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What is the verse about casting our crowns before the feet of Jesus?
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Answer
Revelation 4:10–11 is part of the vision Jesus gave John. In this scene of heaven, we see that “the [twenty\-four elders](24-elders.html) fall down before him who sits on the throne and worship him who lives for ever and ever. They lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.’”
Jesus promised various rewards for those who faithfully serve Him on earth (Matthew 5:12; 1 Corinthians 3:14; Revelation 22:12\). Some of those rewards are [crowns](heavenly-crowns.html) (James 1:12; 1 Peter 5:4; Revelation 3:11\). These may be the crowns that John saw the elders lay at the feet of Jesus. In their words of worship, they indicate that, despite what they may have done on earth to earn these crowns, only Jesus is truly worthy of glory and honor. In the presence of the Lord Jesus Himself, all good deeds we have done will pale in comparison. A crown will seem but an insignificant gift to present to the One who gave His life for us (Galatians 2:20\).
The elders’ response is most likely the way we will all respond when we receive our reward from Jesus. We will be so overcome with gratitude because of what He has done for us that worship will be spontaneous. Regardless of what we endured on earth, a priceless crown will seem a paltry offering, but it will be the best gift we can give Him. Although the Scriptures do not state it specifically, it is likely that we will all follow the example of the twenty\-four elders in casting our crowns at Jesus’ feet.
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Who were the Amalekites?
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Answer
The Amalekites were a formidable tribe of nomads living in the area south of Canaan between [Mount Seir](mount-Seir.html) and the Egyptian border. They resisted the Israelites during the time of the exodus, and they remained perennial foes of God’s people.
The Amalekites are not listed in the table of nations in Genesis 10, as they did not originate until after Esau’s time. The “territory of the Amalekites“ is mentioned in Genesis 14:7 as being conquered by kings during Abraham’s time, but this reference is likely an example of prolepsis, a representation of something ”out of time.” The territory was designated by the name of its future, well\-known inhabitants during Moses’ time. Balaam refers to the Amalekites as “first among the nations” (Numbers 24:20\), but he most likely meant only that the Amalekites were the first ones to attack the Israelites upon their exodus from Egypt or that the Amalekites were “first” in power at that time. Genesis 36 identifies the Amalekites as descendants of Amalek, the son of Eliphaz and grandson of Esau (verses 12 and 16\). So, the Amalekites were somehow related to, but distinct from, the Edomites.
Scripture records the long\-lasting feud between the Amalekites and the Israelites and God’s direction to wipe the Amalekites off the face of the earth (Exodus 17:8–13; 1 Samuel 15:2; Deuteronomy 25:17\). Why God would call His people to exterminate an entire tribe is a difficult question, but a look at history may give some insight.
Like many desert tribes, the Amalekites were nomadic. Numbers 13:29 places them as native to the [Negev](Negev-in-the-Bible.html), the desert between Egypt and Canaan. The Babylonians called them the Sute, Egyptians the Sittiu, and the Amarna tablets refer to them as the Khabbati, or “plunderers.”
The Amalekites’ unrelenting brutality toward the Israelites began with an attack at Rephidim (Exodus 17:8–13\). This is recounted in Deuteronomy 25:17–19 with this admonition: “Remember what the Amalekites did to you along the way when you came out of Egypt. When you were weary and worn out, they met you on your journey and attacked all who were lagging behind \[typically women and children]: they had no fear of God. When the LORD your God gives you rest from all the enemies around you in the land he is giving you to possess as an inheritance, you shall blot out the name of Amalek from under heaven. Do not forget!”
The Amalekites later joined with the Canaanites and attacked the Israelites at Hormah (Numbers 14:45\). In Judges they banded with the Moabites (Judges 3:13\) and the Midianites (Judges 6:3\) to wage war on the Israelites. They were responsible for the repeated destruction of the Israelites’ land and food supply.
In 1 Samuel 15:2–3, God tells King Saul, “I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy everything that belongs to them. Do not spare them, put to death men and women, children and infants, cattle and sheep, camels and donkeys.”
In response, King Saul first warns the Kenites, friends of Israel, to leave the area. He then attacks the Amalekites but does not complete the task. He allows the Amalekite King [Agag](Agag-in-the-Bible.html) to live, takes plunder for himself and his army, and lies about the reason for doing so. [Saul’s rebellion](obedience-better-than-sacrifice.html) against God and His commands is so serious that he is rejected by God as king (1 Samuel 15:23\).
The escaped Amalekites continued to harass and plunder the Israelites in successive generations that spanned hundreds of years. First Samuel 30 reports an Amalekite raid on [Ziklag](Ziklag-in-the-Bible.html), a Judean village where David held property. The Amalekites burned the village and took captive all the women and children, including two of David’s wives. David and his men defeated the Amalekites and rescued all the hostages. A few hundred Amalekites escaped, however. Much later, during the reign of King Hezekiah, a group of Simeonites “killed the remaining Amalekites” who had been living in the hill country of Seir (1 Chronicles 4:42–43\).
The last mention of the Amalekites is found in the book of Esther where [Haman the Agagite](Haman-the-Agagite.html), a descendant of the Amalekite king Agag, connives to have all the Jews in Persia annihilated by order of King Xerxes. God saved the Jews in Persia, however, and Haman, his sons, and the rest of Israel’s enemies were destroyed instead (Esther 9:5–10\).
The Amalekites’ hatred of the Jews and their repeated attempts to destroy God’s people led to their ultimate doom. Their fate should be a warning to all who would attempt to thwart God’s plan or who would curse what God has blessed (see Genesis 12:3\).
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What is the definition of the term Gnostic?
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Answer
The definition of the word *Gnostic* is about as easy to nail down as a flopping fish. It is derived from the Greek word *gnosis*, meaning “to know.” In the case of Gnosticism, what is “known” has shifted over the thousands of years since [Gnosticism](Christian-gnosticism.html) first reared its head during the formation and solidification of the early church.
Basically, the Gnostic believes in acquiring special, mystical knowledge as the means for salvation. According to Gnostic beliefs, there is a Great God that is good and perfect, but impersonal and unknowable. The creator of the universe was actually a lesser deity—a cheap knock\-off of the “true God”—who wanted to create a flawless material universe but botched the job. Instead of having a utopia, we ended up with a world infected with pain, misery, and intellectual and spiritual blindness; all matter is now corrupt and evil. However, when this lesser deity created man, he accidentally imbued humanity with a spark of the “true” God’s spirit, making man an inherently good soul trapped in the confines of an evil, material body.
Contrary to a message of salvation through Christ alone (Acts 4:12\), the Gnostic Jesus brings a message of self\-redemption. Man only needs to examine his inner “spark” to find the knowledge needed to free himself from his material body and reach God. This alleged purity of heart is the exact opposite of what is stated in Jeremiah 17:9: “The heart is more deceitful than all else and is desperately sick; who can understand it?”
Today, Gnosticism has evolved and branched out from the exclusively spiritual into the secular and scientific. Psychologist [C. G. Jung](Jungian-analytic-psychology.html) praised Gnosticism as superior to traditional Christianity as a way of thinking. Another form of Gnosticism denies the existence of God altogether, while embracing an eternal—but still flawed—universe. This atheistic form of Gnosticism doesn’t see the material world as totally evil, but as flawed and incomplete. Mankind becomes the “deity,” and it is his right to improve the human body and the world around him through his own wisdom.
Christianity and Gnosticism are mutually exclusive; however, it is easy for a Gnostic mindset to seep into our own thinking if we’re not careful (1 Peter 5:8\). The Gnostic is pursuing goodness, but, instead of seeking to be regenerated by Christ, he grabs hold of a man\-centered purpose for living. Gnostic thought makes man “wise in \[his] own eyes” (Isaiah 5:21\), something Proverbs 3:7 pointedly advises against: “Do not be wise in your own eyes; fear the Lord, and turn away from evil.”
Gnostic thinking claims that deeper truth can be found apart from God. But Proverbs 1:7 says, “The [fear of the Lord](fear-Lord-beginning-wisdom.html) is the beginning of knowledge; Fools despise wisdom and instruction.” Instead of searching our corrupt, flawed “inner selves” for answers, we should instead test everything against the revealed Word of God (1 Thessalonians 5:21\). In the end, it is God’s truth alone that can be trusted.
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How did God respond when Solomon asked for wisdom?
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Answer
In 1 Kings 3:3, Solomon is described in the following positive terms: “Solomon loved the LORD, walking in the statutes of David his father.” One night, the Lord appeared to [Solomon](life-Solomon.html) and said, “Ask what I shall give you” (verse 5\). In response, Solomon answered, “Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?” (verse 9\).
The passage notes, “It pleased the Lord that Solomon had asked this” (1 Kings 3:10\). God delights to give [wisdom](wisdom-knowledge.html) to those who truly seek it (Proverbs 2:6–8; James 1:5\). God responds to Solomon’s request for wisdom by promising three different gifts. The first is the wisdom Solomon had asked for: “I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you” (verse 12\).
First Kings 4:29\-34 records the details of Solomon’s wisdom: “And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, so that Solomon’s wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations. He also spoke 3,000 proverbs, and his songs were 1,005\. He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom.”
The second gift God gave Solomon was wealth and fame: “I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days” (1 Kings 3:13\). Solomon would become known as the wealthiest king of his era.
The third gift God gave him was conditional—a long life based on Solomon’s obedience: “And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days” (1 Kings 3:14\). After God made these promises, “Solomon awoke, and behold, it was a dream” (verse 15\).
The first two gifts were unconditional. Solomon was known as a man of great wisdom (1 Kings 3:28\) and as a king of great wealth and influence. But was Solomon known as an obedient king who experienced a long life? By the grace of God, Solomon reigned for 40 years (1 Kings 11:42\), a long period for one king to reign. However, Solomon’s obedience was mixed. He had [many wives](Solomon-wives-concubines.html), including foreigners who influenced him to sacrifice to their gods. His great wealth also contributed to unwise excesses. Solomon began well, as his humble request for wisdom shows, but he later disobeyed God. Solomon was spared more severe punishment for the sake of his father, David (1 Kings 11:11–12\).
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What does it mean that the Bible should be our sole authority for faith and practice?
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Answer
The statement “the Bible is our only rule for faith and practice” appears in many doctrinal statements. Sometimes, it takes a similar form, stating that the Bible is “the final authority,” “the only infallible rule,” or “the only certain rule.” This sentiment, whatever the wording, is a way for Bible\-believing Christians to declare their commitment to the written Word of God and their independence from other would\-be authorities.
The statement that the Bible is the “only rule for faith and practice” is rooted in the sufficiency of Scripture, as revealed in 2 Timothy 3:16–17: “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” Because God is sovereign, His Word is the absolute authority in our lives, and by it God equips us for His service. As A. A. Hodge wrote, “Whatever God teaches or commands is of sovereign authority. . . . The Scriptures of the Old and New Testaments are the only organs through which, during the present dispensation, God conveys to us a knowledge of his will about what we are to believe concerning himself, and what duties he requires of us” (*Outlines of Theology*, chapter 5\).
When we say, “The Bible is our only rule for faith and practice,” we mean that we hold the Bible, God’s Holy Word, to be our ultimate guide for what we believe (“faith”) and what we do (“practice”). We mean that the Bible trumps man’s authority, church tradition, and our own opinions. We mean we will allow nothing that opposes God’s Word to dictate our actions or control our thinking. We mean that we agree with the Reformers’ cry of [*sola scriptura*](sola-scriptura.html).
When the Bible clearly reveals a truth, we believe it with all our hearts. When the Bible clearly commands us to do something, we make sure we are doing it. For example, the Bible says that Jesus is coming back again (John 14:3; Revelation 19:11–16\). Since the Bible is our “only rule for faith,” we have no choice but to believe that Jesus is returning some day. Also, the Bible says that we are to “flee from sexual immorality” (1 Corinthians 6:18\). Since the Bible is our “final authority for practice,” we are bound to abstain from immorality (as defined by the Bible).
We believe following the Bible as our only [rule of faith](rule-of-faith.html) and practice is the safest position, theologically. Fidelity to Scripture keeps us from being “tossed back and forth by the waves, and blown here and there by every wind of teaching” (Ephesians 4:14\). As the noble Bereans taught us (Acts 17:11\), all doctrines are to be examined in light of the Bible, and only what conforms to biblical truth should be accepted.
Following the Bible is also the most sensible position, because the Word of God “is eternal; it stands firm in the heavens” (Psalm 119:89\) and “the law of the LORD is perfect, refreshing the soul. The statutes of the LORD are trustworthy, making wise the simple” (Psalm 19:7\).
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What are all the different judgments in the Bible?
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Answer
There are several judgments mentioned in the Bible. Our God is a God of justice, as the psalmist says, “A scepter of justice will be the scepter of your kingdom” (Psalm 45:6\). It is the Lord Jesus Himself who is the Judge of all the earth: “The Father judges no one, but has entrusted all judgment to the Son” (John 5:22\). Jesus alone is worthy to open the scroll (Revelation 5:5\). Here is a list of significant judgments in their likely chronological sequence:
**Judgments that have already occurred:**
*The judgment of Adam and Eve* (Genesis 3:14–24\). God banished the first couple from the Garden of Eden for violating His clear command not to eat the fruit of the tree of the knowledge of good and evil. This judgment affected all of creation (Genesis 3:17–18; Romans 8:20–22\).
*The judgment of the antediluvian world* (Genesis 7:17–24\). God sent a [worldwide flood](global-flood.html) in judgment of mankind’s sin in Noah’s time. The flood destroyed all of mankind and the animal world, except for Noah and his family, whose faith led them to obey God’s command to build the ark.
*The judgment at the Tower of Babel* (Genesis 11:5–9\). Noah’s post\-flood descendants remained in one location in defiance of God’s command, so God [confused their language](Tower-of-Babel.html), causing them to disperse over the earth.
*The judgment on Sodom and Gomorrah* (Genesis 19\). God destroyed the cities of [Sodom and Gomorrah](Sodom-and-Gomorrah.html) for the rampant wickedness that was taking place in those cities (Genesis 18:20; Ezekiel 16:49\-50; Jude 1:7\).
*The judgment of Egypt and their gods* (Exodus 7—12\). The [ten plagues](ten-plagues-Egypt.html) against Egypt at the time of the exodus were “mighty acts of judgment” (Exodus 7:4\) against a stubborn, cruel king and an idolatrous people and their gods (Exodus 12:12\).
*The judgment of believers’ sins* (Isaiah 53:4–8\). Jesus took this judgment upon Himself by His crucifixion and death. “He suffered death, so that by the grace of God he might taste death for everyone” (Hebrews 2:9\). Because our sin was judged at the cross, “There is now [no condemnation](no-condemnation.html) for those who are in Christ Jesus” (Romans 8:1\). It was also at the cross that God pronounced judgment on the unbelieving world and on the enemy of our souls, Satan. As Jesus said shortly before His arrest, “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31\).
**Judgments occurring now in the church age:**
*Self\-evaluation* (1 Corinthians 11:28\). Believers practice self\-examination, prayerfully and honestly assessing their own spiritual condition. The church helps in this endeavor to purify the Body of Christ (Matthew 18:15–17\). Self\-judgment requires each believer to be spiritually discerning, with a goal of being more like Christ (Ephesians 4:21–23\).
*Divine discipline* (Hebrews 12:5–11\). As a father lovingly corrects his children, so [the Lord disciplines](Lord-God-discipline.html) His own; that is, He brings His followers to a place of repentance and restoration when they sin. In so doing, He makes a distinction between us and the world: “When we are judged in this way by the Lord, we are being disciplined so that we will not be finally condemned with the world” (1 Corinthians 11:32\). Whom Christ loves, He chastens (Revelation 3:19\).
**Judgments to occur in the future:**
*The judgments of the tribulation period* (Revelation 6—16\). These terrible judgments are pictured as [seven seals opened](seven-seals-trumpets.html), seven trumpets blown, and seven bowls poured out. God’s judgment against the wicked will leave no doubt as to His wrath against sin. Besides punishing sin, these judgments will have the effect of bringing the nation of Israel to repentance.
*The [judgment seat of Christ](judgment-seat-Christ.html)* (2 Corinthians 5:10\). Resurrected (and raptured) believers in heaven will be judged for their works. Sin is not in view at this judgment, as that was paid for by Christ, but only faithfulness in Christian service. Selfish works or those done with wrong motives will be burned up (the “wood, hay, and stubble” of 1 Corinthians 3:12\). Works of lasting value to the Lord will survive (the “gold, silver, and precious stones”). Rewards, which the Bible calls “crowns” (Revelation 3:11\) will be given by the One who is “not unjust; he will not forget your work and the love you have shown him” (Hebrews 6:10\).
*The judgment of the nations* (Matthew 25:31–46\). After the tribulation, the Lord Jesus will sit in judgment over the Gentile nations. They will be judged according to their treatment of Israel during the tribulation. This judgment is also called the judgment of [the sheep and the goats](parable-sheep-goats.html) because of the imagery Jesus uses in the [Olivet Discourse](Olivet-discourse.html). Those who showed faith in God by treating Israel favorably (giving them aid and comfort during the tribulation) are the “sheep” who will enter into the Millennial Kingdom. Those who followed the Antichrist’s lead and persecuted Israel are the “goats” who will be consigned to hell.
*The judgment of angels* (1 Corinthians 6:2–3\). Paul says that Christians will judge angels. We aren’t exactly sure what this means, but the angels facing judgment would have to be the fallen angels. It seems that Satan’s hordes of demons will be judged by the redeemed ones of the Lamb. Some of these demons are already imprisoned in darkness and awaiting judgment, according to Jude 1:6, due to their leaving their proper dwelling place.
*The Great White Throne Judgment* (Revelation 20:11–15\). This final judgment of unbelievers for their sins occurs at the end of the Millennium, before the creation of the new heaven and earth. At this judgment, unbelievers from all the ages are judged for their sins and consigned to the lake of fire.
In Job 8:3, Bildad, one of Job’s friends, asks, “Does God pervert justice? Does the Almighty pervert what is right?” The answer, of course, is “no.” “He is the Rock, his works are perfect, and all his ways are just” (Deuteronomy 32:4\), and God’s judgments will make His perfection shine forth in all its glory.
One of the Holy Spirit’s tasks in this world is to convict the world of coming judgment (John 16:8–11\). When a person truly understands his sin, he will acknowledge his guilty position before a Holy God. The surety of judgment should cause the sinner to turn to the Savior and cast himself on the mercy of God in Christ. Praise the Lord that, in Christ, “mercy triumphs over judgment” (James 2:13\).
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What is the joy of the Lord?
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Answer
The joy of the Lord is the gladness of heart that comes from knowing God, [abiding in Christ](abide-in-Christ.html), and being [filled with the Holy Spirit](Spirit-filled.html).
When Jesus was born, the angels announced “good tidings of great joy” (Luke 2:10\). All who find Jesus know, with the shepherds of the nativity, the joy He brings. Even *before* His birth, Jesus had brought joy, as attested to in Mary’s song (Luke 1:47\) and by John’s response to hearing Mary’s voice as he “leaped for joy” in his mother’s womb (Luke 1:44\).
Jesus exemplified joy in His ministry. He was no glum ascetic; rather, His enemies accused Him of being too joyful on occasion (Luke 7:34\). Jesus described Himself as a bridegroom enjoying a wedding feast (Mark 2:18–20\); He “rejoiced in the Holy Spirit” (Luke 10:21\); He spoke of “my joy” (John 15:11\) and promised to give His disciples a lifetime supply of it (John 16:24\). Joy is reflected in many of Jesus’ parables, including the three stories in Luke 15, which mention “rejoicing in the presence of the angels” (Luke 15:10\) and end with a joyful shepherd, a joyful woman, and a joyful father.
Nehemiah told the repentant Israelites that the joy of the Lord would be their strength (Nehemiah 8:10\). The early church was characterized by gladness and the joy of the Lord (Acts 2:46; 13:52\), and “joy in the Holy Spirit” is a distinguishing mark of the kingdom of God (Romans 14:17\). Those who are part of the kingdom share in the kingdom’s delight.
[Joy is part of the fruit of the Spirit](fruit-Holy-Spirit-joy.html) (Galatians 5:22\-23\). In fact, it is our Christian duty to rejoice in the Lord (Philippians 3:1; 4:4; 1 Thessalonians 5:16\). In Christ, the believer is “filled with an inexpressible and glorious joy” (1 Peter 1:8\).
Because of its supernatural origin, the joy of the Lord—our gladness of heart—is present even through the trials of life. We know we are children of God, and no one can snatch us away from Him (John 10:28–29\). We are heirs to “an inheritance that can never perish, spoil or fade,” and no one can steal it from us (1 Peter 1:4; Matthew 6:20\). We see the Author and Finisher of our faith, and, let the enemy rage ever so much, we know who wins in the end (Hebrews 12:2; Psalm 2\).
Faith is the victory that overcomes the world, and the joy of the Lord is our strength. Adverse circumstances, instead of hindering our faith, can actually enhance our joy. Paul and Silas knew adversity as they sat with their feet in the stocks in a Philippian jail cell. Their legal rights had been violated. They had been arrested without cause and beaten without a trial. At midnight, since they couldn’t sleep, they sang—loudly—the praises of the Lord they were serving (Acts 16:25\). A miracle soon followed (verse 26\).
The apostles in Jerusalem were arrested—twice—and ordered not to preach in Jesus’ name. The second time they faced the court, they were beaten. Unfazed, they returned home “rejoicing because they had been counted worthy of suffering disgrace for the Name” and ready to preach some more (Acts 5:41\). Of course, the apostles were only following the example of our Lord, who had “for the joy set before him . . . endured the cross, scorning its shame” (Hebrews 12:2\).
The joy of the Lord may be inexplicable to the one who does not possess it. But, for the believer in Christ, the joy of the Lord comes as naturally as grapes on a vine. As we abide in Christ, the True Vine, we, the branches, are full of His strength and vitality, and the fruit we produce, including joy, is His doing (John 15:5\).
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Why had the believers in Samaria not received the Holy Spirit (Acts 8)?
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Answer
In Acts 8:12 we read of a group of Samaritans who “believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, \[and] they were baptized, both men and women.” However, when we get to Acts 8:16, we find that “the Holy Spirit had not yet come on any of them; they had simply been baptized in the name of the Lord Jesus.” We understand, based on passages such as 1 Corinthians 12:13, that Christians [receive the Holy Spirit](receive-Holy-Spirit.html) at the moment of salvation. How was it that the Samaritans whom Philip evangelized did not receive the Holy Spirit?
First, it is good to remember the book of Acts is a history of how God started the church. It is the record of the *transition* between the Old Covenant and the New Covenant, and much of what we see in Acts relates to that transition. The Samaritans’ manner of receiving the Spirit should be taken for what it is—an accurate account of what happened in their case. It should not be construed as normative in every case. The believing Samaritans had been baptized in water, but, for God’s own reasons, they had not yet been baptized in the Spirit.
Second, we should note that the Spirit *did* come upon the Samaritans (Acts 8:14–17\), but not until the apostles Peter and John were present. There are some good reasons why God waited until Peter and John were present before He sent the Holy Spirit upon the Samaritans:
1\) Jesus had given Peter the “keys to the kingdom” (Matthew 16:19\). Peter was present—and was the main spokesman—at Pentecost (Acts 2\), when the Spirit was given to the Jews. Peter was present in [Samaria](Samaria-in-the-Bible.html) (Acts 8\), when the Spirit was given to the Samaritans. And Peter was present in Cornelius’s house (Acts 10\), when the Spirit was given to the Gentiles. Jesus used Peter to “open the door” to each of these people groups.
2\) The church was to be “built on the foundation of the apostles and prophets” (Ephesians 2:20\). [Philip the evangelist](Philip-in-the-Bible.html) had been a deacon in the Jerusalem church, but he was not one of the twelve apostles. Peter and John needed to be in Samaria for the “official” start of the Samaritan church, just as they had been in Jerusalem for the start of the Jewish church.
3\) The presence of Peter and John kept the early church unified. Remember, there was great animosity between Jews and Samaritans (John 4:9\). If the church in Samaria had begun on its own, with no connection to the “Jewish” church, the church in Jerusalem would never have accepted it. The Samaritans were known historically as corruptors of Judaism (John 4:20\). So God made sure that Peter and John, apostles and Jews from Jerusalem, were present to witness the gift of the Spirit given to the Samaritans. God’s message: the church in Samaria was no heretical start\-up. The Samaritans were part of the same church that had been started in Jerusalem, and they were filled with the same Spirit (see Galatians 3:28\). Peter and John were eyewitnesses. Their testimony was clear: what happened in Samaria was not a separate religious movement. In this way, God prevented the early church from immediately dividing into different sects.
The Lord took pains to ensure the unity of the early church. Jesus had commanded the gospel to be preached in Samaria (Acts 1:8\). Philip the evangelist obeyed that command, and God blessed. Whatever animosity existed between the Jews and the Samaritans was overcome by the unity of the Spirit. The church today should continue to “make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:3\).
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Who were the sons of Noah, and what happened to them and their descendants?
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Answer
[Noah](life-Noah.html) had three sons born to him, [Shem, Ham, and Japheth](Shem-Ham-Japheth.html), before God sent a [flood](Noah-flood.html) to destroy the world (Genesis 5:32\). Whenever the names of Noah’s three sons are recorded, [Shem](Shem-in-the-Bible.html) is always mentioned first (e.g., Genesis 9:18; 10:2, 21\), even though Shem was the second\-born (the Bible often lists people according to prominence rather than age). Japheth was the oldest (Genesis 10:21\), and Ham was the youngest (Genesis 9:24\).
Japheth was born when Noah was 500 years old, and the flood came 100 years later (Genesis 7:6–7\). Since Shem was 100 two years after the flood (Genesis 11:10\), he must have been born when Noah was 502 years old. There is no record of when Ham was born other than the fact that he was born sometime after Shem (Genesis 9:24\).
“Shem was the ancestor of all the sons of Eber” (Genesis 10:21\), and this is important because the word *Eber* is the origin of the Hebrew word for “Hebrew.” The word *Shem* means “name,” which implies that Noah expected this son’s name to become great. He was right—the modern words *Semitic* and *Semite* are derived from Shem’s name. The Bible records that Shem had five sons: Elam, Ashur, Arphaxad, Lud, and [Aram](who-Arameans.html) (Genesis 10:22\). Shem lived to be 600 years of age (Genesis 11:10–11\) and became the ancestor of the Semitic peoples (Genesis 10:1, 21–31\). Abraham, a descendant of Shem, is the first person in the Bible who is referred to as a “Hebrew” (Genesis 14:13\).
Noah blessed Shem above his brothers (Genesis 9:26–27\), and it was through Shem that the [promised seed](protoevangelium.html) destined to crush Satan came (Genesis 3:15\). That seed is traced back to Adam’s son Seth (Genesis 5:1–32\), through Shem, and on to Abraham, Judah, and David, leading all the way to Christ (Luke 3:36\).
Shem’s son Elam was the father of the Elamites, who later settled east of Mesopotamia. Shem’s son Ashur, whose name is related to the word *Assyria*, is most likely is the father of those who settled the ancient region of Assyria (Genesis 2:14\). Arphaxad is thought by many scholars to be a compound form of the Hebrew word for “Chaldea,” which was a region in southern Mesopotamia (Genesis 11:10–13\). It was through Arphaxad that Eber came. Scholars believe that the descendants of Shem’s son Lud became known as the Lydians of Asia Minor. And Aram is identified by Bible scholars with the area northeast of the Promised Land, known today as Syria (cf. 2 Kings 16:6\). The sons of Aram are listed in Genesis 10:23\. Of Aram’s sons, Uz is later referred to in the book of Job (Job 1:1\).
Noah’s firstborn son, [Japheth](Japheth-in-the-Bible.html), is listed as the father of Gomer, [Magog](Gog-Magog.html), Madai, Javan, Tubal, Meshech, and Tiras (Genesis 10:2\). Their descendants became the people who lived to the north and west of Israel and, after Babel, spoke what today are classified as Indo\-European languages.
In blessing his son Japheth, Noah said, “May God extend Japheth’s territory; / may Japheth live in the tents of Shem, / and may Canaan be the slave of Japheth” (Genesis 9:27\). There are two schools of thought regarding what this prophecy about Japheth means.
Some scholars are of the opinion that the enlargement of Japheth’s territory refers to a great numerical increase of his descendants. The comment “may Japheth live in the tents of Shem” means that Japheth will share in the blessings of Shem. According to this view, there was to be a time when God worked primarily with Shem (the people of Israel), but later Japheth would be brought into connection with the faith of Israel to share Israel’s blessings. A similar prophecy is evident in the [Abrahamic Covenant](Abrahamic-covenant.html), when God promises to bless all nations through Abraham’s seed (Genesis 12:3\). The fulfillment is found in Christ and in the gospel coming to the Gentiles at the inception of the church (Acts 15:7; Romans 15:16; Galatians 2:2\). Other scholars are of the opinion that the extension of Japheth’s territory refers to territorial enlargement, and living “in the tents of Shem” is the conquest of the [Semites](Semites.html)’ territory by Japhethites. According to this view, the fulfillment was the Greek and Roman conquests of Israel.
[Ham](Ham-in-the-Bible.html), the youngest of Noah’s three sons, had four sons: Cush, Mizraim (Hebrew for “Egypt”), Put, and Canaan (Genesis 10:6; 1 Chronicles 1:8\). Egypt was later called the “land of Ham” (Psalm 78:51; 105:23; 106:22\). The Hamitic peoples are shown in Genesis 10:6–20 as becoming a godless and worldly power. It was the land of Israel that was assigned to Ham’s son, Canaan, and for centuries it was under the control of the Egyptians. Ham is the father of the Arabians, Canaanites, and Africans, including the Egyptians. Due to Ham’s sin against his father (Genesis 9:20–25\), Noah [cursed Canaan](curse-Ham-Canaan.html), saying Canaan would be a servant to Shem (Genesis 9:26\). This was fulfilled centuries later when the Israelites entered the land of Canaan and subdued the inhabitants of that land (1 Kings 9:20–21\).
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What does the Bible say about verbal abuse?
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Answer
The Bible does not use the term "verbal abuse," but it has much to say about the power of our words. Succinctly stated, “The tongue has the power of life and death” (Proverbs 18:21\).
Verbal abuse is one weapon in the arsenal of emotional abuse. While the tactics of abuse are many, the ultimate goal is to gain control over someone in order to establish dominance in a relationship. Verbal abuse is not the occasional flare after a bad day or temporary lack of verbal self\-control in the midst of a tense moment. It constitutes psychological violence. Verbal abuse is a habitual sin that seldom goes away on its own and can potentially escalate into physical abuse.
Overt verbal abuse could include angry outbursts, screaming, swearing, ridicule, name calling, blaming, accusation, criticism, threats, orders, mockery, manipulation, coercion, put\-downs, shaming, word twisting, rewriting history, and attacking personal character. Covert verbal abuse is more subtle and cloaks hidden aggression. It feigns concern and has the effect of brainwashing, leaving the victim confused, off balance, and questioning his or her value and abilities.
Over the long term, any kind of abuse can leave the victim feeling uncertain, unable to make decisions, and drained of any sense of personhood or value. The victim begins to accept the blame and believe the crushing words that are convincingly and repeatedly thrown at him.
The old adage “Sticks and stones can break a bone, but words can never hurt me” is not true. Abusive language has a deep, long lasting effect that can “pierce like swords” (Proverbs 12:18\).
The Bible contrasts healthy and unhealthy verbal communication. God knows our weaknesses, and has given us *His* Word to teach us how to use ours in a life giving way.
The words we speak reflect what is going on inside of us. Luke 6:45 says, “A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart. For the mouth speaks what the heart is full of.”
Words affect the speaker as well as the receiver. “The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell. . . . With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness” (James 3:6, 9\).
Matthew 5:21–22 categorizes verbal abuse as a serious offense with eternal consequences: “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ \[an Aramaic term of contempt meaning “worthless, empty”] is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell.”
God’s heart on the subject of how we use our words is evident in Scripture. There is no question about the seriousness of the effects on the hearer or the speaker of violent, abusive words. When the words of others have hurt us, we can find healing in the true words of God. When we have hurt others with our words, we can find forgiveness in God and should also seek it from those we have harmed. Those who have been victims of serious verbal abuse may need the help of a counselor or pastor in the healing process.
God’s desire is that we “encourage one another and build each other up” (1 Thessalonians 5:11\) and that we “do not let any unwholesome talk come out of \[our] mouths, but only what is helpful for building others up according to their needs” (Ephesians 4:29\). God intends that our words and our relationships be healthy and life giving. Keep in mind, God created the universe with His Word (Genesis 1:3, 6, 9, 11, 14, 20, 24\) and Jesus Himself is called the Word of God (John 1:1, 14\). His desire is that we recognize the power our words carry and use them as He would.
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Is abstinence before marriage a realistic message?
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Answer
Many in the modern culture have declared that sexual morality is dead, that abstinence isn’t realistic, but it is instead old\-fashioned and outdated. Is abstinence before marriage even reasonable in today’s “hook\-up culture”?
God designed [sex](is-sex-a-sin.html) to be enjoyed within a committed marital relationship. When God brought Adam and Eve together in marriage, He established the “[one flesh](one-flesh-marriage.html)” relationship. Genesis 2:24 tells us that a man will leave his family, join to his wife, and become “one flesh” with her. There are numerous verses that declare sex before marriage to be sin (Acts 15:20; 1 Corinthians 5:1; 6:13, 18; 10:8; 2 Corinthians 12:21; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 4:3; Jude 7\). The Bible commands complete abstinence before marriage. Sex between a husband and his wife is the only form of sexual relations of which God approves (Hebrews 13:4\).
God’s truth is eternal—not old\-fashioned or unrealistic. However, God’s truth isn’t always easy! Sexual abstinence before marriage is often difficult and requires commitment, self\-control, and some strategy. In a sense, it requires a person to be a rebel in a “sexually enlightened” culture.
In reality, the sexual enlightenment philosophy has brought our culture a lot of negative things—porn addiction, sexually transmitted diseases, emotional damage, and abortion on demand. Many in today’s culture say that a “hook\-up” is the goal of the night. Singles bounce from club to club looking to hook up with a stranger for casual sex. But that’s not how God designed sex to work.
Blogger Matt Walsh describes this well: “Describing sex as ‘casual’ is like describing the ceiling of the Sistine Chapel as a ‘nice little doodle.’ . . . The people who diminish and cheapen sex are the ones who get to pass themselves off as ‘sexually enlightened.’”
Perhaps you are in a committed relationship, maybe even engaged to be married. For you, sex would not be “casual”; even so, God wants you to [wait for the marriage relationship](sex-before-marriage.html) before you have sex. Saving this special, God\-given intimacy until marriage will deepen your relationship and prevent future regrets.
Many see abstinence as unrealistic because no one has shown them how to live it out. If someone just shakes a finger and says, “Don’t have sex before marriage,” but doesn’t give the tools to *live* that message, abstinence becomes a lot more difficult. Here are some tips from those who have faced the temptations and walked the path of abstinence:
• Understand that you *can* be a rebel in the culture. No one should force you to have sex before marriage. If you want to honor God by saving sex for a marriage relationship, then you can do it!
• Keep your eye on the prize. That prize isn’t your future spouse. It isn’t your wedding night. Your end goal is becoming more like Christ. That’s God’s plan for you.
• Don’t put yourself in situations where you’ll be tempted to compromise your values—or your sexual purity. This may mean not being alone together. You know what those situations are, so avoid them.
• Date people who are like\-minded. When both of you are on board with abstinence, you can help each other keep the commitment of abstinence.
• Set [boundaries](before-marriage.html). Ask a good friend or mentor to keep you accountable.
Abstinence is more than not having sex before marriage. Strive for sexual purity in all areas of your life—in thoughts, in words, in actions. If you think about or talk about sex a lot, you’re going to have a lot harder time not doing it.
Whether the culture says abstinence is realistic or not doesn’t change God’s truth. He has established sex to be limited to marriage, and He will equip you to honor Him through abstinence. First Corinthians 10:13 says, “No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.”
Is abstinence realistic? Yes. Is abstinence always easy? No, but, with God, it is possible.
Note: Perhaps you’ve already lost your virginity. Please know that God is in the business of second chances. He wants you to come to Him in repentance, and He will forgive your sins and heal your heart. It’s not too late to make the choice to live righteously and in ways that are pleasing to Him.
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Who was the King James that the King James Version of the Bible is named after?
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Answer
The [King James Version](King-James-Version-KJV.html) of the Bible is also called the Authorized Version, because the translation was authorized by King James I of England. The preface of the KJV dedicates the work “To the most High and Mighty Prince James, by the grace of God, King of Great Britain, France, and Ireland, Defender of the Faith, \&c.” Prior to ruling England, James was King James VI of Scotland. It was not until 1603, upon the death of Queen Elizabeth I, that the kingdoms of Scotland and England were united and James became King James I of England, the first of the Stuart line.
Mary Queen of Scots gave birth to her son James in 1566 in Scotland. In June 1567 the Protestant lords rebelled against their queen. They arrested and imprisoned Mary in Loch Leven Castle, where she was forced to abdicate the throne of Scotland. James was thus only a year old when he became James VI, King of Scotland, in 1567\. In spite of his mother’s Catholic faith, James was brought up in the Protestant religion. He was educated by men who had empathy for the Presbyterian Church.
King Henry IV of France called James “the wisest fool in Christendom.” Although intelligent and well educated, James was unpopular, and he made many enemies, especially in Parliament. James was seen as uncouth, and there is evidence that he was bisexual. He often wrote against the power of the pope and against Catholicism’s meddling in affairs of state. In his opposition to the pope’s power, James promoted the divine right of kings—the idea that kings are accountable to God and no one else. In 1605, a group of Catholics attempted to assassinate James and his wife and son and to blow up Parliament; however, the Gunpowder Plot was foiled. That incident is remembered today as Guy Fawkes Day.
James had his successes, too. He approved the design for the flag of Great Britain; he was a patron of the arts, and William Shakespeare was a sponsored playwright (*Macbeth* was written in James’s honor). Trade with India was expanded during James’s reign, and in 1607 England’s first permanent colony in the New World was established in Virginia—a colony named Jamestown, in the king’s honor. James was married to Anne of Denmark, and their son Charles later ruled England as King Charles I. James died in 1625 and was buried in Westminster Abbey.
**The creation of the King James Version of the Bible:**
The Scottish Reformation was completed before the English Reformation. The Puritans and Scottish Presbyterians wanted a new Bible that would get as far away as possible from the structure of the [Bishops’ Bible](Bishops-Bible.html) of the Anglican Church, and the idea of a new translation of the Bible was first proposed at a religious conference in Aberdour, Fife. King James was in favor of a new translation. He didn’t care for [Tyndale’s translation](Tyndale-Bible.html) of Matthew 16:18, which said Christ would build His “congregation” on Peter (James much preferred “church” from *ekklesia*). The only other alternative at the time was the 1560s Geneva Bible, but King James objected to a “treasonable annotation” on Matthew 2:20 that suggested that kings are tyrants.
In 1604 King James convened the Hampton Court Conference and authorized the start of a new translation of the Bible into English. The objective was to have one standard version of the Bible to be used across all English\-speaking parishes. The task of translation was undertaken by 47 scholars, taken from a cross\-section of Jacobean England. Many of them were highly skilled in ancient languages. The King James Authorized Version of the Bible was finished in 1611, just 85 years after the first translation of the New Testament into English appeared (Tyndale, 1526\).
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What is the story of Solomon and the two prostitutes?
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Answer
In 1 Kings 3:16–28 we find an account of [King Solomon](life-Solomon.html) hearing a case involving two prostitutes (also known as the [Judgment of Solomon](Judgment-of-Solomon.html)). The two women had both recently given birth to sons, and they lived together in the same home. During the night, one of the infants was smothered and died. The woman whose son had died switched her dead baby with the baby of the other woman as she slept. The other woman, seeking justice, took the matter before the king. She stated her case: “We were alone; there was no one in the house but the two of us. During the night this woman’s son died because she lay on him. So she got up in the middle of the night and took my son from my side while I your servant was asleep. She put him by her breast and put her dead son by my breast. The next morning, I got up to nurse my son—and he was dead! But when I looked at him closely in the morning light, I saw that it wasn’t the son I had borne” (verses 18–21\).
Solomon could not tell from their words which woman was telling the truth. Instead, he issued a shocking command: “Bring me a sword. . . . Cut the living child in two and give half to one and half to the other” (1 Kings 3:24–25\). After he said this, the woman whose son was still alive said, “Please, my lord, give her the living baby! Don’t kill him!”; however, the other woman, whose son had died, answered, “Neither I nor you shall have him. Cut him in two!” (verse 26\). Based on their responses, Solomon knew the identity of the true mother: “Give the living baby to the first woman. Do not kill him; she is his mother” (verse 27\).
Why would Solomon give such an outrageous command? Did he really intend to cut a baby in half with a sword? The text is clear that Solomon’s intention was to discover the truth. He did so by watching the responses of the two women and relying on the maternal instincts of the true mother.
The chapter’s final verse notes the effect that Solomon’s unorthodox methods had on the kingdom: “When all Israel heard the verdict the king had given, they held the king in awe, because they saw that he had wisdom from God to administer justice” (1 Kings 3:28\). Solomon’s wisdom had been given by God when Solomon requested it (verse 5\). The account of Solomon’s handling of the case of the two prostitutes showed that he had indeed been granted wisdom from God. In the following chapters, many more examples are given of the wisdom of King Solomon.
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What is the book of remembrance (Malachi 3:16)?
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Answer
Malachi 3:16–18 says, “Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name. ‘They will be Mine,’ says the LORD of hosts, ‘on the day that I prepare My own possession, and I will spare them as a man spares his own son who serves him. So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.’”
The [book of Malachi](Book-of-Malachi.html) is a detailed account from the Lord to Israel about their disobedience. His charges against them includes offering defective sacrifices (1:8\), teaching error (2:8\), being unfaithful to their wives (2:13–14\), and complaining that it was futile to serve the Lord (3:13–14\). God pronounces strict judgments upon those guilty of such offenses (Malachi 2:2, 9\). He then makes it clear that He hears and knows the intent of every heart and desires to honor those who honor Him. He knows those who refuse to murmur against Him (Numbers 14:27, 36; Deuteronomy 1:27; Psalm 106:25\).
Several places in Scripture refer to God’s “book” (Exodus 32:32; Psalm 56:8; 69:28; Daniel 7:10; 12:1; Revelation 13:8; 20:15\). In His infinite knowledge, God does not need a written record in order to keep track of human deeds. However, when He speaks to us, He often uses metaphor or parable to help us understand (Mark 4:33\). As Malachi presented God’s words to the people, they would have understood what a book of remembrance represented. The kings of Persia kept such books, records of those who had rendered service to the king, that those servants might be rewarded. The [book of Esther](Book-of-Esther.html) contains a good example of this (Esther 6:1–3\).
It is also important to note that the reward was often delayed. That’s why books were needed, so that no worthy deed for the king went unrewarded. In Malachi 3:17 the Lord says, “‘On the day when I act . . . .” He is indicating that faithful service may go on for years with no apparent reward, but He is taking note. There is coming a day when He will act. One reason the Israelites had grown lax in their obedience and were becoming jealous of evildoers was that they thought the Lord did not see or care (Malachi 3:14–15; cf. Psalm 94:7; Ezekiel 8:12\).
However, Scripture is clear that loyalty to God does not go unnoticed or unrewarded. Jesus spoke of this many times (Matthew 10:42; Mark 9:41; Luke 6:23; Revelation 22:12\). He spoke of storing up treasure in heaven, as though making deposits into a bank account (Matthew 6:20\). The implication is that what is done on earth is forever recorded in heaven (2 Corinthians 5:10\). The book of remembrance is simply a concept God used to encourage His faithful ones that their love and service for Him was appreciated. It is His promise that, when His judgment comes against those who reject Him, He knows His own and will preserve them. The account of righteous [Noah](life-Noah.html) is a good illustration of God preserving those who honor Him (Genesis 6:9\).
Jesus encouraged His followers to “rejoice that your names are written in heaven” (Luke 10:20\). Even as He said it, Jesus knew that their faithfulness to Him would result in earthy trouble, heartache, and even death (Matthew 24:9; Acts 9:16; 12:2\). But knowing that their names were written in God’s book helped the disciples persevere to the end (Matthew 10:22; Mark 13:13\). Galatians 6:9 continues the theme of future reward: “Let us not grow weary of doing good, for in due season we will reap, if we do not give up.” Those who continue to honor the Lord when many around them fall away can rest in the confidence that their names are written in God’s book of remembrance.
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What does it mean that Jesus will come in the clouds (Revelation 1:7)?
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Answer
Revelation 1:7 says, “‘Look, he is coming with the clouds,’ and ‘every eye will see him, even those who pierced him’; and all peoples on earth ‘will mourn because of him.’ So shall it be! Amen.” This verse brings together two other passages: Matthew 26:64, in which Jesus tells the Sanhedrin they will see the Son “coming on the clouds of heaven”; and Zechariah 12:10, which says that Jerusalem’s inhabitants will mourn when they see “the one they have pierced.”
Some have tried to allegorize Revelation 1:7 by assigning various figurative meanings to the “clouds.” But there is no need to look for hidden meanings here, for the passage means just what it says, as do the two passages it quotes. There is nothing more to make of the statement that “He comes with the clouds.” It simply means that Jesus will appear to all people as He comes to earth out of the heavens.
After Jesus gave His disciples the Great Commission, “he was taken up before their very eyes, and a cloud hid him from their sight” (Acts 1:9\). As the disciples stood there, gazing after the Lord, two angels appeared and told them, “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (verse 11\). A cloud is mentioned at His ascension, and the clouds are mentioned at His return.
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What is a druid?
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Answer
Druids are followers of druidism, an ancient religion prevalent among the Celts before the arrival of Christianity. Classical druids were priests of sorts who specialized in the pursuit of wisdom through mystical means. They were teachers, philosophers, counselors, magicians, astrologers, and fortune\-tellers.
Modern druidism, or neo\-druidry, is similar to the [New Age movement](new-age-movement.html) in its lack of established doctrine. It is universalistic in its inclusiveness and acceptance of other belief systems and thus takes many different forms, from Druidcraft (a fusion of [Wicca](Wicca.html) and druidism) to Christian Druidism with anything and everything in between. Druids can be monotheistic, duotheistic, polytheistic, animistic, pantheistic, etc., depending on what spiritual path the individual decides to pursue.
Despite druidism’s not having an official doctrine, there are a number of foundational elements that all druids subscribe to. First is the sacredness of all life. According to druidic philosophy, all life—humans, plants, and animals—is equal in value and importance in the interconnected web of life. Druids revere the earth, the human body, and the rest of the physical world as part of the spiritual Divine. Nature is seen as sacred, though how it directly corresponds to the Divine differs among druids. Some see nature as God, while others see nature as just a soothing balm to ease the stress of everyday life.
There are many druids who wish to reconcile neo\-druidry and Christianity as mutually beneficial; however, at their core these faiths are incompatible. While neo\-druidry holds to the universalistic approach of all spiritual paths leading to God, Jesus preaches the opposite message in John 14:6: “I am the way, and the truth, and the life; no one comes to the Father but through me.” The Christian gospel is exclusive: the only way to God is through Jesus Christ.
The second issue to consider in neo\-druidry is their regard for all life as equal. While we have been given responsibility to care for our planet (Genesis 1:28\), as creatures made in God’s image, we have been placed in a position of authority *over* the earth and all that is in it (Genesis 1:26–28; Psalm 8:6–8\). Additionally, while mankind has been created with an immortal soul (Genesis 2:7\), the rest of creation is destined to fade away (Matthew 24:35\).
Third, Proverbs 9:10 tells us, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding.” James 3:15 refers to a different brand of wisdom that is “earthly, natural and demonic.” Druids have a deep desire to acquire wisdom, but, instead of turning to the God of true wisdom, druids turn to mystical practices such as divination and shamanism for enlightenment. Throughout the Old Testament, God repeatedly condemns all manner of sorcery, including divination and communing with spirits (2 Chronicles 33:6; Leviticus 18:21; 20:2; Isaiah 57:5\). In the New Testament, Paul encounters a slave girl with the power of divination (Acts 16:16\); however, verse 18 shows her power came not from a good and holy source, but from a demon.
On the surface, there are many aspects of neo\-druidry that seem wholesome and in harmony with Christianity. We are to be good stewards of the earth, we are to pursue wisdom, we are to embrace a loving attitude toward our fellow man, and we should utilize our God\-given creativity for His glory. However, upon deeper examination, neo\-druidry covers up salvation\-issue truths in pretty wrapping paper. First Peter 5:8 says, “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour,” and 2 Corinthians 11:14 warns us that “Satan disguises himself as an angel of light.” No matter how nice something looks on the outside, it is critical to examine each detail in light of Scripture. We must “test the spirits to see whether they are from God” (1 John 4:1\).
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What does the Bible say about raising children?
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Answer
God created the family. His design was for a man and a woman to marry for life and raise children to know and honor Him (Mark 10:9; Malachi 2:15\). [Adoption](adoption.html) is also God’s idea, and He models this in His adoption of us as His children (Romans 8:15, 23; Ephesians 1:5\). Regardless of the means by which they enter a family, children are a gift from God and He cares about how they are raised (Psalm 127:3; Psalm 34:11; Proverbs 23:13–14\). When God gives us gifts, He also gives clear instructions about their use.
When God led the Israelites out of bondage, He commanded them to teach their children all He had done for them (Deuteronomy 6:6–7; 11:19\). He desired that the generations to come would continue to uphold all His commands. When one generation fails to instill God’s laws in the next, a society quickly declines. Parents have not only a responsibility to their children, but an assignment from God to impart His values and truth into their lives.
Several places in Scripture give specific instructions to parents about how to raise their children. Ephesians 6:4 says, “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.” There are several ways parents might provoke their children to anger. Some parents set impossible standards so that a child despairs of ever achieving them. Some parents tease, ridicule, or humiliate their children as a means of punishment, which does nothing but provoke them to anger. Inconsistency can also provoke to anger as a child is never sure about the consequences of his actions. Hypocrisy provokes children to anger when parents require behavior from children that the parents are not choosing for themselves.
To “bring them up in the discipline and instruction of the Lord” means that parents should train their children the way God trains us. As a Father, God is “slow to anger” (Numbers 14:18; Psalm 145:8\), patient (Psalm 86:15\), and forgiving (Daniel 9:9\). His discipline is designed to bring us to repentance (Hebrews 12:6–11\). His instruction is found in His Word (John 17:17; Psalm 119:97\), and He desires that parents fill their homes with His truth (Deuteronomy 6:6\-7\).
He also disciplines His children (Proverbs 3:11; Hebrews 12:5\) and expects earthly parents to do the same (Proverbs 23:13\). Psalm 94:12 says, “Blessed is the one you discipline, LORD, the one you teach from your law.” The word *discipline* comes from the root word *disciple*. To discipline someone means to make a disciple of him. God’s discipline is designed to “conform us to the image of Christ” (Romans 8:29\). Parents can make disciples of their children by instilling values and life lessons they have learned. As parents practice godly living and make Spirit\-controlled decisions (Galatians 5:16, 25\), they can encourage their children to follow their example. [Proper, consistent discipline](disciplining-children.html) brings a “harvest of righteousness” (Hebrews 12:11\). Failure to discipline results in dishonor for both parent and child (Proverbs 10:1\). Proverbs 15:32 says that the one who ignores discipline “despises himself.” The Lord brought judgment upon Eli the priest because he allowed his sons to dishonor the Lord and “failed to restrain them” (1 Samuel 3:13\).
Children are a “heritage from the Lord” (Psalm 127:3\). He places them in families and gives parents guidance in how they are to be raised. The goal of good parenting is to produce wise children who know and honor God with their lives. Proverbs 23:24 shows the end result of raising children according to God’s plan: “The father of godly children has cause for joy. What a pleasure to have children who are wise” (NLT).
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What is the story of David and Nathan?
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Answer
[David](life-David.html) was a shepherd boy who became the second king of Israel, and [Nathan](Nathan-in-the-Bible.html) served as a prophet in Israel during the reigns of David and Solomon. Scripture records three major occasions in which David and Nathan interacted.
First, David and Nathan meet in 2 Samuel 7 regarding David’s desire to build a temple for the Lord (cf. 1 Chronicles 17\). In verse 3 David shares, “See now, I dwell in a house of cedar, but the ark of God dwells in a tent.” Nathan at first encouraged David to move forward with whatever plans he had. Yet that night the Lord spoke to Nathan, giving this message for David: “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever” (2 Samuel 7:12–13\). Nathan shared this with David. David put his plans for the temple on hold and responded to God’s guidance with a prayer of gratitude.
The second recorded meeting between David and Nathan is not so congenial. In 2 Samuel 12 Nathan confronts David regarding his relationship with [Bathsheba](David-and-Bathsheba.html) and the cover\-up of their affair. The Lord had commanded Nathan to share a story of a rich man who took and killed a poor man’s only lamb. David was justifiably angry at the injustice (verses 5–6\). Nathan then answered, “You are the man!” (verse 7\). David had blood on his hands. He was guilty of killing Bathsheba’s husband as well as committing adultery. God brought judgment upon David for his sin, including the death of his and Bathsheba’s child. However, David repented, was forgiven, and remained king.
The third meeting of the king and prophet occurs in 1 Kings 1, near the end of David’s life. David’s son Adonijah sought to take over the kingdom, setting himself up as king. Nathan, who was not part of the plot, came with Bathsheba to King David to discuss the situation. Upon hearing of Adonijah’s treachery, David appointed his son Solomon as king. Nathan and [Zadok](Zadok-in-the-Bible.html) the priest then anointed Solomon as king (1 Kings 1:45\), and Adonijah’s supporters disbanded (verse 49\).
In addition to serving King David, Nathan also wrote what are called the records of Nathan the prophet (1 Chronicles 29:29; 2 Chronicles 9:29\) that detailed the events of David’s and Solomon’s reigns. This lost writing was likely used as a resource in the writing of 1 and 2 Chronicles.
Nathan the prophet was a blessing to King David. He was a close, trusted friend. He spoke truth to David, even when that truth was difficult to hear. He was loyal in his service to the king and faithful to God and His Word. These are all important traits to possess in any friendship. It says something that David and Bathsheba later named one of their sons “Nathan” (1 Chronicles 3:5\).
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How many books of the Bible did Paul write?
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Answer
The man known to us as the [apostle Paul](life-Paul.html) began life as Saul of Tarsus (Acts 9:11\). The account of his radical conversion to Christ is found in several places in the New Testament: Acts 9:1–19; 22:3–13; 26:12–18; and 1 Corinthians 15:9\. From the moment he was saved, he began preaching about Jesus (Acts 9:20–21\). Over the next several years, Paul traveled extensively, planting churches wherever he went. When not with those churches, he still carried the responsibility for them in his heart, like a father for his children (1 Corinthians 4:14; 1 Thessalonians 2:11\). Much of the New Testament is made up of his letters to some of those churches. We know for certain that Paul wrote at least thirteen letters that are included in the New Testament. Scholars have debated whether or not Hebrews was written by Paul; if Paul wrote Hebrews, that would make his total contribution to the Bible fourteen books.
The following is a breakdown of the letters Paul wrote and the possible timeframes in which he wrote them:
Galatians (AD 47\)
1 and 2 Thessalonians (AD 49—51\)
1 and 2 Corinthians and Romans (AD 52—56\)
Ephesians, Philemon, Colossians, and Philippians (AD 60—62, during Paul’s first Roman imprisonment)
1 Timothy and Titus (AD 62\)
2 Timothy (AD 63—64, during Paul’s second Roman imprisonment)
Although Paul penned or dictated these letters, he makes it clear that he is speaking under the inspiration of the Holy Spirit. The other apostles, as well as the early church, accepted these letters as words from God (2 Peter 1:20–21; 3:15–16\). Jesus Himself told Paul that he was sending him as a witness of all God would teach him (Acts 26:16–18\). Therefore, we can rest assured that Paul’s words to the churches are inspired by the Holy Spirit and relevant for us today.
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What are idle words (Matthew 12:36)?
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Answer
For sure, [words are powerful things](power-of-words.html). God’s words were so powerful that they actually created everything (Genesis 1\). But even the words of us humans can do powerful things. Solomon wrote in Proverbs 18:21 that “death and life are in the power of the tongue.” The power of life and death can be seen in [jury](jury-duty.html) trials, where witnesses and jury members can speak words that might literally determine whether a defendant lives or dies. Less extreme, but no less real, are the power of encouraging words to give hope and joy and the power of discouraging words to spark dismay and depression.
Jesus said, “I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken” (Matthew 12:36\). The KJV translates “every empty word” as “every idle word”; the ESV says, “every careless word.” The Greek phrase is *rema argos*, meaning “careless or inactive or unprofitable words.” In context, Jesus is contrasting the “good things” within a good person with the “evil things” in the heart of an evil person. We are admonished to make the best use of our words, because words express what is in our hearts: “The mouth speaks what the heart is full of” (Matthew 12:34\).
In Matthew 12:37, the significance of words is that they will be used to gauge a person’s spiritual condition in the judgment: “For by your words you will be acquitted, and by your words you will be condemned.” Jesus was speaking to a group of Pharisees who had just accused Jesus of being demon\-possessed (verse 24\). Jesus calls them a “brood of vipers” and asks them, “How can you who are evil say anything good?” (verse 34\). Just as vipers have a mouthful of poison, so the Pharisees had evil words concerning the Savior.
Then Jesus warns the Pharisees of the coming judgment, at which they will be held accountable for their words (Matthew 12:37\). There is no better judge of a person’s heart than the words he allows to come forth from his mouth. Just like good trees produce good fruit and bad trees produce bad fruit, so does the mouth reveal the heart’s condition (verse 33\).
But it’s not just evil words for which people must give account. Jesus said every “careless” or “idle” word can also be used as a judgment against the speaker. Even the slightest sin, the smallest deviation from God’s perfection, will condemn a person in God’s eyes. The Pharisees’ sin was great—they had blasphemed the Lord of glory with their words—but even seemingly insignificant words, sometimes excused as “slips of the tongue,” are considered sinful if they do not bring glory to God. According to verse 38, Jesus had the last word on this subject, for the scribes and Pharisees changed the subject immediately.
Other passages give additional insight. Ephesians 4:29 sets the standard: “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.” James 3:8 advises us on how hard it is to control the tongue: “No human being can tame the tongue. It is a restless evil, full of deadly poison.” Then in James 4:11–12, “Brothers and sisters, do not slander one another. Anyone who speaks against a brother or sister or judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor?”
Given the weighty consequences of our words—even our “careless” ones—we must learn to yield our body’s members, including our tongues, to the control of the Holy Spirit—the only One who can tame the tongue. “Set a guard over my mouth, LORD; keep watch over the door of my lips” (Psalm 141:3\).
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Does the Bible teach believer’s baptism/credobaptism?
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Answer
Baptism has been a topic of debate within Christian circles for many years. In fact, it was already an issue in the early church. Paul addressed it in 1 Corinthians 1:13–16\. The Corinthians were boasting about which apostle had baptized them, arguing about whose baptism was better. Paul rebuked them for their sectarianism and concluded with, “Christ did not send me to baptize, but to preach the gospel.” From this statement it is clear that there is a marked difference between receiving the gospel and the act of baptism. They are linked but are not the same in importance.
According to the bulk of Scripture, water baptism is an important first step in following Jesus as Lord. Jesus was baptized (Matthew 3:16; Luke 3:21\) and told those who professed His name to follow His example as evidence that their hearts had changed (Acts 8:16; 19:5\). Believer’s baptism is the act by which a believer in Jesus Christ chooses to be baptized in order to give testimony of his faith. Believer’s baptism is also called “credobaptism,” a term that comes from the Latin word for “creed,” indicating that baptism is a symbol of a person’s adopting a certain doctrine or creed.
Believer’s baptism is clearly taught in Acts 2\. In this chapter, Peter is preaching the gospel message on the Day of Pentecost in Jerusalem. In the power of the Holy Spirit, Peter boldly proclaims Jesus’ death and resurrection and commands the crowd to repent and believe in Christ (Acts 2:36, 38\). The response to Peter’s gospel presentation is recorded in verse 41: “Those who accepted his message were baptized.” Note the order of events—they accepted the message (the gospel of Christ), and *then* they were baptized. Only those who believed were baptized. We see the same order in Acts 16, when the Philippian jailer and his family are saved. They believe, and then they are baptized (Acts 16:29–34\). The practice of the apostles was to baptize believers, not unbelievers.
Believer’s baptism is distinguished from [infant baptism](infant-baptism.html) in that an infant, who has no understanding of the gospel, cannot be a “believer” in Christ. Believer’s baptism involves a person hearing the gospel, accepting Christ as Savior, and choosing to be baptized. It is his or her choice. In infant baptism, the choice is made by someone else, not the child being baptized. Those who baptize infants often teach that water baptism is the means by which the Holy Spirit is imparted to an individual. They base this idea primarily upon Peter’s words in Acts 2:38: “Repent and [be baptized](baptism-Acts-2-38.html), every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” Those who hold this doctrine believe that the act of baptizing an infant sets the child apart and secures salvation. Nowhere in Scripture is the practice of infant baptism even implied. Some point to the few references of the apostles baptizing “households” (Acts 11:14; 16:15, 33\), with the assumption that the households included infants, but this is going beyond what the text says.
In the New Testament, baptism by water was the natural result of saving faith and commitment to Jesus as Savior and Lord (Acts 2:42; 8:35–37\). Since infants and small children cannot make an informed decision to profess Jesus as Lord, their baptism has no spiritual significance. If infant baptism made a baby right with God, then only children whose parents desired it would be “saved.” Those who did not have believing parents would be condemned as infants, an idea with no biblical foundation. Scripture is clear that God judges the heart of every person and judges or rewards each based on the decisions made by that individual, not by his or her parents (Romans 2:5–6, Jeremiah 17:10; Matthew 16:27; 2 Corinthians 5:10\).
Others teach that water baptism is a requirement for salvation, equal to repentance and confession of Jesus as Lord (Romans 10:8–9\). While biblical examples show that baptism usually immediately followed conversion, nowhere did Jesus teach that baptism would save anyone. At the Last Supper, He said, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28\). Faith in the power of His shed blood is all that is required to make guilty sinners right with God. Romans 5:8–9 says, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!”
If baptism were required for entrance into eternal life, then Jesus was wrong to say to the thief on the cross, “Today you will be with me in Paradise” (Luke 23:43\). The thief had no opportunity to be baptized before facing God. He was declared righteous because he placed his faith in what the Son of God was doing on his behalf (John 3:16; Romans 5:1; Galatians 5:4\). Galatians 2:16 clarifies the fact that nothing we do can add or take away from the finished work of Christ on our behalf, including baptism: “A man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.”
Water baptism is an important first step of obedience in following Christ. Believers should be baptized. But, baptism is the *result* of salvation not a *contributor* to it.
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Should a Christian be a member of a secret society?
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Answer
As with any question of proper inclination and conduct, a Christian must first have laid down a solid foundation of principles based on God’s wisdom through His Spirit (John 14:26; 16:13–14; 1 John 5:6\) and His Word (Psalm 119:105; 2 Timothy 3:16–17\). This concept is especially important when a Christian considers joining a secret society. The term *secret society* is often controversial and incendiary, much like the word *cult*. Those belonging to what most would categorize as a secret society often deny their organization is just that. With this in view, it is important to define what a secret society is.
Alan Axelrod, author of the *International Encyclopedia of Secret Societies and Fraternal Orders*, defines a secret society as an organization that is highly exclusive, claims to be the purveyor of special secrets, and has a membership that is strongly inclined toward one another.
David V. Barrett, in *Secret Societies: From the Ancient and Arcane to the Modern and Clandestine*, lists these characteristics:
• It has “carefully graded and progressed teachings”
• Teachings are “available only to selected individuals”
• Teachings lead to “hidden (and ‘unique’) truths”
• Truths bring “personal benefits beyond the reach and even the understanding of the uninitiated”
So, secret societies (such as [Freemasonry](free-masonry.html)) are organizations that are exclusive to their members, keep certain “truths” from outsiders, and often, through teaching and rituals, promote a hierarchy of progression its members strive to attain—ostensibly to improve themselves and society at large.
Secret societies pose a number of problems for a believer. First, the very concept of a secret society is extra\-biblical at best, and anti\-biblical at worst. The Bible sets no precedent that encourages joining an organization marked by secrecy and “hidden truth.” God never commands it, and there are no examples of godly men in Scripture who joined one.
Some tend to relate secret societies to the [Holy of Holies](Holy-of-Holies.html) in the Jerusalem temple, a place where access was forbidden to anyone except the high priest—and he could only enter on one day a year. But there is no true relation. Although only the high priest could enter the Holiest Place, everyone knew what he did while there. He performed no secret rituals or rites. Everything he did was laid out in the Law of Moses. Any suggested similarities between the Holy of Holies and various secret societies are extra\-biblical contrivances, and they do not follow God’s prescription for pleasing Him.
Before joining a secret society, a Christian should ask 1\) what are they hiding? and 2\) why are they hiding it? There are many resources put together by former members of secret societies that can answer these questions truthfully. It would be wise to consult those as well.
Research of the various known secret societies will uncover some common themes, including practices and symbols from ancient Egypt. This fact alone should be enough to steer away any Christian. Egypt in ancient times was known for pharaoh\-worship and dedication to various false gods. Some secret societies seek to strip new members of all established notions about their lives and philosophies in order to rebuild them as more “enlightened” beings. This practice is also dangerous.
Death is also a common narrative in secret societies. Anything that embraces or heavily relies on death as a theme is inappropriate. Death is the enemy (1 Corinthians 5:16\). God gives us life (John 3:16; 1 John 5:11\), and everything godly promotes life.
Further, Christ commanded His followers to be a light in the world. We are not to hide our personal development in darkness (Matthew 5:14–16\). Light exposes things in the dark, and light is even used to describe God (1 John 1:5\). Darkness signifies sin and death (John 3:19\).
Also, on a practical scale, membership in a secret society can easily sow seeds of distrust of outsiders and can cause strained relationships. This is counter\-productive to a chosen people who are commanded to make disciples of men (Matthew 28:19\). Indeed, why would a Christian take the time to learn all the intricacies of a new philosophy when God has given us His Word and His Spirit? Christians should not take time away from biblically based spiritual endeavors.
Finally, secret societies concentrate on self\-fulfillment and improvement, rather than love for the One True God and love for others. God’s Word, the power of His Spirit, and the fellowship of other believers are within the scope of His design to draw us closer to Him and to each other.
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What is the shield of faith (Ephesians 6:16)?
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Answer
The shield of faith is part of the [armor of God](full-armor-of-God.html) described in Ephesians 6:10–17\. After summarizing the gospel and giving the Ephesians various instructions, Paul concludes his missive to them saying, in part, “Finally, be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil’s schemes” (Ephesians 6:10–11\). About the shield, Paul writes, “In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one” (verse 16\). The ESV puts it this way: “In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one.”
The Roman shield of the time was called a *scutum*. This type of shield was as large as a door and would cover the warrior entirely. Such a shield was not just defensive but could also be used to push opponents. When fighting as a group, a phalanx of soldiers could position their shields so as to form an enclosure around themselves, called a *testudo* (“tortoise”). This was especially helpful to protect against arrows launched from the walls of cities they were attacking. Shields, often made of wood and then covered in hide, when wet, could extinguish flaming arrows.
Clearly, a shield is vitally important to a soldier. It provides a blanket of protection. It is meant to be taken up in all circumstances. It is the first barrier against the enemy’s attack. Often, shields were painted with identifying marks; a Christian who takes up the shield of faith identifies himself as a foot soldier who serves the Commander of the Lord’s army (see Joshua 5:14\).
Hebrews 11:1 says, “Now faith is confidence in what we hope for and assurance about what we do not see.” Verse 6 stresses the importance of faith: “Without faith it is impossible to please God.” Satan’s attacks can sometimes cause us to doubt God. Faith prompts us to believe God. We give in to temptation when we believe what it has to offer is better than what God has promised. Faith reminds us that, though fulfillment of God’s promise may not be readily visible to us, God is true to His Word. When Satan attempts to plague us with doubt or entice us with instant gratification, faith recognizes the deceptiveness of his tactics and quickly extinguishes the arrows. When Satan accuses us, faith chooses to believe that Jesus has redeemed us and that there is no more condemnation (Romans 8:1, 34; Revelation 12:10–12\).
Faith is one of the greatest gifts (1 Corinthians 13:13\), and it is the means by which we receive grace and come into right relationship with God (Ephesians 2:8–9\). It is because we have been [justified through faith](justification-by-faith.html) that we belong to God and have peace with Him (Romans 5:1\). Faith is the doorway to hope in God (Romans 5:2\). Because we have faith in God, our suffering need not faze us; in fact, we can persevere under it (Romans 5:3–5\). The things Satan attempts to use to discourage us can actually become tools in the hands of God.
All believers have this promise: “Everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4\). Faith is a protective barrier between us and the schemes of Satan. When we believe God and take Him at His word, we remain grounded in truth, the lies of the enemy lose their power, and we become overcomers. In that way, faith is our shield.
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What is an altar?
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Answer
An altar is any structure upon which offerings such as [sacrifices](animal-sacrifices.html) are made for religious purposes. It was usually a raised platform with a flat surface. There are over four hundred references to altars in the Bible. The word *altar* is first used in Genesis 8:20 when Noah built an altar to the Lord after leaving the ark. However, the idea was present as early as Genesis 4:3–4 when Cain and Abel brought their sacrifices to the Lord. They most likely presented their offerings on some type of altar, even though the word *altar* is not used in that passage.
An altar always represented a place of consecration. Before God gave His Law to Moses, men made altars wherever they were out of whatever material was available. An altar was often built to commemorate an encounter with God that had a profound impact upon someone. Abram (Genesis 12:7\), Isaac (Genesis 26:24–25\), Jacob (Genesis 35:3\), David (1 Chronicles 21:26\), and Gideon (Judges 6:24\) all built altars and worshiped after having a unique encounter with God. An altar usually represented a person’s desire to consecrate himself fully to the Lord. God had worked in a person’s life in such a way that the person desired to create something tangible to memorialize it.
During times of Israel’s rebellion and idolatry, the Lord’s altars fell into disrepair. The prophet Elijah, confronting the prophets of Baal on Mt. Carmel, “repaired the altar of the Lord, which had been torn down” (1 Kings 18:30\). Elijah’s restoration of the altar was significant, given the rampant paganism of his day. Also, in spite of the fact that he was living in a divided kingdom, the prophet symbolized the unity of God’s people in his construction: “Elijah took twelve stones, one for each of the tribes descended from Jacob, to whom the word of the Lord had come, saying, ‘Your name shall be Israel.’ With the stones he built an altar in the name of the Lord” (1 Kings 18:31–32\). It was on this rebuilt altar that God [rained down fire](fire-from-heaven.html) and put the Baal\-worshipers to shame (verses 38–39\).
Sometimes God Himself commanded that an altar be built after He had delivered someone in a miraculous way (Deuteronomy 27:4–7; Exodus 30:1\). Such an altar would be a memorial to help future generations remember the mighty works of the Lord. Because atonement is God’s work, the Law specified that an altar made of stones must be made with natural, uncut stones, “for you will defile it if you use a tool on it” (Exodus 20:25\).
When God gave instructions for the tabernacle, He also gave detailed instructions for the kind of altar the courtyard should contain (Exodus 27:1–8\). On this altar, the people made sacrifices that God accepted as atonement for their sin. It was to have four [horn\-like projections](horns-of-the-altar.html), one at each corner. It had to be large enough to hold sacrifices of bulls, sheep, and goats. For the temple that Solomon built, the altar was made of pure gold (1 Kings 7:48\).
In the broadest sense, an altar is merely a designated place where a person consecrates himself to someone or something. Many church buildings have “altars” for prayer, communion, weddings, and other sacred purposes. Some Christians create their own “altars” for personal worship as visible reminders of Romans 12:1, which says to “present yourself as a [living sacrifice](living-sacrifice.html).”
Every human heart has an invisible altar where the war between the flesh and the spirit rages. When we surrender areas of our lives to the control of the Holy Spirit, we are in effect laying that area on the altar before God. It can help to visualize Abraham’s altar where he offered his son Isaac to the Lord (Genesis 22:9\). We can ask the Lord what areas of our lives He is requiring that we offer to Him. We can symbolically lay that on the altar and let go. We don’t need a flat\-topped surface; we can surrender our lives to God on the altar of our hearts at any time.
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What is the Plan B morning-after pill?
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Answer
Women have used different methods of contraception for thousands of years. With the ease and effectiveness of modern contraception comes a culture that treats sex casually, with the knowledge that pregnancy does not have to be a side effect. That line of thinking continues when contraceptives aren’t in use and pregnancy is more likely. Sometimes sex is taken lightly, and sometimes the contraception malfunctions. In other, tragic, cases, sometimes a woman is assaulted against her will. Either way, emergency contraception is available to prevent pregnancy after sex has already occurred.
Emergency contraception is medication or chemicals introduced into a woman’s system after she has had sex to prevent pregnancy. Emergency contraception does not include mifepristone—RU\-486—which is a chemical abortifacient specifically designed to cause the non\-surgical abortion of a fetus implanted on the uterine wall. There are two basic types of emergency contraception: pills and the copper IUD.
**Emergency Contraceptives**
Emergency Contraceptive Pills (ECPs) contain various chemicals designed to prevent or delay ovulation and/or limit the mobility of sperm so they cannot reach the egg. Progestin\-only ECPs are available over the counter and have a higher effectiveness rate than estrogen/progestin ECPs, but estrogen/progestin ECPs are just carefully calculated doses of birth control pills and may be more convenient. Effectiveness may be limited by the weight of the woman, the number of days since she had sex, and whether ovulation has already occurred. Ulipristal acetate (“ella”) uses a lower dosage of the chemical found in RU\-486\. It is not designed to be an abortifacient, but it’s not to be used by pregnant women. It is more effective over a wide variety of factors and may have fewer side effects.
Copper\-bearing IUDs are usually used for long\-term birth control (they can be left in for ten years), but, if implanted shortly after sex, they also act as emergency contraception. Copper IUDs do not affect ovulation; their primary method is creating an environment toxic to sperm. They are very effective (as high as 99 percent) but can have some serious side effects, including pelvic inflammatory disease.
**The Problem with Emergency Contraception**
The controversy with ECPs and copper IUDs is that, along with preventing or delaying ovulation and limiting sperm mobility, the chemicals are also known to change the lining of the uterus so that a fertilized egg cannot implant. To secular medical and government authorities, this is not a problem; many do not consider a woman pregnant until the fertilized egg implants on the uterine wall. They hold that, if an implanted egg is artificially induced to release, then it’s an abortion; if a fertilized egg never attaches, it’s not.
This line of thinking is convenient. The medications and chemicals that affect ovulation and sperm mobility just happen to also affect the uterine wall; with medication that can prevent pregnancy after sex has occurred, there is currently no way to get one without the other. The belief is especially easy to adopt because reduced chance of implantation is not the medications’ primary birth\-control method. It’s a second\- or third\-tier possibility.
Making a distinction between a fertilized egg and an *implanted* fertilized egg may be convenient, but that doesn’t mean it’s logical. The fertilized egg is still a mass of cells containing the DNA of an individual. It just happens that the implanted egg has access to resources needed to survive and the other doesn’t.
The Bible makes no distinction, either. In Psalm 139:16, David acknowledges that God knew him as an individual when he was still an “unformed substance.” The imagery is of a lump of clay with no structure or organization. No limbs, no head, no spinal column or heart. This certainly describes the cell cluster of an embryo before implantation.
Should a believer use emergency contraception? To do so is to take chances with a baby’s life. Beyond the exhortation for couples to “fill the earth” and the larger discussion about [birth control](birth-control.html), there is nothing specifically unscriptural about preventing ovulation or preventing the fertilization of an egg. Neither an egg nor a sperm is a person. But to deliberately do anything that has the possibility of keeping a fertilized egg from implanting is like refusing to give a newborn milk. The cells are no less an individual life before they are connected to the womb than they are when they are released after birth.
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Who is the elect lady in 2 John?
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Answer
John begins his second epistle with these words: “The elder to the elect lady and her children, whom I love in truth” (2 John 1:1, ESV). The apostle identifies himself as “the elder,” a title that reflects both his age at the time of the writing and his authority in the early church. The letter is written in sincere love—the words *truth* and *love* are found five times each in the first six verses. And the recipient of the epistle is a lady and her children—the “elect” lady, to be precise.
The word *elect* means “chosen.” In fact, the NIV translates 2 John 1:1 with the phrase “chosen by God.”
There are two categories of those who are elect, or chosen, in Scripture: those who are part of the nation of Israel and those who are in the universal Church. Paul says about the nation of Israel, “Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen” (Romans 9:4–5\). The Jews are the [chosen people](Gods-chosen-people.html) of God to bring about His purposes in the world (see Deuteronomy 7:6; John 4:22; and Romans 11:28\).
But the lady of 2 John is called “the elect” not because she was Jewish (we don’t know her ethnic background) but because she was part of the church. The universal Church is comprised of all people who believe that Jesus Christ is the Savior who died on the cross to bear the guilt and pay the penalty of their sin and who conquered death at His resurrection. The universal Church came into existence on the Day of Pentecost (Acts 2\) and will be taken from the earth at the rapture (1 Thessalonians 4:13–18\). The Bible clearly teaches that the church is [elect](elect-of-God.html)—i.e., they are chosen by God “before the foundation of the world” (Ephesians 1:4; cf. Revelation 13:8\).
John calls the lady in 2 John “the elect” because she believed in Jesus Christ and was therefore saved; she was a member of the universal Church. Some interpreters see the lady not as an individual but as a symbol of the church as a whole or of a local body of believers. But that interpretation makes it difficult to explain who her “children” are. It is better to view this lady as an unnamed friend of John who had actual children who were serving the Lord.
There are actually *two* elect ladies mentioned in 2 John. The apostle concludes his letter by relaying a message: “The children of your elect sister greet you” (2 John 1:13, ESV). So, we have an “elect lady” who receives the letter, and she has an “elect sister” whose children (her nieces and nephews) also know John. The mention of this other elect lady and her children further supports the view that John is writing to actual individuals. The lady and her family were chosen by God, redeemed by Christ, and made part of the family of God (John 1:12\).
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Should Christians give away all they possess except for basic necessities?
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Answer
Luke 3:11 says, “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.” This certainly seems to say that we should strive to get by with only one set of clothes and only as much food as we need to survive. But then questions arise: “What about saving money?” “Are we required to live hand\-to\-mouth?” “Is it sinful to have clothes in the closet?”
In America, most of us are wealthier than the average person in the world. We are far wealthier than a person who only has “two shirts.” But Luke 3:11 does not mean that everyone who has more than one set of clothing or savings beyond what he needs for survival must give those things away. In fact, the Bible teaches in multiple places that it is good to save money (Proverbs 6:6–8; Matthew 25:14–27\), and Proverbs speaks well of saving an inheritance for our children (Proverbs 13:22\). We must (as we always should when reading the Bible) read this verse in context.
In Luke 3:7\-18, John the Baptist is speaking. He warns the crowds who came to be baptized that they must repent and then bear fruit giving evidence of their changed hearts (Luke 3:8\). John tells them that the day of judgment was at hand (verse 7\); God’s “ax” will “cut down” those “trees” that do “not produce good fruit,” and that ax was already in position to chop (verse 9\). The people respond to this warning by asking what they should do (verse 10\). John says to give away their shirts and food (verse 11\). He tells the tax collectors not to overcharge people (verse 13\) and the soldiers to be fair, honest, and content with their wages (verse 14\). John teaches each of these groups how to take the things God has given—possessions, money, and power—and use them wisely and for God’s glory, not for their own gain.
John’s basic message is that, in view of pending judgment, the people of God must be charitable, sacrificial, just, and content. With judgment right around the corner is no time to hoard this world’s goods, cheat people, or abuse positions of authority. The humble, repentant heart will be prone to benevolence, honesty, and mercy.
God never condemned anyone for having riches, but He does give grave warnings to those who seek after riches more than they seek after God. First Timothy 6:17 says that the rich should not “put their hope in wealth, which is so uncertain, but . . . put their hope in God, who richly provides us with everything for our enjoyment.” Having wealth (whether we have $25 or $25 million) is not a bad thing if we keep our hope in God and use those resources for His glory. God’s desire is for us to set our hearts on things above and not on things on this earth (Matthew 6:19–21\).
The principles in John’s message are still in force today. When our hearts are right with God, we will be quick to sacrifice and give to others. “God loves a cheerful giver” (2 Corinthians 9:7\). We should pray daily to seek the Lord’s guidance for how we can best use the money and other resources He has entrusted to us.
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What is the breastplate of righteousness (Ephesians 6:14)?
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Answer
Ephesians 6:11 exhorts believers to “put on the whole armor of God” in order to stand firm against the attacks of our enemy, Satan (2 Corinthians 10:4; Ephesians 6:12\). Verses 14 through 17 say, “Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God.”
The imagery is of an armed Roman or Israelite soldier, prepared for battle. A typical armed soldier wore a breastplate made of bronze or chain mail. It covered the vital organs, namely, the heart, and was fitted with loops or buckles that attached it to a thick belt. If the belt was loosened, the breastplate slipped right off.
When Paul compares the armor of God with military gear, each piece represents a part of God’s strength that He extends to us when we become His children. The breastplate of righteousness refers to the righteousness purchased for us by Jesus at the cross (2 Corinthians 5:21\). At salvation, a “breastplate” is issued to each repentant sinner. It is specially designed by God to protect our heart and soul from evil and deception. Our own righteous acts are no match for Satan’s attacks (Isaiah 64:6\). The breastplate of righteousness has Christ’s name stamped on it, as though He said, “Your righteousness isn’t sufficient to protect you. Wear mine.”
We are instructed to “put on” this armor, which implies that we do not automatically wear it all the time. Putting on the armor of God requires a decision on our part. To put on the breastplate of righteousness, we must first have the belt of truth firmly in place. Without truth, our righteousness will be based upon our own attempts to impress God. This leads to legalism or self\-condemnation (Romans 8:1\). We choose instead to acknowledge that, apart from Him, we can do nothing (John 15:5\). We see ourselves as “[in Christ](who-in-Christ.html)” and that, regardless of our failures, His righteousness has been credited to our account.
We “put it on” by seeking God and His righteousness above everything else (Matthew 6:33\). We make Him and His ways our dwelling place (Psalm 91:1\). We delight in His commands and desire for His ways to become our ways (Psalm 37:4; 119:24, 111; Isaiah 61:10\). When God reveals an area of change to us, we obey and allow Him to work in us. At the point where we say “no” to God, we open a little crack in the armor where Satan’s arrows can get through (Ephesians 6:16\).
As we wear Christ’s breastplate of righteousness, we begin to develop a purity of heart that translates into actions. Wearing this breastplate creates a lifestyle of putting into practice what we believe in our hearts. As our lives become conformed to the image of Christ (Romans 8:29\), our choices become more righteous, and these godly choices also protect us from further temptation and deception (Proverbs 8:20; Psalm 23:3\).
When armor is abused or worn incorrectly, it can malfunction. Likewise, there are several factors that can interfere with the effectiveness of our spiritual breastplate. Carelessness (1 Peter 5:8\), unbelief (Hebrews 3:12\), abusing grace (Romans 6:1–2\), or disobedience (1 John 3:4; Hebrews 4:6\) can hinder our ability to stand firm and defeat the enemy in our lives. When we tolerate sin, refuse to forgive (2 Corinthians 2:10–11\), rely on personal righteousness (Titus 3:5\), or allow earthly concerns to crowd out time for an intimate relationship with God, we, in effect, take off the breastplate of righteousness, minimizing its power to protect us.
We need our breastplate of righteousness in place in order to gain the victory specified in 2 Corinthians 10:5: “We are destroying speculations and every lofty thing raised up against the knowledge of God and we are taking every thought captive to the obedience of Christ.” When we quickly reject heretical ideas, idolatry, and the “counsel of the ungodly” (Psalm 1:1\) and instead “keep our eyes on Jesus, the author and finisher of our faith” (Hebrews 12:2\), we keep our breastplate securely fastened.
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What is the Westminster Confession of Faith?
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Answer
The Westminster Confession of Faith, drawn up in the 1640s by an assembly of 151 theologians (mostly [Presbyterians](Presbyterians.html) and [Puritans](Puritans-Puritanism.html)) at Westminster Abbey, is the standard of doctrine for the Church of Scotland and many Presbyterian churches throughout the world. Several other denominations, including Baptists and Congregationalists, have used adaptations of the Westminster Confession of Faith as a basis for their own doctrinal statements. In each case, the Westminster Confession is considered subordinate to the Bible.
The Westminster Confession of Faith is a systematic exposition of Calvinism, written from a Puritan viewpoint. It was originally drafted to reform the Church of England and to unify the various Christian sects in England at that time. The document addresses doctrines such as the Trinity, the sacrificial death and resurrection of Jesus, [*sola scriptura*](sola-scriptura.html), and [*sola fide*](sola-fide.html). The full Westminster Confession of Faith can be found [here](https://www.ligonier.org/learn/articles/westminster-confession-faith).
The Westminster Assembly first convened in 1643, and the Confession was published four years later. Also at that time, the Assembly produced two other important documents, the Westminster Larger Catechism and the Westminster Shorter Catechism. The Shorter Catechism contains 107 questions and answers concerning God as Creator, original sin and man’s fallen nature, Christ the Redeemer, the Ten Commandments, baptism, Holy Communion, and the Lord’s Prayer. The structure of the Westminster Catechism follows the earlier [Heidelberg Catechism](Heidelberg-Catechism.html) (1562\) of the continental Reformed churches. The first and most famous of the questions in the Shorter Catechism asks, “What is the chief end of man?” The answer is “Man’s chief end is to glorify God, and to enjoy him forever.” The Westminster Larger Catechism can be found [here](https://thewestminsterstandard.org/westminster-larger-catechism/), and the Shorter Catechism [here](https://thewestminsterstandard.org/westminster-shorter-catechism/).
From about 1537 Protestant Reformed groups in Europe had seen the need to draw up their own formal doctrinal confessions. This need arose in England after King Henry VIII broke with the Church of Rome in 1536 and the 1545 convening of the [Council of Trent](Council-of-Trent.html), which marked the beginning of today’s Roman Catholic Church. Under the rule of England’s Charles I, many Puritans in England dispersed, and civil war broke out in 1642\. The Puritan parliament then called a church synod—the Westminster Assembly—to lay the foundation for a Reformed Church of England. The resulting document did not solve all the religious and political strife in England, but it did provide a brilliantly written and influential statement of biblical doctrine. The Westminster Confession of Faith is considered by many to be the best statement of systematic theology ever framed by the Christian church. As an attempt to “correctly handle the word of truth” (2 Timothy 2:15\), the Westminster Confession of Faith has stood the test of time and remains a prime doctrinal standard for Protestants and evangelicals everywhere.
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Why did the Israelites have to abandon their foreign wives and children?
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Answer
After the Jews’ return to Jerusalem at the end of the Babylonian Captivity, [Ezra](life-Ezra.html), one of the leaders of the people, was given some bad news: “The people of Israel, including the priests and the Levites, have not kept themselves separate from the neighboring peoples with their detestable practices, like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians and Amorites. They have taken some of their daughters as wives for themselves and their sons, and have mingled the holy race with the peoples around them. And the leaders and officials have led the way in this unfaithfulness” (Ezra 9:1–2\).
These marriages with people of other nations that worshiped false gods were forbidden in the Law of Moses (Deuteronomy 7:3–4\). Ezra’s heart was grieved. He tore his tunic and cloak, pulled hair from his head and beard, “and sat down appalled” (Ezra 9:3\). Idolatry was one of the sins that had resulted in Judah’s being conquered by Babylon. Now, upon their return to the Promised Land, Judah was again toying with the same sin.
In Ezra 10:2–3, as Ezra was praying, a large group of Israelites came to him in repentance. They made a proposal to rectify the situation: “We have been unfaithful to our God by marrying foreign women from the peoples around us. But in spite of this, there is still hope for Israel. Now let us make a covenant before our God to send away all these women and their children, in accordance with the counsel of my lord and of those who fear the commands of our God. Let it be done according to the Law.” The purpose of this covenant would be to once again set apart the Jewish people as fully devoted to the Lord and remove all connections with those who worshiped other gods. The agreement required the men of Judah to divorce their pagan wives.
Ezra agreed that this covenant was the proper course of action. He commanded, “You have been unfaithful; you have married foreign women, adding to Israel’s guilt. Now honor the Lord, the God of your ancestors, and do his will. Separate yourselves from the peoples around you and from your foreign wives” (Ezra 10:10–11\).
A full list of the families involved is found in Ezra 10\. The entire process took about three months at the end of the year.
We know that [God hates divorce](God-hates-divorce.html) (Malachi 2:16\), and some have asked how this event is related to the issue of divorce in today’s society. A couple of relevant points can be considered. First, this event took place during a previous dispensation, in a time when God’s chosen people were to live according to the Law of Moses. Christians today should not look to this account for justification to divorce a spouse.
Also, 1 Corinthians 7:15–16 gives the related principle for today’s believers married to unbelievers. Paul wrote, “If the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace. How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your wife?” In other words, a believer is called to stay with an unbelieving spouse whenever possible. However, if the unbelieving spouse abandons the relationship, the believing spouse is not to dispute the matter.
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What is the Christ consciousness?
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Answer
The term *Christ consciousness* has gained popularity in recent years as celebrities and public figures claim that they have “found truth” in this form of spirituality. Those championing this idea sometimes call themselves Christians; however, their definition of the word *Christian* is far different from the biblical meaning. The name of the Lord Jesus Christ is used as a means of normalizing a religion which is nothing more than rebranded Eastern mysticism.
The Center for Christ Consciousness’s website defines *Christ consciousness* as “the highest state of intellectual development and emotional maturity.” They go on to claim that “Jesus achieved this \[higher state of being] in his human life, and was given this term \[Christ] before his name as the recognition of his achievement of this spiritual status. This path is open to anyone regardless of their religious tradition if and when he or she is open to become a living vessel of love and truth on the planet and actively strives to attain it.” Another site defines it this way: “Christ consciousness is the state of awareness of our true nature, our higher self, and our birthright as children of God.” It does not take much research to uncover the ancient roots of this idea. It is the same man\-centered philosophy that is behind most religions.
So\-called “Christ consciousness” has been known by various names in history, such as [Jainism](Jainism.html), [Buddhism](buddhism.html), [Hinduism](hinduism.html), and most Eastern mystical religions. More recently, Deepak Chopra has popularized the “christianized” version of this same pseudo\-spirituality. The danger in this latest version of mysticism is the use of Bible verses and Christian terms, which can easily lead astray those who don’t check the Scriptures for themselves.
The basic premise of [mysticism](Christian-mysticism.html) is that man can, within himself, transcend physical existence and experience his own goodness as being “one” with the universe, being a god, or existing on whatever higher plane he chooses to believe in. The name of Jesus is merely used as a prop in this latest version of the same idea. Jesus is seen as the “leader” in showing us how to exalt our own inner goodness and, in doing so, make ourselves right with whatever deity we choose to acknowledge. Christ consciousness groups claim that Jesus earned the title “Christ” by perfectly channeling the divine consciousness we can all attain, and they attempt to attribute this philosophy to the Lord Jesus. Those championing this ideology are merely using the name of Jesus as a means of worshiping themselves. They desire to find absolution without repentance, confession of sin, or acknowledging Jesus’ substitutionary death and resurrection (1 Corinthians 15:3–4\).
Ecclesiastes 1:9 says, “What has been will be again, what has been done will be done again; there is nothing new under the sun.” This is true of the Christ consciousness movement. Self\-designed salvation is merely repackaged under a different name, this time successfully duping those who desire parts of Christianity but not the whole. Invoking the name of Jesus soothes the consciences of those pricked by the truth of the Word of God. It allows followers to imagine they have achieved salvation by acknowledging Jesus in some way, while ignoring the parts of the gospel they find unappealing. People have always sought to pick and choose what they like from Jesus’ words, even when Jesus was upon the earth (see John 6:66\).
So, is Christ consciousness a true form of Christianity? One site explains the Christ consciousness as “a level of awareness where you no longer see error in any action that you do or in any other human being, but see only the beauty and perfection in all things. For the Christ Consciousness does not judge, does not criticize, coerce, tempt\[,] does not condone, does not react negatively.”
Is that what Jesus did and taught? The Scriptures are clear that Jesus was crucified precisely for criticizing and “reacting negatively” to the established religious system of His day (Mark 12:12; Luke 20:19–20\). He did not see “the beauty and perfection in all things.” Instead, He rebuked the arrogant (Matthew 12:34\), commanded the sinners to stop sinning (John 5:14; 8:11\), and made it clear that not even those who thought they had achieved Christ consciousness would inherit eternal life (Matthew 7:21–23\). He said that He had come to offer Himself as a sacrifice by which sinful man could be forgiven (Matthew 20:28; John 12:27\). He did not float about in a cloud of transcendent euphoria. The Scriptures allow us to see Him grieving (John 12:27\), sad (John 11:35\), angry (John 2:15–17\), and confrontational (Matthew 23:33\).
Christ consciousness claims a belief in Jesus Christ, but it actually promotes faith in one’s own ability to make oneself pleasing to God through attitude changes and mystical experiences. Galatians 2:16 states that “a person is not justified by the works of the law, but by faith in Jesus Christ . . . that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” Faith in Christ does not mean we strive to be like Him in our own strength. He did not present Himself as a great moral teacher. He was crucified because He claimed to be the “only begotten Son of God” (John 1: 14, 18; 3:15–18; 1 John 4:9\). Becoming “conformed to the image of Christ” (Romans 8:29\) comes through the power of the Holy Spirit, given to those who repent and receive Jesus as Savior and Lord (John 1:12; Mark 6:12; 2 Corinthians 5:5\).
The only “Christ consciousness” the Bible teaches is found in Philippians 2:5–7, “Have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.” First Corinthians 2:16 says that, as believers, we “have the mind of Christ.” But this is stated in the context of the spiritual man versus the natural man, who is unable to understand the things of the Spirit (verses 14–15\). When we are born again (John 3:3\), we receive the Holy Spirit as a gift (Luke 24:49; Acts 2:38\). He enables us to comprehend spiritual things (1 Corinthians 2:14\), serve Jesus from a heart of love (Mark 7:6; 1 Peter 4:11\), and live righteously despite temptations (1 Corinthians 10:13; 1 John 3:8–10\).
First John 4:1 gives us direction concerning philosophies such as Christ consciousness: “Do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.” The consciousness that pleases Christ is for human beings to recognize that we are sinners (Romans 3:23\), confess Jesus as Savior and Lord (Romans 10:8–9\), and love Him with all our heart, soul, mind, and strength and our neighbor as ourselves (Luke 10:27\).
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What does it mean for a church or organization to be interdenominational?
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Answer
The terms *nondenominational* and *interdenominational* are closely linked and are often used interchangeably. The subtle difference is that the [*non*denominational](non-denominational-church.html) organization refuses affiliation with any particular [Christian denomination](mainline-denominations.html) while the *inter*denominational organization celebrates the strengths of many denominations. Many parachurch organizations, such as mission agencies, schools, or rescue missions, are interdenominational, drawing from many different denominations for their staff, students, or volunteers.
An interdenominational church strives to incorporate different practices from various denominations. An example would be the manner in which the church observes the Lord’s Supper (1 Corinthians 11:23–26\). A church may observe it monthly but may also have the elements available weekly in a private room for those whose conviction is to observe it every time the church meets.
An interdenominational church is an autonomous entity and does not ascribe to any denominational structure for leadership or accountability. Most strive to base their doctrines upon the non\-negotiables of Christian doctrine, such as the Bible’s infallibility (John 17:17\) and Jesus Christ’s being the only way to salvation (John 14:6\). The goal of this type of church is to attract people who have negative associations with denominational names. An interdenominational church desires to break down denominational walls in an effort to reach the lost and the floundering who may never attend a church with a denominational name.
One of the strengths of an interdenominational church is that it is free to follow the direction of the Holy Spirit without constraints of governing bodies who may not take into account the needs of a local congregation. An interdenominational church can focus on the central issues of the gospel without becoming sidetracked by minor issues that cause division and strife. It allows for varying interpretations and traditions that do not detract from the central mission of glorifying God and reaching people (Matthew 28:19–20\). As one interdenominational pastor stated, “We try to focus on the ninety percent of things that all born\-again Christians agree on, and let the rest be a matter of personal conviction.”
Some weaknesses of an interdenominational church are its lack of oversight by a larger governing body and the lack of support in difficult times. Denominations can provide accountability that is often not present in interdenominational churches. However, wise pastors create boards and/or pastoral networks to which they regularly report in order to hold themselves accountable. Denominations can also come to the rescue when a local body is going through challenging times, either financially, spiritually, or morally. When a denominational pastor leaves or causes problems, denominations usually have an interim pastor ready to step in and keep the flock together while the church regroups. Interdenominational churches often do not have a strong leader in the wings, and sometimes the church folds when the pastor leaves.
Another weakness of an interdenominational church or organization is the possibility of veering from truth in an effort to incorporate everyone. [Ecumenism](ecumenism-ecumenical.html) is, by definition, interdenominational. There is the danger of trying to become all things to all people to the extent of watering down scriptural truth. Denominations usually have stated doctrinal positions, and anyone choosing a particular denomination is also choosing its beliefs and practices. Without such predetermined doctrinal statements, interdenominational churches face the possibility of deviating from orthodoxy at the whim of the leadership.
It is important to remember that the Body of Christ is interdenominational. We may choose labels for ourselves and others—and such labels have their place—but Jesus never assigned denominational tags. He said, “All those the Father gives me will come to me, and whoever comes to me I will never drive away” (John 6:37\). The Body of Christ is made up of “everyone who calls upon the name of the Lord” (Acts 2:21\), and the gospel of salvation by grace through faith unites believers, despite our differences. Heaven will forever be interdenominational, as “every nation, tribe, and tongue” (Revelation 5:9\) will worship the same Lord in harmony together forever.
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Where do you go when you die?
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Answer
The Bible is absolutely clear that, ultimately, there are only two options for where you go when you die: heaven or hell. The Bible also makes it abundantly clear that you can determine where you go when you die. How? Read on.
First, the problem. We have all sinned (Romans 3:23\). We have all done things that are wrong, evil, or immoral (Ecclesiastes 7:20\). Our sin separates us from God, and, if left unresolved, our sin will result in us being eternally separated from God (Matthew 25:46; Romans 6:23a). This eternal separation from God is hell, described in the Bible as an eternal lake of fire (Revelation 20:14–15\).
Now, the solution. God became a human being in the person of Jesus Christ (John 1:1, 14; 8:58; 10:30\). He lived a sinless life (1 Peter 3:22; 1 John 3:5\) and willingly sacrificed His life on our behalf (1 Corinthians 15:3; 1 Peter 1:18–19\). His death paid the penalty for our sins (2 Corinthians 5:21\). God now offers us salvation and forgiveness as a gift (Romans 6:23b) that we must receive by faith (John 3:16; Ephesians 2:8–9\). “Believe in the Lord Jesus Christ and you will be saved” (Acts 16:31\). Trust in Jesus alone as your Savior, relying on His sacrifice alone as the payment for your sins, and, according to the Word of God, you are promised eternal life in heaven.
**Where do you go when you die?** It is up to you. God offers you the choice. God invites you to come to Him. It is your call.
If you feel God drawing you to faith in Christ (John 6:44\), come to the Savior. If God is lifting the veil and removing your spiritual blindness (2 Corinthians 4:4\), look to the Savior. If you are experiencing a spark of life in what has always been dead (Ephesians 2:1\), come to life through the Savior.
**Where do you go when you die?** Heaven or hell. Through Jesus Christ, hell is avoidable. Receive Jesus Christ as your Savior, and heaven will be your eternal destination. Make any other decision, and eternal separation from God in hell will be the result (John 14:6; Acts 4:12\).
If you now understand the two possibilities of where you go when you die and you want to trust Jesus Christ as your personal Savior, it is time to call on God for salvation. As an act of faith, communicate the following to God: “God, I know that I am a sinner, and I know that because of my sin I deserve to be eternally separated from you. Even though I do not deserve it, thank you for loving me and providing the sacrifice for my sins through the death and resurrection of Jesus Christ. I believe that Jesus died for my sins and I trust in Him alone to save me. From this point forward, help me to live my life for you instead of for sin. Help me to live the rest of my life in gratitude for the wonderful salvation you have provided. Thank you, Jesus, for saving me!”
Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.
If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
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Why didn’t all the Jews want to return to Jerusalem (Ezra 1:5-6)?
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Answer
The [book of Ezra](Book-of-Ezra.html) begins with [King Cyrus of Persia](Cyrus-Bible.html) offering Jews the freedom to return to Jerusalem. Ezra 1:5–6 records, “Then the family heads of Judah and Benjamin, and the priests and Levites—everyone whose heart God had moved—prepared to go up and build the house of the Lord in Jerusalem. All their neighbors assisted them with articles of silver and gold, with goods and livestock, and with valuable gifts, in addition to all the freewill offerings.”
So not all the Jews went back home. Some of them took advantage of Cyrus’ decree and left Babylon, while others stayed in Babylon and helped by donating gold, silver, and other resources.
Several factors were involved in the decision to remain in Babylon. Some Jews would have been too old to return. It had been 70 years since the destruction of Jerusalem, and there were many who would have been unable to endure the journey of approximately 900 miles. The same would have been true for families with young children and those who were sick or disabled.
Some of the Jews probably refused to move due to the comforts of Babylon. Many of them had been born in Babylon during the exile, and they knew nothing else. Further, many Jews had attained significant status during the reign of Cyrus. They were comfortable where they were.
Another reason some Jews would not have returned to Jerusalem was a concern for personal safety. The road to Jerusalem and the land of Judea itself were fraught with peril. In fact, Ezra led those with him in a time of prayer and fasting for safety on their journey—a journey considered “fast” because it only took four months (Ezra 8:24–36\). Verse 31 notes, “The hand of our God was on us, and he protected us from enemies and bandits along the way.”
Unfortunately, some Jews were living in disobedience to God at this time. As a result, they would not have sensed the need to return to Jerusalem.
Finally, another reason some of the Jews elected not to return was the amount of work it would take to reestablish the nation there. Jerusalem would have to be rebuilt. It was not an easy challenge to rebuild an entire city, including the city wall.
The Jews who remained in Persia later faced their own troubles, as detailed in the [book of Esther](Book-of-Esther.html). Those who did return to Jerusalem were part of God’s plan to rebuild the city and restart temple worship in fulfillment of God’s promises (Jeremiah 29:10\).
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What is mammon?
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Answer
The word *mammon* comes from the Greek word *mammonas*. Similar root words exist in Hebrew, Latin, Aramaic, Chaldean, and Syriac. They all translate to “money, wealth, and material possessions.”
In biblical culture the word *mammon* often carried a negative connotation. It was sometimes used to describe all lusts and excesses: gluttony, greed, and dishonest worldly gain. Ultimately, *mammon* described an idol of materialism, which many trusted as a foundation for their world and philosophy. While the King James Version retains the term *Mammon* in Matthew 6:24, other versions translate the Greek as “money,” “wealth,” or “riches.”
The city of Babylon (Revelation 18\), with all its avarice and greed, is a description of a world given over to the spirit of Mammon. Some scholars cite Mammon as the name of a Syrian and Chaldean god, similar to the Greek god of wealth, Plutus.
Just as Wisdom is personified in Proverbs 1:21–33, Mammon is personified in Matthew 6:24 and Luke 16:13\. Jesus’ words here show a powerful contrast between the worship of the material world and the worship of God. Later, writers such as [Augustine](Saint-Augustine.html), Danté ([*The Divine Comedy*](Divine-Comedy-Dantes-Inferno.html)), Milton ([*Paradise Lost*](Paradise-Lost.html)), and Spenser (*The Faerie Queene*) used personifications of Mammon to show the insidious nature of materialism and its seduction of humanity.
Worship of mammon can show up in many ways. It isn’t always through a continual lust for more money. When we envy others’ wealth, are anxious over potentially unmet needs, disobey God’s directives about the use of wealth, or fail to trust God’s love and faithfulness, our thinking is out of balance concerning material wealth.
In [the Sermon on the Mount](sermon-on-the-mount.html), Jesus teaches about our relationship to material goods. He says, “Do not store up for yourselves treasures on earth. . . . But store up for yourselves treasures in heaven. . . . For where your treasure is, there your heart will be also. . . . No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money \[mammon]” (Matthew 6:19–24\).
The apostle Paul writes of the godly perspective toward mammon: “Godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6: 6–10\).
Solomon writes of the futility of chasing after mammon: “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless” (Ecclesiastes 5:10\). Lust of any kind is insatiable, no matter how much time or effort is poured into the pursuit of the object of lust.
In Luke 16:14–15, Jesus rebukes those who refused to hear His admonition to choose God over mammon: “The Pharisees, who loved money, heard all this and were sneering at Jesus. He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.’”
The [parable of the rich fool](parable-rich-fool.html) (Luke 12:13–21\) is the story of a man who lives to increase his wealth yet in the end he loses his soul because he “is not rich toward God” (verse 21\). Mark 4:19 warns of the deceitfulness of mammon and its ability to “choke the Word, making it unfruitful.”
Mammon cannot produce peace in us, and it certainly cannot produce righteousness. A love of money shows we are out of balance in our relationship to God. Proverbs 8:18 speaks of true, lasting riches: “With me \[Wisdom] are riches and honor, enduring wealth and prosperity.” Jesus teaches us in Matthew 6:19–34 to not worry about our physical needs, about houses or clothes or food, but to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (verse 33\).
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Was it God’s desire for Israel to worship Him in a temple in Jerusalem?
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Answer
[David](life-David.html) was the first king to plan a temple to worship God in Jerusalem. His son Solomon later fulfilled this plan and oversaw construction of the temple. But was it God’s desire to have a temple in the first place?
First Chronicles 17:1–15 is the account of David’s first plans for building a temple. We read that the prophet Nathan at first affirmed David’s plans. Yet that night God spoke to Nathan, telling him that [Solomon](life-Solomon.html) would be the one to build the temple instead. God clearly affirmed His desire for a temple and chose the one who would build it. Verses 11–12 state, “When your \[David’s] days are over and you go to be with your ancestors, I will raise up your offspring to succeed you, one of your own sons, and I will establish his kingdom. He is the one who will build a house for me, and I will establish his throne forever.” Clearly, God wanted a temple built, and, as He chose Solomon for the job, He also reinforced the [Davidic Covenant](Davidic-covenant.html), promising a future son of David to rule “forever.”
In response to God’s direction, David offered a prayer of praise to the Lord (1 Chronicles 17:16–27\). David accepted this change of plans as God’s will and thanked Him for the abundant blessings promised to him and his family. David had been prevented from building the temple himself, but there was nothing to keep him from helping his son. “David said, ‘My son Solomon is young and inexperienced, and the house to be built for the Lord should be of great magnificence and fame and splendor in the sight of all the nations. Therefore I will make preparations for it.’ So David made extensive preparations before his death” (1 Chronicles 22:5\). First Chronicles 22 lists some of the things that David did as he worked diligently to provide the resources needed for the temple’s construction.
David also affirmed the temple was God’s will in his words to Solomon: “My son, the LORD be with you, and may you have success and build the house of the LORD your God, as he said you would” (1 Chronicles 22:11\). In this verse, David states that the building of the temple was God’s plan. As Solomon was involved in doing God’s work, he could expect God’s blessing on his efforts.
When Solomon’s construction was completed, the [temple](Solomon-first-temple.html) was dedicated. At the dedication ceremony, Solomon acknowledged the feebleness of his efforts compared to an infinite God: “Will God really dwell on earth with humans? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built!” (2 Chronicles 6:18\).
Then, God provided another confirmation of His blessing upon the temple’s construction. “When Solomon finished praying, [fire came down from heaven](fire-from-heaven.html) and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. The priests could not enter the temple of the Lord because the glory of the Lord filled it. When all the Israelites saw the fire coming down and the glory of the Lord above the temple, they knelt on the pavement with their faces to the ground, and they worshiped and gave thanks to the Lord, saying, ‘He is good; / his love endures forever’” (2 Chronicles 7:1–3\).
God desired a temple built for His name in Jerusalem. He affirmed it through Nathan the prophet, David the king, Solomon the king, and through His presence at the dedication of the temple.
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What is the readiness of the gospel of peace (Ephesians 6:15)?
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Answer
Ephesians 6:11–17 instructs believers in Christ to “put on the [whole armor of God](full-armor-of-God.html)” as a defense against Satan’s attacks. This armor includes the belt of truth, the [breastplate of righteousness](breastplate-of-righteousness.html), the [shield of faith](shield-of-faith.html), the helmet of salvation, and the [sword of the Spirit](sword-of-the-Spirit.html). Verse 15 says, “And with your feet fitted with the readiness that comes from the gospel of peace.” The New Living Translation words it this way: “For shoes, put on the peace that comes from the Good News so that you will be fully prepared.” The gospel of peace is the message that Jesus gave to those who trust in Him (John 14:27; Romans 10:15\). It comes with the assurance from God that we are His children and nothing can snatch us out of His hands (John 10:29; 1 John 5:13\). It outlines clearly what is required to become a child of God (1 Corinthians 15:1–6; John 1:12; Romans 10:8–10\). Any other message is a false gospel.
The word *readiness* implies constant vigilance. A victorious soldier had to be prepared for battle. He had to have studied his enemy’s strategy, be confident in his own strategy, and have his feet firmly planted so that he could hold his ground when the attacks came. A soldier’s battle shoes were studded with nails or spikes, like cleats, to help him keep his balance in combat. He knew that, if he lost his footing and went down, it wouldn’t matter how great the rest of his armor was; the enemy had him. When we are ready with the gospel of peace, we live with the understanding that we are continually under attack from Satan. Second Timothy 4:2 says to “preach the word; be ready in season and out of season.”
The “peace shoes” that God supplies His soldiers have two purposes: defensive and offensive. In order to defend ourselves against the “flaming arrows of the evil one” (Ephesians 6:16\), we must have confidence of our position [in Christ](in-Christ.html). We must stand firm in the truth of God’s Word, regardless of how terrifying the circumstances may be (1 John 5:14\). We must understand grace without abusing it (Romans 6:1–6\), remember that our position in Christ is not based on our own abilities or worthiness (Titus 3:5\), and keep our belt of truth and breastplate of righteousness securely fastened (2 Timothy 1:12\).
When Satan attacks with a flaming missile of doubt, such as “If God really loved you, He wouldn’t have let this happen,” we dig our peace shoes into the turf of God’s Word and reply, “It is written: All things work together for the good to them who love God and are called according to His purpose” (Romans 8:28\). When Satan stabs from behind with “Remember what you did?” we dig in more deeply and reply, “It is written: If we confess our sins He is faithful and just to forgive our sins and to cleanse us from all unrighteousness” (1 John 1:9\).
In addition to standing our ground, shoes are also for moving. God expects us to go on the offensive and take the gospel of peace to others. First Peter 3:15 says, “Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have.” Sharing our faith is one of the best ways to maintain our own sure footing. God knows that, when we are active in speaking of Him to others, we not only charge into Satan’s territory, but we dig our shoes more deeply into truth and will be much harder to dislodge. When we have “studied to show ourselves approved unto God” (2 Timothy 2:15\), we are ready to stand firm in the gospel of peace no matter what the enemy brings against us (2 Thessalonians 2:15\).
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Why does the Bible say that rabbits chew the cud?
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Answer
In the Mosaic Law, animals were divided into two broad groups: [clean and unclean](animals-clean-unclean.html). Rabbits were placed in the “unclean” category, which means they could not be used as sacrifices and could not be eaten by the Jews. The rabbit’s “unclean” status was based on this description: “The rabbit, though it chews the cud, does not have a divided hoof; it is unclean for you” (Leviticus 11:6\). This verse is often used as an example of an [error in the Bible](Bible-errors.html), since rabbits and hares do *not* chew cud.
Rabbits definitely do not “chew the cud,” in the modern, scientific sense of that English phrase. That’s irrelevant, however, since the Bible was not written in modern English. What matters is what the translated phrase meant in Hebrew at the time it was written. What rabbits and hares do is called “refection” or “coprophagy,” and it involves re\-digesting food after it passes out of the body (in other words, rabbits eat their own feces). Rabbits are also known to constantly move their mouths, in a motion that looks extremely similar to the chewing motion of cows and other ruminants. What’s described in Leviticus 11:6 is meant for simple identification, not detailed scientific analysis.
The key phrase, in Hebrew, is *alah gerahh*. *Alah* is used extensively in the Old Testament, and means “to restore, take up, collect, recover, or regurgitate.” It’s used to describe the handling of money, swords, and even the Ark of the Covenant, so it doesn’t have to mean something biologically specific. The word’s broad usage doesn’t stop skeptics from claiming that the word absolutely must mean “regurgitate” and that Leviticus 11:6 is therefore a gigantic error.
*Gerah* is only used in Leviticus 11, so, it’s more difficult to know exactly what it means. What is clear, however, is that rabbits, like ruminants, make a constant chewing motion, and, like ruminants, they re\-digest their food (albeit through a different process). We also know that the description given is pretty easy to understand: rabbits “recover” food and make a constant chewing motion. But, since they do not have a split hoof, they are unclean.
Skeptics sometimes spend an awful lot of time over\-complicating issues that are actually fairly simple, and their misuse of Leviticus 11:6 is a common example of that very problem. There’s no error here. There’s no reason to cram a modern scientific explanation into the text. And there’s no cause to split hares, as it were. In reality, Leviticus 11:6 is just a simple description used for classification. God did not need to go into a lengthy tangent about the details of digestion. Rabbits indeed give the appearance of chewing cud. The biblical description says exactly what it needs to say in order for the Hebrew reader to get the point: rabbits chew, but they don’t have divided hooves, so they’re unclean, done.
The bottom line is that, to the Old Testament, Hebrew\-speaking people, *alah gerah* described the visible actions of both cows and rabbits (and hyraxes, Leviticus 11:5\). In English, this phrase has been translated as “chewing the cud,” which means something slightly different to us, but it’s the closest we have. Any perceived inaccuracy here is caused by forcing meanings the original writer did not intend onto the words he used.
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Why did God sometimes judge the entire nation for the actions of its king?
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Answer
Sometimes in biblical history, an entire kingdom seems to be judged for the actions of one wicked king. For example, 2 Chronicles 28:19 says, in part, “The LORD had humbled Judah because of Ahaz king of Israel.” How is it fair that all of Judah was judged because of King Ahaz’s transgression?
The full story is that the kings in these accounts were not the only sinful people in the nation. To continue 2 Chronicles 28:19, the verse also says, “For he had promoted wickedness in Judah and had been most unfaithful to the LORD.” Thus, both King Ahaz and the people of Judah were involved in sinful actions, including idolatry. Ahaz had been the promoter and facilitator of the sin, but the whole nation stood guilty of committing the sin. When judgment on a nation was pronounced, it was typically addressed to the king. As the ruler of the nation he was held responsible for the actions of his people.
When a good king arose, we find that his noble actions also influenced the people he led. For example, during the reign of good [King Asa](King-Asa.html) of Judah, Asa “deposed his grandmother Maakah from her position as queen mother, because she had made a repulsive image for the worship of Asherah. Asa cut it down, broke it up and burned it in the Kidron Valley” (2 Chronicles 15:16\). He led the nation toward righteousness and was rewarded with no war for many years (verses 18–19\).
God’s Law given through Moses promised judgment upon Israel and its king when it turned against God. Deuteronomy 28:36–37 says that, if Israel would not keep the commandments, “the Lord will drive you and the king you set over you to a nation unknown to you or your ancestors. . . . You will become a thing of horror, a byword and an object of ridicule among all the peoples where the Lord will drive you.” God warned of this punishment beforehand and then sent prophets to remind the kings when they did wrong; only after a king and his people clearly rejected God’s ways did judgment come upon them.
The kings of Judah and Israel had the ability to encourage or stop idol worship and other sinful actions among the people they led. When the kings encouraged sin, they brought judgment upon their people. Further, when the king lived in sin, the people had a responsibility to oppose him. However, in the biblical cases of judgment against Israel’s evil kings, the people were involved in disobedience as well.
In short, the king’s actions were not the only determining factor in God’s decision to judge the nation; it is more accurate to say that God’s judgment came because of the evil actions of the nation—actions promoted by the king.
God’s judgment was intended to cause His people to return to Him and call out in repentance. God’s judgment was not permanent, either. He returned the Israelites to Jerusalem after seventy years of captivity in Babylon, offering yet another example of His faithfulness to His promises.
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Why did Solomon worship at a high place?
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Answer
In 2 Chronicles 1 we are told that Solomon, early in his reign, worshiped at a high place. Verse 3 reads, “Solomon and the whole assembly went to the high place at Gibeon, for God’s tent of meeting was there, which Moses the LORD’s servant had made in the wilderness.”
The text is clear that the reason Solomon worshiped at this high place was that the [tabernacle](tabernacle-of-Moses.html) (also called the tent of meeting) was located there. This was the same tabernacle that the children of Israel, under Moses’ leadership, had constructed in the wilderness many years previously. Prior to the construction of the Jewish temple in Jerusalem, the tabernacle was the place God had chosen for worship.
In fact, King David had previously worshiped the Lord at this high place in Gibeon. First Chronicles 16:39 notes, “David left Zadok the priest and his fellow priests before the tabernacle of the LORD at the high place in Gibeon.” With the tabernacle was the altar of burnt offering (see 1 Chronicles 21:29\).
While in Gibeon, “Solomon went up to the bronze altar before the LORD in the tent of meeting and offered a thousand burnt offerings on it” (2 Chronicles 1:6\). That night, the Lord appeared to Solomon and offered to give him anything he requested. When Solomon [requested wisdom](Solomon-wisdom.html), God promised to give it to him, along with vast wealth, possessions, and honor (verse 12\).
In 2 Chronicles 2, Solomon prepared to build the Jewish [temple](Solomon-first-temple.html) as a place for his people to worship the Lord. First Kings 6:38 notes that construction of the temple took seven years to complete. Once the temple was finished, Solomon had the tabernacle and the [Ark of the Covenant](ark-of-the-covenant.html) placed inside the temple, and from then on the temple was the place for Jewish worship.
Though Solomon later was led astray into idol\-worship by his many wives, his experience in 2 Chronicles 1 of worshiping at a high place was a noble one that God honored. It was only after the temple was completed that Gibeon was no longer considered a place to worship the Lord.
After Solomon’s time, many wicked kings of Israel used “high places” for worshiping false gods. For example, King Jehoram of Judah “built high places on the hills of Judah and . . . caused the people of Jerusalem to prostitute themselves and . . . led Judah astray” (2 Chronicles 21:11\). In most contexts, high places are associated with false worship. However, in Solomon’s worship at the high place in Gibeon, he worshiped at the tabernacle and presented offerings to the Lord God.
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Why were genealogies so important to Israel?
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Answer
Family lists and [genealogies](Bible-genealogies.html) are a prominent part of 1 and 2 Chronicles and other Old Testament books. These genealogies were obviously important to Israel, and the Jews kept meticulous records.
One reason family history was important to Israel is that it proved one’s identity as a Jew, a partaker of the blessings of Abraham, Isaac, and Jacob and part of the people chosen by God. If a person was not a Jew, he or she could not truly be a Jewish citizen and participate in all of the aspects of Jewish life and culture.
Family history was also important due to where one lived. Each of the Jewish tribes had received a land inheritance in Israel. For a person to inherit land in a particular tribal area required evidence that he was descended from that particular tribe.
Genealogies were essential to proving whether a Jewish male could serve in the [Levitical priesthood](Levitical-priesthood.html). Priests could only be from the tribe of Levi and descendants of Aaron, the brother of Moses. If a man could not prove this connection, he was unable to serve as a priest.
A family’s history could also show an affiliation with people of significance. Today, people delight in finding proof that their ancestors are famous people, such as John Adams or Wyatt Earp. In the same way, a Jew descended from someone like Moses or Gideon was considered to possess a significant blessing.
Genealogies emphasized the importance of the family unit in Jewish culture. Traditional Jewish culture emphasized marriage between a man and a woman who were responsible for raising children and continuing the legacy of their family with the next generation. The Jews took seriously their responsibility to continue the line that would bring honor to the family name.
Finally, the genealogies of the Jews were important in tracing the line of [the Messiah](what-does-Messiah-mean.html). The Old Testament made it clear that the Messiah would be the Son of David (see Matthew 22:42\), so records of family history were vital. Matthew and Luke both include [genealogies of Jesus](Jesus-genealogy.html) in their Gospels to show Jesus’ connection to David. Matthew’s Gospel, written for Jews, traces Jesus’ genealogy to Abraham. Luke’s Gospel, written for Gentiles, traces Jesus’ genealogy all the way back to Adam.
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What is the value of group Bible study?
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Answer
Because Christianity was never intended to be a spectator sport, group Bible study is not just valuable, it is invaluable. Small group study is so effective that Jesus used it to train the men who would be known as the apostles (Luke 6:12–16; Mark 4:34\).
Christianity is meant to be relational—first, on a vertical axis between ourselves and God and, second, on a horizontal axis between ourselves and those around us. Small group Bible studies move us from being spectators in a weekly church service to active participants in a like\-minded community dedicated to spiritual growth.
As we encounter God’s Word together, we have an opportunity to share our different perspectives and insights and are broadened because of the interaction. More information is retained when there is active involvement, so biblical literacy is enhanced. Application and accountability bring understanding that moves God’s Word from the intellect to the heart. Transformation is encouraged (Romans 12:2\), and our lives are changed. When our lives are changed, the lives of those around us are changed as well.
Relationships don’t just happen, and we all need a cadre of friends to help weather the storms of life. Friends require an investment of time and a level of vulnerability and trust. Hebrews 10:24–25 says we should “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.” Where better to accomplish this than in a group Bible study setting?
A group Bible study can be a place to celebrate life’s victories, get prayer support, be encouraged in tough times, and keep ourselves accountable in our personal growth. Group Bible studies offer a structured time to focus on topics that address our needs or interests. They offer an enlivening arena to help carry us from Sunday to Sunday and a safe place to work out the challenges we face.
Believers are the Body of Christ (Romans 12:5\); as such, we are His hands and feet on earth, the ones who will continue His work. First Corinthians 12:4–12, Romans 12:4–8, and Ephesians 4:11–13 list the gifts given to the Body. Small group Bible studies are where many people begin to identify and express those gifts. As we gain in our knowledge of the Bible and deepen our relationship with God and other believers (Colossians 2:7\), we become better equipped to live and share the gospel with those in our schools, neighborhoods, and workplaces.
Our commitment to a group Bible study is a model to those around us. It is evidence that we value our spiritual growth enough to invest time in it. Our children are watching our actions, and they gain firsthand knowledge of what it means to be a follower of Christ and honor the Word. They benefit from our commitment because they see us walking our talk, working out our salvation (Philippians 2:12\).
Some may have fears about stepping into a small\-group environment. Fear of rejection and fear of vulnerability are two that can seem like giants standing in the way of what may be the best thing for us. But involvement in a small group could be God’s prescribed antidote for the loneliness that stalks us in this fast\-paced, impersonal world.
God designed us to need Him and each other. His word to us is to reach out and love one another. Colossians 3:16 says we should allow “the message of Christ \[to] dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts.” What better place for that than in a small Bible study group?
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What is the helmet of salvation (Ephesians 6:17)?
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Answer
Ephesians 6:17 instructs us to put on the whole armor of God and to “take the helmet of salvation and the sword of the Spirit, which is the word of God.” When a soldier suited up for battle, the helmet was the last piece of armor to go on. It was the final act of readiness in preparation for combat. A helmet was vital for survival, protecting the brain, the command station for the rest of the body. If the head was badly damaged, the rest of the armor would be of little use.
The assurance of salvation is our impenetrable defense against anything the enemy throws at us. Jesus 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\). The idea in this verse is that, as we prepare for Satan’s attacks, we must grab that helmet and buckle it on tightly. Salvation is not limited to a one\-time act of the past or even a future hope. God’s salvation is an ongoing, eternal state that His children enjoy in the present. It is daily protection and deliverance from our sin nature and Satan’s schemes.
Because of the power of the cross, our enemy no longer has any hold on us (Romans 6:10; 8:2; 1 Corinthians 1:18\). He knows that, but he also knows that most of God’s children do not know that—or, at least, they do not live as if they know. We must learn to keep our helmets buckled so that his fiery missiles do not lodge in our thoughts and set us on fire. Through this helmet of salvation, we can “destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ” (2 Corinthians 10:5\).
There are several actions a believer can take to keep this helmet fastened and functioning:
1\. Renew our minds. Our minds are battlefields. The outcomes of those battles determine the course of our lives. Romans 12:1–2 instructs us to renew our minds by allowing the truth of God’s Word to wipe out anything contrary to it. Old ideas, opinions, and worldviews must be replaced. We must allow God’s truth to continually wash away the world’s filth, lies, and confusion from our minds and adopt God’s perspective.
2\. Reject doubts that arise from circumstances. Human beings are sensory creatures. What we cannot fathom with our five senses, we tend to disregard. If we allow them to, circumstances may convince us that God does not really love us or that His Word is not true. It is impossible to have faith and doubt at the same time. God rewards our faith. With the helmet of salvation firmly in place, we can choose to believe what appears impossible (Hebrews 11:6; 1 Peter 1:8–9\).
3\. Keep an eternal perspective. When life crashes in around us, we must remember to look up. Our salvation is the most precious gift we have received. Keeping our eyes on that can help us weather life’s storms. We can choose to live our lives by the motto: “If it doesn’t have eternal significance, it’s not important” (see Matthew 6:20; 1 Corinthians 3:11–13\).
4\. Remember that victory is already accomplished. When we consider ourselves “dead to sin but alive to God” (Romans 6:11\), we eliminate many of the opportunities Satan uses to entrap us. When choosing sin is no longer an option for us because we recognize ourselves to be “new creatures” (2 Corinthians 5:17; 1 John 3:9\), we effectively cut off many avenues of failure.
5\. Find all our hope in Him. Psalm 73:25 says, “Whom have I in heaven but You? Besides you, I desire nothing on earth.” Our helmet is most effective when we treasure what it represents. The salvation Jesus purchased for us cannot share the place of importance in our hearts with earthly things. When pleasing the Lord is our supreme delight, we eliminate many of Satan’s lures and render his evil suggestions powerless.
As we wear the helmet of salvation every day, our minds become more insulated against the suggestions, desires, and traps the enemy lays for us. We choose to guard our minds from excessive worldly influence and instead think on things that honor Christ (Philippians 4:8\). In doing so, we wear our salvation as a protective helmet that will “guard our hearts and minds in Christ Jesus” (Philippians 4:7; cf. Isaiah 26:3; 1 Peter 1:5\).
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What does the Bible say about spousal/marital rape?
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Answer
Spousal or marital rape is a form of domestic violence and sexual abuse. In spousal rape, sex is forced on one spouse by the other. While the Bible does not specifically deal with spousal rape, it has plenty to say about the husband\-wife relationship and its representation of Christ and the church (Ephesians 5:32\).
First of all, *rape is not about sex*. Sex has little to do with it, in fact. Sex becomes the weapon, the vehicle to accomplish the desired result, which is to overwhelm, overpower, embarrass, and humiliate another person. All nonconsensual sex is [rape](Bible-rape.html), whether it takes place within a marriage or any other relationship. Most of the time, spousal rape occurs within a physically abusive relationship. In the U.S., marital rape is illegal in all 50 states.
Some people believe that a wife must be agreeable to sexual relations with her husband at any time and that she has no say in the matter. Some misuse 1 Corinthians 7:3–5 to support the erroneous view that a wife can never tell her husband that she would like to defer having sex for a time. Some men believe that the husband has a God\-given right to just “take it,” in spite of his wife’s objections. Of course, “taking it” without her consent is spousal rape, and God never condones rape. The truth is that sexual expression was designed by God to be an act of love within a marriage, and violence or coercion should never be a part of it. Forced sex is not love; it is the opposite. The Bible is clear: “Husbands, love your wives and do not be harsh with them” (Colossians 3:19\).
The Bible gives us several principles of what sex is supposed to look like within marriage:
1\. *Sex is to be God\-honoring* — Our bodies are meant to glorify the Lord, not to be controlled by our passions and not to be used for sexual immorality (1 Corinthians 6:12–13\). “Therefore honor God with your bodies” (1 Corinthians 6:20\).
2\. *Sex is to be exclusive* — Sex is between a husband and wife only (1 Corinthians 7:2\).
3\. *Sex is to be loving and other\-oriented* — First Corinthians 7:3–4 instructs, “The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife.” Each spouse lovingly yields his or her body to the other.
4\. *Marital sex happens regularly* — “Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self\-control” (1 Corinthians 7:5\).
5\. *Marital sex unifies* — Sexual intimacy unites a husband and wife (1 Corinthians 7:5\) and solidifies the “[one flesh](one-flesh-marriage.html)” aspect of marriage, not just physically but emotionally, intellectually, spiritually, and in every other way.
Marital sex is meant to be God\-honoring, exclusive, loving, other\-oriented, unifying, and mutually agreed upon (1 Corinthians 7:5\). Whatever is done sexually and whenever it occurs should be fully agreed on between the husband and his wife. Neither husband nor wife should be coerced into doing something he or she is not absolutely comfortable with.
Unfortunately, marital rape victims are sometimes advised to “put up with it.” Too often, these women hear that they should be grateful that the rapist is a good father or a good provider or the like and that it is their duty to “submit” in the bedroom. However, such thinking promotes criminality and an unbiblical concept of sex. Sex should be more than a “duty,” and “submission” in the bedroom cannot be seen as the complement of compulsion.
It is clear from the Bible that mutuality reigns in the bedroom. According to 1 Corinthians 7:1–5, a husband should provide sexual satisfaction to his wife, and a wife should provide sexual satisfaction to her husband. A wife does not have authority over her own body, and a husband does not have authority over his own body. They belong to each other. Does this mean that a husband can force himself on his wife anytime he so desires? Definitely not. What the passage teaches is that each spouse is to willingly, freely, lovingly submit to the other. The passage is about giving satisfaction, not demanding it. The focus is on pleasing one’s spouse. There is no selfishness involved. Forcibly taking what has not been offered is wrong and plainly against the Bible’s commands on love and marriage.
A note to victims: if someone has ever made sexual contact with you without your consent, please seek help. If you are presently in danger of being forced to have sex, or if nonconsensual sex is an established pattern between you and another person, call the police and get out of the situation as soon as it is safe to do so. There is absolutely nothing wrong with calling the police against a spouse or partner—rape is illegal as well as immoral, and it should be dealt with by law enforcement. If you need help knowing what to do in your particular situation, RAINN, the Rape, Abuse, and Incest National Network, is always available online (they have a private chat option) or by phone at 1\-800\-656\-4673\.
If you need help but are not in the United States, you can access a listing of international resources for assault and rape victims here: https://rainn.org/get\-help/sexual\-assault\-and\-rape\-international\-resources.
To the victims of spousal rape, God’s Word offers care and compassion. The Bible often speaks about God’s helping the needy and vulnerable. Jesus invites victims of crime and other burden\-bearers to approach Him and find support: Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest” (Matthew 11:28, NLT).
To those who have committed spousal rape, first, repent of your sin before God. Second, seek the forgiveness of your spouse for the great wrong you have done. Third, seek out a godly counselor who can guide you into a biblical view of marriage and sex. You need [God’s grace](grace-of-God.html), and, thankfully, God is willing to extend it (1 John 1:9\).
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What is remote viewing?
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Answer
Remote viewing (RV) was a scientific\-sounding term used to describe a specific type of [clairvoyance](Bible-clairvoyance.html) or [extrasensory perception (ESP)](extrasensory-perception-ESP.html). *Harper’s Encyclopedia of Mystical and Paranormal Experience* defines *remote viewing* as “seeing remote or hidden objects clairvoyantly with the inner eye, or in alleged out\-of\-body travel.” For example, if an object is locked in a container in another room, a remote viewer can supposedly describe that object’s appearance, texture, smell, etc., without having to be in the room or open the container. Spiritualist literature uses the terms *telesthesia* or *traveling clairvoyance* to describe remote viewing.
The term *remote viewing* was coined by Stanford physicists and parapsychology researchers Russell Targ and Harold Puthoff during their studies in the 1970s. Puthoff was a practicing Scientologist prior to and during this research. There was enough evidence that their work was flawed that later scientists relegated the idea of remote viewing to the status of a pseudoscience.
Various governments around the world have conducted experiments in paranormal activity, including remote viewing. The benefits of having a remote viewer “spy” on the secrets of another country were tantalizing. The U.S. government’s focus on remote viewing was called the Stargate Project; it was funded from 1975—1995\. That project was finally ended because it failed to produce any useful information or application for military purposes.
There are many proponents and practitioners of remote viewing and other paranormal activities. While the “evidence” is typically anecdotal, belief in RV continues to persist. Remote viewing’s connections to spiritualist organizations, Eastern mysticism, and other non\-Christian faith systems are foundational and instructive.
The ultimate root of these philosophies is the belief that man is god in a not\-fully\-evolved state and has a latent power that needs to be tapped to solve the world’s problems. Remote viewing is seen as one of many potential abilities of the human mind. In these philosophies there is no God, no fall, no need for a Savior, no evil or sin. Man is his own savior.
Deuteronomy 18:9–12 states, “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 practices divinations 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, and because of these detestable practices the LORD your God will drive out those nations before you.”
To say that this passage is a strong warning against involvement in any occult practice is an understatement. God is serious about whom and what we put our faith in. But the warning is also a recognition that there is more to this world than we experience with our five senses. But the only true source of power is God—not ourselves, not Satan, not occult practices. Jesus worked miracles in His ministry, including what some might call remote viewing (John 1:47–49\). But was Jesus’ knowledge of Nathaniel a sign of Jesus’ great mind power? No. It was a demonstration of His divine nature, as Nathaniel himself readily recognized, saying, “Rabbi, you are the Son of God; you are the king of Israel” (verse 49\).
Paranormal activities like ESP, clairvoyance, remote viewing, etc., are a counterfeit of God’s work, empowered by the enemy of our souls in an attempt to deceive. First John 4:1 gives this timely advice: “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.”
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What does the Bible have to say to victims of human trafficking?
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Answer
Human trafficking is the recruitment, transportation, transfer, harboring, or receipt of a person by the threat or use of force, fraud, deception, or coercion, or the giving or receiving of unlawful payments for the purpose of sexual exploitation or forced labor. A trafficking victim, then, is someone who is being threatened, deceived, and/or coerced for the benefit of another. There are [other](human-trafficking.html) [articles](https://www.compellingtruth.org/human-trafficking.html) outlining exactly what the Bible teaches about human trafficking. But what does it say about the victims?
**God sees them as victims of a crime.** Slavery is illegal in every country of the world, although some countries enforce the law more than others. In many cases, trafficking involves some kind of kidnapping, which was punishable by death in the Old Testament (Deuteronomy 24:7\) and identified as lawless, rebellious, and ungodly in the New Testament (1 Timothy 1:9–10\). Slavery was allowed and supported by the civil authorities in the time of the New Testament, and Paul did encourage slaves to submit to their masters and the system (Ephesians 6:5–8; Colossians 3:22–24\), knowing that, if they didn’t, they faced branding or execution. But since slave owners no longer have the legal right to own slaves, these exhortations become largely moot.
**God sees them as images of Himself.** Every trafficking victim is precious. In Luke 15:1–10, Jesus illustrates how valuable each individual is to Him. He gave up everything “to seek and to save the lost” (Luke 19:10\), no matter where they are or how they got lost. Every single trafficking victim was made in the [image of God](image-of-God.html), and nothing that happens to them can change that.
**God sees them as responsible for their own choices.** This is a tough one because of the violence, psychological manipulation, and threats so common in the human trafficking environment. In 1 Peter 2:19–20, slaves are responsible for doing right, even if they will be punished for it. It is estimated that [70 percent of modern traffickers](http://www.blogos.org/thetakeaway/child-trafficking-statistics.php#Davis) were originally trafficking victims. It’s not uncommon for a trafficking victim to escape the violence by working her way up the ranks to recruit and exploit new victims. But sinning to escape a horrible, dangerous situation is still sin.
**But God also understands how they were forced or led into sin.** In fact, He says it would be better if the traffickers were “drowned in the depths of the sea” than that they should cause one more victim to sin (Matthew 18:6\).
**God sees their condition as temporary.** In 1 Corinthians 7:21, victims are told, “If you can gain your freedom, do so.” In some cases, this may mean gathering money to buy freedom, and in others it may mean running away. Even in the strongly regulated Jewish Law, it was allowable for a slave or indentured servant to run away from his master if he was being mistreated (Deuteronomy 23:15–16\). The biblical ideal for slavery is the eradication of slavery.
**God says that the care of trafficking victims is the responsibility of the church.** Jesus is clear that caring for the naked, the sick (trafficking victims suffer from a wide array of illness and injury), and the imprisoned is the equivalent of caring for Him (Matthew 25:35–40\). And to reject those in need is to reject Christ (Matthew 25:41–46\). Even more than care for physical needs, the church has been given the mission of reconciliation (2 Corinthians 5:16–20\). It is our job to show the love of Christ and to speak Christ’s love to trafficking victims.
**God loves trafficking victims.** God so loved those caught in sex trafficking and labor trafficking that He sent His Son to die for their sins and reconcile them to a loving relationship with Him. There is nothing that needs to change in the life of a trafficking victim before she can accept that love (John 3:36; Romans 5:8\). It doesn’t matter what has happened to her or what she has done (Romans 6:23\). God is ready to accept her and start the healing process.
In some ways, God sees human trafficking victims the same way He sees everyone else—lost people caught in a fallen world in need of love, hope, and forgiveness. In other ways, God hears their cries a little louder. He is protective of the laborer who is cheated from his wages (1 Timothy 5:18\). And in the Old Testament Law, the only transgression punishable by death through the witness of a single female witness was rape when no one could hear her screams (Deuteronomy 22:25–27\).
If you are a victim of human trafficking—sex or labor—there is hope. In the U.S., call 911 or 1\-888\-3737\-888\. In Asia, contact [Liberty Asia](http://libertyasia.org/node), and in Europe, [LaStrada International](http://lastradainternational.org/).
But, most importantly, know that the God of the universe cares for you. No matter what your circumstances, no matter what has happened to you or what you’ve done, He sent His Son so that you could experience His love. [Reach out to Him today.](way-of-salvation.html)
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Who was Polycarp?
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Answer
Polycarp was a bishop of the early church, a disciple of the [apostle John](life-John-Apostle.html), a contemporary of [Ignatius](Ignatius-of-Antioch.html), and the teacher of [Irenaeus](Irenaeus-of-Lyons.html). According to Irenaeus, Polycarp “was instructed by the apostles, and was brought into contact with many who had seen Christ.” He lived from the latter half of the first century to the mid\-second century. Polycarp was martyred by the Romans, and his death was influential, even among the pagans.
Polycarp was one of the [Apostolic Fathers](Apostolic-Fathers.html)—a group of church leaders and early Christian writers who directly followed the apostles. Unfortunately, the only extant writing by Polycarp is his letter to the Philippians, but he is mentioned in other documents including “[The Martyrdom of Polycarp](Martyrdom-of-Polycarp.html)” and a few papers written by Irenaeus.
Even Polycarp’s “Letter to the Philippians” isn’t a stand\-alone document. When Ignatius, the bishop of Antioch, was ordered to Rome to be executed for refusing to renounce Christianity, he passed through Smyrna (Izmir) and visited with Polycarp, who was bishop there. Ignatius then went to Philippi, where the church became quite fond of him. After he left to continue his journey to Rome, the church in Philippi wrote to Polycarp, requesting copies of Ignatius’ writings. Polycarp obliged, including a cover letter of his own.
The letter is notable for two things. First, it continues Paul’s tradition of warning against false teaching in the church, namely the heresies of [Gnosticism](Christian-gnosticism.html) and [Marcionism](marcionism.html). Second, it quotes or paraphrases from many books that would later be recognized as part of the New Testament canon. Polycarp’s letter includes phrases from Matthew, Mark, Luke, Acts, Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, 1 and 2 Thessalonians, 1 Timothy, 1 and 2 Peter, 1 John, and Jude. This is a strong indication that the early church already considered the Gospels, Acts, and the Epistles as inspired Scripture.
Information on Polycarp is scarce. Ignatius included him in his greeting in his letters to the churches in *Magnesia Ephesus*, but most of our information about Polycarp comes from the writings of his student Irenaeus. In Irenaeus’ letter to Florinus, he attempts to bring an old friend back from heresy by recounting their time together under Polycarp’s tutelage, reminding him of when Polycarp spoke of his own study under the apostle John and others who’d had firsthand experience with Jesus. In Irenaeus’ letter to Pope Victor, he reminds the pope that, despite Polycarp’s strict rejection of false teaching, he was gracious regarding non\-theological matters—and so the pope should lighten up about when to celebrate Easter.
Irenaeus’ passage on the Roman church gives us an interesting view of the troubles the church had with maintaining orthodoxy and the role Polycarp played in the debate. The last of the apostles to teach in Rome was killed around AD 67\. The last of their students, Clement, died twenty\-five years later. But, in Asia, the apostle John lived until around AD 100, and his student, Polycarp, wasn’t killed until half a century later. Irenaeus points out that teachers several church\-generations removed from the apostles could not extrapolate special knowledge from the apostles’ teachings that Polycarp (and, by extension, Irenaeus) would not be aware of. Irenaeus then gives specific notes of Polycarp’s strong words against Marcion and the Gnostic Cerinthus.
“The Martyrdom of Polycarp” was a letter from the church in Smyrna to the congregation in Philomelium and the surrounding area. After general introductions, the letter contrasts the martyrdom of Germanicus of Smyrna (a young man who refused to renounce Christianity despite the pleadings of the Roman proconsul who didn’t wish to see him attacked by wild beasts) with that of Phrygian Quintus (who recanted his faith) to illustrate the difference between a good martyr and a poor one. The bulk of the letter then gives specifics on Polycarp’s death. There is some debate as to the letter’s authenticity, but, authentic or not, “The Martyrdom of Polycarp” was effective in encouraging persecuted believers and instructing them on proper behavior during martyrdom.
Some of the details of Polycarp’s death are up for debate. It’s agreed that he was arrested as an old man and sentenced to be burned at the stake for his devotion to Christ. The Roman proconsul took pity on Polycarp and urged him to recant. All he had to do was say, “Caesar is Lord,” and offer a little bit of incense to Caesar’s statue, and he would live. Polycarp’s stalwart response: “Eighty\-six years I have served Christ, and He never did me any wrong. How can I blaspheme my King who saved me?” So he was taken to the place of execution. One tradition states that, when the guards realized they had no nails or rope to affix him to the post, Polycarp assured them that no restraint was necessary—that Jesus would empower him to bear the flames. Another account says that the flames avoided his body, arching over his head. When the guards realized that Polycarp could not be burned, they stabbed him with a spear—and the blood that ran down extinguished the flames.
Despite the scant information we have about Polycarp, he serves as a powerful example for us. His reliance on the Gospels and the Epistles gives evidence of the inspiration of the New Testament. His dedication to the theology taught by the apostles encourages us to take their writings at face value even as we follow his lead in not concentrating on the nonessentials. And his steadfastness in the face of death inspires us to remain faithful to Christ.
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What is the United Church of Christ?
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Answer
The United Church of Christ (UCC) is a [mainline Protestant denomination](mainline-denominations.html) that was formed when the Evangelical and Reformed Church and the General Council of the Congregational Christian Churches were united in 1957\. Historically, the United Church of Christ is a continuation of the General Council of Congregational Christian Churches founded under the influence of New England Puritanism.
As a national body, the United Church of Christ officially subscribes to the theology of the [Apostles’ Creed](apostles-creed.html), the Nicene Creed, the [Heidelberg Catechism](Heidelberg-Catechism.html), Luther’s Small Catechism, the Kansas City Statement of Faith, the Evangelical Catechism, and the Statement of Faith of the United Church of Christ. However, the UCC’s constitution states that the “autonomy of the Local Church is inherent and modifiable only by its own action,” meaning that each local congregation determines its own doctrine and practice. The result is a theologically liberal bent. The United Church of Christ describes itself as “an extremely pluralistic and diverse denomination,” and the denomination is noted as a leader in the [social gospel movement](social-gospel.html).
The United Church of Christ has entered an ecumenical partnership with the [Christian Church (Disciples of Christ)](Disciples-of-Christ.html) and is in full communion with the Evangelical Lutheran Church in America, Presbyterian Church (USA), and the Reformed Church in America. They are also a member of the [World Council of Churches](World-Council-of-Churches-WCC.html). Headquartered in Cleveland, Ohio, the United Church of Christ has most of its nearly 5,000 congregations located in the Northeast and Midwest regions of the United States.
The national body of the United Church of Christ is active in traditionally liberal social causes such as abortion rights, same\-sex marriage, and LGBT welcoming programs. The 2005 General Synod’s decision to solemnize same\-sex unions was supported by an estimated 80 percent of the delegates. The UCC’s “Open and Affirming” movement claims to be the largest church program in the world to welcome and support “[marriage equality](marriage-equality.html)” for all people, regardless of gender.
Not everyone in the United Church of Christ is on the politically correct bandwagon. There is a UCC pro\-life ministry known as the United Church of Christ Friends for Life. And not all United Church of Christ churches support same\-sex marriage. Some are working for change within the denomination. Others are choosing to leave the denomination. More theologically conservative members have complained about “theological surrender to the moral and spiritual confusion of contemporary culture” and the “often radically liberal political agenda” of the United Church of Christ.
Two large, well\-known congregations within the United Church of Christ are the Trinity United Church of Christ (Chicago) and the Cathedral of Hope (Dallas). Trinity UCC, pastored for over 30 years by the controversial Rev. Jeremiah Wright, is a predominantly black church with 8,000 members. Former President Obama claimed this as his home church in Chicago. The Cathedral of Hope (Dallas) is known for its outreach to the LGBT community. Local membership is over 4,000, and the church claims 52,000 adherents worldwide.
In 2004 the United Church of Christ launched a national advertising campaign called the “God Is Still Speaking” initiative. It used a comma as its motif and was based on the quotation, attributed to comedienne Gracie Allen, “Never place a period where God has placed a comma.”
The United Church of Christ’s desire is to be thought of as very progressive and inclusive. In their quest to be “open and affirming,” their support of abortion, and their involvement in [ecumenism](ecumenism-ecumenical.html), the United Church of Christ has watered down the truth of Scripture to the extent that the Word of God is being replaced with the philosophies of man. Rather than bend to the fads and fancies of a changing society, we are “to contend for the faith that was once for all entrusted to God’s holy people” (Jude 1:3\).
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Who was Balak in the Bible?
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Answer
Balak was a king of [Moab](Moabites.html) who appears in the Old Testament in Numbers 22—24\. His story is in the context of the time of the Israelites’ journey to the Promised Land. Moab, the land that Balak ruled, lay on the east side of the Dead Sea.
As the Israelites traveled to Canaan, their reputation preceded them, and the Moabites were well aware of the miracles that had accompanied Israel’s exodus from Egypt. The inhabitants of the cities in Israel’s path knew God was on the Israelites’ side.
King Balak had witnessed the Israelites’ destruction of the Amorites, and the entire region of Moab grew afraid as the Israelites approached (Numbers 22:2–3\). When the Israelites encamped in territory that had once been Moab’s, the king decided it was time to act. Balak and the elders of Moab colluded with the neighboring Midianites to summon a prophet named [Balaam](Balaam-in-the-Bible.html) to put a curse on God’s people (verse 6\). Ironically, Balaam went to God and asked Him for guidance before he would agree to Balak’s plan.
God’s answer to Balaam was, of course, a resounding “no” (verse 12\). Following God’s command, Balaam refused Balak’s offer. But Balak would not be put off—he sent even more powerful men and sweetened the deal to tempt Balaam into agreeing to the plan (verse 15\).
Balaam eventually set out to meet Balak, and during his journey the famous incident of the [talking donkey](Balaam-donkey.html) occurred—God’s message to Balaam that he should not curse the Israelites (Numbers 22:21–35\).
When Balaam stood before Balak, the king likely believed he had won and that the Israelites would soon be cursed. But instead of cursing the Israelites, Balaam blessed them three times. Balak’s “anger burned against Balaam” (Numbers 24:10\), and he sent Balaam away without a reward.
Balak’s plot to curse Israel through a hired prophet failed, but that was not the end of Moabite opposition. Later, the men of Israel were judged by God for idolatry and committing fornication with Moabite women (Numbers 25:1–9\). As it turned out, this was the result of a plot from Balaam and Balak to corrupt Israel from within (see Revelation 2:14\).
What can we learn from Balak’s story? First of all, it is important to recognize Israel’s place as [God’s chosen people](Gods-chosen-people.html). He has promised to bless those who bless them and curse those who curse them (Genesis 12:3\). King Balak of Moab chose to curse Israel, but the curses were thwarted and turned into a blessing in Balaam’s mouth. God’s ultimate plan is to bring the remnant of Israel to Himself during the future seven\-year tribulation (see Romans 11:26; Jeremiah 33:8\).
Second, Balak’s story is a wonderful proof of God’s sovereignty over all. No plans made by men—even the most powerful and influential men—will prosper without the Lord’s permission. “Many are the plans in a man’s heart, but it is the LORD’s purpose that prevails” (Proverbs 19:21\).
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In what way was the earth divided in Peleg’s time?
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Answer
In 1 Chronicles 1:19 it is noted that the earth was divided in the days of Peleg: “Two sons were born to Eber: One was named Peleg, because in his time the earth was divided; his brother was named Joktan” (see also verse 25\). The detail that “the earth was divided” has caused some to speculate about the exact nature of the division.
The first reference to Peleg is found in Genesis 10:25, which reads the same as 1 Chronicles 1:19\. Immediately following, in Genesis 11, is the event that describes this division of the earth: the [Tower of Babel](Tower-of-Babel.html).
At the Tower of Babel, the Lord was displeased with the actions of people who sought to build a tower to the heavens and “make a name” for themselves (Genesis 11:4\). In judgment, God confused their languages so they could no longer understand one another. The account ends with this summary: “That is why it was called Babel—because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth” (Genesis 11:9\).
Peleg’s family history is noted once again following the Tower of Babel (Genesis 11:16–19\). The fact that Peleg is mentioned before and immediately after the account of the Tower of Babel helps clarify that this is the key event that divided the earth. It seems the earth was not divided geologically, but its *people* were divided into various language groups.
Today, more than 7,000 languages exist worldwide. While many of these languages were developed after the Tower of Babel, they can be traced to different linguistic roots. The languages that exist today still serve as a dividing point in culture. These divisions have existed since the Tower of Babel in the time of Peleg.
Interestingly, one final mention of Peleg is found in the New Testament. In Luke 3:35, Peleg is mentioned in the genealogy of Jesus. During the time of Peleg, God divided the earth with language. But all the while He had a plan—one that included Peleg—to send Jesus Christ, the One who can reconcile all divisions.
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Is it wrong for men to be effeminate or for women to be masculine?
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Answer
In order to answer this question, we need to define some terms. People are different. We are not cookie\-cutter clones divided only by gender. A slightly built man with a naturally soft voice may be considered effeminate by some, but he may be just as joyfully accepting of his gender as a muscle\-bound caricature of manliness. A man’s build and natural attributes are gifts from God and are not to be points of ridicule. The same is true for women. Some women are more stereotypically feminine than others. Their desires and interests correspond with the accepted ideal of what it means to be a woman. But a [tomboy](Christian-girl-tomboy.html) can be as honoring to God as a girly\-girl if she embraces His design for her and glorifies Him with her gifts.
So for the purposes of this article, we will define *effeminate* (for men) and *masculine* (for women) as lifestyle choices in defiance of a person’s God\-given gender. In the Old Testament, the word translated as “effeminate” is also used for male prostitutes (Deuteronomy 23:17; 1 Kings 22:46\). In the New Testament, the Greek word translated “effeminate” means “soft and delicate.” In First Corinthians 6:9, this word is listed separately from *[homosexuality](homosexuality-Bible.html)*, indicating that they are not synonymous. An “effeminate” man in this verse is one who has rejected his masculinity and identifies as a female. He may or may not be sexually active, but he has chosen to live intentionally as a “soft and delicate” person, rather than embrace His God\-given identity as a man. He takes on the characteristics of a female and relates to other males much like women do.
When God designed male and female (Genesis 5:2\), He created more than mere physical differences. Men and women were created to fulfill differing roles in creation and in our relationship with the Lord. Rejecting those God\-assigned roles is a symptom of rebellion against our Creator. When people defy God and decide they can live any way they choose, God allows them to follow their perverted lusts to their natural consequences. Romans 1:26–27 says, “That is why God abandoned them to their shameful desires. Even the women turned against the natural way to have sex and instead indulged in sex with each other. And the men, instead of having normal sexual relations with women, burned with lust for each other. Men did shameful things with other men, and as a result of this sin, they suffered within themselves the penalty they deserved” (NLT).
Perversion escalates when women and men abandon their God\-ordained identities and try to adopt the characteristics of the opposite gender. Men become like women, and women become like men. The sin lies in our choices, not our natural differences. We must be careful not to assign certain traits to each gender based upon our own cultural norms. In some cultures, men holding hands or kissing on the cheek is a sign of friendship, not an indication of femininity or homosexuality. In Jesus’ day, men wore robes and reclined at the table, lying upon each other’s chests (John 21:20\). But these cultural differences in no way indicate a rejection of masculinity.
The phenomenon of gender reversals is escalating in our day with sex\-change surgeries and demands that the “transgendered” be accommodated. People are abandoning their natural identities and mentally identifying as any gender they choose. Society is indulging this behavior, which leads to even more confusion. For those struggling with gender confusion, the answer lies not in altering their physical bodies, but in allowing the Holy Spirit to change their hearts (1 Peter 4:2\). When we submit ourselves fully to the lordship of Jesus, we desire to follow His design for us, rather than choose our own design (Galatians 2:20\).
For a man to despise his gender and identify as a woman, or for a woman to abandon her gender and present herself as a man, is wrong. It is a defiance of God’s design when He created male and female. Deuteronomy 22:5 says, “A woman must not wear men’s clothing, nor a man wear women’s clothing, for the LORD your God detests anyone who does this.” This command was not as much about clothing as it was about guarding the sanctity of what it means to be a man or a woman. Romans 1 shows that gender confusion is merely a symptom of a bigger problem. When people reject God’s authority and set themselves up as their own gods, chaos results. Verses 21 and 22 illustrate the problem: “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools.”
Thinking that we know better than God is the doorway to becoming a fool. When a man defies his masculinity or a woman rejects her femininity, it is a symptom of grosser sin: rejection of God’s ultimate authority. The closer we grow to God, the more we can embrace our gender identity. Both genders display certain aspects of God’s character in a unique way. When we pervert His choice for us, we limit the opportunities He gives us to demonstrate the glory of being created in His image (Genesis 1:27\).
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Will there be tears in heaven?
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Answer
The Bible never specifically mentions tears in [heaven](heaven-like.html). Jesus speaks of the rejoicing that takes place in heaven when one sinner repents (Luke 15:7, 10\). The Bible says that, even now, those who believe in Jesus Christ “are filled with an inexpressible and glorious joy” (1 Peter 1:8\)—if our earthly lives are so characterized by joy, what must heaven be like? Surely, heaven will be a much more joyful place. By contrast, Jesus described hell as a place of weeping and “gnashing of teeth” (Luke 13:28\). So, after a cursory look at Scripture, it seems that tears will be a part of hell’s domain, and heaven will be tear\-free.
The promise of God has always been to take away the sorrow of His people and replace it with [joy](joy-of-the-Lord.html). “Weeping may stay for the night, but rejoicing comes in the morning” (Psalm 30:5\). And “those who sow with tears will reap with songs of joy” (Psalm 126:5\). As in all else, Jesus is our model in this. Our Lord is “the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2\). Jesus’ weeping gave way to awaiting joy.
There is coming a time when God will remove all tears from His redeemed ones. “He will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces; he will remove his people’s disgrace from all the earth. The LORD has spoken” (Isaiah 25:8\). The apostle John quotes Isaiah’s prophecy as he records his vision of heaven in Revelation 7:17\. At the very end of time, God fulfills His promise: “He will wipe every tear from their eyes” (Revelation 21:4\). What’s interesting is the timing of this event: it happens after the Great White Throne Judgment (Revelation 20:11–15\) and after the creation of the new heavens and new earth (Revelation 21:1\).
Consider this: if God wipes away every tear *after* the [new creation](new-heavens-earth.html), that means that tears could still be possible up to that point. It is conceivable, though by no means sure, that there are tears in heaven leading up to the new creation. Tears in heaven would seem out of place, but here are a few times in which we could speculate that tears might fall, even in heaven:
1\) *At the [Judgment Seat of Christ](judgment-seat-Christ.html).* Believers will face a time when “the quality of each person’s work” will be tested (1 Corinthians 3:13\). He whose works are found to be “wood, hay, or straw . . . will suffer loss but yet will be saved—even though only as one escaping through the flames” (verses 12 and 15\). Suffering the loss of a reward will certainly be a sad time—could it be a time of tears in heaven, as we realize how much more we could have honored the Lord? Perhaps.
2\) *During the [tribulation](tribulation.html).* After the fifth seal is broken, the persecution of believers during the tribulation intensifies. Many are slain by the beast or Antichrist. These martyrs are pictured in Revelation 6 as being under the altar in heaven, waiting for the Lord to enact vengeance: “They called out in a loud voice, ‘How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?’” (verse 10\). These souls are in heaven, but they still remember the occasion of their death, and they seek justice. Could these individuals be shedding tears as they keep vigil? Perhaps.
3\) *At the eternal doom of loved ones.* Assuming that people in heaven have some knowledge of what happens on earth, it might be possible that we will know when a loved one rejects Christ and passes into a godless eternity. This would be a distressing knowledge, naturally. During the [Great White Throne Judgment](great-white-throne-judgment.html), will those in heaven be able to see the proceedings, and, if so, will they shed tears over those who are damned? Perhaps.
Again, we have been speculating. There is no biblical mention of tears in heaven. Heaven will be a place of comfort, rest, fellowship, glory, praise, and joy. If there are tears, for the reasons listed above, they will all be wiped away in the eternal state. “Comfort, comfort my people, says your God” (Isaiah 40:1\). And “he who was seated on the throne said, ‘I am making everything new!’” (Revelation 21:5\).
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What is the Christian Apologetics and Research Ministry (CARM)?
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Answer
The Christian Apologetics and Research Ministry or CARM ([carm.org](http://carm.org)) is an evangelical Christian ministry that focuses on equipping Christians with the truth, exposing the error of false religious systems, teaching apologetics, and helping Christians to defend the truth, all with the goal of glorifying the Lord Jesus. See [http://carm.org/general\-information\-about\-carm](http://carm.org/general-information-about-carm) for more information. The CARM Statement of Faith is available at [http://carm.org/statement\-faith](http://carm.org/statement-faith).
CARM was founded by Matt Slick in October of 1995 and has, since then, been one of the most impactful Christian internet ministries, especially in the counter\-cult arena. In addition to the extensive counter\-cult and apologetics sections, the CARM site is packed with quality articles on many other topics as well. The CARM forums contain an extensive amount of debate and discussion on important issues. The CARM site also has an online school, a radio show, an email newsletter, and the ability to submit questions to be answered by the CARM team.
At GotQuestions.org, we are occasionally asked if we are affiliated with CARM due to CARM’s use of the phrase “Got Questions?” on their homepage to link to their questions section. However, there is no direct connection or affiliation between CARM and GotQuestions.org. There are a couple of writers who write articles and/or answer questions for both CARM and GotQuestions.org, but that would be the extent of the relationship.
Ultimately, though, GotQuestions.org strongly endorses CARM. It is an excellent resource. Our statements of faith are very similar. Our doctrinal differences are definitely in non\-essential matters. CARM truly is one of the best apologetics, counter\-cult, and worldview resources on the internet.
As with any book, resource, teacher, or website, always compare what you read or hear with Scripture. Never accept an answer or teaching just because CARM says it or GotQuestions.org says it or your favorite Christian teacher says it. Only the Bible is God\-breathed (2 Timothy 3:16–17\). Only the Bible is sharper than any two\-edged sword (Hebrews 4:12\). Only the Bible never fails.
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How can I overcome ministry burnout?
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Answer
The word *burnout* means “the reduction of a fuel or substance to nothing through use or combustion.” It can also mean “physical or mental collapse caused by overwork or stress.” Both definitions are applicable when it comes to ministry burnout.
[Ministry](what-is-ministry.html) can be all\-consuming. A true spiritual ministry does not exist for the benefit of the ones ministering. It is a call of God to continually give of oneself—to invest time, resources, and energy in work that often has only heavenly reward (Mark 9:41; Luke 12:34\). As the above definition states, burnout can happen when we are “reduced to nothing through use,” or overuse. The result of being reduced to nothing is “physical or mental collapse.”
In order to avoid or recover from ministry burnout, we need to ask ourselves a few questions:
1\. **“Do I know for certain that God called me to this ministry?”** One of the foremost reasons for burnout is the lack of “fit.” Sometimes, enthusiasm or need propels someone into a ministry for which he or she is unsuited.
Whether in response to an impassioned plea for help or a personal eagerness to be used, people often take on ministries that God has not gifted them to fulfill. Lack of fruit or a dwindling of enthusiasm can bring on great discouragement and even depression. Burnout victims may feel God is disappointed with them or that they have failed, when in reality, this particular ministry was not God’s plan for them.
Determining “fit” for a ministry is not dependent on talent alone. Scripture is filled with examples of the least qualified being chosen by God for His work. God called the inadequate Gideon (Judges 6:12, 15\), the aging and cowardly Moses (Exodus 2:14–15\), and the murderous Saul who became the apostle Paul (Acts 9:1–2, 14\-15\). Jesus’ twelve disciples did not appear to be the kind of men who could change the world with the gospel (Matthew 9:9; Mark 1:16\). Yet God calls whomever He wishes, and He empowers those He calls (Isaiah 46:11\). He also gifts us with different abilities, which enable us to supernaturally accomplish what He designed us to do (Exodus 35:20–25; 1 Corinthians 12:4–5\). We must be so in tune with God that we know His voice and recognize His call on our lives (John 10:27; Acts 13:2\). When we purpose to do only what He asks and nothing more, we can avoid situations that invite burnout.
2\. **“Where am I getting my strength to serve in this ministry?”** A real problem arises when we try to do God’s work in our own strength. We often rush into a ministry because we see its potential and believe we possess the skills and abilities to do a good job. We assume God has called us to this because we are available and we can do it. We forget that God doesn’t need our natural skills and abilities. He knows what He has designed each of us to do, and He wants to do it through us. Jesus modeled the perfect ministry attitude when He said, “The Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (John 5:19, 30\).
Jesus was the Son of God, yet He did not attempt God’s work in His human strength. He relied totally upon the Holy Spirit in everything He did. The apostles did the same. Many times in the book of Acts, before a mighty work was performed, Scripture records that they were “filled with the Holy Spirit” (Acts 4:8, 31; 7:55; 9:17\). Christianity spread like wildfire throughout the known world in a very short time, due to the empowerment of the Holy Spirit (Acts 2:41\). The same men who had deserted Jesus in fear (Mark 14:50\) now spoke boldly in the public square (Acts 2:14\), traveled extensively sharing the good news, and were martyred for their boldness (Acts 12:2\). When they waited for the Holy Spirit, they accomplished what they could never have done on their own (Luke 24:49; Acts 1:4–5\). If the disciples could not begin God’s work until they were filled with the Holy Spirit, neither should we. We must allow God to empty our hearts of selfish pride and fill them with the Holy Spirit before we ever attempt any work for God. D. L. Moody said, “Before we pray that God would fill us, I believe we ought first to pray that He empty us.”
3\. **“Am I taking time to stay filled and balanced?”** Another reason for ministry burnout is lack of self\-care. Those who minister are often selfless in their desire to serve. When needs are so great, resources so small, and fellow servants so few, those in ministry do not always put healthy boundaries on their time, energy, and efforts. They give and give without rest until there is nothing left of them. That may have been the case with Paul’s co\-worker, Epaphroditus (Philippians 2:25, 30\).
God established the idea of a Sabbath for our own good. Jesus said, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27\). A Sabbath is a dedicated time of rest and refreshment. We all need times of separation from our daily work, or even ministry can become an idol. Jesus was the most dedicated servant who ever lived, yet He never neglected His time alone with the Father. Many times Scripture records that He rose early in the morning to meet with God (Mark 1:35; Luke 4:42\) or that He went away on the mountain by Himself to pray (Luke 6:12; Mark 6:46\).
Ministry drains us spiritually, emotionally, and physically. Paul said that he was being poured out as a drink offering before the Lord (Philippians 2:17; 2 Timothy 4:6\). Anyone who has poured himself out in service to the Lord understands what Paul meant. When we constantly bear the burdens of others (Galatians 6:2\), win the lost (1 Corinthians 9:2\), and feel the responsibility for meeting physical and emotional needs, we can quickly run dry. Variety helps fill us up. Spending time with family, enjoying hobbies, remaining accountable to trusted advisers, and indulging in spiritual retreats can keep our cups full.
The secret to resisting burnout is to understand how to be refilled. Unless we stay plugged into the eternal source of life and power, we will quickly exhaust our supply. We must follow the example of Jesus. He also gave and gave until He was worn out. But He knew where to go to be filled back up. He spent time in prayer, fasting, consecration, and crying out to His Father, pouring His heart out and receiving answers. He spent time with close friends and also slipped away for [solitude](Bible-solitude.html). In doing so, He had strength to complete the purpose for which He was sent. Even the Son of God never neglected prayer or God’s Word. He modeled for us what it takes to stay filled so that we can persevere in the callings God has placed upon our lives (Galatians 6:9; 2 Thessalonians 3:13\).
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Who wrote the Bible?
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Answer
It is accurate to say that God wrote the Bible. According to 2 Timothy 3:16, Scripture is [“breathed out” by God](God-breathed.html). Throughout the Bible, it is obvious that God is being quoted: over 400 times in the Bible, we find the words “thus says the Lord” (NKJV). The Bible refers to itself as the Word of God dozens of times (e.g., Psalm 119; Proverbs 30:5; Isaiah 40:8; 55:11; Jeremiah 23:29; John 17:17; Romans 10:17; Ephesians 6:17; Hebrews 4:12\). The Bible is said to proceed from the mouth of God (Deuteronomy 8:3; Matthew 4:4\).
However, saying that God wrote the Bible does not mean He took pen in hand, grabbed some parchment, and physically wrote the text of Scripture. His “writing” of Scripture was not a physical action on His part. Rather, God’s authorship was accomplished through the [process of inspiration](Bible-inspired.html), as human writers wrote God’s message.
So, it is also accurate to say that [inspired men of God wrote the Bible](Bible-authors.html). The doctrine of the inspiration of Scripture essentially teaches that God “superintended” the human authors of the Bible so that their individual styles were preserved but the end result was precisely what God wanted. When Matthew, for example, sat down to write an account of Jesus’ ministry, he relied on his memory (he was an eyewitness to the events he recorded) with help from the Holy Spirit (John 14:26\), keeping his intended readership in mind (Matthew wrote for a Jewish audience). The result was the [Gospel of Matthew](Gospel-of-Matthew.html)—a narrative full of Matthew’s vocabulary, Matthew’s grammar, Matthew’s syntax, and Matthew’s style. Yet it was God’s Word. The Spirit had so guided Matthew’s writing that everything God wanted to say was said, and nothing was included that God did not intend to say.
Peter described the process of inspiration this way: “Prophets, though human, spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21\). The prophet Jeremiah spoke of inspiration almost as a compulsion to write God’s message: “His word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in; indeed, I cannot” (Jeremiah 20:9\). There was no escaping it; God wanted to communicate, and so Jeremiah *had* to write.
Not every book of the Bible specifies who wrote it. For example, the author of the book of Hebrews is unknown. For many books of the Bible, there is simply no way to be certain who the human author is. But that doesn’t change what we are certain about, namely, who the Divine Author is.
Famous writers through history have used amanuenses, or secretaries, to produce their literature. The poet John Milton was blind by the age of 44\. His entire [*Paradise Lost*](Paradise-Lost.html) was dictated to friends and relatives—anyone who would write for him—and that’s how the entire epic was recorded (a total of 10,550 lines of poetry). Even though Milton himself did not put pen to paper, no one questions that *Paradise Lost* is his work. We understand the function of an amanuensis. While God did not “dictate” His Word to the human authors, the principle is similar. God, the Ultimate Author of the Bible, used human agents as His “amanuenses,” and the result was the divinely inspired Word of God.
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Who was Tychicus in the Bible?
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Answer
Tychicus is one of those Bible characters who probably doesn’t receive the recognition due them. True, Tychicus is only mentioned five times in the New Testament, but the ministry he provided was noteworthy.
We first meet Tychicus in Acts 20:4, during Paul’s third [missionary journey](missionary-journeys-Paul.html). He is mentioned as one of Paul’s companions on the way from Corinth to Jerusalem to deliver a gift to the church there (see Romans 15:25–26\). We learn that Tychicus was a native of Asia, or what we would call Asia Minor today.
Tychicus is called a “dear brother” of Paul’s and a “faithful servant” of the Lord’s (Ephesians 6:21\). In Colossians 4:7, Tychicus is a “faithful minister and fellow servant” who was with Paul during his first Roman imprisonment. He was entrusted to deliver Paul’s epistles to the Ephesians and Colossians and to bring news of the apostle to those congregations: “Tychicus will tell you all the news about me. . . . I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts” (Colossians 4:7–8\). Encouragement is also mentioned as part of Tychicus’s ministry in Ephesians 6:22\.
In traveling to Colossae, Tychicus accompanied [Onesimus](Onesimus-in-the-Bible.html), the former slave who was returning to Philemon. No doubt, Tychicus, as a good friend of Paul’s, emphasized the need for grace in receiving Onesimus back home (see Philemon 1:17\).
Paul intended to send either Tychicus or another man to Crete in order to give Titus a chance to visit Paul (Titus 3:12\). Later, Tychicus was with Paul in Rome during the apostle’s second Roman imprisonment, and Paul sent him to Ephesus in order to free up Timothy for a visit (2 Timothy 4:12\). In both Crete and Ephesus, then, Tychicus was an “interim pastor” of sorts, filling in for [Titus](life-Titus.html) and [Timothy](life-Timothy.html).
There is an unnamed believer alluded to in 2 Corinthians 8:22, described as a “brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you.” Many commentators surmise that this is a reference to Tychicus. The description seems to fit.
We may not know much about Tychicus, but what we do know is impressive and praiseworthy. Tychicus was a trusted messenger, [faithful](Bible-faithfulness.html) preacher, and loyal friend. Paul placed great confidence in him, sending him to accomplish important works. Tychicus obviously had the ability to minister in a variety of situations, bringing encouragement to those he served. Tychicus surely modeled the quality that all church elders are to possess: “He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:9\).
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Why didn’t God allow David to build the temple?
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Answer
In 1 Chronicles 17:1, David’s thoughts turn to building a [temple for the Lord](Solomon-first-temple.html). The king sent for the prophet [Nathan](Nathan-in-the-Bible.html) and said, “Here I am, living in a house of cedar, while the ark of the covenant of the Lord is under a tent.” The discrepancy bothered David. Why should the king’s house be a palace, while the house of God was just a tent?
At first, Nathan encouraged [David](life-David.html) to follow through on his desire to build a temple for the Lord (1 Chronicles 17:2\). Yet that night the word of the Lord came to Nathan, changing their plans: “Go and tell my servant David, ‘This is what the Lord says: You are not the one to build me a house to dwell in’” (verse 4\). God then points out that, in all the long history of the tabernacle, He never once rebuked Israel’s leaders for not building a permanent temple (verses 5–6\). Rather than David building a temple, God decided to allow David’s son to oversee this work (verses 11–12\).
In response, David offered a prayer of praise: “You, Lord, are God! You have promised these good things to your servant. Now you have been pleased to bless the house of your servant, that it may continue forever in your sight; for you, Lord, have blessed it, and it will be blessed forever” (1 Chronicles 17:26–27\). David considered God’s word as a tremendous blessing that affirmed his son would also serve as king.
First Chronicles 22:8 sheds some light on God’s decision not to allow David to build the temple: “You have shed much blood and have fought many wars. You are not to build a house for my Name, because you have shed much blood on the earth in my sight.” David’s background of shedding blood in times of war was God’s reason for choosing David’s son instead (see also 1 Chronicles 28:3\). God wanted a man of peace to construct the temple, not a man of war. His house was to be “a house of prayer for all nations” (Isaiah 56:7\).
Since David was forbidden from building the temple himself, he helped to gather materials and prepare the plans for the temple’s construction. He said to [Solomon](life-Solomon.html), “I have taken great pains to provide for the temple of the Lord a hundred thousand talents of gold, a million talents of silver, quantities of bronze and iron too great to be weighed, and wood and stone. And you may add to them. You have many workers: stonecutters, masons and carpenters, as well as those skilled in every kind of work in gold and silver, bronze and iron—craftsmen beyond number. Now begin the work, and the Lord be with you” (1 Chronicles 22:14–16\).
Solomon faithfully fulfilled this command during his reign, leading Israel to the height of world power. David’s desire to build a house for the Lord was noble, but God had other plans. David’s reaction to God’s nixing his plan is a model for us. When things do not go as we planned—when God closes a door—we should continue to praise the Lord and then move on in a new direction. Rather than complain about what we can’t do, we should do what we can, giving God the glory.
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What is the purpose of First and Second Chronicles?
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Answer
Likely written between 450 and 425 BC, 1 and 2 Chronicles includes many lists of genealogies. Further, much of the content covers the same events found in the books of Samuel and Kings. Surely, God had a purpose for inspiring the writing of the Chronicles, even with its similar content.
First of all, not all of the content of the Chronicles is found in Samuel and Kings. In fact, over half of the content of Chronicles is unique. The scope of 1 and 2 Chronicles is very broad, tracing the history of Israel from Adam and Eve until the end of the [Babylonian Captivity](Babylonian-captivity-exile.html). Emphasis is given to the tribe of Judah, to whom the books were written, as well as the Levitical priests, who were important in re\-establishing worship in Jerusalem. The [Davidic Covenant](Davidic-covenant.html) and temple worship are common themes running through the Chronicles.
[Ezra](life-Ezra.html) the priest and scribe is generally considered the author of 1 and 2 Chronicles. The Babylonian Talmud identifies Ezra by name as the author of these writings. Further, the events of 1 and 2 Chronicles lead up to the events of Ezra and Nehemiah (originally one book in the Hebrew Bible).
Also interesting is the name of 1 and 2 Chronicles in the [Septuagint](septuagint.html) (a Greek translation of the Old Testament produced around 300 BC). The title translates as “The Books of Things Left Out,” referring to additional details surrounding the historical events recorded in the books of Samuel and Kings. Due to the Judean emphasis of the Chronicles, we learn much more about the southern kingdom of Judah and its kings; the books of Kings contain more detail about the northern kingdom of Israel.
The books of 1 and 2 Chronicles were invaluable in the restoration of Judah after their time in Babylon. The [remnant returned](all-Jews-return-Jerusalem.html) to a ruined Jerusalem, a destroyed temple, and many other obstacles to their success. They must have felt overwhelmed and forsaken by God. By tracing the history of God’s people, the author of the Chronicles reminded the new generation that God had been their help in ages past. By emphasizing the unconditional Davidic Covenant, he gave them hope for the future. By including the genealogies, he showed them that they were the ones to continue the legacy. In short, the author of the Chronicles showed a despairing people that they had a powerful, faithful God who would strengthen them to rebuild the temple and the city.
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What is the Evangelical Covenant Church?
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Answer
The Evangelical Covenant Church (ECC) is an Christian denomination founded in 1885\. It traces its roots to the [Protestant Reformation](Protestant-Reformation.html) and the Lutheran [State Church](state-church.html) of Sweden. In their Covenant and Affirmations, the ECC says, “The Evangelical Covenant Church is committed to reaching across boundaries of race, ethnicity, culture, gender, age, and status.” The Evangelical Covenant Church has more than 800 congregations in the United States and Canada and outreaches on five continents.
Doctrinally, the Evangelical Covenant Church is a little hard to pin down. They are “non\-confessional, non\-creedal and non\-doctrinaire,” although they value the [Apostles’ Creed](apostles-creed.html) and promote the study of the Bible. They also hold the Word of God as the [only perfect rule for faith and practice](sole-authority-faith-practice.html). They are Trinitarian and have been influenced historically by [Pietism](Pietism.html). The ECC teaches the necessity of salvation by grace through faith, apart from works. And they emphasize evangelism and outreach, “pursuing compassion and justice through our world.” The ECC describes itself as “Evangelical, but not exclusive; Biblical, but not doctrinaire; Traditional, but not rigid; Congregational, but not independent.”
When a person joins the Evangelical Covenant Church, he or she is asked two basic questions regarding belief: “Do you confess Jesus Christ as your Savior and promise to follow him as Lord?” and “Do you accept the Holy Scriptures, the Old and New Testaments, as the word of God and the only perfect rule for faith, doctrine, and conduct?” Then he or she is asked one basic question regarding practice: “Do you intend to live as a faithful follower of Christ and member of the church and denomination?”
They hold to two sacraments: baptism and the communion. The ECC traditionally practices [infant baptism](infant-baptism.html), but they allow for believer’s baptism, too. Men and women both may be ordained as ministers and hold office at every level within the ECC. As a denomination they have chosen “not to be divided over issues of long\-standing historical diversity” and “to focus on what unites us as followers of Christ, rather than on what divides us.”
Much of what the Evangelical Covenant Church believes is in accordance with the Bible, but the baptism of infants and the ordination of [women pastors](women-pastors.html) are problematic. Also, the ECC’s zeal for unity, though commendable in itself, is coupled with a commitment to be “non\-doctrinaire,” and this can easily lead to the sacrifice of truth or the encroachment of error.
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Is a man who divorced and remarried before coming to Christ eligible to pastor a church?
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Answer
The issue of divorced people serving in the ministry (especially the pastorate) is a topic of some deliberation today. We know that [divorce is a sin](God-hates-divorce.html), but we also know that [God forgives sin](sin-God-not-forgive.html). Making the issue more complex is the consideration of the *timing* of the divorce. What if the divorce occurred before the person was even saved? Does God hold us accountable for the decisions we made in our “before Christ” life? Should the mistakes made pre\-conversion have any bearing on one’s current ministry opportunities?
First, let’s look at what Scripture says about the [qualifications for an elder/pastor](qualifications-elders-deacons.html), found in 1 Timothy 3 and Titus 1\. Right away, we see that a pastor is to be “the husband of one wife” (1 Timothy 3:3, ESV). Some consider that this means a pastor cannot be divorced and remarried. Others interpret it to mean that pastors cannot be single (they *must* be married), they cannot be widowed and remarried, or they cannot be polygamists. However, none of these interpretations are necessarily what Paul meant.
We gain some insight by considering the original Greek phrase, which can be literally translated as “a one\-woman man.” Paul’s emphasis is on the moral integrity of the pastor, not necessarily his current marital status. Being a “one\-woman man” is being committed to one’s wife. The NIV translation brings out the meaning a little more clearly: “faithful to his wife.”
Of course, depending on the reason for the divorce, a divorced man might not have always been “faithful to his wife”; he may have been unfaithful at one time. Neither would he have kept the command to be “above reproach” and to “manage his own family well” (1 Timothy 3:2, 4\)—again, depending on the reason for the divorce.
However, the question remains, does a divorce in the past—even one caused by adultery—permanently disqualify a man from the office of pastor? Knowing the grace and mercy of God, we would answer that with a qualified “no.” God’s forgiveness is real, and His cleansing from sin is complete (1 John 1:9\). It is quite possible for a man to have gone through a divorce years ago, repent of his sin, learn from his mistakes, remarry, and now be a fully committed, “one\-woman man.” This is not to say a man can divorce his wife one week, marry his lover the next, and take a pastorate the week after that. No, the office of pastor is not for those exhibiting moral laxity. There must be an established pattern of faithfulness and of managing his household well in order to be qualified. Any divorce in his past should be long forgotten, overshadowed by more recent history.
Based on this principle, we would say that a man who divorced *before* he was saved should not be disqualified for the pastorate—given that he meets the other requirements listed in 1 Timothy 3 (including that he “not be a recent convert,” verse 6\) and that his walk with the Lord includes ample evidence of having a solid marriage. He must be a “one\-woman man” now.
Praise the Lord, when we are saved, the old life is dead and gone. As Romans 6:4 says, “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (see also 2 Corinthians 5:17\). Whatever sins we committed before we were saved, we are forgiven, we are freed, we are made new.
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What is the majestic plural, and how is it used in the Bible?
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Answer
The majestic plural, also called the royal plural, is the use of a plural word (such as the pronoun *we* or *us*) to refer to a single person. As a type of nosism, the majestic plural emphasizes something or honors someone in a stylistic way. Basically, when a member of royalty, referring to himself, says, “We” instead of “I,” he is using the majestic plural. For example, Queen Victoria, upon hearing a tasteless joke, is said to have replied, “We are not amused.”
The ancient Hebrews used the majestic plural, and some examples are found in the Old Testament. But the construction is not unique to Hebrew. The Latin language also had what the Romans called *pluralis maiestatis* (“the plural of majesty”), and, as has been noted, English sometimes uses it as well. Other modern languages using the royal plural include Punjabi, Hindustani, Telugu, and Egyptian Arabic (in which the President of Egypt is referred to as “Your Excellencies”).
The effect of the majestic plural is to indicate greatness, power, and prestige. It is normally reserved for use by nobles, kings, popes, and other persons of high rank when speaking in an official capacity or by those of lower rank when speaking of or to their betters.
In the Bible, we find four verses in which God refers to Himself using plural pronouns. The most well\-known passage is Genesis 1:26: “Then God said, ‘Let us make mankind in our image, in our likeness.’” See also Genesis 3:22; Genesis 11:7; and Isaiah 6:8\. The One God is speaking of Himself in plural form: *us* and *our*. This is a perfect example of the majestic plural. God’s divine greatness and transcendence are emphasized through the simple use of pronouns.
The majestic plural is also found in one of God’s most common names in the Old Testament, *Elohim*. The word itself is plural (the singular is *Eloah*), and it is sometimes translated as “gods” (when referring to a plurality of false gods). When it refers to the One True God, *Elohim* (plural) is correctly translated as “God” (singular).
Deuteronomy 4:35 says, “The LORD is God”—literally, “*Yahweh* is *Elohim*.” And the famous [*Shema*](what-is-the-Shema.html) says, “The LORD our God, the LORD is one.” Again, we have the singular *Lord* coupled with the plural *Elohim*, and this time in a verse that is crystal clear that there is only one God. His name’s plural form indicates His sovereign supremacy, His matchless might, and His exceeding eminence.
We carefully note that the majestic plural in the Old Testament was not meant to teach the doctrine of [the Trinity](Trinity-Bible.html). It is simply a linguistic tool that God employed to accentuate His greatness. However, the use of plural constructions to refer to God leaves open the possibility of God’s triune nature. Later, when the doctrine of the Trinity is revealed in the New Testament, the use of the majestic plural fits right in.
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What is the Keswick movement, and is it biblical?
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Answer
The Keswick movement, also called the Higher Life movement, is a theological movement that originated in England in the early 19th century. It was heavily influenced by the teachings of [John Wesley](John-Wesley.html), John William Fletcher, and Adam Clarke. Since 1875 promoters have organized the annual Keswick Convention. Various Christian leaders have been involved in the Keswick Convention through the years, including missionaries [Hudson Taylor](Hudson-Taylor.html) and Amy Carmichael, devotional writer [Oswald Chambers](Oswald-Chambers.html), and evangelist [Billy Graham](Billy-Graham.html).
Essentially, Keswick theology teaches that the Christian life consists of two primary crises (or major turning points): justification and sanctification, both of which happen at *different* times in the life of the believer. After salvation one must have *another* encounter with the Spirit; otherwise, he or she will not progress into holiness or the “deeper” things of God. This second encounter with the Spirit, in Keswick terminology, is called “entire sanctification,” “the [second blessing](second-blessing.html),” or “the second touch.” This emphasis on a second, post\-salvation experience corresponds with the Pentecostal idea of the “baptism” of the Spirit. Some Keswick teachers would even say that [sinless perfection](sinless-perfection.html) is possible after one receives the “second blessing.”
Although it is true that both [justification](justification.html) (i.e., getting saved) and [sanctification](sanctification.html) (i.e., becoming more like Christ) are vital aspects of the Christian life, overemphasizing the distinction between them tends to produce two different “classes” of Christian—those who are *not* being sanctified and those who *are* being sanctified. Moreover, according to Keswick theology, we can decide which camp we belong in, and the initiation of sanctification is something that depends on us after we are saved.
The tendency for theological error resulting from overemphasizing one side of a debate versus another has been demonstrated time and time again throughout church history. For example, the well\-known debate between [Calvinists and Arminians](Calvinism-vs-Arminianism.html) is frequently seen (somewhat inaccurately) as a “conflict” between God’s sovereignty and man’s autonomous free will. Many on both sides of this debate have a tendency to overemphasize one side of this “conflict” to the exclusion of the other. Those who emphasize God’s sovereignty tend to minimize human volition, while those who emphasize man’s ability to choose end up burdening themselves and others with the charge to behave perfectly before the Lord. In reality, *both* God’s sovereignty *and* man’s volition must be held in tension with one another, because both are taught in Scripture.
In the same way, Keswick theologians take a very real and biblical distinction between justification and sanctification and press it too far. Scripture tells us that all those who are saved (justified) are also being sanctified. God promises to finish the work He began in us (Philippians 1:6\).
“But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification” (Romans 6:22, NASB). We are freed from sin by Christ’s sacrifice on the cross, but our freedom must lead to holiness (sanctification), not further sin. Rather, Paul tells us that we are “to consider \[ourselves] to be dead to sin, but alive to God in Christ Jesus” (Romans 6:11, NASB). The picture that we see painted in these verses is that it is impossible for the believer to persist in sin, once he or she has truly entered into a relationship with Christ. Keswick theology says that one could be a genuine Christian and still say something like, “I have been justified, but I am not being sanctified, because I don’t see the need to be right now. I’m a Christian, surely; I’m just not as dedicated as others might be.” Of course, Scripture tells us that such an attitude is really evidence that the person speaking is *not* a believer (1 John 2:3–4\). As a result, Keswick theology may give false assurance of salvation to those who refuse to submit to the Word of God but still want to think of themselves as truly saved.
Sanctification is a long, gradual, and sometimes tortuous process, and it is something that *all* believers will experience, not just those who have a “second touch” of the Spirit. The Keswick movement has some commendable points—an emphasis on the lordship of Christ and personal holiness, discipleship, and a promotion of missionary activity. And some historic evangelistic efforts have begun at Keswick Conventions. However, Keswick theology’s insistence on a “second blessing,” its hierarchy of “sanctified” Christians vs. those who are “only justified,” and its bent toward the unbiblical doctrine of entire sanctification are causes of concern.
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Should I tell my spouse about my pornography addiction?
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Answer
The struggle with pornography addiction is usually shrouded in secrecy, but there are benefits to telling one’s spouse. The decision to do this should be prefaced by a lot of prayer and thought (Proverbs 3:5–6; James 1:5\).
The Bible says, “Therefore confess your sins to each other and pray for each other so that you may be healed” (James 5:16\). This works in church, and it works in the marriage relationship. It is difficult to completely recover from the addiction if one doesn’t disclose the sin to his or her spouse and include the spouse in the recovery.
Sexual addiction is often referred to as an “intimacy disorder.” Robert Weiss, a sexual addiction expert, describes an intimacy disorder as “the inability to find, tolerate, or stay in relationships that involve the risks that come with being fully known.” God created us as social creatures (Genesis 2:18\). As Weiss puts it, “We all need healthy relationships for our survival—it is that important. We do not do well alone.”
So, in order to have intimacy we need to be able to fully show ourselves to our spouse—the good, the bad, and the ugly. Hiding a pornography addiction means hiding a significant part of one’s life and closing it off from his or her spouse.
When spouses eventually find out about a porn addiction, in most cases, they admit they already knew something was wrong—they just didn’t know what it was, exactly. In addition, there are many spouses who assume they themselves are the problem; when a person isolates himself due to the shame of slipping up or engaging in sinful behaviors, his spouse often believes it is her fault. In fact, the isolation is really what creates so much hurt when spouses discover the behaviors. They are hurt that they had been blaming themselves all that time.
In addition, if a person voluntarily discloses the addiction to pornography, rather than the spouse finding out in some other way, it reduces the amount of trauma the couple experiences. Recent research by Barbara Steffens, an expert in relationship trauma, demonstrated that one element that intensifies the trauma when a spouse finds out is the time period the sin was hidden. The longer the time period, the deeper the pain.
Another great advantage of telling one’s spouse is the opportunity to share the recovery with him or her. Even though disclosure will be painful, sharing in that pain can be a powerful bonding opportunity.
Now, there are always situations where disclosing an addiction may be risky, and you may need to take precautions of when and how you disclose. If your spouse has psychological and emotional challenges or is coping with other illnesses or crisis situations, he or she may not be able to handle the added stress of a pornography addiction confession at that point in time.
This decision has to be yours, because there is risk. And it is advised that you move forward under the direction of a Christian counselor, grounded in the Word (Proverbs 11:14\). In the end, the rewards of confessing sin are well worth the pain of confession.
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What is spiritual abuse?
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Answer
To “abuse” is to use something or someone to bad effect or for a bad purpose, especially regularly or repeatedly. Spiritual abuse happens when a spiritual authority, such as a cult leader or abusive pastor, seeks to control individuals and ensure obedience. Spiritual abuse is closely associated with [spiritual manipulation](spiritual-manipulation.html) and is *not* God’s plan for promoting spiritual growth.
A spiritually abusive group might claim that they are God’s sole channel of communication and that they alone can rightly interpret God’s Word. They might claim that salvation depends upon belonging to their church and that, since God speaks through them alone, there can be no further discussion on what the leaders say. Or the leaders might point to God’s blessing on their work—proved by increased baptisms, perhaps—and push members to contribute more generously to their expansion programs. Pushing for more money, promising that God will repay, and piling on guilt can be signs of covert abuse.
Abusive groups also place great emphasis on performance\-related works—attending every meeting; volunteering to help at local, regional, and national events; and devoting required minimum amounts of time to proselytizing. Members are constantly reminded that the end of this wicked system of things is imminent and so there is very little time left to spread the “good news.” Everyone must do more in the advancement of “God’s work.” The dedication of each member is tracked and measured by the amount of time, effort, and money he or she gives to the cause. If an individual’s efforts begin to slip below expectations, it will be noticed.
Spiritual abuse can occur when church or cult leaders misuse Scripture to bolster their own authority and keep their members under their thumb. For example, a spiritual authority may use Hebrews 13:17 (“Have confidence in your leaders and submit to their authority”) to demand blind loyalty and unthinking obedience. A leader might say, “God has given me authority over you; thus, to disobey me is to disobey God.” If members grow uneasy and think about leaving, all the leader has to do is say, “If you leave this group, you will never go to heaven, because only *we* have the truth.” This type of manipulation is appalling, but it occurs more often than one might think. Our loyalty is due Christ, the Head of the church (Ephesians 1:22\), not a particular organization, church, or leader.
Cults and abusive churches pre\-emptively insulate members from any information critical of the group. Members are taught early on to be skeptical of any negative report about the group and that the biased media only lies about them. These “lies” are identified as a form of persecution, which “proves” they must be the one true religion. So, for example, if journalists report on leaders who have been found guilty of child abuse, the organization simply tells its members they cannot believe anything the newspapers say about them—it’s all lies and smears. If simple denial doesn’t work, they move on to rationalization and wishful thinking. Spiritually abusive leaders can become so adept at thought and information control that those under their sway will actually defend their new identity over their former identity.
The more committed to the abusive church a person becomes, the more isolated he becomes from non\-members, and the more he fears punishment if he tries to leave. Some people, after a lifetime of emotional investment in a religious group, simply do not know how they could survive if they left. They have no friends other than their fellow church members. They may have cut off contact with family members. They probably have no interests (social or intellectual) outside of their group. Such is their fear of being ostracized that many stay put, keeping their misgivings to themselves.
Jonestown survivor Deborah Layton wrote, “When our own thoughts are forbidden, when our questions are not allowed and our doubts are punished, when contacts and friendships outside of the organization are censored, we are being abused for an end that never justifies its means. When our heart aches knowing we have made friendships and secret attachments that will be forever forbidden if we leave, we are in danger. When we consider staying in a group because we cannot bear the loss, disappointment and sorrow our leaving will cause for ourselves and those we have come to love, we are in a cult” (*Seductive Poison*. New York: Anchor Books, 1998, page 299\).
Peter warned us that “there will be false teachers among you” (2 Peter 2:1\). As he described these false teachers, Peter points to their propensity to abuse their followers: “In their greed these teachers will exploit you with fabricated stories” (verse 3\), or as the KJV puts it, “They \[shall] with feigned words make merchandise of you.” Those who would attempt to use the Word of God to take advantage of the church are greedy liars, and they will bring divine retribution upon themselves: “Their condemnation has long been hanging over them, and their destruction has not been sleeping” (verse 3\).
Jesus’ yoke is easy, and His burden is light (Matthew 11:30\). Those who claim to speak for Jesus today should not be placing heavier burdens on people than Jesus would.
A [pastor](senior-pastor.html) is to be a shepherd. Shepherds who abuse the flock can expect severe punishment when the Lord returns: “He will cut him to pieces and assign him a place with the unbelievers. . . . From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (Luke 12:46–48\). With privilege comes responsibility, and those spiritual wolves who abuse their authority will have to answer to God for the harm they have done.
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What is the true meaning of the second commandment?
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Answer
The [Ten Commandments](Ten-Commandments.html) are recorded in the Bible in Exodus 20:1–17 and Deuteronomy 5:6–21\. The second of those commandments, in its entirety, is this: “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (Exodus 20:4; Deuteronomy 5:8\).
This command is closely linked with the first, which says, “You shall have no other gods before Me.” Having other gods is idolatry. Idol worship was rampant among the nations surrounding Israel. Most of those nations had carved images to which they bowed, sacrificed, and performed various acts of worship. Often that pagan worship involved infanticide and prostitution (Leviticus 18:21; Deuteronomy 23:17\). The Israelites were strictly warned to keep themselves separate from the pagan nations around them and to avoid any activities that resembled their vile worship rites (Leviticus 20:23; 2 Kings 17:15; Ezekiel 11:12\).
God hates [idolatry](idolatry-definition.html) in any form (Deuteronomy 6:14–15; 32:21; Jeremiah 2:5; Leviticus 26:1\). It steals the attention and honor that belong only to God (Deuteronomy 6:5; Luke 10:27\). In many nations today, carved gods and goddesses are still an obvious violation of this commandment. However, the sin of idolatry is ultimately a sin of the heart. An idol is anything we depend upon to meet the deep needs of the heart—love, security, worth, or significance. When we seek to find identity and security in something besides God, we have made it an idol. John Calvin said, “The human heart is an idol factory.” We often search for peace or identity through relationships, substances, money, or entertainment. Addictions are forms of idolatry, as are a host of other worldly enticements that cannot ultimately satisfy. When we give ourselves to the pursuit of manmade gods, we are breaking the second commandment.
Even good things can become idols if we are not careful. Ministry, hobbies, charity work, or family can usurp the rightful place only God should hold in our lives. When we emotionally rely on anything other than our relationship with Him to validate us, we are breaking the second commandment.
This commandment also contains a warning for future generations. God is saying that, if we don’t deal with idolatry in our generation, we will pass it down to our children and to their children. Children learn to handle life by watching their parents. When children observe mom and dad running to a bottle, a pill, another romance, or a shopping spree to make them feel good about themselves, they follow that pattern. When children watch their parents spend time, money and energy on worldly pursuits, they naturally copy those values and will raise their own children to do the same.
However, God also promises blessing for those who model godly values for their children (Deuteronomy 7:9\). Just as children learn to run to idols by watching their parents do so, they can also learn to turn away from idols by observing their parents giving God His rightful place in their lives. When we make Him our hiding place (Psalm 32:7\), He fills our deepest heart needs like nothing else can. When we have no gods but Him, He is faithful to shelter us with His love and protection (Psalm 36:7; 144:2; Malachi 3:17–18\). Psalm 103:17 says, “The LORD’s love is with those who fear him, and his righteousness with their children’s children.” We must give the Holy Spirit free rein to smash any idols our hearts have erected. When we allow Him to remove anything that has established itself as an idol, we can then be filled with His joy and peace (Galatians 5:22; Ephesians 6:18\).
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What is sexual immorality?
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Answer
In the New Testament, the word most often translated “sexual immorality” is [*porneia*](porneia-in-the-Bible.html). This word is also translated as “whoredom,” “fornication,” and “idolatry.” It means “a surrendering of sexual purity,” and it is primarily used of premarital sexual relations. From this Greek word we get the English word *pornography*, stemming from the concept of “selling off.” Sexual immorality is the “selling off” of sexual purity and involves any type of sexual expression outside the boundaries of a biblically defined marriage relationship (Matthew 19:4–5\).
The connection between sexual immorality and idolatry is best understood in the context of 1 Corinthians 6:18, which says, “Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body.” The bodies of believers are the “temple of the Holy Spirit” (1 Corinthians 6:19–20\). Pagan idol worship often involved perverse and immoral sexual acts performed in the temple of a false god. When we use our physical bodies for immoral purposes, we are imitating pagan worship by profaning God’s holy temple with acts He calls detestable (1 Corinthians 6:9–11\).
Biblical prohibitions against sexual immorality are often coupled with warnings against “[impurity](Bible-impurity.html)” (Romans 1:24; Galatians 5:19; Ephesians 4:19\). This word in the Greek is *akatharsia*, which means “defiled, foul, ceremonially unfit.” It connotes actions that render a person unfit to enter God’s presence. Those who persist in unrepentant immorality and impurity cannot come into the presence of God. Jesus said, “Blessed are the pure in heart for they shall see God” (Matthew 5:8; cf. Psalm 24:3–4\). It is impossible to maintain a healthy intimacy with God when our bodies and souls are given over to impurities of any kind.
Sexuality is God’s design. He alone can define the parameters for its use. The Bible is clear that sex was created to be enjoyed between one man and one woman who are in a covenant marriage until one of them dies (Matthew 19:6\). Sexuality is His sacred wedding gift to human beings. Any expression of it outside those parameters constitutes an abuse of God’s gift. Adultery, [premarital sex](sex-before-marriage.html), [pornography](pornography-Bible.html), and [homosexual relations](homosexuality-Bible.html) are all contrary to God’s design. That makes those things sinful.
The following are some common objections to God’s commands against sexual immorality:
**1\. It’s not wrong if we love each other.** The Bible makes no distinction between “loving” and “unloving” sexual relations. The only biblical distinction is between married and unmarried people. Sex within marriage is blessed (Genesis 1:28\); sex outside of marriage is “fornication” or “sexual immorality” (1 Corinthians 7:2–5\).
**2\. Times have changed, and what was wrong in biblical times is no longer considered sin.** Most of the passages condemning sexual immorality also include evils such as greed, lust, stealing, etc. (1 Corinthians 6:9–10; Galatians 5:19–21\). We have no problem understanding that these other things are still sin. God’s character does not change with culture’s opinion (Malachi 3:6; Numbers 23:19; Hebrews 13:8\).
**3\. We’re married in God’s eyes.** The fallacy of this idea is that the God who created marriage in the first place would retract His own command to accommodate what He has called sin. God declared marriage to be one man and one woman united for life (Mark 10:6–9\). The Bible often uses the imagery of a wedding and a covenant marriage as a metaphor to teach spiritual truth (Matthew 22:2; Revelation 19:9\). God takes marriage seriously, and His “eyes” see immorality for what it is, regardless of how cleverly we have redefined it.
**4\. I can still have a good relationship with God because He understands.** Proverbs 28:9 says, “If one turns away his ear from hearing the law, even his prayer is an abomination.” We fool ourselves when we think that we can stubbornly choose sin and God does not care. First John 2:3–4 contains a serious challenge for those who persist in this line of thinking: “We know that we have come to know him if we keep his commands. Whoever says, ‘I know him,’ but does not do what he commands is a liar, and the truth is not in that person.”
Hebrews 13:4 makes God’s expectation for His children crystal clear: “Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.” Sexual immorality is wrong. The blood of Jesus can cleanse us from every type of impurity when we repent and receive His forgiveness (1 John 1:7–9\). But that cleansing means our old nature and all its practices, including sexual immorality, are put to death (Romans 6:12–14; 8:13\). Ephesians 5:3 says, “But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people.”
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Who was Belial?
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Answer
*Belial* is a compound word, believed to have been taken from the Hebrew *beliy*, meaning “not,” and *ya'al*, meaning “profit” or “benefit.” It is used twenty\-six times in the Old Testament, usually translated as “worthless” in the New American Standard Bible, but also as “base,” “destruction,” “rascally,” and “wicked.” In the earlier books of the Old Testament, when describing a wicked person, the King James sometimes uses “son of Belial” (or “daughter,” “man,” or “people” of Belial). Like many other uses of the term *son of*, the expression “son of Belial” doesn’t imply that Belial is a real person who fathers children; rather, it’s a description of people characterized by worthlessness or corruption.
A less accepted theory is that *belial* comes from *beli 'ol*, meaning “without yoke”; the definition would remain about the same, however: a “son of Belial” would be someone who is “lawless” or “rebellious.”
Either way, the Old Testament uses *Belial* as a personification of evil, not an actual entity. Later, the personification began to be thought of as an actual person, and in the New Testament *Belial* is used as a proper name of Satan in 2 Corinthians 6:15\.
In Jewish Apocryphal literature, Belial is often presented as an actual being and given a back story. Several Hasidic books, including the [*Book of Jubilees*](book-of-Jubilees.html), say Belial was one of the angels who followed Satan in his fall. The Sibylline oracles (supposed prophecies recorded by the Sibyls between AD 100 and 500\) say Belial will be the Antichrist and/or a fake Messiah who deceives Samaritans. The former claim may be influenced by 2 Thessalonians 2:3, which calls the Antichrist the “man of lawlessness,” but the oracle is also associated with Nero.
Belial as a demon has been adopted by more recent literature. In [*Paradise Lost*](Paradise-Lost.html), John Milton writes that Belial was the last demon to fall and the vilest—the demon of impurity and lies. In some occasions that *Belial* is used as a personification in the Bible (Judges 19:22; 1 Samuel 2:12\), Milton directly attributes the evil to the individual demon. Belial is also mentioned in the [*Lesser Key of Solomon*](Key-of-Solomon.html), a spell book that promised the user power to control demons for personal use. The book has nothing to do with King Solomon, as it was written in 1600s. In the last century, Belial showed up as a character in various novels and video games.
In Scripture, *Belial* was used to personify wickedness and worthlessness. The only time the word is used to identify a person is 2 Corinthians 6:15, where the name is applied to Satan. There is no indication from Scripture that *Belial* is the proper name of a specific demon.
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How can I receive divine guidance?
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Answer
The desire for direction and divine guidance is universal. In every culture, the wise and learned are revered and their answers sought by those struggling with decisions. Unfortunately, this wisdom is often the manmade variety and can lead to catastrophe, since every human being is fallible and our wisdom often questionable (1 Corinthians 1:20\). When man seeks supernatural wisdom, he often turns to the spirit world by consulting mediums, witches, or other avenues forbidden by God (Leviticus 19:31; 20:6; Deuteronomy 18:14\). However, 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?”
So how do we receive answers from God? If our hearts are set to truly seek His wisdom, how do we find it? Jeremiah 29:13 says, “You will seek me and find me when you seek me with all your heart.” So God promises that those who seek His counsel with all their hearts will find it. However, there are several factors that must be in place before we can claim this promise:
**1\. We must do it God’s way.** The Lord God Almighty is not a slot machine or a genie who grants wishes. But often that is the subconscious attitude of those who claim to want His guidance. Many live life as their own bosses, but, when faced with tragedy or heartache, become temporarily interested in God. If we want direction from God, we must come to Him the only way He provides for such relationship—through His Son. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). Our only access to the Father is when we come through the sacrificial death and resurrection of His Son. When we make Jesus the Lord of our lives, we become the children of God (John 1:12; Romans 10:9–10\). God’s promises in Scripture are for His children. So when we come to Him in the way He has provided, we can claim His promises for wisdom and guidance (Proverbs 3:5–6; James 1:5\).
**2\. We must know what God’s Word says.** There is much guidance already given to us, and we need only to read it in the Bible. We do not need to seek direction about whether or not to sin. If God has already stated something in His Word, He will not contradict it. He will not instruct us to murder someone, steal, or commit adultery. Prohibitions against such things are already clearly stated in His Word, and He expects us to follow them (Mark 10:19; Luke 18:20\). For example, many unmarried couples try to insist that “God understands” the fact that they are sleeping together before marriage. Some even claim that they “prayed about it and feel it’s OK.” This thinking is in clear defiance of God’s stated commands against sexual immorality (Hebrews 13:4\). To justify sin by saying that God has made an exception to His own commands is to reveal one does not really want the guidance of God.
**3\. We must be in continual fellowship with the Holy Spirit.** God speaks not only through His Word but through the confirmations of His Spirit within us. Romans 8:16 says, “The Spirit himself bears witness with our spirit that we are children of God.” How does He “bear witness with our spirit”? When we are born again (John 3:3\), the Holy Spirit moves into our hearts and changes us into “new creatures” (2 Corinthians 5:21\). Our human spirits that were once dead and under the control of our flesh are made alive with new power and a desire that come from God Himself (Colossians 2:13; Ephesians 2:5\). As we give Him more control over every area of our lives, He speaks within our spirits, convicting of sin, guiding toward wisdom, and confirming His pleasure at our obedience (Psalm 16:11; 2 Corinthians 5:9; Colossians 1:10; Galatians 5:22\).
**4\. We must ask for divine guidance.** James 4:2 says, “You do not have because you do not ask.” When our hearts are in right relationship to God, then James 1:5 assures us that we can [ask for wisdom](wisdom-of-God.html) and believe that we have received it. We can ask that He guide us into all truth (John 16:13; Psalm 25:5\). When we ask in faith, we can then move forward with confidence in the direction that appears wisest, asking all the time for God to shut any door that He did not open. We move ahead with eyes wide open, staying in prayer and seeking God’s answer with a heart to obey.
**5\. We must be willing to obey when He gives us guidance.** Often, when people say they want to know God’s will, what they really mean is this: “I want to know God’s will—and then I’ll decide whether or not I’m going to do it.” God already knows the deep things of our hearts and many times will not reveal His plan to a stubborn heart who will not obey (Psalm 51:10–12; Proverbs 1:28–29; John 14:24; Isaiah 1:15–16\). Surrender must accompany any prayer request. He does not exist to do our bidding; we exist for His pleasure and His glory. He desires to work in our lives to accomplish His purposes for us (Philippians 2:13; Colossians 1:16\).
The Lord is a communicating God, and He delights in giving divine guidance to those who seek Him (Proverbs 20:24\). He wants to direct the heart surrendered to Him. When we come to Him in the way He has provided for us, when we seek His wisdom with a heart to obey (Proverbs 3:13\), then we can walk in the confidence that He is directing our paths (Proverbs 3:5–6\).
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What does it mean to be born of God?
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Answer
The term *born of God* is found primarily in the book of 1 John. First John 5:1 says, “Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well.” Other references are found in 1 John 2:29; 3:9; 4:7; and 5:4, 18\.
The term *born of God* closely mirrors Jesus’ words in John 3:3 when He told Nicodemus that he must be “[born again](born-again.html)” or, in some translations, “born from above.” Nicodemus responded the way anyone would. He asked, “How can someone be born when they are old?” (verse 4\) Jesus’ answer was even more puzzling. He said, “The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (verse 8\).
Why did Jesus begin talking about the wind in relation to being born again? The Greek word for “wind” is *pneuma*, the same word used for “spirit.” When wind blows, we cannot see it, but we see where it has been. Tree leaves move, plants bend, and we feel the wind touch our faces. Yet no one can catch it or restrain it. When wind blows, it changes everything it touches. So it is with the Spirit. Spiritual birth is an act of the Holy Spirit. He is invisible, yet whenever He moves, there are definite changes. Neither persuasive words nor intellectual agreements have the power to make someone “born of God.” Only the Holy Spirit can perform that transformation in a repentant heart (Mark 1:15; Acts 2:38\).
So how does one become born again, or born of God? Jesus used an earthly metaphor to explain a spiritual idea. When a baby is born, a new life emerges that did not previously exist. The baby is a brand\-new being who begins to grow to look like the parents. A puppy grows up to look like a dog. A calf grows to look like a cow. An infant grows to look like an adult human. So it is with those born of God. Second Corinthians 5:17 says that, if anyone is in Christ, he is a “new creature.” Later on in John 3, Jesus explains how to become born of God: “Whoever believes in Him shall not perish but shall have everlasting life” (verse 16\). When we are born into the family of God (John 1:12\), we grow to look more like our Father.
First John 3:9 describes a person who has been born of God: “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning because they have been born of God.” God our Father is holy, and He desires that His children become holy like He is (1 Peter 1:15–16\). When we are born of God, we have a new heart, one that wants to please God (Ezekiel 36:26; 2 Corinthians 5:9; Colossians 1:10\). This does not come about by good intentions or white\-knuckled effort. We please our new Father by surrendering to His Holy Spirit who lives within us. We allow Him to change our desires, our goals, and our will to conform to His (Romans 8:29; Philippians 2:13\). As a baby grows to look like the parents to whom it was born, so do we grow to be more like our heavenly Father when we are born of God (Philippians 3:10; Romans 6:1–2\).
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What should be a Christian’s response to a lack of sex in marriage (a sexless marriage)?
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Answer
Physical intimacy is part of God’s normal plan for marriage, and a husband and wife have a responsibility to meet each other’s needs in this area (1 Corinthians 7:2–4\). Assuming there is no physical or medical condition that would prevent sexual activity, a lack of sex in marriage should come by [mutual consent](mutual-consent.html) for spiritual pursuits for short periods of time (1 Corinthians 7:5\).
A sexless marriage is a cause for concern. Again ruling out physical difficulties, the root is most likely a spiritual one. The first order of business is to pray for wisdom, mercy, and grace to help in the time of need (James 1:5; Hebrews 4:16\). It is always good to put one’s own house in order before seeking to correct someone else; therefore, if a spouse feels wronged in this area, he/she should ask the Lord to reveal anything he/she may be doing to contribute to the problem (Psalm 139:23\). God will answer such a prayer, provided we are willing to listen.
Should the deprived spouse discover that he or she has contributed to the cause of the lack of sex in the marriage, the sin should be confessed to God and the spouse and steps taken to correct the behavior (Proverbs 28:13\). If this has been done and sexual intimacy is still withheld, the wronged spouse should continue praying daily for grace to love unconditionally and trusting God to work in His time. This is now a test of faith (James 1:2–4\). All the while, the deprived spouse should take care to keep the lines of communication open with his or her partner and never neglect God’s commands concerning the marital relationship (Ephesians 5:22–33\). It takes time and patience to wait on the Lord and to keep one’s eyes on Him to rise above the circumstances.
If the lack of sex in marriage is due to the wife refusing intimacy, the husband should consider if he is being obedient to God’s command to love his wife as Christ loves the church (Ephesians 5:25–33\) or if he is living with her in “an understanding way” (1 Peter 3:7, ESV). This is especially important if she has feelings of inferiority or rejection. Often, a husband may not recognize his part in his wife’s problems, and she is merely acting out of frustration or suppressed anger. Honest communication and forgiveness are the best ways to address this issue; be careful to avoid playing “the blame game.” First Corinthians 13 can be the checklist—does that chapter’s description of love match the husband’s treatment of his wife? Godly love will keep him from bitterness against his wife and harshness toward her (Colossians 3:19\).
If the lack of sex in marriage is due to the husband refusing intimacy, the wife may be neglecting her responsibility before God to love, respect, and submit to her husband (Ephesians 5:22–24\). If he feels neglected, inferior, or dominated, he may refuse intimacy to get even or to regain control, or he may lose interest altogether. Either way, “See to it that no one falls short of the grace of God and that no bitter root grows up to cause trouble and defile many” (Hebrews 12:15\).
If a spouse is withholding sex seemingly without cause, there may be a deeper, suppressed problem stemming from the past. In this case, counseling could help the problem come to the surface and hopefully be dealt with. In any case, both parties should take some time off and sit down with the intent to talk it out without shifting the blame. A pastor or biblical counselor can be a wonderful help during these conversations. The goal should be to understand the perspective of one’s spouse, so the couple can then move together in the right direction and allow change to begin.
Healing cannot be forced and may take some time. In the meantime, forgiveness is an immediate command (Matthew 6:14–15\). If both parties want God’s best and if the process is done in humility and sincerity, full intimacy is possible once again. A hurting couple should commit themselves to time in the Word daily, to prayer, to obedience to God, and to each other. Then they can patiently trust the Lord to work in both their hearts and heal whatever is causing the lack of sex in the marriage.
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What does Satan look like?
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Answer
The closest the Bible comes to describing what Satan and the demons look like is in 2 Corinthians 11:14, “Satan disguises himself as an angel of light.” The surrounding verses refer to Satan’s human servants disguising themselves as “apostles of Christ” and “servants of righteousness.” In context, these descriptions are referring to false teachers. But the principle surely applies to demons as well.
One problem—and it’s a big one—with trying to describe what Satan and demons look like is that *they are spirits*. Spirits are, by definition, non\-physical, and it is impossible to assign physical features to a non\-physical entity. As spirit beings, demons do not have noses, eyes, hands, feet, tails, or anything else that we might look for in drafting a description. That’s one reason why the Bible never describes Satan’s appearance. Even the “angel of light” description in 2 Corinthians 11:14 is not meant as a sketch of his appearance; rather, it means to emphasize the deceitful nature of Satan. The devil wants us to believe he is truth when in reality he is falsehood.
Now that we’ve established that Satan is an angel, a spirit being, having no physical likeness that can be grasped by our senses, we can do some surmising. Should Satan decide to make a physical appearance—if he manifested himself to us visibly—he would do so in a deceptive manner.
The common, pop culture portrayal of Satan as a scary\-looking, goat\-like beast with horns is not found in the Bible. Prior to his rebellion against God, Satan was a beautiful, glorious being (see Ezekiel 28:12–15\). What Satan “looks like” now is a mystery. Based on 2 Corinthians 11:14, though, we can know one thing for certain: Satan deceives people into thinking he is an [angel of light](angel-of-light.html). For Satan to reveal himself as the evil, murderous being that he is would be counterproductive. Most people would not follow the hateful, malicious maniac of conventional portrayals. Just as sin often looks attractive at first—only later revealing that it leads to death—so Satan would seek to deceive us by appearing as something other than evil.
The same is likely true of the demons. What do demons look like? No one in the Bible ever saw one outside of [Micaiah’s](Micaiah-in-the-Bible.html) and John’s divine visions; Micaiah did not provide visual details, and John, using apocalyptic symbolism, wrote of spirits “like frogs” (see 1 Kings 22:21–22 and Revelation 16:13\). If demons were to take visible form, they would choose whatever would further their deception. As [fallen angels](fallen-angels.html), the demons are intelligent and powerful beings. And they are led by perhaps the most powerful created being (Jude 1:9\), Satan, whose example they follow. The demons appearing as the evil beings they really are would hinder their mission of deception and temptation.
What does Satan look like? What do demons look like? There is no way to know for certain. If they did appear, they would put on a masquerade. Deception always wears a mask. Satan and the demons attempt to portray themselves as servants, guides, and “light” for people. But, make no mistake, “the thief comes only to steal and kill and destroy” (John 10:10\).
No matter what Satan would like us to think about himself, we know the truth: “Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8\). And we know his end: “And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him” (Revelation 12:9\).
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Who was Enoch in the Bible?
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Answer
There are at least four different men in the Bible named Enoch (Genesis 4:17; 5:18; 25:4; 46:9\). We should note that, in Genesis 25:4 and Genesis 46:9, the NIV gives the name “Hanok,” while some other translations, such as the Darby translation, give the name “Enoch” instead. In both verses, the name “Hanok” is from the same Hebrew word translated “Enoch” in Genesis 4:17 and Genesis 5:18\. Other translations say “Hanoch” or “Henoch.” The only difference is one of English spelling.
It is only the Enoch mentioned in Genesis 5:18 that the Bible gives any significant information about. This Enoch was the great\-great\-great\-great\-grandson of Adam. Genesis 5:22–24 says, “After he became the father of Methuselah, Enoch walked faithfully with God 300 years and had other sons and daughters. Altogether, Enoch lived a total of 365 years. Enoch walked faithfully with God; then he was no more, because God took him away.”
Hebrews 11:5 gives a little more detail: “By faith Enoch was taken from this life, so that he did not experience death: ‘He could not be found, because God had taken him away.’ For before he was taken, he was commended as one who pleased God.” This being “taken away” is what Enoch is most famous for. Only two people in the Bible are said to have been chosen by God to escape death, [Enoch and Elijah](Enoch-Elijah.html). Enoch appears to have been given this privilege due to being a man who walked faithfully with God (Genesis 5:24\) and pleased God (Hebrews 11:5\). For what purpose was Enoch taken away? The Bible does not specifically say. The most common assumption is so that he could serve as one of the [two witnesses](two-witnesses.html), alongside Elijah, in the end times.
There are also three pseudepigraphal books using Enoch’s name, with 1 Enoch being the most well known, often referred to as the [Book of Enoch](book-of-Enoch.html). None of the pseudepigraphal books of Enoch were actually written by the biblical Enoch. However, since the biblical book of Jude quotes from 1 Enoch and attributes the quotation to the biblical Enoch (Jude 14\), at least that one small prophecy must be truly attributable to the biblical Enoch.
Enoch draws a lot of attention due to the mystery surrounding him. Far too much speculation has gone into how and why God took Enoch away. Instead of conjecturing, we should be seeking to follow Enoch’s example by being men and women who walk faithfully with God and seek to please Him with our lives.
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Who helped Jesus carry the cross?
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Answer
After being ruthlessly tortured by the Romans, Jesus was forced to carry His cross to the place where He would be crucified. At first, Jesus carried His own cross (John 19:17\). But, eventually, likely due to the extreme torture He had already endured, Jesus was no longer able to carry His cross. As a result, the Roman soldiers forced another man to help Jesus carry the cross.
Matthew, Mark, and Luke all identify the man who helped Jesus carry the cross as [Simon, a man from Cyrene](Simon-of-Cyrene.html) (Matthew 27:32; Mark 15:21; Luke 23:26\). Cyrene was an ancient city in Libya, Africa. Its location has led to many traditional depictions of Simon as an African black man. It is possible that Simon was black, but, since Scripture does not say, we cannot be sure. Cyrene was a Greek colony and a major cultural center of Greek philosophy and medicine. The city also had a significant population of Jews and Jewish proselytes (see Acts 2:10\).
Mark and Luke add that Simon “was on his way in from the country,” and Mark further adds that Simon “was the father of Alexander and Rufus.” Alexander and [Rufus](Rufus-in-the-Bible.html), therefore, must have been known to Mark’s readers. Other than these three verses in [the Synoptic Gospels](Synoptic-Gospels.html), Simon of Cyrene is nowhere else mentioned in Scripture.
There is speculation, based on some church tradition, that Simon of Cyrene later became a Christian—some theories state that he was already a follower of Christ before the crucifixion—and was a leader in the early church. There is also tradition that the Rufus mentioned in Mark 15:21 is the same Rufus mentioned in Romans 16:13\. If this is the case, then it would lend credence to the idea that Simon and his family were prominent in the early church. But, again, Scripture nowhere explicitly makes this connection between the two Rufuses.
Simon of Cyrene was the man who helped Jesus carry the cross. For that, he is “immortalized” in the pages of Scripture. Hopefully, after receiving an extreme close\-up of the suffering Jesus endured on our behalf, Simon of Cyrene also came to trust Jesus as His Savior. Simon may have borne the cross part of the way to Golgotha, but Jesus bore Simon’s sin (1 John 2:2\).
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What does it mean that there will be wars and rumors of wars before the end times?
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Answer
In part of His response to the disciples’ question, “Tell us . . . what will be the sign of your coming and of the end of the age?” (Matthew 24:3\), Jesus responded, “And you will hear of wars and rumors of wars” (Matthew 24:6\). Because of Jesus’ words in this passage, whenever there is an explosion of conflict, especially in the vicinity of Israel, many people begin to wonder if the new war is a [sign of the end times](signs-end-times.html). If only people would read the rest of Matthew 24:6—“. . . See that you are not alarmed, for this must take place, but ***the end is not yet***” (emphasis added).
Understanding Jesus’ statement about “wars and rumors of wars” to mean that warfare is a sign of the end times is the exact opposite of what He intended. Jesus was instructing us to *not* allow wars or rumors of wars to alarm or concern us, because “the end is not yet.” Similarly, Jesus spoke of false Christs (Matthew 24:5\), famines, and earthquakes (Matthew 24:7\), warning that “all these are the beginning of the birth pains” (Matthew 24:8\).
Sadly, all of the things Jesus pointed to as not necessarily being signs of the end times are precisely the things most people look at as signs of the end times. Now, this is not to say that wars and rumors of wars are completely unrelated to the end times. When the Bible speaks of the end times, it describes some [intense warfare](world-war-3.html). But Jesus’ point seems to be that there always has been war, and, until He establishes peace in the [Millennial Kingdom](millennium.html), there will always be war. Therefore, wars and rumors of war are not reliable predictors for the end times.
Whether it is a civil war in Africa, strife between Israel and its neighbors, or the war on terror, no conflict today is necessarily a sign that the end times are imminent. No matter what wars and rumors of war are going on around us, our mission is the same, and it just so happens that the mission is what Jesus says is a reliable predictor of the end times, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, ***and then the end will come***” (Matthew 24:14, emphasis added).
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Why does Solomon refer to his wife as his sister (Song of Solomon 4:9)?
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Answer
[The Song of Solomon](Song-of-Solomon.html) is a beautiful, poetic presentation of married love. Chapter 4 deals with the wedding night; as the bridegroom and his bride consummate the marriage, they speak to each other tender words of praise and affirmation. Four times, in speaking to his wife, the bridegroom calls her “my sister, my bride”—or “spouse” in some translations. “How delightful is your love, my sister, my bride!” (Song of Solomon 4:9; see also 4:10, 12, and 5:1\).
Solomon had not married his actual sister, so we can dispense with that theory right away. Rather, the term *sister* was a common expression of closeness and love. In ancient Egyptian love songs, “my sister” was a customary name for a female lover. It was a term of endearment that emphasized the permanence of the relationship (a sister never stops being a sister). In giving his bride a double title, he shows her double honor: he loves her with the passion of a spouse and with the purity of a sibling. Blood is thicker than water, and the bridegroom wants their relationship to showcase the permanence of a blood relation.
There is an interesting parallel in Song of Solomon 8:1, where the bride says, “If only you were to me like a brother, / who was nursed at my mother’s breasts! / Then, if I found you outside, / I would kiss you, / and no one would despise me.” Here, the bride yearns for the freedom to express her love, even in public. Outward shows of affection were taboo in their society—with an exception made for siblings. So, the bride wishes for the freedom to kiss her husband—the same freedom a sister had in kissing her brother in the public square.
We still use the term *sister* today, in a different context. True, a husband might not call his wife “sister,” but a group of women may express the closeness of their relationship to each other by forming a “sisterhood” and referring to themselves as “sisters,” even though they are not blood relations.
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I am a Christian in debt. What should I do?
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Answer
[Debt](money-debt.html) is a common problem in our society, and debts have a way of growing faster than we expect. Sometimes [credit cards](Christian-credit-card.html) are used to pay off medical debt, and then more credit cards are used to pay off the first ones, and—things can easily spiral out of control, especially when living on a fixed income. Of course, an ounce of prevention is worth a pound of cure, but what about when it’s too late for preventative measures? When a believer comes to the realization that he or she has taken on too much debt, and Mammon has become the master, what then?
The first step is to pray for God’s wisdom (James 1:5\). And, even though it’s hard, resist the temptation to worry. “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God” (Philippians 4:6\).
Once the problem has been taken to God (and any known sin confessed to Him), it’s time to put wheels on your prayers. Give careful and prayerful consideration to the following:
1\) Commit to making changes to drastically reduce your lifestyle expenses. Make a list of your bare minimum expenses. Eliminate that which is not needful. It may seem impossible to live without cable or satellite television, for example, but you can do it.
2\) Prepare a [budget](Bible-budgeting.html) based on your actual monthly income and actual expenses—again, the bare minimum. Work to minimize discretionary spending and then apply that toward debt repayment. And don’t just prepare the budget; follow it.
3\) Honor God with your financial giving. “Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7\). Determine the amount, between you and the Lord (and your spouse, if you’re married), that you should give back to God every week or month. Joyfully honor that commitment.
4\) Seek wise, godly counsel. A pastor, financial counselor, or someone trained in biblical counseling may be most helpful. It is important that you know that the counseling is based clearly on what the Word of God says. Ministries such as [Crown Financial Ministries](http://www.crown.org/) can provide several tools for helping you be debt\-free.
5\) Talk to your creditors to explain your situation and work out a plan with them. Ask for payment reductions or lower rates. There are ways to reduce the amount you have to pay per month, thus making the debt more manageable; and there are ways to possibly lower interest rates, thus reducing the long\-term debt. Maybe you know someone knowledgeable in financial matters who could help you negotiate with your creditors.
6\) Maintain discipline in financial matters. Go ahead and cut up the plastic. The Holy Spirit, who gives self\-control (Galatians 5:23\), can help you change your spending practices by changing your desires and priorities. The struggle to refuse impulse buying is really fought in the heart. “Commit to the LORD whatever you do, and he will establish your plans” (Proverbs 16:3\). It would be wise to engage an accountability partner to hold you accountable on your spending. Continue to “work your plan” to solve your debt problem.
7\) Do not delay. Start today and get on the road to free yourself from the bondage of debt. Your debt problem can be solved, given commitment, time, and [punctuality](Bible-punctuality.html) in making payments.
Keep praying, and in all things, even when in debt, give thanks to God. “Give thanks in all circumstances; for this is God’s will for you in Christ Jesus” (1 Thessalonians 5:18\).
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Is epilepsy mentioned in the Bible?
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Answer
An account of a boy with epileptic\-like seizures is recorded in three of the four Gospels (Matthew 17:14–18; Mark 9:14–29; Luke 9:38–42\). Only in Matthew’s account (in the ESV and NKJV) is the word *epileptic* used to describe the boy; the NASB and KJV say “lunatic,” based on the original Greek word’s meaning of “moonstruck.” The NIV says, “He has seizures.” In Mark and Luke, the father of the boy states that his son is “possessed by a spirit” and “a spirit seizes him.” Comparing the three accounts in the Gospels, the boy’s symptoms included sudden screaming, foaming at the mouth, lack of speech, falling, rigidity, and self\-harm.
Matthew 17:14–18 says, “When they came to the crowd, a man came up to him and, kneeling before him, said, ‘Lord, have mercy on my son, for he is an epileptic and he suffers terribly. For often he falls into the fire, and often into the water. And I brought him to your disciples, and they could not heal him.’ And Jesus answered, ‘O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.’ And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly” (ESV).
It is important to note that epilepsy was the *father’s* assessment of his son’s situation. Jesus, Matthew, Mark, and Luke all call it a demon, and Jesus cast it out as He did other demons. The seeming discrepancy in the three biblical accounts is probably due to the fact that the father said a *lot* of things in trying to get Jesus’ attention. He was distraught, desperate for help, and at a loss to describe what was happening to his son. The fact that the father speaks of epilepsy in Matthew’s account and calls it a “spirit” in the other two Gospels does not create an irreconcilable difference. The father could easily have said all of the above as he described his son’s condition. He did not know what was wrong. He only knew that he needed help.
The term *epileptic* is used only twice in the New Testament, in Matthew 17:15 and Matthew 4:24\. The word translated “epileptic” comes from the Greek word for “lunatic.” In those days, the term could be applied to any type of seizures or behavior that resembled insanity. In New Testament times, people had no way to differentiate between brain disorders and demonic possession. Little was known about the causes or treatment of epilepsy, traumatic brain injury, or dementia, so it is understandable that the father in Matthew 17 would describe his son’s behavior as epilepsy. But we know from Jesus’ treatment of this boy that the child was in fact demon possessed (Mark 9:26\).
However, the Bible does mention epilepsy as a condition separate from demon possession. Matthew 4:24 says, “So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, **epileptics**, and paralytics, and he healed them” (emphasis added). Here epilepsy is listed with other physical ailments, indicating that epilepsy is a medical condition that can cause symptoms similar to demonic possession. Jesus healed epileptics, and He also cast out demons. The two conditions were not synonymous.
Although many inexplicable behaviors that affect the personality can be attributed to demonic oppression, we should never rush to judgment. Demons are still active and can [possess and oppress people](demon-possession.html). Prayer and spiritual warfare can enable us to help those who are oppressed (2 Corinthians 10:4; Ephesians 6:12–17\). But brain abnormalities or injury can also affect human behavior and can respond to medical treatment. Jesus always treated the individual, and He rarely healed the same disease in the same way. This shows us that we should also respond to individuals with sensitivity and discernment, using everything at our disposal to help and heal any way we can.
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What should it mean to be a Christian employer?
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Answer
The Bible does not give direct instructions to employers, but its principles for human relationships can be applied to the work setting. Faith in Christ is the great equalizer. If the employees are also Christians, Galatians 3:28 should be the hallmark of the work environment: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” Even if some employees do not share faith in Christ, an employer can start with the premise that everyone is equal in value and should be treated with dignity and respect (Matthew 7:12\).
Whether employer or employee, children of God should live every day in the [fear of the Lord](fear-Lord-beginning-wisdom.html). When our relationship with God holds top priority in our lives, all other relationships will benefit. One major relational shift that faith in Christ should produce is the servant attitude Jesus had (Mark 10:42–45\). The ground at the foot of the cross is level. We all come the same way: broken, humble, and repentant. We leave justified and forgiven, but with a new heart to love and serve others. Colossians 3:11 says, “In this new life, it doesn’t matter if you are a Jew or a Gentile, circumcised or uncircumcised, barbaric, uncivilized, slave, or free. Christ is all that matters, and he lives in all of us” (NLT). Even if employees do not know Christ, a Christian employer can demonstrate the fruit of the Spirit (Galatians 5:22\) with humility and patience.
Christian employers can model the Bible’s instruction about master/slave relationships. Many people wrongly claim that the Bible endorses slavery. However, that takes the instruction out of context. In a culture where a slave was considered little more than property, God’s law brought dignity and kindness to that relationship. In the Jewish law, God specifically forbade His people from taking advantage of workers (Deuteronomy 24:13–15\). In the New Testament, Colossians 4:1 says, “Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven.”
“Right and fair” means paying employees what was agreed upon in a timely manner, providing a safe and pleasant work environment, and treating each employee as a valuable human being. Most employees, whether Christian or not, appreciate a work environment free from jealousy, favoritism, foul talk, and dishonesty. An employer can set that standard in the office and refuse to tolerate behavior that violates that standard.
The best example of a Christian employer/employee relationship is found in Paul’s [letter to Philemon](Book-of-Philemon.html). Paul had led a runaway slave, Onesimus, to Jesus and then sent him back to his master Philemon with a letter of appeal to his Christian friend. When Paul appealed to Philemon on behalf of Onesimus, he urged Philemon to now consider him “no longer as a slave, but better than a slave, as a dear brother” (Philemon 1:16\). Even though their master/slave relationship might continue, it could do so in a spirit of love and respect.
Depending upon his level of authority in the company, an employer can be even more proactive by holding Bible studies or prayer times with the employees before or after work. While respecting the differing religious beliefs of employees, an employer can still keep the focus on Jesus in various ways. Wall decorations containing scriptural encouragements, a public prayer request board for those desiring to share needs, and an atmosphere of openness and respect for those with differing viewpoints are all possibilities. Although Jesus knew all the answers, He often engaged others with questions designed to elicit their views (Luke 10:25–26; Mark 8:27\). He encouraged people to think for themselves. He challenged them with truth but never forced it on them.
However, before displaying outward symbols of Christianity, an employer must be certain that his or her lifestyle is not a contradiction. Any attempt to bring Christianity into the workplace will backfire if the employees or customers see hypocrisy in a boss’s personal life or ethics. When Christian employers consider themselves first and foremost servants of Christ (Romans 1:1\), they will see their position as a divine assignment from God. They will make all decisions based on pleasing Jesus as the real Boss.
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What is the meaning of the Hebrew word ruach?
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Answer
The Hebrew *ruach* means “wind,” “breath,” or “spirit.” The corresponding Greek word is *pneuma*. Both words are commonly used in passages referring to the Holy Spirit. The word’s first use in the Bible appears in the second verse: “The Spirit of God \[*Ruach Elohim*] was hovering over the waters” (Genesis 1:2\). In Genesis 6:17 *ruach* is translated “breath of life.” Genesis 8:1 uses *ruach* to describe the “wind” God sent over the earth to recede the Flood waters. Altogether, the word *ruach* is found almost 400 times in the Old Testament.
Often, when the Old Testament talks about the “Spirit of the Lord” or the “Spirit of God,” the word for “Spirit” is *Ruach*. Use of *ruach* as “spirit” when not linked with God usually is in reference to the human spirit. This can mean the actual spirit of a human (the immaterial part of humans akin to the [soul](soul-spirit.html)) or one’s mood, emotional state, or general disposition. *Ruach* as “breath” or “wind” can be a reference to literal breath or wind, or it can take on a figurative meaning such as in the idiom “a mere breath.”
God’s *Ruach* is the source of life. The *Ruach* of God is the One who gives life to all creation. We could say that God’s *Ruach* has created every other (non\-divine) *ruach* that exists. All living creatures owe the breath of life to the Creative Spirit of God. Moses states this truth explicitly: “God . . . gives breath \[*ruach*] to all living things” (Numbers 27:16\). Job understood this truth as well: “As long as I have life within me, the breath \[*ruach*] of God in my nostrils” (Job 27:3\). Later, Elihu tells Job, “The Spirit of God has made me; the breath of the Almighty gives me life” (Job 33:4\).
God used the phrase *Ruach Yahweh* in His promise that the Messiah would be empowered by the Holy Spirit: “The Spirit of the LORD will rest on him—the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the LORD” (Isaiah 11:2; see also Isaiah 42:1\). This prophecy was fulfilled in Jesus; at His baptism in the Jordan River, John saw “the Spirit of God descending [like a dove](Holy-Spirit-dove.html) and alighting on him” (Matthew 3:16\).
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What is the name of God?
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Answer
The name of God, as revealed in the Hebrew Scriptures, is [*YHWH*](YHWH-tetragrammaton.html) (the closest English equivalents to the Hebrew letters). Ancient Hebrew did not have vowels, so the exact pronunciation of *YHWH* is uncertain. The majority of Hebrew and Christian scholars believe the name to be *Yahweh*, pronounced /ˈyä\-wā/, with *Yehowah*, pronounced /yi\-ˈhō\-və/, being the second most popular possibility.
There are movements that strongly emphasize using God’s name in the context of prayer and worship (and, of course, only the name of God that they believe to be correct). However, there is no biblical command that limits our vocabulary to *Yahweh* when addressing God. Anyone who says that God must be addressed only by the name *YHWH* is speaking without biblical warrant.
Moses himself refers to God as “Elohim” in Exodus 3:15\. Later, in Exodus 4:13, Moses addresses God directly as “Adonai.” So, God’s personal name, or His covenant name, is not the only acceptable way to refer to Him or to address Him. Throughout both the Old and New Testaments, God inspired the human authors of Scripture to refer to Him using generic terms for “God” and “Lord.” Beyond *YHWH*, God chose to reveal Himself using many other [names and titles](names-of-God.html). Clearly, using God’s personal, covenant name is not required in every context.
*YHWH* is as close to a personal name as God has revealed to us. The Divine Name was revealed to Moses and was unknown before his time: “I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the Lord \[*YHWH*] I did not make myself fully known to them” (Exodus 6:3\). The name *YHWH* seems to refer to God’s self\-existence, being linked to *I AM THAT I AM* in Exodus 3:14\.
God told Moses that “this is my name forever, the name you shall call me from generation to generation” (Exodus 3:15; cf. Exodus 15:3\). This name would distinguish Israel’s God from all false gods. It is the unique name of Israel’s God throughout Jewish history. Israel was not to be tricked into thinking that God’s name might actually be Molech or Dagon or Baal Peor.
All other “names” for God, such as *Elohim*, *Adonai*, *El\-Gibhor*, and *Our Father*, are probably best viewed as titles, rather than personal names, per se. It is quite proper to address God by His titles, as they in no way supplant His personal name, *YHWH*. References to “the name of our God” (in Psalm 44:20, for example), are oblique references to God’s personal name, *YHWH*.
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What is the peace of God, and how can I experience it?
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Answer
Philippians 4:7 refers to “the peace of God which transcends all understanding.” Most of Paul’s letters began with the words “Grace and peace to you from God our Father and the Lord Jesus Christ.” Peace is a state of tranquility or quietness of spirit that transcends circumstances. The term *peace* is described in Scripture as a gift from God and congruent with His character (1 Thessalonians 5:23; Galatians 6:16; 1 Peter 1:2; Hebrews 13:20\).
If God is peace, then to know God is to bask in His peace. The closer we draw to Him, the more of His peace we can enjoy (James 4:8\). God gives us clear instructions about how to draw near to Him. Psalm 24:3–4 says, “Who may ascend the mountain of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god.” But Scripture is also clear that we cannot make ourselves clean enough or pure enough to earn the presence of the Lord (Romans 3:10, 23\). So how do we draw near enough to experience His peace? Jesus said, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27\). We come into the presence of the Lord through His Son (John 14:6\). When we allow Jesus’ death and resurrection to purchase our forgiveness from God, we are counted as righteous (2 Corinthians 5:21\). Our sins are forgiven because Jesus already paid the price for them. Only then can we have peace with God (Romans 4:5; 5:1; 1 John 4:10\).
The initial peace that comes from having our consciences wiped clean grows as we get to know God better (Hebrews 10:22\). Second Peter 1:2 says, “May God give you more and more grace and peace as you grow in your knowledge of God and Jesus our Lord” (NLT). When we grow in understanding of the depths and riches of God’s love toward us (Ephesians 3:18–19; Romans 8:38–39\), our minds and spirits begin to rest in His power and wisdom. We begin to understand that He really will make all things work together for our good (Romans 8:28\). We learn that His purposes will be accomplished (Psalm 33:11; Proverbs 19:21; Isaiah 45:9; 46:9–11\).
Certain attitudes can destroy the peace of God. When we equate trust with the assumption that God will give us whatever we want, we set ourselves up for disappointment. The Bible is filled with examples of the opposite happening to God’s people (2 Corinthians 12:7–9; Hebrews 11:13; Psalm 10:1\). Trust means we have set our hearts to believe God, whatever may happen. When we insist on being in control, we sabotage God’s desire to let us live in peace. When we choose worry rather than faith, we cannot live in peace. Jesus warned us often about fear and worry (Matthew 6:34; Luke 12:29; Philippians 4:6\). Worry is the enemy of peace. God invites us to cast our cares upon Him and then let go of them (1 Peter 5:7\).
Living in peace can be compared to the petals of a flower unfolding in the morning sunlight. The petals of peace in our lives unfold as we learn more about God. We discover that His character is always faithful. We experience His continual goodness. We read more of His promises (Psalm 100:5; 115:11; Isaiah 26:4\). We learn to bask in His overwhelming love for us (Romans 8:38–39\). We refuse to allow ever\-changing circumstances to determine our level of contentment, relying instead upon the character of God that never changes (James 1:17; Malachi 3:6\).
When we develop a lifestyle of making the Lord our refuge, we begin to live in the peace of God (Psalm 46:1; 62:8\). Psalm 91:1 holds the secret to living in the peace of God: “He that dwells in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.” That secret place in our hearts is where we go to meet with God. When we choose to live there and hide away under His shadow, staying in constant communion with Him, we can remain peaceful, even when circumstances may not be. When we learn to cry out to Him in times of trouble, we find that His peace really does pass all human understanding (Philippians 4:7\).
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How can I overcome the fact that I am struggling with faith?
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Answer
Many people struggle with their faith at different times in their lives. Some of the most committed and godly leaders have struggled with doubts, just like everyone else. The very essence of faith is to believe in that which we cannot see (Hebrews 11:1\). As physical beings, we tend to put faith in what we experience with our senses. Spiritual realities are not tangible and must be experienced outside our senses. So, when that which is tangible and visible seems overwhelming, doubts can shroud that which is invisible.
The first aspect to consider is the object of faith. The word *faith* has become popular in recent years, but the popular meaning is not necessarily the same as the biblical meaning. The term has become synonymous with any religious or irreligious adherence, regardless of whether there is foundational truth upon which to base such adherence. In other words, someone could claim “faith” in dandelions for spiritual healing, and that claim would be considered equally viable to the Christians’ claim that the Bible is God’s inspired Word. So, when struggling with “faith,” it is vital to define the object and reasonableness of that faith. All faith claims are not equal. Before we can be secure in our faith, we must answer the question: my faith is in *what*?
Many hold to the idea of having faith in faith. Faith itself is seen as the object, rather than God Himself. The biblical purpose for faith is to bring us into the presence of God. Hebrews 11:6 says, “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” We can only find Him when we come to Him through faith in His Son (John 14:6\). Jeremiah 29:13 says, “You will seek me and find me, when you seek me with all your heart.” God does not bless half\-hearted attempts to know Him. He desires that we pursue Him with passion, the same way He pursues us (1 John 4:19\).
However, God understands our inability to exercise the faith we need at times. In Mark 9:24, a man admitted to Jesus that he wanted help with His unbelief. Jesus did not rebuke the man, but healed the man’s child anyway. He honored the man’s desire to grow in faith and was pleased that He, Jesus, was the object of that faith. So, if we have the desire to believe what the Bible teaches, then we have the right foundation for continuing to fight for faith. God has given us countless evidences of His existence and character (Psalm 19:1; Luke 19:38–40\). Jesus fulfilled all prophecies necessary to validate His claim to be the Son of God (Matthew 2:15–17; 27:35; John 12:38\). The Bible has been proven true over and over again for thousands of years. We have all the evidence we need, but God leaves the believing up to us.
It can be encouraging to remember that, when we struggle with faith, we are in good company. Elijah the prophet experienced such a struggle. One of the greatest prophets of all time had just called down fire from heaven, killed over 400 false prophets, and outrun King Ahab’s chariot—a feat that would have been the envy of any Olympic gold\-medalist (1 Kings 18:36–38, 46\). Yet the next chapter finds Elijah hiding in a cave, depressed and asking for death (1 Kings 19:3–5\). After all those miracles, he gave in to fear and doubt because a wicked woman hated him (1 Kings 19:2\). During times of stress and exhaustion, we can easily forget all that God has done for us.
John the Baptist was another who struggled with faith when at the lowest point in his life. Jesus had called John the greatest prophet (Matthew 11:11\). John had been selected by God before birth to be forerunner of the Messiah (Luke 1:11–17, 76\). He was faithful to that calling all of his life (Mark 1:4–8\). Yet even John, after being imprisoned and sentenced to die, struggled with doubts about Jesus’ identity (Luke 7:20\). He sent messengers to ask Jesus if He was truly the One sent from God. Jesus did not rebuke John in his weakness but instead sent him a message that only a student of the Scriptures as John was would recognize (Luke 7:22\). He quoted from Isaiah 61 and reminded John that He alone had fulfilled that Messianic prophecy.
We learn from these heroes of faith that God is patient with us when we desire to believe (Psalm 86:15; 147:11\). When we experience times of doubt, we must immerse ourselves in truth. We can bolster a sagging faith by reading scriptural accounts of God’s miraculous interventions, listening to encouraging sermons, and reading books that appeal to our reason by authors such as C. S. Lewis or Lee Strobel. Podcasts by apologists such as William Lane Craig or Dr. John Lennox can also add fuel to the fire of our faith.
But the greatest power to overcome doubt comes from the Holy Spirit Himself, who “bears witness with our spirit that we are children of God” (Romans 8:16\). We can cry out as the man cried to Jesus, “I believe. Lord, help my unbelief!” (Mark 9:24\). And we can expect Him to answer.
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What are the Noahide Laws, and are they biblical?
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Answer
The Noahide Laws are seven ancient laws that many people view as the basis of civilized society. They govern morality and represent the “bare minimum” of what God expects of humanity. They are called the “Noahide” laws because they are thought to have been given in their fullness to Noah after the flood. They are also called the Noachian laws, the Seven Laws of Noah, or the Seven Commands for Noah’s Sons (in Hebrew, *Sheva Mitzvot B'nei Noach*).
The idea of a formal set of laws given to all humanity (all the sons of Noah) comes from the Talmud and is therefore extra\-biblical. Some scholars believe the [Book of Jubilees](book-of-Jubilees.html) contains a possible mention of the Noahide Laws. But, again, the Book of Jubilees is not inspired Scripture. However, the basic seven Noahide Laws are based in biblical principles.
Here are the Noahide Laws:
1\. Do not deny God (no idolatry).
2\. Do not murder.
3\. Do not steal.
4\. Do not engage in sexual immorality.
5\. Do not blaspheme.
6\. Do not eat of a live animal (no eating flesh taken from an animal while it is still alive).
7\. Establish courts and legal systems to ensure obedience of these laws.
According to Jewish tradition, the first six of these seven laws were given to Adam in the Garden of Eden (the sixth law, to not eat live animals, was extraneous, since Adam did not eat *any* animals). When God established His covenant with Noah, He added the seventh (and the sixth became applicable). Each of the seven Noahide Laws is seen as a summary of more detailed laws, about 211 total.
According to Judaism, a Gentile does not have to follow the Mosaic Law; however, all Gentiles are obliged to follow the Noahide Laws. The laws given to Noah’s children are universally binding. A non\-Jew who abides by the Noahide Laws is considered a “righteous Gentile,” according to Judaism, and will earn a reward in the afterlife, *if* his obedience is coupled with a knowledge that the laws come from God. A “righteous Gentile” might also be called a “Hasidic Gentile” or simply a “Noahide.”
Nowhere does the Bible record what laws God may have given Adam, other than the command to fill and subdue the earth and the prohibition against eating of the tree of knowledge of good and evil (Genesis 1:28; 2:17\). After Noah and his family exited the ark, God gave the following three commands to him: “Be fruitful and increase in number and fill the earth” (Genesis 9:1\); “You must not eat meat that has its lifeblood still in it” (verse 4\); and “Whoever sheds human blood, / by humans shall their blood be shed; / for in the image of God / has God made mankind” (verse 6\). After that, God repeats His command to “be fruitful and increase in number; multiply on the earth and increase upon it” (verse 7\). Other than Noah being told not to eat raw meat, there is no hint of the traditional Noahide Laws in these passages.
The only other place in Scripture where a Noahide law might be mentioned is Acts 15:29\. The context of this passage is the [Jerusalem Council](Jerusalem-Council.html), which met to address the issue of the Gentiles’ place in the early church. Specifically, the question before the council was, “Must Gentiles be circumcised according to Mosaic Law in order to be saved?” (see Acts 15:1\). The apostles in Jerusalem answered with a resounding “no.” We are not saved by keeping the Law (see Galatians 2:16\). However, to promote peace within the early church, the council advised Gentile believers to avoid four things, including the eating of “blood” and sexual immorality (Acts 15:29\). Neither of the other two instructions correspond to any of the Noahide Laws.
As an ancient moral code, the Noahide Laws have been a major influence in many cultures. In fact, in 1991, both houses of Congress passed a bill, signed into law by President George H. W. Bush, that declared the Noahide Laws to be “the bedrock of society from the dawn of civilization” and the “ethical values and principles . . . upon which our great Nation was founded” (H.J.RES.104\.ENR).
Are the Noahide Laws found in the Bible? No, not as a definitive list, and they are certainly not associated with either Noah or Adam. Are the Noahide Laws congruent with biblical teaching? The basic seven laws are congruent with Old Testament revelation. The Talmud calls for capital punishment for Gentiles who violate the Noahide Laws, and this has led to some debate as to whether or not Christians (who worship Jesus Christ) are guilty of violating the first Noahide law and therefore deserving of the death penalty. The modern consensus is that [Trinitarianism](trinitarianism.html) is acceptable among Gentiles. In any case, it is important to note that we are not saved by rule\-keeping; God requires faith in His Son (John 3:18\).
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What is the Modern English Version (MEV)?
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Answer
**Modern English Version – History**
Begun in 2005, translation work on the Modern English Version was completed in late 2013\. MEV Bibles first hit the shelves in mid\-2014, with Passio, a division of Charisma House, being the exclusive publisher.
**Modern English Version – Translation Method**
The translators and publishers of the Modern English Version describe the translation method as “formal correspondence” or “formal equivalence,” meaning the goal of the MEV was to be as strictly “word\-for\-word” as possible. The goal was to literally translate God’s Word in a way that preserves the message but remains readable for today’s world. The translators of the Modern English Version also strove to remain as close to the King James Version as possible, and so, whenever possible, the King James Version text was retained. Also for that reason, the Jacob ben Hayyim edition of the Masoretic Text (for the Old Testament) and the [Textus Receptus](Textus-Receptus.html) (for the New Testament) were used as the manuscript basis.
**Modern English Version – Pros and Cons**
Overall, the Modern English Version is, as it claims, a clear, reverent, and accurate translation of the Bible into modern English. It usually succeeds in achieving formal correspondence while maintaining readability. The MEV’s goal of staying close to the text of the King James Version occasionally results in a verse not sounding entirely modern, but this is rare. Also, its use of the same Hebrew and Greek manuscript as the KJV, completely ignoring the hundreds of important manuscripts that have been discovered since AD 1611, is questionable, at best. The Modern English Version will still receive venom and hatred from the [KJV\-Only](KJV-only.html) crowd. Also, the publishers are closely affiliated with Charismatic denominations. However, there does not appear to be a strong Charismatic influence on any of the relevant verses.
**Modern English Version – Sample Verses**
John 1:1, 14 – “In the beginning was the Word, and the Word was with God, and the Word was God. The Word became flesh and dwelt among us, and we saw His glory, the glory as the only Son of the Father, full of grace and truth.”
John 3:16 – “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life.”
John 8:58 – “Jesus said to them, ‘Truly, truly I say to you, before Abraham was born, I AM.’”
Ephesians 2:8\-9 – “For by grace you have been saved through faith, and this is not of yourselves. It is the gift of God, not of works, so that no one should boast.”
Titus 2:13 – “as we await the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ,”
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Why had the disciples in Ephesus not received the Holy Spirit (Acts 19:1–7)?
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Answer
During Paul’s third [missionary journey](missionary-journeys-Paul.html), he encountered some men who are described as “disciples” who had not yet received the Holy Spirit. Luke recounts the incident: “Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, ‘Did you receive the Holy Spirit when you believed?’ They answered, ‘No, we have not even heard that there is a Holy Spirit.’ So Paul asked, ‘Then what baptism did you receive?’ ‘John’s baptism,’ they replied. Paul said, ‘John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.’ On hearing this, they were baptized in the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve men in all” (Acts 19:1–7\).
We know that, when a person is [born again](born-again.html), the Holy Spirit takes up residence in that person’s life (1 Corinthians 6:19\). If a person does not have the Holy Spirit, then he does not belong to Christ (Romans 8:9\). So why is it that these men in Ephesus did not have the Holy Spirit, when it seems that they had believed?
The key is that they had not yet believed in Christ. They did not know about Jesus’ saving work (or the [Holy Spirit’s indwelling](indwelling-of-the-Holy-Spirit.html)) until they met Paul. A careful reading of the first part of Acts 19 reveals several facts about this group of twelve men: 1\) They were “disciples”—but not of Christ. Rather, they were self\-identified disciples of John the Baptist (verse 3\). 2\) They were not believers in the risen Lord Jesus Christ—Paul’s question about their conversion experience reveals that they knew nothing of the Spirit or His power (verse 2\). 3\) They had taken the first step—repentance of sins—but they had not taken the corresponding step—faith in Christ.
In short, the “Ephesus Dozen” were still living under the Old Testament economy. They saw the need of repentance and were still awaiting the Messiah. They did not know the Christian message.
A further clue of their spiritual condition is found in the preceding chapter. [Apollos](who-Apollos.html), an Alexandrian Jew and a skillful orator, had been preaching in Ephesus (Acts 18:24\). However, “he knew only the baptism of John” (verse 25\). The only information Apollos had about Jesus was what he had heard from John; thus, he knew Jesus was the Messiah, but he knew nothing of Jesus’ sacrificial death and resurrection. Two believers in Ephesus, [Priscilla and Aquila](Priscilla-and-Aquila.html), took Apollos aside and “explained to him the way of God more adequately” (verse 26\). After he understood and received the gospel, Apollos became a great apologist for the Lord Jesus (verse 28\).
It would seem that the twelve men whom Paul encountered were some of Apollos’ followers. They had been baptized for repentance, but they had not heard the whole gospel message. Paul filled them in on the details of Jesus’ death and resurrection—the essential elements of the gospel—and told them to believe (Acts 19:4\). Once the men received Christ by faith, the Holy Spirit, true to form, filled them with His presence. They became new creations (2 Corinthians 5:17\).
John the Baptist’s ministry was one of preparation for people to receive Christ (Mark 1:2\). He preached repentance of sins, and, as people repented, they showed their change of heart by an outward cleansing. But simply repenting of sin is not enough. We must have Christ. John himself understood the limitations of his ministry: “I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (Matthew 3:11\).
Those who, like Apollos and the “Ephesus Dozen,” stopped with [John’s baptism](baptism-of-John.html) only had half the story. They needed more than repentance; they needed faith in Christ. The disciples in Ephesus heard about Jesus from Paul the apostle, Jesus’ representative (Acts 9:15\). As they received his message, they were baptized in the name of Jesus Christ, and they received the Holy Spirit in a way that publicly, unmistakably linked them to the gospel as preached by Paul.
“For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13\).
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If God knew that Adam and Eve would sin, why did He create them?
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Answer
The Bible says that God created all things—including us—for Himself. He is glorified in His creation. “From him and through him and for him are all things. To him be the glory forever! Amen” (Romans 11:36\).
It may be hard to see how Adam and Eve’s falling into sin could bring glory to God. In fact, some might even wonder why, if God knew ahead of time all the trouble they would cause, He made them in the first place.
God is omniscient (Psalm 139:1–6\), and He knows the future (Isaiah 46:10\). So He definitely knew that Adam and Eve would sin. But He created them anyway and gave them a free will with which they chose to sin.
We must carefully note that Adam and Eve’s falling into sin does not mean that God is the author of sin or that He tempted them to sin (James 1:13\). But the fall does serve the purpose of God’s overall plan for creation and mankind.
If we consider what some theologians call the “meta\-narrative” (or overarching storyline) of Scripture, we see that biblical history can be roughly divided into three main sections: 1\) paradise (Genesis 1—2\); 2\) paradise lost (Genesis 3—Revelation 20\); and 3\) paradise regained (Revelation 21—22\). By far the largest part of the narrative is devoted to the transition from paradise lost to paradise regained. At the center of this meta\-narrative is the cross, which was planned from the very beginning (Acts 2:23\).
Reading Scripture carefully, we are led to the following conclusions:
1\. The fall of mankind was foreknown by God.
2\. The crucifixion of Christ, the atonement for God’s elect, was foreordained by God.
3\. All people will one day glorify God (Psalm 86:9\), and God purposes “to bring unity to all things in heaven and on earth under Christ” (Ephesians 1:10\).
God’s purpose was to create a world in which His glory could be manifest in all its fullness. The glory of God is the overarching goal of creation. In fact, it is the overarching goal of everything He does. The universe was created to display God’s glory (Psalm 19:1\), and the wrath of God is revealed against those who fail to glorify God (Romans 1:18–25\). The world that best displays the glory of God is the world we have—a world that was allowed to fall, a world that was redeemed, a world that will be restored to its original perfection.
God’s wrath and God’s mercy display the riches of His glory, but we cannot see either without the fall of mankind. We would never know grace if we had never needed grace. Therefore, all of God’s plan—including the fall, election, redemption, and atonement of mankind—serves the purpose of glorifying God. When man fell into sin, God’s mercy was immediately displayed in God’s not killing him on the spot. God’s grace was immediately evident in the covering He provided for their shame (Genesis 3:21\). God’s patience and forbearance were later on display as mankind fell deeper and deeper into sin. God’s justice and wrath were on display when He sent the flood, and God’s mercy and grace were again demonstrated when He saved Noah and his family. God’s holy wrath and perfect justice will be seen in the future when He deals with Satan once and for all (Revelation 20:7–10\).
God’s glory is also revealed in His love (1 John 4:16\). Our knowledge of God’s love comes from the Person and saving work of Jesus Christ in this fallen world. “This is how God showed his love among us: He sent his one and only Son into the world that we might live through him” (1 John 4:9\). Had God decided not to create Adam and Eve, based on His knowledge of their fall—or had He made them automatons with no volition—we would never have truly known what love is.
The ultimate exhibition of God’s glory was at the cross where His wrath, justice, and mercy met. The righteous judgment of all sin was executed at the cross, and God’s grace was on display in His Son’s words, “Father, forgive them” (Luke 23:34\). God’s love and grace are manifest in those whom He has saved (John 3:16; Ephesians 2:8–10\). In the end, God will be glorified as His chosen people worship Him for all eternity with the angels, and the wicked will also glorify God as His righteousness results in the eternal punishment of unrepentant sinners (Philippians 2:11\). Without the fall of Adam and Eve, we would never know God’s justice, grace, mercy, or love.
Some raise the objection that God’s foreknowledge and foreordination of the fall damages man’s freedom. In other words, if God created mankind with full knowledge of the impending fall into sin, how can man be responsible for his sin? An answer to that question can be found in the [Westminster Confession of Faith](Westminster-Confession-of-Faith.html):
“God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass; yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established” (WFC, III.1\)
In other words, God ordains future events in such a way that our freedom and the working of secondary causes (e.g., laws of nature) are preserved. Theologians call this “concurrence.” God’s sovereign will flows concurrently with our free choices in such a way that our free choices always result in the carrying out of God’s will (by “free” we mean that our choices are not coerced by outside influences). It’s a complex interaction of wills and choices, but the Creator God can handle any amount of complexity.
God foresaw Adam and Eve’s fall. He created them anyway, in His own image, to bring glory to Himself. They were given freedom to make choices. Even though they chose to disobey, their choice became the means by which God’s ultimate will was carried out and by which His full glory will be seen.
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What is Cao Dai?
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Answer
Cao Dai, also called Caodaism, is a [syncretic religion](syncretism-religious.html) native to Vietnam. *Cao Dai* means “High Tower” or “High Palace.” The term can refer to the dwelling place of the “Supreme Being” or to “God” himself. Cao Dai is the third largest religion in Vietnam today, with about 6 to 8 million followers.
Cao Dai was founded by a man named Van Chieu, who claimed to have received revelations in 1919 while in a séance. The spirit that communicated with Van Chieu called itself “Duc Cao Dai,” and Van Chieu believed he was in direct communication with God. Van Chieu later shared what he learned through spiritism and thus became the prophet of this new religion. Caodaism was formally established in 1926\.
Caodaism’s belief system is a combination of [Confucianism](confucianism.html), [Taoism](taoism-daoism.html), [Buddhism](buddhism.html), [Roman Catholicism](Roman-Catholicism.html), and other religions. Cao Dai adherents believe in karma and reincarnation, follow the ethical principles of Confucianism, and operate under a structure identical to Roman Catholicism, with the head of Cao Dai acting like a pope.
Followers of Cao Dai worship God the Father, the Holy Mother, and other beings they consider divine, including Jesus Christ, Confucius, Buddha, and Khuong Thai Cong. Ancestors are venerated, and saints such as Victor Hugo, Joan of Arc, Pericles, and Muhammad are honored.
Being an amalgamation of many different religions, Cao Dai does not teach the truth. According to the official Cao Dai website, the aim of the religion is “to unite all of humanity through a common vision of the Supreme Being, whatever our minor differences, in order to promote peace and understanding throughout the world . . . to create a more tolerant world, where all can see each other as sisters and brothers from a common divine source reaching out to a common divine destiny realizing peace within and without.”
The Bible teaches that there is only one source of Truth. Jesus Christ said, “I am the way, the truth, and the life; no one goes to the Father except by me” (John 14:6\). Truth, by nature, excludes falsehood. Any teaching that contradicts God’s Word, the Bible, is actually contradicting God Himself. Jesus Christ is the only Savior, and He is infinitely high above all the “saints” and “divine beings” venerated by Cao Dai (Acts 4:12\).
Cao Dai does not teach the true gospel, for there is no other gospel but the message preached by Christ and His apostles. The true gospel is that salvation is by grace alone through faith in Christ alone. Caodaism teaches that ceremony, diet, and good works are the way to be one with the “supreme being.” The Bible teaches that no one is righteous, not even one (Romans 3:10\) and that no amount of good works can atone for our sin. The only way that man can be accepted by God is by placing his trust in the finished work of Christ on the cross (Romans 10:9–10; John 1:12\).
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Who was Theudas in the Bible?
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Answer
Theudas is mentioned once in the Bible, in Acts 5\. Theudas was a false messiah, seen by the Romans as an insurrectionary and rabble\-rouser. In Acts 5 he is mentioned as an example of the futility of pretense, and his claims are compared to those of Jesus.
The allusion to Theudas comes during a trial. Peter and the apostles had been arrested in Jerusalem a second time for preaching that Jesus was the Messiah (Acts 5:18\). They were brought before [the Sanhedrin](Sanhedrin.html) and questioned by the high priest (verse 27\), who reminded the apostles that they had been strictly forbidden to preach in Jesus’ name. “Yet,” the high priest says, “you have filled Jerusalem with your teaching and are determined to make us guilty of \[Jesus’] blood” (verse 28\). It’s at this point that Peter and the apostles make their famous declaration, “We must obey God rather than human beings!” (verse 29\).
The council was infuriated at the apostles’ refusal to bow to their demands, and they had a mind to stone them to death—which they would later do to Stephen (Acts 7\). But from within their ranks comes a voice of reason: a much\-respected Pharisee named [Gamaliel](Gamaliel-in-the-Bible.html) (under whom Paul trained, Acts 22:3\) stood up and addressed the Sanhedrin: “Men of Israel, consider carefully what you intend to do to these men” (Acts 5:35\). Then Gamaliel mentions Theudas: “Some time ago Theudas appeared, claiming to be somebody, and about four hundred men rallied to him. He was killed, all his followers were dispersed, and it all came to nothing” (Acts 5:36\). Theudas\-following was a fad that soon died out once the leader was gone.
Given the fate of Theudas, Gamaliel says, the council should let things run their course: “In the present case I advise you: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God” (Acts 5:38–39\). Gamaliel’s wisdom is evident. If Jesus is a false messiah, Gamaliel reasons, then His work would come to nothing; Peter and Jesus’ other followers would eventually be scattered, and the movement would fail. However, Gamaliel says, if Jesus’ followers are truly doing the work of God, then it would be foolish to stand in the way.
Gamaliel’s speech worked. Rather than kill the apostles, the court had them flogged, “ordered them not to speak in the name of Jesus, and let them go” (Acts 5:40\). The apostles left, rejoicing that “they had been counted worthy of suffering disgrace for the Name” (verse 41\). And, of course, they “never stopped teaching and proclaiming the good news that Jesus is the Messiah” (verse 42\). The gospel continued to spread. Jesus continued to build His church.
The Theudas that Gamaliel mentions is a different Theudas from the one appearing in [Josephus’](Flavius-Josephus.html) history, *Antiquities of the Jews*. The Theudas Josephus describes would have been killed sometime between AD 44 and 46, and the Theudas mentioned in Acts 5 met his fate much earlier.
Theudas was one of a long line of false messiahs that Jesus warned about (Mark 13:6\). Theudas promoted himself as something, when, in reality, he was nothing. He probably gathered a following based on a promise to “reconquer” the Promised Land, the popular idea of the time being that the Messiah would overthrow Rome. Theudas’s following was short\-lived, one proof, as Gamaliel said, that the movement was of human origin.
Theudas claimed a power that he never possessed; Jesus publicly showed His power on many occasions (John 11:47\). Theudas tried to set up an earthly kingdom by means of force; Jesus stated that His kingdom was not of this world (John 18:36\). Theudas and Jesus were both killed by the Romans; however, Theudas stayed dead, and his followers disbanded. Jesus rose again, and His followers are still going strong.
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What does shabbat mean?
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Answer
*Shabbat* is the original Hebrew word for our English word *sabbath*. It comes from the root *Shin\-Beit\-Tav* and means “to cease, to end, to rest.” The word is invariably linked to the seventh day after the six days of creation, and that is how we see it used in the Old Testament.
Shabbat is the most important holy day on the Jewish calendar, though it is kept every week by observant Jews and some others, and not just once a year. God put great emphasis on the Sabbath, as it is referenced in Scripture numerous times, such as in Exodus 20:8–9—“Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work” (see also Exodus 23:12 and Leviticus 26:2\). Shabbat was so important that God imposed the death penalty on those who refused to observe it (Exodus 31:15\).
Two themes govern Shabbat: to remember and to observe. It is a commemoration of God’s six\-day creation of the universe (Exodus 20:8–11\) and of being led out of Egyptian captivity (Deuteronomy 5:15\). So, the Jewish observer also remembers that freedom comes with following God.
Many people who don’t observe Shabbat associate it only with a cessation of work. But, to the observant Jew, it holds more meaning than that. Shabbat is a time to stop working, but the work ceases so that the devotee can concentrate solely on the spiritual aspects of life.
Jewish law prohibits doing any form of *melakhah* (“work” or “deliberate activity”) on Shabbat, with some exceptions. Any activities that contribute to personal profit or gain are forbidden. Jewish rabbinical tradition lists 39 categories of acts forbidden on Shabbat: plowing earth, sowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, washing wool, beating wool, dyeing wool, spinning, weaving, making two loops, weaving two threads, separating two threads, tying, untying, sewing stitches, tearing, trapping, slaughtering, flaying, tanning, scraping hide, marking hide, cutting hide to shape, writing two or more letters, erasing two or more letters, building, demolishing, extinguishing a fire, kindling a fire, putting the finishing touch on an object, and transporting an object (between private and public domains, or over four cubits within public domain).
Shabbat, like all Jewish days, begins and ends at sunset (in this case, Friday sunset to Saturday sunset), though there are some variations to its observance that may alter the timing of its transition to the first day of the week. With work out of the way, Shabbat observance is unhindered. First, the women of the house light two Shabbat candles, which represent *zakhor* (“remember”) and *shamor* (“observe”). Then a blessing is recited no later than eighteen minutes before sunset. This ritual signifies the beginning of Shabbat.
The family attends a brief evening service. They then return home to enjoy a festive, leisurely dinner. The father recites the Kiddush, a prayer that sanctifies Shabbat. The family then typically eats a slow\-cooked stew that is kept warm without the use of a heat source, as igniting a fire is prohibited on Shabbat. After dinner, the father recites a *birkat ha\-mazon* (“grace after meals”).
Saturday brings another service, meal, and personal study of the Torah. Shabbat ends at nightfall for most, when three stars are visible. The family then recites the Havdalah, a series of blessings that separates the Shabbat from the rest of the days of the week.
Many wonder why Christians do not observe the Sabbath in a similar fashion, since God put such a strong emphasis on it in the Old Testament. Good Christians have debated this issue for many years, but Scripture settles the matter for us quite simply and effectively: “One man regards one day above another, another regards every day alike. Let each man be fully convinced in his own mind” (Romans 14:5\).
Now, this verse does not prohibit the keeping of the Sabbath. It does, however, relegate its observance to the conscience of the individual. Whether or not a Christian feels compelled to observe the Sabbath, it should be done in faith and “as unto the Lord” (Romans 14:8\). Observance of the Sabbath should not cause division among believers.
Colossians 2:16 says, “Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day.” Here “Sabbath day” refers to any Jewish holiday, *including* the seventh day of the week. The main point for the Christian is that we are no longer under the requirements of the Hebrew Law. We are under the law of grace. God’s law is now written on our hearts, and we are now a [new creation](new-creation.html).
Romans 3:21–25 states, “But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.”
The freedom we now have through faith in Jesus Christ permits us to take a rest or worship the Lord on any day we wish, as long as we are not judging our brothers in the matter or using our observance of a particular day as a means to earn righteousness or secure salvation. To be sure, the observance of Shabbat can be honoring to God and beneficial to His children, but it is not a requirement for those who are in Christ.
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Should a Christian be a radical?
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Answer
The word *radical* as applied to human behavior can be either positive or negative, depending upon one’s viewpoint. For the purposes of this article, we will define *radical* as “one expressing strict adherence to a worldview that is at extreme odds with the cultural norm.”
If “normal” is in the middle, then a “radical” would be a person at either end of the spectrum. Mother Theresa could be considered a radical in her extreme self\-denial and ministry to the poorest of the poor. But Saddam Hussein was also a radical in his violent enforcement of his religious and political agenda. Both were at extreme ends of what most societies consider “normal.”
Whether or not Christians should be radicals depends on how the word is defined. Many people in history have used the name of Christ to inflict terror, persecution, and genocide upon those with religious differences. That form of radicalism was never condoned by Jesus—who was Himself a radical. His message of love, forgiveness, and mercy was at direct odds with the accepted views of the day. He refused to fight back when attacked (1 Peter 2:23\), to allow Peter to defend Him with violence (Matthew 26:51–52\), or to condemn the woman caught in adultery (John 8:4–11\). Those were all radical acts for that time and culture. One reason some people turned away from Christ was that His requirement of giving up everything for His sake was simply too radical (Luke 18:22–23\).
The decision to follow Christ is itself a call to radical living. Jesus said that “anyone who wants to follow Me must deny himself, take up his cross daily, and follow Me” (Luke 9:23\). That command is at extreme odds with our flesh’s desire to please itself (Romans 7:21–23\). It challenges worldly wisdom, which preaches self\-fulfillment as our highest aim (1 John 2:15–17\). The cross is a radical thing, and declaring Jesus as Lord of our lives involves a dethroning of Self and a complete abandonment to His will. We must be willing to go where He leads, do what He says, and love Him more than life itself (Matthew 10:37–38\). The lifestyle changes that follow such a commitment are considered radical by those who fall within the world’s definition of “normal.” Those who claim to know Christ yet refuse this radical lifestyle are called “carnal” (1 Corinthians 3:3\). Jesus calls such professing Christians “lukewarm” and says He will spit them out of His mouth (Revelation 3:16\).
The antisocial atrocities that are often synonymous with radicalism are in direct opposition to radical Christianity. Jesus calls His followers to seek the best for others, to love our neighbors, and to be peacemakers, even at great personal cost (Galatians 5:14; Matthew 5:9; Luke 10:30–37\). Jesus’ teaching known as [The Beatitudes](beatitudes.html) (Matthew 5:3–12\) is His call to radical living. He requires His followers to take the high road, to “turn the other cheek” (verse 39\), and to “love your enemies and pray for those who persecute you” (verse 44\).
Those who incite violence and persecution in the name of Christ are not radicals at all. They are “enemies of the cross” (Philippians 3:18–19\), doing what comes naturally to their fleshly minds. Biblical Christianity is in polar opposition to the natural way of living, which means that those who choose Jesus will be considered radical to most. Living a Spirit\-filled life is radical because it goes against everything our selfish nature wants and it stands in stark contrast to the world’s way of the flesh.
Radical Christians understand Paul’s desire to “know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Philippians 3:10\). A radical Christian is one who has “died to the flesh” (Romans 8:13\). The apostles were radical Christians—they “turned the world upside down” (Acts 17:6, ESV)—but they did so through self\-sacrifice and love (John 13:35\). Paul learned to “boast about my weaknesses, so that the power of Christ may dwell in me. . . . For when I am weak, then I am strong” (2 Corinthians 12:9–10\). Because following Jesus is in direct conflict with the “norm,” then “to live is Christ and to die is gain” (Philippians 1:21\) could be considered a radical way of life.
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Does John 7:53—8:11 belong in the Bible?
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Answer
The story of the woman caught in adultery is found in John 7:53—8:11\. This section of Scripture, sometimes referred to as the *pericope adulterae*, has been the center of much controversy over the years. At issue is its authenticity. Did the apostle John write John 7:53—8:11, or is the story of the adulterous woman forgiven by Jesus a later, uninspired insertion into the text?
The [Textus Receptus](Textus-Receptus.html) includes John 7:53—8:11, and the majority of Greek texts do. That is the reason the King James Version of the New Testament (based on the Textus Receptus) includes the section as an original part of the [Gospel of John](Gospel-of-John.html). However, more modern translations, such as the NIV and the ESV, include the section but bracket it as not original. This is because the earliest (and many would say the most reliable) Greek manuscripts do *not* include the story of the woman taken in adultery.
The Greek manuscripts show fairly clear evidence that John 7:53—8:11 was not originally part of John’s Gospel. Among the manuscripts that do contain the section, either wholly or in part, there are variations of placement. Some manuscripts put the *pericope adulterae* after John 7:36, others after John 21:25, and some even place it in the Gospel of Luke (after Luke 21:38 or 24:53\).
There is internal evidence, too, that John 7:53—8:11 is not original to the text. For one thing, the inclusion of these verses breaks the flow of John’s narrative. Reading from John 7:52 to John 8:12 (skipping the debated section) makes perfect sense. Also, the vocabulary used in the story of the adulterous woman is different from what is found in the rest of the Gospel of John. For example, John never refers to “the scribes” anywhere in his book—except in John 8:3\. There are thirteen other words in this short section that are found nowhere else in John’s Gospel.
It certainly seems as if, somewhere along the way, a scribe added this story of Jesus into John’s Gospel in a place he thought it would fit well. Most likely, the story had been circulating for a long time—it was an oral tradition—and a scribe (or scribes) felt that, since it was already accepted as truth by consensus, it was appropriate to include it in the text of Scripture. The problem is that truth is not determined by consensus. The only thing we should consider inspired Scripture is what the prophets and apostles wrote as they “spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21\).
Those who favor the inclusion of the story of the woman taken in adultery point to the sheer number of Greek manuscripts that contain the passage. They explain its omission in early manuscripts as an attempt by overzealous church leaders to prevent misunderstandings. Here is the theory of those who favor inclusion: John wrote the passage just as it appears in the Textus Receptus. But later church leaders deemed the passage morally dangerous—since Jesus forgives the woman, wives might think they could commit adultery and get away with it. So, the church leaders tampered with the Word of God and removed the passage. To leave the passage in, they reasoned, would be to make Jesus seem “soft” on adultery. Later scribes, following the lead of the Holy Spirit, re\-inserted the pericope, which should never have been removed in the first place.
The fact, however, remains that John 7:53—8:11 is not supported by the best manuscript evidence. Thus, there is serious doubt as to whether it should be included in the Bible. Many call for Bible publishers to remove these verses (along with [Mark 16:9–20](Mark-16-9-20.html)) from the main text and put them in footnotes.
Because we’re talking about certain editions of the Bible being “wrong” in certain ways, we should include a few words on the [inerrancy of Scripture](Biblical-inerrancy.html). The [original autographs](Bible-inerrancy.html) are inerrant, but none of the original autographs are extant (in existence). What we have today are thousands of ancient documents and citations that have allowed us to (virtually) re\-create the autographs. The occasional phrase, verse, or section may come under scholastic review and debate, but no important doctrine of Scripture is put in doubt due to these uncertainties. That the manuscripts are the subject of ongoing scholarship does not prove there is something wrong with God’s Word; it is a refining fire—one of the very processes God has ordained to keep His Word pure. A belief in inerrancy underpins a reverent, careful investigation of the text.
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If Moses met face to face with God, why, later, was he not allowed to see God’s face?
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Answer
Before the official tabernacle was built, “Moses used to take a tent and pitch it outside the camp some distance away, calling it the ‘tent of meeting.’ Anyone inquiring of the Lord would go to the tent of meeting outside the camp” (Exodus 33:7\). As Moses visited this [tent of meeting](tent-of-meeting.html) to intercede for the people of Israel, “the pillar of cloud would come down and stay at the entrance, while the Lord spoke with Moses” (verse 9\). Moses’ position of favor with God is evident in the fact that “the Lord would speak to Moses face to face, as one speaks to a friend” (verse 11\).
However, later in the same chapter, Moses requests to see God’s glory, and God replies, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. . . . But . . . you cannot see my face, for no one may see me and live” (Exodus 33:19–20\). To protect Moses, God put him “in a cleft in the rock” and covered him with His hand as He passed by (verse 22\). “Then,” God promised, “I will remove my hand and you will see my back; but my face must not be seen” (verse 23\).
This passage prompts several questions. Does God really have a “hand,” “face,” and “back”? Why could Moses speak to God “face to face” in verse 11 but could not see God’s “face” in verse 23? What is fatal about seeing God’s “face”?
We know from Scripture (e.g., John 4:24\) that God is spirit. Spirits do not possess physicality. So, when Moses spoke “face to face” with God in Exodus 33:11, there are only two possible ways to understand it: either Moses was speaking to the pre\-incarnate Son of God (a [Christophany](theophany-Christophany.html)); or the passage is using a figure of speech called [anthropomorphism](anthropomorphism.html), in which human qualities are applied to God. While a Christophany is certainly possible, it is probably better to view the chapter as using figures of speech. The terms *face*, *hand*, and *back* in Exodus 33 should not be taken literally, and *face to face*, being idiomatic, is also metaphorical.
In verse 11 the idiom *face to face* can be simply understood to mean “intimately.” Moses spoke with God familiarly, as a man speaks to a friend. In verses 20 and 23, *face* and *back* are in reference to God’s “glory” and “goodness” (verses 18–19\). Since God is spirit, and since glory and goodness are both intangibles, we can take *face* and *back* to signify varying “degrees” of glory. God’s *hand* (verse 22\) is an obvious reference to God’s “protection.”
In the Bible, God often communicates using terms easily understood in the human experience. God’s use of anthropomorphism in Exodus 33 was a perfect way to describe what was happening. As humans, we know the importance of one’s face. To readily identify someone, we study his or her face. It is also the face of a person that reveals the most information about his or her character, mood, and personality. However, if all we catch is a glimpse of a person from behind, we are left without a lot of valuable information. It is difficult to identify a person from behind; we know very little about a person if all we can see is a back view.
When God told Moses, “You cannot see my face, for no one may see me and live” (Exodus 33:20\), He was saying that truly seeing God as He is, in the fullness of His glory, is more than mortal man can tolerate (cf. Isaiah 6:5\). Therefore, to protect Moses, God was only going to reveal that portion of His majesty and power that was humanly possible to absorb. God communicated this plan to Moses in a way we can all understand: “You cannot look Me full in the face \[it is impossible for you to know everything about Me], but I will allow you to see my back \[I will reveal to you a small portion of My nature so as not to overwhelm you].”
All of this makes Jesus’ words to Philip all the more amazing: “Anyone who has seen me has seen the Father” (John 14:9\). When Jesus walked this earth, His glory veiled, we could look Him in the face. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9\). On one brief occasion, Jesus’ glory was revealed in this world, at [the transfiguration](transfiguration.html) (Matthew 17:2\). Interestingly, Moses was there, speaking to the glorified Lord, face to face (Matthew 17:3\).
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What is a Calvinist?
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Answer
Traditionally, one was called a Calvinist for following the teachings of John Calvin, a 16th\-century magisterial Reformer and theologian. Calvin emphasized the sovereignty of God, the unconditional election of the saved, and the irresistible grace that saves a sinner.
The “Five Points of Calvinism” are often referred to in discussions of Calvinism and whether or not one is a Calvinist. The five points of Calvinism are summarized in the acrostic [*TULIP*](calvinism.html): *T* \= Total Depravity, *U* \= Unconditional Election, *L* \= Limited Atonement, *I* \= Irresistible Grace, and *P* \= Perseverance or Preservation of the Saints. Some people identify themselves as full, or five\-point, Calvinists; others see themselves as four\-point Calvinists, etc., based on the degree to which they accept the various doctrines in *TULIP*. However, all Calvinists agree with the teaching of unconditional election. The doctrine of election is the teaching that God chooses whom He is going to save according to His own desire and for His own reasons without taking into account the actions, attitudes, or decisions of the sinner being saved.
The most common variant from a five\-point Calvinist is what is often referred to as a four\-point Calvinist. This is someone who rejects the *L* (Limited Atonement) in *TULIP*. The doctrine of [limited atonement](limited-atonement.html) teaches that Jesus’ death on the cross only atoned for the elect—He did not die for the whole world but only for those who would be saved. Four\-point Calvinists, who reject this teaching, believe in what is called universal or unlimited atonement. In their view, Jesus’ death was *sufficient* to atone for the sins of everyone who ever lived or will live, but it only *applies* to those who come to saving faith in Jesus.
Some see *Calvinism* as a term synonymous with *Reformed Theology*. While there are definite associations, [Reformed theology](reformed-theology.html) is a broader set of theological ideas that go beyond the doctrine of salvation. Reformed theology is also often associated with [covenant theology](covenant-theology.html). Not everyone who identifies as a Calvinist would claim the “Reformed” label, and many Calvinists reject covenant theology.
Calvinists take the Bible to be the literal Word of God, and they emphasize the sovereignty of God in the world’s affairs, especially the salvation of sinners. Salvation is all of God, says the Calvinist, and those who are saved are the grateful recipients of divine grace.
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What is impartation?
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Answer
The word *impart* means “to give, convey, or grant.” Impartation, then, is the act of giving or granting something. In the Bible spiritual gifts are imparted (Romans 1:11\); wisdom is imparted (Proverbs 29:15\); the message of the gospel is imparted (1 Thessalonians 2:8\); and material goods are imparted (Ephesians 4:28; 1 Timothy 6:18\). Some translations use the word *share* as a replacement for *impart*. The Bible never speaks of the impartation of righteousness.
Most evangelicals speak of righteousness as being [imputed](imputed-righteousness.html), rather than imparted. To impute is to credit something to the account of another. Imputation of righteousness is clearly taught in passages such as Romans 4:3, which says, “Abraham believed God, and it was credited to him as righteousness” (cf. Galatians 3:6; Romans 4:22\). The “credit” or “reckoning” that Abraham received was an imputation. Imputation is thus linked to the act of [justification](justification.html). The moment a person is born again, the righteousness of Christ is imputed to that sinner’s account. The doctrine of double imputation says that, at the same time, the sinner’s sin is imputed to Christ’s account.
Roman Catholics speak of infused righteousness, which should not be confused with impartation or imputation. Infused righteousness, in Catholic theology, is that which comes gradually to the believer through obedience, confession, penance, and the other [sacraments](seven-Catholic-sacraments.html). There is no biblical basis for the idea of infused righteousness, which contradicts the scriptural teaching that justification comes through faith alone and not through the channel of works (Romans 3:28\).
*Imparted righteousness* is a term used mostly in Wesleyan and Methodist circles to explain [sanctification](sanctification.html). Impartation is seen as separate from imputation, although the two work in conjunction. According to Wesley’s theology, we are justified when Christ’s righteousness is *imputed* to us; after that, we begin to be sanctified when God’s righteousness is *imparted* to us through the work of the Holy Spirit in our hearts, empowering us to live in a holy manner. According to some in the Wesleyan tradition, this imparted righteousness can lead to [sinless perfection](sinless-perfection.html).
Possible biblical support for the idea of imparted righteousness comes from 2 Corinthians 3:18, “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever\-increasing glory, which comes from the Lord, who is the Spirit,” and 2 Peter 1:4, which speaks of how we “participate in the divine nature.” The idea is that imputed righteousness changes our standing before God, and imparted righteousness changes our nature even as we live in the flesh. The new nature that wars against the flesh (Roman 7:14–25\) is the result of imparted righteousness, granted to us by God.
In the final analysis, the Bible clearly teaches imputed righteousness, but the doctrine of imparted righteousness is not so clear. At salvation, believers in Jesus Christ receive a new nature—which loves righteousness and produces good works—but to say they receive righteousness itself is stretching the point.
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How can I get a clear conscience?
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Answer
[*Conscience*](conscience.html) can be defined as “an inner feeling that acts as a guide to the rightness or wrongness of one’s behavior.” For those with a biblical worldview, the conscience is the part of the human soul that is most like God (Genesis 3:22\). Those who disbelieve God have a difficult time explaining the existence of the human conscience. Evolution cannot account for this facet of the human spirit, which cannot be explained by a “survival of the fittest” mentality.
The conscience of man was awakened when Adam and Eve disobeyed God’s command and ate from the tree of the knowledge of good and evil (Genesis 3:6\). Before that, they had known only good. The word *knowing* in Genesis 3:5 is the same word used elsewhere to describe sexual intimacy (Genesis 4:17; 1 Samuel 1:19\). When we choose to “know” evil by intimate experience, our consciences are violated and emotional discomfort takes over. Whether we acknowledge God or not, we were created to have fellowship with our Creator. When we do wrong, we sense that we are at odds with our created purpose, and that feeling is deeply disturbing.
It was God whom Adam and Eve had offended; yet God Himself provided the solution to their violated consciences. He slaughtered an innocent animal to cover their nakedness (Genesis 3:21\). This was a foreshadowing of God’s intended plan to cover the sin of all mankind.
Humans have tried a variety of things to clear their consciences, from charity work to self\-mutilation. History is replete with examples of mankind’s efforts to appease his conscience, but nothing works. So he often turns to other means of drowning out that inner voice that declares him guilty. Addictions, immorality, violence, and greed are often deeply rooted in the fertile soil of a guilty conscience.
However, since [all sin is ultimately a sin against God](sin-against-God.html), only God can redeem a violated conscience. Just as He did in the Garden of Eden, God provides us a covering through the sacrifice of something perfect and blameless (Exodus 12:5; Leviticus 9:3; 1 Peter 1:18–19\). God sent His own Son, Jesus, into the world for the purpose of being the final, perfect sacrifice for the sins of the whole world (John 3:16; 1 John 2:2\). When Jesus went to the cross, He took upon Himself every sin we would ever commit. Every violated conscience, every sinful thought, and every evil act was placed upon Him (1 Peter 2:24\). All the righteous wrath that God has for our sin was poured out on His own Son (Isaiah 53:6; John 3:36\). Just as an innocent animal was sacrificed to cover Adam’s sin, so the perfect Son was sacrificed to cover ours. God Himself chooses to make us right with Him and pronounce us forgiven.
We can have our consciences cleansed when we bring our sin, our failures, and our miserable attempts to appease God to the foot of the cross. The atonement of Christ forgives our sin and cleanses our conscience (Hebrews 10:22\). We acknowledge our inability to cleanse our own hearts and ask Him to do it for us. We trust that Jesus’ death and resurrection are sufficient to pay the price we owe God. When we accept Jesus’ payment for our personal sin, God promises to cast our sins away from us “as far as the east is from the west” (Psalm 103:12; cf. Hebrews 8:12\).
In Christ, we are freed from the stranglehold of sin. We are set free to pursue righteousness and purity and become the men and women God created us to be (Romans 6:18\). As followers of Christ, we will still commit occasional sin. But, even then, God provides a way for us to have our consciences cleared. First John 1:9 says that, “if we confess our sin, he is faithful and just to forgive our sin and to cleanse us from all unrighteousness.” Often, with that confession comes the knowledge that we must make things right with the ones we have offended. We can take that step with the people we have hurt, knowing that God has already forgiven us.
Our consciences can remain clear as we continually confess our sin to God and trust that the blood of Jesus is sufficient to make us right with Him. We continue to “seek first the kingdom of God and His righteousness” (Matthew 6:33\). We trust that, in spite of our imperfections, God delights in us and in His transforming work in our lives (Philippians 2:13; Romans 8:29\). Jesus said, “So if the Son makes you free, you will be free indeed” (John 8:36\). We live with a clear conscience by refusing to wallow in the failures that God has forgiven. We stand confident in His promise that, “if God is for us, who can be against us?” (Romans 8:31\).
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What is exclusive psalmody?
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Answer
Exclusive psalmody is the practice of singing *only* the Psalms in a church worship service. Some churches use the [book of Psalms](Book-of-Psalms.html) as the one\-and\-only hymnal for church congregations. Exclusive psalmody allows no extra\-biblical songs. Churches ascribing to exclusive psalmody draw all lyrics to all their songs straight from the scriptural psalms. Various Reformed groups such as the Free Church in Scotland and the Reformed Presbyterian Church of North America adhere to this standard.
Christians are a people of song. One of the characteristics of being filled with the Spirit is to sing: “Be filled with the Spirit, speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord” (Ephesians 5:18–19\). Music is a beautiful way to relate the gospel and teach fellow believers: “Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts” (Colossians 3:16\). Christians express their joy in the Lord in song: “Is anyone happy? Let them sing songs of praise” (James 5:13\).
So we see that singing heartfelt, grateful songs of praise is a command for the New Testament believer. A Christian’s song reflects his joy and is a vehicle of truth in imparting wisdom to others. The issue in exclusive psalmody is not whether a church *may* sing biblical psalms in their meetings (of course they are allowed to sing Scripture), and it’s not whether a church *must* sing the biblical psalms. The issue in exclusive psalmody is whether a church must sing *only* the biblical psalms.
Churches that teach exclusive psalmody view their position as biblical—since their songs are all inspired Scripture—and in keeping with tradition. By singing only the psalms, they believe they are better able to please God in their worship. It is proper, they say, for worship of God to be directed by the inspired book of Psalms rather than by the uninspired words of men. God gave us a hymnal with 150 songs in it, and the church should not look elsewhere for their music. (We should note here that the exclusive psalmody position does not forbid the use of hymns and other songs altogether; it is only during times of corporate worship as a church that psalms should be used exclusively.)
While there is nothing wrong with singing from the book of Psalms in church—in fact, there would be a lot right with it—exclusive psalmody has some problems. First, there is no verse in the Bible that commands the exclusive use of psalms in worship. In fact, Ephesians 5:19 lists three types of songs that are proper for the Christian, with no restriction on using any of the types during corporate worship services.
It seems that the early church used music other than the psalms. Many commentators believe that early Christian hymns are found in the New Testament, e.g., Ephesians 5:14; 1 Timothy 3:16; and 2 Timothy 2:11–13\. Also, the use of songs other than the biblical book of Psalms has been common throughout church history. Reformers such as John Calvin included uninspired hymns in the psalters they compiled. Some Reformers wrote hymns themselves—Martin Luther wrote several, including “A Mighty Fortress Is Our God”—as did Puritans like John Bunyan.
Exclusive psalmody restricts the exercise of musical talent and writing ability from church worship services. A musician, gifted by God, is not allowed to use his or her gift in a church worship service, according to exclusive psalmody. Barring such talents from edifying the Body of Christ runs contrary to the purpose of the gifts.
Those who espouse exclusive psalmody seem to confuse what J. I. Packer calls the “essence” of worship with the “circumstances” of worship. The essence of worship is defined in the Bible, which commands the church to pray, teach the Word, sing, maintain fellowship, etc. The church has no right to change the *essence* of worship. However, the *circumstances* of worship are flexible. There is nothing in Scripture to dictate what kind of building a church must meet in—or even whether it must have a building. Churches have freedom in Christ to decide on the use of pews, stained glass, vestments, offering plates, musical instruments, and song type. When a group of people takes a circumstance of worship (e.g., the singing of psalms) and tries to make it an essence of worship, trouble starts.
Is a church free to sing only psalms? Absolutely. Is a church free to choose other songs, too? Yes. Rather than limit worship to the songs of David, Asaph, and others in the book of Psalms, we should allow the church to also “sing to the Lord a new song” (Psalm 96:1\).
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What is the Modern King James Version (MKJV)?
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Answer
When people search for “modern King James Version,” they are searching for either “Is there a more modernized version of the KJV?” or “What is the Modern King James Version?” referring specifically to the Bible translation known as the MKJV.
To the question “Is there a more modernized version of the KJV?” the answer is a definite “yes.” There are numerous attempts to modernize the language used in the King James Version. The two most well known are the [New King James Version](New-King-James-Version-NKJV.html) and the [21st Century King James Version](21st-Century-King-James-Version-KJ21.html). Beyond those two, there are also the Third Millennium Bible, the American King James Version, the Updated King James Version, the New Authorized Version, the King James Version—Corrected Edition, and many others. Most recently, the [Modern English Version](Modern-English-Version-MEV.html) was released in 2014\.
For the question “What is the Modern King James Version?” there is a specific revision of the KJV known as the Modern King James Version, usually abbreviated as MKJV. The revision work was done by Jay P. Green between 1962 and 1998, with several editions being published. Green’s goal was to remove the archaic language of the KJV, to account for the changes in the meaning of English words since the KJV was translated, to correct some poor renderings, and to revise the text where the KJV translators paraphrased the Hebrew or Greek text instead of translating it literally.
Why have there been so many attempts to create a more modern version of the KJV, and why have none of them truly replaced the KJV? Of all the attempts, only the NKJV has had a reasonable degree of success at replacing the KJV. The problem has not been with the quality of the attempted revisions (although not all of them should be considered quality translations). The problem is with the powerful influence the [King James Only Movement](KJV-only.html) still possesses. Their vehement loyalty is to the actual English text of the [King James Version](King-James-Version-KJV.html), not to the [Textus Receptus](Textus-Receptus.html), or to literal Bible translation. The King James Only Movement’s refusal to even consider any revisions/updates to the KJV and the venom they spew at anyone who even attempts to revise the KJV have prevented any of the modern versions of the KJV from replacing the KJV.
**Modern King James Version – Sample Verses**
John 1:1, 14 – “In the beginning was the Word, and the Word was with God, and the Word was God. And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
John 3:16 – “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
John 8:58 – “Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM.’”
Ephesians 2:8–9 – “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.”
Titus 2:13 – “looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.”
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Why do modern translations of the Bible have a copyright?
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Answer
Many [KJV Only](KJV-only.html) advocates argue that the modern English translations are corrupt due to their being copyrighted, with the King James Version being “pure” because it is not copyrighted. Copyrights, to the KJV Only crowd, “prove” these are man’s words, not God’s. Others dislike the idea of a Bible translation having a copyright as a matter of principle. The purpose of a copyright is to protect one’s property and prevent the making of unwarranted copies. “But the Bible should be available for unlimited use. It is the Word of God, after all!”—so goes the argument. God would not restrict the distribution of His Word.
While it could be that Bible publishers should be more lenient when enforcing their copyrights, having a Bible translation copyrighted is not wrong in and of itself. It is expensive to develop a new translation of the Bible. The translators, scholars, grammarians, proofreaders, etc., all need to be paid. If other companies or individuals took a translation and published it as their own, the original publisher would lose money, and further Bible translation efforts would be hindered. Bible publishers have to make a profit, or they will go out of business.
In regards to the claims of the KJV Only Movement, they are entirely incorrect. The King James Version was copyrighted when first published. In fact, to this day, the KJV is still under copyright protection in the United Kingdom. The existence of a copyright is meaningless in determining the quality of a translation. And, even if the existence of a copyright mattered, the King James Version is, in fact, copyrighted.
The key point is this—the existence of a copyright does not impact the quality of a translation. The fact that a Bible publisher is seeking to make a profit from the sale of a Bible translation does not necessarily mean the translation process was compromised. Whether or not a Bible translation has a copyright should not be the determining factor in whether you use that translation. Please visit the following two articles for more information:
[Why are there so many Bible translations, and which is the best?](Bible-translations.html)
[What are the different English Bible versions?](Bible-versions.html)
All modern Bible translations have reasonable “fair use” clauses in their copyright statements, meaning that a limited use of the text is allowed without receiving special permission from the publisher. Below are links to the copyright statements for some of the more popular Bible translations:
<http://www.harpercollinschristian.com/permissions/>
[http://www.crossway.org/rights\-permissions/esv/](http://www.crossway.org/rights-permissions/esv/)
[https://www.biblegateway.com/versions/Holman\-Christian\-Standard\-Bible\-HCSB/\#copy](https://www.biblegateway.com/versions/Holman-Christian-Standard-Bible-HCSB/#copy)
<http://www.lockman.org/tlf/copyright.php>
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What is a Bible concordance, and how do I use it?
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Answer
A Bible concordance can be a helpful tool for studying the Bible. A concordance contains an alphabetical index of words used in the Bible and the main Bible references where the word occurs. A Bible concordance is useful in locating passages in the Bible. If you can remember just one word in a verse, you can often find what you’re looking for.
Most Bible publishers place a short concordance among the back pages of the Bible. Longer, more thorough concordances, such as *Young’s Analytical Concordance*, are available separately. If a concordance contains *all* the words in the Bible (including *a*, *an*, and *the*!), it is called an “exhaustive” concordance. The classic exhaustive Bible concordance is *Strong’s Exhaustive Concordance of the Bible*.
Several Bible concordances are found online and are available to use free of charge. You can also buy paper copies of most concordances. Underneath each word entry, you will see a listing of references where the word occurs. For example, in the concordance of the *NIV Study Bible*, below the word *warrior* are the references Exodus 15:3; 1 Chronicles 28:3; and Proverbs 16:32\. Next to each reference is a short phrase from the verse containing the word. Next to the Exodus 15:3 entry, for example, is the phrase “The Lord is a w.” (the *w* being an abbreviation for the word *warrior*).
Concordances are translation\-specific; that is, different concordances are based on different translations of the Bible. A concordance for the NASB will not help you find much in the ESV, simply because those two translations use different English words. A parallel Bible, such as the KJV\-NIV, will usually have two concordances in the back—one for the KJV and one for the NIV.
A good concordance will also help with original language study. In *Strong’s*, for example, each English word is assigned a number that corresponds to the original Greek or Hebrew word. The Old Testament (Hebrew) words are numbered 0001—8674; the New Testament (Greek) words are numbered 0001—5624\. *Strong’s* includes Hebrew and Greek dictionaries at the back of the concordance, allowing you to easily look up the meaning of the original word behind every word in the Bible.
**Why use a concordance?**
• A concordance is a helpful tool when doing a word study. Using an exhaustive concordance, you can locate every occurrence of the word in the Bible and gain helpful insight into what it means.
• A concordance is helpful in learning the definitions of Greek, Hebrew, or Aramaic words.
• A concordance is helpful when trying to locate a Bible verse, but you can’t remember the chapter and verse.
How does a Bible concordance work? Perhaps you remember a verse about Noah finding *grace* in the eyes of the Lord, but you can’t remember where it is found. You can look up *grace* in a concordance in order to discover the reference. Here is an excerpt from the entry for *grace*:
**GRACE**
Genesis 6:8, But Noah found **g.** in the eyes of the... H2580
Genesis 19:19, Behold now, thy servant hath found **g.**... H2580
Genesis 32:5, my lord, that I may find **g**. in thy sight... H2580
You notice the verse you’re looking for is Genesis 6:8, the one that mentions Noah. While you’re at it, you can look up other instances of the same Hebrew word translated “grace.” Notice that Genesis 19:19 and Genesis 32:5 have the same reference number in the right column. Those two verses use the same Hebrew word (numbered H2580\).
Then you can look up the definition of the Hebrew word translated “grace” by using the reference number. At the back of the concordance, you will find this entry for H2580:
“H2580 *chēn* from H2603 *chanan*; graciousness, i.e. Subjective (kindness, favor) or Objective (beauty): — favour, grace(\-ious), pleasant, precious, (well\-)favoured.”
A Bible concordance, whether online or in print, is a valuable resource for any student of the Bible. It is a basic tool and is often one of the most used in Bible study.
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What does the Bible say about PTSD?
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Answer
The Bible does not say anything specifically about Posttraumatic Stress Disorder, or PTSD. However, we can glean much guidance from some indirect teachings in the Bible.
Posttraumatic Stress Disorder develops in some people following a traumatic event. The event, or “stressor,” could be exposure to death or threatened death, actual or threatened serious injury, or actual or threatened sexual violence. The sufferer may be directly exposed, indirectly exposed through a family member or close friend experiencing the event, or extremely or repeatedly indirectly exposed through his or her work (such as first responders, police officers, military personnel, or social workers). Common trauma experiences are combat, car accidents, natural disasters, abuse, rape, and mass violence. (It should be noted that combat PTSD is a bit different than other forms of PTSD; this will be discussed in more detail below.) After such an event, most people will show signs of stress such as feeling on edge, anxiety, fear, anger, feelings of depression, a sense of detachment, desire to avoid trauma\-related reminders, flashbacks, difficulty sleeping, headaches, changes in appetite, irritability, self\-blame, “survivor’s guilt,” or a sense of numbness. For most people, these reactions lessen and eventually subside with time.
Those who develop PTSD have persistent symptoms for more than one month. Other symptoms for PTSD sufferers include intrusive re\-experience of the trauma such as through recurrent, involuntary memories, nightmares, or dissociation; avoidance of trauma\-related thoughts or feelings or external reminders; negative changes in thoughts or behavior, including an inability to recall details related to the trauma, persistent negative beliefs about oneself or the world, loss of interest, feelings of alienation, or inability to express positive emotions; and changes in arousal or reactivity such as irritability, aggression, hypervigilance, reckless behavior, or sleep disturbances. In PTSD sufferers, these symptoms cause significant impairment in work or social functioning. The United States’ National Center for PTSD estimates there are 5\.2 million adults suffering from the disorder in any given year.
The situations that cause Posttraumatic Stress Disorder are different for different people, and not everyone responds in similar ways to similar situations. It is unclear why some develop PTSD and others do not. It seems that biological make\-up, type of support received following the event, presence of other life stressors, and having effective coping mechanisms may contribute to whether a person develops PTSD. Interestingly, though symptoms of PTSD usually emerge immediately following or within a few months of the traumatic event, that is not always the case. PTSD can develop years later. How long the PTSD lasts also varies—some suffer for years, whereas others recover in several months.
PTSD resulting from participation in combat seems to be unique from other forms of PTSD. In combat situations military personnel are often both victim and aggressor, a dynamic which adds complexities to the issue. Often those with combat\-specific PTSD will exhibit depression, extreme feelings of guilt, hypervigilance, and low self\-esteem. It can be particularly difficult for combat veterans to process through the atrocities they have witnessed, come to a place of acceptance over the things they have been tasked to do, and readjust to non\-combat living. For Christian military personnel, it can be especially difficult to accept taking the life of another, even as an act of war. Christians know the deep value God places on human life and often feel extremely guilty for taking the life of another, even in what would be considered a justifiable circumstance. Many times Christian combat veterans are more deeply aware of their sinful state than are other Christians. They may feel unworthy of God’s love due to the things military service requires of them. Those who suffer from combat PTSD may find accepting God’s forgiveness to be extremely difficult. They may agonize over decisions they made in the many no\-win situations in which they were placed during war. They may also have persistent flashbacks of the gruesome realities of war as well as consistently feel on high\-alert from months of living in life\-threatening situations.
Regardless of the circumstances, there is hope. First and foremost, that hope comes from God.
The treatment process should involve a combination of physical, mental, and spiritual healing. Many will require professional help. For those with combat\-related PTSD, it is likely preferable to receive help from someone experienced in treating combat\-specific PTSD. There are multiple therapeutic remedies for PTSD available, ranging from talk therapy (often Cognitive Behavioral Therapy) to cognitive reprocessing to [eye movement desensitization and reprocessing (EMDR)](EMDR-therapy.html) and other methods. Medication may also help alleviate symptoms. Certainly, a network of support—counselors, doctors, family members, pastors, the church community—is important in the recovery process. Of course, the most important support is God, our ultimate Healer and Counselor. David wrote, “From the ends of the earth I call to you, / I call as my heart grows faint; / lead me to the rock that is higher than I. / For you have been my refuge, / a strong tower against the foe” (Psalm 61:2–3\). It is our responsibility to exercise faith in God, to stay in the Word, to cry out to God in prayer, and to maintain fellowship with other believers. We go to God in our distress and make use of the resources He provides.
Those who suffer from PTSD from any experience should recognize that treatment will take time, and that is okay. Some have compared this to Paul’s "thorn in the flesh" (2 Corinthians 12:7–10\). God does offer healing, but in the way and the timing He sees fit. In the meantime, He gives sufficient grace to bear up under hardships. Thorns are painful, and PTSD is certainly a big thorn. But we can continue to go to God and remind ourselves of His faithfulness (Lamentations 3; 1 Corinthians 1:4–9\).
Truth is a key component to coping with or overcoming PTSD. Reminding oneself that God loves, forgives, and values His people is extremely important. Knowing who God says we are and defining ourselves by His standards rather than by what we have done or what has been done to us is important. We need not identify as either victim or perpetrator. In God, we can identify as beloved child (Romans 8:14–17; Ephesians 1:3–6; 1 John 3:1–3\), sealed in the Holy Spirit (Ephesians 1:13–14\), forgiven (Romans 5; Ephesians 1:7–10; 1 John 1:8–9\), and redeemed. Losing a close friend or family member is incredibly difficult, and many can feel unworthy of being spared. But those with “survivor’s guilt” can remember the truth of God’s sovereignty and that He has a purpose for everyone’s life. God loved the ones who were casualties of war or another crime or tragedy just as much as He loves the ones who survived. His purpose for each person is unique. Replacing the lie that we are unworthy to have lived with the truth that God has a plan and values our days on earth is key (Ephesians 2:10; 5:15–16\).
Speaking truth about practical things is also important. Often, those with PTSD will feel endangered when the situation does not warrant it. Reminding oneself that this is not the traumatic event but is a new and safe situation is important. It is also important to speak the truth that PTSD is not an excuse for bad behavior. Likely, PTSD will contribute to some negative thought and behavior patterns. This is understandable, but it should be resisted.
Having a community of support who offers grace and forgiveness and speaks truth in love is incredibly important. And it is vital that the community who supports the sufferer of PTSD is also receiving support. Remaining connected to one’s local church is crucial. Time with God through prayer and reading His Word is important for both the sufferer of PTSD and his or her family. Self\-care and doing things that are relaxing and refreshing are also important. PTSD often feels as if it overtakes one’s life. Doing things that are enjoyable and life\-giving is just as important as confronting the PTSD head\-on.
PTSD is a difficult challenge that will require strong faith in God and willingness to persevere. But God is faithful, and each day we can choose to surrender to God’s love, battle the PTSD as best we can, and ultimately rest in God’s grace and compassion. PTSD is not something to ignore but something to turn over to God and actively engage with. We are invited to approach God boldly and to pour out our hearts to Him (Hebrews 4:14–16\). We are assured that nothing can separate us from His love (Romans 8:35–38\). God can restore the mental health of the PTSD sufferer. In the end, God can even use the situation for His glory. “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God. For just as we share abundantly in the sufferings of Christ, so also our comfort abounds through Christ” (2 Corinthians 1:3–5\).
A quick note for those who know someone suffering from PTSD: As stated above, a community of support is vital. Believers are called to “encourage the disheartened, help the weak, be patient with everyone” (1 Thessalonians 5:14\). We are exhorted to “Carry each other’s burdens, and in this way you will fulfill the law of Christ” (Galatians 6:2\). This includes loving and caring for those with PTSD in our midst. Providing love and support to someone through PTSD can be challenging. It can feel overwhelming to hear about the trauma. Or it may seem to us that progress is not happening fast enough. Some might even wonder why the person reacted to the trauma so deeply at all. When we have these reactions, it is good to remember the love of Christ, that “love is patient … it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres” (1 Corinthians 13:4–7\). We can only love like this when we ourselves are filled with the love of Christ. We need to be spiritually nourished by Him. Often this happens through things like time with God in His Word, prayer, thanksgiving, and time with other believers. Recognize that PTSD is real. Be willing to engage with those enduring this trial. Recognize that doing so might well be a trial for you. Reach out for support. Invite other believers to function as the family of God and care for the hurting in their midst. Pray for God to give wisdom, to give healing, and to give peace. Rely on the indwelling Holy Spirit. Trust that God is faithful (Hebrews 13:5–6\).
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Subsets and Splits
Top Long Responses
Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.