eat meat on Fridays during Lent is to remind the faithful that Jesus died on a Friday. Jesus gave up His body (His flesh), and Catholics, in an effort to attain greater communion with Christ, refrain from consuming flesh. If there is no eating meat on Fridays, then why is eating fish allowed for Catholics? The United States Conference of Catholic Bishops states that fish are a different category of animal. So it’s only the meat of warm\-blooded animals that is prohibited. Eggs, butter, and milk are also allowed. There is nothing in the Bible that remotely suggests that Christians must follow a predetermined fast. Eating meat on Fridays or not eating meat on Fridays—or any other day—is not an intrinsically spiritual issue. Abstaining from meat during Lent is simply a man\-made ritual of the Catholic Church. It has no inherent spiritual value and cannot guarantee that a person draws closer to Christ. While [fasting](fasting-Christian.html) can be beneficial, it is good to remember Jesus’ words, “What goes into someone’s mouth does not defile them” (Matthew 15:11\).
What is the story of David and Bathsheba?	Answer The story of [David](life-David.html) and [Bathsheba](Bathsheba-in-the-Bible.html) is one of the most dramatic accounts in the Old Testament. One night in Jerusalem, King David was walking upon his rooftop when he spotted a beautiful woman bathing nearby (2 Samuel 11:2\). David asked his servants about her and was told she was Bathsheba, the wife of [Uriah the Hittite](Uriah-the-Hittite.html), one of David’s mighty men (2 Samuel 23:39\). Despite her marital status, David summoned Bathsheba to the palace, and they slept together. Bathsheba later discovered she was pregnant (2 Samuel 11:5\), and she informed David. The king’s reaction was to attempt to hide his sin. David commanded Uriah to report back to him from the battlefield. Bathsheba’s husband dutifully answered David’s summons, and David sent him home, hoping that Uriah would sleep with Bathsheba and thus provide a cover for the pregnancy. Instead of obeying David’s orders, Uriah slept in the quarters of the palace servants, refusing to enjoy a respite with Bathsheba while his men on the battlefield were still in harm’s way (2 Samuel 11:9–11\). Uriah did the same thing the next night as well, showing integrity in sharp contrast to David’s lack thereof. It became apparent that David and Bathsheba’s [adultery](you-shall-not-commit-adultery.html) could not be covered up that way. David enacted a second, more sinister plan: he commanded his military leader, Joab, to place Uriah on the front lines of battle and then to purposefully fall back from him, leaving Uriah exposed to enemy attack. Joab followed the directive, and Uriah was killed in battle. After her time of mourning, Bathsheba married David and gave birth to a son. “But,” 2 Samuel 11:27 notes, “the thing David had done displeased the LORD.” When David and Bathsheba’s child was born, the Lord sent the [prophet Nathan](Nathan-in-the-Bible.html) to confront David. Nathan used a parable: a rich man took a poor man’s only sheep and killed it, even though he had many flocks of his own. David, a former shepherd, was so angered by this story, which he thought was true, that he responded, “As surely as the LORD lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity” (2 Samuel 12:5–6\). Nathan then pointed to David and uttered the chilling words, “You are the man!” (2 Samuel 12:7\). David was the one guilty of this sin, and judgment would be upon his house in the form of ongoing violence. David repented (see Psalm 51\), and Nathan said, “The LORD has taken away your sin. You are not going to die. But because by doing this you have shown utter contempt for the LORD, the son born to you will die” (2 Samuel 12:13–14\). The [child did die](David-Bathsheba-child.html) a week later, and David’s household experienced further hardship in later years. In total, four of David’s sons suffered untimely deaths—the “four times over” judgment David had pronounced upon himself. In the account of David and Bathsheba, we find many lessons. First, secret sin will be found out. Second, God will forgive anyone who repents. Third, sin’s consequences remain even when the sin is forgiven. Fourth, God can work even in difficult situations. In fact, David and Bathsheba’s next son, [Solomon](life-Solomon.html), became the heir to the throne. Even in bad situations, God has a plan that serves His sovereign purpose.
What is the story of Abner and Joab?	Answer After the death of King Saul, [Abner](Abner-in-the-Bible.html) (the commander of Saul’s army) took Saul’s son Ish\-Bosheth and made him king over the areas of Israel called Gilead, Ashuri and Jezreel, Ephraim, and Manasseh (2 Samuel 2:9\). Ish\-Bosheth was 40 years old at the time and reigned for two years (2 Samuel 2:10\). During this same time, [David](life-David.html) served as king over the tribe of Judah in Hebron, a city in southern Israel. David’s men and Abner’s men fought one another in battle. After about two years, King Ish\-Bosheth accused Abner of sleeping with Saul’s concubine (2 Samuel 3:7\). Abner became angry at the false accusation and promised to turn over all of Israel to David (2 Samuel 3:8–10\). Abner met with David and made an agreement to bring the entire nation of Israel under David’s control. Afterwards, [Joab](Joab-in-the-Bible.html), the commander of David’s army, came before David and accused Abner of falsehood. According to Joab, Abner was only seeking ways to defeat David. Without David’s permission, Joab tracked down Abner and murdered him (2 Samuel 3:26–27\). This deed was more than an act of supposed loyalty to David, however. Joab had been seeking to avenge his brother Asahel’s death at the hands of Abner (2 Samuel 2:19–23\). David made all of his people mourn and declared that he had nothing to do with Abner’s death. Joab had been acting on his own. However, when Ish\-Bosheth heard that Abner had died, he and all Israel were troubled. Two men named [Rechab and Baanah](Rechab-and-Baanah.html) came to Ish\-Bosheth’s home “at about the heat of the day.” King Ish\-Bosheth “was lying on his bed at noon. And they came there, all the way into the house, as though to get wheat, and they stabbed him in the stomach” (2 Samuel 4:5–6\). The assassins then cut off Ish\-Bosheth’s head and slipped away (2 Samuel 4:7\). Rekab and Baanah brought the head of Ish\-Bosheth to David, hoping for a reward. Instead, David had them executed, because they had “killed an innocent man in his own house and on his own bed” (2 Samuel 4:11\). David also gave orders to bury the head of Ish\-Bosheth in the tomb of Abner at Hebron. This gruesome series of events paved the way for David to transition from leading the tribe of Judah to becoming king over all of Israel. Despite the violence around him, David remained innocent of the blood of his rivals. After Ish\-Bosheth’s and Abner’s murders, David remained in Hebron for five more years until the elders of Israel came to him and made a covenant to establish him as king of all Israel (2 Samuel 5:1–5\). At that time, David and his men conquered Jerusalem, making it the capital of Israel and the “City of David.” David ruled from Jerusalem for the remainder of his 40 years as king.
What does the Bible say about self-pity?	Answer Every human being is prone to self\-pity. We are born [self\-centered](Bible-self-centered.html), with a powerful drive to protect our egos and our “rights.” When we decide that life has not treated us as we have the right to be treated, self\-pity is the result. Self\-pity causes us to sulk and obsess over our hurts, real or perceived. At the heart of self\-pity is a disagreement with God over how life—and He—has treated us. The biggest clue that self\-pity is not of God is the word self. Any time we are focused on ourselves, other than for [self\-examination](Bible-self-examination.html) leading to repentance (1 Corinthians 11:28; 2 Corinthians 13:5\), we are in the territory of the flesh. Our sinful flesh is the enemy of the Spirit (Romans 8:7\). When we surrender our lives to Christ, our old nature is crucified with Him (Galatians 2:20; Romans 6:6\). The self\-ish, sinful part of our lives no longer needs to dominate. When Self is dominant, God is not. We, in effect, have become our own god. C. S. Lewis put it this way: “The moment you have a self at all, there is a possibility of putting yourself first—wanting to be the center—wanting to be God, in fact. That was the sin of Satan: and that was the sin he taught the human race.” The self\-sins do not die easily. They are more difficult to detect than obvious sins, such as immorality and drunkenness (Galatians 5:19–20\), because we often consider them friends. Self\-confidence, self\-seeking, self\-admiration, self\-indulgence, self\-absorption, and self\-love are all symptoms of a fleshly nature that has not yet been fully surrendered to Jesus. It was a self\-sin that brought Samson down (Judges 16:20\) and a self\-sin that caused the rich young ruler to turn away from Jesus (Matthew 19:21–22\). The self\-sins, including self\-pity, attest to the truth that, regardless of what we say with our lips, our highest worship is often reserved for ourselves (Isaiah 29:13; Matthew 15:8\). A prime example of self\-pity is found in an episode of King Ahab’s wicked life. Ahab coveted a vineyard belonging to Naboth and wanted to buy it; when Naboth refused to sell, “Ahab went home, sullen and angry. . . . He lay on his bed sulking and refused to eat” (1 Kings 21:4\). Imagine, a king pouting in his palace! So full of himself was the king that he was only made happy again when his wife, the evil Jezebel, set in motion a plan to have Naboth murdered (1 Kings 21:15–16\). Self\-pity is never good. When we indulge in self\-pity, we have elevated our importance in our own eyes. Romans 12:3 says, “Do not think of yourself more highly than you ought.” We are thinking too highly of ourselves when we allow life’s hurts and injustices to dictate our emotional state. Bitterness can quickly override the fruit of the Holy Spirit (Galatians 5:22\) that should be dominating the life of every believer. First Thessalonians 5:18–19 tells us that we are not to “[quench the Holy Spirit](grieve-Holy-Spirit.html).” Instead, we are to give thanks in everything. It is impossible to give thanks while clinging to self\-pity, because, by definition, a self\-indulgent attitude is not focused on gratitude to others. Self\-pity cannot be thankful at all for what God has allowed. Rejecting the impulse to feel sorry for ourselves is not easy. Life provides many opportunities to experience rejection, injustice, and the cruelty of man. Our natural response is self\-protection, which often results in self\-pity. However, we can choose to “walk by the Spirit, and . . . not gratify the desires of the flesh” (Galatians 5:16\). We can refuse to indulge our sin natures and choose instead a grateful heart, trusting that “it is God who works in you to will and to act in order to fulfill his good purpose” (Philippians 2:13\). We can look at every opportunity to indulge in self\-pity as chance to defeat that old nature. We can choose instead to trust that God “will work everything for the good, to those who love God and are called according to His purpose” (Romans 8:28\).
What are the promises of God?	Answer There are many, many promises of God in Scripture. In each promise, God pledges that something will (or will not) be done or given or come to pass. These are not flippant, casual promises such as we often make; these promises of God are rock\-solid, unequivocal commitments made by God Himself. Because God is faithful, the recipients of the divine promises can have full assurance that what God has pledged will indeed be realized (Numbers 23:19\). Here are just a few of the promises that God has made: Promises of God in the Old Testament. God promised to bless Abraham and, through his descendants, the whole world (Genesis 12:2–3\). This promise, called the [Abrahamic Covenant](Abrahamic-covenant.html), pointed to the coming Messiah for whom Abraham looked (John 8:56\). God promised Israel to be their God and make them His people (Leviticus 26:12–13\). Old Testament history is teeming with examples of God fulfilling this promise. God promised that if we search for Him we will find Him (Deuteronomy 4:29\). He is not playing hard\-to\-get. “Our God is near us whenever we pray to him” (Deuteronomy 4:7\). God promised protection for His children (Psalm 121\). He was the vigilant watchman over all Israel. God promised that His love will never fail (1 Chronicles 16:34\). He is faithful in every way. God promised Israel that their sin could be forgiven, their prosperity restored, and their nation healed (2 Chronicles 7:14\). Repentance opened the road to fellowship and blessing. God, under the terms of the [Mosaic Covenant](Mosaic-covenant.html), promised prosperity to Israel for obedience and destruction for disobedience (Deuteronomy 30:15–18\). Unfortunately, Israel eventually chose to disobey, and the nation was destroyed by Assyria and Babylon. God promised blessing for all who will delight themselves in His Word (Psalm 1:1–3\). Simple faith has its rewards. Promises of God in the New Testament. God promised salvation to all who believe in His Son (Romans 1:16–17\). There is no greater blessing than the free gift of God’s salvation. God promised that all things will work out for good for His children (Romans 8:28\). This is the broader picture that keeps us from being dismayed by present circumstances. God promised comfort in our trials (2 Corinthians 1:3–4\). He has a plan, and one day we will be able to share the comfort we receive. God promised new life in Christ (2 Corinthians 5:17\). Salvation is the beginning of a brand\-new existence. God promised every spiritual blessing in Christ (Ephesians 1:3\). Whereas, in the Old Testament, Israel had the promise of physical blessing, the church today has been promised spiritual blessings “in the heavenly realms.” Our inheritance is reserved for us (1 Peter 1:4\). God promised to finish the work He started in us (Philippians 1:6\). God does nothing in half measures. He started the work in us, and He will be sure to complete it. God promised peace when we pray (Philippians 4:6–7\). His peace is protection. It will “guard your hearts and your minds in Christ.” God promised to supply our needs (Matthew 6:33; Philippians 4:19\). Not that we get everything we want, but our needs will be taken care of. We are more valuable than the birds, and our Heavenly Father feeds them (Matthew 6:26\). Jesus’ promises in the Gospels. Jesus promised rest (Matthew 11:28–30\). Burdens are lifted at Calvary. Jesus promised [abundant life](abundant-life.html) to those who follow Him (John 10:10\). Following Jesus brings us more spiritual fulfillment than we could have anticipated. We leave boring behind. Jesus promised eternal life to those who trust Him (John 4:14\). The Good Shepherd also promised to hold us securely: “No one will snatch them out of my hand” (John 10:28\). Jesus promised His disciples power from on high (Acts 1:8\). In this power, they “turned the world upside down” (Acts 17:6, ESV). Jesus promised that He will return for us (John 14:2–3\). From then on, we will be with Him always. There are many more promises of God that could be listed. All of them find their ultimate fulfillment in Jesus Christ, “the radiance of God’s glory” (Hebrews 1:3\). “No matter how many promises God has made, they are ‘Yes’ in Christ” (2 Corinthians 1:20\).
What does the Bible say about panic attacks?	Answer According to the Diagnostic and Statistical Manual of Mental Disorders, 4th Edition, Text Revision (DSM\-IV\-TR) a panic attack is "a discrete period of intense fear or discomfort in the absence of real danger that is accompanied by at least 4 of 13 somatic or cognitive symptoms." The symptoms include things like heart palpitations, sweating, chills, hot flushes, trembling, tingling sensations, shortness of breath, a sensation of choking, chest pain, nausea, dizziness, a sense of unreality or detachment, fear of going crazy, and even fear of dying. The attacks can be triggered by specific cues (such as public speaking or reminders of past traumas) or can seem to come out of nowhere. Panic attacks usually begin suddenly and reach a peak in ten or fewer minutes. Panic attacks are a feature of some medical conditions and some mental disorders. Those who have experienced panic attacks can attest to how frightening the episodes can be. Many factors—including biology, heredity, temperament, stress, and experiences—can contribute to panic attacks. It is wise to talk with a doctor about any medical or other interventions needed. That being said, the underlying issue involved is fear, often both during the attack and the fear that another could occur. Those who are children of God through faith in Jesus Christ ultimately need not fear. We can look to God and His Word to help us learn how to manage feelings of fear or panic we might have, whether related specifically to panic attacks or in life in general. The Bible does not speak of panic attacks by name, but it does present several situations that could provoke one. Many times the Bible reports that people were “filled with fear.” That describes panic. In panic mode, a person is completely overcome by the fear response. Psalm 55:4–8 describes what a panic attack feels like: “My heart is in anguish within me; the terrors of death have fallen on me. Fear and trembling have beset me; horror has overwhelmed me. I said, ‘Oh, that I had the wings of a dove! I would fly away and be at rest. I would flee far away and stay in the desert.’” A few verses later David writes, “As for me, I call to God, and the LORD saves me. Evening, morning and noon I cry out in distress, and he hears my voice” (Psalm 55:16–17\). He concludes the psalm by saying, “Cast your cares on the Lord and he will sustain you; he will never let the righteous be shaken. But you, God, will bring down the wicked into the pit of decay; the bloodthirsty and deceitful will not live out half their days. But as for me, I trust in you” (Psalm 55:22–23\). Psalm 55 shows us a positive response to times of fear. We cry out to God in our distress, recall His character and His faithfulness, and continue to trust in Him. First Peter 5:7 similarly encourages us to “Cast all your anxiety on \[God] because he cares for you.” Denying that we are afraid, pretending we are not worried, or obsessing over our fears can all contribute to our bodies reacting in panic. We should acknowledge our fears within the safety of our relationship with God. We can bring our concerns to Him because He is big enough to handle them and we belong to Him in Jesus Christ. “Fear not” is one of the most common commands in the Bible. God understands that we are prone to fear. Life in this world is often dangerous and scary. But God does not want us to live in that fear; He wants us to have faith in Him instead (Isaiah 35:4; 41:10; Luke 12:4; 1 Peter 3:14\). When we begin learning how to let God handle our daily fears, we remove some of the stimuli that could contribute to a panic attack. Perhaps the best way to start doing this is to study the character and nature of God. The more we know God, the more we are able to trust Him. The more we trust Him, the less we will be overrun with fear. This means engaging in regular study of God’s Word, spending daily time with Him in prayer, and being in active relationship with other believers. When we surround ourselves with the truth of God and allow His Holy Spirit to transform our hearts, we grow in our faith. Philippians 4:4–8 offers helpful advice, “Rejoice in the Lord always. I will say it again: Rejoice! … Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” When we are rejoicing, entrusting our fears to Lord, thanking God, and keeping our minds on things that reflect God’s holiness and beauty, we are less prone to anxiety and panic. In fact, God even promises that His peace will guard our hearts and minds when we come to Him in prayer. Jesus put fear in perspective when He said, “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell” (Matthew 10:28\). He was calling attention to the fact that most of what we fear is temporary and of no eternal consequence. We should rather focus our concerns on having a right relationship with God. He has then promised to meet all our other needs (Philippians 4:19; Matthew 6:33\). One way we focus on the important is by applying Proverbs 3:5: “Trust in the LORD with all your heart and lean not on your own understanding.” When we refuse to allow our limited understanding to determine our level of peace and joy, we are on our way to escaping the grip of panic attacks.
What does the Bible mean when it refers to the four winds?	Answer Wind is frequently used in the Bible as a metaphor for some spiritual truth (e.g., Psalm 78:39 and Jeremiah 22:22\). This holds true when the Bible refers to the “four winds.” The phrase “four winds” is used principally to describe the whole of the earth or heaven. The “four winds” encompass all directions or the “[four corners of the earth](corners-of-the-earth.html)”: north, south, east, and west (Jeremiah 49:36; Matthew 24:31\). Different translations give different renderings. For example, in Zechariah 6:5, the ESV gives “the four winds of heaven,” but the NIV translates it as “the four spirits of heaven.” The discrepancy is understandable, since the Hebrew word for “wind” can also mean “spirit.” Hebrews 1:7 says God makes “his angels winds” (ESV), or “spirits” (NIV). It should be noted, when the phrase “four winds” is mentioned in the Bible, it’s usually in reference to some remarkable, unusual, or devastating event. These events are being reported by some of the Lord’s prophets, most often in the form of a vision (Ezekiel 37:9; Daniel 7:2; Zechariah 2:6\). The “four winds” in Revelation 7:1 are one example of the phrase being used in the context of judgment: “I saw four angels standing at the four corners of the earth, holding back the four winds of the earth to prevent any wind from blowing on the land or on the sea or on any tree.” This use of the “four winds” is different than other references because the winds are being held back rather than being sent forth. The holding back of the four winds represents the whole theme of Revelation 7, which is a worshipful respite from the outpouring of God’s judgments. The four winds that had previously represented destruction and affliction on the earth now serve as the most moving and hope\-filled promise from God for the protection of His people: “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God” (verse 3\), “and God will wipe away every tear from their eyes” (verse 17\).
Are there supposed to be any rituals in Christianity?	Answer In religious contexts, a ritual is a set form of worship. Rituals involve symbolic physical actions; some examples of rituals are genuflecting before entering a pew, making the sign of the cross, and lifting aloft the Host during the Catholic Mass. Religion can be defined as “belief in a deity, expressed in conduct and ritual.” The two most common ingredients in religion thus defined are rules and rituals. To be a faithful adherent of Judaism or Islam, for example, a person must observe lists of do’s and don’ts. Ritual\-based religion is most prominently displayed in Roman Catholic, Eastern Orthodox, and Protestant, liturgical [High Church](high-church-low-church.html) services, but it is also a mainstay of Buddhism and Hinduism. The Mosaic Law prescribed a set of rituals for Israel’s worship of God. There were many ceremonial laws for them to observe. Some of those laws were very specific and involved the sprinkling of water, the sprinkling of blood, the waving of grain, or the washing of clothes. The Mosaic Law was fulfilled in Christ (Matthew 5:17\). The rituals of the Old Testament were never intended to be a permanent part of worship, as Scripture clearly teaches: “\[The gifts and sacrifices] are only a matter of food and drink and various ceremonial washings—external regulations applying until the time of the new order” (Hebrews 9:10, emphasis added). The “external regulations” are not binding on us today. There is no New Testament mandate to include recitations, ceremonial objects, or symbolic physical gestures in our worship today. Our devotion is to the Lord Jesus, not to various rituals or [liturgies](liturgy-liturgical.html). True Christianity, as derived from accurate interpretation of the Bible, is not rules\-based or ritual\-based. Rather, it is relationship\-based. The living God through Jesus has made those who believe in Christ His own children (John 1:12\). The only “rites” the New Testament church is commanded to observe are the [ordinances](ordinances-sacraments.html): baptism by immersion (Matthew 28:19\) and communion (1 Corinthians 11:25\). But, even then, no details are given to regulate the exact methods to use. Baptism, of course, requires water, and communion requires bread and “the cup.” Churches are free to baptize people in baptismals, lakes, swimming pools, or horse troughs. For communion, the Bible does not specify the frequency of the meal, the type of bread to use, the alcohol content in “the cup,” or exactly who should administer the ordinance. Churches are allowed some freedom in these matters. All churches have a format that they typically follow, and this can be thought of as a “ritual.” Of course, it is good for everything to be done “in a fitting and orderly way” (1 Corinthians 14:40\), and having a procedure to follow is not wrong. But, if a church is so liturgical and its structure so rigid that the Holy Spirit is not able to freely operate, liturgy has gone too far. Additionally, liturgies or rituals designed by people are fallible and are often unscriptural. It is even possible to “nullify the word of God” with the traditions people have created (Mark 7:13\). Jesus warned against “vain repetitions” (Matthew 6:7\), and many rituals held in churches today are just that. Repetitious prayers or creeds or songs can, over time, lead to dullness in worship rather than the free expression of one’s heart, mind, and soul before God (Matthew 22:34–40\). Are rituals wrong? No, not inherently. Empty ritual is wrong, as is any ritual that replaces, obscures, or detracts from a vibrant relationship with Christ. Are rituals commanded in the church? No, except for baptism and communion. God sees the heart, and He seeks those who worship Him “in the Spirit and in truth” (John 4:24\). Rituals can be beneficial, but external rites should never be allowed to replace inner devotion.
What was the Levitical priesthood?	Answer The Levitical priesthood began with [Aaron](life-Aaron.html), the older brother of Moses (Exodus 28:1–3\). Aaron’s descendants served as the priests in Israel, ministering in the tabernacle and, later, the temple, primarily as mediators between man and God. The Levitical priests bore the responsibility of offering the sacrifices required by the Mosaic Law. Some of the Levitical priests in the Bible are [Ezra](life-Ezra.html); Eli; and Zechariah, the father of John the Baptist. The term Levitical is derived from the Israelite tribe of Levi. Levi was the third son of Leah and Jacob (Genesis 29:34\) and the father of the [tribe of Levi](tribe-of-Levi.html), the tribe of Moses and Aaron. Originally, it was the firstborn son of every family who was consecrated to God and inherited the birthright, leadership, authority, etc. (Exodus 13:2\). We see this institution of “first” things being what God requires as far back as Genesis 4:4 when God was pleased with the firstborn of Abel’s flock that he offered to God (see Proverbs 3:9 and Romans 11:16\). Later, when God made Israel into a nation, He called them His firstborn son (Exodus 4:22–23\), and each individual Israelite was called to be holy, priestly, and royal (Exodus 19:5–6\). And then out of the nation of Israel God chose the tribe of Levi to serve Him and the sons of Aaron to be the priests. Thus, all priests were Levites, but not every Levite was a priest. Some Bible commentators have said God chose the tribe of Levi to be His priests because they were obedient to God after the infamous “golden calf” incident at the foot of Mt. Sinai (Exodus 32:26–29\). However, God had made Levi’s tribe priestly before that time (Exodus 28:1–4\). Furthermore, on his deathbed, Jacob had issued a stern malediction against his son Levi (Genesis 49:5–7\). Patriarchal prophecies such as these were not taken lightly, and Jacob’s words must have dealt Levi a sharp blow. Jacob’s prophecy that Levi’s descendants would be scattered throughout Israel (Genesis 49:7\) was fulfilled when God appointed them as the priestly tribe who, unlike the other tribes, would receive no land inheritance. However, in God’s sovereign and mysterious way, Jacob’s prophecy turned into a blessing because Levi’s inheritance was better than land—it was God Himself (Numbers 18:20\). And God promised to provide for the Levites from the abundance of all of the other tribes (Numbers 18:8–14\). The Levites who were not priests were given various duties in the caretaking of the tabernacle and its furnishings (Numbers 3:21–26\). The priests among the Levites were given the immeasurable privilege of doing service in the tabernacle. The Levitical priests also served as judges (Deuteronomy 17:8–13\) and teachers of God’s law (Deuteronomy 33:10\). The high priest could deliver edicts to guide the nation (Numbers 27:21\). He was the only one permitted to enter the Most Holy Place (1 Chronicles 6:49; Leviticus 24:9\), divided by a curtain from the rest of the tabernacle and containing the [Ark of the Testimony](ark-of-the-testimony.html) (or Covenant), the symbol of God’s very presence (Hebrews 9:3; 1 Kings 8:6; Exodus 25:22\). The high priest could only enter the Most Holy Place once a year on the Day of Atonement to offer sacrifices for all the people, including himself (Hebrews 9:7\). There was only one high priest at a time. God held the priests to the most stringent standards of behavior and ritual purity (Leviticus 21\). [Abihu and Nadab](Nadab-and-Abihu.html) were sons of Aaron and two of the first priests. They disobeyed God, however, and were instantly struck down (Leviticus 10:1–2\). Later, the sons of the high priest Eli “treated the offering of the Lord with contempt” and were also judged (1 Samuel 2:12–17\). In the time of Christ, the [Sadducees](Sadducees-Pharisees.html) comprised most of the priesthood and were known to be a wealthy class of people. The Sadducees did not believe in a resurrection (Matthew 22:23\) or in any kind of spiritual realm such as angels and demons (see Acts 23:8\). The chief priests Caiaphas and Annas were instrumental in having Jesus crucified (John 18:13\). The Levitical priesthood was never intended to be permanent (Hebrews 7:11\). The death of Christ put an end to the Old Covenant and the Levitical priesthood, as evidenced by the rending of the temple veil (Matthew 27:51\). Now Jesus Himself serves as the believer’s Great High Priest (Hebrews 4:14\), called according to the order of [Melchizedek](Melchizedek.html), not of Levi (Hebrews 7:11–17\). Through His death and resurrection, we have access to God’s presence, where we can freely enjoy Him forever (Hebrews 6:19–20\).
What should we learn from the symbolism of the potter and clay in the Bible?	Answer The Bible uses symbolism to deepen the message God has for His people. One such symbol is that of potter and clay. The most detailed example is found in Jeremiah 18\. God instructed the prophet Jeremiah to go to a potter’s house where God would illustrate His relationship with Israel. Verses 2–6 say, “So I went down to the potter’s house, and I saw him working at the wheel. But the pot he was shaping from the clay was marred in his hands; so the potter formed it into another pot, shaping it as seemed best to him. Then the word of the Lord came to me. He said, ‘Can I not do with you, Israel, as this potter does?’ declares the Lord. ‘Like clay in the hand of the potter, so are you in my hand, Israel.’” Although God allows human beings freedom to make moral choices, He demonstrates often that He is still sovereign and in control of His universe. He does whatever He wills with His creation (Psalm 135:6; 115:3; Daniel 4:35; Isaiah 46:9–11\). We need frequent reminders that God is over all and can do as He pleases whether we understand His actions or not (Romans 9:20–21\). He owes us nothing yet chooses to extend to us the utmost patience, kindness, and compassion (Jeremiah 9:24; Psalm 36:10; 103:4, 17\). The potter working with the clay reminds us that God is at work in us “for His good pleasure” (Philippians 2:13\). Isaiah 45:9 says, “Woe to those who quarrel with their Maker, those who are nothing but potsherds among the potsherds on the ground. Does the clay say to the potter, ‘What are you making?’ Does your work say, ‘The potter has no hands’?” God has created each of us the way He wants us (Psalm 139:13–16; Exodus 4:11\). It is our responsibility to take what He has given us and use it for His glory and pleasure. In doing so, we find our ultimate fulfillment. Rather than live with disappointment and dissatisfaction with what God has or has not given us, we can choose to thank Him in everything (Ephesians 5:20; Colossians 3:15\). Just as the clay finds its highest purpose when it remains pliable in the hands of the potter, so our lives fulfill their highest purpose when we let our Potter have His way with us.
What were the chief priests?	Answer The office of chief priest was a high position among the Israelites. In the Old Testament, the terms chief priest and [high priest](high-priest.html) are sometimes alternate translations of the same Hebrew phrase (compare 2 Chronicles 26:20 in the NIV and NET). In Jesus’ day the office of chief priest seems to have been distinguished from that of the high priest. Mark 14:53 lists several groups of people involved in Jesus’ arrest: “They took Jesus to the high priest, and all the chief priests, the elders and the teachers of the law came together.” These chief priests mentioned by Mark were high\-ranking members of the priesthood who served on the Sanhedrin. A chief priest is named in Acts 19:14: Sceva. The priesthood was instituted by God after the children of Israel left Egypt during the Exodus. In Numbers 3:12–13 the Lord set apart the entire tribe of Levi for special service. From the Levites came the [priests](Levitical-priesthood.html), and among the priests were the high priest and, in Luke 19:47, the “chief priests.” The chief priests would have been from the tribe of Levi. Moses, Aaron, and Miriam were all Levites, as were thousands of other men and women. God indicated that the high priest had to be a direct descendant of Aaron. All priests were Levites, but not all Levites were priests. Only some of the Levites belonged to the Aaronic priesthood. Exodus 29:7–9 states, “Take the anointing oil and anoint \[Aaron] by pouring it on his head. Bring his sons and dress them in tunics and fasten caps on them. Then tie sashes on Aaron and his sons. The priesthood is theirs by a lasting ordinance. Then you shall ordain Aaron and his sons.” Only the high priest, or chief priest, could enter the [Most Holy Place](Holy-of-Holies.html) once a year on the Day of Atonement ([Yom Kippur](Day-Atonement-Yom-Kippur.html)). The other Aaronic priests served in rotating “courses” so that they could have a turn to minister in the Holy Place and offer sacrifices (see Luke 1:8–9\). The other Levites (not descended from Aaron) served in other ways. The other sons of Levi were involved in carrying the ark and the various parts of the tabernacle. After the temple was built, the Levites were involved in caring for the temple. Numbers 3 provides information about them. Acts 23 demonstrates that the priesthood was not functioning as outlined in the Pentateuch. The Sanhedrin, for example, was not a Mosaic concept, and neither was the idea of many “chief priests.” The Sanhedrin was probably begun about 70 BC by Alexander Janneaus, the Hasmonean king of Judea. Eventually, the Sanhedrin consisted of 70 or 71 elders and scholars, including the high priest (usually the president of the body), other Levitical priests, [Sadducees, and Pharisees](Sadducees-Pharisees.html). The purpose of the Sanhedrin was to act as a tribunal in making decisions regarding the Law. In Acts 23:2 Paul is on trial. Ananias is identified as the high priest in charge of the proceedings. Then, verse 14 mentions “the chief priests and the elders.” The “chief priests” were probably Sadducees and others in the Sanhedrin. Both the NIV and NASB refer to “chief priests” in the plural. Other translations call them “leading priests” (NLT) or “princes of the priests” (Jubilee Bible 2000\). The chief priests probably included Ananias and other priests who wielded a certain amount of political power and influence.
Is it wrong to take pain medication?	Answer Some people question whether or not it is appropriate for a Christian to take pain medication, since it may affect perception, alter awareness, influence consciousness, or cause physical addiction. We must remember that the Bible does not expressly forbid medicine. Medications are not inherently evil. In fact, the Bible speaks of Timothy’s need to “use a little wine” for his illness (1 Timothy 5:23\). And Luke was a doctor (Colossians 4:14\). So there is nothing wrong with the use of medicine; it is the abuse that is wrong and what the Bible would condemn. There is a world of difference between someone who, through overindulgence or misapplication, abuses prescription medication and someone who has a serious illness and takes the medication a doctor prescribes for the relief of symptoms. In the first case, there is an idolatrous greed or lust for a physical substance that results in his breaking the law and potentially causing harm to himself and others; in the second, the person is making use of advances in science and, under a doctor’s direction, lawfully alleviates unpleasant symptoms through the appropriate use of medication. At the time the Bible was written, people would often use alcohol to alleviate pain and unpleasant symptoms (Proverbs 31:6\). Of course, alcohol can be easily abused. But alcohol consumption is not wrong per se, especially if it is used medicinally. It is the abuse of alcohol and pain relievers that must be guarded against (Proverbs 23:20; Romans 13:13; Galatians 5:19\-21; Ephesians 5:18\-21; 1 Thessalonians 5:6–8\). The Bible talks repeatedly about our responsibility to care for our bodies. First Corinthians 6:19 says, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own.” As regenerate Christians, our physical bodies, as well as our hearts, minds, and souls, belong to God. Because of this, we should never do anything to disfigure, dishonor, or harm ourselves. Substance abuse causes bodily harm, loss of control, and loss of inhibition. The Christian is called to live sensibly and alertly so he can faithfully represent the gospel at all times (1 Peter 3:15\), and this requires him to be sober\-minded and in control of his faculties. So we are not to relinquish control of our bodies or give them mastery over us through substance abuse. But neither are we to enslave our bodies by denying them what they truly need, which includes medicine. A temporary fast from food may be appropriate, but making our hurting bodies suffer when reasonable, accessible remedies exist is pointless and ungodly. One way God provides for us is through providentially allowing the field of medicine to advance to a point where experts can (more efficiently than ever) diagnose, serve, and treat the sick. Medicine is, at its finest, a tool to be harnessed by man in order to counteract some of the negative effects of the Fall, which brought pain, illness, and death into the world. But medicine, including pain relievers, only benefits us if we make responsible use of it. To sum up, there is nothing wrong with taking pain medication. Following an appropriate medicinal regimen prescribed by a doctor is never condemned in the Bible; in fact, medicine should be seen as a blessing from God, given as an effective therapy for pain and illness. It is abusing or overindulging in these substances, or breaking the laws governing their administration, that is condemned.
What can I do when I don’t feel any love for God?	Answer First, an important question: are you [born again](born-again.html)? Have you trusted the Lord Jesus Christ for your salvation? If so, the enmity between you and your Creator is gone, and you have entered a secure and loving relationship with God. If you have no faith in Christ, then you have no relationship with God (John 14:6\). Feelings come and go, and you may not always “feel” love for God. Hearts tend to grow cold, and even the most on\-fire Christians can struggle with maintaining their love and service to God. The church in Ephesus had to be reprimanded by Christ: “You have forsaken the love you had at first” (Revelation 2:4\). A lack of feelings of love, however, does not mean the relationship has ended. God does not change; His love is constant. As cliché as it may sound, don’t give up! Know that God loves you and desires for you to have an abundant and peaceful life within the parameters of His will. God is a loving, compassionate Father who looks upon you in great love. Second Corinthians 1:3 describes God as “the Father of compassion and the God of all comfort.” He loves you and desires to help you through this trying time of feeling disconnected from Him. Our relationship with God is based on love. He loved us and sent His Son (John 3:16\), and our response to His love is to love Him in return (1 John 4:19\) and serve Him. Not service out of obligation, but out of true love for Him and who He is. God’s will is not that we give of ourselves “reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7\). So how do you become that “cheerful giver” who gives your heart freely to God? Reflect upon your walk thus far Should Christians feel warm and fuzzy toward God at all times? No. We all have valleys and deserts in our walk and feel all kinds of emotions at various points in our lives—just like we do in other relationships. In rekindling your affection for God, start at the very beginning. Reflect on where and how your walk with Him first began. When were you saved? Why were you saved? What did you feel when you first began to discover who God was? How has Jesus made Himself known to you in your daily life since? What things in life has God brought you through? Consider past victories (1 Samuel 7:12\) and those times when you felt a deep desire and longing for God in your life. Pray Spend some quality time with God. Get to know Him more. To know Him is to love Him. Ask God to increase your desire for Him. Ask Him to fill you with His Spirit and rekindle your appreciation of His character. Continue submitting to the Holy Spirit and confess to God that you cannot overcome these struggles on your own—none of us can. When we ask for His helping hand, He always hears us! Psalm 18:6 says, “In my distress I called to the LORD; I cried to my God for help. From his temple he heard my voice; my cry came before him, into his ears.” Read Scripture During the times when you feel nothing toward God, it helps to read His Word to remember how He feels about you. Dig into Scripture as much as possible while dealing with these feelings of disinterest. God’s Word is truly “a lamp to my feet and a light for my path” (Psalm 119:105\). Try reading a psalm a day. The [book of Psalms](Book-of-Psalms.html) is very encouraging and has many prayers that you might really identify with, given your current situation. It is in the Word that God reveals Himself and His will for you. Seek Christian counseling This is especially important if you are angry or [upset with God](angry-with-God.html) for some reason. It is difficult to feel love for someone while you are angry at him. If there is an anger problem, how long have you felt this way? Can you attribute your feelings to a specific situation? Does anything help relieve your feelings or temporarily change your perception? Biblical counseling can help you work through specific issues. Through the healing process, guided by a pastor or other counselor, you should be able to let go of the anger and hurt, and your perception of God should change for the better. Find a godly [mentor](Christian-mentoring.html) Surely, there is someone you know who loves the Lord and whose Christian joy is evident. Ask this person to meet with you regularly. Spend time together, study the Bible together, pray together. Ask questions about your mentor’s spiritual walk and how you can love the Lord more. This friend can encourage you on your journey. Plug into your local church God intends for the Christian life to be lived corporately. That’s why He calls the church the “body” of Christ (Romans 12:5\). There are many opportunities to serve the Lord through your church and many people who can exhort, support, and encourage you. God will continue to love you dearly! “I pray that you, being rooted and established in love, may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God” (Ephesians 3:17–19\).
What is the House of Yahweh?	Answer The House of Yahweh (HOY), headquartered on a compound in Eula, Texas, is a [cult](cult-definition.html) founded in 1980\. In some ways, the movement resembles the [Worldwide Church of God](Worldwide-Church-God-Armstrongism.html) (WCG), from which it split. Its main focus is on Old Testament law\-keeping as a means of justification. The group’s emphasis on rule\-keeping and apocalyptic destruction resembles Jehovah’s Witness’ doctrine. Their belief in polygamy and the superiority of House of Yahweh elders also suggests Mormon influence. In 1974, J. G. Hawkins, who later changed his name to the Jewish\-sounding Yaaqob, visited Israel and claimed he had found “proof” that Yahweh was God’s only recognized name. His younger brother Bill legally changed his name to Yisrayl and began the House of Yahweh in his home. The brothers claimed that they were the two witnesses prophesied in Revelation 11 to prepare the world for the second coming of Christ, whom they call Yahshua. According to Revelation 11:3–6, the two witnesses “will prophesy for 1,260 days, clothed in sackcloth. . . . If anyone tries to harm them, fire comes from their mouths and devours their enemies. . . . They have power to shut up the heavens so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.” Neither brother has ever produced any miracles, and the 1,260 days has long passed. So has Yaaqob. The elder Hawkins brother died in 1991\. That, however, has not deterred Yisrayl or the House of Yahweh. Yisrayl Hawkins believes himself to be an end\-time prophet sent to deliver the world from the coming destruction. Only those who are part of his sect will survive. All Christian churches are heretical and of Satan. He focuses on apocalyptic prophecies and interprets them as he sees fit. The group is cult\-like in its strict authoritarianism, insisting that rebellion against House of Yahweh leaders is rebellion against Yahweh Himself. They teach that salvation can be obtained by strict adherence to the Torah, obeying all of “Yahweh’s [613 laws](613-commandments.html),” and keeping the Jewish feasts and festivals. They keep the Saturday Sabbath and label all traditional Christian holidays such as Christmas and Easter “pagan.” The House of Yahweh is not a Christian group. Some of the critical issues that separate the House of Yahweh from true Christianity are as follows: 1\. The Nature of God. They call the Creator “Yahweh” and believe all other names by which He is commonly known (God, Elohim, Lord) are actually names of idols or pagan gods mistakenly applied to Yahweh. They deny God’s triune nature and insist that Yahweh had a wife, Lucifer, who rebelled against Him and became Satan. In truth, the ancient manuscripts from which all sound translations are derived use numerous Hebrew, Aramaic, and Greek words to identify God. He Himself gives many of those names such as El\-Shaddai (Exodus 6:3\), I AM (Exodus 3:14\), and Elohim (Ezekiel 34:31\). In Psalm 91:1–2, the psalmist uses five different names for the Lord. Moses called Him “the God of gods and the Lord of lords” (Deuteronomy 10:17\). 2\. Jesus. The House of Yahweh teaches that Jesus (Yahshua Messiah) is not God nor was He pre\-incarnate with God before He came to earth. This teaching is in direct conflict with John 1:1 and Philippians 2:6–7\. Jesus Himself said, “Before Abraham was, I am!” (John 5:58\). He also stated that anyone who had seen Him had seen the Father (John 14:9\) because “I and the Father are one” (John 10:30\). First John 2:22–23 says, “Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son. No one who denies the Son has the Father; whoever acknowledges the Son has the Father also.” If this single doctrine was the only way in which the House of Yahweh differed from Christianity, it would be enough to classify it as a false religion. 3\. The Bible. The House of Yahweh has produced its own Bible translation, The Book of Yahweh: The Newly Restored Original Bible, which they claim to be the only accurate translation. They state that all other translations have been corrupted by pagans and idol worshipers. However, Yisrayl Hawkins is neither a Hebrew scholar nor a professional translator and has twisted his book to fit his agenda, removing words or adding them as desired. 4\. False Prophecies. Yisrayl Hawkins has made numerous “prophecies” projecting the end of the world. Those dates come and go with no fulfillment of his words. He predicted that the Israeli Peace Accord signed on October 13, 1993, began a seven\-year tribulation period (Matthew 24:21\) that would end on October 14, 2000, with the return of Christ. His most recent failed prediction was that a nuclear war would begin on Thursday, June 12, 2008\. God has harsh words for those who falsely prophesy in His name. Deuteronomy 18:20 says, “But a prophet who presumes to speak in my name anything I have not commanded, or a prophet who speaks in the name of other gods, is to be put to death.” Jeremiah 29:8–9 says, “‘Do not let the prophets . . . deceive you. Do not listen to the dreams you encourage them to have. They are prophesying lies to you in my name. I have not sent them,’ declares the LORD.” In Ezekiel 33:33, the Lord says, “When all this comes true—and it surely will—then they will know that a prophet has been among them.” The reverse is also true. When a so\-called prophecy does not come true, the “prophet” who spoke it is not of God. 5\. Salvation. The Bible presents salvation as the forgiveness of sin and conciliation with God (Romans 5:1\). The goal of the House of Yahweh is peace on earth and the appeasement of Yahweh by strict adherence to the Mosaic Law. It is very clearly a works\-based theology. Yisrayl Hawkins has been under investigation for sexual misconduct, suspected polygamy, and child\-labor infractions. According to his former wife, Kay, Hawkins began to preach polygamy after he was caught in an affair with a church secretary. In 2008, according to an ABC News article, “The 73\-year\-old founder and pastor of the House of Yahweh, was charged by the Callahan County district attorney with having multiple wives . . . charges of sexually abusing a teenager, bigamy and welfare fraud. Questions have also been raised about at least two deaths within the sect.” Authorities suggest that this sect closely resembles the [Branch Davidians](Branch-Davidians.html). Galatians 5:4 says, “You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace.” Scripture is clear that nothing we can do will justify us before God. Salvation is a gift of God bought for us by the blood of Jesus Christ (Ephesians 2:8–9\). We find peace with God by repenting of our own attempts to justify ourselves and accepting God’s gift by faith (John 3:15–18\). The House of Yahweh has failed to heed Scripture. “No one will be declared righteous in God’s sight by the works of the law” (Romans 3:20\). Acceptance of that truth alone would dismantle the House of Yahweh.
What is storge love?	Answer The ancient Greek language had four words to describe different types of love: agape, phileo, eros, and storge. Only two of these Greek words are used in the New Testament, [agape](agape-love.html) (self\-sacrificial love) and [phileo](phileo-love.html) (brotherly love). A third type of love, [eros](eros-love.html), expresses sexual love, but the word is nowhere to be found in the New Testament. The fourth Greek word for love is storge, which relates to natural, familial love such as the love between a parent and child. In the New Testament, the negative form of storge is used twice. Astorgos means “devoid of natural or instinctive affection, without affection to kindred.” Romans 1:31 describes sinful humanity as having “no understanding, no fidelity, no love, no mercy.” The Greek word translated as “no love” is astorgos. The other instance of this word is found in 2 Timothy 3:3, where it is translated “without love.” Paul warns that one mark of the “terrible times in the last days” (verse 1\) is that people will lack natural love for their own families. In Romans 12:10 we find an interesting compound: philostorgos is translated as “be devoted.” The word combines philos and storge and means “to cherish one’s kindred.” Believers in Christ, children of the same heavenly Father, are to “be devoted to one another in love.” As part of God’s family, we should show loving affection toward each other and be prone to love. Philostorgus is used only once in the New Testament, and that’s in Romans 12:10\.
How should a Christian view sex education?	Answer Children will learn about sexuality from someone. The options are their peers, pornography, school settings, experimentation, or their parents. The best place for sex education is in the home, as a natural part of training children “in the way they should go” (Proverbs 22:6\). It is the parents’ God\-given responsibility to teach children God’s perspective on every area of life, including sexuality (Ephesians 6:1–4\). Due to the intrinsic complexities of human sexuality, the physical aspects of biological reproduction cannot be separated from moral responsibility. Regardless of whether children receive sex education in schools or even at church, it remains the parents' responsibility to ensure their children are properly educated about both the biological and moral aspects of sexuality. Leaving values\-training to others is dangerous, particularly regarding matters of sexuality in many cultures today. First, what does the Bible say about sex? [Sexuality](is-sex-a-sin.html) is a gift to us from God and should be viewed as such. God created sex for two purposes: procreation and unity between husband and wife (Genesis 1:28; Matthew 19:6; Mark 10:7–8; 1 Corinthians 7:1–5\). Any other use of sex is sin (1 Corinthians 6:9, 18; 1 Thessalonians 4:3\). Sadly, many in our world do not believe these truths. As a result, there are many perversions of sexuality and much unnecessary pain caused by them. Parents who properly educate their children about sex can help their children discern truth from error, walk in wisdom, and ultimately have a more wholesome experience of the gift of sexuality. Most modern sex education instruction presents perversion, [fornication](sex-before-marriage.html), [homosexuality](homosexuality-Bible.html), and [living together](live-together.html) before marriage as “normal” expressions of sexuality. Any teaching of boundaries is limited to the avoidance of negative consequences. All of this is contrary to Scripture (1 Corinthians 6:9; Leviticus 20:15–16; Matthew 5:28\). Christian parents should be actively involved in all aspects of their children’s education, especially in areas that compromise Scripture. Parents should be aware of what their children are learning and correct any misinformation given to their children. They should also educate their children in such a way as to equip the children to discern biblical truth from cultural error. God holds parents responsible for the upbringing of their children (Ephesians 6:4\), not schools, churches, or governments. Many parents find the topic of sexuality awkward and embarrassing, but it doesn’t need to be. Parents should begin when the children are very young, speaking matter\-of\-factly with preschoolers about their bodies and how men and women are made differently. Those conversations transition naturally into more complex areas as the child matures. It is important that a child knows he can talk to mom or dad about anything that confuses him. Sexual information bombards us from every direction, so these parent\-child conversations must begin very early. Before parents allow a school system to instruct in sexuality or morality, they must be sure their children have already learned the truth. It is then crucial to stay abreast of what the children are learning and how they are applying their knowledge. Keeping a constant, open dialogue with one’s children is a key to staying in charge of what they are learning. When parents are proactive in their children’s instruction, those children have a basis upon which to recognize and reject errors that the world promotes as truth.
What is the Gospel of Peter?	Answer The Gospel of Peter is a [pseudepigraphal](pseudepigrapha.html) work that purports to be written by Peter but in fact relates a false view of Jesus Christ. The Gospel of Peter contains 60 verses and deals with events surrounding the end of Jesus’ life. The original is thought to have been written c. AD 150, although the earliest extant manuscript dates from the 8th or 9th century. The first mention of the Gospel of Peter was made by Bishop Serapion of Antioch (c. AD 200\) in a letter titled “Concerning what is known as the Gospel of Peter.” In this letter Serapion advised church leaders not to read the so\-called Gospel to their congregations because of its Docetic content. He also condemned the Gospel of Peter as a forgery. What is [Docetism](Docetism.html)? One form of Docetism (Marcionism) maintained that Christ was so divine He could not have been human. He only appeared to be made of flesh and blood, His body being a phantasm. Other groups held that, while Jesus was a man in the flesh, Christ was a separate entity who entered Jesus’ body in the form of a dove at His baptism, empowering Him to perform miracles. The “Christ entity” then abandoned Jesus on the cross. Docetism was unequivocally rejected at the First Council of Nicaea in AD 325 and is regarded as heretical by Catholics and Protestants alike. Docetism largely died out during the first millennium. The Gospel of Peter says that on the cross Jesus cried out, “My power, my power, thou hast forsaken me,” rather than “My God, my God, why has thou forsaken me?” (Mark 15:34\). In the account of the crucifixion, the Gospel of Peter carefully avoids saying that Jesus died, asserting instead that He “was taken up.” This idea of escaping actual death is mirrored in the Qur’an, Sura 4:157–158: “But Allah took him up unto Himself.” The Gospel of Peter suggests that Christ was “taken up” to the Divine Presence at the moment His divine power left His bodily shell, which had only been a temporary residence. This teaching, together with the claim that Jesus “remained silent, as though he felt no pain” on the cross, highlights the error of Docetism. Another way in which the Gospel of Peter differs from the Gospels of Matthew, Mark, Luke, and John is the description of events after Jesus’ body was laid in the tomb. The Gospel of Peter says that the guards “saw the heavens opened, and two men descend with a great light and approach the tomb. . . . Again they saw three men come forth from the tomb, and two of them supporting one, and a cross following them. And the heads of the two reached to heaven, but the head of him who was led by them overpassed the heavens. And they heard a voice from the heavens, saying, ‘You have preached to them that sleep.’ And a response was heard from the cross, ‘Yes.’” This passage has some [Gnostic](Christian-gnosticism.html) leanings. Here are some of the main problems with the Gospel of Peter: Joseph of Arimathea is said to be a personal friend of Pontius Pilate. Pontius Pilate is exonerated from all responsibility. Herod Antipas takes over for him, assuming the responsibility which, in Luke’s Gospel, Herod declines to accept. Jesus is “taken up” from the cross, and His death is not mentioned. Two supernatural beings enter the tomb, and three emerge. The cross is described as floating out of the tomb and saying “Yes” to a voice from heaven. There is no mention of witnesses seeing Jesus alive after He was dragged out of the tomb. And if that is not enough to shed doubt on the veracity of the Gospel of Peter, we also have the testimony of Eusebius. The historian made reference to the Gospel of Peter in his writings, claiming that Apollo was the god originally mentioned in the Gospel of Peter, not Jesus Christ. Eusebius said the name of Jesus Christ was written over the name of Apollo. The Gospel of Peter disagrees with the four canonical Gospels in vitally important areas, including the physical death and bodily resurrection of our Lord and Savior.
Why should I care if God exists?	Answer There are myriad views on not only the nature of God but also His very existence. Humans have limited perception of the complexities of our immediate world and the universe as a whole. The irony is that God’s nature is not one of confusion, but of peace. First Corinthians 14:33 states, “For God is not a God of confusion but of peace.” The key to overcoming confusion is not to avoid the question altogether, but to focus on the very One whom many choose to ignore (Philippians 4:6–7\). We should eagerly address the real, concrete problems facing humanity, such as poverty, illiteracy, and disease, and it is true that debates about the existence and nature of God can keep us from concentrating on those challenges. So, why should any of us care whether or not God exists? To the believer, it is the theological question above all others. To the unconvinced, it remains a philosophical issue. Theology, to the agnostic, is merely a human invention; the question of God’s existence seems pointless. The Bible’s presentation of God shows why His existence matters. God’s holy nature is revealed in contrast to human (sinful) nature, and the Bible gives mankind a standard of right and wrong. Without an arbiter, there is no final authority to weigh the values we establish for ourselves (Psalm 19:7–11\). Who is to say one thing is wrong and another right? Why is it incumbent upon us to help those in need? By what authority can we object to illiteracy? If there is no God, and life on earth is simply “survival of the fittest,” then why should anyone work to feed the hungry? Upon what standard do we lay the foundation of our morality? God reveals to us His essence: “I AM WHO I AM” (see Exodus 3:3–15\). This statement speaks to God’s self\-existence, which is fully independent of mankind’s perceptions of Him. He encompasses everything, and He Himself is the standard of what is good. Psalm 19:1–5 paints a beautiful picture of God’s eternal nature and His revelation of that nature in His creation. The question of God’s existence is important because, on a practical level, if God does exist, there is a good chance that He wants to connect with us and that He requires the meeting of certain standards to make that happen. So, the question is central to everything. We are either created in God’s image, or we are not. Love and compassion are either part of God’s nature (and therefore to be reflected in us), or they are products of a random biological accident (and therefore unnecessary). Our existence has significance (or insignificance) depending on the existence (or nonexistence) of God. Meeting the temporal, material problems of mankind is important, but meeting the eternal, spiritual problems of mankind is even more important. The Bible says mankind has been spoiled by sin. In fact, the pressing global problems that we face today are, ultimately, the result of sin. The question of God’s existence then becomes of utmost importance, because to ignore God’s existence is to ignore the reality of sin and thus the root of the world’s problems. Fortunately, God has provided a way to forgive sin and restore our fellowship with Him through faith in Jesus Christ (John 3:16, Romans 3:21–26\). Sinful man is spiritually dead and often rejects any notion of the one true God. John 3:19 states, “This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil.” It is God who brings us to faith in His Son through the Holy Spirit (John 6:41–51\). Salvation is a gift God offers to all mankind (John 3:16\). Our role is simply to believe what God says and yield to His Spirit. The validity of this message, of course, is contingent upon God’s existence! Why do people attempt to persuade others to agree with their view of God’s existence? Why can’t Christians keep their faith within the confines of their homes and churches, as they are often told to do? The motivation for many Christians is that they want everyone to have the opportunity to fellowship with God. Also, Christianity is inherently evangelistic. One of Jesus’ mandates is to spread the gospel and [make disciples](making-disciples.html). This outreach is done out of love, and it is an endemic principle of the Christian faith. While no one has seen God, He manifests Himself to us in a number of ways. First, God is made known through His creation (Romans 1:20\). The willing observer can look all around him, see God’s handiwork, and spend a lifetime in wonderment at the intricacies and interdependence of all physical things. Scripture states it is foolish to deny there is a God (Psalm 14:1\). The universe was clearly designed, and we have been created with an ability to comprehend it at some level. Scripture is unambiguous that God has given us everything we need to acknowledge His existence (Job 38\). God also reveals Himself through His Word (Psalm 19:7–11\). The Bible teaches us of God’s nature, and it instructs us in morality (1 Timothy 3:16\). The supreme expression of God is to be found in the Son of God, Jesus Christ (Colossians 1:15\). The plain fact is that God does exist. He loves us and wants to bring us from [spiritual death](spiritual-death.html) to life in His Son, Jesus.
How should a Christian view the intellect?	Answer The Bible says that God is a Being with intellect (Romans 11:34\), and He has made a well\-ordered universe in which truth can be known and logical rules applied. God is the Creator of the human intellect, giving us the ability to comprehend, think, reason, and remember. In Isaiah 1:18, God invites us to “reason together” with Him (ESV)—the Creator and the creature involved in a rational discussion about sin and forgiveness. In considering the human intellect, we must avoid two extremes: rationalism and anti\-intellectualism. Rationalism, for the purpose of this article, is the promotion of reason as the supreme authority and the answer to all of life’s problems. The rationalist believes that, given enough time, he can always “figure things out” for himself—that human intellect can surmount any problem. The mind of man is capable of understanding all reality, solving any problem, and producing whatever we need. Philosopher [Immanuel Kant](Immanuel-Kant.html) praised the power of the human intellect in his Critique of Pure Reason: “All our knowledge begins with the senses, proceeds then to the understanding, and ends with reason. There is nothing higher than reason.” Anti\-intellectualism, for the purpose of this article, is the rejection of reason as a remedy for what ails the world. The anti\-intellectualist downplays academic pursuits and instead promotes feelings, [intuition](Bible-intuition.html), and spontaneous action as much more useful in engaging reality and solving problems. Poet William Wordsworth reacted against rationalism by promoting a more sentimental, anti\-intellectual view of life in his poem “The Tables Turned”: “Enough of Science and of Art; / Close up those barren leaves; / Come forth, and bring with you a heart / That watches and receives.” Wordsworth’s command to “come forth” is an invitation to leave the study and step outdoors ready to learn, instinctively, from nature. Both rationalism and anti\-intellectualism go astray. Rationalism’s reliance on human reason as the source of truth (or at least the only way to discover truth) leaves out the need for divine revelation—what happens when God’s Word doesn’t “make sense”? And anti\-intellectualism’s opposition to reason precludes any comprehension of objective truth—smelling the roses should cause us to praise the Creator of the rose, but the act of smelling roses can never lead us to a full revelation of God. The Bible teaches that human intellect is limited. “‘No human mind has conceived’ the things God has prepared for those who love him” (1 Corinthians 2:9\). Even the greatest intellects in the world have never been able to grasp the magnitude of God’s plan for the redeemed. The human intellect is unable to grasp God’s wisdom. What we naturally consider “foolishness”—a Savior dying on a cross—God calls “the power of God and the wisdom of God” (1 Corinthians 1:24\). Relying solely on our own ability to reason, we would never arrive at the truth of the gospel. “For it is written: ‘I will destroy the wisdom of the wise; / the intelligence of the intelligent I will frustrate’” (1 Corinthians 1:19\). We must depend on the Word of God, not our intellect, to lead us to truth (Romans 10:17\). The result of God’s revelation of the gospel is that no one can boast in his own wisdom (verse 31\). [Every part](total-depravity.html) of us, including the intellect, has been affected by mankind’s fall into sin. The intellect of the unregenerate person has been darkened, spiritually speaking. The unsaved walk “in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts” (Ephesians 4:17–18\). Even the brightest minds in the world, apart from Christ, have no real understanding of the truths of God (see also 1 Corinthians 2:14\). The intellect of the unregenerate person is hostile to God. The natural desire of man is to disobey God, and it makes sense for him to do so. It is easy for the unsaved man to find mental justification for his own sin. “The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so” (Romans 8:7\). The intellect of the unregenerate person is also a source of pride. “Knowledge puffs up” (1 Corinthians 8:1\). Human nature being what it is, we often take pride in our knowledge and academic accomplishments. Truth be told, we tend to nurture feelings that we are smarter than others. Obviously, our intellect needs [redemption](redemption.html). Left to our own devices—and our limited, darkened, rebellious, and prideful minds—we would never arrive at the truth of God. Praise the Lord, when He saves a person, He redeems the entire person—body, soul, and mind. The regenerate person is a “new creation” (2 Corinthians 5:17\) and has been given “the mind of Christ” through the Spirit (1 Corinthians 2:16\). The saved person can be transformed by the renewing of his mind (Romans 12:2\). She can discern between the fleeting “wisdom of this age” and the “message of wisdom among the mature” (1 Corinthians 2:6\). He is devoted to studying the Word (2 Timothy 2:15, KJV). She is committed to loving the Lord with all her mind, thus fulfilling the greatest commandment of all (Mark 12:30\). The biblical view of the intellect is that the mind is a wonderful gift from God, but it has been damaged by sin. As we receive God’s forgiveness through Christ, our understanding can be purified, transformed, and humbled, and we will have a new perspective on ourselves and God’s masterful plan.
Who are the Two by Twos and the Cooneyites, and what do they believe?	Answer The “Two by Twos” are a religious group founded about 1897 by Scotsman William Irvine. They have always held beliefs in opposition to sound doctrine, as have their theological cousins, the Cooneyites. Originally, Irvine had been sent to County Tipperary, Ireland, by the evangelical Faith Mission, but after Irvine told his new converts to separate themselves entirely from the world, the Faith Mission disassociated itself from him. Irvine believed, based on Mark 6:7, that disciples of Jesus should go out in pairs, preaching as the first disciples did, and that they should not have any material possessions other than one change of clothes (Matthew 10:9–10\). Believing they were the only people who were following the right path of making disciples, Irvine’s followers came to the conclusion their denomination should have no name. Thus, outsiders came up with their own names for them: Two by Twos, the No\-Name Church, Go\-Preachers, Tramp Preachers, Christians Anonymous, Irvinites, Friends and Workers, and other names. Those who followed Irvine sold all that they had to support him, believing him to be the Prophet predicted in Deuteronomy 18:18–19\. Irvine then demanded that all his followers become homeless ministers and go forth to preach in pairs. A man named Edward Cooney sold his stake in a family business and became an itinerant “tramp preacher.” Cooney’s sermons were provocative and hostile toward existing churches, as he proclaimed that members of all other churches were doomed to hell, and he denounced all ministers who received a stipend or any form of financial support. Both Irvine and Cooney were eventually expelled from the group by later leadership. Both had their faithful followers, however. Irvine’s supporters are called the “Little Ones” or the “Message People” today. Cooney’s supporters remained faithful to what they believed to be the original tenets of the faith. Today, the term Cooneyites refers to those members who continue to follow Cooney’s version of Irvine’s doctrine. In order to conduct official business, the Two by Twos register names including “Christian Conventions” (U.S.), “Assemblies of Christians” (Canada), “The Testimony of Jesus” (U.K.), and “United Christian Conventions” (Australia). However, most members do not associate a formal name with the church, referring to it as “The Truth,” “The Way,” “The Jesus Way,” or “The Lowly Way.” They meet weekly in homes and do not have any church buildings. Since there are no official records for this secretive group, membership numbers can only be estimated. Depending on the source, worldwide membership in the Two by Twos ranges from 80,000 to around 400,000\. The Two by Twos do not publish doctrinal statements or any literature except a hymn book. They use only the King James Bible in their services. Here are some of their core teachings: The Two by Twos are anti\-Trinitarian. The Holy Spirit is perceived as an attitude or force from God. Jesus is a fully human figure who came to earth to establish a way of ministry and salvation, but He is not God Himself. The Two by Twos believe that Jesus overcame His own flesh. Great stress is laid upon following the example of Jesus but less emphasis on Jesus as Savior—Jesus’ life is more important than His death. The Bible teaches that the Holy Spirit is a Person of the Godhead (John 16:8\) and that Jesus is not just a good example but is the One in whom “all the fullness of the Deity lives in bodily form” (Colossians 2:9\). The Two by Twos and Cooneyites teach that their workers are God’s direct apostles today. Their word is as authoritative as the Bible. Followers of these “apostles” do not share the message themselves with others; their task is to bring people to the “gospel meetings” and so hear the “truth” preached firsthand from a worker/apostle. In contrast, the Bible teaches that there were twelve apostles (Revelation 21:14\) who completed their mission in the first century. No one today can claim that his own extemporaneous speech is directly from God. The Two by Twos and Cooneyites teach that salvation must be earned. A person must be baptized, uphold the group’s standards, faithfully follow “the way,” and maintain personal worthiness. Salvation is determined at death, is conditional upon works, and is therefore not secure. Sanctification comes before justification. The Bible, in contrast, teaches that we are saved by grace through faith, apart from our own works (Ephesians 2:8–9\). The Two by Twos and Cooneyites reject biblical doctrines of [predestination](predestination.html), [original sin](original-sin.html), [justification by faith alone](salvation-faith-alone.html), and Christ’s redemption as the sole basis of salvation. Further, the Two by Twos and the Cooneyites are extremely exclusive. Only they represent the direct historical continuation of the New Testament church. All other churches and ministries are false, according to the Two by Twos. Salvation is only obtainable through them. The Word of God (the [KJV Bible](King-James-Version-KJV.html)) can only be effective for salvation if it is heard straight from the mouth of a Cooneyite preacher. No one can experience the new birth without the human agency of their own preachers. Anyone baptized by any other church must be re\-baptized by a Cooneyite. As sincere and forceful as the Two by Twos are, and for all that their “tramp preachers” have sacrificed, they promote a false gospel and lead unsuspecting people astray. The Two by Twos and Cooneyites exhibit many marks of a cult, including their denial of core Christian doctrine, their insistence that they alone have “the truth,” and their teaching that salvation depends upon being faithful to their leaders.
What is the story of Deborah and Barak?	Answer The account of Deborah and Barak is found in Judges 4 and 5 in the Old Testament. The Israelites had been under the control of the Canaanite king Jabin and the commander of his army, [Sisera](Sisera-in-the-Bible.html). The Canaanites had 900 chariots of iron and ruled over Israel for 20 years (Judges 4:2–3\). A prophetess named Deborah judged or made rulings for the people of Israel under a palm tree during that time. One of Deborah’s judgments was to instruct Barak to summon 10,000 men and attack Jabin’s army. Likely fearful to comply with such a command, Barak told Deborah, “If you go with me, I will go; but if you don’t go with me, I won’t go” (Judges 4:8\). She replied, “Certainly I will go with you. . . . But because of the course you are taking, the honor will not be yours, for the Lord will deliver Sisera into the hands of a woman” (verse 9\). Deborah and Barak then gathered 10,000 troops and attacked Sisera and his army. Barak’s troops won: “All Sisera’s troops fell by the sword; not a man was left” (Judges 4:16\). Sisera himself fled to the tent of a Hebrew woman named [Jael](Jael-in-the-Bible.html). She gave him milk to drink and covered him with a blanket in the tent. Then, “Jael . . . picked up a tent peg and a hammer and went quietly to him while he lay fast asleep, exhausted. She drove the peg through his temple into the ground, and he died” (verse 21\). Following this battle, “God subdued Jabin king of Canaan before the Israelites. And the hand of the Israelites pressed harder and harder against Jabin king of Canaan until they destroyed him” (Judges 4:23–24\). Deborah’s prophecy was fulfilled: Barak won, Sisera was killed by a woman, and the Israelites were freed from their enemies. Judges chapter 5 then records the song of Deborah and Barak, written to rejoice in God’s victory over the Canaanites. The lyrics encourage the actions of Deborah and Barak, saying, “Wake up, wake up, Deborah! / Wake up, wake up, break out in song! / Arise, Barak! / Take captive your captives, son of Abinoam” (Judges 5:12\). Jael’s role is also heralded: “Most blessed of women be Jael, / the wife of Heber the Kenite, / most blessed of tent\-dwelling women” (verse 24\). The song of Deborah and Barak also gives some more detail about the victory over the Canaanites: “The earth shook, the heavens poured, / the clouds poured down water” (Judges 5:4\). Evidently, God used a flood to disable the iron chariots of Sisera. The victory was supernatural (verse 20\). Chapter 5 concludes with the statement, “And the land had peace forty years.” This impressive time of peace lasted until Midian took control of Israel, necessitating [Gideon’s](life-Gideon.html) rise. Lessons for today from the lives of Deborah and Barak include the following: 1\) God often calls people to step out in faith to attempt the unexpected, 2\) God often uses unlikely people and sources to accomplish His plans, 3\) God sometimes requires great risk and effort on our behalf as part of His divine plan. In the case of Deborah and Barak, they risked their lives in war, while Jael took in a runaway fugitive and risked her life to end his and help free Israel from oppression. Ultimately, this account reveals that God is in control of the nations and changes their leaders according to His desires.
What does the Bible say about sons?	Answer Son in the Bible is used in several different ways, but it always refers to a relationship or affiliation. In Hebrew, it is ben (think “Benjamin,” which means “son of my right hand”), in Aramaic bar (“Simon Bar\-Jonah” of Matthew 16:17\), and in Greek, auios. It is most often used to indicate a direct descendent—either a child or a grandchild. But son is also used as a metaphor to reflect a characteristic, profession, or citizenship. Primarily, a “son” in the Bible is a direct male descendent. The word was not limited to the first generation; when Paul preached in Antioch, he called the Jews present “sons of the family of Abraham.” As we do now, people in that time used the word son to refer to someone who was younger or of inferior social status, like the priest Eli did with Samuel (1 Samuel 3:16\) and Jesus with the paralytic (Matthew 9:2\). The term son often carries a deeper meaning, however, that intertwines with genealogy. When Jesus says of [Zacchaeus](Zacchaeus-in-the-Bible.html) in Luke 19:9, “Today salvation has come to this house, since he also is a son of Abraham,” Jesus didn’t just mean that Zacchaeus was a Jew, a direct descendent of Abraham. He meant that Zacchaeus had faith. Galatians 3:7 elaborates: “Know then that it is those of faith who are the sons of Abraham”—Zacchaeus was a “son of Abraham” because he took part in the Abrahamic Covenant, which included accepting the blessing of Christ. And in Matthew 1:1, when Jesus was identified as the “son of David, the son of Abraham,” the terms don’t just mean that Jesus was directly descended from David and Abraham (which He was). In both cases, to be a “son” means to follow in someone’s footsteps; to emulate another’s actions; to carry on and, to an extent, fulfill the “father’s” life and purpose. We who are believers are “sons of Abraham,” because we fulfill God’s promise to Abraham that He would bless the world through Abraham’s descendants (Genesis 12:3\). Jesus is the “[Son of David](Jesus-son-of-David.html)” because He is the fulfillment of God’s promise that David would always have a descendant on the throne (2 Samuel 7:10–13\). In these cases, Abraham and David become more than people or patriarchs; they become the embodiment of an idea—specifically, God’s work in humanity. To be a son is to partake in the grand purpose of another’s life (Matthew 13:38; Luke 6:35\). Son can also refer to a person’s character or identity. A “son of Aaron” was a priest, a “son of Asaph” was a musician and songwriter (2 Chronicles 35:14–15\), and a “son of the prophets” was a prophet (2 Kings 2:3\). “Son of” was also used metaphorically to identify one’s nature or a personality trait: Jesus is called the “[Son of God](Jesus-Son-of-God.html),” a title communicating His divine nature (1 John 5:13\); and the “sons of thunder”—James and John—were known for their somewhat outgoing personalities (Mark 3:17\). Son could refer to nationality: a “son of Zion” was a Jew—a citizen of Israel or Jerusalem. Son also indicated religion: sons of Chemosh (Numbers 21:29\) and sons of Belial (Deuteronomy 13:13\). This is perhaps the most ominous use of the word, since it indicates that pagans followed in the purpose of these demon\-gods. So, to be a “son” is to be closely related to and allied with a person, place, or characteristic. This is true for biological sons, as well. Genesis 5:3 identifies Seth as Adam’s biological son, but more so a “son in his own likeness, after his image.” When Rebekah and Isaac had twins, Isaac identified more with Esau while Rebekah loved Jacob (Genesis 25:27–28\). To be a son in Israel in Jesus’ day was to be an extension and representative of the parents, particularly the father (Mark 12:6\). The guidance given to parents regarding sons is universal for daughters, as well: \- Teach them about God (Deuteronomy 11:18–19\) \- Teach them how to properly use their talents and gifts (Proverbs 22:6\) \- Do not frustrate them to the point they become disrespectful (Ephesians 6:4\) \- Properly discipline them (Proverbs 19:18\) \- Provide for their needs (Matthew 7:9\) \- Forgive them (Luke 15:24\) \- Realize they are a blessing (Psalm 127:3–5\) The most important thing parents can do for their sons is lead them to be sons of God. Ultimately, our sons are not ours to keep. Romans 8:14 explains what our ultimate goal as parents should be: “For all who are led by the Spirit of God are sons of God.” A son may inherit our eyes, our height, or our love of the outdoors, but the greatest thing he can inherit is our faith and our standing as sons of God: “And because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’” (Galatians 4:6\). When they are born again, they become more than our sons—they become our brothers (Romans 8:16–17\).
What does the Bible say about brothers and sisters/siblings?	Answer Siblings are mentioned often throughout the Old and New Testaments. Some of the most famous siblings we find are Cain and Abel (Genesis 4:1–8\); Jacob and Esau (Genesis 25:19–27\); Joseph and his eleven brothers (Genesis 37\); Moses, Aaron, and Miriam (Numbers 26:59\); Peter and Andrew (Matthew 4:18\); and Martha, Mary, and Lazarus (John 11:1\). Love among siblings should be a natural thing, and the Bible uses such [phileo](phileo-love.html) love as an illustration of love among believers. The Bible commands us to love one another in the family of God as we would love a brother or sister: “Love one another with brotherly affection” (Romans 12:10, ESV). Paul expressed his love for the saints in Philippi this way: “My brothers and sisters, you whom I love and long for, my joy and crown” (Philippians 4:1\). Unfortunately, not all siblings express love for one another. Many of the famous sibling groups previously mentioned are known for their interpersonal conflict and even hatred for each other. Cain killed Abel out of jealousy, thereby committing the first murder (Genesis 4:3–8\). Jacob and Esau were at odds from the time they were in the womb and into adulthood (Genesis 25:23; 27\). Joseph’s brothers sold him into slavery in Egypt (Genesis 37:12–28\). Even Martha and Mary’s story contains a disagreement between the sisters (Luke 10:38–42\). Jesus Himself had siblings—brothers James, Joseph, Simon, and Judas, and an unknown number of sisters (Matthew 12:46; 13:55, 56\). Jesus once used His family as a picture of His relationship with His followers: “While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, ‘Your mother and brothers are standing outside, wanting to speak to you.’ He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother’” (Matthew 12:46–50\). In saying this, Jesus was not disrespecting His family or saying they were not important. Rather, He was likening a close family relationship to the bond He shares with everyone who believes in Him. In fact, Jesus’ bond with believers is even stronger, since it is not marred by jealousy, anger, frustration, or disagreements. So what can we learn from the biblical examples of brothers and sisters? It’s important to understand that conflict between siblings is not part of God’s plan for the family. Although God ultimately used each situation to bring about His will, the conflict between some of these siblings caused murderous jealousy, grief, wars, and broken families. There are a few principles that can be applied to any relationship. First, we are to love others in a way that reflects the [agape](agape-love.html) love of Christ: “Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love” (1 John 4:7–8\). Second, we are to show kindness to each other, treating those around us the way we want to be treated (Ephesians 4:32; Luke 6:31\). This means that we should not only respond gracefully in the face our siblings’ anger or accusations, but also go out of the way to serve them (John 13:12–14\). Finally, Paul instructed believers to “live at peace with everyone” (Romans 12:18\), avoiding arguments and conflict and playing the role of peacemaker when disagreements arise within our families.
What does the Bible say about killing in war?	Answer There are many wars mentioned in the Bible. Wars of conquest (Joshua 1:6\), civil wars (2 Samuel 3:1\), and even a war in heaven (Revelation 12:7\). Of course, wars involve killing; there is no way around it. We know that murder is sin (Exodus 20:13\). But what about the killing of an enemy combatant during wartime? First, we know that not all killing in wartime is a sin because there have been times when God Himself commanded battles to be fought. God told the ancient Israelites to possess the Promised Land; in fact, just before the conquest, the Lord appeared to Joshua as “commander of the army of the Lord”—a man of war (Joshua 5:14\). God laid out the battle plans for the fight against Ai (Joshua 8:1–2\). God told King Saul to “go, attack the Amalekites and totally destroy all that belongs to them” (1 Samuel 15:3\). King David defeated the Philistines by following God’s strategy concerning the battle (2 Samuel 5:23–25\). God never tells people to sin, so the Israelites who followed God’s commands to wage war were not sinning. Killing in war cannot be equated with murder. This is not to say that killing in war has no effects. David wanted badly to build the temple in Jerusalem, but God did not let him. The Lord wanted a man of peace to build the temple, and David’s history had been anything but peaceful. God said to David, “You are not to build a house for my Name, because you are a warrior and have shed blood” (1 Chronicles 28:3\). There is no theocracy today. No nation has a command from God to wage war, and God is not handing out battle plans as He did to Joshua, Saul, and David. Yet wars continue to be fought. It is part of a fallen world’s existence. The Bible never condemns the actions of a soldier following orders on a battlefield. In fact, the New Testament has examples of soldiers who had faith in God—Jesus commended a centurion’s faith in Matthew 8:10; and another centurion, Cornelius, was saved in Acts 10\. These men of war were not rebuked for performing the duties of a centurion, nor were they told they must change professions. Most tellingly, some soldiers came to John the Baptist as he was baptizing in the Jordan River. The soldiers asked John, “What should we do?” This would have been the perfect opportunity for John to tell them to stop engaging in warfare, stop killing, or stop being soldiers. Instead, John replied, “Don’t extort money and don’t accuse people falsely—be content with your pay” (Luke 3:14\). Being a soldier is not inherently sinful. Paul uses the soldier life as an illustration of spiritual truth (see 1 Corinthians 9:7 and 2 Timothy 2:3\). Other references mention battles and warfare (see 2 Corinthians 10:4 and 1 Timothy 1:18\). Ephesians 6 contains an extended comparison of the Christian life and warfare (verses 10–17\). If being a soldier (and doing the things soldiers are required to do) were sinful, it is unlikely the Holy Spirit would have used soldiering as a metaphor for anything good. Throughout the Bible, warfare is presented as a grim reality in a cursed world. There are forces of evil that must be stopped, and bloodshed is sometimes the result. Whether a Christian should serve in the military is a matter of one’s own conscience, but killing an armed combatant in the context of warfare is not sinful in itself. There is a time and season for everything, including war (Ecclesiastes 3:8\).
What does the term Ebenezer mean in the Bible?	Answer Most of us are familiar with the name “Ebenezer” because of the character Ebenezer Scrooge in Charles Dickens’s novella A Christmas Carol. Because of that story, the name “Ebenezer” has taken on the connotation of miserliness and a lack of charity—although, to be fair, Ebenezer Scrooge did become a changed man at the end of the story. The name “Ebenezer” actually comes from the Bible. In 1 Samuel 7, during the end of the time of the judges, Israel experiences revival under the leadership of [Samuel](life-Samuel.html). The nation repents of their sin, destroys their idols, and begins to seek the Lord (1 Samuel 7:2–4\). Samuel gathered the people at [Mizpah](Mizpah-in-the-Bible.html) where they confessed their sin, and Samuel offered a sacrifice on their behalf (verses 5–9\). It was during this time of repentance and renewal that the enemy attacked: “While Samuel was sacrificing the burnt offering, the Philistines drew near to engage Israel in battle” (1 Samuel 7:10\). The Israelites went out to do battle against the invaders, and God sent them supernatural help: “That day the LORD thundered with loud thunder against the Philistines and threw them into such a panic that they were routed before the Israelites” (verse 10\). Israel’s victory over the Philistines was decisive. Several cities the Philistines had captured were restored to Israel, and it was a long time before the Philistines tried to invade Israel again (1 Samuel 7:13–14\). To commemorate the divine victory, “Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, ‘Thus far the LORD has helped us’” (verse 12\). Ebenezer means “stone of help.” From then on, every time an Israelite saw the stone erected by Samuel, he would have a tangible reminder of the Lord’s power and protection. The “stone of help” marked the spot where the enemy had been routed and God’s promise to bless His repentant people had been honored. The Lord had helped them, all the way to Ebenezer.
Are family devotions important?	Answer Family devotions are vital for moving our spiritual lives beyond the church walls and into an active, thriving faith. But what does it mean to have family devotions? Family devotions are a set time when husband and wife, or parents and kids, sit down, read the Bible, and pray together. It is a time designed to build up each individual and establish a sense of unity and direction within families. Being intentional about a devotional time and developing a family culture around that habit is important. Family devotions can initiate deep relationships with children and expand opportunities to pray with and for them. While it might require a shift in the way a family spends their time, scheduling family devotions can yield eternal dividends in a family’s spiritual growth and legacy. Unless we as parents have established a devotional discipline in our personal lives first, having family devotions can feel awkward or overwhelming. But the desire to begin having personal [devotions](daily-devotions.html) can become a model for our children as we actively pursue a relationship with the living God. Our own commitment to Bible reading and prayer speaks volumes about the importance we, as parents, place on our own spiritual development. If it is something we grow into with our children, then there is a wonderful journey ahead. Transparency and perseverance are key! The goal is to raise children who remain devoted to God as adults. Our desire is to raise children who use prayer, God’s Word, and the solid core of family, friends, and church community to guide their decision\-making, their life goals, and their relationships. God instructed the nation of Israel, "And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise" (Deuteronomy 6:6–7\). In Ephesians 6:4 Christians are told, "Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord." Clearly, parents are to teach their children about God and His ways. Engaging with God together as a family, through prayer and Bible reading, is a great way to do this. In doing family devotions, we not only instruct our children but model behaviors that support spiritual growth. Many times, in teaching children we find ourselves challenged in our faith. Family devotions are good for the spiritual growth of all in the family. In doing family devotions, focus on character development. Use passages relevant to family situations or needs. This allows children to understand that the Bible is applicable to our daily lives in the twenty\-first century. It also helps them know that God is a concerned and loving Father who desires a personal relationship with them and that He is there with wisdom and guidance for their lives. As the children get older, it helps to connect doctrine and theology with life outcomes. Comparison with other faith systems helps them develop the analytical skills they will need as they and their faith mature. Aside from your set habit of family devotions, be watchful for God\-given teachable moments. Such moments are rare, precious, and not subject to schedule. The times when your child asks a question or makes an observation are opportunities to share God’s love and care for him. You may not have all the answers at any particular moment, but you can let the child know he has been heard, his questions are important, and that you will explore the topic together. This opens the door to conversation and becomes a true, organic representation of our Ephesians 6:4 calling. Family devotions can be part of a wonderful journey together with God. It can cultivate an atmosphere that allows our children to flourish, especially when added to the support and nurture of larger communities of faith. Family devotions are a key to the blessing of James 1:25: “Whoever \[families included!] looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do.”
What does it mean that Jesus is a friend of sinners?	Answer The fact that Jesus is a friend of sinners means that He is our friend and is waiting for us to acknowledge His presence and availability. God’s love for us is almost beyond imagining. When we consider [Jesus’ Incarnation](incarnation-of-Christ.html)—His leaving heaven to be born as a helpless human infant in order to grow and experience life among us—we begin to get a glimmer of the depth of that love. When we add to that His sacrificial death on the cross, it is staggering. To be a “friend of sinners,” Jesus subjected Himself to living in a fallen, depraved world, for we “all have sinned and fall short of the glory of God” (Romans 3:23\). Despite our sinful condition, Jesus desires a relationship with us. The phrase “friend of sinners” comes from parallel passages in the Gospels. “Jesus went on to say, ‘To what, then, can I compare the people of this generation? What are they like? They are like children sitting in the marketplace and calling out to each other: “We played the pipe for you, / and you did not dance; / we sang a dirge, / and you did not cry.” For John the Baptist came neither eating bread nor drinking wine, and you say, “He has a demon.” The Son of Man came eating and drinking, and you say, “Here is a glutton and a drunkard, a friend of tax collectors and sinners”’” (Luke 7:31–34; cf. Matthew 11:16–19\). In this passage Jesus is pointing out the level of spiritual immaturity among those who considered themselves the “righteous” and the most “spiritual.” They based their standing on their rigorous following of ritual, law, and external appearance instead of on a true understanding of God’s heart and a relationship with Him. They criticized Jesus for spending time with the outcasts and “socially unacceptable” people, calling Him a “friend of sinners.” The story of the lost sheep shows the importance of the lost and vulnerable, those who have wandered away from the place of security. To God the lost are so important that He will search for them until they are found and brought back to safety. “Now the tax collectors and sinners were all gathering around to hear Jesus. But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them.’ Then Jesus told them this parable: ‘Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety\-nine in the open country and go after the lost sheep until he finds it?’” (Luke 15:1–4\). Jesus made it clear that He had “come to seek and to save the lost” (Luke 19:10\). He was willing to associate with those who were, by the standards of the self\-righteous Pharisees, not good enough. But it was those who were open to hearing Christ, and they mattered to God! Matthew 9:10–13 relates another time when Jesus was ridiculed by the religious leaders for His associations. He answers them by saying, “I have not come to call the righteous, but sinners” (verse 13\). In Luke 4:18, Jesus quotes Isaiah 61:1–2: “The Spirit of the LORD is on me, / because he has anointed me / to preach good news to the poor. / He has sent me to proclaim freedom for the prisoners / and recovery of sight for the blind, / to release the oppressed, / to proclaim the year of the LORD’s favor.” In order to preach the good news to the poor, the prisoners, the blind, and the oppressed, Jesus had to have some contact with them. Jesus did not condone sin or participate in the destructive behaviors of the ungodly. Being a “friend of sinners,” Jesus showed that “God’s kindness is intended to lead you to repentance” (Romans 2:4\). Jesus led a perfect, sinless life and had the “authority on earth to forgive sins” (Luke 5:24\). Because of that, we have the opportunity to experience a transformed heart and life. Jesus, our friend, spent time with sinners, not to join their sinful ways but to present them the good news that forgiveness was available. Many sinners were transformed by His words of life—[Zacchaeus](Zacchaeus-in-the-Bible.html) being a prime example (Luke 19:1–10\). When Jesus’ enemies called Him a “friend of sinners,” they meant it as an insult. To His glory and our eternal benefit, Jesus endured such slights and became “a friend who sticks closer than a brother” (Proverbs 18:24\).
What was the meaning and importance of the baptism of John the Baptist?	Answer Though today the word baptism generally evokes thoughts of identifying with Christ’s death, burial, and resurrection, baptism did not begin with Christians. For years before Christ, the Jews had used baptism in ritual cleansing ceremonies of Gentile proselytes. John the Baptist took baptism and applied it to the Jews themselves—it wasn’t just the Gentiles who needed cleansing. Many believed John’s message and were baptized by him (Matthew 3:5–6\). The baptisms John performed had a specific purpose. In Matthew 3:11, John the Baptist mentions the purpose of his baptisms: “I baptize you with water for repentance.” Paul affirms this in Acts 19:4: “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” John’s baptism had to do with repentance—it was a symbolic representation of changing one’s mind and going a new direction. “Confessing their sins, they were baptized by him in the Jordan River” (Matthew 3:6\). Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival. There were some, like the Pharisees, who came to the Jordan to observe John’s ministry but who had no desire to step into the water themselves. John rebuked them sternly: “When he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: ‘You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance’” (Matthew 3:7–8\). Even the religious leaders needed to repent of their sin, although they saw no need of it. [Christian baptism today](Christian-baptism.html) also symbolizes repentance, cleansing, and commitment, but Jesus has given it a different emphasis. Christian baptism is a mark of one’s identification with the death, burial, and resurrection of Christ. It is representative of a cleansing that is complete and a commitment that is the natural response of one who has been made new. Jesus’ sacrifice on the cross completely washes away our sins, and we are raised to new life empowered by the Holy Spirit (2 Corinthians 5:17–21; Romans 6:1–11\). With John’s baptism, a person repented of sin and was therefore ready to place his faith in Jesus Christ. John’s baptism foreshadowed what Jesus would accomplish, much as the Old Testament sacrificial system did. John prepared the way for Christ by calling people to acknowledge their sin and their need for salvation. His baptism was a purification ceremony meant to ready the peoples’ hearts to receive their Savior.
What makes a room or building a sanctuary?	Answer A sanctuary is a holy place set apart for the purpose of worship. All over the world, churches meet in schools, houses, gymnasiums, community centers, parks, etc. For a few hours a week, those places become sanctuaries. What turns an ordinary room—a gymnasium, for example—into a sanctuary? When we think of the word church, we often think of a building. Sometimes that word reminds us of a structure with a steeple or a long aisle between pews. That’s not what God calls the church. Instead, He calls everyone who has accepted Christ “the church” (see Colossians 4:15\). So, the church refers to people, not a building. This is important to know because, when we are with other Christians, we are the church and we can make any room into a sanctuary. When Christians worship God, an ordinary space becomes a sanctuary—a place set apart for worship. We see this concept of a sanctuary explained well in the Old Testament. Exodus 15:17 is the first mention of a sanctuary: “You will bring them in and plant them on the mountain of your inheritance—the place, LORD, you made for your dwelling, the sanctuary, Lord, your hands established.” The sanctuary was a place for God to dwell in the midst of His people. Exodus 25:8 reiterates this thought. “Then have them make a sanctuary for me, and I will dwell among them.” Psalm 68:35 says, “You, God, are awesome in your sanctuary; the God of Israel gives power and strength to his people. Praise be to God!” The sanctuary in the Old Testament was the tabernacle and, later, the temple—a place where the Lord dwelled among His people. He appeared in a pillar of cloud by day and a pillar of fire by night. The presence of the Lord over the sanctuary was a powerful reminder to the Israelites. Our “sanctuaries” today are much different than the original sanctuary of the Israelites. Since Jesus’ death and resurrection, a special dwelling place no longer exists. The Lord dwells in us as believers (1 Corinthians 3:16\). The gathering places we call sanctuaries are set apart for the church to worship the Lord.
Who was Desiderius Erasmus?	Answer Desiderius Erasmus (1466—1536\) was a Dutch theologian and the scholar behind what is now known as the [Textus Receptus](Textus-Receptus.html). In a day when the only Bible available was the [Latin Vulgate](Latin-Vulgate.html), Erasmus sought to produce a textually accurate Greek New Testament. To that end, he compiled several handwritten Greek manuscripts and oversaw their printing in 1516\. Erasmus was ordained as a [Catholic](Catholic-questions.html) priest at the age of 25 but was granted a dispensation from his religious vows that enabled him to accept the post of secretary to the Bishop of Cabrai. In 1495 Erasmus attended the University of Paris and earned his Doctor of Divinity at Turin University, Italy, in 1506\. Between 1510 and 1515, Erasmus taught at Queens College, Cambridge, England. Erasmus produced a version of the New Testament in both Greek and Latin. It was a bestseller. His second edition (1519\) of the Greek text was used by Martin Luther in his German translation of the Bible. The third edition (1522\) was used by [William Tyndale](William-Tyndale.html) for the first English New Testament. It was also the basis for the 1550 Robert Stephanus edition used by the translators of the Geneva Bible (1599\) and the [King James (Authorized) Version of the Bible](King-James-Version-KJV.html) (1611\). In 1527 Erasmus published a definitive fourth edition, with parallel columns of Greek, Latin, and Erasmus’ notes. The final edition (1535\) did not contain the Latin Vulgate. Erasmus dedicated his work to Pope Leo X and regarded his production of a Greek New Testament as his chief service to the cause of Christianity. After Erasmus’ death, another edition of his New Testament was published in 1633\. The publisher’s preface said, “Textum ergo habes, nun cab omnibus receptum” (“The \[reader] now has the text that is received by all”). From that publisher’s notation has come the term “Received Text” or “Textus Receptus.” Erasmus’ work was the dominant Greek text of the New Testament for the next 250 years. It was not until the publication of the Westcott and Hort Greek New Testament in 1881 that the influence of the Textus Receptus waned. During the [Reformation](Protestant-Reformation.html), Erasmus was of two minds. He was critical of the abuses within the Catholic Church and called for reform, but he kept his distance from Martin Luther and continued to recognize the authority of the Pope. Erasmus wanted to introduce humanistic enlightenment into the Catholic Church without breaking with Rome. Erasmus declined to support Luther on the basis that to do so would jeopardize his position as an independent scholar and lessen his influence within the Church to introduce reform. To begin with, there was mutual respect between Erasmus and Luther, but Erasmus later condemned the conduct of the new evangelicals of the Reformation and expressed concern that Luther was setting himself up as the sole interpreter of Scripture. In some ways, Erasmus was caught in a cross fire, each side accusing him of siding with the other. Between 1524 and 1527, Erasmus and Luther engaged in a bitter dispute over free will. From this exchange came Luther’s famous On the Bondage of the Will. Erasmus debated with other theologians and humanists (those who study the humanities), and, although he opposed abuses within the Church, he usually came down squarely on the side of Catholic doctrine. Erasmus was respected as a classical Latin and Greek scholar and became known as “Prince of the Humanists.” He is best known as a Dutch [Renaissance](Renaissance-Christianity.html) humanist, social critic, teacher, and theologian. He described the Reformation this way: “Luther was guilty of two great crimes; he struck the Pope in his crown, and the monks in their belly.” And his comment on Luther’s influence: “By burning Luther’s books you may rid your bookshelves of him, but you will not rid men’s minds of him.” Both comments show Erasmus had an astute grasp of the realities of his times. Throughout the tumult of the Reformation, Erasmus sought to avoid outright conflict while still upholding traditional Roman Catholic doctrine. His middle\-of\-the\-road approach angered scholars in both camps, and the Church of Rome was disappointed that Erasmus failed to sacrifice himself in defense of the Church.
What is holy magic hair?	Answer The holy magic hair (HMH) doctrine is the rather sarcastic name given to the teaching that long, uncut hair on a woman provides her with supernatural power, protection, and authority. This aberrant teaching has gained momentum in the [Apostolic](Apostolic-church.html), Holiness, and [Oneness](oneness-Jesus-only.html) groups within Pentecostalism. The holy magic hair doctrine is based largely on 1 Corinthians 11, which discusses [head coverings](head-coverings.html) for women, and especially verse 10, which says, “It is for this reason that a woman ought to have authority over her own head, because of the angels.” It is best that 1 Corinthians 11 be interpreted within the context of the culture at that time. However, some Pentecostals firmly believe that Christian women should not cut their hair. Usually, the hair is kept up in a bun or braided. Of course, there is nothing wrong with a woman not cutting her hair, and we would never advocate a teaching that a woman must cut her hair; however, Paul’s words to the Corinthians should not be used as a mandate for all women. In fact, the word hair is not even found in 1 Corinthians 11:10\. According to the holy magic hair doctrine, a woman with long hair is being “watched by angels” because of the “glory” of her long hair (see 1 Corinthians 11:15\). And, when she lets down her hair, her glory increases, as does her supposed spiritual power. Believers in holy magic hair say that a woman can unravel her hair for greater miracles. If she lays it over an altar or over written prayer requests as she prays, her prayers are more likely to be answered. If she spreads her hair over a person, that person can receive the Holy Spirit more readily—the “laying on of hair,” as it’s called. A woman “shaking her hair in the wind” can guarantee all kinds of miraculous results, from the salvation of lost loved ones to the healing of diseases to the winning back of lost romantic affections. Holy magic hair even has power over evil spirits, and the devil fears the power of uncut hair. According to the holy magic hair doctrine, if a woman cuts her hair, she loses her identity as an “apostolic woman,” loses authority in the spiritual realm, and puts herself and her family at risk. Women are warned that to cut their hair is to bring themselves to misery and regret. After the hair is cut, there is no way to get the original “anointing” back. It should go without saying that the holy magic hair doctrine is unbiblical. The problem is there are sincere and well\-meaning people who believe it. The practice of letting down one’s hair in order to receive more spiritual power has absolutely no scriptural authority and has more in common with Wicca and occultism than Christianity. External conditions do not automatically correspond with the internal. A woman with long hair can be eaten up with lust, hate, or envy on the inside. A woman with short hair can be filled with the fruit of the Spirit. Power belongs to God (Psalm 62:11\). Any power that we possess comes through the agency of the Holy Spirit in our lives. To trust in hair length, circumcision, or any other physical characteristic is to take away from our reliance upon God and our faith in Jesus Christ. Even in [Samson’s](life-Samson.html) case, the power was not from his hair but from the fact that “the Spirit of the LORD came powerfully upon him” (Judges 15:14\). There is always a tendency to lean on our own understanding and rely on ourselves. No matter how much anecdotal evidence is presented in its favor, holy magic hair is a deviant teaching that has no basis in Scripture. Let us be careful not to be “blown here and there by every wind of teaching” (Ephesians 4:14\).
What does it mean to examine yourself (1 Corinthians 11:28)?	Answer [First Corinthians](Book-of-1-Corinthians.html) is a corrective and instructive letter from Paul to the church in Corinth. One of the issues Paul addresses is the manner in which the people were taking [communion](communion-Christian.html). Often a “love feast,” or fellowship meal, would accompany communion, meaning communion was more of an “event” than it is in many churches today. First Corinthians 11:17–34 indicates that some were gorging themselves at the feast while others were left hungry. Some were even getting drunk. The people were not waiting for one another, nor were they appropriately sharing provisions—they ate the food they brought themselves, and, if someone couldn’t bring much, he did without. Separation between rich and poor was evident. As a result of the unfairness and gluttony surrounding communion, Paul says they were not really even eating the Lord’s Supper (verse 20\). The people were not treating communion as a sacred ordinance instituted by Jesus. Instead of reminding people of Jesus’ sacrifice, communion became a means of self\-gratification, furthering the divisions among the Corinthian Christians. After describing the situation and explaining what communion should be, Paul writes, “So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. Everyone ought to examine themselves before they eat of the bread and drink from the cup. For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves” (1 Corinthians 11:27–29\). Paul is essentially asking the people to do a “heart check” before communion. Are their hearts in the right spot? Are they eating the meal to remember Christ’s sacrifice and to engage in community? Are they divided among themselves or unified in Christ? Are they actually having communion, or are they just selfishly satisfying their own appetites? Many churches today preface the passing of the elements with two warnings: 1\) Don’t take communion unless you are a follower of Christ. It is too precious a thing to treat as a meaningless religious ritual; and 2\) Be sure you’re up to date with God regarding any unconfessed sins or un\-surrendered areas in your life. In other words, perform a “heart check” on yourself. It is important to note here that being “up to date” does not imply perfection. Paul wrote in 1 Corinthians 11:31–32 that we are to judge ourselves appropriately and allow the Lord to discipline and sanctify us. We should have the psalmist’s attitude when he prayed, “Forgive my hidden faults” (Psalm 19:12\). In essence, when pastors preface communion with instructions to reflect on the meaning of the ordinance and to confess personal sin, they are asking the congregation to examine themselves. Do they know what communion means, and are they taking it for that purpose? Are they actually walking out their faith and living in active relationship with God, allowing Him to do His sanctifying work in their lives? If so, communion is a sobering celebration of Christ and His church. If not, we make a mockery of the ordinance.
Who is the Artemis mentioned in the Bible?	Answer Artemis was a goddess worshiped in the ancient world. The Greeks considered her the twin sister of Apollo and the goddess of hunting and wilderness and the protector of unmarried girls. The Artemis mentioned in the book of Acts was a different deity—a localized goddess of the Ephesians—but she bore the same name (Latinized as “Diana”) as the goddess of Greek mythology. Her temple in Ephesus was considered one of the Seven Wonders of the Ancient World. The Ephesian Artemis was a “queen of heaven” deity emphasizing fertility, virginity, and the protection of childbearing. Many of her images have been unearthed; the rows upon rows of smooth, oval\-shaped, protuberances on her midriff have been a source of debate for years—are they breasts, pouches containing magic tokens, bull testicles, or bee eggs? (All of those possibilities have been advanced as viable theories.) The many priests employed in the temple performed animal sacrifices. There were many priestesses, too. It is uncertain whether or not the priestesses engaged in ritual prostitution. In any case, the Artemis temple in Ephesus was a popular tourist attraction in the Roman world. A unique mythology sprang up around the origin of Artemis worship. The account is alluded to by the city clerk of Ephesus: “Doesn’t all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven?” (Acts 19:35\). A popular item to sell tourists was a small Artemis shrine—a cupped enclosure with a small female figure inside. Worshipers were told they could take this shrine anywhere in the world and worship Artemis in front of her tiny shrine, and it would be just the same as worshiping her at the Ephesian temple. Paul spent years in Ephesus (Acts 19:10\) and performed “extraordinary miracles” there (verse 11\). The gospel began to change lives, and “a number who had practiced sorcery brought their scrolls together and burned them publicly. . . . In this way the word of the Lord spread widely and grew in power” (verses 19–20\). As the [gospel](gospel-message.html) made inroads into territory claimed by Artemis, the stage was set for a confrontation with the spiritual forces of darkness. As the followers of Artemis noticed the difference Paul’s preaching was having in their city, “there arose a great disturbance about the Way” (Acts 19:23\). A silversmith named [Demetrius](Demetrius-in-the-Bible.html) called a meeting of his guild and said, “You know, my friends, that we receive a good income from this business \[selling Artemis shrines]. And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all. There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty” (verses 25–27\). In his speech, Demetrius paid lip service to the “majesty” of Artemis, but his real motivation was evident—he was losing business as people stopped buying his idolatrous trinkets. Demetrius and his fellow craftsmen stirred up the city into a riotous frenzy, shouting, “Great is Artemis of the Ephesians!” (Acts 19:28\). They led a mob to find Paul and, not finding him, grabbed two of Paul’s traveling companions and dragged them to the theater. There the mob continued shouting the praise of Artemis for about two hours (verse 34\). They were only quieted when the city clerk gained an audience and reminded the mob they were breaking Roman law in disturbing the peace (verse 40\). Paul soon left Ephesus to continue his third [missionary journey](missionary-journeys-Paul.html). But a church had been established. In the center of Artemis worship, in a city known for paganism, immorality, and greed, the light of Jesus Christ shone brightly. Despite the enemy’s intimidations, the church thrived.
What is the meaning of the Greek word kairos?	Answer The word kairos was an ancient Greek word meaning “opportunity,” “season,” or “fitting time.” Another Greek word for “time” was chronos. A sequence of moments was expressed as chronos, emphasizing the duration of the time; an appointed time was expressed as kairos, with no regard for the length of the time. Thus, chronos was more linear and quantitative, and kairos was more nonlinear and qualitative. The Bible uses the word kairos and its cognates 86 times in the New Testament (e.g., in Matthew 8:29; Luke 19:44; and Acts 24:25\). The word often includes the idea of an opportunity or a suitable time for an action to take place. When we “seize the day,” we are taking advantage of the kairos given to us. Kairos is related to the Greek word kara (“head”). A kairos is a time when things “come to a head,” requiring decisive action. In Jesus’ [parable of the wheat and the tares](parable-wheat-tares.html), the Lord refers to the coming judgment as a harvest: “At that time \[kairos] I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn” (Matthew 13:30\). By using kairos here, Jesus emphasizes the fact that Judgment Day is an appointed time, and at that time will occur certain things appropriate for the day. There was “an appointed time” for John the Baptist to be born (Luke 1:20\). The Lord promises to reward His servants at “the proper time” (Luke 12:42\). Jesus predicts that Israel will be judged “because you did not recognize the time of God’s coming to you” (Luke 19:44, emphasis added). Each of these uses of kairos denotes a unique time in which something special was to happen. The Bible warns that we should take full advantage of the opportunities God gives us. Unbelievers have the responsibility to respond to opportunities to believe the gospel. Jesus’ first recorded sermon was simple: “The time \[kairos] has come. . . . The kingdom of God has come near. Repent and believe the good news!” (Mark 1:15\). When the people of Galilee were confronted with Jesus’ life\-changing message, God expected them to believe. Governor Felix was listening to Paul speak, and “as \[Paul] reasoned about righteousness and self\-control and the coming judgment, Felix was alarmed and said, ‘Go away for the present. When I get an opportunity \[kairos] I will summon you’” (Acts 24:25, ESV). Felix wanted to pick his own opportunity to respond to the gospel, ignoring the opportunity of the present. In so doing, he did respond—he rejected the gospel. Paul communicated the urgency of the gospel: “I tell you, now is the time \[kairos] of God’s favor, now is the day of salvation” (2 Corinthians 6:2\). There is a window of opportunity to accept God’s salvation, and we do not know when that window will close. The believer must take advantage of opportunities to serve the Lord. “As we have opportunity \[kairos], let us do good to all people, especially to those who belong to the family of believers” (Galatians 6:10\). We must be “making the most of every opportunity \[kairos], because the days are evil” (Ephesians 5:16\). And “let us not become weary in doing good, for at the proper time \[kairos] we will reap a harvest if we do not give up” (Galatians 6:9\).
Is the idea of a Kairos Moment / Kairos Circle biblical?	Answer The Kairos Circle, or the Learning Circle, is a learning tool used by some Christian and secular groups to assess experience and promote personal improvement and lasting change. In a Christian context, the Kairos Circle is designed to aid discipleship by guiding an individual or small group through opportunities to learn life lessons. Starting with a “Kairos Moment,” in which God has supposedly spoken in some way, the learners focus on six things: Observation, Reflection, Discussion, Planning, Accountability, and Action. The first three items in the cycle (Observe, Reflect, and Discuss) are labeled as steps in “repentance.” The last three items (Plan, Account, and Act) are considered steps in “belief.” So, the Kairos Circle is a way of diagramming repentance and faith in response to God’s corrective measures. The two basic questions to be answered are “What is God trying to say to me?” and “How am I going to respond?” The word [kairos](kairos-meaning.html) is Greek for “opportunity” or “fitting time.” The Bible uses the word kairos and its cognates several places in the New Testament (e.g., in Luke 19:44 and Acts 24:25\). Promoters of this discipleship tool point to Jesus’ first recorded sermon in Mark 1:15 as an example of a “Kairos Moment”: “The time has come. . . . The kingdom of God has come near. Repent and believe the good news!” When the people of Israel were confronted with Jesus’ life\-changing message, they had an opportunity (a kairos) and a responsibility to respond appropriately. Similarly, when Jesus called James and John to follow Him, they had a window of opportunity—would they leave all and follow Christ, or would they stay with their fish nets? The Bible does not speak of a “Kairos Circle” or a “Kairos Moment.” These are manmade terms. However, the concept of looking for God’s hand, learning from experience, and applying God’s Word is biblical. The Kairos Circle is drawn from a knowledge of how people learn and an assurance that God wants us to grow (Hebrews 5:12\). Following the steps of the Kairos Circle can be beneficial, if it causes one to focus more on the Word of God. The Bible tells us to mediate on God’s Word (Psalm 1\) and put it into practice (James 1:22\). We should also learn lessons from the events in our lives. After hearing a sermon, for example, it is good to reflect on the message, discuss it with someone, think of applications, and then act on what was learned. The same thing is true for going on a mission trip, meeting a person in need, having a car accident, or finding a job. The Bible promotes learning and commands us to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18\). If following the Kairos Circle can help us to reach that goal, then it is useful.
Why does the Bible speak so negatively about tax collectors?	Answer Probably in every culture, in every part of history, from the tax collectors of ancient Israel to the IRS agents of today, the tax man has received more than his share of scorn and contumely. The New Testament indicates that the occupation of “tax collector” (or “[publican](publican-in-the-Bible.html)”) was looked down upon by the general populace. The [Pharisees](Sadducees-Pharisees.html) communicated their disdain for tax collectors in one of their early confrontations with Jesus. The Lord was eating a meal with “many tax collectors and sinners . . ., for there were many who followed him.” When the Pharisees noticed this,“they asked his disciples: ‘Why does he eat with tax collectors and sinners?’” (Mark 2:15–16\). A “sinner,” to a Pharisee, was a Jew who did not follow the Law (plus the Pharisees’ own rules). And a “tax collector” was—well, a tax collector. Jesus used the commonly held opinion of tax collectors as an illustration of the final stage of church discipline: when a person is excommunicated, Jesus said to “treat them as you would a pagan or a tax collector” (Matthew 18:17\). In other words, the excommunicant is to be considered an outsider and a candidate for evangelism. There are a few reasons for the low view of tax collectors in the New Testament era. First, no one likes to pay money to the government, especially when the government is an oppressive regime like the Roman Empire of the 1st century. Those who collected the taxes for such a government bore the brunt of much public displeasure. Second, the tax collectors in the Bible were Jews who were working for the hated Romans. These individuals were seen as turncoats, traitors to their own countrymen. Rather than fighting the Roman oppressors, the publicans were helping them—and enriching themselves at the expense of their fellow Jews. Third, it was common knowledge that the tax collectors cheated the people they collected from. By hook or by crook, they would collect more than required and keep the extra for themselves. Everyone just understood that was how it worked. The tax collector [Zacchaeus](Zacchaeus-in-the-Bible.html), in his confession to the Lord, mentioned his past dishonesty (Luke 19:8\). Fourth, because of their skimming off the top, the tax collectors were well\-to\-do. This further separated them from the lower classes, who resented the injustice of their having to support the publicans’ lavish lifestyle. The tax collectors, ostracized as they were from society, formed their own [clique](Christian-cliques.html), further separating themselves from the rest of society. Jesus taught that we should love our enemies. To emphasize the point, He said, “If you love those who love you, what reward will you get? Are not even the tax collectors doing that?” (Matthew 5:46\). The word even is significant. Jesus was telling the crowd they needed to rise above the level of publican behavior. If our love is only reciprocal, then we’re no better than a tax collector! Such a comparison must have left its mark on Jesus’ hearers. Given the low esteem people had for tax collectors, it is noteworthy that Jesus spent so much time with them. The reason He was [eating that meal](Jesus-with-sinners.html) in Mark 2 with “many tax collectors” is that He had just called Matthew, a tax collector, to be one of His twelve disciples. Matthew was throwing a feast because he wanted his circle of friends to meet the Lord. Many believed in Jesus (verse 15\). Jesus responded to the Pharisees’ indignation by stating His ministry purpose: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17\). The Pharisees saw tax collectors as enemies to be shunned. Jesus saw them as the spiritually sick to be healed. The Pharisees could offer nothing to the tax collectors except a list of rules. Jesus offered forgiveness of sins and the hope of a new life. No wonder the publicans liked to spend time with Jesus (Luke 15:1\). And tax collectors like Matthew and Zacchaeus were transformed by the gospel and followed the Lord. [John the Baptist’s](life-John-Baptist.html) message was that all need to repent, not just tax collectors and other obvious sinners. The Pharisees couldn’t see their need and refused to be categorized with publicans. To the self\-righteous, Jesus said, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him” (Matthew 21:31–32\).
Who are the Disciples of Christ, and what do they believe?	Answer The Disciples of Christ (DOC), officially called the Christian Church (Disciples of Christ) is a denomination emphasizing Christian unity, inclusiveness, and social action. Their official identity statement, from their website, says they are “a movement for wholeness in a fragmented world. As part of the one body of Christ, we welcome all to the Lord’s Table as God has welcomed us.” As of 2010, the denomination reports approximately 691,000 members with over 3,700 churches in North America. The Disciples of Christ movement is actually part of the larger [Restoration Movement](restoration-movement.html), begun in the early 19th century by two men, Alexander Campbell and Barton Stone. These two men were leading their own religious movements in two separate states in the U.S. before they met in Georgetown, Kentucky, in 1824\. Realizing that they shared many of the same beliefs and desires for the church, they combined their groups, and the Restoration Movement began. Later, in 1906, the Christian Church (Disciples of Christ) was formed as part of a schism, which also produced the Churches of Christ (Non\-Instrumental) and the Independent Christian Church. As with other churches in the Restoration Movement, some Disciples of Christ churches believe that a Christian can lose salvation. The DOC teaches the priesthood of all believers and is therefore not hierarchical in church polity. They teach believer’s baptism by immersion and therefore do not baptize infants. The church also places a heavy emphasis on communion, symbolized by the chalice they use as their denomination’s logo; most Disciples of Christ congregations observe communion every week. The Christian Church (Disciples of Christ) uses a lectionary, a collection of Scripture readings pre\-selected for worship and study. Many congregations also follow the liturgical seasons, beginning with Advent and including Christmas, Epiphany, Lent, Easter, and Pentecost. No congregation is required to follow the liturgical calendar, however. The Christian Church (Disciples of Christ) dislikes denominational labels and avoids putting Christians “in a box.” They believe that Christians can have a variety of doctrinal differences. “Unity, not uniformity,” is one of their sayings. The denomination’s official confession is short and simple, avoiding detailed assertions about doctrine beyond stating that Christ is Lord and Savior. They are a very fluid group, connecting many people of vastly different beliefs. There is no “test of faith” to join the Christian Church. The Christian Church (Disciples of Christ) lets individual congregations and individual Christians believe and practice what they want. Their lack of defined doctrinal boundaries has resulted in the denomination becoming one of the most theologically liberal churches in America today. The DOC ordains women as pastors. In July 2013 the General Assembly of the Disciples of Christ passed a resolution affirming that openly homosexual individuals were welcome as members and leaders in their church. Their church has also consistently supported legalized abortion. The doctrines of heaven and hell are considered “speculative,” and the DOC takes no official position on either. First Corinthians 15:58 says, “My dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” In their emphasis on community involvement, members of the Disciples of Christ seek to fulfill the latter half of this verse, and their commitment to Christian unity is certainly commendable. But we must not overlook the command in the first half of the verse, to “stand firm” and be immovable in our doctrine. Eschewing doctrinal statements, the Christian Church (Disciples of Christ) has moved away from sound doctrine. How can a church “stand firm” if it doesn’t know where it stands on important issues? How can a church “test the spirits” (1 John 4:1\) if there are no theological tests?
What is a parable?	Answer A parable is, literally, something “cast alongside” something else. Jesus’ parables were stories that were “cast alongside” a truth in order to illustrate that truth. His parables were teaching aids and can be thought of as extended analogies or inspired comparisons. A common description of a parable is that it is an earthly story with a heavenly meaning. For a time in His ministry, Jesus relied heavily on parables. He told many of them; in fact, according to Mark 4:34a, “He did not say anything to them without using a parable.” There are about 35 of Jesus’ parables recorded in the Synoptic Gospels. It had not always been that way. In the early part of His ministry, Jesus had not used parables. Suddenly, He begins telling parables exclusively, much to the surprise of His disciples, who asked Him, “Why do you speak to the people in parables?” (Matthew 13:10\). Jesus explained that His use of parables had a two\-fold purpose: to reveal the truth to those who wanted to know it and to conceal the truth from those who were indifferent. In the previous chapter (Matthew 12\), the Pharisees had publicly rejected their Messiah and blasphemed the Holy Spirit (Matthew 12:22–32\). They fulfilled Isaiah’s prophecy of a hardhearted, spiritually blind people (Isaiah 6:9–10\). Jesus’ response was to begin teaching in parables. Those who, like the Pharisees, had a preconceived bias against the Lord’s teaching would dismiss the parables as irrelevant nonsense. However, those who truly sought the truth would understand. Jesus made sure His disciples understood the meaning of the parables: “When he was alone with his own disciples, he explained everything” (Mark 4:34b). Interpreting a parable can present some challenges for the student of the Bible. Sometimes, interpretation is easy because the Lord Himself gave the interpretation—the [Parable of the Sower](parable-sower.html) and the [Parable of the Wheat and the Tares](parable-wheat-tares.html) are both explained in Matthew 13\. Here are some principles that help in interpreting the other parables: 1\) Determine the scope of the spiritual truth being presented. Sometimes, a parable is preceded by some introductory words that provide a context. For example, often Jesus preceded a parable with the words “this is what the kingdom of heaven is like.” Also, before the [Parable of the Pharisee and the Tax Collector](parable-Pharisee-tax-collector.html), we read this: “To some who were confident of their own righteousness and looked down on everyone else, Jesus told this parable” (Luke 18:9\). This introduction delineates the subject matter being illustrated (self\-righteousness and spiritual pride). 2\) Distinguish between the “meat” of the story and what is just ornamentation. In other words, not every detail of a parable carries a deep spiritual meaning. Some details are simply there to help the story seem more realistic. For example, in Jesus’ own interpretation of the Parable of the Sower, He does not comment on the fact that there are four (and only four) different types of soil. That detail was meaningless to the overall point Jesus was making. 3\) Compare Scripture with Scripture. This basic principle of hermeneutics is invaluable when studying parables. Jesus’ parables will never contradict the rest of the Word of God, which He came to express (John 12:49\). The parables are meant to illustrate doctrine, and the teachings Jesus illuminated are found clearly taught elsewhere in the Bible. There are parables in the Bible other than those found in the Gospels. The book of Proverbs is full of analogies—whenever Solomon used a comparison to teach a truth, especially in [emblematic parallelism](emblematic-parallelism.html), the result was a simple parable. For example, Proverbs 20:2 says, “A king’s wrath strikes terror like the roar of a lion.” The roaring of a lion is “cast alongside” the wrath of a king for the purpose of comparison. That is the essence of parabolic language. After telling some of His parables, Jesus said, “Whoever has ears to hear, let them hear” (Mark 4:9, 23\). This was a call to listen to the parables, not just as one would listen to an ordinary story but as one who is seeking the truth of God. May God grant us all ears to truly “hear.”
What does the Bible say about having a poor or healthy body image?	Answer The Bible has a lot to say about our physical bodies. Genesis 1 describes the unique ways in which God designed the first man and woman. God spoke the entire universe into existence (Genesis 1:3, 6, 9\). But when God created man, He took the dust of the earth and formed Adam’s body. God then breathed into Adam’s nostrils “[the breath of life](breath-of-life.html) and man became a living soul” (Genesis 2:7\). God later formed the first woman, Eve, out of a rib from Adam’s side (Genesis 2:21–22\). The physical bodies of the man and woman were created to contain the spirit that God then breathed into them. They were designed specifically by the Creator Himself to reflect His own image. So Scripture is clear that God cares a great deal about our physical bodies and how we treat them (Romans 12:1\). A problem arises with “body image” when we disagree with or take credit for God’s design. Striving to keep our bodies healthy and functioning is a worthy goal. However, when we place too much focus upon the appearance of our bodies, it leaves little room for diversity. Our body image is a direct result of the attention we pay to our particular culture’s ideas of what is acceptable. Every culture has its own ideas of beauty. Most twenty\-first\-century Americans would disagree with the African Zulu warrior’s concept of physical attractiveness. And what Hollywood now calls beautiful would have been rejected by European aristocracy five hundred years ago. To despise our bodies is to despise the gift God has given us. However, to overemphasize our beauty or physique is to become prideful, and pride leads to destruction (Proverbs 16:18; James 4:6\). Psalm 139:13–14 sets the standard for a healthy outlook on body image: “For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made.” If we are fearfully and wonderfully made, then that leaves no room for disagreement with our Creator’s design. Isaiah 45:9 says, “Does the clay say to the potter, ‘What are you making?’” Even those with bodies that do not function normally can be thankful for the body they do have, knowing they can also bring glory and pleasure to God with their bodies, just as anyone can. We were each created for His glory and His pleasure (Colossians 1:16\). Our physical bodies are part of His plan for us, and a healthy body image sees the physical being as a gift from a loving God. When we give our lives to Jesus, our bodies become the temple of the Holy Spirit (1 Corinthians 3:16, 6:19–20\). As followers of Christ, we are to treat our bodies with reverence and respect, as belonging to Him (Romans 6:12–13\). We are told some specific ways we can do that: by avoiding gluttony (Proverbs 23:20\), abstaining from strong drink (Isaiah 5:22; Proverbs 20:1\); remaining sexually pure (1 Corinthians 6:18; Ephesians 5:3\); and controlling our words (Proverbs 12:22; Colossians 4:6\). Our body image should be based on only one factor: does the way I present my body indicate that my life is dedicated to the glory of God? When God’s glory is our goal, we can have confidence and pleasure in our physical appearance, regardless of society’s standards, knowing that we are pleasing the only One whose opinion matters (Psalm 37:18\).
How can I maintain a good attitude when I am struggling with PMS?	Answer Premenstrual Syndrome (PMS) has different symptoms for different women. They can include serious physical pain, brain fog, and crankiness. Water retention can range from annoying to painful, and carbohydrate cravings don’t help. To make matters worse, “pre”\-menstrual syndrome is rather a misnomer since symptoms can extend into menstruation and even recur during ovulation. Many think that PMS gives them a get\-out\-of\-jail\-free pass when it comes to crankiness. But the Bible calls us to love at all times. How? There are three main things to consider for maintaining a good attitude during PMS. PMS is real First off, PMS is real. For decades, doctors denied the existence of PMS, leaving women to fend for themselves. The medical field has, for the most part, acknowledged the existence of PMS, although real understanding will be an ongoing endeavor. When controlling your attitude during PMS, it helps to know when it will start. If you’re regular, keeping track will alert you to the time when symptoms are due to begin. For those who are not regular, it’s still a good idea to track symptoms. They often follow a progression, so if, say, you find your first symptom is bloating or even fast\-growing leg hair, you can be alerted to what is to come. PMS is a physical problem, and it follows that many symptoms will have physical solutions—or at least therapies. If you tend to gain water\-weight, stay off of salt for the week prior. If you have trouble falling asleep, take the steps recommended for insomnia, but also look at your pain meds; some, like ibuprofen, can cause sleeplessness. For cramps, one of the best therapies is walking, even though your first instinct may be to curl up on the couch. Staying away from simple carbohydrates, as hard as it is, may help with digestive issues. If you experience joint pain or loose joints (from the release of the chemical relaxin), you may need to cut back on strenuous workouts to prevent injury. And if you know you’re going to be foggy for a couple of days, take care of detail\-oriented administrative tasks beforehand. Another consideration is that it’s okay to give yourself grace. There are times in life when we need to push through the pain to get things done, but there are also times when God gives us the opportunity to slow down. It’s okay to take those moments. Even during PMS, you are still responsible for your attitudes Mediating pain and discomfort can help with attitude (people in pain tend to be grouchy), but PMS also causes mental and emotional challenges that changes in lifestyle can’t fix. It’s important to realize at that point that we are still responsible for how we act. Jesus didn’t tell us to love our neighbor only when we feel like it. He gave us a powerful example when He showed grace and mercy even while hanging on the cross. Nowhere does the Bible tell us we can be mean just because our hormones lead us in that direction. In fact, Scripture promises that we are not controlled by our flesh if we rely on the Holy Spirit (Galatians 5:16\). Acting in a way contrary to your body’s natural inclinations is part of spiritual maturity. Pray that God will guide your thoughts and actions and that you’ll recognize when He is providing you with relief (James 1:5; Psalm 40:1–3\). Read your Bible to remind yourself that He is bigger than your condition (Psalm 119:9\). Continue in Christian fellowship, even if it’s just one friend or your spouse who can take care of some needs and gently help you recognize when your attitude’s going south (Hebrews 10:24\). That fellowship part is key. During PMS, our emotions try to convince us that problems are much bigger than they actually are. It’s easy to lose perspective. But someone you trust can remind you of the truth, even if that truth is simply that you need to step back and consider the needs of others (Ephesians 4:25\). A friend is essential for this; Titus 2:5 tells older women to teach younger women to be “sensible.” The Greek word is sophron, which means “of sound mind, curbing one’s desires and impulses, self\-controlled.” PMS may make being “sensible” more difficult, but with God, all things are possible (Matthew 19:26; Philippians 4:13\). Know if/when you need medical help dealing with PMS There are situations that can’t be controlled by at\-home preventative measures. If the physical pain and mental and emotional symptoms significantly interfere with daily life, it’s time to see a doctor. This isn’t just a formality—PMS symptoms can be evidence of serious conditions such as cysts. Severe PMS is also a symptom of endometriosis, which can cause infertility. The emotional problems can be equally disturbing, leading to serious depression. Fortunately, there are medical treatments that can help. One of the main treatments for PMS is to go on hormonal birth control. The use of hormonal birth control is controversial in Christian circles because it may prevent the implantation of a fertilized egg. For that reason, serious consideration is necessary before using it as a primary method of birth control. Its use for PMS treatment is well\-documented, however. It is not a sin to take medication for medical issues; talk to your doctor and ask God for guidance. [The fruit of the Spirit](fruit-of-the-Holy-Spirit.html) includes love, joy, peace, patience, kindness, and self\-control (Galatians 5:22–23\). Jesus told us to love each other (Matthew 22:34–36\), which precludes being irritable or rude (1 Corinthians 13:4—6\). Love also bears all things, endures all things, and never ends (13:7–8\). These are convicting words for those whose bodies betray their emotions on a regular basis. But the Bible promises help for those who seek God’s will (Philippians 4:13\).
Is Jehovah the true name of God?	Answer In the Hebrew Scriptures, the [name of God](name-of-God.html) is recorded as YHWH. So, where did the name “Jehovah” come from? Ancient Hebrew did not use vowels in its written form. The vowels were pronounced in spoken Hebrew but were not recorded in written Hebrew. The appropriate vowel sounds of words were passed down orally. As a result, when ancient Hebrew is studied, scholars and linguists often do not know with absolute confidence how certain Hebrew words were pronounced. This particularly becomes an issue when studying the Hebrew name of God, written in the Hebrew Scriptures as YHWH, also known as the [tetragrammaton](YHWH-tetragrammaton.html). Despite much study and debate, it is still not universally agreed upon how the Hebrew name for God YHWH was pronounced. Some prefer “Yahweh” (YAH\-way); others prefer “Yehowah,” “Yahuweh,” or “Yahawah”; still others argue for “Jehovah.” As you can see, virtually everything is up for debate. Should YHWH be pronounced with three syllables or two? Should the vowels be borrowed from Elohim or [Adonai](meaning-of-Adonai.html)? Should the W be pronounced with more of a W sound or more of a V sound? It is not the purpose of this article to settle the debate. Rather, it is the purpose of this article to discuss the use of “Jehovah.” The vast majority of Jewish and Christian biblical scholars and linguists do not believe “Jehovah” to be the proper pronunciation of YHWH. There was no true J sound in ancient Hebrew. Even the Hebrew letter vav, which is transliterated as the W in YHWH is said to have originally had a pronunciation closer to W than the V of Jehovah. Jehovah is essentially a Germanic pronunciation of the Latinized transliteration of the Hebrew YHWH. It is the letters of the tetragrammaton, Latinized into JHVH, with vowels inserted. “Yahweh” or “Yehowah” is far more likely to be the correct pronunciation. The form Jehovah, though, is very commonly used. It is used in the King James Version of the Bible (Genesis 22:14; Exodus 6:3; 17:15; Judges 6:24; Psalm 83:18; Isaiah 12:2; 26:4\). It is also used, and strenuously promoted by, the [Jehovah’s Witnesses](Jehovahs-Witnesses.html). The Jehovah’s Witnesses emphasize the use of Jehovah to the extent that any other name or title for God is viewed as borderline idolatry or outright heresy. With all of that said, it is not crucial to the Christian faith for the proper pronunciation of YHWH to be known. Both the Old and New Testaments, inspired by God, use generic terms for “God” and “Lord,” including El, Elohim, and Adonai (Hebrew); and Theos and Kurios (Greek). If the authors of Scripture, under the inspiration of the Holy Spirit, were allowed to use these terms, it is not wrong for us to refer to Him as “God” or “Lord,” either. In conclusion, it is highly unlikely that “Jehovah” is the correct pronunciation of YHWH. Further, it is far more important to [know God](knowing-God.html) through faith in Jesus Christ, than it is to know the correct pronunciation of His name in Hebrew.
What does hell look like?	Answer We cannot know exactly what hell looks like or how hot it will be. But Scripture does use some descriptive language of hell, and that gives us an idea of what hell will be like. It is sure to be a place of torment, which the Bible often pictures as fiery. For the purposes of this article, the terms [hell](where-is-hell.html) and [lake of fire](sheol-hades-hell.html) are used interchangeably. Some interpreters take the Bible’s descriptions of hell to be symbolic, because some of the descriptions are difficult to reconcile with each other. For example, picturing hell as both fire (Matthew 25:41\) and outer darkness (Matthew 8:12\) seems paradoxical. Of course, the God of the impossible can do anything, including make dark fire. So, the descriptions could be literal. Even if the language describing hell is symbolic, the place itself is real—and the reality will no doubt be worse than the symbols. The scriptural descriptions of hell are meant to emphasize the torment and suffering that will be experienced by those sent there. The “fire” may picture the wrath of God that is experienced by unbelievers in hell, whereas the “outer darkness” may picture the alienation from God’s love, mercy, and grace. Whether the vivid language is symbolic or literal, we can be assured that hell is a terrible, terrifying place. Possibly the most terrifying aspect of hell is its duration. The suffering is eternal. It has no end. For us, here and now, the concept of hell should drive us to the cross of Christ. It is only by repentance and faith in Christ that we can be saved from the wrath to come. Here are some of the passages that describe hell: Matthew 25:41, “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.’” Matthew 8:12, “But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.” 2 Thessalonians 1:6–9, “God is just: He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might.” Revelation 20:10, 15, “And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever. . . . Anyone whose name was not found written in the book of life was thrown into the lake of fire.” Romans 2:8, “But for those who are self\-seeking and who reject the truth and follow evil, there will be wrath and anger.” Matthew 25:30, “And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.” Hell, although we do not know exactly what it will look like, will be a place of unending suffering and torment from which there will be no escape. Therefore, now is the day of salvation. Now is the day for all to repent and believe the gospel. Now is the day for us to proclaim the good news that Christ has come to save sinners who trust in Him for forgiveness. Those who look to Christ now will be saved from the wrath to come (1 Thessalonians 1:9–10\).
What are Chick tracts?	Answer Chick tracts are evangelical tracts produced by Chick Publications, Inc., based in Rancho Cucamonga, California. These booklet\-style tracts carry attention\-grabbing titles such as “A Demon’s Nightmare,” “The Execution,” “The Death Cookie,” and “Party Girl.” Each booklet contains a story, illustrated with cartoons, designed to grab attention and present its message in a clear, convincing manner. Chick Publications was founded in 1966 by Jack T. Chick, who draws the cartoons to illustrate the tracts. In the past 50 years, hundreds of millions of Chick tracts have been distributed. There are currently over 100 different tracts available, and the most popular one, “This Was Your Life!,” has been translated into nearly 100 languages. The artwork illustrating Chick tracts is simple, bold, and arresting. The tracts have a small format (about 3 by 5 inches), and most of them are about 20 pages long. They definitely pique interest. Whether or not a person likes Chick tracts, one thing is for sure: the tracts leave an impression. If you’ve read a Chick tract, you’re likely to remember it. Some people maintain collections of Chick tracts, and there is a permanent display of Chick’s work in the Smithsonian Institution. Chick tracts have attracted much attention because of their lurid illustrations and sometimes\-controversial subject matter. There are several titles in the collection that are specifically aimed at the Catholic religion, which Chick presents as false, demonic, and corrupt to the core. Other tracts take on evolution, the Mormon Church, and other religions. Chick is sometimes accused of overusing stereotypes to depict the unsaved and the self\-righteous, but, of course, his tracts are cartoons. Theologically, Chick tracts have the gospel right. They present faith in Jesus Christ as the sole means of salvation, and the warnings against sin and hell are biblical. However, Chick Publications is staunchly [KJV\-only](KJV-only.html), and some of their tracts are nothing more than diatribes against other, “non\-inspired” translations. The KJV\-only position is unfortunate, given the tracts’ purpose of bringing sinners to Christ. But that issue, coupled with the off\-putting portrayal of Catholics, makes the use of Chick tracts problematic. While some of these tracts do clearly relate the gospel, and God wants the gospel to be published (Mark 13:10\), some Chick tracts could cause more problems than they solve.
What does the Bible say about the value of a secret place?	Answer Depending upon the Bible translation used, the term “secret place” can appear dozens of times in both Old and New Testaments. Some translations use the word shelter, covering, or dwelling rather than “secret place.” In the Old Testament, the term “secret place” comes from the Hebrew root word cether, which means “to hide or be concealed.” This word is used in Psalm 139:15, “My frame was not hidden from you when I was made in the secret place.” Here it speaks of the hidden world of a mother’s womb as a child develops. But this word is also used in Psalm 32:7: “You are my hiding place; you will protect me from trouble and surround me with songs of deliverance.” Although a secret place can refer to a physical location, it most often connotes a state of a soul in its relationship with God. Psalm 27:5 says, “For in the day of trouble He will conceal me in His tabernacle; / In the secret place of His tent He will hide me; / He will lift me up on a rock” (NAS). The psalmist is not referring to an actual tabernacle or tent in which he will hide from physical enemies. He is speaking of the state of peace God gives in the midst of trials and attacks. The idea of a secret place originates with God. Because He is Spirit and His glory is beyond our ability to perceive, we must meet with Him in the secret places of the heart in order to commune with Him. When Moses wanted to see the glory of God, the LORD explained that no man could see God and live (Exodus 33:20\). So God allowed Moses to see His glory only from a secret place. In Exodus 33:22 God said, “When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by.” Here God gives us a glimpse into what we must do to experience the presence of God. It can only be enjoyed when we enter His secret place. Psalm 91:1 gives us a good illustration of the value of a secret place: “He that dwells in the secret place of the most High shall abide under the shadow of the Almighty” (KJV). Think of the secret hiding places we enjoyed as children. Imagine being ten years old and finding a secret hiding place under the stairs or in the honeysuckle bushes. You slipped inside, and it felt magical! You felt safe and protected from the world. You imagined that you could live there all the time and no one could find you. Often, you invited your best friend to share it with you, because secret hiding places are better shared with someone you love and trust. That is the picture the psalmist is painting in Psalm 91\. God has a secret hiding place, and He invites each of us to join Him there. Notice that He does not invite us to visit. The promise is to those who “dwell” there. To “dwell” means we live there. It becomes our address. God invites us to pack up and move to His secret place. To do so we must walk away from the clamor and enticements of the world. We must be willing to quiet our hearts before Him and allow Him to investigate those inner recesses we reveal to no one else. Secret places imply honesty and trust. We cannot join God in His secret place unless we are willing to be transparent and honest with Him. Jesus said in Matthew 6:6, “But when you pray, go into your room, close the door and pray to your Father, who is unseen.” Jesus was not necessarily indicating a physical location, because we can pray anywhere at any time. But to really connect with God, we must enter into the secret place in our own spirits and meet God there. Quiet locations help, and we should seek solitude when we want to spend uninterrupted time with God. It is also helpful to have a designated place we go to spend time with God. Jesus did this while on earth. Although He often prayed in public, He also slipped away from the crowds and even His closest friends to spend time alone with His Father in solitude (Mark 1:35; Luke 4:42\). But the secret place that Psalm 91 describes is not a physical location. It is a state of spiritual rest that prevails, regardless of outward circumstances. There is great benefit from dwelling in “the secret place of the Most High.” When we choose to leave behind the world’s delights in favor of a lifestyle of spiritual devotion, God draws near in new ways (James 4:8\). We begin to see our sin the way He does (Isaiah 6:1–5\). Time spent in the presence of God reveals our true thoughts and selfish motivations that might otherwise escape unnoticed. From this secret place, the fruit of the Spirit takes root and grows (Galatians 5:22\). We start to see our lives from an eternal perspective. Earthly frustrations lose significance. We do not have to neglect our responsibilities or relationships to dwell in this secret place. The key to moving there is a total surrender to the Holy Spirit and the will of God for our lives. This decision dominates our actions and changes our outlook. As we obey, God meets us in His secret place (see John 14:21\). He teaches us and encourages us to remain. Our continual choice to surrender fully to Him results in His continued strength to do so. If our lives are to bear lasting fruit, the power to bear that fruit comes from time spent with Him in the secret place (John 15:4–5; 1 Corinthians 3:14–15; Psalm 92:12–14\).
How should a Christian woman deal with menopause?	Answer Like childbirth, menopause is a unique experience for women. There are no hard and fast rules on how it will affect women, only guidelines. Some women experience menopause very early in life, and others much later. Some women go through menopause with little more than hot flashes or night sweats to deal with. Others turn into mad women with a Jekyll\-and\-Hyde personality shift. A lot is made of the negative side effects of menopause—graying hair, drying up of natural body secretions, loss of libido, tiredness, waking up in the middle of the night drenched in sweat, or being zapped by hot flashes, usually at the most inconvenient of moments. These flashes are sometimes called “power surges,” but in their wake they leave the poor woman feeling exhausted. With the change in female hormone levels, the urge to have sex diminishes, but this does not mean women go completely off sex. It simply means that affection and tenderness become more important than passion. Let’s be honest; menopause is not a lot of fun! However, it’s not all doom, gloom, and despondency. Although the process can take years, it does end. Post\-menopausal women emerge stronger and often more assured and content. Like [puberty](Bible-puberty.html), menopause is a transition, a biological change. Although change is always a challenge, the Christian woman can turn to God’s Word for wisdom to help her and her family to get through it. Because the Christian woman is not self\-centered but God\-centered, she can take comfort in the knowledge that it is who we are on the inside that matters to God, and not what we look like on the outside. “Charm is deceptive, and beauty is fleeting; but a woman who fears the Lord is to be praised” (Proverbs 31:30\). The aging process, including menopause, is not to be feared, and we have the assurance that God’s grace is sufficient to get us through whatever life throws at us: “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9\). The Christian woman can be assured that God will never leave her or forsake her (Hebrews 13:5\). The godly woman will take her anxieties and fears to the Lord in prayer, seeking His guidance, His wisdom, and His strength in order to overcome. “Cast all your anxiety on Him because He cares for you” (1 Peter 5:7\). If she is married, the Christian woman will also confide in her husband and communicate as best she can why she might be behaving erratically or why she doesn’t seem able to cope. Husbands are not mind readers, and they generally find it easier to deal with domestic situations when they know what the problem is. Communication between husband and wife is never to be underestimated. When asked for his help and understanding, no Christian husband can refuse! In God’s arrangement, husbands are to love their wives and to cherish them (Ephesians 5:25\). In 1706, Matthew Henry referenced an idea that possibly goes all the way back to Augustine: “The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved“ (Matthew Henry Commentary on the Whole Bible (Complete), Genesis 2:21–25, I.4\). As his wife goes through the transition of menopause, a godly husband will make it his business to encourage her. He will show patience when emotions run high and his wife behaves strangely. He will be there for her to give reassurance and comfort. Instead of worrying, the couple will present their petitions to the Lord in prayer, confident in receiving divine help: “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7\). The promise of Hebrews 4:16 is for all of us, women going through menopause not excepted: “Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” The Christian woman who is going through menopause does not need to feel helpless or alone. We are known intimately by God, and He cares for us. “If you make the Most High your dwelling—even the Lord, who is my refuge—then no harm will befall you, no disaster will come near your tent. For he will command his angels concerning you to guard you in all your ways” (Psalm 91:9–11\). This is God’s promise to all who love Him. Let Him be your refuge and your strength. And take comfort in knowing that this, too, will pass.
What was Nehushtan?	Answer The word Nehushtan occurs one time in the Bible, in 2 Kings 18:4, “He \[Hezekiah] removed the high places and broke the pillars and cut down the Asherah. And he broke in pieces the [bronze serpent](bronze-serpent.html) that Moses had made, for until those days the people of Israel had made offerings to it (it was called Nehushtan).” Second Kings 18:4 points back to Numbers 21:6–9, “Then the LORD sent fiery serpents among the people, and they bit the people, so that many people of Israel died. And the people came to Moses and said, ‘We have sinned, for we have spoken against the LORD and against you. Pray to the LORD, that he take away the serpents from us.’ So Moses prayed for the people. And the LORD said to Moses, ‘Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.’ So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.” In the time between Moses and Hezekiah, the Israelites began worshiping the “fiery serpent” Moses made out of bronze. It is only mentioned in connection with Hezekiah’s reforms, but the Nehushtan worship could have been taking place long before Hezekiah. While it is understandable how an item that brought miraculous healing could become an object of worship, it was still blatant disobedience to God’s commands (Exodus 20:4–5\). The bronze serpent was God’s method of deliverance during the incident recorded in Number 21\. There is no indication that God intended it to ever be used again. While He does not refer to it as “Nehushtan,” Jesus does mention the bronze serpent in John 3:14, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.” Just as anyone who was bitten by a serpent could be healed by looking to the bronze serpent Moses lifted up, so can anyone look to Jesus, who was lifted up on the cross, to be spiritually healed, delivered, and saved. Interestingly, the word Nehushtan appears to simply mean “piece of brass.” Perhaps Hezekiah named it “Nehushtan” to remind people that it was only a piece of brass. It had no power in it. Even in the Numbers 21 incident, it was God who healed, not Nehushtan. Nehushtan should be a powerful reminder to us all that even good things—and good people—can become idols in our lives. Our praise, worship, and adoration are to be directed to God alone. Nothing else, regardless of its amazing history, is worthy.
What is scrupulosity, and how can it be overcome?	Answer Scrupulosity, sometimes called “religious [OCD](obsessive-compulsive-disorder-OCD.html),” is essentially an excessive and debilitating concern with morality. Paranoid Schizophrenia, Delusional Disorder, and similar psychological illnesses may accompany obsessive religious thoughts or delusions of a religious nature. And sometimes religious eccentricities appear in other personality disorders. Scrupulosity is considered a psychological illness in modern psychology. Often, those suffering from scrupulosity will focus on one particular aspect of morality, such as sexual purity or blasphemy. Someone with scrupulosity might continually doubt his salvation or go to extreme measures to ensure she is forgiven. He may attend religious services compulsively, pray repetitive prayers for salvation, perform religious rituals until she feels she has done so perfectly, require constant assurance from clergy members, make frequent pacts with God, or obsess over fears of moral compromise. It is important to note that scrupulosity is distinct from the observance of one’s religion; those of similar religious faith will recognize the behavior of the scrupulous as obsessive. Scrupulosity is certainly distinct from living the Christian life. Christians are called to obey God, and we must be concerned with morality. However, we have freedom in Christ and complete assurance of our salvation. Ours is not a works\-based faith but a life transformation empowered by God. Ours is not a faith characterized by anxiety but one established in peace (John 14; 16:33\). So, how should Christians respond to scrupulosity? First, it is important to understand the truth about God. He is perfect in His justice, lavish in His grace, and acts in love because He is love (1 John 4:8\). God does not treat us as our works deserve (Romans 3:23; 6:23\) but offers us a way of salvation (John 3:16\). We are saved not by our own works but through placing our faith in Jesus (Ephesians 2:8–9\). And, just as we did nothing to earn God’s love or merit His gift of salvation, we do nothing to maintain God’s favor. Second Corinthians 5:17–21 says, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. . . . God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” The truth of Scripture is that the behaviors associated with scrupulosity are unnecessary, and the fears of the scrupulous are unfounded. However, for those suffering with scrupulosity, the solution is not always as easy as being reminded of the truth. Doubt still creeps in. Sometimes this doubt can be addressed through waging spiritual warfare, reminding oneself of the truth, and praying for God’s assurance. But, given the nature of the illness, sometimes such religious acts feed the scrupulous behavior and confound the problem. Those who suffer from scrupulosity should seek professional help from pastors, biblical counselors, and medical doctors. There are special therapy protocols that have proven helpful in treating Obsessive\-Compulsive Disorder that may also address scrupulosity. Certain medications may also help.
What does the Bible say about recreational marijuana use?	Answer In some parts of the USA, and in many other parts of the world, governments are decriminalizing/legalizing the use of marijuana, not just for [medical](medical-marijuana.html) use, but for recreational purposes as well. Christians’ arguments against marijuana use have traditionally included a [submit\-to\-the\-government](laws-land.html) angle, but, of course, where marijuana is legalized, that aspect is removed from the equation. The question then arises, is it a sin to use marijuana in places where it is legal to do so? In instances where recreational marijuana use is legal, there are still two primary issues that should keep people from using it. The first is the impact marijuana has on physical health. A recent study by the Journal of Neuroscience demonstrates that even casual marijuana use changes the brain and can lead to mental illness (see [USA Today](http://www.usatoday.com/story/news/nation/2014/04/15/marijuana-brain-changes/7749309/) and [Journal of Neuroscience](http://www.jneurosci.org/content/34/16/5529.abstract)). The fact that children are being hospitalized due to accidental marijuana exposure also demonstrates the health risks: [MedicalDaily.com](http://www.medicaldaily.com/legalized-marijuana-cookie-sends-2-year-old-girl-hospital-colorado-266338). The health implications are by no means a secret. And the detailed scientific study demonstrating the effects of marijuana use on the brain was probably unneeded. Simple observation demonstrates that marijuana deadens the brain, resulting in laziness and an inability to concentrate or think clearly. The pain relief many receive from marijuana is a result of this brain\-deadening effect. So, very similar to using tobacco and abusing alcohol, the recreational use of marijuana should be avoided due to its adverse effect on health. While the context of 1 Corinthians 6:12–20 is not specifically about harming the body, the clear implication is that we are not to intentionally do things that hurt our bodies. The second reason to avoid recreational marijuana use is the fact that marijuana is addictive (see [Psychology Today](http://www.psychologytoday.com/blog/almost-addicted/201311/is-marijuana-addictive) and [Brown.edu](http://www.brown.edu/Student_Services/Health_Services/Health_Education/alcohol,_tobacco,_&_other_drugs/marijuana.php)). The Bible commands us not to allow our bodies to become “mastered” by anything. “Everything is permissible for me—but not everything is beneficial. Everything is permissible for me—but I will not be mastered by anything” (1 Corinthians 6:12\). Beyond these two reasons, recreational marijuana use is not consistent with anything the Word of God tells us about the Christian life. We are to be transformed by the renewing of our minds (Romans 12:2\), not by the deadening of our minds. We are to be sober\-minded about the devil’s schemes (1 Peter 5:8–9\), not so stoned that we don’t even care. We are to be filled with the Holy Spirit (Ephesians 5:18\), not baked/blasted/wasted by what is undeniably a harmful drug.
Was it wrong for the Israelites to ask for a king?	Answer In 1 Samuel 8:5 the Israelites ask [Samuel](life-Samuel.html) to appoint a king, saying, “You are old, and your sons do not follow your ways; now appoint a king to lead us, such as all the other nations have.” Was this wrong? The following verses make clear that it was. Samuel was displeased and prayed to the Lord concerning the matter. God answered, “Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king. As they have done from the day I brought them up out of Egypt until this day, forsaking me and serving other gods, so they are doing to you” (1 Samuel 8:7–8\). God said the Israelites’ request was a rejection of Him, that they had forsaken Him and were serving other gods. Later, Samuel gave a farewell speech that would also address this issue, saying, “I will call on the Lord to send thunder and rain. And you will realize what an evil thing you did in the eyes of the Lord when you asked for a king” (1 Samuel 12:17\). In verse 19 the people responded, “Pray to the Lord your God for your servants so that we will not die, for we have added to all our other sins the evil of asking for a king.” Interestingly, God had already predicted that the Israelites would one day ask for a king. In Deuteronomy 17:14–15, for example, God said, “When you enter the land the Lord your God is giving you and have taken possession of it and settled in it, and you say, ‘Let us set a king over us like all the nations around us,’ be sure to appoint over you a king the Lord your God chooses.” Other passages also predicted that the Israelites would one day ask for a king. For example, God promised [Jacob](life-Jacob.html), “A nation and a community of nations will come from you, and kings will be among your descendants” (Genesis 35:11\). Similar references to future kings can be found in Genesis 36:31; 49:10; Numbers 24:7–9; and Deuteronomy 28:36\. Why was asking for a king wrong? The Lord was to be the ruler of Israel. God led the people through Moses and Aaron, and then through priests and judges raised up to govern the people. In Samuel’s time, the people began to worry about who the next leader would be, since Samuel’s sons did not follow the Lord. Their request for a king was a rejection of God’s way of leadership over them. Another reason it was wrong to ask for a king is that the Israelites did so in order to be like “all the other nations.” God had created Israel as a unique people. He was their leader. When the Israelites wanted a king like other nations had, they were rejecting their unique, set\-apart position as God’s people. The nation whose God was to be the Lord alone was envious of the nations who followed false gods.
Why was it wrong for Saul to offer a sacrifice?	Answer In 1 Samuel 13, Saul and his army were waiting for Samuel to arrive to offer a sacrifice before going to war. Samuel had not yet come, and the soldiers were preparing to flee rather than fight the Philistines. Growing impatient, Saul chose to offer a sacrifice on his own. Just as Saul finished the sacrifice, Samuel arrived and said, “You have done a foolish thing. . . . You have not kept the command the LORD your God gave you” (1 Samuel 13:13\). Why was offering a sacrifice foolish? Because Saul had disobeyed a direct command from the prophet Samuel given in 1 Samuel 10:8: “Go down ahead of me to Gilgal. I will surely come down to you to sacrifice burnt offerings and fellowship offerings, but you must wait seven days until I come to you and tell you what you are to do.” These seven days were evidently to teach Saul patience and dependence upon God. He waited the seven days, but just barely. As soon as the week was up, he offered the sacrifice on his own, refusing to wait any longer for Samuel. In this presumptuous act, Saul showed a variety of weaknesses that made him unfit to be king, including impatience and self\-reliance. His offering showed that he did not want to work together with Samuel or obey God; rather, he wanted to take control of the situation himself. The king was to follow the Lord’s commands, yet Saul felt he could do as he chose and thus made a foolish mistake. Another, indirect reason that Saul’s action was wrong is that Saul was not a priest or Levite. Thus, he could not legally offer a burnt offering or peace offering. Saul was of the tribe of Benjamin and was not to do the work of a priest. However, the biblical text notes that the direct reason why Saul’s sacrifice was sinful was that Saul disobeyed Samuel’s command. Samuel was a prophet and person of authority, and the word of the Lord had been spoken through him to Saul. In fact, King David, the king who followed Saul, offered a burnt offering to the Lord. In 2 Samuel 24:25, we read, “David built an altar to the LORD there and sacrificed burnt offerings and fellowship offerings.” In this case, however, David did so in obedience to the command of the prophet Gad (2 Samuel 24:18–19\). Many valuable lessons can be learned from Saul’s situation. First, it is clear that God desires our obedience. Second, much patience is often needed to fully follow God’s Word. Third, there are negative consequences when we choose our own way instead of God’s. Though it may not be easy or convenient, obeying God’s Word is the best choice for our lives and for our service to others.
What is Promise Keepers?	Answer Promise Keepers is a Christian organization founded by former college football coach Bill McCartney. Promise Keepers is probably best known for the large men’s conferences they have held since their founding in 1990\. Promise Keepers is a non\-profit organization and not affiliated with any specific denomination or church. Additionally, while they are primarily a United States organization, they do have branches in other countries, as well. The primary mission of Promise Keepers is to be “a Christ\-centered ministry dedicated to uniting men through vital relationships to become godly influences in their world.” The gospel is always preached at the men’s conferences. Their organization emphasizes seven promises, the first of which is “A Promise Keeper is committed to honoring Jesus Christ through worship, prayer and obedience to God’s Word in the power of the Holy Spirit” (see more at their [website](http://www.promisekeepers.org)). The rest of the seven promises promote fellowship, purity, strong marriages, local church involvement, unity, and evangelism. Promise Keepers has received criticism from many fronts. The radical feminists and homosexual activists oppose the organization for predictable reasons. But there are detractors from within the church, as well. Usually, the criticisms involve claims of ecumenicalism, watered\-down theology, and promoting Charismatic error. Of course, the gospel must be the center of any ministry organization, and, if Promise Keepers maintains the gospel message (which it appears they do), then they are doing the work Jesus commanded them to do in Matthew 28:19–20\. The Lord knows we need strong, committed men in our culture who love their wives, nurture their children, and follow God.

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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.