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Was Satan an angel?
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Answer
The Bible nowhere explicitly describes Satan as an angel before he rebelled against God and was cast out of heaven. Assuming Ezekiel 28:12–18 is symbolic of [Satan’s fall](Satan-fall.html), Satan is described as a “guardian cherub.” [Cherubs](cherubim.html) are angelic creatures, possibly the highest order of angels. So, in that sense, yes, Satan was an angel.
Job 1:6–7 describes Satan appearing before God with the other “sons of God,” very likely a reference to the angels. Matthew 25:41 mentions “the devil and his angels.” Revelation 12:7, describing the end\-times [war in heaven](war-in-heaven.html), says, “Michael \[the archangel] and his angels fought against the dragon \[Satan] and his angels.” Whether or not Satan is technically an angel is beside the point. Satan is an angelic\-type creature with a close connection to the angels.
Why would Satan, an angel, rebel against God? According to Isaiah 14:12–14 (another symbolic description), Satan rebelled against God because of pride. Satan did not want to be the most beautiful or most powerful angel. Satan wanted to be God. Satan did not want to worship God. Satan wanted to be worshiped. So, Satan rebelled and became the fallen angel we now know as the devil. His fate will be eternity in the lake of fire (Revelation 20:10\).
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What is the hand of Hamsa?
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Answer
The Hamsa (also spelled *Khamsa*) is a Middle Eastern amulet supposedly symbolizing the “Hand of God.” The Hamsa is shaped like an open hand and is used as a good\-luck charm to ward off the [evil eye](evil-eye.html) and other curses. The amulet is believed by some to attract happiness, wealth, and good fortune. The Hamsa and other talismans, such as the rabbit’s foot, the horseshoe, and the [bindi](Christian-bindi.html), are rooted in superstition and falsehood.
The word *Hamsa* is derived from an ancient word for “five,” probably in reference to the five fingers of the hand. Some Jewish traditions link the five fingers of the Hamsa to the five books of the Torah. Sunni Muslims associate it with the [Five Pillars of Islam](five-pillars-Islam.html).
In Jewish tradition, the Hamsa is occasionally called the Hand of Miriam (referring to Moses’ sister). In the Muslim world, it can also be called the Hand of Fatima (the daughter of Mohammed). Most scholars believe the symbol predated both Muslim and Jewish cultures, however. Sometimes the Hamsa amulet displays an open eye in the palm of the hand. Other versions include fish, flowers, or Hebrew words in the design. In different cultures and contexts, the Hamsa may be presented fingers\-up or fingers\-down. The Hamsa is often worn as a piece of jewelry or hung in a home. In any case, the Hamsa is always portrayed as some manner of charm to ward off evil.
Like all man\-made symbols, the exact meaning and connotations of the Hamsa vary depending on the cultural context. However, Christians have a call to abstain from silly [superstitions](superstitions.html) and magic of all kinds (2 Kings 21:6; Colossians 2:8–10\). There is no need for us to wear a magic talisman to protect us from evil. Some might say that wearing the Hamsa is merely a fashion statement, but the connotations associated with the symbol are such that it is better for a Christian to avoid it. We do not want to give the impression to others that we are seriously looking for good luck or magical protection from evil spirits.
Looking to the Hamsa as a good\-luck charm shows a lack of faith in the one true God. The same God who created the universe has sufficient power to control the events in our lives. Those who are sealed by the Spirit (2 Corinthians 1:22\) do not need to fear the evil eye or any other curse in this world.
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Does God hear my prayers?
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Answer
God hears everything, including prayers. He is God. Nothing gets by Him (Psalm 139:1–4\). He is sovereign over everything He created (Isaiah 46:9–11\). So the question is not whether God is aware of every prayer (He is), but how God intends to answer them.
God wants us to pray. He has created prayer as a means by which we can enjoy Him (Revelation 3:20\), confess our sin (1 John 1:9\), ask Him to meet our needs (Psalm 50:15\), and align our wills with His (Jeremiah 29:11–12; Luke 22:42\). One kind of prayer is guaranteed to be granted. Luke 18:13–14 describes the prayer of repentance. When we call upon the Lord in humble repentance, He is eager to justify and forgive us.
However, when considering [prayer](prayer-conditions.html), it is important to remember that most promises of God in Scripture were written to His people. In the Old Testament, those promises were for Israel and all who united with them. In the New Testament, those promises were written to the followers of Jesus. It is a misuse of Scripture to pull out isolated verses and try to apply them to any situation we want, including prayer. Even though the Lord knows and hears all, He has given some circumstances in which He will not listen to our prayers:
1\. When we are choosing to hold on to sin, rather than repent and change, God will not hear our prayers. In Isaiah 1:15, the Lord says, “When you spread out your hands in prayer, I hide my eyes from you; even when you offer many prayers, I am not listening. Your hands are full of blood!” Proverbs 28:9 says, “If anyone turns a deaf ear to my instruction, even their prayers are detestable.”
**Example:** A couple is living together in sexual sin, yet they pray for God’s blessing on their home.
2\. When we ask according to our own selfish desires, God will not hear our prayers. James 4:3 says, “When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.”
**Example:** A man is dissatisfied with his three\-year\-old Toyota, so he prays for a brand\-new Mercedes.
3\. When what we ask is not in accordance with His will for us. First John 5:14 says, “This is the confidence we have in approaching God: that if we ask anything *according to his will*, he hears us.”
**Example:** We pray fervently for a new job, but God’s plan requires that we stay where we are and be a witness to our coworkers.
4\. When we do not ask in faith. In Mark 11:24 Jesus said, “I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.” However, [faith](Bible-faith.html) is not believing *for* something; it is believing *in* Someone. Our faith is in the character of God and His desire to bless and comfort us. When we pray, we should have faith that He hears us and will grant every request that is in line with His will for us (1 John 5:14–15\).
**Example:** We ask God to supply a financial need but continue to worry and make faithless comments to our families and coworkers, such as “I’m probably going to go to the poorhouse. I’ll never get that money.”
God is holy and desires us to be holy as He is (Leviticus 22:32; 1 Peter 1:16\). When He knows that we are seeking that holiness as well, He is delighted to answer our prayers in ways that continue our spiritual growth. Jesus said, “If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you” (John 15:7\). The secret to prayer is abiding in Christ so that whatever we ask is in accordance with His heart (Psalm 37:4\).
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What is the meaning of federal headship?
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Answer
In theology, federal headship is one theory used to explain imputation—how Adam’s sin was imputed to all his descendants and how [Christ’s righteousness](imputed-righteousness.html) was imputed to those who believe the gospel. According to the federal headship theory, or [federalism](federalism-seminalism.html), Adam was the federal (or representative) head of the human race; Adam chose to sin, and all of us are considered guilty, too, because he was our representative. Federal headship is seen as a possible explanation of Paul’s comparison of the roles of Adam and Christ in Romans 5:18: “As one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men” (ESV). So, Adam’s sin brought condemnation on the human race; Christ’s sacrifice brought salvation for the whole race. The idea of federal headship involves the teaching that Adam was the first representative of the human race and Christ was the second representative.
The idea of federal headship is not explicit in the Bible; that is, the Bible nowhere calls Adam our representative. Federal headship is simply a way some scholars have chosen to speak about Adam’s, and then Christ’s, involvement in the destiny of humanity. The theory is based on Paul’s argument in Romans 5 that “sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned” (verse 12\). From Adam to Moses, even before the Law was given, “death reigned” (verse 14\). If there was no Mosaic Law, and if “where there is no law there is no transgression” (Romans 4:15\), how could Adam’s sons have been deemed sinful? Applying the concept of federal headship, we can say it was because they were part of the human race; Adam was their representative, and therefore Adam’s transgression applied to all men.
The weakness of federal headship is that it is an interpretive tool, not an explicitly biblical truth. Romans 5 does not say that Adam was the representative of the human race, only that “by the trespass of the one man, death reigned through that one man” (Romans 5:17\). God never says exactly how the transference of the [sin nature](sin-nature.html) occurred, only that it did occur.
What we know for certain is that death entered the world through Adam’s sin. The idea of federal headship is not stated outright in Scripture, but Adam’s sin was definitely the origin of the problem, and sin was inherited by all of us through him. Then Christ came and by His sacrifice became our Savior. Thus, there is a parallel between Adam and Christ: “Just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous” (Romans 5:18–19\).
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What does it mean that the wise man built his house upon a rock?
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Answer
The story of the wise man who built his house upon a rock is found in Matthew 7:24–27\. It is one of the parables of Jesus. During His [Sermon on the Mount](sermon-on-the-mount.html), Jesus told a story about two men: one who built his house upon a rock and another who built his house upon sand. The house built upon a rock weathered the storm, and the builder is called wise; but the house built on the sand collapsed during the storm, and the builder is called foolish.
The meaning of this [parable](what-is-a-parable.html) is quite obvious: proper foundations are necessary. With a literal house, it is unwise to build on sand, because the foundation will be unsteady and the house will eventually suffer some kind of damage. This will waste resources, and all the time and work put into building the house in the first place will have gone for nothing. In contrast, it is wise to build one’s house on a sure foundation; anchoring to bedrock makes a building withstand the test.
But Jesus’ sermon was not concerned with house construction or building code violations. The spiritual meaning of the parable is found in Matthew 7:24: “Everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock.” We are each building a life. The proper foundation for a life is Jesus’ words—not just the hearing of them, but the doing of them, too (see James 1:22\).
It seems at times that everything in the world is set up to make us turn away from God’s words. And often, our own feelings pull us toward doing the exact opposite of what the Bible says. But a wise man will follow the words of God despite these pressures—not as a way to “show off” or earn salvation, but because he trusts God. All through the Sermon on the Mount, Jesus presented Himself as the final authority on and fulfiller of the Law; He ends the sermon with a call to heed His message and, in fact, find one’s security in Him (see 1 Corinthians 3:11\).
As we follow the Lord, learning to trust and obey Him, we receive a reward: our “house” is steady and solid, unshaken by circumstances. The wise man is the believer whose life is built upon the Rock of Christ; in this world he has faith and hope, and in the next everlasting life and love (see 1 Corinthians 13:13\). The wise man is like the tree planted by the riverside, whose leaf does not wither (Psalm 1:1–3\).
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Who was Vashti in the Bible?
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Answer
Vashti in the Bible was the wife of [King Xerxes](Xerxes-in-the-Bible.html) (or Ahasuerus in many translations). King Xerxes and Queen Vashti of [Persia](Medo-Persian-empire.html) figure in the story of [Esther](life-Esther.html), a beautiful Jewish girl living in Ahasuerus’ kingdom, and her cousin, Mordecai, who had raised her after the death of her parents. Both Esther and Mordecai were descendants of Jews who had been exiled to Babylon by King Nebuchadnezzar along with the defeated King Jehoiachin of Judah. The Bible’s story of Queen Vashti is set in about 480 BC.
In Esther 1 a great feast is being held for the men of Susa, the citadel from which Xerxes reigned over a large region of the ancient world from India to Ethiopia to Asia Minor. The feast lasted for 180 days, during which time Vashti hosted a banquet of her own for the women. On the seventh day of the feast, a drunken King Xerxes commanded Queen Vashti to put on her royal crown and come stand before the people, so that everyone could see her beauty (Esther 1:10–11\). Queen Vashti, for reasons of her own, [refused to come](Vashti-Xerxes.html), and King Xerxes was angry (verse 12\)—his own wife was defying him in front of all the men of Susa. The royal wise men advised the king that Vashti’s humiliating behavior could not go unpunished because, if the king let the incident slide, all the women in the kingdom would have contempt for their husbands, thinking, “If Queen Vashti can get away with disrespecting her husband, so can I” (verses 16–18\).
King Xerxes responded to the situation by sending out a royal edict saying that a) Queen Vashti was never going to be allowed to come before him again, and b) the king would give her crown to another women worthier than she (Esther 1:19–21\). So Queen Vashti was banished, and a search began for a new queen to replace her. Many beautiful virgins were chosen from the kingdom and among them Esther, the Jewish girl. In God’s providence, Esther was eventually made queen in Vashti’s place. She was the right person in the right place at the right time, for it was through Esther’s exalted position in the palace that God later preserved His people from annihilation.
According to the Aggadah (or Haggadah), a book of Jewish tradition and folklore, Vashti was the daughter of the Babylonian king [Belshazzar](Belshazzar.html). The night that Belshazzar was killed (Daniel 5\), Vashti was captured by the conquering Persians and given to Xerxes as a wife. According to various legends, Vashti’s refusal to appear before the king was due to modesty (she was told to appear nude), fear for her husband’s life (she figured she would be mobbed by the drunken crowd and the king would be killed), loathing for her husband (whom she considered to have non\-royal blood), or the fact that she herself had leprosy. Another tradition says that Vashti was not simply banished from the king’s presence but was executed. It’s important to note that none of these details are in the biblical account, and there is no way to confirm their veracity.
The book of Esther is the only book in the Bible that does not mention God at all. But He is there nonetheless, evident in His [divine providence](divine-providence.html). Every aspect of the story of Esther, from Queen Vashti’s disobedience to Haman’s wicked motives to Esther’s beauty to Mordecai’s wisdom, work together to save the Jewish people. The hand of God is evident throughout the book, which teaches a powerful lesson: even the actions of the wicked are governed by God in a master plan to do good for His chosen people and for all who trust in Him (see Romans 8:28\).
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Are the teachings of Arnold Murray and Shepherd’s Chapel biblical?
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Answer
Shepherd’s Chapel is a church/ministry in Gravette, Arkansas, USA, known mainly for its television broadcast featuring the Bible teaching of Arnold Murray. Sadly, the teachings of Arnold Murray and Shepherd’s Chapel are full of error.
Murray demonstrated the signs of a false prophet. He maintained attitudes that were disturbingly un\-Christlike. Murray’s habit of branding everyone who disagrees with him as a tool of the devil was a telling sign of his theology. Rather than instruct or correct with love and compassion (Galatians 5:22–26\), Murray responded with anger, aggressiveness, and secrecy, and he inspired the same contempt and anger in many of his followers.
Murray’s teaching takes verses out of context, which makes it easy to twist their meaning. He talked about original Greek and Hebrew word meanings, but only when he could pick an alternate translation that seemed to support his opinion. When others questioned his conclusions, Murray attacked the questioner rather than defend his view. Murray came to the Bible with his own pre\-conceived opinions and then twisted the Word of God to make it fit.
For example, Murray claimed that Cain was actually the son of Eve and Satan—the [serpent seed doctrine](serpent-seed.html). He ignored Genesis 4:1 which says, “Adam made love to his wife Eve, and she became pregnant and gave birth to Cain. She said, ‘With the help of the Lord I have brought forth a man’” (Genesis 4:1\). Adam was Cain’s father, and there is no reason to believe otherwise. Murray also connected the [parable of the good and bad seed](parable-wheat-tares.html) in Matthew 13 with God’s curse of the serpent in Genesis 3 despite nothing in the context to connect the two passages.
Murray taught that there will be no [rapture](rapture-of-the-church.html), despite passages such as 1 Thessalonians 4:16 and 1 Corinthians 15:51–52\. As is all\-too\-common with Arnold Murray, he claimed that 95 percent of churches who teach the rapture will accept the Antichrist as their savior (from a November 1985 newsletter). In this way, Murray effectively denied the salvation of anyone who believes in the rapture. It is unsettling to hear a Bible teacher making such claims about those he disagrees with concerning a non\-essential point of eschatology.
Shepherd’s Chapel also teaches [modalism](Modalistic-Monarchianism.html), a heretical doctrine that denies the Trinity. Murray taught that “Father,” “Son,” and “Spirit” are different titles that God uses at different times. As God takes on different jobs, He uses various names for Himself. Modalism was condemned as a heresy in the first few centuries of the Christian church. It turns God into a deceiver, because passages such as Matthew 3:16\-17 definitely describe the Father, Son, and Spirit interrelating to each other. How can the Father speak in the presence of the Son and the Spirit descend on the Son without it making it appear that the three of them are separate persons?
Murray also subscribed to the [Christian Identity Movement](Christian-Identity-Movement.html), which teaches the British are the real descendants of the ancient Israelites. This movement has been the foundation, fuel, and ammunition for a great deal of racial bigotry. Murray denounced interracial marriages, an unbiblical position that itself wavers on the edge of racism.
In addition to doctrinal errors, Arnold Murray also demonstrated violent personality traits incompatible with the position of church leader. His lack of compassion and condescending references to those who disagree with him were the most noticeable sign of his instability. Christians should be wary of anyone who acts as Arnold Murray did and should avoid any teacher who subscribes to the unbiblical views of Shepherd’s Chapel.
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Why did God say, “Let there be light,” during creation?
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Answer
On the first [day of creation](creation-days.html), God said, “Let there be light” (Genesis 1:3\), and light appeared as a thing separate from darkness. The phrase *let there be light* could be confusing to some modern English speakers who are used to using the word *let* in the context of permission, as in “Let me out of this box” or “Let me have the last cookie.” Some might wonder whom is God speaking to. Was there some cosmic jailer who was keeping the light under lock and key?
The phrase *let there be light* is a translation of the Hebrew phrase *yehi ˈor*, which was translated “*fiat lux*” in Latin. A literal translation would be a command, something like “Light, exist.” God is speaking into the void and commanding light to come into being. The Bible tells us that God created the heavens and the earth and everything else that exists by simply speaking them into existence (Genesis 1\). His personality, power, creativity, and beauty were expressed in creation the same way an artist’s personality and personal attributes are expressed through art or music. The idea of light, existing first in God’s mind, was given form by the words “Let there be light” or “Let light exist.”
The reality of the creative power of God’s voice has important spiritual implications that go well beyond the creation account itself. Light is often used as a metaphor in the Bible, and the word *illumination* (“divine enlightenment of the human heart with truth”) has to do with bringing things into the light. Spiritual illumination is a kind of “creation” that occurs in a human heart. “God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6\). Jesus Himself is “the light of the world” (John 8:12\).
When God said, “Let there be light,” at the creation, and light appeared, it showed God’s creative power and absolute control. The physical light that God made on the first day of creation is a wonderful picture of what He does in every heart that trusts in Christ, the [True Light](light-of-the-world.html). There is no need to walk in the darkness of sin and death; in Christ, we “will never walk in darkness, but will have the light of life” (John 8:12\).
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What is the spiritual gift of miracles?
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Answer
The spiritual gift of miracles is one of the spiritual gifts listed in 1 Corinthians 12:10, where the NIV calls it “miraculous powers” and the ESV and KJV list it as “the working of miracles.” The gift of miracles, or miraculous powers, is different from the gift of healing, which is listed separately in verse 9\. Those in the early church who had the gift of miracles had the ability, by the Spirit, to do miraculous things of a different, more powerful kind: the casting out of demons (Acts 16\), the striking of Elymas blind (Acts 13\), and the raising of Tabitha from the dead (Acts 9\) are possible examples. Some in the early church, besides the apostles, who had the gift of miracles were Stephen and Philip (Acts 6:8; 8:6–7, 13\). Some scholars understand the specific gift mentioned in 1 Corinthians 12:10 to be unique to the [apostles](what-is-an-apostle.html), a power they used to confer the miraculous gifts of the Holy Spirit to others through the laying on of hands (see Acts 8:17 and 2 Timothy 1:6\). The ability to transfer gifts, peculiar to the apostles, would have been something that set them apart from others and greatly aided in the spread the gospel everywhere. Paul speaks of his showing “the marks of a true apostle, including signs, wonders and miracles” (2 Corinthians 12:12\).
Miracles are supernatural events that occur outside the bounds of what is natural. By definition, they are rare and out of the ordinary. The apostles certainly had the gift of miracles as they laid the foundation of the church (Ephesians 2:20\) and bore witness to the veracity of their message.
The spiritual gift of miracles is mentioned again in 1 Corinthians 12:28\. In this context, Paul emphasizes the fact that all gifts have the same source, the Holy Spirit, and he encourages equality and unity among the believers. Paul compares each believer to a part of a larger whole, like parts of the body (verse 12\). Not every part of the body can do everything—not everyone had the gift of miracles (verse 29\). We need one another.
The gifts Paul mentions in 1 Corinthians 12 are as follows: apostleship, prophecy, teaching, miraculous powers (miracles), [healing](gift-of-healing.html), guidance ([messages of wisdom and knowledge](word-wisdom-knowledge.html)), [faith](gift-of-faith.html), [prophecy](gift-of-prophecy.html), [distinguishing between spirits](gift-discerning-spirits.html), speaking in [tongues](gift-of-tongues.html), [interpretation](gift-interpreting-tongues.html) of tongues, and helping (1 Corinthians 12:7–10,28\). Paul goes on to show in 1 Corinthians 13 how love is “the most excellent way” and the greatest gift (1 Corinthians 12:31; 13:13\).
The question arises as to whether or not the spiritual gift of miracles is [still active today](miraculous-gifts.html) in the church. We believe that the specific gift of miracles ceased with the office of apostle. There were only twelve apostles (Revelation 21:14\), and the apostolic gifts are no longer needed to verify the apostles’ message. This in no way limits God’s power or ability to work miracles as He sees fit. We absolutely believe that God still heals and works miracles today.
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What is the definition of grace?
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Answer
The gospel message is the good news of [God’s grace](grace-of-God.html), so it is important to know what grace is and to constantly seek to get a better view of what grace does in our lives.
Grace is an essential part of God’s character. Grace is closely related to God’s benevolence, love, and mercy. Grace can be variously defined as “God’s favor toward the unworthy” or “God’s benevolence on the undeserving.” In His grace, God is willing to forgive us and bless us abundantly, in spite of the fact that we don’t deserve to be treated so well or dealt with so generously.
To fully understand grace, we need to consider who we were without Christ and who we become with Christ. We were born in sin (Psalm 51:5\), and we were guilty of breaking God’s holy laws (Romans 3:9–20, 23; 1 John 1:8–10\). We were enemies of God (Romans 5:6, 10; 8:7; Colossians 1:21\), deserving of death (Romans 6:23a). We were unrighteous (Romans 3:10\) and without means of [justifying](justification.html) ourselves (Romans 3:20\). Spiritually, we were destitute, blind, unclean, and dead. Our souls were in peril of everlasting punishment.
But then came grace. God extended His favor to us. Grace is what saves us (Ephesians 2:8\). Grace is the essence of the gospel (Acts 20:24\). Grace gives us victory over sin (James 4:6\). Grace gives us “eternal encouragement and good hope” (2 Thessalonians 2:16\). Paul repeatedly identified grace as the basis of his calling as an apostle (Romans 15:15; 1 Corinthians 3:10; Ephesians 3:2, 7\). Jesus Christ is the embodiment of grace, coupled with truth (John 1:14\).
The Bible repeatedly calls grace a “gift” (e.g., Ephesians 4:7\). This is an important analogy because it teaches us some key things about grace:
First, anyone who has ever received a gift understands that a gift is much different from a loan, which requires repayment or return by the recipient. The fact that grace is a gift means that *nothing is owed in return*.
Second, there is no cost to the person who receives a gift. A gift is *free to the recipient*, although it is not free to the giver, who bears the expense. The gift of salvation costs us sinners nothing. But the price of such an extravagant gift came at a great cost for our Lord Jesus, who died in our place.
Third, once a gift has been given, ownership of the gift has transferred and it is now *ours to keep*. There is a permanence in a gift that does not exist with loans or advances. When a gift changes hands, the giver permanently relinquishes all rights to renege or take back the gift in the future. God’s grace is ours forever.
Fourth, in the giving of a gift, the giver voluntarily forfeits something he owns, willingly losing what belongs to him so that the recipient will profit from it. The giver becomes poorer so the recipient can become richer. This *generous and voluntary exchange* from the giver to the recipient is visible in 2 Corinthians 8:9: “You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.”
Finally, the Bible teaches that grace is completely *unmerited*. The gift and the act of giving have nothing at all to do with our merit or innate quality (Romans 4:4; 11:5–6; 2 Timothy 1:9–10\). In fact, the Bible says quite clearly that we don’t deserve God’s salvation. Romans 5:8–10 says, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us. . . . While we were God’s enemies, we were reconciled to him through the death of his Son.”
Grace does not stop once we are saved; God is gracious to us for the rest of our lives, working within and upon us. The Bible encourages us with many additional benefits that grace secures for every believer:
• Grace justifies us before a holy God (Romans 3:24; Ephesians 1:6; Titus 3:7\).
• Grace provides us access to God to communicate and fellowship with Him (Ephesians 1:6; Hebrews 4:16\).
• Grace wins for us a new relationship of intimacy with God (Exodus 33:17\).
• Grace disciplines and trains us to live in a way that honors God (Titus 2:11–14; 2 Corinthians 8:7\).
• Grace grants us immeasurable spiritual riches (Proverbs 10:22; Ephesians 2:7\).
• Grace helps us in our every need (Hebrews 4:16\).
• Grace is the reason behind our every deliverance (Psalm 44:3–8; Hebrews 4:16\).
• Grace preserves us and comforts, encourages, and strengthens us (2 Corinthians 13:14; 2 Thessalonians 2:16–17; 2 Timothy 2:1\).
Grace is actively and continually working in the lives of God’s people. Paul credited the success of his ministry not to his own substantial labors but to “the grace of God that was with me” (1 Corinthians 15:10\). Grace is the ongoing, benevolent act of God working in us, without which we can do nothing (John 15:5\). Grace is greater than our sin (Romans 5:20\), more abundant than we expect (1 Timothy 1:14\), and too wonderful for words (2 Corinthians 9:15\).
As the recipients of God’s grace, Christians are to be gracious to others. Grace is given to us to serve others and to exercise our spiritual gifts for the building up of the church (Romans 12:6; Ephesians 3:2, 7; 4:7; 1 Peter 4:10\).
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What is the Demiurge?
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Answer
Literally, the word *demiurge* means “public worker” or “public craftsman.” The Greek word from which it comes was originally used to denote a person such as an artisan who had a special skill and fulfilled a special function in society. Over time the term came to refer to a deity of sorts; in some philosophies and religions, the Demiurge is a subordinate god who was involved in the creation of the universe. The Demiurge is seen as the Great Artificer or the Grand Architect of the Universe.
Plato was one of the first to discuss the Demiurge as the being responsible for the production of the universe. According to Plato, the Demiurge fashioned and shaped the material universe. This being was good, but the world is flawed because the Demiurge did not have much to work with—despite the Demiurge’s best intentions, the world is imperfect.
In [Gnosticism](Christian-gnosticism.html), the Demiurge is not good at all. Rather, the Gnostic Demiurge is a proud, bungling fool who created the material world against the wishes of the Supreme God. In this way the Gnostics consider all material things evil—the physical world is the product of a hostile Demiurge—and all spiritual, incorporeal things good.
Some Gnostics identify the Demiurge as the God of the Old Testament and place him at odds with the God of the New Testament. Other Gnostics, specifically those in the Valentinian school of thought, identify the Demiurge not as an evil being but as a benevolent (albeit rather ignorant) spirit who rues the fact that the world is corrupt. In Valentinian Gnosticism, the Demiurge is himself redeemed and participates in the redemption of humanity as well.
There is nothing biblical about the concept of the Demiurge. The Bible presents God as the sole Creator of heaven and earth (Genesis 1\); there are no subordinate gods, and the earth was not formed by a stupid (or evil) spirit. The Creator spoke the universe into existence; He did not form it out of pre\-existing material. The world is corrupt due to man’s sin (Romans 5:12; 1 Corinthians 15:22\), not because of the sloppy (or malicious) work of a spirit being. The Bible does not present two gods in the Old and New Testaments but one God advancing His single plan of redemption through the ages. [Platonism](Plato-Platonism.html) and Gnosticism do not represent the truth.
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If Jesus was a Jew, why aren’t Christians Jewish?
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Answer
If [Jesus was a Jew](was-Jesus-a-Jew.html), why is it that Christians don’t follow Judaism? The Laws of Judaism were given to Moses for the children of Israel in a very sacred and special covenant at Mount Sinai and recorded for us in the book of Exodus. In this covenant, God wrote His laws on tablets of stone, and Israel was commanded to be obedient to all that was revealed to them. But this wonderful covenant was only a picture of a new and better covenant that God would one day give to His people, both Jew and Gentile.
This new covenant is recorded for us in Jeremiah 31:31\-34, “‘The time is coming,’ declares the LORD, ‘when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,’ declares the LORD. ‘This is the covenant I will make with the house of Israel after that time,’ declares the LORD. ‘I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, “Know the LORD,” because they will all know me, from the least of them to the greatest,’ declares the LORD. ‘For I will forgive their wickedness and will remember their sins no more.’”
Christians don’t follow Judaism today because the Mosaic covenant has been fulfilled in Jesus Christ. Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17\). And the writer to the Hebrews wrote, “By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and aging will soon disappear” (Hebrews 8:13\).
As Christians we don’t need to follow the old covenant any longer because that old covenant has been replaced. We now have a better covenant, with a better sacrifice, administered by a better High Priest! “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful” (Hebrews 10:19\-23\).
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What do I need to do to hear, "Well done, good and faithful servant" when I arrive in heaven?
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Answer
In Jesus’ [parable of the talents](parable-talents.html), the Lord tells of two faithful servants who used what they had been given to increase the master’s wealth. When the master returned from a long absence, he rewarded his two faithful servants and said to each of them, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” (Matthew 25:21, 23\). Every Christian longs to hear those words from Jesus’ lips someday in heaven.
We are saved by grace through faith (Ephesians 2:8–9\), but we are saved “to do good works” (Ephesians 2:10\). Jesus spoke of laying up treasures in heaven (Matthew 6:20\), and His parable of the talents hints at [various rewards](heavenly-crowns.html) for those who faithfully serve Him in this world.
To hear those words, “Well done, good and faithful servant,” from Jesus, first make sure you are saved. The unbelieving will never hear those words, for “without faith it is impossible to please God” (Hebrews 11:6\). And recognize that Jesus is not only your Savior; He is also your Lord (see Luke 6:46\). “Serve the LORD with gladness!” (Psalm 100:2, ESV).
Here are some ideas on ways you can [serve the Lord](serving-God.html):
1\. Share the [gospel](gospel-message.html). The Lord Jesus desires us to make disciples, teaching others of the nature and character of God and sharing the meaning of His death and resurrection (Matthew 28:18–20\).
2\. Help the disadvantaged. In the story of [the rich man and Lazarus](rich-man-and-Lazarus.html) in Luke 16:19–31, the rich man is condemned because he doesn’t help Lazarus and because he trusts in his wealth too much. Don’t put self\-gratification before the needs of others. First John 3:17 says, “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?”
3\. [Forgive others](unforgiveness.html) of their offenses. This isn’t the same as reconciliation or trust, but it means you renounce vengeance. The Lord Jesus modeled forgiveness: “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to \[the Father] who judges justly” (1 Peter 2:23\).
4\. View your position of authority as an opportunity to help the people under you, and view your position of subservience as an opportunity to submit to your authority, just as Jesus submitted to the Father’s authority. Either way, you can be Christlike, because Jesus was both master and servant to different people. “Carry each other’s burdens, and in this way you will fulfill the law of Christ” (Galatians 6:2\).
5\. Seek to know the character of God better through [church fellowship](church-attendance.html), listening to sermons, studying the Bible, praying, and chronicling how He seems to have been involved in your life.
6\. Recognize that every advantageous position you’re in is because of God, the Source of every blessing: “Every good and perfect gift is from above, coming down from the Father of the heavenly lights” (James 1:17\).
7\. Be willing to be unpopular, displaying rare courage like [the Good Samaritan](parable-Good-Samaritan.html) in Jesus’ parable (Luke 10:30–37\). Do what the Bible says is right, always. “We must obey God rather than men” (Acts 5:29, ESV).
8\. In introspective moral judgment (evaluating your own character), look at the character of Jesus as a measure rather than rationalize your questionable actions and attitudes. Show [humility](Bible-humility.html).
It all comes down to this: love God more than anything, and love others sincerely (Mark 12:30–31\). At the judgment seat of Christ, those who are faithful to the Lord who saved them will hear those words, “Well done, good and faithful servant.” No true servant of the Lord could ask for more.
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What is false doctrine?
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Answer
[Doctrine](what-is-doctrine.html) is “a set of ideas or beliefs that are taught or believed to be true.” [Biblical doctrine](biblical-doctrine.html) refers to teachings that align with the revealed Word of God, the Bible. False doctrine is any idea that adds to, takes away from, contradicts, or nullifies the doctrine given in God’s Word. For example, any teaching about Jesus that denies His [virgin birth](virgin-birth.html) is a false doctrine, because it contradicts the clear teaching of Scripture (Matthew 1:18\).
As early as the first century AD, false doctrine was already infiltrating the church, and many of the letters in the New Testament were written to address those errors (Galatians 1:6–9; Colossians 2:20–23; Titus 1:10–11\). Paul exhorted his protégé Timothy to guard against those who were peddling heresies and confusing the flock: “If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing” (1 Timothy 6:3–4\).
As followers of Christ, we have no excuse for remaining ignorant of theology because we have the “whole counsel of God” (Acts 20:27\) available to us—the Bible is complete. As we “study to show ourselves approved unto God” (2 Timothy 2:15\), we are less likely to be taken in by smooth talkers and false prophets. When we know God’s Word, “we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Ephesians 4:14\).
It is important to point out the difference between false doctrine and denominational disagreements. Different congregational groups see secondary issues in Scripture differently. These differences are not always due to false doctrine on anyone’s part. Church policies, governmental decisions, style of worship, etc., are all open for discussion, since they are not directly addressed in Scripture. Even those issues that are addressed in Scripture are often debated by equally sincere disciples of Christ. Differences in interpretation or practice do not necessarily qualify as false doctrine, nor should they divide the Body of Christ (1 Corinthians 1:10\).
False doctrine is that which opposes some fundamental truth or that which is necessary for salvation. The following are some examples of false doctrine:
• The erasing of hell. The Bible describes hell as a real place of eternal torment, the destination for every unregenerate soul (Revelation 20:15; 2 Thessalonians 1:8\). A denial of hell directly contradicts Jesus’ own words (Matthew 10:28; 25:46\) and is therefore a false doctrine.
• The idea that there are “many paths to God.” This philosophy has become popular recently under the guise of tolerance. This false doctrine claims that, since God is love, He will accept any religious effort as long as the practitioner is sincere. Such relativism flies in the face of the entire Bible and effectively eliminates any need for the Son of God to take on flesh and be crucified for us (Jeremiah 12:17; John 3:15–18\). It also contradicts Jesus’ direct words that He is the only way to God (John 14:6\).
• Any teaching that redefines the person of Jesus Christ. Doctrine that denies the deity of Christ, the virgin birth, His sinless nature, His actual death, or His physical resurrection is false doctrine. A group’s errant Christology readily identifies it as a sect or [cult](cult-definition.html) that may claim to be Christian but is actually teaching false doctrine. Even many mainline denominations have begun the rapid slide into apostasy by declaring that they no longer hold to a literal interpretation of Scripture or the deity of Christ. First John 4:1–3 makes it clear that a denial of biblical Christology is “anti\-Christ.” Jesus described false teachers within the church as “wolves in sheep’s clothing” (Matthew 7:15\).
• Teaching that adds human religious works to Christ’s finished work on the cross as necessary ingredients for salvation. This teaching may pay lip service to salvation by faith alone but insists that a religious ritual (such as water baptism) is salvific. Some groups even legislate hairstyles, clothing options, and food consumption. Romans 11:6 warns against attempts to mix grace with works. Ephesians 2:8–9 says we are saved by the grace of God, through faith, and nothing we do can add to or take away from it. Galatians 1:6–9 pronounces a curse on anyone who changes the good news of salvation by grace.
• The teaching that presents grace as a license to sin. Sometimes called “[easy\-believism](easy-believism.html),” this false doctrine implies that all one must do for right standing with God is to believe the facts about Jesus, pray a prayer at some point, and then resume control of one’s life with the assurance of heaven at the end. Paul dealt with this thinking in Romans 6\. In Matthew 7:21–23, Jesus warned those who adopt this doctrine that they did not know Him at all. Second Corinthians 5:17 states that those who are “in Christ” become “new creatures.” That transformation, in response to a believer’s faith in Christ, changes the outward behaviors. To know and love Christ is to obey Him (Luke 6:46\).
Satan has been confusing and perverting the Word of God since the Garden of Eden (Genesis 3:1–4; Matthew 4:6\). [False teachers](false-teachers.html), the servants of Satan, try to appear as “servants of righteousness” (2 Corinthians 11:15\), but they will be known by their fruits (Matthew 7:16\). A charlatan promoting false doctrine will show signs of pride, greed, and rebellion (see Jude 1:11\) and will often promote or engage in sexual immorality (2 Peter 2:14; Revelation 2:20\).
We are wise to recognize how vulnerable we are to heresy and make it our habit to do as the Bereans did in Acts 17:11: “They . . . examined the Scriptures every day to see if what Paul said was true.” When we make it our goal to follow the lead of the first church, we will go far in avoiding the pitfalls of false doctrine. Acts 2:42 says, “They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” Such devotion will protect us and ensure that we are on the path Jesus set for us.
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Who was Huldah the prophetess in the Bible?
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Answer
Huldah the prophetess lived in Jerusalem during the reign of [King Josiah](Josiah-in-the-Bible.html), who was one of only a few good, God\-fearing kings of Judah. There are not many details about Huldah other than where she lived and the fact that she was “the wife of Shallum son of Tokhath, the son of Hasrah, keeper of the wardrobe” (2 Chronicles 34:22\). But Huldah’s prophecy and the events that precipitated it are quite amazing.
During what was apparently a routine bookkeeping task being performed for the king, the high priest, [Hilkiah](Hilkiah-in-the-Bible.html), found a copy of the Book of the Law (which had been lost) and brought it to the king to be read. The details of this story make it clear that the Book of the Law had not been seen in many years, perhaps generations. The Book of the Law, given to the people by God through Moses, was the foundation of Israel’s entire religious and political system. The fact that it could have been lost for years is almost inconceivable. The neglect of the Law shows the depth of the apostasy during the reigns of [Manasseh](King-Manasseh.html) and [Amon](King-Amon.html).
When the scroll was read, King Josiah discovered the extent of Judah’s disobedience and saw they were in danger of God’s wrath. The king was devastated, so much so that he [tore his clothes](tear-clothes-Bible.html) in mourning (2 Chronicles 34:19\). Imagine Josiah’s shock, considering that this book came from God Himself and warned of severe repercussions for the entire nation that Josiah governed. King Josiah needed guidance on what to do, so he sent his advisers to Huldah the prophetess, asking for a word from the Lord (verse 21\).
Huldah the prophetess gave the king’s men a message from God: disaster would strike the nation because they had forgotten God and instead worshiped idols (2 Chronicles 34:23–25\). But God had a different message for Josiah. Despite the absence of the Law, King Josiah had honored God by getting rid of idol worship in Judah and Jerusalem (2 Chronicles 34:1–7\). As a result of Josiah’s action, the destruction of Judah would not occur during Josiah’s lifetime. Through Huldah the prophetess, God said, “Because your heart was responsive and you humbled yourself before God when you heard what he spoke against this place and its people, and because you humbled yourself before me and tore your robes and wept in my presence, I have heard you, declares the Lord. Now I will gather you to your ancestors, and you will be buried in peace. Your eyes will not see all the disaster I am going to bring on this place and on those who live here” (2 Chronicles 34:27–28\).
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What is alchemy?
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Answer
In a way, alchemy is a precursor to modern chemistry. In ancient times, before we had a modern understanding of science, alchemists tried to create a process by which they could transform lead into gold. Alchemy was also involved in attempts to mix potions that would cure any illness or that would prolong life indefinitely. Alchemy traces its roots to ancient Egypt, where alchemists produced alloys, jewelry, perfumes, and substances to embalm the dead. Modern\-day alchemy has seen a revival within the [New Age movement](new-age-movement.html).
Alchemy has always been about more than just finding the right combination of chemicals; from the beginning, alchemy involved a philosophical and religious pursuit of hidden wisdom. Alchemy is often associated with [Hermeticism](Hermeticism.html), a pagan religion that purports to have the most ancient, most desirable wisdom. Other influences within alchemy are astrology, numerology, [Kabbalah](Kabbalah.html), and [Rosicrucianism](Rosicrucianism.html). Alchemists were not just proto\-chemists and early metallurgists; they were magicians, mystics, and sorcerers.
Alchemy sought to transform more than metal. It also had a goal of spiritual transformation, purifying the spirit, expanding the consciousness, and touching the divine. That is, alchemists sought to turn the “lead” of the human soul into the “gold” of an enlightened being. In fact, alchemy promotes the belief that only those who have achieved a higher consciousness—those who have attained insight into the mysteries of the universe—are capable of effecting transmutation of earthly things.
Alchemy relies heavily on dreams and visions and altered states of consciousness to procure esoteric “wisdom.” Various symbols and talismans are thought to be imbued with much power. The ultimate goal of alchemy is sometimes referred to as “the philosopher’s stone,” a condensation of a secret substance that will change common metal into gold and, more importantly, bring immortality, enlightenment, and perfection to the possessor of the stone. The philosopher’s stone is also called “the tincture,” “the powder,” and “*materia prima*.” The first book of the [Harry Potter series](Harry-Potter-Christian.html), *Harry Potter and the Philosopher’s Stone*, contains many references to alchemy.
Alchemy’s connection to sorcery, occult wisdom, and paganism should be enough evidence that it is unbiblical. But there is a more basic reason why alchemy is wrong—it’s aimed at producing earthly treasures, including wealth and longevity. Jesus said not to lay up for ourselves treasures on earth but to lay up treasures in heaven instead (Matthew 6:19–21\).
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Are the Ten Commandments taken from the forty-two precepts of Ma'at?
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Answer
The forty\-two precepts of Ma'at are a list of principles named after an ancient Egyptian goddess of truth, justice, and order. The precepts of Ma'at are found in inscriptions in tombs and on some papyrus records. Some critics of the Bible claim that the [Ten Commandments](Ten-Commandments.html) were not original with Moses (or with Moses’ God) but were plagiarized from the forty\-two precepts of Ma'at. Neither logic nor history supports this claim.
According to Egyptian religion, a dead person’s soul is weighed against a feather on the scale of Ma'at. Only those whose hearts are free from evil are spared from judgment. As a way of proclaiming his purity, the dead person declares the forty\-two principles of Ma'at, each to a different sub\-deity. These principles are not laws in any sense; they are simply declarations that the person has avoided certain behaviors. Each is phrased as a negative: for example, “I have not swindled,” “I have not taken food from a child,” or “I have not made anyone cry.”
Of course, there are similarities between some of the principles of Ma'at and the Ten Commandments. Any culture’s moral code will overlap other moral codes to some extent. For instance, the Egyptian statements “I have not told lies” and “I have not committed adultery” correspond with two of the Ten Commandments. However, this similarity, by itself, is not evidence that one inspired the other. With a list as long as the forty\-two precepts of Ma'at, there are bound to be parallels with other moral systems.
The forty\-two precepts of Ma'at do not seem to have enjoyed widespread distribution in ancient Egypt. Other than their presence on the walls of several tombs, they appear in one or two written Egyptian works, but there is almost no historical documentation about how the ideas were used. Different lists in different places have different declarations, so there’s no “official” list of Ma'at’s principles.
Further, in contrast to the precepts of Ma'at, the Ten Commandments are phrased as explicit rules, not suggestions. There is nothing optional about the Ten Commandments. Instead, they are very specific: “You will not . . .” and “You will . . . .” There are no archaeological or cultural reasons to think that the principles of Ma'at were adapted into the Law of Moses; any suggestion that they were is pure speculation.
The most common argument connecting the Mosaic Law and the precepts of Ma'at relies on the fact that Ma'at worship predates Hebrew culture. Added to this is the fact that [Moses](life-Moses.html) was raised in Egypt. Therefore, the theory goes, Moses simply took what he had learned in Egypt and made up his own set of rules for the people he was leading. This reasoning suffers from a basic logical error known as *post hoc ergo propter hoc*, meaning “after this, therefore because of this.” That is, it’s illogical to claim that, given two pieces of literature, the latter must have been created from the former. What’s more likely—and more supported by the evidence—is that much of Moses’ writing was meant to *counter* Egyptian spiritual ideas, not to emulate them.
It’s not surprising that a long list of moral precepts such as found in the precepts of Ma'at would agree with some of God’s essential moral rules for mankind. In fact, an oft\-repeated theme of Scripture is that people have a [conscience](conscience.html), a witness to the presence of the law of God written on their hearts (see Romans 2:14–15\). Romans 1:18–22 says that all people have enough evidence in nature and in their own hearts to respond to God, even though they choose not to. As the world drifts away from God and attempts to make its own moral standards, it’s not surprising to see echoes of God’s original, natural morality.
The supposed link between the forty\-two precepts of Ma'at and the Ten Commandments is not often claimed by actual historians. Connections between the two lists are tenuous, forced, and ultimately irrelevant to the question of whether Moses brought down from Sinai an actual message from God.
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Is the ACTS formula for prayer a good way to pray?
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Answer
The ACTS formula for prayer has been taught to children and new believers for many years. *ACTS* is an acronym that gives a basic model on how to pray: with Adoration, with Confession, with Thanksgiving, and with Supplication. While prayer formulas can help us learn to pray, they do not necessarily make our prayers more effective or ensure that our prayers will be answered. This model for prayer is loosely based on the Lord’s Prayer (Matthew 6:9–13\), except for thanksgiving.
The ACTS model for prayer includes these elements:
[Adoration](theology-of-worship.html) – The *A* in the ACTS model stands for adoration, which means worship—glorying and exalting God. Through adoration, we show our loyalty and admiration of our Father. As we pray, we are called to worship God in adoration. This could be a song of praise to Him, praying a psalm of worship, declaring His attributes, or a myriad of other forms of worship.
[Confession](Christian-sin.html) – The *C* in the ACTS model stands for confession. The word *confess* means “to agree with.” When we confess our sins, we agree with God that we are wrong and that we have sinned against Him by what we have said, thought, or done. God forgives us and restores our fellowship with Him (1 John 1:9\).
[Thanksgiving](Bible-thankfulness-gratitude.html) – The *T* represents thanksgiving. Philippians 4:6 says, “With thanksgiving let your requests be made known to God” (ESV). How is thanksgiving different from adoration? The difference is that worship focuses on who God is; thanksgiving focuses on what God has done. We can thank God for many things including His love, salvation, protection, and provision.
[Supplication](prayer-of-supplication.html) – The *S* stands for supplication, which refers to prayer for our and others’ needs. A supplication is a request or petition. We may pray for mercy (Psalm 4:1\), leading (Psalm 5:8\), wisdom (James 1:5\), and much more. Paul encouraged us to make “supplication for all the saints” (Ephesians 6:18, ESV), which means to pray diligently for our brothers and sisters in Christ.
Is the ACTS formula for prayer biblical? The acronym itself isn’t found in the Bible, but it can serve as a guide, especially when we are learning how to pray. Remember, prayer isn’t a formula, and each prayer doesn’t have to cover every [type of prayer](types-of-prayer.html). God wants us to talk from our hearts and express ourselves to Him. As we grow in our love for Jesus Christ, we will naturally desire to talk to Him more.
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What is the importance of procreation according to the Bible?
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Answer
In the first chapter of Genesis, God tells Adam and Eve to “be fruitful and increase in number” (Genesis 1:28\). This first command—which was also a blessing—that God gave people was a command to have children, to procreate. The same command/blessing, “[be fruitful and multiply](be-fruitful-and-multiply.html),” is repeated to Noah’s family in Genesis 9:1 and 7 (ESV).
When God gave Adam and Eve the command to procreate, they were the only two people in the world. They had been created “male and female,” their bodies designed for union and child\-bearing (Genesis 1:27\), and God blessed them with fruitfulness. Procreation was vitally important, as God’s intention was for humans, created in His image, to “fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground” (verse 28\). Noah, his wife, and their three sons and their wives were in a similar situation: they were the only people living on the earth. So God gave those eight people a similar command and the blessing of fruitfulness.
Procreation is important today, as well. One reason is obvious—if no one procreates, humanity’s existence on this planet would cease. Also, having children is a gift from God. Numerous Scripture passages point to [children as a blessing](children-blessing.html), including Psalm 127:3–5:
“Children are a heritage from the LORD,
offspring a reward from him.
Like arrows in the hands of a warrior
are children born in one’s youth.
Blessed is the man
whose quiver is full of them.”
Procreation in a Christian family gives the parents the privilege of nurturing their own flesh and blood, with fathers bearing the primary responsibility to “bring them up in the training and instruction of the Lord” (Ephesians 6:4\). Teaching one’s own children the commandments of Christ is a privilege and a joy.
None of this is to say that procreation is commanded of believers today. If “be fruitful and multiply” is an express command for all couples to bear children, we run into a problem. Unless we are willing to say that infertile couples are directly disobeying God, we cannot say that procreation is a command. Nowhere in Scripture is infertility condemned as a sin or labeled as a curse from God. Biblically, we can please God and bring Him glory whether or not we have children. Marriage is not required (Matthew 19:12\), and neither is having children. Jesus, who was not married and had no children, is the perfect example.
Even if we are not physically “fruitful,” we can be spiritually fruitful and multiply the citizens of the kingdom of God when we obey Jesus’ command to “go and make disciples of all nations” (Matthew 28:19\).
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What is the significance of the cave of Machpelah?
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Answer
The cave of Machpelah, also called the Cave of the Patriarchs, is located near the ancient city of Hebron in Israel. The cave of Machpelah is the burial place of Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah. While in Canaan, Abraham purchased a [burial place](burial-place.html) for his wife, Sarah, after her death. The field he bought had belonged to a Hittite named Ephron. “So Ephron’s field in Machpelah near Mamre—both the field and the cave in it, and all the trees within the borders of the field—was deeded to Abraham as his property” (Genesis 23:17–18\). Later, Abraham’s sons buried him in the same spot (Genesis 25:9–10\), and Jacob and Esau buried Isaac in the cave of Machpelah, per his instructions. And, in Egypt, Jacob gave his sons a solemn command to bury him in Canaan on the family property: “Bury me with my fathers in the cave in the field of Ephron the Hittite, the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought along with the field as a burial place from Ephron the Hittite. There Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah. The field and the cave in it were bought from the Hittites” (Genesis 49:29–32\).
Today, the cave of Machpelah is inaccessible, but the area over the cave is the site of a large mosque called the Ibrahimi Mosque or, alternately, the Sanctuary of Abraham. The place is sacred to Muslims and Jews, and both groups have separate, limited access to the building.
For Christians today, there is no major significance to the cave of Machpelah other than historical interest. Abraham and Isaac and Jacob and their wives are not at Machpelah but in heaven in the presence of the Lord Jesus Christ, the Messiah to whom they looked forward with faith and anticipation. God is “not the God of the dead, but of the living” (Mark 12:27\). The fact that all the patriarchs of Israel desired to be buried in Canaan shows their faith in God’s [promise to give the land](Israel-land.html) of Canaan to their family. Their faith, rather than their tomb, is the most fitting monument for Christians.
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What is the significance of the Sea of Galilee in the Bible?
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Answer
The Sea of Galilee is one of the most familiar bodies of water in the Bible, especially to readers of the Gospels. Many of the events in the earthly life of Jesus Christ took place in the region of [Galilee](Galilee-in-the-Bible.html) and areas surrounding the Sea of Galilee.
The Sea of Galilee is a vast freshwater expanse located in the Jordan Valley about 60 miles north of Jerusalem. Approximately 13 miles long and 7\.5 miles wide at its broadest point near Magdala, the sea resembles the shape of a harp. Situated below the headwaters of the [Jordan River](Jordan-River.html), the Sea of Galilee is fed with fresh water from snow\-topped Mount Hermon and Mount Lebanon. The Jordan River continues out the south end of the Sea of Galilee, flowing downhill until it ends at the [Dead Sea](Dead-Sea.html). The Jordan River, the Sea of Galilee, and the Dead Sea are all located in the Rift Valley, a geological fissure that forms the longest and deepest crack in the earth’s crust.
In the Old Testament, the Sea of Galilee is called the “Sea of Chinnereth” or “Chinneroth” (Numbers 34:11; Joshua 12:3; 13:27\), named after the town, which is also spelled *Kinnereth* (Joshua 19:35\). Some scholars think this name comes from a Hebrew word meaning “harp.” Most Old Testament references to the Sea of Galilee are related to tribal allocations (Numbers 34:11; Deuteronomy 3:17; Joshua 13:27; 19:35\). The area included the lands of Naphtali, Zebulun, and Issachar (Joshua 19\). The prophet Isaiah foretold that the Messiah would come from the region of Galilee (Isaiah 9:1–2, 6\). Jesus, coming from His hometown of [Nazareth, fulfilled Isaiah’s prophecy](Jesus-of-Nazareth.html).
In New Testament times, the Sea of Galilee was an important commercial area surrounded by [Capernaum](Capernaum-in-the-Bible.html), Chorazin, Bethsaida, Magdala, and Tiberias. Most of the roads in ancient Galilee passed near the sea, and many travelers crossed the Jordan Rift there. Its semi\-tropical climate combined with the sulfur springs in Tiberias made the Sea of Galilee a popular health resort destination for sick people. Being the only significant freshwater lake in the region, the Sea of Galilee supported a flourishing fishing industry. Capernaum, a dominant setting in the ministry of Jesus, was the center of that fishing industry (Matthew 4:18–22; Mark 1:16–20; Luke 5:10, 11\).
By the first century, the Sea of Galilee had been renamed the “Lake of Gennesaret” or “Sea of Gennesaret” (Luke 5:1\). In John’s Gospel, the apostle calls it the “Sea of Tiberias” (John 6:1; 21:1\). Many momentous events in the life of Jesus took place around the Sea of Galilee, including the calling of several disciples. Peter, Andrew, James, and John had all been working as fishermen earning a living on the Sea of Galilee (Matthew 4:13–22\). Jesus also called Matthew the tax collector from the town of Capernaum on the northwest coast of the Sea of Galilee (Mark 2:13–17\).
Due to geological features on either side of the Sea of Galilee, sudden and severe storms occur regularly on its waters. The [Synoptic Gospels](Synoptic-Gospels.html) record one episode of Jesus calming a violent storm: “Then \[Jesus] got into the boat and his disciples followed him. Suddenly a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping. The disciples went and woke him, saying, ‘Lord, save us! We’re going to drown!’ He replied, ‘You of little faith, why are you so afraid?’ Then he got up and rebuked the winds and the waves, and it was completely calm. The men were amazed and asked, ‘What kind of man is this? Even the winds and the waves obey him!’” (Matthew 8:23–27; see also Mark 4:35–41 and Luke 8:22–25\).
In one of the most spectacular miracles of the Gospels, Jesus walks on the surface of the Sea of Galilee (Mark 6:45–53; John 6:16–21\). In Matthew’s version of the story (Matthew 14:22–33\), Jesus invites Peter to leave the boat and come toward Him, which Peter does and walks on water. Two other remarkable and well\-known miracles that happened near the Sea of Galilee were the feeding of the four thousand (Matthew 15:29–39\) and the feeding of the five thousand (Luke 9:10–17\).
Jesus taught the crowds by the shore (Mark 4:1–34\) and preached while standing in a boat on the Sea of Galilee (Matthew 13:2\). And the Lord is believed to have delivered His famous [Sermon on the Mount](sermon-on-the-mount.html) on the shores of the sea near Capernaum (Matthew 5—7\).
Jesus may have specifically targeted this area to minister and perform miraculous healings (Matthew 9:2–8; Mark 3:1–6\) because of the significant number of sick people who sought out the Sea of Galilee’s restorative climate and medicinal springs of nearby Tiberias.
On the southeast banks of the Sea of Galilee, Jesus cast out demons from two men of Gadarenes and sent them into a herd of pigs that drowned in the sea (Matthew 8:28–32\). Jesus raised [Jairus’s daughter](Jairus-in-the-Bible.html) from the dead near the Sea of Galilee (Mark 5:21–43\) and healed a man with an unclean spirit (Mark 1:21–28\).
Before His ascension, Jesus appeared in His resurrected body to seven of His disciples for a final miracle catch of fish by the Sea of Galilee (John 21:1–14\). He cooked and ate breakfast with them and then restored Peter into His trust (verses 15–25\).
The modern Hebrew name for the Sea of Galilee is Yam Kinneret. Today, the area is a primary tourist site for the State of Israel and supports the commercial fishing industry. The Sea of Galilee is also the main source of drinking water for Israel.
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What does the Bible say about cheating in school?
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Answer
Cheating is essentially acting dishonestly or unfairly in order to gain a personal advantage. Cheating disregards set rules in favor of personal success. When a selfish desire for victory or accomplishment outweighs a moral commitment to truthfulness and equality, cheating can become a temptation. But as new creations in Christ (2 Corinthians 5:17\), we can choose to refuse harmful temptations (Matthew 26:41; 1 Corinthians 10:13\).
Christians must strive to glorify the Lord with their thoughts and actions (1 Corinthians 3:16\). Cheating goes against the goodness that will glorify Him. Dishonesty mars an individual’s integrity and reputation (Proverbs 10:9\). Not presenting oneself truthfully is lying, and lying is a sin (Leviticus 19:11; Proverbs 12:22\).
Even though the world excuses dishonesty when it deems it trivial, God asks His followers to be truth\-tellers all the time. If a student does poorly on a test because he didn’t study, his low grade is a natural consequence of a poor choice. God will honor that [honesty](Bible-honesty.html), and the student can learn from his mistakes. A bad grade on a test may teach and motivate a student to study harder ahead of time or get a tutor or get enough sleep the night before. Grades in school should represent what has been learned in the class and the subsequent work of the student. Cheating seeks to bypass the learning process and manipulate consequences through dishonesty.
Followers of Christ need to walk in the light, and cheating prevents people from seeing Christ’s glory. Dishonesty taints the goodness the children of God should have (Philippians 2:15; Ephesians 5:8\). If our own Heavenly Father condemns lying (Proverbs 6:16–19\), there is no way a believer can justify even a “harmless” lie such as cheating.
Cheating is a [selfish](Bible-selfishness.html) act that gives us an advantage over others who are facing the same challenge. As Christians, we should seek to help others fairly and justly while maintaining moral integrity and a godly reputation. Cheating simply does not help uphold that standard.
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What is Mariolatry?
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Answer
*Mariolatry* is defined as “excessive veneration or worship of [Mary](virgin-Mary.html), the mother of Jesus.” The word literally means “Mary\-worship.” Protestants often accuse Catholics of Mariolatry, and Catholics deny the charge, insisting that they venerate Mary but stop short of giving her divine worship. The official teaching of the [Roman Catholic Church](Roman-Catholicism.html) is that God alone deserves “adoration,” also called *latria*; however, saints are worthy of a lesser honor called “veneration” or *dulia*. Catholic doctrine goes on to say that God has exalted the Virgin Mary above all other saints, and she should thus receive the highest form of *dulia*, called *hyperdulia*. But, Catholics are careful to say, *hyperdulia* is inferior to *latria*. Catholics claim that, since they do not give Mary the adoration that only the Creator can receive, they are not guilty of Mariolatry. The [Eastern Orthodox Church](Eastern-Orthodox-church.html) also venerates Mary as the foremost saint, calling her the “Most Holy Virgin Mary,” singing hymns to her, praying to her, and kissing her icon.
As a form of [idolatry](idolatry-definition.html), Mariolatry is sinful. The Bible lists idolatry with other sins such as sorcery, jealousy, divination, sexual immorality, and enmity—these are works of the flesh (Galatians 5:20\). An idol is anything that replaces the one, true God or that is given equal honor. Idolatry was expressly forbidden in the Ten Commandments (Exodus 20:3–4\). The Israelites were warned that “the Lord your God is a consuming fire, a jealous God” (Deuteronomy 4:24\).
Mariolatry holds Jesus’ mother up as an object of trust, veneration, and deification. There are biblical warnings against worshiping anyone other than God. Mary was a natural woman. She has no power to connect us to God, heal us, or hear our prayers. Do the Catholic and Orthodox Churches promote Mariolatry? They deny they do; however, the difference between “adoration” and “highest veneration” is difficult to see. Elevating Mary with titles such as [Mediatrix](Mary-redemptrix-mediatrix.html), Co\-redemptrix, Cause of Our Salvation, Most Holy Mother of God, Our Immaculate Lady, and Queen of Heaven cannot help but foster Mariolatry. Singing hymns to Mary, praying to her, kissing her picture, parading her image through the streets, and bowing down before her statue reflect a degree of reverence that certainly imitates idolatry and might as well be called Mariolatry.
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Should a Christian play Pokémon / Yu-Gi-Oh!?
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Answer
Pokémon and Yu\-Gi\-Oh! are two of the most popular game franchises on earth. Both involve combat between monsters, elements of competition, and heavy doses of magic. Are these fantasy worlds, targeted at a non\-adult audience, spiritually safe? Should a Christian play these games or allow their children to play them?
There are two mistakes Christians can make when it comes to culture. One mistake is to be careless: to participate without considering what they’re doing. The other mistake is being paranoid: to reject something based on little or no information. Notice that the common problem is a lack of information. Each person has a different spiritual perspective, and each person has a different set of strengths and weaknesses (see 1 Corinthians 10:25–31\). It’s possible for the same activity to be perfectly safe for one Christian and unwise for another (Romans 14:15\). It’s good to avoid things that can be harmful (1 Corinthians 6:12\), but it’s not good to be reactionary (Proverbs 18:13\). The key is having an accurate understanding of the hobby, so one can make the choice that is right for him.
From a mechanical standpoint, there is nothing inherently moral or immoral about games like Pokémon or Yu\-Gi\-Oh! In games like chess or checkers or Go, one uses strategy and an understanding of which pieces follow which rules. Games like backgammon incorporate both skill and luck in a competition between two people. What’s relevant in the case of Yu\-Gi\-Oh! and Pokémon are their connections to [magic](magic-illusion-Bible.html), Eastern spirituality, and [gambling](gambling-sin.html).
Of course, any game, including chess or backgammon, can become a spiritual hindrance under the wrong circumstances. Anything that distracts our attention, interest, or time from God’s will is a problem. Even if a Christian investigates Yu\-Gi\-Oh! or Pokémon and finds no concerns, it is still a game. Christians need to be cautious not to let affection or addiction ruin a good thing (1 Corinthians 6:12\). There’s no biblical mandate to play games, and there’s nothing inherently beneficial about them, so perspective is in order.
In immediate, non\-spiritual terms, the first concern any Christian should have about Pokémon and Yu\-Gi\-Oh! is actually cost. Computer\-based games can be expensive to begin with. The card\-based versions of the games can become a money pit: packs are randomized, so, other than defeating other players and capturing their cards, the only way to gain better monsters is to buy more merchandise!
One subtle complication is the fact that both series have changed over time, in response to various factors. Both have “lightened” their content, both spiritually and in regards to violence. In the words of one knowledgeable Christian gamer, both Pokémon and Yu\-Gi\-Oh! have “definitely mellowed out” over time. Given that neither was overtly malicious in the first place, that says something about the relative strength of any threats they pose.
The term *Pokémon* is short for “pocket monster,” and this describes the creatures used to play the game. In the Pokémon world, these monsters are actually various types of animals. Players must find and capture the creatures, train them, and then pit them against those of other players. This is made more complex by the fact that each type of Pokémon has certain advantages and disadvantages when facing other specific types of Pokémon. This is similar to rock\-paper\-scissors, in which strength and weakness have everything to do with the specific opponent being faced.
Most Pokémon have a magical special ability, as well. When players compete against each other, they use strategy to decide which animals to use and at what time. Most of these abilities are original (e.g., the ability to increase weight or change the weather), but others are based on spiritual concepts, particularly those of Eastern faiths. Some of these are drawn from the [Buddhist](buddhism.html) or [Shinto](Shintoism.html) traditions. Concepts such as psychic ability, possession, chanting, and communing with spirits are incorporated into certain facets of the franchise. Even in their original versions, most of these concepts were secondary to the game’s basic premise. In the current version of Pokémon, most of these ideas will probably go right over the heads of most children—and adults, for that matter.
In more complex versions of the game, players can “evolve” their Pokémon into a larger, more powerful version of itself.
Unlike Pokémon, which is targeted at a fairly young audience, Yu\-Gi\-Oh! caters more to teenagers. There are some vague connections between it and Pokémon in terms of player\-vs.\-player competition and a similar reliance on strategy, monsters, and magic. However, Yu\-Gi\-Oh! is far more centered on the storyline found in the Japanese comics, known as manga. Some of the themes, images, and characters in Yu\-Gi\-Oh! are more mature than those found in Pokémon. The current version of the series has more of a “good\-vs.\-evil” flavor.
Yu\-Gi\-Oh! also involves concepts much more likely to raise eyebrows for Christians. The central character of the series is literally possessed by a spirit who takes control of him when he is threatened. This spirit also drives him to participate in games of chance. These aspects of gambling and possession—albeit benevolent possession—are of great concern to some Christians. The card game also draws heavily on dark concepts such as negotiating with spirits, “summoning,” and so forth. Not only is the magic more occult\-like, but the monsters of Yu\-Gi\-Oh! are more noticeably “monstrous” than those in Pokémon.
In common sense terms, the Pokémon franchise is not dissimilar from the cartoons of [Walt Disney](Christian-Disney.html); it has “magic,” but it is not overtly occult. The violence, such as it is, is cartoonish, not graphic. The animals themselves are highly whimsical and not scary. The style of the animated television series and the games is much closer to Bugs Bunny than anything else. In brief, the game is about training fantasy animals and competing against other trainers. To what extent the use of concepts such as animal fighting, animal evolution, and magical powers is a problem is up to the individual Christian.
Some Christians object to Pokémon all the more *because* it is child\- and family\-friendly. They see the game as a “soft” way to introduce children to magic, evolution, Eastern spiritualism, and the [occult](occult.html). Again, it’s important for each person, especially parents, to understand what effect any activity would have on their particular life or the lives of their children.
Yu\-Gi\-Oh! has a more “serious” feel, both in terms of visual style and narrative. While not on an adults\-only level, Yu\-Gi\-Oh! is not nearly as playful or cartoonish as Pokémon. Again, this series is more plot\-driven and serious than Pokémon and is specifically meant to appeal to an older audience.
Some Christians may object to Pokémon because of the use of Eastern religious ideas. It should be noted, though, that Christians, Buddhists, and Muslims have all criticized the franchise, at one point or another, for using the symbols of “other faiths” as part of the monster design. The same is true for the “magic” of the animals’ abilities, the way they chant their own names, and so forth. In the case of Pokémon, all of these connections are subtle, light, and not central to either the game or the story. And yet, it’s probably the main aspect that Christians ought to be careful of. Impressionable children, especially, need to be given clear guidance by their parents that what they see in Pokémon is purely fantasy and not a competitor with Christian truth.
Another common objection to the games is a perceived link between Pokémon and gambling. Players can win some of other players’ animals. Those with more skill and/or luck can collect a larger stable of monsters. Some liken this feature to games such as poker, where a combination of skill and luck allows a winner to take from the loser. This point is also an issue in Yu\-Gi\-Oh!—even more so because the main character is an avid and compulsive gambler.
Since the games themselves are more complex than a single article can explain, it’s important for Christians to do more research before making any final decision about games like Pokémon or Yu\-Gi\-Oh! Neither game is “sanitary” enough to say that there are no possible concerns. And there are definitely some disturbing aspects of the games (the “[possessed](demon-possession.html)” character in Yu\-Gi\-Oh!, for example, portrays something real—and demonic—in positive terms).
All things considered, neither franchise, taken at face value, is likely to be a significant threat to anyone’s spirituality. However, the decision to play or not to play has to be made by each family for themselves. Caution and information are key.
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How can a Christian cope while suffering with a degenerative disease?
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Answer
*Note: this article was written by a person who has a close family member with a degenerative disease.* Often when life seems to be going smoothly, we’ll say, “God is good.” Yet we aren’t always so quick to remember this truth when a degenerative disease becomes part of our reality.
One key in coping with a degenerative disease such as Alzheimer’s, dementia, Parkinson’s disease, muscular dystrophy, Huntington’s disease (HD), or amyotrophic lateral sclerosis (ALS / Lou Gehrig’s disease), is to remember that God is good. No matter our circumstances, God’s character does not change. The God of the Bible is the God who is today. His promises still hold true. Our circumstances do not change Him or His purposes for us. God is actively working “all things” together in His grand plan (Romans 8:28\). For some people, one of those “all things” is a degenerative disease. God does not say that all things are good. But He does [work for the good in all things](all-things-work-together-for-good.html); God is a redeemer.
The Bible also tells us that “we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Ephesians 2:10\). A disease does not change this truth. God still has a purpose for those suffering with degenerative diseases. When we remember that God is in control, that He is good, and that He is for our good, we can more easily accept the reality of a degenerative disease. We can trust that He is at work, even if it feels like we have been abandoned. Keeping the truth of God’s character and His faithfulness toward His own is vitally important for anyone affected by a degenerative disease. This allows us to keep a right perspective and maintain hope. A few other things should be considered as well.
Being diagnosed with a degenerative disease is a very difficult time. Many sufferers are unaware of their disease for years, and once symptoms start becoming prevalent, diagnosis may still take months or years. Obtaining an accurate diagnosis can be somewhat of a relief, but it can also feel like a life sentence. Degenerative diseases are incurable and progress with time. Medically speaking, there is no getting better. This is where it is crucial to remind yourself of who God is. This disease is not a surprise to Him. He has known all along and has made provision for you. Staying grounded in God’s Word, particularly [His promises](promises-of-God.html), is very helpful in coping. Keep praying. Call out to God and “cast all your anxiety on him because he cares for you” (1 Peter 5:7\). It is okay to be real with God about your emotions, while also remembering the truth of who He is. The Psalms are an excellent example of this type of prayer. It is also important to stay connected with Christian community. Romans 12:15 tells us to “rejoice with those who rejoice; mourn with those who mourn.” It is important to share your burden with the body of Christ so they can provide support.
Usually, after diagnosis, practical planning begins. This is where financial, legal, and medical plans are put in place. The process can feel overwhelming. It is important to plan ahead, but it is also important to continue to engage with daily life. The biblical example of the Sabbath comes to mind. Rest and recreation are important even in the planning stages. In planning, consider not only the long\-term (financial provision, power of attorney, health directives, etc.) but the short\-term (a care plan for your current daily needs).
Degenerative diseases often involve symptoms that make the activities of daily living more difficult. It is important for those with the disease and their caregivers to understand the physical and intellectual abilities of the person with the disease, recognize that these abilities will change over time, and communicate with one another about these issues. By its nature, a degenerative disease forces the sufferer to need more assistance as time goes on. The one with the disease should continue to do as much as he or she can but should also accept assistance when needed. When the communication lines between the person with the disease and the caregiver are open, the appropriate level of assistance can be provided. Actively working to maintain one’s abilities helps in slowing the disease’s progression and helps emotionally as well. Focusing on what a disease sufferer *can* do, rather than on what he can no longer do, helps in maintaining a positive perspective and sense of purpose. We can be grateful to God for what we have rather than become discouraged by what we no longer have. In many ways, this is putting Philippians 4:8 into action.
Even if a task takes longer than it used to or could be accomplished more easily by a caregiver, it is important to do what you are able. Satisfaction derived from [work](Bible-work.html) is part of God’s original design (Genesis 1:28\). Accomplishing tasks, even as small as putting on one’s clothes, emptying a dishwasher, or conversing with a caregiver, can help a disease sufferer maintain a sense of personhood and a sense of life. Remember to do things that are fun as well. Having a disease does not exclude a person from the joys of life. Relish things like time spent with family and friends, favorite foods, the beauty of creation, a good story, music, etc. It isn’t just performing tasks that gives us a sense of purpose, but also enjoying the beautiful and pleasurable things of life. God has included you as part of His grand plan.
Often, the best approach for responding to a degenerative disease is to assemble a care team involving family members, a doctor, appropriate therapists (speech, occupational, physical, mental health), other medical professionals, and Christian mentors or pastors. Each person brings his or her own specialties and insight into the situation and then can coordinate appropriate care. Ensuring the correct people are in place and building a relationship of trust with these individuals is vital to helping the disease process go smoothly. For Christians, this can be an excellent opportunity to witness. People will be watching how you cope with the disease. Allowing the light of [Christ’s joy](joy-of-the-Lord.html) to shine through and demonstrating love to the care team can be an incredible testimony to who God is. Perhaps one of the greatest gifts a person with a degenerative disease has is a unique ability to shine the light and love of God in a dark world. The world expects people with degenerative diseases to be hopeless or self\-absorbed. But Christians can be a witness to Christ in maintaining His joy, graciously accepting assistance, and engaging with life.
Aside from these more practical matters, it is imperative that those with degenerative diseases do not lose sight of who God is and of who they are. A degenerative disease can feel consuming. It is easy to begin to identify as the disease rather than as a person. This is part of the reason it is important to maintain social connections, especially with fellow believers. Christian fellowship is important for the whole body of Christ (Hebrews 10:24–25\). Having a disease does not make a person any less needed in the functioning of the body. Keep engaging in hobbies, continue to meet with friends, continue to serve.
Battling a degenerative disease is a daily hardship. Apart from a miracle, the disease is likely not going away and is only going to worsen. Maintaining hope can be difficult. Having a degenerative disease causes you to struggle with tiredness, discouragement, and a draining of mental or physical reserves. For Christians, our hope is in the Lord. Making an effort to keep God’s truth at the forefront of your mind is vital. Also, following medical instructions for treatment is important. Many also find it helpful to engage in fundraising for research or in studying current research about possible cures and new treatments. Accepting the disease and choosing to receive it as something God will use in your life is essential. It can be tempting to rail against the injustice of the situation or the unfairness of disease. No one plans to have a degenerative disease, and getting lost in the what\-if’s and if\-only’s is a temptation. But our faith tells us that God has a plan in the midst of the world’s fallenness, and ultimately God will create the world anew. Seek to live life to the fullest in Christ (John 10:10\).
A quick word for the family members of those with degenerative diseases. As you know, this disease affects you, too. Just as it is important for the person with the disease to maintain hope and actively engage in life, so, too, is it important for families. Many family members are involved in daily caregiving. This can be physically and emotionally exhausting. Caregivers need to take care of themselves as well. Engage with supportive friends, talk to a counselor if you need to, do things that are fun and life\-giving to you, keep track of your personal health, and maintain good eating, sleeping, and exercise habits. Talk with other family members. Open communication among the family and with medical professionals will help the logistics to run smoothly. Remember that your family member with the disease is still a person. Treat him or her as such. Don’t give in to the desire to disassociate the person you love from the person who has a disease. One gift of degenerative diseases is that they remind us of the shortness of life and of what is truly important. One of those truly important things is relationship. As much as you are able, continue to relate with your family member and enjoy the time God has given you together. Allow yourself emotions like anger and guilt and fear, but also happiness and excitement and peace. Life is not this disease.
The reality of degenerative diseases makes us long for our heavenly home. Degenerative diseases can also remind us of the great hope we have in Christ. When a degenerative disease becomes part of our personal reality, we can be angry and despair, or we can be reminded of what is truly important, press into the truth that we serve a God who loves us, and make the most of every opportunity we’ve been given because we realize in a unique way that our time is limited. A degenerative disease will change your life and the lives of those you love. It will be challenging; it will require perseverance. But take heart, Jesus has overcome the world (John 16:33\). Enjoy the gifts He has given, rejoice in today, and “press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (Philippians 3:14\). He is faithful to sustain you and to complete His good work in you (Philippians 1:6\).
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What is Christian minimalism?
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Answer
Minimalism is a philosophy that promotes sparseness and simplicity in living one’s life. Minimalists seek to get rid of unneeded or unused things and live in an uncluttered environment, consuming and owning as little as possible in the way of material goods. Minimalists believe that they should only own as much as they actually need, rather than piling up material possessions, stockpiling for the future, or saving money. Minimalists live by the idea that everything that they do not immediately need should be given away to someone who does have an immediate need. Christian minimalism is an attempt to combine this philosophy with the Christian life. There are arguments for and against Christian minimalism. In the end, a person needs to follow his or her conscience in regards to what is owned, saved, and given. No Christian should be compelled to be minimalist, because “God loves a cheerful giver” (2 Corinthians 9:7\).
There have always been Christians convicted to live in a manner agreeable to minimalism. There have also always been Christians who own possessions, save money, and are wealthy. The apostle Paul was known for supporting himself on his missionary journeys (1 Corinthians 9:1–27\). At the same time, he told the churches it was right to support and feed those who were laboring for the kingdom (verses 9–11\). [Jesus did not own much](was-Jesus-rich.html), if anything (Matthew 8:20\), but He never commanded His followers to live according to the same rule. In fact, Jesus was the beneficiary of the possessions and wealth of Lazarus and his sisters (John 12:1–5\). Scripture places an emphasis on a Christian’s conscience in “gray areas.” Sinful behavior is clearly outlined in Scripture. However, there are behaviors that are not clearly called either “righteous” or “sinful,” and these things fall under this rule: “whatever does not proceed from faith, is sin” (Romans 14:23\).
Christian minimalism should be seen as a way of life that some people choose in order to worship God in a way that is special and meaningful to them. Some choose Christian minimalism as a way to express gratefulness to God for providing for them and to remind themselves to give to those who are less fortunate. But there is no biblical command for a Christian to be a minimalist, so a commitment to minimalism cannot be used as a measure of godliness. The Bible does not speak against possessions or riches per se; its warnings are directed at greed and the misuse of material wealth (James 5:1–6; Luke 6:24; 1 Timothy 6:9\).
It is worth noting that a person can be generous without being minimalistic. Generosity is virtuous, and it is rewarding: “Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully” (2 Corinthians 9:6\). Can some of the principles of Christian minimalism free us to be more generous in our giving? Yes. Do most of us possess more than we need? Most likely. Simplifying our lives and focusing more on [giving](Christian-giving.html) should be a matter of prayer and consideration for all Christians.
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Who was Athanasius?
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Answer
Athanasius’ fight against heresy in the fourth century is a wonderful example of contending for “the faith that was once for all entrusted to God’s holy people” (Jude 1:3\). Athanasius was born around AD 298 and lived in Alexandria, Egypt, the chief center of learning of the Roman Empire.
In AD 313 Emperor Constantine’s [Edict of Milan](Edict-of-Milan.html) changed Christianity from a persecuted religion to an officially sanctioned one. A few years later, [Arius of Alexandria](arianism.html), a presbyter, began to teach that, since God begat Jesus, then there was a time when the Son did not exist. In other words, Arius said Jesus was a created being—the first thing created—not the eternal Son of God; Jesus was god\-like, but He was not God.
As Arius began promulgating his heresy, Athanasius was a newly ordained deacon and secretary to Bishop Alexander of Alexandria. Athanasius had already written two apologetical works, *Against the Gentiles* and *On the Incarnation of the Word*. Upon hearing Arius’s false teaching, Athanasius immediately refuted the idea that the Son is not eternal: the “begetting” of the Son, or the “uttering” of the Word, by the Father, said Athanasius, denotes an eternal relationship between the Father and Son, not a temporal event.
Arianism was condemned by most of the bishops of Egypt, the country where Arius lived, and he moved to Nicomedia in Asia Minor. From there Arius promoted his position by writing letters to church bishops throughout the world. Arius seems to have been a likable person with a gift for persuasion, for he attracted many bishops to share his viewpoint. The church was becoming divided on the issue of Christ’s divinity. Emperor Constantine sought to resolve the dispute over Arianism by calling a council of bishops, which met in Nicaea in Bithynia in Asia Minor, in the year 325\. Athanasius attended the council with his bishop, and there Athanasius was recognized as a lead spokesman for the view that the Son is fully God and is co\-equal and co\-eternal with the Father.
At the [Council of Nicaea](council-of-Nicea.html), Athanasius’ view was in the majority. All that was needed was to formulate a creedal statement to express the consensus. Initially, the council sought to formulate from Scripture a statement that would express the full deity and eternal nature of the Son. However, the Arians agreed to all such drafts, interpreting them to fit their own views (Jehovah’s Witnesses and Mormons, the spiritual heirs of Arius, have similar interpretations). Finally, the Greek word [*homoousious*](homoousious.html) (meaning “of the same substance, nature, or essence”) was introduced, since that was one word that could not be twisted to fit Arianism. Some of the bishops balked at using a term not found in Scripture; however, they eventually saw that the alternative was a statement that both sides might agree to, even though one side’s understanding was completely different from the other’s. The church could ill afford to be unclear on the question of whether the Son is truly God (or, as the Arians said, “a god”). The result was that the council adopted what we now call the [Nicene Creed](Nicene-creed.html), declaring the Son to be “begotten, not made, being of one substance with the Father.”
Of course, the Arians refused to accept the council’s decision; also, many orthodox bishops had wanted wording less divisive than that of the Nicene Creed—something that the Arians would accept but still sounded doctrinally firm to orthodox ears. All sorts of compromises to and variations of Nicaea were put forward.
In 328 Athanasius succeeded Alexander as bishop of Alexandria. Athanasius refused to participate in negotiations with the Arians, wary of compromise on such an important issue. Once the search for common ground took priority over sound doctrine, Athanasius feared, the truth would be lost. More and more of the other bishops accepted Arianism. Emperor Constantine himself sided with the Arians. But Athanasius continued to vigorously defend the [full deity of Christ](deity-of-Christ.html) against the leaders and theologians of his day, refusing to allow Arians into his church. For this, he was regarded as a troublemaker by various emperors, and he was banished several times from his city and his church. At times, it seemed Athanasius was the sole proponent of Christ’s deity, a doctrine that he vehemently defended. Athanasius’ unmoving dedication to biblical truth in the face of severe opposition led to the expression *Athanasius contra mundum*, or “Athanasius against the world.”
Eventually, Christians who believed in the deity of Christ came to see that the Nicene Creed could not be abandoned without consigning [the Logos](what-is-the-Logos.html) to the role of high\-ranking angel. The careful wording of the Nicene Creed was a proper expression of biblical truth. The Nicene Creed was later confirmed at the [Council of Constantinople](Council-of-Constantinople.html) in 381, a final triumph that Athanasius did not live to see (he died in 373\).
Beyond defending the faith, Athanasius also helped identify the canon of Scripture. It was the duty of the bishop of Alexandria to write to the other bishops every year and tell them the correct date for Easter (Alexandria had the best astronomers in that time). Naturally, Athanasius’ annual letters contained other material as well. One Easter letter of Athanasius is well\-known for listing the books that ought to be considered part of the canon of Scripture, along with other books suitable for devotional reading. For the New Testament, Athanasius lists the 27 books that are recognized today. For the Old Testament, his list is identical to that used by most Protestants, except that he omits Esther and includes [Baruch](book-of-Baruch.html). His supplementary list of “devotional” books contains Wisdom, Sirach, Tobias, Judith, and Esther.
Athanasius lived in a troubled time in the history of the church, and we owe him a debt of gratitude for his insight, courage, and steadfastness. With his knowledge of the Word, Athanasius was able to identify the wolves in sheep’s clothing that were infiltrating the church, and, through his commitment to biblical truth, he was able to stand firm and ward off their attacks. By the grace of God, Athanasius won.
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What does the Bible say about how to handle a sibling rivalry?
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Answer
Sibling rivalry goes back to nearly the beginning of time, starting with the first two brothers mentioned in Scripture, [Cain and Abel](Cain-and-Abel.html). We find other sibling rivals in the Bible, including Ishmael and Isaac, [Esau and Jacob](Jacob-and-Esau.html), Leah and Rachel, [Joseph](life-Joseph.html) and his brothers, and [Abimelech](Abimelech-Judges.html) and his brothers. In each case, the sibling rivalry led to one or both siblings taking ill\-advised, sinful action.
God desires that siblings live in harmony and love with each other (Psalm 133:1\). Brotherly love is used as an example of how believers should treat each other (Hebrews 13:1; 1 Peter 3:8\). We know, though, that in the real world sibling rivalry exists. Brothers and sisters argue and fight each other, lie and trick each other, and generally treat each other horribly at times.
A parent’s job is to raise children to be Christlike, so we should look to Jesus to see what He said was important about how we behave and how we treat others.
Jesus said the two most important commandments were to love God and to love our neighbor (Matthew 22:36–40\). We know Jesus intended *neighbors* to mean those in proximity to us, and no one is in closer proximity than our own brothers and sisters. The home should be a place where children learn to love each other. “Love covers over all wrongs” (Proverbs 10:12\), including the causes of sibling rivalry.
Sibling rivalry can stem from jealousy, selfishness, and parental partiality (real or perceived). The sibling rivalry between Cain and Abel seems to have been caused by Cain’s jealousy over the acceptance of Abel’s sacrifice (Genesis 4:3–5\). The murderous sibling rivalry in Gideon’s family was caused by Abimelech’s selfish desire to rule as a king (Judges 9:1–6\). The sibling rivalry among Jacob’s sons was fueled by Jacob’s favoritism of Joseph (Genesis 37:3–4\).
The causes of sibling rivalry can be overcome by kindness, respect, and, of course, love (1 Corinthians 13:4–7\). Parents should insist that their children treat each other with kindness, respect, and love—and the parents should model the same.
Scripture teaches us how to relate to one another. Ephesians 4:31–32 addresses several negative behaviors to avoid and positive behaviors to cultivate: “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Also, Philippians 2:3–4 is helpful: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.”
The story of Joseph and his brothers initially involves sibling rivalry based on jealousy and hatred, and some horrible things happen to Joseph. But the story has a happy ending. In fact, the story of Joseph turns out to be about brotherly love, forgiveness, and God’s goodness and sovereignty (see Genesis 37–50\). Joseph’s treatment of his brothers in the last chapter of Genesis is a good example of kindness, humility, and love.
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What does the Bible say about trusting others?
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Answer
On the topic of trusting others, King David said, “It is better to take refuge in the Lord than to trust in man. It is better to take refuge in the Lord than to trust in princes” (Psalm 118:8–9\). David spoke from experience, having been betrayed many times by those close to him (see Psalm 41:9\). Instead of becoming bitter or regarding all people as inherently untrustworthy and not worth his time, he learned and taught a simple truth: sinful people will fail us, but we can always trust in God. David’s son, King Solomon, learned that lesson well and added to it, saying that it’s better to trust God than to trust our own minds (Proverbs 3:5–6\).
Even though others will fail us at times, and we ourselves are not always trustworthy, we can and should still trust people to varying degrees. Without trust, true relationship is impossible. It is precisely because we know that God will never fail us that we can trust others. Our ultimate security is in Him, so we are free to trust others and experience the joy it brings. Trusting others is almost inseparable from loving others. True intimacy can only be achieved through honesty and trust. It requires trust to bear one another’s burdens (Galatians 6:2\) and "spur one another on toward love and good deeds" (Hebrews 10:24\). It takes trust to confess our sins to one another (James 5:16\) and share about our needs (James 5:14; Romans 12:15\). Trust is necessary in any number of human relationships, and especially for the healthy functioning of the family of Christ.
Christians should strive to be trustworthy. Jesus was clear that His followers should keep their word (Matthew 5:37\). James repeated the command (James 5:12\). Christians are called upon to be discreet and refrain from gossiping (Proverbs 16:28; 20:19; 1 Timothy 5:13; 2 Timothy 2:16\). At the same time, Christians are called to speak up when appropriate and help bring about restoration from sin (Matthew 18:15–17; Galatians 6:1\). Christians are to be speakers of truth, and to speak this truth with love (Ephesians 4:15; 1 Peter 3:15\). We are to "do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth" (2 Timothy 2:15\). Christians are also expected to care for the practical needs of others (James 2:14–17; 1 John 3:17–18; 4:20–21\). All of these actions contribute to being trustworthy. Christians should be people that others can trust. Such trustworthiness is empowered by the Holy Spirit at work in the believer’s life (2 Corinthians 3:18; Philippians 1:6; Galatians 5:13–26\).
Trusting others is not always natural or easy. We are wise to take time to get to know others and not heedlessly give them our complete trust. Jesus did this when He withdrew from the crowds at times (John 2:23–25; 6:15\). But sometimes it is difficult to tell the difference between being wise about our trust and being overly self\-protective out of past hurt or fear. If we find ourselves reluctant to trust anyone to any extent, we are wise to do some introspection and, if necessary, ask God to heal our wounded hearts.
The Bible gives advice about trusting others after we’ve been hurt. Trusting God is the first, most important step. When we know that, no matter what men do to us, God will always be there, faithful and true and trustworthy, it is easier to handle betrayal or disappointments. Psalm 118:6 says, “The Lord is on my side, I will not fear. What can man do to me?” Reading God’s Word with attention to the ways He describes His own faithfulness and trustworthiness will be helpful to us. Prayer is vital. Particularly if we feel like God has betrayed our trust by allowing us to be hurt, we need to be reminded of His truth and comforted by His love.
The second step after being hurt by trusting others is forgiveness. As Jesus told Peter, if a brother sins against you seventy\-seven times a day and comes back asking for forgiveness, we should forgive (Matthew 18:21–22\). The point is not that we should not forgive the seventy\-eighth offense, but that we should be people who seek to continually forgive. If a person repeatedly betrays our trust unrepentantly, we do not have to continue to associate with him or to make ourselves vulnerable to him. Yet we also should not harbor bitterness or allow that person’s actions to impede our relationships with other people (Hebrews 12:14–15\). If the person is truly repentant—even when it involves betrayal and exploited trust—we are to seek to fully forgive and even pursue restoration and a rebuilding of trust over time. As part of Jesus’ lesson on forgiveness, He told the parable of a servant who was forgiven a huge debt and then went out and immediately became judgmental and cruel with another servant who owed him a small debt. The heartless actions of the unmerciful servant should remind us of our need to forgive. We have been forgiven by God a much greater debt than anything other people owe to us (Matthew 18:23–35\).
Finally, it bears repeating that, as we learn to trust others, we should continually strive to be trustworthy ourselves. This is good and godly. We should be a safe place for others (Proverbs 3:29\) and keep confidences (Proverbs 11:13\). We should be known for our honesty (Proverbs 12:22\) and a willingness to suffer with a friend (Proverbs 17:17\). Everyone goes through hard times, and we need our friendships even more when the sun is not shining. At times, we all let others down. But we should always strive to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love” (Ephesians 4:1–2\).
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What is the meaning of namaste?
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Answer
The word *namaste*, pronounced “NUHM\-uh\-stay,” is a common Hindu/Indian greeting often used in conjunction with a small bow and with the palms of one’s hands placed together, fingers up, in front of the chest. In Indian culture, it is used casually. With some aspects of Hindu/Indian culture becoming increasingly popular in other parts of the world, [yoga](Christian-yoga.html) for example, the use of *namaste* is increasing in popularity as well.
A Christian should not say or do anything that originates from a different religion without first examining its meaning and origin. While to a Hindu *namaste* can be used as casually as “good morning,” the word itself literally means “I bow to you.” Culturally, it has come to mean “I bow to the god in you” and more fully “the god in me bows to the god in you.”
The saying of *namaste* is incompatible with the Christian faith. Human beings are not [gods](little-gods.html). There is [only one God](monotheism.html), and He does not share His glory (Isaiah 42:8\). Bowing to or showing any sort of respect to any false god is idolatry (Exodus 20:3\). Depending on the version of Hinduism, Hindu beliefs are [polytheistic](polytheism.html) or [pantheistic](pantheism.html) or a mixture of both. *Namaste* seems to come from the more pantheistic forms of Hinduism that see everything and everyone as god.
Whether you actually intend to communicate the literal meaning of *namaste* is irrelevant. Would you say, “You are a god; I bow to you” to someone in English? Neither should you say a word that means precisely that in Hindi, Nepali, or any other language.
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What is the Nation of Islam?
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Answer
The Nation of Islam is a religious organization based in the United States that encourages black nationalism in the name of Islam. Depending on whom you ask, the Nation of Islam is considered a religion, an arm of Islam, a hate group, or a cult. The Nation of Islam holds to a form of Islam, but it is considered heretical by traditional Muslims. It incorporates aspects of Scientology and many beliefs tied to black supremacy.
The Nation of Islam was started in 1930 by Wali Farad Muhammad (born Wallace Fard) in Detroit, Michigan. Like many others, Fard was highly frustrated with the amount of racial discrimination he faced, and he wanted to create change. However, W. Muhammad chose a very different path than [Dr. Martin Luther King, Jr.](Dr-Martin-Luther-King-Jr.html), who chose to fight racial injustice through the values inherent to nonviolence and Christianity. W. Muhammad decided that Christianity was the religion of “the white man” and thus an integral part of the oppression he and other African\-Americans experienced. So W. Muhammad chose to embrace an altered form of [Sunni Islam](Shia-Sunni-Islam.html) and added many of his own ideas to the belief system he built for the Nation of Islam.
After W. Muhammad’s disappearance in 1934, Elijah Muhammad (born Elijah Poole) took over leadership of the Nation of Islam until his death in 1975\. E. Muhammad claimed direct revelation from Allah and instituted the formation of places of worship called temples or mosques. He also called white people “devils,” opposed integration, and preached that Armageddon was when the black man finally conquered the white man. Malcolm X was the Nation of Islam’s most prominent figure during the 1950s, but he split from the group in 1963 and later converted to traditional [Sunni Islam](Sunni-Islam.html). In 1977, after a couple years under the leadership of E. Mohammad’s son, Louis Farrakhan took leadership of the Nation of Islam, and he remains its leader today. In 2010 Farrakhan added aspects of [Scientology](scientology-Christian-cult.html) to the Nation of Islam, specifically [Dianetics](Dianetics.html).
The form of Islam practiced by the Nation of Islam is not generally accepted by the wider Muslim community. In fact, in 1998 the Italian Muslim Association issued a *fatwa* against the Nation of Islam for its twisting of Islamic doctrine.
The beliefs of the Nation of Islam go far beyond simply encouraging African\-Americans to embrace Islam. The Nation of Islam has a number of goals and beliefs that place it in the black supremacist camp. A stated goal of the Nation of Islam is to create an all\-black state in which people of African descent can run their own society without people of any other race being involved. In the meantime, the Nation of Islam promotes segregation in the here and now: African\-Americans should establish separate schools, places of worship, and businesses. During his time in the Nation of Islam, Malcolm X claimed that black people were genetically superior to white people (he later changed his position).
The Nation of Islam is blatantly anti\-Semitic, teaching that, originally, humanity was exclusively black, but then “Yakub” (the biblical [Jacob](life-Jacob.html)) created the white race using [eugenics](eugenics-Bible.html). W. Muhammad taught that this “new” white race were to be considered devils because of how they were created. Farrakhan is on record making many anti\-Jewish statements, and he promotes the theory that the Jews control America in order to corrupt society.
How should Christians respond to the Nation of Islam? We must recognize that the Nation of Islam is not in any way biblical. Its association with Islam and, more recently, Scientology makes it a false religion. Beyond that, the Nation of Islam holds to many dangerous ideologies about human value and race relations that are unacceptable to a Christian understanding of humanity. The Bible teaches that all human life is valuable and therefore [racism](racism-Bible.html) in all forms is deplorable. The [civil rights movement](Christian-civil-rights.html) in the USA was and is important, but fighting racism with racism is not right. Holding the same beliefs about racial supremacy and segregation as what started the problem (only now with blacks as the preferred race) is not the answer to the problem of racism.
God desires all people to love each other (Leviticus 19:18; Matthew 7:12; John 13:34\). No matter our race or the race of those we interact with, we are to treat others with respect and Jesus’ love. The answer to the world’s problems is not one race “winning” over another race; it’s all races humbly recognizing their need for salvation in Jesus Christ.
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Why should we worship God?
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Answer
There are endless reasons to [worship God](worship-in-the-Bible.html), but at the heart of the matter lies this truth: worshipping God is the supreme purpose for which humans were created (Psalm 29:1–2; 1 Corinthians 10:31; Ephesians 1:3–6; Philippians 2:9–11\). You and I were made to worship God. The central function of the Church is to glorify and worship God through Jesus Christ (Ephesians 1:4–6; 1 Peter 2:5; Revelation 5:13–14; 21:1—22:5\).
Ecclesiastes 3:11 tells us that God planted [eternity in the human heart](eternity-in-our-hearts.html). This verse explains why we are not satisfied with earthly endeavors and achievements. Humans are born with a deep, inner longing to comprehend our eternal purpose and know our infinite Creator. We yearn for something more, something greater than ourselves.
You could say we have a built\-in craving to worship. God placed eternity in our hearts so we would hunger and thirst for Him. But before we came to know God through a relationship with Jesus Christ, we fulfilled that gnawing hunger by worshiping unworthy objects and pursuits. Our idols took the form of money, people, careers, hobbies, passions, possessions, and anything that replaced God in our hearts.
The Bible teaches that God desires our worship (Psalm 99:5; John 4:23\). He is the only One worthy of it (Deuteronomy 10:21; 1 Chronicles 16:25; Psalm 96:4–5\). Our worship of Him reveals that the God of the universe has captured our attention and won our allegiance. We worship God because we recognize that no other being, thing, pursuit, or pleasure is worthy of the place He inhabits on the throne of our lives (Exodus 20:3–5; Hebrews 12:28–29\).
To worship is to recognize, honor, and express the worthiness of God that He is due as our Maker (Acts 17:28; James 1:17; Revelation 4:11\) and our Redeemer (Colossians 1:12–13; 1 Peter 1:3\). Worship is part of our daily fellowship with God. For believers, worship is our way of life. The apostle Paul defined worship as an all\-encompassing lifestyle, dedicated to glorifying God: “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1\).
When we worship our heavenly Father through Jesus Christ, we experience [fellowship](fellowship-with-God.html) and communion with Him (Philippians 3:3\). Worship is how we meet with God and praise Him for His goodness, love, mercy, grace, wisdom, beauty, truth, holiness, compassion, might, and every other aspect of His character: “Shout with joy to the LORD, all the earth! Worship the LORD with gladness. Come before him, singing with joy. Acknowledge that the LORD is God! He made us, and we are his. We are his people, the sheep of his pasture. Enter his gates with thanksgiving; go into his courts with praise. Give thanks to him and praise his name. For the LORD is good. His unfailing love continues forever, and his faithfulness continues to each generation” (Psalm 100:1–5, NLT).
Through worship, we celebrate God’s presence and power. We grow closer to Him as He speaks to hearts and makes His home in our lives. His will becomes our will, and we are transformed.
Not only does worship change us, but it also makes God known to others and changes their lives, too: “He has given me a new song to sing, a hymn of praise to our God. Many will see what he has done and be amazed. They will put their trust in the LORD” (Psalm 40:3, NLT). Our worship testifies to what God has done in us and what He can also do for others.
Yes, God deserves our worship, but we, in turn, benefit from it. What could be better than to find and fulfill our ultimate purpose—to worship God and live in His presence forever and ever? “After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: ‘Salvation belongs to our God, who sits on the throne, and to the Lamb.’ All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, saying: ‘Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!’” (Revelation 7:9–12\).
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What does it mean that Jesus had nowhere to lay His head?
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Answer
The idea that Jesus had nowhere to lay His head comes directly from a conversation recorded in the book of Matthew and again in the book of Luke. Jesus was talking to a scribe who wished to follow Jesus and become a disciple. In fact, the scribe boasted, “Teacher, I will follow you wherever you go.” Jesus replied, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head” (Matthew 8:19–20; Luke 9:57–58\).
These same passages mention two others who had similar discussions with Jesus. In each case, Jesus made the point that there is a cost to following Him. The scribe who said he wanted to follow Jesus wherever He went was not considering the lifestyle Jesus led. Our Lord was functionally [homeless](Bible-homeless.html); He and His disciples stayed in the homes of those who would take them in (see Luke 10:6–8\). The scribes were among the wealthier citizens. It was as if Jesus were saying, “Are you sure you want to be homeless with Me?” Even the animals have a place to stay—foxes have holes and the birds have nests—but Jesus literally had “nowhere to lay his head.” He wanted the scribe to truly [count the cost](count-the-cost.html) of what he was proposing. It is always wise to count the cost (Luke 14:28\).
Many would\-be followers of Christ expected that He would soon set up His kingdom, and they wanted to be on the winning side to partake of the glorious victory (see Luke 19:11\). The scribe in Matthew 8 was probably looking to follow Jesus straight into the kingdom, where he would share in ruling the world. But Jesus wanted the scribe to understand that to follow Him is not to find earthly glory; it is to share in earthly suffering. There was no golden throne awaiting His disciples but only privation and poverty. The King was homeless.
The fact that Jesus had nowhere to lay His head does not mean that every Christian today is called to live a life of poverty or forsake family and friends. Even in Jesus’ day, some of His followers were wealthy ([Joseph of Arimathea](Joseph-of-Arimathea.html), for example, in Matthew 27:57\). But every Christian should be willing to forsake all. Every believer is called to give up any idol that stands in the way of following Christ wholeheartedly. Each of us knows what that thing is and how difficult it is to say goodbye to it. But, in the end, the heart that loves Christ will dispose of that competing love, despite the very real pain and anguish of doing so. We are all like the merchant who found that [pearl of great price](parable-treasure-pearl.html) and sold everything he had to possess it (Matthew 13:45–46\). Foxes have dens, and birds have nests, but in this world we may have to do without, for we look for “a building from God, an eternal house in heaven, not built by human hands” (2 Corinthians 5:1\). There we will find a place to lay our head.
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What is the United Church of God?
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Answer
The United Church of God (UCG), based in Ohio, United States, holds to doctrines that conflict with biblical Christianity. The United Church of God is faithful to the doctrines of the late Herbert W. Armstrong, the charismatic and controlling leader of the [Worldwide Church of God](Worldwide-Church-God-Armstrongism.html).
Armstrong believed that he was an end times apostle proclaiming the soon\-coming “Kingdom of God.” The Worldwide Church of God modified its teaching after Armstrong’s death, prompting members faithful to Armstrongism to split off and form their own organizations. The United Church of God, founded in 1995, is one of those offshoots. The UCG is more moderate than original Armstrongism, having jettisoned some of the more eccentric teachings such as the bans on celebrating birthdays and wearing makeup.
The United Church of God teaches that only groups similar to their own comprise the true church and that all other “churches” are satanic counterfeits. Members of the UCG are seen as a select group specially chosen by God to become “first\-fruits”—a future group of “god\-beings” and “kings and priests” in the earthly “Kingdom of God.” The sign of being part of God’s chosen people is [Sabbath\-keeping](Sabbath-keeping.html) and obedience to parts of the Mosaic Law. Members must pay tithes and keep the [seven annual festivals](Jewish-festivals.html) given to ancient Israel. They also observe Old Testament laws governing [“unclean” food](Bible-foods.html) and refuse to participate in the military. The United Church of God and other groups with roots in Armstrongism will not celebrate Christmas because they believe the holiday is pagan in origin.
Other United Church of God beliefs that counter the Bible include a rejection of the [Trinity](Trinity-Bible.html) (the Holy Spirit is the impersonal expression of God’s power), a false view of Christ (Jesus and God are two different “divine beings”), and a works\-based salvation (water baptism and Law\-keeping are required to be saved).
The false doctrine of the United Church of God and its ties to the cult of Armstrongism make the UCG—and its splinter group, the Church of God, a Worldwide Association (COGWA)—organizations to be avoided.
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Could an EMP attack be a part of the end times?
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Answer
Without delving too deeply into the actual science, an electromagnetic pulse (EMP) attack would essentially fry electric circuits and knock out electricity in the affected area. Depending on how wide and for how long an area loses electricity, the effects of an EMP attack could be devastating. So much of the world relies upon electricity. Communications, banking, and transportation would be severely impacted.
The Bible does not specifically predict an EMP attack in the end times. Questions concerning an EMP attack in the end times are similar to questions concerning a nuclear attack in the end times. Does biblical end times prophecy allow for it? Yes. Does biblical end times prophecy explicitly predict it? No. The Bible predicts [war in the end times](wars-and-rumors-of-war.html), and another [world war](world-war-3.html) is definitely possible. However, the Bible does not predict any specific modern weapons that will be used in the end times conflicts.
The idea of an EMP attack is interesting, though. If EMP attacks were launched worldwide, rendering all technology useless, the world would essentially revert to a state comparable to that of 2,000 years ago. This would mean that the biblical references to swords, horses, etc., in the end times wars could be understood literally (Isaiah 2:4; Ezekiel 38:15; Revelation 14:20\). But this is speculation. Most interpreters of Bible prophecy believe the Word of God is simply describing the end times wars figuratively, using terminology familiar to the people who lived at the time the prophecies were written.
So, could an EMP attack be a part of the end times? Definitely. Does the Bible explicitly predict that an electromagnetic pulse will return the world to the Dark Ages during the end times? No.
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What does it mean that love covers a multitude of sins (1 Peter 4:8)?
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Answer
First Peter 4:8 says, “Above all, love each other deeply, because love covers over a multitude of sins.” Proverbs 10:12 says, “Hatred stirs up conflict, but [love covers over all wrongs](love-covers-all-wrongs.html).” In what way does love cover sin?
To “cover” sin is to forgive it, and forgiveness is associated with love. The best example of a love that covers sin is Jesus’ sacrificial death on our behalf. Jesus’ prayer from the cross, “Father, forgive them,” says it all (Luke 23:34\). Jesus’ bearing of our iniquities was an undeniable act of love (Romans 5:8; 1 John 4:10\). In fact, Jesus did more than just cover our sin; He did away with it completely (Hebrews 10:12–14\).
In 1 Peter 4:8 the apostle is talking about interpersonal relationships. As believers we reflect the love of God by forgiving others. Jesus told His disciples, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34–35\). First Corinthians 13 tells us that love “keeps no record of wrongs” (verse 5\). When we love each other, we are willing to forgive each other. Love covers sin in that it is willing to forgive.
[Love](agape-love.html) also covers over a multitude of sins in that it does not gossip about sin. Rather than share the offenses of our brothers and sisters in Christ with anyone who will listen, we exercise discretion and restraint. Matthew 18:15–17 instructs us on the appropriate way to confront those who sin. James 5:19–20 says, “My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins.” It is loving to speak truth to others regarding sin. First Corinthians 13:6 tells us that “love does not delight in evil but rejoices with the truth.”
Another thing love does is protect (1 Corinthians 13:7\). Love does not cover over a multitude of sin by sweeping matters under the rug. Some have appealed to the forgiving nature of love in their attempt to hide indiscretion. For example, rather than report child abuse, a church might cover it up. This is not what true love does. Love protects by helping both the victim and the offender, and it also strives to prevent further offenses.
Love covering sin also does not mean we disregard our own emotions or ignore our personal boundaries. We cannot “cover” sin by denying that it hurt us. We cover sin by acknowledging it and then extending the forgiveness God has given us to others.
“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self\-seeking, it is not easily angered, 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\). Another way that love covers over a multitude of sins is choosing not to take offense at everything. Some sins against us are not worth confronting. Personal slights, snide or ignorant remarks, and minor annoyances can be easily forgiven for the sake of love. Proverbs 19:11 says, “A person’s wisdom yields patience; it is to one’s glory to overlook an offense.” If we are patient, not envious or self\-seeking, we are much less likely to even take offense. Acting in love means we put others before ourselves. Love can cover a multitude of sins in that, when we act in true love, we are prone to overlook minor offenses, tolerate the provocations, and forgive the sin.
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Why should I trust the Bible?
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Answer
We all trust in something. Even the most skeptical among us exercises complete trust in many things. When we stand up, we trust that our legs will hold us. When we sit down, we trust the chair. We trust that, when we inhale, the right amount of oxygen will be present to sustain us. When we go to bed, we trust that the earth will continue its rotation so that morning will come. We have chosen to place trust in these things because of their past reliability. We choose to trust; otherwise, we would live in a constant state of fear and uncertainty.
When it comes to God and the Bible, the same principles apply. We choose what we trust. [Faith](Bible-faith.html) in God means that we have chosen to trust that He exists, that He is who the Bible says He is, and that our trust—or lack of it—will radically impact our lives and eternity. However, the alternative to faith is not “lack of faith.” To choose against faith in God also requires trust. We must trust that God does *not* exist, that He cannot be known by us, and that this choice has no impact on our lives and eternity. Denying God’s existence takes an even bigger [leap of faith](leap-of-faith.html) because the questions raised in the Bible still demand to be answered. Those who discount the Bible must supply answers themselves to countless questions with no ready answers, such as those dealing with the meaning of life and the complexity of design seen in the universe. Many who choose to trust something other than the Bible must finally agree with atheist Bertrand Russell, who concluded that, if life beyond the grave is a myth, then life before the grave has no meaning.
When choosing where to place our trust, we must consider the reliability of each option. The Bible makes some startling claims about itself. Some people think they can pick and choose which parts of the Bible they consider true, but the Book itself never gives us that option. It states that it is the inspired Word of God (2 Timothy 3:16\), that it is true (Psalm 119:160; John 17:17\), and that it is the guidebook for our lives (Psalm 119:105; Luke 4:4\). To trust that this is *not* true means that everything else the Bible claims is suspect; therefore, claiming the promises while ignoring the commands is irrational.
To declare that the Bible is untrustworthy means we must find another reasonable explanation for its miraculous nature, as evidenced in its predictive prophecy. Calculations vary, but approximately 25 percent of the Bible is predictive. This means that, when written, over one fourth of the Bible—more than one in four verses—was predictive. There are over 1,800 prophecies in the Bible. The amount of prophecy in the Bible is staggering; no other book in the world has such a focus on making predictions. On top of it all is the amazing accuracy of the Bible's detailed prophecies. At least one half of all biblical predictions have already been [fulfilled](Biblical-prophecy.html) precisely as God had declared.
There are several factors to consider in determining the trustworthiness of the Bible, the first being the oft\-challenged statement that the Bible is true because it says it is true. It would indeed be foolish to base trust on that factor alone. We would not hand over our checkbook to a stranger who says we can trust him because he is trustworthy. But we can start with the Bible’s claim of trustworthiness and then look for supporting evidence to validate it.
Helping us trust the Bible are the claims of the writers themselves. The Old Testament authors declared that they spoke the very words of God (Exodus 20:1–4; Deuteronomy 8:3; Isaiah 1:2; Jeremiah 1:1–13\). Certain men were designated by God as prophets, kings, or leaders and were recognized as such by the people they served. The prophets qualified most of their pronouncements with the words, “So says the Lord” (e.g., Jeremiah 45:2; Zechariah 7:13\). This declaration was often met with rebellion and persecution (Matthew 23:37; 1 Kings 19:10; Acts 7:52\). There was no earthly reason for a prophet to declare unpleasant truths to people who were likely to stone him. Yet, the prophets continued to proclaim their message because they were completely convinced that the Lord held them responsible to represent Him faithfully. The words of the prophets were then recorded for future generations and accepted as the words of God, even by Jesus Himself (Matthew 4:10; Luke 4:8\).
The New Testament authors identify various reasons for writing. Luke, for example, was a respected physician and historian who traveled with Paul on his missionary journeys. He explains the purpose for his book in the first chapter: “Just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught” (Luke 1:2–4\). Luke personally researched the claims about Jesus in order to verify the veracity of the gospel narrative and wrote the twin books of [Luke](Gospel-of-Luke.html) and [Acts](Book-of-Acts.html).
Paul’s letters to the churches were received by the intended audience as having come from the Lord (1 Thessalonians 2:13\). It is also critical to note that most of the New Testament authors were martyred for their words. It is highly unlikely that such a wide assortment of men, all claiming a single truth, would suffer extreme persecution and eventually be murdered for words they knew to be a lie.
Another factor helping us trust the Bible is the life\-changing impact the Bible has had for thousands of years. The Bible has withstood the attempts of kings, dictators, and whole societies to abolish it and still remains the top\-selling book of all time. Its words contain a hope not found in any other religious writing and has transformed the lives of millions. Other world religions claim loyal adherence, but the glue that holds most of their faithful is fear, intimidation, or human effort. The Bible promises what no other book does: life, hope, and purpose as a gift from Almighty God. Its words have transformed murderers, tyrants, and nations because the Bible resonates as truth in the deepest part of the human soul (Ecclesiastes 3:11\). The Bible may be rejected, hated, or ignored, but its impact on those who heed it cannot be discounted.
Ultimately, God has given each of us free will to choose what we believe. But He has also placed His fingerprints all over His creation, and He has written an instruction manual so we would know how to live (Psalm 19:1; 119:11; 1 Peter 2:11–12\). His Word has given us ample evidence that it can be trusted, and those who do trust the Bible have a solid foundation upon which to build their lives (see Matthew 7:24–28\).
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What is the living Word?
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Answer
According to Hebrews 4:12, “the word of God is alive and active. Sharper than any double\-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” The “word of God” here is the written or spoken Word. The ESV says that the Bible is “living” and active.
Some who read Hebrews 4:12 compare it to John 1:1 and conclude that the “word” referenced by the author of Hebrews is Jesus. It’s true that the same Greek word ([*logos*](what-is-the-Logos.html)) is used in both passages, but in the context of Hebrews 4, it is probably a general reference to all that God has said (and subsequently written down). The passage uses personification, to be sure, but the focus is on the written Word and the attendant divine power it has to judge. If we assume that the Word is Christ in this passage, we have the awkward comparison of Him to a “sword,” a metaphor used nowhere else in the Bible. Therefore, it more likely that the Word in Hebrews 4:12 is the written Word, not Christ.
The description of [the Bible](what-is-the-Bible.html) as “living” means that it has a vital power inherent to itself. The written Word of God accomplishes God’s purposes (see Isaiah 55:11\). In the context of Hebrews 4, it is the power to accomplish God’s judgment. The previous verse warns those who would disobey God’s Word (verse 11\), and the following verse speaks of giving an account to the God who sees all (verse 13\).
The Bible is unlike other books, whatever emotional or social effects they may produce, in that it brings about lasting, supernatural change within a person. “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17\).
Jesus likened the Word of God to seed in His [parable of the sower](parable-sower.html) (Matthew 13:1–23\). Seed, like the Bible, is not dead, but living, and it has the ability to bring forth more life in abundance. Seeds produce a crop (verse 23\).
The Bible, as the living Word of God, is not inert or powerless, as seen in the actions attributed to the Word in Hebrews 4:12: the Bible “penetrates” deep within us and “judges” our hearts and motivations. It is “active,” not passive. The Bible is resisted or ignored to our own peril (Hebrews 2:1–3\).
We see the living Word of God in action in the pages of the Bible. On the [Day of Pentecost](day-Pentecost.html), Peter preached the Word of God, and his audience “were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’” (Acts 2:37\). Three thousand people were saved that day (verse 41\). Later, as the apostles continued to preach, the number in the church grew to five thousand, because “many of those who had heard the word believed” (Acts 4:4, ESV). God’s Word, living and active, does not return to Him void.
The Bible is the living Word of God because it is the message given to us from the “living God” (Hebrews 3:12\). The God who is alive works in this world through His Word in conjunction with the Holy Spirit (see Ephesians 6:17\). Jesus spoke of the life\-giving property of His words: “The words I have spoken to you—they are full of the Spirit and life” (John 6:63\). The word of our Lord is efficacious for our salvation and sanctification (Acts 13:48; John 17:17\).
Other indications that the Word of God is alive include the facts that it sustains man (Luke 4:4\), it brings faith (Romans 10:17\), it has freedom to accomplish God’s will (2 Timothy 2:9\), it can be maligned (Titus 2:5\), it gives spiritual birth (1 Peter 1:23\), and it abides within believers (1 John 2:14\).
We see the living Word of God in action every time a sinner repents and turns to Christ for eternal life. The believer’s changed life bears testimony to the living, active power of the Bible. Commentator [Matthew Henry](Matthew-Henry.html) wrote of the Bible that it “convinces powerfully, converts powerfully, and comforts powerfully. It makes a soul that has long been proud, to be humble; and a perverse spirit, to be meek and obedient. Sinful habits, that have become as it were natural to the soul, and rooted deeply in it, are separated and cut off by this sword. It will discover to men their thoughts and purposes, the vileness of many, the bad principles they are moved by, the sinful ends they act to” (*Concise Commentary on the Whole Bible*, Hebrews 4:11–16\).
The living Word is active in the lives of those who receive it. According to the psalmist, the person who meditates on and delights in the Word will be “like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither” (Psalm 1:2–3\). The Scriptures today are often downplayed in favor of manmade philosophies, personal experiences, or a “new” word from God. But the Bible cannot be ignored as if it were dead or obsolete. The Word of God is still powerful and very much alive. “We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19\).
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What is Young Life, and what do they believe?
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Answer
Young Life is an evangelical Christian ministry that focuses on reaching middle school, high school, and college\-aged youths. The ministry is based in Colorado Springs, Colorado, and works in all fifty states and ninety\-eight countries with the help of 35,000 volunteer leaders.
Young Life was founded in 1941 by Jim Rayburn, a Presbyterian seminary student in Texas. Rayburn was challenged to come up with ways to interact with and promote the gospel to high school students who showed no interest in Christianity. He started hosting a weekly club that featured a skit or two and a simple message about Jesus.
Young Life continues to use weekly clubs as a basis for teaching and fellowship, and the ministry also sponsors week\-long camps and wilderness adventures and publishes a quarterly magazine. Through the years Young Life has expanded in its scope to include ministries that specifically target pregnant teens, disabled teens, military kids, international exchange students, and teens in rural and impoverished communities. The main objective is “introducing adolescents to Jesus Christ and helping them grow in their faith” (from their [website](http://www.younglife.org)).
Although founded by a Presbyterian, Young Life is and always has been a non\-denominational ministry (not affiliated with any particular denomination). It is a [parachurch ministry](parachurch-ministries.html) that seeks to complement what the local church is doing. Young Life’s core beliefs affirm and follow essential biblical truths; however, one concern is that staff and volunteer positions within Young Life are open to Catholics as well as Protestants.
Young Life’s commitment to reach youth where they are, develop relationships, provide fun experiences, and help kids reach their full potential is good. Add to that Young Life’s emphasis on the life\-changing message of the gospel, and it’s easy to understand why the ministry has had such an impact through the years.
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Who were the Waldensians, and what did they believe?
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Answer
The Waldensians (also called the Waldenses or the Vaudois) were a religious group that arose in the late [Middle Ages](middle-ages.html) and is now seen as a precursor to the [Protestant Reformation](Protestant-Reformation.html). In the beginning the Waldensians were simply a group of traveling lay preachers within the Roman Catholic Church, but as time went on and they faced mounting persecution, they broke from Catholicism and embraced Calvinism.
Most histories trace the origin of the Waldensians to Peter Waldo (also called Valdes), a wealthy merchant in Lyons, France. In 1174, Waldo renounced his wealth, started giving his money away, and committed to living a life of voluntary poverty from then on. In 1176, Waldo became a traveling preacher. Others joined his group, and they became known as the Poor Men of Lyons. While the early Waldensians still considered themselves [Roman Catholic](Roman-Catholicism.html), they soon ran into problems with the established church for two reasons: they had no formal training as clergy, and they were handing out Bibles in the vernacular (instead of Latin). Church officials told Waldo and his *Pauperes* (“Poor”) to stop preaching without the consent of the local clergy.
But the Waldensians continued to preach, wearing rough clothing and sandals and preaching repentance. A traveling Waldensian preacher was known as a *barba* and could be either a man or a woman. The *barbes* taught poverty, individual responsibility, and self\-denial, and they promoted evangelism via public preaching and the personal study of the Scriptures (in one’s own language). The Waldensians loved the Bible and insisted that the Bible be their sole authority; at the same time, they publicly criticized the corruption of the Roman Catholic clergy. The Waldensians rejected many of the superstitious traditions of Catholicism, including [prayers for the dead](praying-for-the-dead.html) and holy water, and they spoke against indulgences and the doctrine of [purgatory](purgatory.html). Communion, they said, was a memorial of Christ’s death, not a sacrifice. They did not follow the church’s calendar concerning days of fasting, and they refused to bow before altars, venerate saints, or treat “holy” bread as holy. In short, the Waldensians could be seen as launching a pre\-Reformation reform movement.
The Waldensians’ back\-to\-the\-Bible approach appealed to many, and the movement quickly spread rapidly to Spain, northern France, Flanders, Germany, southern Italy, and even Poland and Hungary. But the Catholic Church did not take kindly to the Waldensian call to reform. In 1181 the archbishop of Lyons excommunicated the Waldensians. Three years later, the pope declared them to be heretics. In 1215 the [Fourth Lateran Council](Lateran-Councils.html) declared an anathema on Waldensian doctrine.
In the 1230s, persecution against the Waldensians increased and lasted for three hundred years. In some areas Waldensians faced the death penalty if they refused to recant, and the Inquisition began actively seeking the leaders of the various Waldensian groups. The Waldensians went underground, and many groups retreated into remote areas in the Alps in order to survive. In 1487 Pope Innocent VIII pronounced a crusade against two Waldensian groups in the Cottian Alps along the French\-Italian border, and many villages were devastated. In April 1545 two Waldensian towns in France, Merindol and Cabrieres, along with twenty\-eight smaller villages, were attacked by troops sent by Cardinal Tournon, the archbishop of Lyons. The towns were destroyed, the women were raped, and about four thousand people killed. In response to such severe persecution, many Waldensians fled to Geneva, Switzerland, where they found refuge with John Calvin.
Eventually, most Waldensians became part of the churches of the Reformation, such as Presbyterian, Lutheran, or Reformed. But today there are still Waldensian churches in existence in Germany, Italy, Uruguay, Argentina, the United States, and elsewhere.
The Waldensians are properly remembered for their bravery during a dark period of history, their perseverance under the brutality of the [Holy Roman Empire](Holy-Roman-Empire.html), their commitment to biblical authority, and their conscientious dissent in the face of Catholic error.
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Who are the Ashkenazi Jews?
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Answer
Ashkenazi Jews, also called Ashkenazic Jews or Ashkenazim, comprise a subculture of European Judaism. In ancient times, as the Jewish people spread out from the land of Israel, many settled in Europe. Ashkenazi Jews are descended from the Jews of the Middle Ages who settled in Germany, Poland, Austria, and Eastern Europe. *Ashkenaz* is a traditional Hebrew word for “Germany” (see Genesis 10:3 and Jeremiah 51:27\) and in particular to the area along the Rhine River. The Ashkenazi Jews are often referred to in distinction to Sephardic Jews, who inhabited medieval Spain and Portugal.
In the 20th century, the Holocaust in Germany took a heavy toll on the Ashkenazi population. Many Ashkenazi Jews emigrated to other countries such as France, the United States, and Israel. When the nation of Israel was established in 1948, Ashkenazi Jews were the largest group of Jews to settle there. Nearly half of the Jews living in Israel today are Ashkenazic, and it’s estimated that 80 percent of Jews worldwide are Ashkenazic.
The Ashkenazi Jews developed the Yiddish language (a mix of German and Hebrew) and some unique customs that set them apart from other Jewish subcultures. The Ashkenazim have long had an impact in the world by making major contributions in science (Albert Einstein was Ashkenazic), literature, economics, and the arts.
Some people promote a theory that Ashkenazi Jews are not really Jews at all; rather, they are descendants of the Khazars, a nomadic collection of peoples in the Turkish Empire. This politically motivated theory attempts to suggest that the Jews now in Israel have no historical claim to the land. There are also many conspiracy theories that link the Ashkenazi Jews with the [Illuminati](illuminati-conspiracy.html) and a one\-world government. What all these theories have in common is a lack of documentation or other credible evidence. The Ashkenazim are not Asiatic Gentiles, and they are not behind the [New World Order](new-world-order.html). Web sites that make such assertions are filled with odd historical claims, speculation, and myths in the guise of science.
Regardless of what countries the Ashkenazi Jews have lived in through the centuries, the Bible teaches that an [Israelite](who-Israelites.html) is a descendant of Abraham, Isaac, and Jacob. The Bible also declares the Jews to be God’s chosen people. Moses said to the children of Israel, “You are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession. The Lord did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the Lord loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt” (Deuteronomy 7:6–8\).
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What does the Bible say about falling in love?
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Answer
To “fall in love” is to become enamored with someone or to begin to feel love for him or her. Falling in love is an expression describing one’s emotional state when the happy feelings of what’s assumed to be love start to grip the soul. The Bible does not speak of falling in love, but it does have much to say about love.
The Bible presents love not as an emotion but as an act of the will. We choose to love; that is, we commit ourselves to act in the best interests of another person. The idea of “falling in love” relies on warm emotions and (more than likely) surging hormones. The biblical view of love is that love can exist apart from feelings; no hormones are needed to obey the command to “love your neighbor as yourself” (James 2:8\).
Of course, nice emotions often accompany love, and we naturally have warm feelings toward someone we’re attracted to. And of course it’s good and proper to have positive feelings and surging hormones when in the company of one’s spouse. But if that’s all there is to “falling in love,” then we’re in trouble. What happens when the feelings fall away? What about when the hormones stop surging? Have we fallen “out” of love?
Love should never be seen as dependent on feelings or expediency or romantic attraction. The “falling in love” concept places undue emphasis on the emotional condition of those involved. The wording of the phrase almost makes it sound as if love were an accident: “I can’t help falling in love with you” makes a nice song lyric, but, in real life, we are responsible to control our emotions. Many marriages have been ended (and many foolishly begun) because someone “fell in love” with the wrong person. God hates divorce (Malachi 2:16\), no matter how hard someone “fell in love” with another man or woman.
Love is not a state that we stumble into; it’s a commitment that we grow into. Part of the trouble with the idea of “falling in love” is the world’s twisting of what love means. It would often be more accurate to say that those who “fall in love” actually “fall in lust” or “fall into infatuation” or “fall into co\-dependency.” Love is “the most excellent way” (1 Corinthians 12:31\). “Love is patient, love is kind” (1 Corinthians 13:4\), and we don’t “fall into” patience or kindness. The more we grow into love, the more giving and others\-focused we will become (see John 3:16 and 1 John 4:10\).
"Falling in love" is a lovely phrase, and it conjures up enjoyable feelings of having entered an ideal romance. Such feelings are fine, in and of themselves, and it’s possible that those who are falling in love have indeed found a perfect match. But we must always remember that love is more than emotional involvement based on physical attraction. Those who are “falling in love” are sometimes blinded to the reality of their situation and can easily mistake the intensity of their emotions for genuine love. The bride in the Song of Solomon speaks of the permanence of true love as she exhorts her husband: “Place me like a seal over your heart, like a seal on your arm” (Song of Solomon 8:6\). In other words, “Pledge to me all of your emotion (your heart) and all of your strength (your arm).”
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What does the Bible say about brain trauma/damage/traumatic brain injury (TBI)?
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Answer
The Bible does not specifically address traumatic brain injury (TBI), and it doesn’t provide any clear examples of someone with brain damage (although Abimelech’s fatal injury in Judges 9:53 must have involved brain trauma). But Scripture does address the issue of [suffering](Bible-suffering.html).
From our perspective, it seems puzzling that God would allow any bad to happen in the world. Why would God allow someone to suffer a traumatic brain injury? But, looked at from another perspective, it is a bigger wonder that God’s grace and mercy apply to us in any circumstance, given our sinful state as human beings.
Romans 8:28 assures the believer in Christ that God is actively working in all circumstances to bring about an [ultimate good](all-things-work-together-for-good.html). Everything happens for a reason. We usually don’t know the reason that God allows unpleasant things to happen to us, especially something as life\-changing as traumatic brain injury. We fall back on faith; we believe that God has a plan for our lives and that His plan is for good and not evil. The brain injury is for a reason. The doctors are there for a reason. The medicine and therapy are for a reason.
We as Christians are faced with illnesses, accidents, and many other difficult situations. In each one, we are presented a tremendous opportunity to learn of God’s grace and strength. Whenever we are weak, that is the time God will show Himself strong on our behalf (2 Corinthians 12:9–10\).
God controls both the thermostat and the timer on our trial. God promises that He will never forsake us (Hebrews 13:5\) and will never allow us to face more than we are capable of handling in His strength (1 Corinthians 10:13\).
Sometimes a traumatic brain injury affects a person’s behavior and causes him or her to say and do things that are out of character. A quiet, unassuming person may, after experiencing a TBI, start using vile language, showing outbursts of anger, and acting in bizarre ways. We do not believe that God holds us responsible for events beyond our control. He does not hold to account those who truly have no control over their thoughts or actions.
Someone with a traumatic brain injury may not be able to understand the gospel. There is no Scripture that explicitly covers God’s dealings with those who are incapable of faith in Christ. The Bible does, however, have much to say about God’s mercy and grace (Romans 5:20\).
God recognizes when we should and should not be held accountable for our actions. If a child cannot tell good from evil, for example (Deuteronomy 1:39\), then it is reasonable to assert that adults can be in a similar condition at times. Those suffering from a traumatic brain injury can potentially have a limited capacity to distinguish right from wrong.
For those who are dealing with someone exhibiting a drastic change in behavior due to a brain injury, it is important to show him or her the same love, grace, and mercy that God shows us every day of our lives. Providing needed spiritual, emotional, and physical support pleases the Lord. “Let us not become weary in doing good” (Galatians 6:9\).
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What does it mean that Christ in us is the hope of glory?
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Answer
Colossians 1:27 is a powerful verse: “God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.”
Let’s start by clarifying that the apostle Paul is writing to believers in Jesus Christ—the “you” whom he addresses. He calls them “the Lord’s people” in the previous verse (Colossians 1:26\). The “Gentiles” are non\-Jewish people. A “mystery” in the New Testament is simply something that was hidden in times past but has now been revealed by God. The former mystery, now understood, is that Christ in us is the hope of our future glory.
In the Old Testament, the Holy Spirit came upon certain people to empower them for service, but then He would leave again. New Testament believers have a different experience, as the Spirit indwells us permanently. The [permanent indwelling](indwelling-of-the-Holy-Spirit.html) of the Holy Spirit given to New Testament believers was a “mystery” to the Old Testament saints. After Jesus ascended to heaven, He sent the Holy Spirit to live within us, never to leave (John 14:16–17; 16:7\). Jesus told His disciples, “On that day you will realize that I am in my Father . . . and I am in you” (John 14:20\).
The Holy Spirit seals us for the day of redemption (Ephesians 4:30\). In other words, the Spirit’s presence in our hearts guarantees our ultimate salvation. Though we are in this world, we are not of it (John 17:16\). God will continue to work in us until He is finished perfecting us (see Philippians 1:6\). This forward\-looking guarantee of perfection is what is meant by “Christ in you, the hope of glory.” The J. B. Phillips translation of Colossians 1:27 puts it this way: “The secret is simply this: Christ in you! Yes, Christ in you bringing with him the hope of all glorious things to come.”
The hope of glory is the fulfillment of God’s promise to restore us and all creation (see Romans 8:19–21 and 1 Peter 5:10\). This hope is not a wishful thought, but the confident, expectant, joyful knowledge that we are being changed by God and will one day see Christ face to face, having been conformed to His image (Romans 8:29; 1 John 3:2\).
The hope of glory includes our [resurrection](when-resurrection.html): “If the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you” (Romans 8:11\). It includes a [heavenly inheritance](inheritance-in-Christ.html): “In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you” (1 Peter 1:3–4\). The Spirit of Christ within us is the “deposit guaranteeing our inheritance” (Ephesians 1:14\).
Christ’s presence in us is the hope of glory, and this truth is full of “glorious riches.” Our once dead, darkened spirits are made alive. Christ is in our hearts, and we know that there is life beyond this earthly existence—a life that will be glorious beyond all imagination.
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How should Christians view the Black Lives Matter movement?
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Answer
Modern “discussions” of race and politics are more often dueling echoes than conversations. Deep issues require careful consideration. With that in mind, please refer to our other resources on social issues, such as systemic racism, for important background perspectives. Phrases such as “Black Lives Matter” often mean entirely different things to different people, depending on what they want to defend or support. Examining every possible nuance of these variations is well beyond our ministry’s ability.
Rather, we choose to address points, commonly associated with Black Lives Matter, over which Christians ought to be concerned. Our focus is on pointing out where legitimate concerns over racism, inequality, or culture can be co\-opted by non\-biblical ideas and become unbiblical. Neither our expertise nor our purpose is in the subtlest, finest details of social theories or cultural debates. We choose to present clear biblical principles in places where they intersect with culture. No article will ever present every facet of a social issue to the satisfaction of every possible reader, and we make no claims otherwise.
Started in 2013 in response to separate police shootings of two young black men, the Black Lives Matter movement (or BLM) came into prominence with its use of the \#BlackLivesMatter hashtag. Ever since, the phrase *black lives matter* has been a rallying cry of those who believe there is institutional racism against African\-Americans in virtually every aspect of society, but especially in police departments and the legal system.
There is no point in discussing the statistics on black crime vs. the percentage of the black population and/or the numbers of black\-on\-black murders vs. the number of blacks killed by police officers. For every statistic, there is a dueling statistic or a way to reinterpret the statistic. There is no point in discussing the specific cases that spawned the Black Lives Matter movement. The various sides all seem to be rigorously locked into their understanding of the events and the aftermaths. Like most issues connected to race, it appears to be virtually impossible to have a constructive dialogue about the Black Lives Matter movement.
As a *concept*, it is true that black lives matter. Blacks/African\-Americans are equally created in the image of God (Genesis 1:26\). In God’s eyes, blacks are equal in value to whites, browns, reds, yellows, and everyone in between. [Racism](racism-Bible.html) is evil. There is only one race, and that is the human race. Ultimately, we all have the same parents (Genesis 5\).
As a *movement*, Black Lives Matter has taken that true concept (black lives matter) and twisted it into something completely unbiblical. The organization has recently showed its true colors, openly promoting causes that oppose biblical values. The two co\-founders of Black Lives Matter, Patrisse Cullors and Alicia Garza, claim [Marxism](Marxism-Christian.html) as their ideology: “We actually do have an ideological frame,” Cullors said in an interview, “Myself and Alicia in particular, we’re trained organizers. We are trained Marxists. We are super\-versed on ideological theories” (quoted in the *Washington Times*, “The matter of Marxism: Black Lives Matter is rooted in a soulless ideology,” June 29, 2020\).
On their official website, BLM expresses their support of the [LGBTQ](LGBTQ-persecution.html) agenda: “We make space for transgender brothers and sisters to participate and lead. We . . . dismantle cisgender privilege and uplift Black trans folk. . . . We foster a queer‐affirming network. When we gather, we do so with the intention of freeing ourselves from the tight grip of heteronormative thinking, or rather, the belief that all in the world are heterosexual” (https://blacklivesmatter.com/what\-we\-believe, accessed 6/16/20\).
Perhaps most troubling is Black Lives Matter’s stance on the family: “We disrupt the Western\-prescribed nuclear family structure requirement by supporting each other as extended families and ‘villages’ that collectively care for one another, especially our children, to the degree that mothers, parents, and children are comfortable” (ibid.). What BLM calls the “Western\-prescribed nuclear family” is actually the God\-ordained family unit: a father, a mother, and their children. To work to “disrupt” that design is to actively oppose God’s plan for society.
Concerning racism, we can all agree that no one should be judged by the color of his or her skin. We should fight against all true forms of racism and be compassionate to its victims. Through it all, we should point people to Christ as the only answer for racism. Protests, policies, awareness, changes to the legal system, etc., will never solve the problem. Racism is the result of sin. Until the sin problem is dealt with—until people become new creations in Christ (2 Corinthians 5:17\)—the problem of racism will never be eradicated. Only in Christ can racial reconciliation be found: “For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility” (Ephesians 2:14\).
Concerning the methods used by Black Lives Matter, peaceful protests against racial injustice are appropriate. But Christians should never be involved in [rioting](Bible-rioting.html), looting, violence against police officers, hateful speech, and/or “reverse” discrimination/racism against non\-blacks. Injustice and hatred will not be ended by more injustice and hatred.
As for BLM’s position on issues not related to race, there is no way a Christian should support the godless ideology of Marxism, allow the destruction of the nuclear family, or be involved in a “queer\-affirming network” that advocates for the normalization of [transgenderism](transsexualism-gender-identity-disorder.html).
As with any group, it’s important to know what Black Lives Matter believes. And some of what they believe is incompatible with biblical truth. Of course, all Christians should be in full support of black lives matter as a concept, as we are all created in the image of God; however, Christians should reject the BLM movement’s hijacking of this truthful concept and its promotion of philosophies and methodologies that are completely unbiblical.
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What is the New Apostolic Church, and what do they believe?
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Answer
The New Apostolic Church (NAC) is a religious group that perverts Christian doctrine, teaches the existence of [modern\-day apostles](apostles-prophets-restored.html) and prophets, and promotes a works\-based salvation.
Like Mormonism, the New Apostolic Church was founded in the 19th century with the claim that all other Christian denominations were in error. Also like the Mormons, the New Apostolic Church claims to base its doctrines on Scripture, but twists it to suit their own heresies. They actually have some very good teaching on church history, the trinity, and other mainstream Christian doctrines—mixing truth and error is a Satanic tactic that makes error harder to spot (see Matthew 4:5–6\).
The New Apostolic Church imbues their “apostles” with cult\-like authority, teaching that no one has access to God’s forgiveness, sacraments, or salvation except through them. The New Apostolic Church began as an offshoot of the Catholic Apostolic Church, founded in England in the 1830s as the result of a prophecy that “restored” apostolic succession, making their founders the first apostles called by God since the death of the apostle John. This is an astonishing claim considering they also believe that the grace of God does not operate apart from God’s apostles. According to the Eighth Article of Faith in the New Apostolic Church catechism, “those baptised with water must, through an Apostle, receive the gift of the Holy Spirit to attain the childhood in God.” So, apparently, God neglected to bring anyone into His kingdom for eighteen centuries until the New Apostolic Church came along. The New Apostolic Church claims some ten million members in 60,000 locations worldwide, mostly in Europe, with perhaps 250 congregations in the U.S.
Other errors of the New Apostolic Church include these teachings: 1\) [water baptism](baptism-salvation.html) is necessary for the forgiveness of sins; 2\) baptism is only the first of several steps toward becoming a “child of God”; 3\) legitimate Christian baptism can only be administered by an apostle (i.e., a New Apostolic Church apostle, since they do not recognize apostles of other denominations); 4\) the gift of the Holy Spirit is received only through a New Apostolic Church apostle, and only after water baptism; 5\) it is through New Apostolic Church apostles that God forgives sins; and 6\) prayers and sacramental rites for the dead are effectual for the salvation of the dead.
These teachings make the New Apostolic Church a works\-based cult. They require works that clearly involve a lifetime of obedience to the teachings and leadership of the New Apostolic Church to reach the highest spiritual levels. Here also from The Eighth Article of Faith:
“‘Childhood in God’ is that condition of a human being before God which is characterised by receiving all the sacraments and aligning one’s life by the return of Christ, in accordance with the proper proclamation of the gospel. The future effect of receiving the gift of the Holy Spirit is to attain the status of firstling. However, the sealed believer has not yet acquired the status of firstling, but through the baptism of the Spirit, he has received the prerequisite for attaining it. If the believer strives for the day of Christ, he can belong to the bridal congregation, or the 'community of the saints'. Sealed believers have been assigned the task of following Christ continually and allowing themselves to be prepared for the return of Jesus Christ through word and sacrament.”
As with many Christian\-based heretical groups, the New Apostolic Church requires a multi\-step hierarchy of deeds, all of which must be done properly under the continual guidance and authority of the cult, in the vague hope of eventually, maybe, reaching the highest level—in this case, the “community of saints.” Also we notice their use of obscure terms such as *firstling* not found in Scripture.
Contrast the requirement of sacraments with the clear gospel promises: “To all who did receive him, to those who believed in his name, he gave the right to become children of God” (John 1:12\). “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17\). “Those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified” (Romans 8:29–30\). “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!” (1 John 3:1\).
One of the false doctrines of the New Apostolic Church is baptismal regeneration. Regarding baptism, the New Apostolic Church teaches, “Holy Baptism with water is the first step to a renewal of a human being in the Holy Spirit, and that the person baptised is adopted into the fellowship of those who believe in Jesus Christ and profess Him as their Lord.” Also, “Original sin is washed away through Holy Baptism with water and that the baptised is now incorporated into the church of Christ. He thereby becomes a Christian” (New Apostolic Church Catechism, Sixth Article of Faith).
In contrast, water baptism in the Bible always comes *after* saving faith in Christ. Baptism for believers is a public, symbolic expression of their acceptance by faith in the death and resurrection of Jesus Christ (Romans 3:23–25\). For example, the evangelist Philip explained the gospel to the Ethiopian eunuch, who believed and was then baptized (Acts 8:34–38\). The apostle Peter was called by God to go to the house of a Gentile and preach the gospel to that household. While Peter was preaching, they believed and received the Holy Spirit. So Peter said, “Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have” (Acts 10:44–47\). The order in Scripture could not be clearer: become a Christian by faith first, be baptized second.
Members of the New Apostolic Church need to be freed from a false gospel taught by false prophets. Freedom is found in the simple message of saving grace contained in the true gospel of Jesus Christ (John 3:16; Acts 4:12; 1 Corinthians 2:2; Galatians 1:6–9\).
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What does it mean that the Lord is my banner?
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Answer
Exodus 17:15–16 tells us, “Moses built an altar and called it The Lord is my Banner. He said, ‘Because hands were lifted up against the throne of the Lord, the Lord will be at war against the Amalekites from generation to generation.’” “The Lord is my Banner” is the translation of the Hebrew [*Yahweh\-Nissi*](Jehovah-Nissi.html).
Earlier in Exodus 17, we read of the Amalekites attacking the Israelites at Rephidim. [Joshua](life-Joshua.html) and the Israelites fought against the Amalekites while [Moses](life-Moses.html) stood on top of a hill with the staff of God in his hands. When Moses’ hands were lifted, the Israelites were winning; when his hands were lowered, the Amalekites were winning. Understandably, Moses grew tired, so he sat on a stone, and Aaron and [Hur](Hur-in-the-Bible.html) held up his hands. The children of Israel gained the victory (verse 13\). God then instructed Moses to write the account of the battle on a scroll so that it would be remembered (verse 14\). It was then that Moses built the altar he named “The Lord is my Banner.” That name proclaims God’s leadership and the protection of His people.
A banner is something that identifies and unifies a particular group of people. For example, a military flag or standard is sometimes called a banner. The Israelites’ saying, “The Lord is my Banner,” was a way of identifying themselves as the unified followers of the Lord God. A banner also functions as a rallying point for troops in a battle. The altar Moses built in Exodus 17 marked the place where God intervened on behalf of His people and promised to utterly defeat His enemies.
Psalm 20:5 says, “May we shout for joy over your victory and lift up our banners in the name of our God.” In verses 6–8 we read, “Now this I know: The Lord gives victory to his anointed. He answers him from his heavenly sanctuary with the victorious power of his right hand. Some trust in chariots and some in horses, but we trust in the name of the Lord our God. They are brought to their knees and fall, but we rise up and stand firm.” God’s people continue to say, “The Lord is my Banner,” because it is in His power that the enemies are vanquished (see also Psalm 60:4–5\). The Lord is our Banner in that He is the One under whom we unite. He is our Savior. We are rescued by Him and identified in Him.
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What is the significance of the walls of Jerusalem?
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Answer
Parts of modern\-day Jerusalem have been walled in since at least the age of Abraham, when the Jebusites had their city Jebus there. In fact, some of that original wall is still visible in the southeast of the city. Seven and a half years into his reign, [David](life-David.html) conquered Jebus and adopted it as his capital (2 Samuel 5:1–10\). At that time, there was at least some wall in the vicinity (2 Samuel 18:24\), but [Solomon](life-Solomon.html) was responsible for building both the temple and the wall around the city (1 Kings 3:1\), fulfilling David’s prayer in Psalm 51:18\. Today, the wall of Jerusalem is approximately two and a half miles long. It has an average height of almost 40 feet and an average thickness of 8 feet. The wall also contains over thirty watchtowers and eight [gates](gates-of-Jerusalem.html).
Sometime later, the good but foolish king of Judah, [Amaziah](King-Amaziah.html), challenged the powerful king of Israel, Jehoash, to a battle (2 Kings 14\). Jehoash tried to warn his challenger off, but Amaziah was resolved. Jehoash and his army trounced Amaziah, captured him, and broke down a good portion of the wall of Jerusalem in the north and northwest. Several generations later, [Hezekiah](life-Hezekiah.html) became king of Judah. When [Sennacherib](Sennacherib-in-the-Bible.html), the king of Assyria, invaded Judah, Hezekiah had an incentive to build up the wall that Jehoash had broken as well as a larger wall around the settled area of Jerusalem southwest of the temple mount (2 Chronicles 32:5\). God protected Judah and Jerusalem at that time and sent an angel to destroy Sennacherib’s army (2 Kings 19:35\).
Neither the peace nor the wall of Jerusalem lasted long. [King Nebuchadnezzar](Nebuchadnezzar.html) of Babylon came through, demolished the royal court, and tore down the wall (2 Kings 25\). The wall remained in its fallen state throughout the Jewish exile until Nehemiah made it his personal mission to rebuild (Nehemiah 2\). Nehemiah’s wall was smaller than Hezekiah’s; under Nehemiah’s oversight, the wall reverted to the tadpole shape that encompassed the temple mount and the settlement to the south.
Around the time of Jesus, Herod the Great ruled Jerusalem and wished to leave his mark. To the south, Herod’s wall resembled Hezekiah’s. A smaller portion of the Jerusalem wall extended out to the northwest. But Herod really made alterations to the wall around the temple mount. He not only built up, he built out, outside the original, and then filled in the plateau until it was much bigger than the original—big enough for a colonnade around the sides (John 10:23; Acts 3:11; 5:12\). A great ramp started at the southwest corner of the temple mount and ran in an L\-shape, north and east, to an entrance on the south end of the west wall (Robinson’s Arch, a couple of rows of stones standing proud of the wall, is all that’s left). Coins that were minted after Herod’s death have been found below the footing of the wall, leading archeologists to believe Herod the Great never got to see his own legacy completed.
When Rome sacked Jerusalem in AD 70, the walls were again destroyed. It wasn’t until around the year 300 that Emperor Diocletian ordered the wall of Jerusalem restored. The Empress Eudocia, who was trained as a philosopher by her father and became a Christian when she married Emperor Theodosius II, was banished from the court and settled in Jerusalem around 450\. She spent her time there writing poetry and renovating the walls. Eudocia’s walls held until shortly after the year 1000 when an earthquake took them down. Although the walls were rebuilt, they suffered greatly during the [Crusades](Christian-crusades.html) when the Christians and Muslims captured, lost, and recaptured Jerusalem. From 1535 to 1538, the Ottoman Sultan Suleiman the Magnificent rebuilt the walls, and they have remained to this day.
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Why do women have such a small role in the Bible?
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Answer
It is undeniable that relatively few women are mentioned in the Bible, and extremely few have what might be considered “major” roles. The reasons for this are mainly cultural. However, several women in the Bible had huge roles to play, and the honor they were given continues to this day.
During the historical periods covered by the Bible, most societies were patriarchal, meaning men held exclusive power with the rare exception of a ruling queen. These power dynamics extended to every part of life, including religion, government, and family. Since the Bible mainly records historical events, such as the rise of the nation of Israel, and the acts of leaders such as prophets and priests and kings, the vast majority of people mentioned are men.
Many Bible scholars point out that the number of women who are recorded in the Bible is unusual, given the male\-dominated society in which the Bible was written. The inclusion of the stories of women, from [Hannah](life-Hannah.html) and [Ruth](life-Ruth.html) and [Esther](life-Esther.html) and [Deborah](life-Deborah.html) in the Old Testament to [Mary](virgin-Mary.html) and [Elizabeth](Elizabeth-in-the-Bible.html) and [Priscilla](Priscilla-and-Aquila.html) in the New, seems to indicate that God values women more than society as a whole did. Of special note is the resurrection account. The disciples of Jesus, all male, were hiding in fear while the women went to the tomb, discovered it empty, met the risen Lord, and became the world’s first evangelists (Matthew 28\).
During most of the world’s history, women played a smaller role than men, and that reality is accurately reflected in the Bible. The majority of kings and other leaders were men. Women were accustomed to being relegated to secondary roles. That’s part of why the woman at the well was shocked that Jesus spoke to her: “The Samaritan woman said to him, ‘You are a Jew and I am a Samaritan woman. How can you ask me for a drink?’” (John 4:9\). It wasn’t just that she was a Samaritan, but that she was a Samaritan *woman* that caused her to think Jesus would overlook her. But she was wrong; Jesus had come to seek and save all who were lost, women included. And, in Christ, men and women are absolutely equal (Galatians 3:28\).
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What does it mean to walk through the valley of the shadow of death (Psalm 23:4)?
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Answer
Psalm 23:4, which reads, “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (ESV), is one of the most well\-known verses in the Bible. It is commonly used during funerals or by those approaching death. The message of Psalm 23:4 is one of comfort. We do not need to fear. God is with us, and His presence gives us strength and hope.
However, “valley of the shadow of death” is possibly not the most accurate translation of the original Hebrew text. The [NIV, NLT, and HCBS](https://www.bibleref.com/Psalms/23/Psalm-23-4.html) translate the phrase as “darkest valley,” resulting in Psalm 23:4 reading as, “Even though I walk through the darkest valley . . . .” The Hebrew word for “shadow of death” is *sal\-ma\-wet*, which means “darkness” or “dark shadows.” It contains the same root as the Hebrew word for “death” (*ma\-wet*), so it is easy to see why some Bible translators include the mention of death in Psalm 23:4\.
In addition, the concept of darkness fits much better in the context of Psalm 23\. Psalm 23, especially verses 1–4, uses the language of a [shepherd and his sheep](Lord-is-my-Shepherd.html) to describe our relationship with God: “The LORD is my shepherd; I shall not want. He makes me lie down in green pastures. He leads me beside still waters. . . . Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (Psalm 23:1–4\).
Sheep do not understand the concept of death. They do understand, though, that entering a dark valley can be dangerous. The point of Psalm 23:4 is that, even when we might have reason to be afraid, we do not need to fear, because God is with us, and He will take care of us. He, like a shepherd, knows what He is doing and has our best interests in mind.
So, it does not appear that “valley of the shadow of death” is the most accurate translation in Psalm 23:4\. A “dark valley” connects much better with sheep lying down in green pastures and beside quiet waters. However, the main point of Psalm 23:4 still definitely applies to death. Many people [fear death](fear-death-scared-dying.html), and those facing death certainly feel as if they are in a “dark valley.” But even in death we do not need to fear, for God is with us, and He will protect and comfort us through it all.
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What is splankna therapy and is it biblical?
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Answer
Splankna is Christian [energy healing](energy-healing-medicine.html). Proponents of splankna therapy call it “the first Christian protocol for energy psychology.” Splankna attempts to approach the energy psychology healing modalities from a Christian angle, focusing on thought field therapy, eye movement desensitization and reprocessing, and neuro\-emotional technique. A healing modality is defined as any therapeutic method or agent: surgery, chemotherapy, chiropractic manipulation, acupuncture, etc. Some modalities focus on the physical body alone (surgical and chiropractic methods), others exclusively on the mind (Freudian psychoanalysis), and still others on a combination of body and mind (acupuncture, Rolfing, and [EMDR](EMDR-therapy.html)).
The word *splankna* has Greek roots. It means literally “bowels” or “intestines.” Scripture uses the word to refer to the seat of one’s emotions, and the NIV translates it as “tenderness” in Philippians 2:1 and “compassion” in Colossians 3:12\. The modern concept of splankna therapy is based on a mind\-body connection and supposed “energy fields” within the body. Splankna is akin to Reiki, but with a Christian twist in that splankna identifies the “life force” within us as the Holy Spirit and it incorporates prayer into the treatment.
The basic problem with splankna is that it takes the methods and doctrines of Eastern mysticism and tries to “Christianize” them. Splankna is wholly based on [New Age spirituality](new-age-movement.html). Discerning Christians know that it’s impossible to put a Christian face on paganism. Philosophies based in New Age teaching have no place in the thinking of believers. The Holy Spirit is not an impersonal force that travels in theoretical physic pathways in the body. Eastern pantheism does not become biblical simply because a “Christian” label is applied. Splankna is a pseudo\-science that is part religion, part philosophy, and wholly to be avoided. “What fellowship can light have with darkness?” (2 Corinthians 6:14\).
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What is parapsychology?
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Answer
Parapsychology is the study of [paranormal activity](paranormal-activity.html)—clairvoyance, [ESP](extrasensory-perception-ESP.html), telepathy, hauntings, etc. It has been classified as a pseudoscience, that is, parapsychology is quackery mistakenly regarded as being based on the scientific method. Parapsychologists are supported largely by private donations, and their work is not accepted by the scientific community as legitimate. After over a century of research, parapsychology has yet to produce any convincing evidence of psychic phenomena. Fuzzy photographs, fluctuating thermometers, and popular movies about ghostbusters do not count as solid evidence.
The lack of evidence does not conclusively prove that the paranormal world does not exist; in fact, the Bible clearly presents the supernatural realm as real. However, the lack of empirical evidence certainly suggests that attempts to discover the spiritual realm through the scientific method are futile.
Parapsychology is not a religion, but its adherents are convinced that the spiritual realm exists—and, according to the Bible, they are right about that. The question is whether it is really wise to attempt to contact the spirit world apart from God. Some people in the Bible tried to do this and wound up in trouble. During the time when Paul was in Ephesus, God was doing “extraordinary miracles” through him. Some of the Jews thought they could tap into that same power. A priest named Sceva had [seven sons](seven-sons-of-Sceva.html) who tried to exorcize demons in the name of Jesus, but they had no authority to do so. When they spoke to the spirit in Jesus’ name, the evil spirit said, “Jesus I know, and Paul I know about, but who are you?” (Acts 19:15\). Then the man possessed by the evil spirit “jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding” (verse 16\). The point is, the spiritual world is real—but not safe for dabblers or for those who have no relationship with Christ.
Many people have experienced phenomena of the kind studied by parapsychology, in varying degrees. Often, these experiences involve contact with spirits or the manifestation of strange, unexplained abilities. Some people use drugs like [DMT](Jesus-drug-dimethyltryptamine.html) to get in touch with or better understand the spirit world or their own paranormal abilities. Others use occult practices or [Wicca](Wicca.html), and still others use pseudoscience. The Bible forbids any attempt to contact the dead, and involvement with occult practices is ungodly (Leviticus 19:26; Deuteronomy 18:10; Galatians 5:19\-20; Acts 19:19\).
Scripture indicates that the souls of the dead do not wander the earth (Hebrews 9:27; Luke 16:22–23\). Any spirit claiming to be a departed human is lying (see John 8:44\). Evil spirits are stronger and smarter than we are, and they have a vested interest in deceiving us and drawing us away from God, their enemy (2 Peter 2:10–11\). Parapsychology is a foolish pursuit that leaves the “researcher” wide open to spiritual deception and eternal harm.
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What is Hasidic Judaism?
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Answer
Hasidic (or Chasidic) Judaism is a conservative branch of Haredi [Judaism](Judaism.html), which is itself a branch of [Orthodox Judaism](Orthodox-Judaism.html). Thus, Hasidic Jews are Orthodox, although they differ from Orthodox Jews in some respects. The word *Hasidic* comes from the Hebrew word *chesed*, meaning “lovingkindness.” The Hasidim are literally “those who do good deeds for others.” They are known for their separated living, their devotion to a dynastic leader, their exuberant, joyful worship, and their distinctive dress. Hasidic Jews believe that prayer and acts of lovingkindness are means of reaching God. Hasidic philosophy is less ritualistic than other branches of Judaism, and it places a greater emphasis on emotion, warmth, and inclusiveness.
Hasidic Judaism arose in Poland about 1740 during a time of persecution against the Jews. Hasidism was founded by Rabbi Israel Ben Eliezer, also known as the Besht, short for *Baal Shem Tov*, meaning “Master of the Good Name.” His message was to have the consciousness of the presence of the Almighty God at all times and in all things so that even the most mundane tasks were sanctified. There was and remains a strong mystical element in Hasidic Judaism, and some Hasidic teachings come from [Kabbalah](Kabbalah.html).
The Hasidic community was actually excommunicated by the Talmudic scholar Vilna Gaon of Lithuania in 1777\. The Hasidic community responded by excommunicating Vilna Gaon. In the meantime, the political and economic situation in Poland had changed, and the Russian tsar controlled the Hasidim. Ultimately, the Hasidim developed a great value on being “Torah True.” Many small groups rose up within Hasidic Judaism and developed unique characteristics. After World War II and the Holocaust, many Hasidic groups migrated to America or Israel. Today, the largest of these groups is based in Brooklyn, New York.
The appearance of Hasidic men particularly sets them apart. Traditionally, a married Hasidic man wears a long beard, braids of hair hanging down from his temples, a dark suit, and on the Sabbath a large fur hat called a *shtreimel*. The Hasidim believe that their dress proclaims that they are servants of God. It reminds non\-Jews and themselves that they are part of a religious discipline that appreciates separateness.
There is probably little difference in the fundamental beliefs between Orthodox Judaism and Hasidic Judaism. There is great distinction between the two lifestyles and religious practices. The Hasidim carefully keep the Torah commandments and Talmudic instructions in all areas, even in those less suitable for modern Western society.
One area of disagreement between Hasidic Judaism and Orthodox Judaism regards the current State of Israel. The Hasidim do not believe that the nation should exist unless it is under the direct control of the Messiah. Unfortunately, [they reject the idea that Jesus of Nazareth is the Messiah](Jews-reject-Jesus.html). “He came to his own, and his own people did not receive him” (John 1:11\).
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What is Spiritism?
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Answer
Spiritism, as defined by its founder, Allan Kardec, is “a science dedicated to the relationship between incorporeal beings and human beings.” Kardec was a French educator whose real name was Hippolyte Leon Denizard Rivail. Kardec codified the Kardecist Spiritualism Doctrine, the aim of which was to study spirits—their origin, nature, destiny, and relation to the corporeal world. Spiritism became a popular movement and is now represented in 35 countries. Kardec also wrote *The Spirits’ Book* in an attempt to show how Spiritism differs from [spiritualism](spiritualism.html).
The main idea of Spiritism is that immortal spirits travel from one body to another over several lifetimes in order to improve themselves morally and intellectually. While this belief sounds similar to reincarnation, it is different in that, according to Spiritism, spirits cannot come back as animals or any lower life form. The migration of the spirit is always forward, and spirits always inhabit human bodies. Spiritists believe that this explains the differences in temperament and intellect in human beings. Spiritism also claims that disembodied spirits can have benevolent or maleficent effects on the living and that humans can communicate with spirits through [séances](what-is-a-seance.html) and mediums. Spiritism came into favor in the 19th century, alongside modernism, and is compatible with that philosophy on several fronts, most notably the belief that man can continually improve by way of rational thought. Author Sir Arthur Conan Doyle and his wife were famous spiritists.
Spiritism is not a religion but rather a philosophy and “way of life,” according to spiritists. There are no ministers, and group meetings consist of sharing ideas about spirits, how they may or may not be moving in the world, the results of those movements, etc. Spiritists value scientific research over worship or rule\-following, though they affirm moral living and rational intellectual pursuits.
The Bible clearly forbids Spiritism. God’s people are to make no attempt to contact spirits. Séances and [necromancy](Bible-necromancy.html) are occult activities forbidden by God (Leviticus 19:31; 20:6; Galatians 5:20; 2 Chronicles 33:6\). The fact that Spiritism places the occult under a veil of “science” makes no difference. The Bible tells us that the spirit world is off\-limits to us, for our own protection. The spirits with which Spiritism has to do are not human; the Bible says that the spirits of men face judgment after death (Hebrews 9:27\), and there is nothing in Scripture to suggest that spirits return to the land of the living for any reason or in any form. We know that Satan is a deceiver (John 8:44\). The rational conclusion, from Scripture, is that any contact spiritists have with the “souls of the departed” is actually contact with demons in disguise (Revelation 12:9\). Spiritism is not compatible with the Bible and is spiritually dangerous. “Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\).
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What is the significance of a kippah / yarmulke?
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Answer
The kippah (plural: kippot) or yarmulke/yamaka (Yiddish) is a skullcap, a small, round head covering worn by Jews—mostly men. The kippah was first mentioned in the 24\-chapter *Tractate Shabbat*, one of 12 books in the Moed Order—the section of the Mishnah on festivals. The book concentrates on those activities that are forbidden on the Sabbath, like talking about business and carrying things. The exact origin and purpose of the yarmulke is unclear, but it’s used as a sign of respect to God: the wearer of the kippah acknowledges that God is above him. Some Jewish teachers insist that men cover their heads during prayer (which apparently contradicts the beliefs in Jesus’ time, according to 1 Corinthians 11:7\) and other religious studies. Some say a yarmulke must be worn at all times, even when sleeping. Others say that wearing a kippah is an exceptional practice of piety and is not required for the general public. In some Reform and Conservative Jewish circles, women wear yarmulkes, as well.
Today, the type of yarmulke can also represent the wearer’s [sect](sects-of-Judaism.html) and political leaning. Ultra\-Orthodox Jews have large, black yarmulkes made of velvet. More modern Jews wear lighter colors. Black silk is used by those who aren’t devout or by non\-Jews who wish to observe customs while visiting a synagogue. Zionists often wear crocheted or knitted yarmulkes. A hat can be worn over the yarmulke as a kind of double\-dose or in lieu of a yarmulke when displaying one’s Jewish heritage isn’t wise. Conversely, some yarmulkes come in sports team colors or even cartoon characters. A famous story says that when a Navy Rabbi used his yarmulke to wipe the blood from victims of the Beirut barracks bombing in 1983 a fellow chaplain, a Catholic priest, tore off a piece of his uniform to create a make\-shift yarmulke.
Yarmulkes are not mentioned in the Bible, and wearing a kippah is not commanded in the Mosaic Law. Yarmulkes weren’t mentioned until about 200 years after the time of Jesus, in the Mishnah (the extra\-biblical teachings that gave unnecessary specifics on how to follow the Law). They didn’t become common until the Middle Ages. Kippot obviously aren’t required for Christians, but it would be polite to wear one when visiting a [synagogue](what-is-a-synagogue.html) or taking part in a Jewish ceremony.
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What does it mean that God is the King of glory?
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Answer
The phrase *King of glory* is found in a series of verses in Psalm 24:
“Lift up your heads, you gates;
be lifted up, you ancient doors,
that the King of glory may come in.
Who is this King of glory?
The Lord strong and mighty,
the Lord mighty in battle.
Lift up your heads, you gates;
lift them up, you ancient doors,
that the King of glory may come in.
Who is he, this King of glory?
The Lord Almighty—
he is the King of glory” (Psalm 24:7–10\).
The Hebrew word translated “glory” in Psalm 24 is *kabod*, which means “weight,” but it is used figuratively, as in “his argument carries weight” or “the content of that book is weighty.” *Kabad* carries a connotation of solemnity and power. Calling God the “King of Glory” means He is the most awesome, most powerful king and should be taken seriously.
Using a type of personification known as apostrophe, the psalmist speaks to the “gates” and the “ancient doors,” calling them to attention and commanding them to “be lifted up” or raised to admit the King of glory. However lofty these ancient doors are, they must be loftier still to admit such an august presence as the Lord Himself.
There is a connection to be made between the King of glory in Psalm 24 and the [Shekinah glory](shekinah-glory.html) in Exodus 33\. When God gave Moses instructions for building the Ark of the Covenant, He said, “I will appear in the cloud over the atonement cover \[mercy seat]” (Leviticus 16:2\). The [mercy seat](mercy-seat.html) was to be seen as God’s glorious “throne” on earth (see 2 Samuel 6:2; Psalm 80:1; 99:1\). And it was from the mercy seat that God spoke to Moses: “There, above the cover between the two cherubim that are over the ark of the covenant law, I will meet with you and give you all my commands for the Israelites” (Exodus 25:22\).
Psalm 24 pictures the coming of the King of glory in a time of celebration. Given the Hebrew association of the cloud of glory with the [Ark of the Covenant](ark-of-the-covenant.html), it is quite possible that Psalm 24 was written to commemorate the entrance of the Ark into Jerusalem during David’s time (2 Samuel 6:12–17\) or into the temple during Solomon’s time (2 Chronicles 5:7\). The King of glory came through the gates of Jerusalem and through the doors of the temple with a great procession as the Ark of the Covenant was brought to its permanent home on Mt. Zion.
Jesus is called “the Lord of glory” in 1 Corinthians 2:8\. His [entrance into Jerusalem](triumphal-entry.html) amid the shouts of a jubilant crowd (Matthew 21\) could be seen as another fulfillment of Psalm 24\. Jesus is the One with “clean hands and a pure heart” who can “ascend the mountain of the Lord” (Psalm 24:3–4\). Jesus “will receive blessing from the Lord” (verse 5\). Jesus is the “King of glory, the Lord strong and mighty, the Lord mighty in battle” (verse 8\).
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What does it mean that the spirit is willing but the flesh is weak?
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Answer
Just before His arrest, Jesus was in the [Garden of Gethsemane](garden-of-Gethsemane.html), and He said to His disciples, “Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak” (Matthew 26:41\). The command came after Jesus had been praying to the Father and had found the disciples sleeping instead of praying (verses 38–40\). He had admonished them to stay awake and pray with Him, but “their eyes were heavy” (verse 43\), and they kept falling asleep. They slept right up until the time the armed mob came to take Jesus away (verses 45–47\).
Because “the spirit is willing but the flesh is weak,” the disciples were caught unawares in Gethsemane. The word for “spirit” in this passage is the Greek word *pneuma*, which in this context refers to the soul of man or the mind. The word for “flesh” refers to the human body and nature, with its moral and physical frailties. When Jesus first found the disciples sleeping, He said to Peter, “Couldn’t you men keep watch with me for one hour?” (Matthew 26:40\), and then afterward told them all to watch and pray in order to avoid temptation.
The disciples’ spirits were willing to do what was right. In fact, just a few minute earlier, all of them had pledged their lives to Jesus: “Peter declared, ‘Even if I have to die with you, I will never disown you.’ And all the other disciples said the same” (Matthew 26:35\). But, as it turned out, they couldn’t even pray with Jesus for any length of time. Their flesh was weak. They fell asleep because of their physical human weakness. They were tired. By affirming that “the spirit is willing,” Jesus was saying that He knew the disciples *wanted* to stay awake and pray, but the weakness of the flesh had overpowered the spiritual desire to pray and watch. Jesus was not scolding them but exhorting them to beware of the weakness of the flesh. The Lord Himself was fighting the same struggle against the flesh, but He had overcome it (verse 39\).
The story of the disciples in Gethsemane rings true for all of us. We can so easily be distracted from prayer, worship, or a kind act by hunger, exhaustion, sexual desire, feeling too cold or too hot, thirst, pain, and even a persistent itch. The flesh shouts loudly when it wants something, and the ruckus it makes can easily drown out the desires of the spirit. Even when the spirit is willing to do whatever God asks, the flesh remains weak. The answer is just as Jesus said: watch and pray. What does it mean to watch and pray? How can that help us succeed against the weaknesses of the flesh?
Prayer is straightforward. We know that we can ask God for whatever we need. Jesus made a special point that whatever we ask “[in His name](pray-Jesus-name.html)” He will do (John 14:13\). The phrase *in His name* means “according to His will.” Is having the strength to obey, to worship, to do what is right and true according to God’s will? Of course! Jesus will answer the prayer for spiritual strength to overcome the flesh. When we feel the weakness of the flesh about to overpower us, we can always pray.
Watchfulness is the other weapon we have against the weakness of the flesh. The apostle Paul said, “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” (1 Corinthians 10:13\). We should watch for the “way out.” Spiritual watchfulness sees the temptation coming and prompts prayer. The fact that the flesh is a natural ally to temptation makes spiritual alertness all the more important. “The prudent see danger and take refuge, but the simple keep going and pay the penalty” (Proverbs 22:3\).
The spirit of a believer is willing to follow God, but [the flesh](the-flesh.html) is weak. The demands, desires, and fears of human nature can pull us way off track. Satan has set up the world to appeal to the weaknesses of the flesh: lust, greed, gluttony, and other sins are directly related to the demands of the body. Is it any wonder that almost every advertisement you see and hear speaks to the fulfillment of the lust of the flesh? Another weakness of the flesh is the fear that we will not be taken care of. But Jesus spoke to this fear too: “I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?” (Matthew 6:25–26\).
The spirit is willing, but the flesh is weak. All believers know the struggle. But when we watch and pray—when we remain spiritually alert and appeal to God for help—we can find strength in the time of need (see Psalm 46:1 and Hebrews 4:16\). And when we fail, “we have an advocate with the Father—Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:1–2\).
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What does the Bible say about eclecticism?
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Answer
If something is “eclectic,” it is comprised of things from various sources. Eclectic music, for example, includes many different musical styles in a unique combination. Eclectic things usually defy labels. In religion and philosophy, eclecticism is the pasting together of various and diverse doctrines and practices. Eclecticism draws from many different belief systems to create a personalized pastiche of religion.
An eclectic (an advocate of eclecticism) might start with Judaism, add a belief in reincarnation, throw in Gaia and a sprinkling of shamanism, and use the novels of Robert Heinlein as sacred texts. Usually, eclecticism strives to be pragmatic; if it “works” on a personal level, the eclectic is satisfied.
Eclecticism is not biblical. The eclectic considers the idea of many different gods as a real possibility. The Bible is clear on this point: “This is what the Lord says—Israel’s King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no God” (Isaiah 44:6\). We cannot combine different ideas of what a god is and still hold to the truth.
Eclecticism sees various sacred texts as being equally valid. The Bible also addresses this issue: Scripture is God\-breathed and therefore set apart from other writings (2 Timothy 3:16–17\). God warns us not to add to or remove from Scripture: “Do not add to what I command you and do not subtract from it, but keep the commands of the Lord your God that I give you” (Deuteronomy 4:2; cf. Revelation 22:18–19\).
Eclecticism takes a utilitarian approach to religion and truth. If it “works”—if it makes me happy, if it brings a sense of serenity, if it helps me get off drugs—then it is “true for me.” Once more, the Bible is clear on the subject. God’s Word is truth (John 17:17\), no matter how it makes us feel. Truth is [objective](objective-truth.html), not [subjective](subjective-truth.html); truth does not depend on our choosing it to be true. “The faith . . . was once for all entrusted to God’s holy people” (Jude 1:3\), and God has issued a stern warning against changing His gospel (Galatians 1:9–11\). There is only one gospel, and we don’t get to adapt it to fit what we think works. We are on a narrow path that is determined by God, and we should not stray off of that path simply because we think we’ve found a better way (Matthew 7:13–14\).
Eclecticism is a false teaching that relies on subjectivity, relativism, and “itching ears” (2 Timothy 4:3\). Eclecticism brings confusion and compromise and leads to destruction. We will never find the truth as long as we’re standing at a religious smorgasbord and piling our plates with a bit of whatever looks good to us. We will only find the truth when we come to Jesus: “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12\).
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Is “you reap what you sow” biblical?
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Answer
According to the Bible, do you reap what you sow? The principle of [sowing and reaping](sowing-and-reaping.html) is common throughout the Bible, because it is something that humanity can relate to. The practice of working the ground to gain a harvest is nearly as old as humanity itself. Part of Adam’s curse was that the ground would bring forth thorns and thistles in response to his work and that “by the sweat of your brow you will eat your food” (Genesis 3:19\). Adam understood the concept of “you reap what you sow” both literally and figuratively.
The idiom *you reap what you sow* is mostly likely directly referencing one of two verses in the New Testament. One is 2 Corinthians 9:6, “Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously.” The other is Galatians 6:7, “Do not be deceived: God cannot be mocked. A man reaps what he sows.” As a general principle, it is true that sowing leads to reaping. It’s true in agriculture and it’s true in life choices. So, “you reap what you sow” is biblical.
There are Old Testament verses that also refer to the principle that we reap what we sow. “Those who plant injustice will harvest disaster,” says King Solomon (Proverbs 22:8\). “You have planted wickedness, you have reaped evil,” says the prophet (Hosea 10:13\). “They will eat the fruit of their ways and be filled with the fruit of their schemes,” says Wisdom in Proverbs 1:31\. In each case, the law of sowing and reaping goes back to God’s justice.
While there is the real spiritual principle at work that, if we sow bad things, we will reap bad things, there is also mercy. Graciously, we do not always reap what we sow. God reserves the right to show mercy on whomever He will, as He said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9:15\). It is because of the mercy and compassion of God that we can have a home in heaven, despite our sin. We sowed iniquity and corruption, and Jesus reaped our punishment on the cross. May He be praised forever.
Sometimes, what looks like a harvest is not one. When Job was suffering, his friends considered the trouble as a just punishment from God for some secret sin. Job’s friend Eliphaz said: “As I have observed, those who plow evil and those who sow trouble reap it” (Job 4:8\). But Eliphaz was wrong. Job was not reaping what he had sown. The harvest had not come yet—and it would not come until the end of the book (Job 42:10–17\). Experiencing negative circumstances does not necessarily mean we have sown negative things. The principle of reaping and sowing is generally true, but not always at work in every situation in the way we might expect.
“You reap what you sow” holds true both positively and negatively. “Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life” (Galatians 6:8\). This verse summarizes the principle well. When we are selfish, proud, unjust, sinful, and trusting in our own ability or worth to save us, we are “sowing to the flesh,” and destruction awaits. But when we are selfless, generous, kind, and depending on God’s provision and salvation, we are “sowing to the Spirit” and will reap eternal life.
Faith in Jesus and the pursuit of godliness is “sowing to the Spirit.” Sowing to the flesh, depending on ourselves and our ability to find our own way without God’s help, will reap nothing but a dead end. But when we place our trust in Christ, we reap eternal life. His love is fertile ground.
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Why did Jesus say, “Let the little children come to me”?
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Answer
At one point during Jesus’ earthly ministry, some [children](Jesus-and-children.html) were brought to Him so that He could lay hands on them and pray for them (Matthew 19:13\). The disciples tried to turn the children away, but Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these” (verse 14\). Mark 10:14 (KJV) adds that Jesus was “much displeased” with His disciples for their actions. He then blessed the children (Matthew 19:15\).
There are two potentially puzzling elements to this story. First, why did the disciples try to keep the children away from Jesus? Also, what did Jesus mean when he said, “Let the little children come to me . . . for the kingdom of heaven belongs to such as these”?
It is important to remember that children in Jesus’ time were not necessarily regarded as special or particularly endearing, except to their own parents. Many cultures today look on children as especially sweet, innocent, and even wise. Jewish culture in that day probably did not see children in such optimistic terms. The disciples most likely rebuked those bringing the children to Jesus because they felt bringing children to Jesus was socially improper or because they thought the children would bother Jesus. It is likely that their move to hinder the parents from bringing their children to Jesus was motivated not by unkindness but by a desire to respect Jesus’ position as a teacher. But Jesus wanted the children to come to Him. He said, “Let the children come,” because He wanted to bless them.
It is wonderful to think of Jesus interacting with a child. Children are needy and dependent, and they know almost nothing about life. They function mostly on emotion rather than reason. Yet Jesus said, “The kingdom of heaven belongs to such as these” (Matthew 19:14\). Scripture often compares believers to children (e.g., Luke 10:21; Galatians 4:19; 1 John 4:4\). In fact, Jesus told those following Him, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven” (Matthew 18:3–4; cf. Mark 10:15\).
Jesus’ command to “let the little children come to me” reveals several truths: 1\) Children need to be blessed by the Lord. 2\) The Lord wants to bless children. 3\) Parents should be encouraged to bring their children to Jesus at an early age and teach them His ways. 4\) Jesus has regard for the weakest and most vulnerable among us. 5\) No matter how compassionate Jesus’ followers are, Jesus Himself is more compassionate still. 6\) Those who come to Christ must do so in childlike [humility](Bible-humility.html), [faith](childlike-faith.html), and simplicity.
Like children who implicitly trust their parents, believers trust God. Faith is not about knowing everything or doing everything right. It is about knowing that, no matter what happens, our Father will take care of us. That trust in Him, even when life is terrifying and sad and makes no sense, is what makes a believer like a child. “All those the Father gives me will come to me, and whoever comes to me I will never drive away” (John 6:37\). God loves His children.
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Who was Chedorlaomer / Kedorlaomer?
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Answer
Chedorlaomer (also spelled *Kedorlaomer*) was a king who was a contemporary of [Abraham and Lot](Abraham-and-Lot.html). Chedorlaomer is mentioned in Genesis 14:9 as the king of [Elam](Elam-in-the-Bible.html), which was an ancient civilization in the region that is now Iran. Elam was also called Susiana, a name associated with its capital, Susa, the location of the palace of King Ahasuerus, a later king of that same region (Esther 1:2\).
In biblical accounts, Chedorlaomer was a fierce and formidable king. He had formed an alliance with a group of other kings (Genesis 14:1–3\), and it appears he was their leader (verse 4\). After some time, some of those kings rebelled against Chedorlaomer, but he was still able to go to war and defeat the Rephaim, Zuzim, Emim, and [Horites](Horites.html); he also conquered the people who lived in the future land of the Amalekites and [Amorites](Amorites.html) (verses 6–7\). At that point, the kings of Sodom and Gomorrah and a few other regional kings went out to fight against Chedorlaomer’s coalition (verse 9\); they were apparently unable to withstand Chedorlaomer’s armies, and, as they fled to the hills, some of them fell into the “bitumen pits” or tar pits in the [Valley of Siddim](Valley-of-Siddim.html) (verse 10\). Chedorlaomer was clearly an able general and a shrewd, clever enemy. As he raided Sodom and Gomorrah, he “carried off Abram’s nephew [Lot](Lot-in-the-Bible.html) and his possessions, since he was living in Sodom” (verse 12\).
One of Lot’s company escaped and ran to tell Abram of Lot’s plight. In response, Abram took 318 of his own men and gave chase. Abram and his men caught up with Chedorlaomer and the other kings at Dan (Genesis 14:14\). “During the night Abram divided his men to attack them and he routed them. . . . He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people” (verses 15–16\). How did Abram accomplish this, with only 318 men, against several kings and their armies led by Chedorlaomer, who was fierce and mighty in battle? The answer appears in verse 20\. [Melchizedek](Melchizedek.html), the king and priest of Salem, indicated that it was “God Most High” who had delivered Abram’s enemies into his hand.
In the book of Hebrews, Melchizedek is revealed as a [type](typology-Biblical.html) of Jesus Christ. His name, Melchizedek, means “king of righteousness,” and his title “king of Salem” means “king of peace.” Of Melchizedek, the writer of Hebrews says, “Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever” (Hebrews 7:3\). The arrival of Melchizedek just after the defeat of Chedorlaomer was a sign to Abram that God was his salvation and his protection, and the same is true for the followers of Jesus Christ today.
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Why did Jesus ask God to “let this cup pass from me”?
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Answer
The gospels contain an account of the time the disciples and Jesus spent in the [Garden of Gethsemane](garden-of-Gethsemane.html), just before Jesus was arrested. In the garden Jesus prayed to his Father three times, saying, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will”—the KJV says, “Let this cup pass from me” (Matthew 26:39\). A little later, Jesus prays, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done” (Matthew 26:42\). These prayers reveal Jesus’ mindset just before the crucifixion and His total submission to the will of God.
The “cup” to which Jesus refers is the suffering He was about to endure. It’s as if Jesus were being handed a cup full of bitterness with the expectation that He drink all of it. Jesus had used the same metaphor in Matthew 20:22 when prophesying of the future suffering of James and John. When Jesus petitions the Father, “Let this cup pass from me,” He expresses the natural human desire to avoid pain and suffering.
Jesus is fully God, but He is also fully human. His human nature, though perfect, still struggled with the need to accept the torture and shame that awaited Him; His flesh recoiled from the cross. In the same context, Jesus says to His disciples, “The spirit is willing, but the flesh is weak” (Mathew 26:41\). In praying, “Let this cup pass from me,” Jesus was battling the flesh and its desire for self\-preservation and comfort. The struggle was intense: Jesus was “overwhelmed with sorrow to the point of death” (Matthew 26:38\), and Luke the physician observed that Jesus was [sweating blood](sweat-blood-Jesus.html)—a sign of extreme anguish (Luke 22:44\). If anything shows that Jesus was indeed fully man, this prayer is it.
Jesus knew of what was to come (see Mark 8:31\). The agony He faced was going to be more than physical; it would be spiritual and emotional, as well. Jesus knew that God’s will was to crush Him, to allow Him to be “pierced for our transgressions” and wounded for our healing (Isaiah 53:5–10\). Jesus loves mankind, but His humanity dreaded the pain and sorrow He faced, and it drove Him to ask His Father, “Let this cup pass from me.”
Jesus’ prayer to “let this cup pass from me” contains two important qualifications. First, He prays, “If it is possible.” If there was any other way to redeem mankind, Jesus asks to take that other way. The events following His prayer show that there was no other way; Jesus Christ is the only possible sacrifice to redeem the world (John 1:29; Acts 4:12; Hebrews 10:14; Revelation 5:9\). Second, Jesus prays, “Yet not as I will, but as you will.” Jesus was committed to the will of God, body, mind, and soul. The prayer of the righteous is always dependent on the will of God (see Matthew 6:10\).
In Gethsemane, Jesus conquered [the flesh](the-flesh.html) and kept it in subjection to the spirit. He did this through earnest prayer and intense, willful submission to God’s plan. It is good to know that, when we face trials, Jesus knows what it’s like to want God’s will and yet not to want it; to act out of love yet dread the hurt that often results; to desire righteousness and obedience, even when the flesh is screaming out against it. This conflict is not sinful; it is human. Our Savior was “fully human in every way, in order that he might become a merciful and faithful high priest in service to God” (Hebrews 2:17\). He had come “to seek and to save the lost” (Luke 19:10\), and He accomplished His mission, even though it meant drinking the cup of suffering to the bitter end.
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What is the seven mountain mandate, and is it biblical?
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Answer
The seven mountain (7\-M) mandate or the seven mountain prophecy is a strategy for evangelizing the modern world and enlarging Christ’s kingdom. It has especially gained a following in [Charismatic](Charismatic-movement.html) and [Pentecostal](Pentecostals.html) churches. Those who follow the seven mountain mandate believe that the best way for the church to be effective is to bring change in the seven major spheres of influence in society.
Here are the seven “mountains” to be transformed, according to the seven mountain mandate:
1\) Education
2\) Religion
3\) Family
4\) Business
5\) Government/Military
6\) Arts/Entertainment
7\) Media
These seven sectors of society are thought to mold the way everyone thinks and behaves. So, to tackle societal change, these seven “mountains” must be transformed. The mountains are also referred to as “pillars,” “shapers,” “molders,” and “spheres.” Those who follow the seven mountain mandate speak of “occupying” the mountains, “invading” the culture, and “transforming” or “taking back” society.
Some teachers of the seven mountain mandate use Isaiah 2:2, which mentions mountains, to support their view: “In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it.” Others try to find a correspondence between the seven mountains and the seven kingdoms Israel was to drive out of Canaan (Deuteronomy 7:1\).
Lance Wallnau coined the term *seven mountain mandate* and is one of its prominent teachers. Wallnau adapts the missionary mandate of Jesus to His disciples to “go and make disciples” of all the nations into a mandate to effect social transformation. He reasons that, since churches already have a presence in every nation in the world, we need to now concentrate on influencing the systems (the “mountains”) within these nations. The problem, according to Wallnau, is that Christians are not currently influencing society outside the church. Christians have left the mountains susceptible to the “gates of hell,” which are spiritual portals over the “kings” (influence\-shapers) of those mountains.
Wallnau’s teaching is loosely based on the [Abrahamic Covenant](Abrahamic-covenant.html), which promised Abraham a seed and a lasting inheritance. Also, Israel was promised in Deuteronomy 28:12–14 to be the “head and not the tail” among the nations. Proponents of the seven mountain mandate infer that the church, not Israel, is the entity to claim that promise. It is now up to believers to move in proximity to the “gates of hell” and position themselves to exert the greatest amount of influence. Each individual Christian is to find the particular “mountain” to which he is called and be a leader in that realm.
Christians are called to be [light and salt](salt-and-light.html) in the world (Matthew 5:13–14\). It’s true that the church should seek to share the gospel of Jesus Christ with all people in every area of society and in that way influence culture. When lives are transformed by the gospel, society will be impacted. When Paul and Silas brought the gospel to Thessalonica, there was an uproar. Evil men, resistant to God’s message, claimed the missionaries had “turned the world upside down” (Acts 17:6, ESV). The overturning of wicked systems and the advancement of God’s truth should be something every believer prays for and works toward.
Christians *should* be involved in the arts, business, government, media, etc. We need more believers in those areas, not fewer. The message of the gospel must permeate everywhere, and the seven mountain mandate is a strategy that makes sense on one level. The people wielding the most influence today—the people at the top of mountains—are, for the most part, ungodly people who do not follow God’s Word. Influence the influencers, and you can change the world. Become an influencer yourself, and you can bring change that much more quickly.
One caveat to the seven mountain mandate is that the Lord may do His work any way that He sees fit. We have no direct command in Scripture to seek positions of influence in society, only that we make disciples and be Jesus’ witnesses in all the world (Matthew 28:19; Acts 1:8\). God may use anyone, regardless of how high on the “mountain” he or she is. In fact, God has specifically chosen the lowly: “Not many of you were wise by human standards; *not many were influential*; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him” (1 Corinthians 1:26–29, emphasis added).
Another caution is that the seven mountain mandate traces its origins to “visions” certain men had, and the strategy is heavily promoted by “apostles” in the [New Apostolic Reformation](New-Apostolic-Reformation.html), including Bill Johnson, C. Peter Wagner, and Che' Ahn. Further, the seven mountain mandate sometimes drifts into the realm of [dominion theology](Christian-dominionism.html), the belief that God desires Christians to rise to power and govern the nation according to biblical precepts.
The world desperately needs Jesus, and we are to take the message of Jesus into all the world. We need Christian professors, lawyers, CEOs, drill sergeants, newscasters, coaches, painters, chefs, gardeners, actors, handymen—the list goes on. The church should not shy away from engagement with the world, and all professions need a gospel witness. Wherever we are and whatever we do, we should “work at it with all \[our] heart, as working for the Lord” (Colossians 3:23\). And we trust that Jesus will continue to build His church (Matthew 16:18\).
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Who was Barabbas in the Bible?
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Answer
Barabbas is mentioned in all four gospels of the New Testament: Matthew 27:15–26; Mark 15:6–15; Luke 23:18–24; and John 18:40\. His life intersects that of Christ at the trial of Jesus.
Jesus was standing before [Pontius Pilate](Pontius-Pilate.html), the Roman governor who had already declared Jesus innocent of anything worthy of death (Luke 23:15\). Pilate knew that Jesus was being railroaded and it was “out of self\-interest that the chief priests had handed Jesus over to him” (Mark 15:10\), so he looked for a way to release Jesus and still keep the peace. Pilate offered the mob a choice: the release of Jesus or the release of Barabbas, a well\-known criminal who had been imprisoned “for an insurrection in the city, and for murder” (Luke 23:19\).
The release of a Jewish prisoner was customary before the [feast of Passover](what-is-Passover.html) (Mark 15:6\). The Roman governor granted clemency to one criminal as an act of goodwill toward the Jews whom he governed. The choice Pilate set before them could not have been more clear\-cut: a high\-profile killer and rabble\-rouser who was unquestionably guilty, or a teacher and miracle\-worker who was demonstrably innocent. The crowd chose Barabbas to be released.
Pilate seems to have been surprised at the crowd’s insistence that Barabbas be set free instead of Jesus. The governor stated that the charges against Jesus were baseless (Luke 23:14\) and appealed to the crowd three times to choose sensibly (verses 18–22\). “But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed” (verse 23\). Pilate released Barabbas and handed over Jesus to be scourged and crucified (verse 25\).
In some manuscripts of Matthew 27:16–17, Barabbas is referred to as “Jesus Barabbas” (meaning “Jesus, son of Abba \[Father]”). If Barabbas was also called “Jesus,” that would make Pilate’s offer to the crowd even more spiritually loaded. The choice was between Jesus, the Son of the Father; and Jesus, the Son of God. However, since many manuscripts do not contain the name “Jesus Barabbas,” we cannot be certain that was his name.
The story of Barabbas and his release from condemnation is a remarkable parallel to the story of every believer. We stood guilty before God and deserving of death (Romans 3:23; 6:23a). But then, due to no influence of our own, Jesus was chosen to die in our stead. He, the Innocent One, bore the punishment we rightly deserved. We, like Barabbas, were allowed to go free with no condemnation (Romans 8:1\). And Jesus “suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3:18, ESV).
What happened to Barabbas after his release? The Bible gives no clue, and secular history does not help. Did he go back to his life of crime? Was he grateful? Did he eventually become a Christian? Was he affected at all by the prisoner exchange? No one knows. But the choices available to Barabbas are available to us all: surrender to God in grateful acknowledgment of what Christ has done for us, or spurn the gift and continue living apart from the Lord.
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How can Jesus be both God and man at the same time?
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Answer
The Bible teaches that Jesus Christ is both God and man. Many Christians are understandably confused when it comes to understanding how Jesus can be God and man at the same time. How could our divine Creator become a human? Could a first\-century Jewish man really be God? While a certain amount of mystery will always accompany this issue, both Scripture and, to a lesser extent, church tradition provide for us important distinctions to help us make sense of this matter.
While previous church councils had deliberated over issues pertaining to the nature of Christ and His relationship to the Father, it was the [Council of Chalcedon](council-of-Chalcedon.html) (AD 451\) that affirmed that Christ is “the same perfect in divinity and perfect in humanity, the same truly God and truly man.” This statement is not true simply because the council taught it. Rather, the council’s declaration was authoritative only insofar as it aligned with what the Bible teaches on the subject. Scripture is clear that Jesus is God (John 20:28; Titus 2:13; Hebrews 1:8\), and it is equally clear that He is truly human (Romans 1:2–4; 1 John 4:2–3\). Jesus claimed the divine name (John 8:58\) and did things that only God can do (Mark 2:1–12; Luke 7:48–50\). But Jesus also displayed the weaknesses and vulnerabilities common to humanity (Luke 19:41; John 19:28\).
The belief that Jesus is both God and man is of fundamental importance. The apostle Paul wrote that an affirmation of the divinity of Jesus is required to be saved (Romans 10:9\), and the apostle John provided a sober warning that those who deny Christ’s true humanity are promoting the doctrine of antichrist (2 John 1:7\).
The Triune God of the Bible has existed and reigned from all eternity, and the second Person of the [Trinity](Trinity-Bible.html), the Son, took on human flesh at a particular point in time (Luke 1:35; Hebrews 1:5\). God the Son added a sinless human nature to His eternally existent divine nature. The result was the Incarnation. God the Son became a man (John 1:1, 14\). Hebrews 2:17 gives the reason that Jesus had to be both God and man: “He had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people.” The Son of God took on human flesh to provide redemption to those under the law (Galatians 4:4–5\).
At no time did Jesus ever cease to be God. Although He was made fully human, there was never a point when He abrogated His divine nature (see Luke 6:5, 8\). It is equally true that, after becoming incarnate, the Son has never ceased to be human. As the apostle Paul wrote, “For there is one God, and there is one mediator between God and men, *the man* Christ Jesus” (1 Timothy 2:5, emphasis added). Jesus is not half\-human and half\-divine. Rather, He is *Theanthropos*, the God\-man. The Lord Jesus Christ is one eternally divine Person who will forever possess two [distinct yet inseparable natures](hypostatic-union.html): one divine and one human.
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Why was Pharaoh so resistant to Moses’ pleas to “let my people go”?
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Answer
The first Bible’s mention of Pharaoh’s resistance was a prediction by God Himself, when He spoke with Moses in the wilderness: “I know that the king of Egypt will not let you go unless a mighty hand compels him” (Exodus 3:19\). Soon after that prediction, the Lord said to Moses, “I will harden his heart, so that he will not let the people go” (Exodus 4:21\). From the burning bush, God spoke of two reasons for Pharaoh’s resistance to Moses: the king’s own stubbornness and a supernatural hardening of the king’s heart after Pharaoh exercised his own defiance toward God.
In those ancient days, the [Pharaoh](Pharaoh-of-the-Exodus.html) was considered a god, and his every word was law. There was no one who could stand against Pharaoh, so the Lord used him to demonstrate His own superior power. The Lord’s plan to use [plagues](ten-plagues-Egypt.html) and miracles to free the nation of Israel was not conceived in reaction to Pharaoh’s rebellion. God is never reactive; He is always proactive. He had orchestrated the back\-and\-forth with Pharaoh and the exodus from the very beginning (see Isaiah 46:10\). Four hundred years prior to the exodus, Joseph prophesied on his deathbed that God would lead His people out of Egypt to the Promised Land, and he made his relatives promise to carry his bones with them when they went (Genesis 50:24–25\).
Seen as a symbol of the world’s ungodly system, Egypt represents the enemies of the Lord (cf. Ezekiel 29:1–6\). God used Pharaoh’s hardheartedness to showcase His own glory and to show the world His supremacy over all the kings of the earth (Psalm 2:10–11; Ezekiel 20:9; 36:22\).
Exodus 5 begins with God’s representatives, Moses and Aaron, saying to Pharaoh, “Let my people go.” Pharaoh’s first response indicates where his heart was and why it would take tragedy to humble him. In verse 2, he says, “Who is the Lord, that I should obey his voice and let Israel go? I do not know the Lord, and moreover, I will not let Israel go.” That same day Pharaoh commanded the taskmasters to withhold straw from the Hebrew slaves, forcing the children of Israel to gather straw for themselves while maintaining the same quota of bricks that they must make: “You shall by no means reduce it, for they are idle. Therefore they cry, ‘Let us go and offer sacrifice to our God.’ Let heavier work be laid on the men that they may labor at it and pay no regard to lying words’” (Exodus 5:6–8\).
In Exodus chapters 4–14, there are twenty references to Pharaoh’s resistance to Moses’ message. The cause attributed to the king’s hardness of heart is evenly split: ten times, the Bible says that Pharaoh hardened his own heart, and ten times the Bible says that God hardened his heart. The balance suggests that Pharaoh was responsible for his own actions, and, at the same time, God was using Pharaoh’s rebellion to bring greater glory to Himself. Paul uses this account to emphasize the sovereignty of God in the affairs of men: “Scripture says to Pharaoh: ‘I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.’ Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden” (Romans 9:17–18, quoting Exodus 9:16\).
The hardness of Pharaoh’s heart was evident from the first, and God used that defiance to demonstrate the Lord’s power over him and over all the gods of Egypt. Because of the continuation of miraculous signs, many Egyptians witnessed the reality of Israel’s God. And because of the miracles they saw, many came to believe and joined Israel in leaving Egypt (Exodus 12:38\). The [supernatural hardening](God-harden-Pharaoh-heart.html) of Pharaoh’s heart in no way mitigates Pharaoh’s own culpability; rather, it demonstrates the grace and mercy of the Lord who does not desire anyone to perish (2 Peter 3:9\).
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What does the Bible say about xenophobia?
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Answer
Xenophobia is fear or hatred of anything strange or foreign, particularly as it relates to people. A xenophobe often has a severe dislike of those from other cultures. Accusations of xenophobia sometimes come up in debates about [illegal immigration](illegal-immigration.html) or how a country should respond to [refugee](Christian-refugees.html) crises. People may also be charged with xenophobia in discussions of [racism and discrimination](racism-Bible.html) or if a person refuses to interact with those of another culture, even when traveling to a foreign land. The Bible has much to say about our interactions with other people.
Xenophobia is wrong for a Christian. Genesis makes it evident that God is the creator of all people and that each of us is made in His image (Genesis 1:27\). He instructed Adam and Eve to “be fruitful and increase in number” (Genesis 1:28\) and gave the same instruction to Noah after the flood (Genesis 9:1\). It was God who scattered the people after the Tower of Babel incident (Genesis 11\), effectively creating a situation in which there will always be those who are foreign to us. Clearly, sin has damaged humanity, but the Bible nowhere indicates that one nationality or ethnic group is superior to another. In fact, “there is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God” (Romans 3:22–23\), so we are all in need of the Savior. Revelation 5:9–10 and 7:9–12 indicate that heaven will include people from “every nation, from all tribes and peoples and languages.”
Paul and Silas ran into xenophobia in Philippi, a Roman colony in Macedonia. After preaching for several days, the missionaries were arrested. The accusation they faced before the magistrates was full of xenophobia: “These men are Jews, and they are disturbing our city. They advocate customs that are not lawful for us as Romans to accept or practice” (Acts 16:20–21\). Of course, it was all a lie, and Paul and Silas were, unbeknownst to their accusers, Roman citizens themselves (verse 37\).
In the Old Testament, God gives explicit instructions regarding the Israelites’ relationship with various foreigners. Many of the commands involve Israel’s being separate from other cultures, but that largely had to do with maintaining a spiritual purity. The Israelites were God’s chosen people and were meant to be distinct among the nations. Most specifically, they were not to be involved with the idol worship of the nations around them. God had prohibited the Israelites from intermarrying with the [Canaanites](Canaanites.html) in whose land they were to dwell (Deuteronomy 7:3\), but this had nothing to do with xenophobia. It had everything to do with spiritual boundaries and preserving the spiritual purity of Israel (Exodus 34:16\). And even this command had exceptions. Salmon married Rahab, a Canaanite from Jericho (Matthew 1:5\). We are to “hate” the things that are not of God, such as false gods and sin. It’s not about hating or fearing foreigners or strangers; it’s about disliking that which is “foreign” to God’s truth.
In fact, when it comes to individual foreigners, the Old Testament has instructions to care for the foreigner and alien among the people. Leviticus 19:34 could not be clearer: “The foreigner residing among you must be treated as your native\-born. Love them as yourself.” Exodus 12:48–49 opens up the Passover celebration to foreigners. If a non\-Israelite living among the Israelites wanted to observe the feast, he could—provided he was circumcised first. God’s stipulation that no uncircumcised male could partake of the Passover applied equally to the native\-born and foreign\-born. It was the law of the land. When Moses appointed judges for the people, he instructed them, “Hear the disputes between your people and judge fairly, whether the case is between two Israelites or between an Israelite and a foreigner residing among you. Do not show partiality in judging; hear both small and great alike” (Deuteronomy 1:16–17\). Jeremiah 22:3 says, “This is what the Lord says: Do what is just and right. Rescue from the hand of the oppressor the one who has been robbed. Do no wrong or violence to the foreigner, the fatherless or the widow, and do not shed innocent blood in this place.” God often reminded the Israelites that they, too, were once sojourners in a foreign land, and He called them to have compassion on the alien living among them (Deuteronomy 10:19; 23:7\).
The Old Testament teaches that God is not partial and that His plan of salvation is for all people (Psalm 146:8; Acts 10:34–35\). Yes, He chose the Jews and brought about His plan of salvation through them, but He by no means neglects foreigners. Ruth and Rahab and her family are prime examples. The New Testament makes God’s saving of the Gentiles patently obvious. Jesus came because “God so loved the world” (John 3:16\). Galatians 3:28 says to believers, “There is neither Jew nor Gentile, . . . for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.” This is certainly not a God who calls His people to hate or fear people from other cultures. In fact, Jesus told His disciples to “go and make disciples of all nations” (Matthew 28:19\). Nothing counters xenophobia better than the [Great Commission](great-commission.html).
With Christ in our lives, we have no room for xenophobia. Hating or fearing people who are foreign to us is not biblical.
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What is Biblical Unitarianism?
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Answer
Biblical Unitarianism, contrary to its name, is not biblical. The problem is their false view of the nature of God and the person of Christ. Biblical Unitarians differ from other [Unitarians](unitarianism.html) (such as [Unitarian Universalists](unitarian-universalism.html)) in their claim that the Bible is the source of truth—a doctrine that Universalists deny. The term *Biblical Unitarianism* can be traced back to the 1880s as distinctions were being made between Unitarians who held to biblical inspiration and those who did not. Biblical Unitarianism represents the more “conservative” branch of Unitarianism, since it has not jettisoned the Bible as a source of truth.
Many beliefs of Biblical Unitarians are in keeping with orthodox Christian beliefs. However, they depart from orthodoxy on one major point in regards to their doctrine of God. Biblical Unitarians deny the Trinity, teaching that God is one being (hence the word *Unitarian* in their name). Jesus, according to Biblical Unitarianism, is not the eternal Son of God; rather, He was created by God in the womb of Mary. Jesus was later exalted by God and given authority over creation, making Him like God, but He remains a finite, separate being with a beginning.
In denying the [Trinity](Trinity-Bible.html), Biblical Unitarians also have a false view of the Holy Spirit, whom they consider to be identical to the Father. Since God is “holy” and also a “spirit,” they reason, “Holy Spirit” is simply another name for God the Father.
Biblical Unitarian views of God are unbiblical because Scripture clearly teaches that the Son of God existed prior to all creation (John 1:1–5\), that Jesus is truly God (Titus 2:13\), and that the Holy Spirit is distinct from the Father (Matthew 28:19\).
Denominations that fall under the category of Biblical Unitarianism include the Church of God General Conference (CoGGC) and the [Christadelphians](Christadelphianism.html).
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What is biblical womanhood?
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Answer
Biblical womanhood is the distinguishing character of a woman as defined by the Bible. When God created two genders (Genesis 1:27; 5:2; Matthew 19:4\), He also instituted different roles for each gender. He designed the bodies and brains of men and women to work differently and to fulfill [complementary roles](complementarianism.html). A man does not need to act like a woman because he can never be a woman. He can never process information like a woman, because his brain, his DNA, and his entire being are male. The same is true for women trying to be men.
The quest for biblical womanhood begins in the same place that [biblical manhood](biblical-manhood.html) begins. Galatians 3:28 states that “there is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” In Christ, we have [equal](men-women-equal.html) value and equal responsibility to obey and serve the Lord. All scriptural commands about surrender (Romans 12:1–2\), service (Romans 12:1\), and dedication (1 Corinthians 7:33–35\) apply equally to men and women.
So the Bible’s instruction for any woman who strives for biblical womanhood begins with her being born again (John 3:3\). She must have become a “new creature” in Christ (2 Corinthians 5:17\) and take seriously Jesus’ words about the need to abide in Him (John 15:1–5\). The Word of God must be her final authority in life because, if its authority is not clear to her, then she will become a judge of Scripture rather than letting Scripture judge her. This leads to compromise and eventual moral collapse (see Romans 1:22–25\).
One common error in discussing biblical womanhood is to mix cultural stereotypes with scriptural truth. This mistake has kept millions of women from pursuing their dreams and developing their gifts. Many pursuits or careers were considered “for men only,” and women were expected to stay home and keep house. However, biblical womanhood does not mean that every woman must conform to a societal standard of femininity. For some women, embracing their femininity will mean they pursue careers in medicine, construction, or law enforcement because God has gifted them to serve in those areas. For others, raising children and making a home is a fulfillment of their God\-given desires.
First Peter 3:3–4 sheds some light on God’s goals for His daughters. Although Peter is speaking specifically to wives, this instruction applies to all women who seek biblical womanhood: “Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” The Bible does not give similar instructions to men, which reveals God’s understanding of the women He created. He knows that women generally focus more on their outward appearance than most men do. He also knows that the physical beauty of a woman is often exploited, cheapened, and used for selfish ends. So He lets her know that her real beauty is not found there, on the outside. He wants His daughters to dig more deeply to find the reflection of Himself that He placed inside them.
The passage in 1 Peter is not a condemnation of outward beauty but a redirection of focus. A Cover Girl face with a coarse, mean spirit does not draw people for the right reasons (Proverbs 31:30\). An attractive appearance quickly loses its appeal to those closest to a woman of poor character. But a woman who walks with God radiates the glory of God to everyone she meets. A woman who models biblical womanhood has a gentle and quiet spirit, but she can also lead a corporation, head a maintenance crew, or discover medical cures. In fact, as she allows the Holy Spirit to control her, God blesses her natural gifting to accomplish even more than she could if she tried to succeed in her own way. When a woman turns her attention to the beauty of her soul, her attractiveness becomes a cause of her exaltation rather than her exploitation. As she focuses on developing kindness, gentleness, and self\-control (Galatians 5:22\), she becomes more like Jesus, whose attractiveness was not outward; yet the world has never produced such beauty (Isaiah 53:2\).
Since most women will be wives at some point in their lives, biblical womanhood affects the [husband/wife relationship](roles-husband-wife-family.html). According to Scripture, the wife’s role is different from the husband’s role, but not inferior. Ephesians 5:22–23 is the passage most often quoted in regard to the wife’s role: “Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior.” However, we err when we treat this passage as a stand\-alone commandment for women. It is sandwiched between even stronger commands to the church at large. Verse 18 begins this section with, “Submit to one another out of reverence for Christ.” The rest of the section instructs husbands to “love your wives, just as Christ loved the church and gave himself up for her” (verse 25\). The command for wives is merely a reflection of the attitude that every believer should adopt (Philippians 2:3\). When a godly husband loves His wife the way Christ loves the church, a godly wife has little difficulty in submitting to his leadership.
Biblical womanhood is more than a career path or the ability to reproduce and nurture. Because every human being carries a unique facet of God’s own nature (Genesis 1:27\), we glorify Him by reflecting that nature to the world. Women can reveal God’s glory in ways unique to their gender, as can men. In this confusing day when gender identity has become a matter of preference, it is vital that those who know and love God and His Word remain grounded in His truth. God designed men to reflect His glory through biblical manhood. He designed women to reflect other aspects of His glory through biblical womanhood. When we all seek to honor Him in every part of our lives, we will live harmoniously, fulfilling complementary roles as we carry out the mission Jesus gave to all of us (Matthew 28:19\).
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What does the Bible say about smudging?
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Answer
Smudging imitates a Native American ceremony in which certain herbs are burned to purify or “bless” a home in order to rid it of negative energy and restore [positive, healing energy](energy-healing-medicine.html). People can be “smudged,” too. The practice of smudging is not mentioned in the Bible.
Smudging is usually done with smudge sticks, bundles of herbs that can be purchased or made with sage, cedar, sweetgrass, lavender, etc. During the smudging ceremony of a home, the person smudging is encouraged to focus his or her energy and control breathing. After the smudge stick is lit with a candle, the person waves the smudge stick in the air, often wafting the smoke with a feather, and walks around the house starting at the front door and moving clockwise. Extra attention is paid to the corners of rooms (which supposedly accumulate stagnant energy). Once the entire house has been ritually cleansed, the smudge stick is extinguished at the front door. Some people leave the smudge stick outside the front door, thinking it has protective power.
Some people also smudge themselves by directing the smoke around their body and through their [aura](auras-Christian.html). This is thought to cleanse them of negative or stagnant energy. Auras are the occult concept that human beings and other living things emanate subtle energy fields or fields of light, surrounding us like bubbles of power.
There is nothing inherently wrong with burning incense or using herbs to beautify the fragrance of one’s home, but that is not what smudging is about. As with all [New Age teachings](new-age-movement.html), there is no biblical basis for belief in smudge sticks, auras, vibes, or household energy. The Bible tells us that God protects His children from evil (2 Thessalonians 3:3\). We have no need to smudge; in fact, smudging is sin. We do not trust in pagan rituals but in God our Savior. God is the source of life, of all that is good and true. God promises, “The Lord will keep you from all harm—he will watch over your life; the Lord will watch over your coming and going both now and forevermore” (Psalm 121:7–8\). He will provide the strength and peace we need to make it through any test.
The devil cannot be made to flee with smoldering sage; our refuge is the Lord alone (see Psalm 4:8\). God provides us with powerful tools to fend off the enemy’s spiritual attacks (Ephesians 6:10–17\). Smudging is not one of those tools.
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Is it wrong for a Christian to have a roommate of the opposite sex?
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Answer
Are opposite\-sex roommates or housemates biblically allowable? Financial and social struggles lead many singles to consider rooming with friends of both genders, but Christians often wonder whether this is wise.
For the purposes of this article, we will refer to “roommates” as those who share the same living space but who maintain a strictly platonic relationship with no romantic or sexual overtones. Sexually involved roommates are clearly in violation of God’s commands (1 Corinthians 6:18\). But if a man and a woman enjoy each other’s company, have healthy sexual boundaries, and would both benefit from sharing a house or apartment, is there a clear biblical commandment against being roommates? What if there are more than two people in the house or apartment, does that make any difference? Or what if the living arrangement is only intended for a few months or a year, not for a longer term? How can Christians go about discerning the best way forward in their particular situation?
Living arrangements were different when the Bible was penned, so no clear\-cut command exists to address having an opposite\-sex roommate in any given scenario. However, that does not mean that there are no biblical principles we can apply. When we know God and seek to please Him, we want to know more than the bare minimum. We want to hear His every whisper and seek to obey it.
In considering the issue of opposite\-gender roommates, we should examine the following passages:
1\. Romans 13:14 says, “But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (NASB). To “make provision” means we put ourselves into situations that our weak flesh may not be strong enough to combat. A 14\-year\-old boy and girl lying alone in the dark “watching a movie” are making provision for the flesh. They have put themselves in a compromising position where emotions and availability can combine for sinful effect. So when two people of the opposite gender who already enjoy each other and get along well move in together and play house as though they were married, they may be creating a situation neither expected. A girl walking through the house with only a towel wrapped around her may create unwanted desires in her roommate. A friendly comforting hug from the guy when she is upset can easily turn into more in the right atmosphere. A question that all opposite\-sex roommates must answer honestly is this: might we be making provision for the flesh in placing ourselves in such an intimate living situation?
2\. First Corinthians 10:31–33 says, “Whether, then, you eat or drink or whatever you do, do all to the glory of God. **Give no offense** either to Jews or to Greeks or to the church of God; just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved” (NASB, emphasis added). This is the kind of verse that separates carnal, baby Christians from those who truly desire to honor God. This verse frees us to limit ourselves, not by a list of Do’s and Don’ts, but by the law of liberty (James 2:12\). To “give offense” is to be a [stumbling block](stumbling-block.html); that is, to hinder someone’s walk with God. The natural questions to accompany this verse are these: by having an opposite\-sex roommate, might I be hindering someone’s walk with God? Will those who know I am a Christian believe I am committing sexual sin by living with this person? Would we be “giving offense” to our families, our Christian friends, or our mentors? Are we glorifying God by living together as opposite\-sex roommates?
3\. An even stronger warning about offenses was given by Jesus in Luke 17:1\. “Things that cause people to stumble are bound to come, but woe to anyone through whom they come.” God takes it very seriously when someone causes an unbeliever or baby Christian to turn away from truth and violate his or her conscience, and we should take it seriously, too. God holds us responsible to limit our own freedom in order not to cause others to stumble as they make their way toward Jesus. So the obvious question to ask ourselves is this: might my taking in an opposite\-sex roommate limit my effectiveness as a Christian witness?
4\. First Thessalonians 5:22 says, “Abstain from all appearance of evil” (KJV). Some translations use the word *form* or *kind* rather than [*appearance*](appearance-of-evil.html), but the basic meaning of the verse is the same. This is a warning to avoid evil altogether. Being aware of our witness to the world and of our duty to support fellow believers, we stay far away from anything that could lead us or others to sin. Suppose a person is walking along the very edge of the Grand Canyon, assuming that he will not fall over the side. But that assumption is foolish because it’s based upon factors outside his control, such as wind gusts, shoe malfunctions, dizziness, and rock slides. First Thessalonians 5:22 instructs us to keep far away from the edge of the canyon so that we won’t be toppled by factors outside our experience or expectation. We should be aware of our own tendencies toward sin. Rather than flirting with what could lead us into sin, we should take preventative measures to avoid sin. Questions we should ask are, is there anything about living as opposite\-sex roommates that has the appearance of evil? Will people who do not know us well assume that we are living in sexual sin—and will that hinder our witness?
For those who profess faith in Christ, lifestyle decisions often illustrate the validity of that profession. Culture speaks with a loud voice, but it always has. Believers hear the voices of Culture and Reason and Expediency, but they are more attuned to the voice of God in their lives. Jesus has called us out of the culture, to live extraordinary lives filled with surrender, struggle, and self\-sacrifice (Matthew 10:34–39; Romans 12:1–2\). When we [ask Him to rule our lives](Jesus-Lord.html), then everything we do must pass His inspection. He does not settle for simply getting a vote in our decisions. Lordship is not a democracy. He is either Lord, or we are (Luke 16:13\). When faced with ambiguous situations, we can still find answers in His Word if we truly want to find them.
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Who are the Alawites, and what do they believe?
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Answer
The Alawites are an Islamic sect founded by Ibn Nusayr in the ninth century AD. They are sometimes called Alawis, incorrectly called Ansaris, and are no longer referred to as Nusayris, which is now used almost exclusively as a slur. Alawites have been centered in Northern Syria for most of their existence with smaller representations in Turkey, Lebanon, and Israel. However, current numbers are difficult to estimate due to the [Syrian](war-Syria-end-times.html) refugee crisis.
Alawite theology was long kept a secret ostensibly due to persecution from other Muslim sects, although the Alawites have roots in Twelver [Shiite](Shia-Sunni-Islam.html) Islam. It is known that Alawites believe in a single God with a triad or trinity of emanations composed of three roles that have been filled by different people throughout history. The current triad is composed of Ali as the *Meaning*, [Muhammad](who-was-Muhammad.html) as the *Veil*, and Salman al\-Farisi as the *Gate*. Alawites also believe in reincarnation, rarely have regular places of meeting, and historically have downplayed certain standard Muslim practices such as fasting and prayer. Alawites have been moving theologically closer to Twelver Shiite Islam since they acquired political and military power in Syria in 1970, and a select few Shiites have acknowledged Alawites as part of Islam. However, many Muslims deny that Alawite theology is sufficiently similar to Islam for them to claim the title of “Muslim.”
The Alawites were mostly unaffected by the Crusades due to Crusaders’ believing that Alawis were not Muslim. It is thought that the Alawite separation from other Muslim sects helped develop some syncretistic practices. Alawites celebrate Christmas, Epiphany, Pentecost, and the feast days for [John Chrysostom](John-Chrysostom.html) and Mary Magdalene. They also practice a form of [Mass](Holy-Eucharist.html) or [communion](communion-Christian.html) involving consecrated wine, but the details of this ceremony are kept secret. Many Alawites are given Christian names.
Just as many Muslims believe Alawites are too unorthodox to be considered Muslim, so the aspects of Christianity found in Alawite theology are not sufficient for them to be considered biblical. Although the details of the Mass they celebrate are unknown, remembering and celebrating the [Last Supper](Last-Supper.html) is meaningless without believing in the value of [Jesus’ sacrifice](Muslim-why-Jesus-die.html) for us. The Alawite view of God as triune does not line up with Christian [Trinitarian](trinitarianism.html) theology, which states that God is a single being comprised of three distinct, co\-equal Persons, rather than merely being divided into three aspects or roles.
God’s offer of salvation is available to all who will believe in Jesus’ death and resurrection. If you desire to accept God’s loving offer of forgiveness and grace, learn how here: [How Do I Become a Christian?](become-a-Christian.html) If you are a Muslim who is unsure why you should consider Christianity, you can [read why here](Muslim-Christian.html).
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What are some biblical examples of dream interpretation?
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Answer
We see several examples of God talking to individuals through dreams in the Bible. Some, like Jacob’s dream of the ladder reaching into heaven, were more or less literal. Others, like the young Joseph’s sheaves of wheat, required more interpretation.
*Joseph’s dreams of authority over his family (Genesis 37:5–11\)*
[Joseph](life-Joseph.html) was the son of Jacob and Jacob’s favorite wife, Rachel. He was his father’s favorite son, as well, and spoiled above his older brothers. Joseph had two dreams that served to solidify his brothers’ dislike of him. The first dream was that he and his brothers were binding sheaves of wheat in the field, but when his sheaf stood upright, his brothers’ sheaves bowed down to it. In another dream, the sun, moon, and eleven stars bowed down to Joseph. His brothers and father quickly interpreted the dreams to mean they would one day be under Joseph’s authority. His brothers became even more jealous of him, but his father, after initially rebuking Joseph, contemplated the possibility quietly. Years later, after Joseph’s brothers had sold him to slavers and Joseph had gone from slave to prisoner to Pharaoh’s second in command, the dreams came true. Joseph’s brothers and father were truly under Joseph’s authority as they came to him to buy grain during a horrible famine (Genesis 45\).
*The dreams of the cupbearer and the baker (Genesis 40\)*
Between Joseph’s dreams of future glory and his promotion, he spent some time in an Egyptian prison with Pharaoh’s chief cupbearer and baker. The cupbearer dreamed he found three laden branches of a grapevine and squeezed the grapes into Pharaoh’s cup. The baker dreamed he had three baskets on his head filled with cakes, but birds were eating from the top basket. Joseph rightly interpreted the dreams to mean that in three days the cupbearer would be released and returned to his position, but the baker would be executed.
*Pharaoh’s dreams of feast and famine (Genesis 41:1–36\)*
Two years after Joseph interpreted the cupbearer’s dream, he was called to do the same for the ruler of Egypt. Pharaoh had dreamed of seven ugly, thin cows eating seven plump, healthy cows. He then dreamed of seven thin, blighted ears of grain devouring seven full ears. Joseph told Pharaoh the dual dreams were both communicating the same message from God: the land of Egypt would see seven unusually prosperous years, followed by seven years of horrible famine. He also said that Pharaoh should stockpile everything he could during the years of plenty to sell during the years of famine. Pharaoh put Joseph in charge of this plan—which was how Joseph came to be in authority over his father and brothers when they ran out of food.
*The Midianite’s dream of defeat (Judges 7:13–14\)*
[Gideon](life-Gideon.html) may have been the most reluctant judge in all of Israel. God commissioned him to raise an army to defeat the Midianites, but God cut back the forces to a scant 300 men. To strengthen Gideon’s resolve, God sent him to the outskirts of the enemy camp to overhear two soldiers talking. One had dreamt of a loaf of barley bread rolling into the camp and flattening a tent. The other, amazingly, interpreted the dream to mean that the Israelite Gideon would defeat the Midianites: “God has given the Midianites and the whole camp into \[Gideon’s] hands” (Judges 7:14\). Gideon took heart, followed God’s plan, and watched the Midianite soldiers slaughter each other (verses 19–22\).
*Nebuchadnezzar’s dream of [the statue](Nebuchadnezzars-dream.html) (Daniel 2\)*
God often spoke to prophets through dreams, but perhaps none so much as Daniel (Daniel 1:17\). When Nebuchadnezzar demanded that his wise men reveal both his dream and the meaning, [Daniel](life-Daniel.html) obliged. The king’s dream had been of the statue of a man: a head of gold, chest and arms of silver, body and thighs of bronze, legs of iron, feet of iron and clay. A stone cut without human hands then struck the feet of the statue, and the statue crumbled, but the stone became a mighty mountain. Daniel revealed that the different parts of the statue were different earthly kingdoms that would come into power, making this dream a far\-reaching prophecy. The gold head was Babylon, the silver chest and arms were Medo\-Persia, the thighs were Greece, and the legs Rome. The exact identity of the feet has not yet been revealed; it seems to be related to the Roman Empire (the feet and the legs both contain iron), and the ten toes seem to correspond to the ten horns mentioned in Daniel 7 and Revelation 13\. We know that the final worldwide kingdom will be ruled by the Antichrist. The stone in the dream, the one that destroys all the kingdoms and fills the earth, is the kingdom of God, established when Jesus returns to reign over all the earth forever.
*Nebuchadnezzar’s dream of the fallen tree (Daniel 4\)*
On a personal level, Nebuchadnezzar’s second dream was much more disturbing than the first. The king saw a tree, chopped down and stripped of leaves and fruit, left as only a stump bound in iron and bronze. Reluctantly, Daniel revealed the interpretation of the dream: this was a warning that God would strike Nebuchadnezzar with a type of insanity. For seven years, the proud Nebuchadnezzar lost his reason and lived like an ox in the field. After his humiliation, the king was restored to his sanity and his position in the palace, and he had the good sense to praise Daniel’s God.
*Daniel’s dream of [the four beasts](Daniel-four-beasts.html) (Daniel 7:1–8\)*
Daniel had several dreams and visions of end times events that he couldn’t understand. One was of four great beasts: a lion with eagles’ wings, a bear with three ribs in its teeth, a leopard with four bird’s wings and four heads, and a monster with iron teeth and ten horns. A messenger from heaven interprets the dream for Daniel: “The four great beasts are four kings that will rise from the earth” (Daniel 7:17\). The lion was Nebuchadnezzar; the bear was the Medo\-Persian Empire (the three devoured ribs were Babylon, Lydia, and Egypt); the leopard was Greece (the four heads representing how the Greek Empire was torn into fourths after the death of Alexander the Great); and the last was the Roman Empire, but with a twist. Although the beast was Rome, the ten horns speak of future events. They will be ten world leaders who will [revive the Roman Empire](Revived-Roman-Empire.html) and bring forth the Antichrist, the “little horn” of verse 8\.
The Bible mentions other examples of visions and dreams. Although God did reveal His plans in dreams to some people, He also gave strong warnings against those who would falsely claim to have prophetic dreams. In the Mosaic Law, if a prophet claimed to have a message from God through a dream, but then, even if what he'd said came to pass, called the people to worship other gods, he was to be put to death (Deuteronomy 13:1–5\). If a prophet claimed to speak on God’s behalf but it was not actually from God, proven by the fact that what he said did not come true, that prophet was to be put to death (Deuteronomy 18:20–22\).
The apostle Peter wrote, "We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit" (2 Peter 1:19–21\). Second Timothy 3:16–17 similarly affirms the inspiration and sufficiency of Scripture: "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." Peter also wrote that God’s "divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness" (2 Peter 1:3\). We need not seek after dreams to hear from God. The written Word of God, provided through the agency of the apostles and prophets, is our rule for faith and practice. The indwelling Holy Spirit illuminates God’s Word to us and helps us live out God’s will for our lives.
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What is the meaning of hosanna in the highest?
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Answer
The phrase *hosanna in the highest* appears only twice in the Bible, once in Matthew and again in Mark, during the [triumphal entry](triumphal-entry.html) of Jesus into Jerusalem. The people were crowded around the gate watching Jesus enter the city, and they were celebrating and calling out, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” (Matthew 21:9, ESV). Mark 11:10 records the crowd saying, “Blessed is the coming kingdom of our father David! Hosanna in the highest!” (ESV). The NIV translates their shout as “Hosanna in the highest heaven!”
The word *hosanna* comes from a Hebrew word meaning “save now” or “save us, we pray.” The first word of Psalm 118:25 is *howosiah\-na*, translated “Save us!” and the crowd’s use of this word at the triumphal entry was significant—especially as they waved palm branches (Psalm 118 was associated with the [Feast of Tabernacles](Feast-of-Tabernacles.html)). By saying “hosanna” as Jesus passed through the gates of Jerusalem and referring to David and David’s kingdom, the Jews were acknowledging Jesus as their Messiah. The Jews had been waiting a long time for the fulfillment of the [Davidic Covenant](Davidic-covenant.html) (2 Samuel 7; 1 Chronicles 17:11–14; 2 Chronicles 6:16\), and their shouts of “hosanna in the highest” indicated the hope that their Messiah had finally come to set up God’s kingdom then and there (see Luke 19:11\).
By saying “in the highest,” the crowd was invoking heaven’s blessing on them and the salvation that the Messiah was bringing. The phrase also echoes the song of the angels in Luke 2:14: “Glory to God in the highest” (ESV). To paraphrase the shouts of the crowd: “Save us, our Messiah, who comes to fulfill God’s mission! Save us, we beseech you, as you take your rightful throne and extend heaven’s salvation to us!”
Sadly, the salvation that the people of Jerusalem wanted that day was political, not spiritual. They were only interested in a temporary, worldly fulfillment of the messianic prophecies. They chose not to see the prophecies that said the Messiah would be “a man of sorrows” who would bear the griefs of His people and be crushed for their sins. His oppression and death were clearly predicted in Isaiah 53\. Yes, Jesus was the Messiah they had been waiting for, and He accepted their shouts of “hosanna in the highest.” He was truly Immanuel, God with us (Isaiah 7:14\). But the political conquest and final fulfillment of the David Covenant must await the second coming (Acts 1:11; Zechariah 14:4; Matthew 24:30; Titus 2:13\). Before Jesus could take care of the political problems of His people, He had to take care of the sin problem.
As the people shouted “hosanna in the highest,” little did they know what that would actually mean. Jesus had come to save (Luke 19:10\), but not in the manner they desired. “Without the shedding of blood there is no forgiveness” (Hebrews 9:22\). Their cries for salvation and their demand that it come “now” were answered with the cross. God provided a spiritual salvation from the bondage of sin, bought at great cost to the Lord Jesus. But the blessed results of that salvation extend into eternity and far outweigh any temporary benefits we could experience in this world.
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What was the significance of the altar of incense?
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Answer
The altar of incense is first mentioned in Exodus chapter 30 as one of the items inside the Holy Place of the tabernacle. The top of the altar was square—one cubit per side—and the whole altar was two cubits high. A cubit was about twenty inches, or just under two feet. The altar of incense was made of acacia wood and overlaid with gold. It had four “horns,” one at each corner, similar to the altar of sacrifice in the courtyard (Exodus 30:2; cf. 27:2\). Rings of gold were built into the altar so that it could be carried with acacia wood poles that were slipped through the rings. The altar of incense was placed before the veil that separated the Holy Place from the Holy of Holies. On the other side of the veil was the [Ark of the Testimony](ark-of-the-testimony.html), where the presence of God was (Exodus 25:22\).
Aaron was instructed to burn incense on the altar each morning and at twilight, every day, as a regular offering to the Lord (Exodus 30:7–8\). God gave the recipe for making the incense and stipulated that no other incense ever be burned on the altar (verses 34–38\). The [fire](altar-fire.html) used to burn the incense was always taken from the altar of burnt offering outside the sanctuary (Leviticus 16:12\). Never was the altar of incense to be used for a burnt offering, a grain offering, or a drink offering (Exodus 30:9\). Once a year, on the [Day of Atonement](Day-Atonement-Yom-Kippur.html), the high priest was to put blood on the horns of the altar of incense to cleanse it. The altar of incense was called “most holy to the Lord” (verse 10\).
Of course, God’s primary desire for His people is that they be holy. Simply going through the rituals required by the Law—including the burning of incense on the altar of incense—was not enough to make the Israelites right with God. The Lord wanted their hearts and lives to be right, not just their formalities. During Isaiah’s time, the people were disobedient to God, yet they still maintained the temple rites, and that’s why God said through the prophet, “Stop bringing meaningless offerings! Your incense is detestable to me” (Isaiah 1:13\). More important than burning the proper incense at the proper time with the proper fire with the proper implements was having a proper heart before God.
In Scripture, incense is often associated with prayer. David prayed, “May my prayer be set before you like incense” (Psalm 141:2\). In his vision of heaven, John saw that the elders around the throne “were holding golden bowls full of incense, which are the prayers of God’s people” (Revelation 5:8; cf. 8:3\). As Zechariah the priest was offering incense in the temple in Luke 1:10, “all the assembled worshipers were praying outside.”
The altar of incense, then, can be seen as a [symbol](typology-Biblical.html) of the prayers of God’s people. Our prayers ascend to God as the smoke of the incense ascended in the sanctuary. As the incense was burned with fire from the altar of burnt offering, our prayers must be kindled with heaven’s grace. The fact that the incense was always burning means that we should always pray (Luke 18:1; 1 Thessalonians 5:17\). The altar of incense was holy to the Lord and was atoned for with the blood of the sacrifice; it is the blood of Christ applied to our hearts that makes our prayers acceptable. Our prayers are holy because of Jesus’ sacrifice, and therefore they are pleasing to God.
The altar of incense can also be seen as a picture of the intercession of Christ. Just as the altar of sacrifice in the courtyard was a type of Christ’s death on our behalf, the altar of incense in the Holy Place was a type of [Christ’s mediation](Jesus-mediator.html) on our behalf—Christ’s work on earth and in heaven. The altar of incense was situated before the mercy\-seat of the Ark—a picture of our Advocate’s standing in the presence of the Father (Hebrews 7:25; 9:24\). The incense was to be burning continually on the altar of incense, which shows the perpetual nature of Christ’s mediation. Christ’s intercession on our behalf is a sweet\-smelling savor to God.
It is beautiful to know that God considers the prayers of believers to be like a sweet smell of incense. Because of Christ, we can now enter God’s holy presence by faith, with full assurance (Mark 15:38; Hebrews 4:16\). We offer our prayers upon the altar, trusting in Jesus, our eternal, perfect, and faithful High Priest (Hebrews 10:19–23\).
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Who was Demas in the Bible?
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Answer
Demas had at one time been one of Paul’s “fellow workers” in the gospel ministry along with [Mark](John-Mark-in-the-Bible.html), [Luke](Luke-in-the-Bible.html), and others (Philemon 1:24\). During Paul’s first imprisonment in Rome, Demas was also in Rome (Colossians 4:14\).
There is also biblical evidence that Demas was with Paul during Paul’s second imprisonment in Rome, at least for a while. Then something happened. Demas forsook Paul, abandoned the ministry, and left town. Paul wrote about the sad situation: “Demas, because he loved this world, has deserted me and has gone to Thessalonica” (2 Timothy 4:10\).
The Greek verb used in the original implies that Demas had not merely left Paul but had left him “in the lurch”; that is, Demas had abandoned Paul in a time of need. The apostle was in prison, facing a death sentence, and that’s when Demas chose to set sail. Undoubtedly, Paul was deeply let down by Demas. It’s never easy to see a friend and associate in whom you’ve placed your trust forsake you in the midst of hardship.
The separation caused by Demas’ desertion of Paul was not merely spatial but spiritual. Demas left Rome because he fell in love with the world. In other words, Demas chose the corrupt value system of the unsaved world over what heaven values. As the NLT translates it, Demas “loves the things of this life” (2 Timothy 4:10\). We don’t know the details of Demas’ situation, but it is evident that Demas decided that what Satan has to offer in this life is better than what God has to offer in the next.
Much can be said in support of the view that Demas, in love with the present world, was never a born\-again believer in Jesus Christ. Paul makes a sharp contrast in 2 Timothy 4:8 and 10\. In verse 8, Paul speaks of those who love the Lord: “There is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award . . . to all who have loved his appearing” (ESV). Demas, in contrast to those who love Jesus’ return, loved the present world (verse 10\). First John 2:15 is clear about the spiritual state of those who [love the world](do-not-love-the-world.html): “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them.” Nowhere in the Bible do we read of the restoration of Demas.
The tragedy of Demas is still being lived out today by those who choose the temporary benefits of this world over the [eternal riches](inheritance-in-Christ.html) of heaven. Today there are still those who seem to receive the Word but then “the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful” (Matthew 13:22\). Past service is no guarantee of future faithfulness; we must depend on the Lord, our Strength (Psalm 28:8\). We must be born again (John 3:3\); otherwise, we have no foundation of faith. “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us” (1 John 2:19; cf. Matthew 7:22–23\).
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Why was Israel called the land of milk and honey?
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Answer
Repeatedly in the Old Testament, God describes the [Promised Land](Israel-land.html) as “a land flowing with milk and honey” (Exodus 3:8; Numbers 14:8; Deuteronomy 31:20; Ezekiel 20:15\). This poetic description of Israel’s land emphasizes the fertility of the soil and bounty that awaited God’s chosen people. The reference to “milk” suggests that many livestock could find pasture there; the mention of “honey” suggests the vast farmland available—the bees had plenty of plants to draw nectar from.
In Exodus 3:8, God says to [Moses](life-Moses.html), “I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites.” A couple things to note about this verse:
First, before the [plagues](ten-plagues-Egypt.html), the land of Egypt supported Israel and the Egyptians quite well, yet God called the new land “good and spacious.” The Hebrew word translated “good” means “pleasant, beautiful, and fruitful, with economic benefits.”
Second, simultaneously with promoting the goodness of the land, God mentions the enemies in the land that must be overcome. The nations displaced by Israel from the land “flowing with milk and honey” were significant in number, and they valued that land enough to fight and die for it.
Later, we have the record of the ten faithless spies who were sent into the Promised Land by Moses. The ten spies disagreed that Israel was able to conquer the inhabitants of the land, but they did agree on this: it was a land of flowing with milk and honey. “They gave Moses this account: ‘We went into the land to which you sent us, and it does flow with milk and honey! Here is its fruit’” (Numbers 13:27\). The “fruit” the spies showed Moses was a single cluster of grapes that had to be carried on a pole between two men (verse 23\). They also brought some [pomegranates](pomegranates-in-the-Bible.html) and the figs from Canaan.
It is true that there are areas of very arid land in Israel, but this does not negate the fact that, overall, it is a land flowing with milk and honey. There are many areas of Israel that are extremely fertile and produce many types of fruits and vegetables. The area north of present\-day Israel is biblical Mesopotamia, also known as the “Fertile Crescent,” which is just that—fertile (and crescent\-shaped). It is also true that the Bible records severe drought and famine in the land of Israel, but those times were connected to God’s judgment on the sinful people (Deuteronomy 11:16–17; 1 Kings 18:1–2, 18\).
God’s description of the Promised Land as “a land flowing with milk and honey” is a beautifully graphic way of highlighting the agricultural richness of the land. God brought His people out of slavery in Egypt to a prosperous land of freedom and blessing and the knowledge of the Lord.
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What is emotional freedom technique (EFT)?
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Answer
Emotional Freedom Technique (EFT), also commonly referred to as “tapping,” was introduced by Gary Craig in the 1990s. Emotional Freedom Technique has since been adapted by various others to be used in counseling and as a self\-healing tool. Tapping involves using one’s fingertips to tap several times on each of the twelve main meridian points of the body. EFT is generally considered a part of “energy psychology.” Proponents of EFT argue strongly in favor of its benefits, whereas others in the science and mental health care communities view it as a pseudoscience lacking empirical support. Spiritually speaking, there are some serious concerns as well.
The tapping of the Emotional Freedom Technique is based on the Eastern concept of [chi](chi-Christian.html) and meridians, or pathways of energy flow within the body. The foundational concept in EFT is that all negative emotions are caused by a disruption in the body’s energy system stemming from negative events. EFT seeks to rebalance the body’s energy system through physically tapping meridians. Rather than dredge up negative memories—further disrupting the body’s energy—EFT seeks to balance the energy and thus clear the negative emotion.
Proponents of Emotional Freedom Technique argue that tapping is no different from receiving [acupuncture](acupuncture-Christian.html) or a massage or even taking medications. However, the concept of meridians and chi is completely unbiblical.
It should be noted that Gary Craig has furthered his original “Gold Standard EFT” to create “Optimal EFT.” Optimal EFT does not employ tapping; rather, it is a type of “prayer” with an “Unseen Therapist.” Craig essentially claims that humans are all One but have separated themselves. He claims that reality is Love and everything else is an illusion. Optimal EFT is meant to help the “Guard at the Gate” (who keeps us separated) allow the “Unseen Therapist” in to bring healing. Craig goes so far as to claim that the “Unseen Therapist” goes by the names of God, Jesus, and the Holy Spirit, among other things like Buddha, Love, and Peace. It is obvious that this a deception of Satan.
The Holy Spirit is not an “Unseen Therapist,” nor are all humans “one.” We are not God. He is completely separate and other from us. The physical world does exist; in fact, it was created by God in the beginning (Genesis 1\). The answer to humanity’s problems is not some sort of pseudo\-religious, mystical therapy program. The answer is salvation in Jesus Christ. When we are indwelt by the Holy Spirit, He helps us to see truth, comforts us, brings healing to our wounds, and gives meaning to our suffering (John 14:6; 16:7–15; Romans 8:9–11\). The spiritual armor of Ephesians 6, prayer, and God’s intervention on our behalf are what will win the day (Hebrews 7:25; Romans 8:26–27\).
God does not tell us to tap away our negative emotions. Rather, we are to give our burdens to Him: “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you” (1 Peter 5:6–7\). The book of Lamentations and many of the psalms are good examples of people doing just that. It is certainly acceptable for a believer to seek relief from negative emotions and emotional pain, but tapping or Emotional Freedom Technique is not a biblically sound method.
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Is it wrong to participate in extreme sports?
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Answer
Of course, any [sport](sports-Christian.html) can be considered “extreme,” depending on how it’s played. However, extreme sports are commonly thought of as athletic activities that carry a high level of inherent risk. Participation in extreme sports requires skill and more than a little bravery. With the added exhilaration comes an added danger to the participant. Some popular extreme sports are skydiving, mountain climbing, parkour/freerunning, bungee jumping, mountain biking, wakeboarding, and BASE jumping.
The Bible has no clear\-cut answer to the question of extreme sports. Is there anything immoral about strapping on a parachute and jumping off a building? No. Is there a biblical command against performing a lazy boy or a heel clicker during a motorcycle jump? No. So there is nothing that would make extreme sports wrong from a strictly biblical standpoint. Whether or not to participate in extreme sports comes down to an individual’s motive and conscience (and courage).
Before you grab your gear and head out for some volcano surfing, however, you should at least consider some of the following biblical principles:
We are to obey the laws of the land (Romans 13:1–2\). If our extreme sport of choice requires us to break a law, then we should probably find a new activity. For example, in almost every city, BASE jumping from buildings or other structures is illegal, and those who jump are breaking the law. Christians should be known for their law\-abiding behavior, not their law\-breaking exploits. Before diving into an extreme sport, we should ask ourselves, “Is what I’m about to do legal?”
We are to be good stewards or caretakers of what God has given us. One of the things that God has given us is our bodies. First Corinthians 6:19–20 says, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies.” Before we participate in extreme sports, we should ask ourselves, “Am I honoring God with my body, even as I knowingly place myself at risk of injury?”
We are to be God’s fellow workers in spreading the gospel around the world (Matthew 28:19–20\). Before signing up for the X Games, we should ask ourselves, “Is this venue aiding the propagation of the gospel?” (It could easily be the case that the best way to reach those involved in extreme sports is through a believer who also happens to be an extreme athlete.)
We are to [glorify God](glorify-God.html) in everything we do. “Whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31\). And we are to strive for humility. “Humble yourselves before the Lord, and he will lift you up” (James 4:10\). It often seems that extreme athletes are focused on glorifying themselves and their accomplishments as opposed to glorifying God. Before donning the wingsuit and jumping off that cliff, we should ask ourselves, “Am I motivated to do this for my glory, or for God’s?”
Extreme sports is not for everyone, of course. There are those who are unwilling to put their lives on the line for an adrenaline rush or who consider extreme sports an unnecessary and foolish risk. But there are some Christians who are fully able to stay humble and magnify God through extreme sports. They use their involvement in extreme sports to showcase their faith and be a [witness for Christ](effective-witness.html) among their fellow extreme athletes.
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What does it mean that Jesus is Lord?
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Answer
Generally speaking, a lord is someone with authority, control, or power over others; to say that someone is “lord” is to consider that person a master or ruler of some kind. In Jesus’ day the word *lord* was often used as a title of respect toward earthly authorities; when the leper called Jesus “Lord” in Matthew 8:2, he was showing Jesus respect as a healer and teacher (see also Matthew 8:25 and 15:25\).
However, after the [resurrection](resurrection-Christ-important.html), the title “Lord,” as applied to Jesus, became much more than a title of honor or respect. Saying, “Jesus is Lord,” became a way of declaring Jesus’ deity. It began with Thomas’ exclamation when Jesus appeared to the disciples after His resurrection: “Thomas said to him, ‘My Lord and my God!’” (John 20:28\). From then on, the apostles’ message was that Jesus is Lord, meaning “Jesus is God.” Peter’s sermon on the Day of Pentecost contained that theme: “Let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah” (Acts 2:36\). Later, in Cornelius’s house, Peter declared that Jesus is “Lord of all” (Acts 10:36\). Note how in Romans 10:9 Jesus’ lordship is linked to His resurrection: “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.”
The statement “Jesus is Lord” means that Jesus is God. Jesus has “all authority in heaven and on earth” (Matthew 28:18\). He is Lord of the Sabbath (Luke 6:5\). He is “our only Sovereign and Lord” (Jude 1:4\). He is, in fact, the [Lord of lords](King-of-kings-Lord-of-lords.html) (Revelation 17:14\).
Jesus referred to Himself as “Lord” many times (e.g., Luke 19:31; John 13:13\). And when we compare the Old Testament with the New, we find several times when the “LORD” (*Yahweh*) of the Hebrew Bible is equated with the “Lord Jesus” by the apostles. For example, Psalm 34:8 says, “Taste and see that the LORD is good,” and that passage is alluded to in 1 Peter 2:3, except there Jesus is the “Lord” who is good. Isaiah 8:13 says that “the LORD Almighty is the one you are to regard as holy”; in 1 Peter 3:15 we are commanded, “In your hearts honor Christ the Lord as holy” (ESV).
Amazingly, the Lord Jesus left His exalted position in heaven and came to earth to save us. In His [Incarnation](incarnation-of-Christ.html), He showed us what true meekness looks like (see Matthew 11:29\). Just before His arrest, Jesus used His power and authority to teach us humility: “Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet” (John 13:14\). The last will be first, according to our Lord (Matthew 19:30\).
In saying, “Jesus is Lord,” we commit ourselves to obey Him. Jesus asked, “Why do you call me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46\). An acknowledgement of Jesus’ lordship is logically accompanied by a submission to Jesus’ authority. If Jesus is Lord, then He owns us; He has the right to tell us what to do.
A person who says, “Jesus is Lord,” with a full understanding of what that means (Jesus is God and has supreme authority over all things) has been divinely enlightened: “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit” (1 Corinthians 12:3\). Faith in the Lord Jesus is required for salvation (Acts 16:31\).
Jesus is Lord. It’s the truth, whether or not people acknowledge the fact. He is more than the Messiah, more than the Savior; He is the Lord of all. Someday, all will submit to that truth: “God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11\).
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What is prayer?
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Answer
The most basic definition of prayer is “talking to God.” Prayer is not meditation or passive reflection; it is direct address to God. It is the communication of the human soul with the Lord who created the soul. Prayer is the primary way for the believer in Jesus Christ to communicate his emotions and desires with God and to fellowship with God.
Prayer can be audible or silent, private or public, formal or informal. All prayer must be offered in faith (James 1:6\), in the name of the Lord Jesus (John 16:23\), and in the power of the Holy Spirit (Romans 8:26\). As the *International Standard Bible Encyclopedia* puts it, “Christian prayer in its full New Testament meaning is prayer addressed to God as Father, in the name of Christ as Mediator, and through the enabling grace of the indwelling Spirit” (“Prayer” by J. C. Lambert). The wicked have no desire to pray (Psalm 10:4\), but the children of God have a natural desire to pray (Luke 11:1\).
Prayer is described in the Bible as seeking God’s favor (Exodus 32:11\), pouring out one’s soul to the Lord (1 Samuel 1:15\), crying out to heaven (2 Chronicles 32:20\), drawing near to God (Psalm 73:28, KJV), and kneeling before the Father (Ephesians 3:14\).
Paul wrote, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7\). Worry about nothing; pray about everything.
Everything? Yes, God wants us to talk with Him about everything. How often should we pray? The biblical answer is “pray without ceasing” (1 Thessalonians 5:17\). We should keep a running conversation going with God all day long. Some find the [ACTS formula of prayer](ACTS-prayer.html) helpful, but there is really no special formula for [how to pray](how-to-pray.html) in the Bible. We should just do it. We can pray under any and all circumstances. Prayer develops our relationship with God and demonstrates our trust and utter dependence upon Him.
Prayer is the Christian’s way of communicating with God. We pray to praise God and thank Him and tell Him how much we love Him. We pray to enjoy His presence and tell Him what is going on in our lives. We pray to [make requests](prayer-of-supplication.html) and seek guidance and ask for wisdom. God loves this exchange with His children, just as we love the exchange we have with our children. Fellowship with God is the heart of prayer. Too often we lose sight of how simple prayer is really supposed to be.
When we make petitions to God, we let God know exactly where we stand and what we would like to see happen. In our prayers, we must admit that God is greater than we are and ultimately knows what is best in any given situation (Romans 11:33–36\). God is good and asks us to trust Him. In prayer, we say, essentially, “Not my will, but your will be done.” The key to answered prayer is praying according to the will of God and in accordance with His Word. Prayer is not seeking our own will but seeking to align ourselves with the will of God more fully (1 John 5:14–15; James 4:3\).
The Bible contains many examples of prayer and plenty of exhortations to pray (see Luke 18:1; Romans 12:12; and Ephesians 6:18\). God’s house is to be a house of prayer (Mark 11:17\), and God’s people are to be people of prayer: “Dear friends, by building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in God’s love” (Jude 1:20–21\).
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What is Thelema?
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Answer
Thelema is an [occult](occult.html) philosophy/religion that embraces [libertinism](libertinism-libertine.html) and teaches that people should have the freedom to do whatever they want. Thelema was taught by Aleister Crowley, an occultist and writer, in the early part of the twentieth century. One of the main tenets of Thelema is “Do what thou wilt shall be the whole of the Law.” Followers of Thelema call themselves Thelemites.
In 1904 Crowley wrote *The Book of the Law* (also known as *Liber AL*). He claimed that, while he was in a trance\-like state, the book was dictated to him by an entity called Aiwass, whom Crowley considered to be his personal guardian angel. *The Book of the Law* is “scripture” to Thelemites, and Crowley is the prophet of Thelema. Interpretation of *The Book of the Law* is left up to individual Thelemites.
The word *thelema* is Greek in origin; it means “choice” or “will.” The word is found in the Bible in many places. For example, in Matthew 6:10 Jesus’ model prayer contains these words: “Your kingdom come, your will be done.” The Greek word for “will” in this verse is *thelema*.
Thelemites speak of “the Great Work,” by which they mean the process of attaining knowledge, conversing with one’s “Holy Guardian Angel,” and accomplishing one’s “True Will.” The True Will in Thelema is an individual’s unique purpose as dictated by his or her nature. Those who discover their true nature (and therefore their true desires in life) and see it through to the end will be satisfied; those who never find their true desires are doomed to wander aimlessly through life. Crowley wrote, “The most common cause of failure in life is ignorance of one’s own True Will, or of the means by which to fulfill that Will” (*Magick*, Book 4, p. 127\).
Thelema seeks to cast off all restraint. The main rule is that there are no rules. Thelemites are free to pursue any type of activity as long as it does not interfere with others’ pursuit of their own destiny. Thelema strongly promotes sexual liberation: “Take your fill and will of love as ye will, when, where and with whom ye will!” (*Liber AL*, I:51\). Thelema also involves magick, [yoga](Christian-yoga.html), [astrology](astrology-Bible.html), and mysticism. It teaches reincarnation and [astral projection](out-of-body-experience.html) and even mixes in some [Gnosticism](gnostic-definition.html) and [Hermeticism](Hermeticism.html). Rituals include the use of pentagrams, sacrificial altars, and sun\-worship. Spiritual beings in Thelema include certain Egyptian and Greek gods.
Thelema is rooted in outright demonic deception. The appeals to the lust of the flesh and the promise of secret knowledge are similar to the serpent’s temptation in the Garden of Eden (Genesis 3:5–6\). Christians should stay away from Thelema and all other occult philosophies and practices. “Have nothing to do with the fruitless deeds of darkness, but rather expose them” (Ephesians 5:11\).
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What is the little horn in the book of Daniel?
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Answer
In one of his visions, the prophet Daniel sees a “little horn” that grows out of a terrible beast (Daniel 7:8\). The emergence of the little horn, its unusual form, and its behavior cause Daniel to wonder greatly. Fortunately for him and for us, the vision is explained.
Before we examine the little horn, we’ll take a quick look at the whole of Daniel’s vision. The prophet sees [four beasts](Daniel-four-beasts.html) (Daniel 7:1–7\) representing four kingdoms (verse 17\). The first three beasts represent Babylon, Medo\-Persia, and Greece.
The fourth and final beast that Daniel sees is the most dreadful—“terrifying and frightening and very powerful” (Daniel 7:7\). This fourth beast has “bronze claws” (verse 19\) and “large iron teeth” with which it annihilates its prey (verse 7\). Daniel sees that the terrible beast has ten horns. As he ponders the meaning of the horns, a little horn begins to grow from the midst of the ten. This little horn is quite unusual. As it emerges, three of the original horns are plucked out by the roots. Daniel sees that the little horn has “eyes like the eyes of a human being and a mouth that spoke boastfully” (Daniel 7:8\). The proud, boastful words of the little horn continue until the day of judgment (verses 9–10\). At that time, “the beast was slain and its body . . . thrown into the blazing fire” (verse 11\). That is the end of the little horn.
Daniel is troubled by the vision of the beast and the little horn, and he asks specifically about it (Daniel 7:19\). An angel explains: the beast’s ten horns are ten kings who will arise from that kingdom (verse 24\). A horn in the Bible is often a symbol of strength and authority (see Psalm 89:24 and 132:17\). The little, boastful horn with a human mouth and eyes represents a specific king; at his rise to power, three of the original kings will fall. This evil king pictured as the little horn “will speak against the Most High and oppress his holy people” (Daniel 7:25\). He will seek to change times and laws, and he will exert oppressive power over God’s people for three and a half years (verse 25\).
The fourth beast that Daniel saw was the Roman Empire, the world kingdom that would arise after Greece. The little horn that Daniel saw is a world leader especially noted for his blasphemies and the scope of his power. Because this little horn is ruling at the time Judgment Day comes, we identify it as the [Antichrist](what-is-the-antichrist.html), the “ruler who will come” who sets up the abomination in Daniel 9:27\. The mention of three and a half years corresponds with the duration of the Antichrist’s rule in Revelation 11:2; 12:14; and 13:5\.
The little horn emerges from the fourth beast, a fact that suggests that, in the end times, there will be a “revival” of the old Roman Empire. This restoration, whatever form it takes, will feature a coalition of ten world leaders. The Antichrist will make his move to the top at the expense of three of those leaders, and he will eventually wield global authority. A true tyrant, the Antichrist will seek to control every aspect of life (see Revelation 13:16–17\). He will even demand to be worshiped (verse 15\).
The little horn of Daniel 7 is the same as the first beast of Revelation 13\. The beast in Revelation also has ten horns. And, like the little horn of Daniel’s fourth beast, John’s beast “was given a mouth to utter proud words and blasphemies. . . . It opened its mouth to blaspheme God, and to slander his name” (Revelation 13:5–6\).
In summary, the little horn that Daniel sees is the Antichrist, a world leader who rises to power from within a league of ten future kings. This little horn will blaspheme God and persecute God’s people during the [tribulation](tribulation.html), right up until the second coming of the Lord Jesus. At that time, the Antichrist’s “power will be taken away and completely destroyed forever” (Daniel 7:26\), and Jesus will establish His millennial kingdom. The reign of the Antichrist is limited: forty\-two months, and no more (Revelation 13:5\). The little horn will lose his war against God. His boastful blasphemy and wanton violence are only temporary. The reign of Christ is eternal.
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Who was Ishtar, and is there any connection between Ishtar and Easter?
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Answer
Ishtar was an ancient Mesopotamian goddess of war, fertility, and sex. She is featured in the [Epic of Gilgamesh](Anunnaki-Nephilim.html), and the “Ishtar Gate” was part of Nebuchadnezzar’s Babylon. Her worship involved animal sacrifices; objects made of her sacred stone, lapis lazuli; and temple prostitution. Some people claim there exists a connection between Ishtar and Easter. A popular meme has been circulating the internet making that very claim. Superimposed over an image of Ishtar are these words: “This is Ishtar: pronounced ‘Easter.’ Easter was originally the celebration of Ishtar, the Assyrian and Babylonian goddess of fertility and sex. Her symbols (like the egg and the bunny) were and still are fertility and sex symbols (or did you actually think eggs and bunnies had anything to do with resurrection?). After Constantine decided to Christianize the Empire, Easter was changed to represent Jesus. But at its roots, Easter (which is how you pronounce Ishtar) is all about celebrating fertility and sex.”
However, there is absolutely no conclusive connection between the pagan goddess Ishtar and the Christian celebration of Easter. Any theory that Easter is named after Ishtar is pure speculation. There is also no proof that Ishtar was ever associated with [eggs or rabbits](easter-bunny-eggs.html) as symbols. In fact, Ishtar’s sacred animal seems to have been the lion.
There are several theories concerning the origin of the word *Easter* that are more credible than the Ishtar theory. One is that Easter got its name from Eostre, an eighth\-century Germanic goddess who (it is assumed) was celebrated around the time of Passover every year. But even this theory has major problems, since there is no real evidence that anyone ever worshiped a goddess named Eostre—we have no shrines dedicated to Eostre, no altars of hers, and no ancient documents mentioning her. Others contend that the word *Easter* ultimately derives from the Latin phrase *in albis*, related to *alba* (“dawn” or “daybreak” in Spanish and Italian). In Old High German, *in albis* became *eostarum*, which eventually became *Ostern* in modern German and *Easter* in English. The French word for “Easter” is *Pâcques*, based on the Latin and Greek *Pascha*, meaning “Passover.”
Even if it could be proved that the word *Easter* is etymologically related to the name of a pagan goddess such as Ishtar or Eostre, it would not change what the [holiday Easter](Easter-Sunday.html) means to us. (The word *Wednesday* comes from *Woden’s Day* in honor of the Norse god Woden or Odin—but we don’t usually fret about the word’s pagan origin.) Regardless of where the name *Easter* came from, Easter itself is the celebration of the resurrection of Jesus Christ. The [resurrection of Jesus](why-believe-resurrection.html) is a critical doctrine of the Christian faith stating definitively that Jesus conquered death and the grave and proved to be the world’s Savior from sin and death. “Whoever believes in Him shall not perish, but have eternal life” (John 3:16\).
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How should Christians respond to someone with Asperger’s?
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Answer
There is no “official” Christian stand on Asperger’s Syndrome. The biblical directive is, “Love your neighbor as yourself” (James 2:8\). This command has no exceptions; the Christian is to act in love toward someone with Asperger’s in the same way that he acts in love toward everyone else.
There are several biblical principles that could apply to some of the symptoms typically associated with Asperger’s. Here are some tips:
*Be a friend (Proverbs 17:17\).* Don’t ignore someone with Asperger’s. Engage him or her in conversation and show a genuine interest in what he or she says, even if you don’t completely understand the topic. If you are getting more information than you need, it’s okay to politely inform your Aspie friend that you feel overwhelmed, but be careful not to show judgment or criticism. Advocate for those with Asperger’s and don’t allow others to belittle them.
*Be direct (Ephesians 4:15\).* Generally speaking, an Aspie does not readily pick up on communication cues such as gestures, tone of voice, and body language. Don’t hint at things; be specific about how you feel and what you need.
*Be wise (James 1:5\).* Research Asperger’s Syndrome to better understand the Aspie you’re ministering to. At the same time, don’t rely solely on third\-party resources for your knowledge; get to know your Aspie friend personally and don’t make assumptions about him or her. Those with Asperger’s Syndrome generally like to keep to themselves. Know when to attempt to draw them into an activity and when it would be better to back off. Respect the Aspie’s schedule and don’t force unnecessary changes to his or her routine.
*Be loving (1 Peter 4:8\).* If “love covers over all wrongs” (Proverbs 10:12\), then love can easily overlook the idiosyncrasies and quirks of the person with Asperger’s. Bear each other’s burdens and fulfill [the law of Christ](law-of-Christ.html) (Galatians 6:2\). Follow the rule of love.
*Be prayerful (James 5:16\).* A Christian is to “pray continually” (1 Thessalonians 5:19\), so praying for a friend with Asperger’s should come naturally.
In Luke 10:29–37 Jesus tells of a man who gave aid to a stranger who had been beaten, robbed, and left for dead. In Jesus’ words, “A Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him” (verses 33–34\). When Jesus’ audience identified the Samaritan as a man who showed mercy, He said to them, “Go and do likewise” (verse 37\). Clearly, we honor God by displaying Christian compassion and mercy toward others in times of need. Christians should be aware of the unique needs of those with Asperger’s Syndrome and be willing to demonstrate the love of God to encourage and uplift them.
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I have Asperger’s Syndrome. How can I serve God as an Aspie?
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Answer
First, you should always remember that God loves you and you are “remarkably and wonderfully made” (Psalm 139:14, HCSB). You are made in the image of God (Genesis 1:27\). It’s also important that you not view Asperger’s Syndrome as a disability; as an Aspie, you simply have a different way of thinking. You process information differently. It’s true that Asperger’s Syndrome brings its own set of challenges in life, but your relationship with Jesus is based on His grace, not your condition.
The Bible is the guidebook for all of us, regardless of whether or not we have Asperger’s Syndrome. Scripture is capable of thoroughly equipping you for every good work (2 Timothy 3:17\), regardless of your Asperger’s. Philippians 2:12 says, “Continue to work out your salvation with fear and trembling.” This means you should keep on growing in your walk with God. Keep studying the Bible, keep praying, and keep trusting Jesus.
Asperger’s is real, but it doesn’t have to be your identity. As a Christian, “your life is now hidden with Christ in God. . . . Christ . . . is your life” (Colossians 3:3–4\). You may have Asperger’s, yet you can still be an obedient child of God.
Don’t allow Asperger’s to numb your sensitivity to God’s Word. Remember that, in the ministry, some level of social interaction is necessary. Fulfillment of the [Great Commission](great-commission.html) entails some measure of personal contact. Interacting with others may be outside your comfort level, but you can do all things through Christ who gives you strength (Philippians 4:13\). Set goals in regards to social interaction, and pray for God’s strength. Nothing is impossible with God (Luke 1:37\). You don’t have to be somebody you’re not; just be the person God created you to be, grow in the Lord (2 Peter 1:5–8\), and be a light to those around you (Matthew 5:16\).
As a believer with Asperger’s, you are part of the [Body of Christ](body-of-Christ.html). “Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. For we were all baptized by one Spirit so as to form one body . . . and we were all given the one Spirit to drink. Even so the body is not made up of one part but of many” (1 Corinthians 12:12–14\). Not only is interaction beneficial within the Body of Christ, it is needed. Better yet, you are needed! You make up one of these many parts of the Body of Christ, and those in the church need you.
Second Peter 1:1–11 is worth some study, because it shows us what the Lord gives us as we grow in our faith and trust in Him. What we gain in Him far surpasses any discomfort we may experience, and He has given us everything we need to live godly lives for Him.
God gives us all different gifts and abilities, and He has given you gifts and abilities, too. The Lord is aware of your Asperger’s; in fact, He knows exactly what you struggle with and the trouble you have in social and sensory areas. Pray to the Lord and ask Him to use you the way you are. God may give you a ministry that requires little or no social interaction, or He may place you somewhere that will stretch your comfort level. Either way, He will help you follow Him, giving you opportunities to serve Him in ways that will use your talents and gifts.
Don’t despair! There is a place for you. Just ask God to reveal it to you. Tell Him you want to honor Him by being [Christlike](more-like-Christ.html) (remembering that Christlikeness is found in humility and other internal virtues, not just service) and be willing to be used by the Lord. Then ask Him to put you somewhere where you can best glorify God.
To paraphrase Romans 8:37–39, “We are [more than conquerors](more-than-conquerors.html) through him who loved us. For I am convinced that Asperger’s Syndrome (or anything else) will never be able to separate me from the love of God that is in Christ Jesus our Lord.”
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What is mindfulness?
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Answer
*Mindfulness* is a loosely defined term that has gained cultural popularity. For some, mindfulness is seen as intentional awareness of the current reality or the act of being in the moment. Others use it to talk about a specific meditative state or the meditative practices used to enter that state. Mindfulness could be understood as observation of one’s thoughts, feelings, physical sensations, and emotions with no judgment of their being right or wrong. For some, mindfulness is used as a stress reducer in the midst of a hectic life. Others use it as an aid to prompt full engagement in life over rumination on the past or worry about the future. For others, it is seen as a means of self\-discovery.
Mindfulness is rooted in [Buddhism](buddhism.html), as promoters of mindfulness readily admit, although it is often adapted for secular purposes. The ideology behind mindfulness is to achieve stillness and balance of the mind. Some of the mindfulness techniques touted in popular psychology are perfectly compatible with the Bible. But the foundational assumption behind mindfulness is that we can create our own peace through our own efforts. Mindfulness might contribute to reduced stress and an increased sense of well\-being, but mindfulness will never achieve for us the satisfaction our souls crave. Only God can meet our deepest needs.
From a biblical perspective, we know that only Jesus gives the peace that can exist in all circumstances (John 14:27; Philippians 4:7\). No human can control emotions or thoughts on his or her own because we are born slaves to a sinful nature (Romans 6:17–23\). Only through the power of the Holy Spirit who sets our minds free to think truthfully can we know true peace. If we want to practice being more aware or insightful, there are much better options than mindfulness techniques, such as [Bible study](Bible-study-methods.html), prayer, and worship of God.
When Christians think biblically, they see things defined through the lens of Scripture. The word *mindful*, which means “attentive,” is not describing anything inherently wrong. The psalmists were attentive to their surroundings and their own emotions. We can be, too. Jesus was attentive to the needs of others around Him as well as to spending private time with the Father apart from the crowds. We can mimic that same behavior. Christians can be mindful of Christ by taking every thought captive for Christ and renewing their minds with the truth (2 Corinthians 10:5; Romans 12:2\). We are mindful when we examine ourselves (2 Corinthians 13:5\) and ask God to search and reveal our hearts (Psalm 139:23–24\). Philippians 4:6–8 tells us, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” This behavior might be seen as mindfulness. But mindfulness, as a Buddhist meditation technique or even as a psychological self\-help method meant to be a cure\-all leading to self\-awareness and self\-fulfillment, is not biblical.
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What is Christian Devotional Meditation?
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Answer
The Bible talks about meditating on God’s Word and His laws throughout Scripture. The word *meditation* means “thoughtful contemplation or reflection for a period of time.” Psalm 1:2 says the man is blessed “whose delight is in the law of the LORD, and who meditates on his law day and night.” The Bible directs us to think scripturally by bringing God’s Word into our everyday thought life. Christian Devotional Meditation (CDM) is an attempt to understand one’s self and focus on God’s presence.
Christian Devotional Meditation is a particular meditation technique promoted by some churches and Christian psychologists. It is intended to enable a person to take every thought captive and center him or her on Christ for a period of time. Scripture is not really the focal point of the meditation; rather, the person meditating is advised to choose a [mantra](what-is-a-mantra.html). For example, someone using Christian Devotional Meditation might meditate on the statement “God loves me” in order to overcome negative feelings and increase his awareness of God’s care for him. Recommended mantras include “Maranatha,” “The joy of the Lord is my strength,” “I walk by faith,” and “Peace, be still.” In its repetitive use of short, truth\-filled statements, Christian Devotional Meditation is akin to [contemplative prayer](contemplative-prayer.html); in its focus on self\-awareness, Christian Devotional Meditation resembles mindfulness techniques. In fact, Christian Devotional Meditation is sometimes viewed as a Christian version of [mindfulness](Christian-mindfulness.html) meditation.
True biblical meditation involves a private time of quiet, thoughtful concentration upon God’s Word. Our personal Bible study should be a time when we focus on Scripture, what it means, and how it applies to our lives. During proper, biblical meditation, a Christian starts with a passage of Scripture, prayerfully reads it, studies it, mulls it over, and allows it to penetrate his heart and change his life. However, Christian Devotional Meditation is not directly linked to Bible study. The topics of meditation in Christian Devotional Meditation might be spiritual, and they might be biblical, but they are not drawn from a study of Scripture per se. Simply repeating “God loves me” or “God is in control” or “The Lord is my shepherd” is not biblical meditation.
Christian Devotional Meditation has some inherent spiritual dangers. The use of mantras, controlled breathing, and relaxation techniques comes straight out of Eastern mysticism. Proponents of Christian Devotional Meditation also advise practitioners to choose a natural setting, listen to soothing music, and visualize something to help focus their thoughts. Again, these are meditative techniques associated with Eastern religions or New Age practice, not biblical meditation. Also, many practitioners of Christian Devotional Meditation claim that, in the quietness of their stilled souls, they hear the Holy Spirit speak to them and they see visions sent by God. Such claims of receiving “new” messages from God bypass the Bible’s authority and cheapen its worth. Christian Devotional Meditation’s connection to contemplative prayer, [soaking prayer](soaking-prayer.html), and [visualization](Bible-visualization.html) are also problematic.
In the end, we don’t need Christian Devotional Meditation. We don’t need mantras and “vain repetitions” (Matthew 6:7\) to connect with God. We don’t need controlled breathing or New Age music to enter His presence. We need a humble and contrite heart and a commitment to understand and obey the revealed Word of God (Psalm 1\).
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What does “pisseth against the wall” mean?
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Answer
Several times in the King James Version of the Bible, we find the colorful phrase *pisseth against the wall*. To piss is to urinate, so the verses referring to someone who “pisseth against the wall” could read “urinates against the wall.” We should note that the word *piss* is considered vulgar today, and modern Bible translations replace the reference to pissing with something else.
*Pisseth against the wall* was an idiomatic expression used in ancient Israel. It refers to males, who are the only ones who can urinate against walls. When someone in the Bible refers to someone else pissing against a wall, it’s understood that the person urinating is a male and not a female. Some interpreters detect an added nuance in the phrase. It’s possible that the main reference is to dogs, since male dogs often urinate on vertical surfaces. The application of the phrase to men would then carry the idea that the men in question were ignoble individuals of low character. Saying “I shall discomfit all that pisseth against the wall” would translate into “I’m going to utterly defeat every male, down to the last low\-life cur.”
Some biblical characters who used the idiom are David, when he was angry with [Nabal](David-and-Nabal.html): “So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall” (1 Samuel 25:22, KJV). The historian who wrote the book of Kings: “It came to pass, when \[Zimri] began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends” (1 Kings 16:11, KJV). And God Himself, speaking of the pending judgment of [Ahab](Ahab-and-Jezebel.html): “The whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall” (2 Kings 9:8, KJV).
Again, it’s mainly the KJV that translates the Hebrew phrase as “pisseth against the wall.” Most other translations simply put “male.” For example, the NIV translates 2 Kings 9:8 as “I will cut off from Ahab every last male in Israel.” The KJV is more literal (the Hebrew does indeed refer to urination), but the NIV and other modern translations do a bit of interpretation in that they render the idiom as “males.”
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If Jesus was crucified on the Day of Preparation, why had He already eaten the Passover meal?
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Answer
All four Gospels state that Jesus was crucified on the Day of Preparation (Matthew 27:62; Mark 15:42; Luke 23:54; John 19:14, 31, 42\). Mark, Luke, and John all state that the following day was the Sabbath. John’s account uses this wording: “It was the day of Preparation of the Passover” (John 19:14\). The question becomes, since Jesus was killed on the Day of Preparation, why had He already observed the [Passover](what-is-Passover.html) with His disciples (Matthew 26:17–29; Mark 14:12–25; Luke 22:7–22; John 13:1–30\)?
First, we should discard the theory that the writers of the New Testament made a mistake. Theorizing that all four of the Gospel writers got the chronology wrong stretches credulity to the breaking point. Are we really to believe that Matthew, Mark, Luke, and John all forgot what they had written from one chapter to the next? No, there must be a better explanation for why Jesus ate the Passover before the Day of Preparation.
Next, we need to identify what the Day of Preparation was preparing for. Every week, preparations had to be made for the Sabbath—food had to be prepared ahead of time. This led to the “Day of Preparation” becoming the common term for “Friday.” Although many preparations also had to be made for the Passover, there is no record of “Passover Eve” being called the Day of Preparation. The Day of Preparation was always Friday, the day before the Sabbath. Mark 15:42 makes this clear.
How then do we explain John’s statement that Jesus died on “the day of Preparation of the Passover” (John 19:14\)? It’s quite possible that John simply meant that this particular Friday fell during Passover week; we could understand his words this way: “It was the day of Preparation, the one that happened to come during the season of Passover.” So, the Day of Preparation was to prepare for the Sabbath, not the Passover.
The Mosaic Law stipulated what day the Passover lamb was to be eaten: Nissan 14 (Numbers 9:2–3\). We must assume that Jesus kept the Law and observed Passover at the appointed time (see Galatians 4:4\). After the Passover (Thursday) came the Day of Preparation (Friday) on which Jesus was killed. The Sabbath (Saturday) followed, of course, and then the first day of the week (Sunday)—the third day after the crucifixion and the day on which Jesus rose from the dead.
One objection to the above chronology is based on John 18:28, which says, “The Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, because they wanted to be able to eat the Passover.” At first glance, it seems that, whereas Jesus had eaten the Passover the night before, the Jewish leaders had not yet eaten the Passover—they still “wanted to be able to eat” it after Jesus was arrested. To reconcile this verse with the [Synoptic](Synoptic-Gospels.html) narratives, we must remember this: Passover was the first day of the week\-long Feast of [Unleavened Bread](unleavened-bread.html).
The Feast (or Festival) of Unleavened Bread (*Chag HaMatzot*) lasted for a full week, from Nissan 15 to Nissan 22\. The first day of Unleavened Bread coincided with the day of Passover. Because of the close relation between Passover and the Feast of Unleavened Bread, the whole week was sometimes referred to as “Passover.” The two holidays were (and still are) considered a single celebration. This explains John 18:28\. The Jewish leaders had already eaten the Passover proper, but there still remained other sacrifices to be made and meals to be eaten. They were unwilling to defile themselves (Pilate’s palace contained leaven) because it would disqualify them from participating in the remainder of the week’s ceremonies (see Leviticus 23:8\).
There are other difficulties in pinpointing the exact chronology of Jesus’ arrest, trial, crucifixion, and resurrection. But this seems to be a workable solution:
Thursday – Passover proper. The lamb is killed, and Jesus and His disciples eat the Passover meal in the upper room.
Friday – the Day of Preparation. Jesus is tried and executed (although never convicted). The Jews continue their “Passover” celebrations with the *chagigah*, offerings made during the Feast of Unleavened Bread.
Saturday – the weekly Sabbath.
Sunday – Resurrection Day.
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How can I identify messianic prophecies in the Old Testament?
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Answer
By some counts, there are over 300 messianic prophecies in the Old Testament. That’s why in the New Testament we often find statements like this: “These things happened so that the scripture would be fulfilled” (John 19:36\). Some messianic prophecies in the Old Testament are fairly straightforward; others are more indirect. Here are some pointers on identifying prophecies of the Messiah:
*Study the Word.* This should go without saying, but, in understanding the Bible, there’s no substitute for actually reading the Bible and prayerfully seeking wisdom from on high (James 1:5\). Some messianic prophecies in the Old Testament are clearly identified as such by the prophets who wrote them. The word [*Messiah*](what-does-Messiah-mean.html) means “Anointed One” or “Chosen One,” and those titles are found in several prophecies. Daniel 9:25–26 is an important prophecy about the Messiah’s death. Psalm 2:2 also refers to the Lord’s Anointed.
Of course, [context](context-Bible.html) is always important when we interpret Scripture. Not every mention of an “anointed one” in the Old Testament is a reference to the promised Messiah. King Cyrus of Persia is called God’s anointed one in Isaiah 45:1, and so is King Saul in 1 Samuel 24:10; both those kings were chosen by God for special work, which is the underlying meaning of being “anointed.”
David’s references to God’s anointed one in Psalm 132 are an example of how the title can have a dual meaning. David prays, “For the sake of your servant David, do not reject your anointed one” (Psalm 132:10\). Here, David makes reference to himself twice, calling himself God’s “servant” and God’s “anointed one”—David had been literally anointed by the prophet Samuel to be king (1 Samuel 16:13\). But the word David uses is the Hebrew word for “Messiah,” and Psalm 132:10 can easily be applied to Jesus Christ in the New Testament. What makes this passage even more fascinating is that, immediately following the mention of David as the anointed one, Psalm 132 starts talking about the Messiah: one of David’s descendants will rule from the throne (Psalm 132:11\), and David’s dynasty will be unending (verse 12\). Then, a twist: the Lord Himself will rule from Zion forever (verses 13–14\); as King, the Lord will bring abundance, salvation, and joy (verses 15–16\); this King who comes from David will have divine strength, and all His enemies will be defeated (verses 17–18\). Verse 17 contains another mention of God’s “anointed one.” Put all this together with the fact that the Messiah was commonly referred to as “the Son of David” (see Matthew 22:42\), and Psalm 132 is clearly a messianic prophecy. David, God’s anointed one, was promised that an even greater Anointed One would sit on the throne of Zion forever.
*Learn the various titles of the Messiah.* Some messianic prophecies in the Old Testament use different names for the Messiah. For example, Isaiah 42:1 speaks of the Messiah as the “Servant” of the Lord. The prophecy of Numbers 24:17 calls the Messiah the “Star” that comes from Judah. In Isaiah 11:1, the Messiah is a “Branch” that bears much fruit. Often, the Messiah is presented in the Old Testament as a king who will rule in righteousness (see Isaiah 9:6–7; 32:1; Jeremiah 23:5; Zechariah 9:9\).
*Compare Scripture with Scripture.* Some messianic prophecies in the Old Testament are identified by New Testament writers. Matthew is especially helpful in linking Old Testament prophecies to their fulfillment in the life of Christ. Jesus’ birth is the fulfillment of Isaiah 7:14 (cp. Matthew 1:18–23\). Jesus’ flight to Egypt turns out to be the fulfillment of an indirect prophecy in Hosea 11:1 (cp. Matthew 2:15\). Jesus’ triumphal entry into Jerusalem is linked to Zechariah 9:9 (cp. Matthew 21:1–5\). Jesus’ death on the cross fulfilled many Old Testament prophecies, including Psalm 34:20 and Zechariah 12:10 (cp. John 19:31–37\).
At times Jesus quoted a messianic prophecy and applied it to Himself. In the synagogue in Nazareth, Jesus read a messianic passage from Isaiah 61 and said, “Today this scripture is fulfilled in your hearing” (Luke 4:21\). Just before His arrest, Jesus quotes Zechariah 13:7, stating that prophecy is about to be fulfilled (Matthew 26:31\). He also quotes Isaiah 53:12 (in Luke 22:37\), and when we study the whole of Isaiah 53, we discover that much of that chapter corresponds directly to Jesus’ passion. When Jesus quotes an Old Testament passage and says that He is the fulfillment of it, we know for sure that passage was messianic.
Sometimes Jesus’ allusion to a passage clues us in that we’re dealing with a messianic prophecy. For example, on the cross Jesus cried out, “My God, my God, why have you forsaken me?” (Matthew 27:46\). As it turns out, those are the exact words of Psalm 22:1\. When we turn to Psalm 22, we find many details of the crucifixion: the mocking Jesus endured (Psalm 22:7; cp. Matthew 27:38–44\), Jesus’ thirst (Psalm 22:14; cp. John 19:28\), the piercing of His hands and feet (Psalm 22:16; cp. John 20:20\), and the casting of lots for His garment (Psalm 22:18; cp. Luke 23:34\). Jesus’ agonized cry serves as a signpost pointing us to a treasure trove of messianic prophecies in the Psalms.
*Look for themes, similar circumstances, and matching details.* Some messianic prophecies in the Old Testament take the form of types. The Old Testament sacrifices are definite types of the Messiah who would shed His blood for our sin. The temple’s lampstand, altar of incense, and table of showbread are also clear types of Christ’s light, intercession, and provision.
Joseph’s dreams of his family bowing down to him in Genesis 37 came true, even though Joseph’s brothers hated him. The rejection and eventual exaltation of [Joseph](life-Joseph.html) can be seen as foreshadowing the rejection of Christ and His exaltation to the right hand of God. In the same way, Boaz’s actions in the [book of Ruth](Book-of-Ruth.html) can be viewed as an indirect prophecy of the work of Christ on our behalf. The [life of Joshua](life-Joshua.html), so full of faith and victory, can also be seen as a precursor to Christ—especially when we consider that *Joshua* and *Jesus* are both forms of the same Hebrew name, *Yeshua*. Viewing the stories of Joseph, Boaz, and Joshua as messianic “prophecies” requires a certain amount of inference, but it is not a misuse of Scripture to acknowledge parallels exist. Jesus Himself used elements of the [story of Jonah](sign-of-Jonah.html) as a prophecy of His resurrection (Luke 11:29–30\).
Messianic prophecies deal with some aspect of the Messiah’s nature, ministry, or associations. For example, Genesis 3:15 predicts a serpent\-crushing Savior who will be the “seed of the woman.” This prophecy suggests the [virgin birth](virgin-birth.html) as well as Christ’s victory over Satan. Jeremiah 31:15 predicts Herod’s massacre of the children in Bethlehem (see Matthew 2:16–18\). And Isaiah 35:5–6 prophesies that the Messiah would heal the blind, lame, and mute (cp. Luke 7:22\).
On the [road to Emmaus](road-to-Emmaus.html), Jesus told two of His disciples, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 24:44\). The whole Old Testament—Law, Prophets, and Writings—contains messianic prophecies. And all of those prophecies “must” be fulfilled. The study of prophecies and their fulfillment is really the study of God’s faithfulness. In particular, the messianic prophecies reveal God’s faithfulness in saving His people. Such a study is infinitely rewarding.
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What is The Acts of Paul and Thecla?
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Answer
*The Acts of Paul and Thecla* is an alternate name for a second\-century apocryphal writing also known as *The Acts of Thecla*. In this work, a young woman named Thecla hears Paul preaching in Iconium and becomes a zealous convert. The message that attracts her to Paul is his teaching on chastity and celibacy. She breaks off her engagement, and she follows Paul to jail where she bribes the jailers and spends a night listening to him describe Christian doctrine. She is then sentenced to death by burning at the stake. According to the story, Thecla is saved from the fire by a miraculous downpour of rain. She escapes to find Paul again, and they travel to Antioch.
After Paul tells her to wait for baptism, Thecla is nearly raped by a nobleman in Antioch, arrested for fighting off her attacker, and again sentenced to death. This time, she is thrown nearly naked into an arena full of wild animals. A lioness protects her, and Thecla jumps into a pool full of seals, as a self\-baptism. According to this story, seals are man\-eaters, but Thecla is covered by heavenly fire that kills the animals. A third attempt is made to kill her, via bulls, but she is once again saved by supernatural fire.
At this point, the locals give up trying to kill her. Thecla converts many people through her testimony and then, dressed as a man, goes in search of Paul once more. When she finds him in Myra, he commissions her as a teacher. Thecla takes a vow of absolute celibacy and encourages women to follow the Lord and remain unmarried. She becomes a hermit, living in cave, which supernaturally closes around her to protect her from another attempted rape. According to *The Acts of Paul and Thecla*, her life is spent in prayer, teaching, and performing healing miracles. After 72 years as a hermit, Thecla leaves to see Paul again, in Rome, but he is executed before she arrives, and she lies down by his grave.
*The Acts of Thecla* appeared around the end of the second century. It is similar to other Christian\-flavored writings rejected by the early church, such as [*The Apocalypse of Peter*](apocalypse-of-Peter.html) and [*The Shepherd of Hermas*](Shepherd-of-Hermas.html). *The Acts of Paul and Thecla* contains several non\-biblical embellishments. For example, Thecla’s miraculous experiences are highly flamboyant; in contrast, most biblical miracles are (relatively) understated. She baptizes herself, a practice never found in Scripture. Paul commissions her as a teacher and female apostle, in violation of his own words in 1 Timothy 2:12\. And the book promotes speaking to the dead and praying for the dead that they may obtain eternal life (8:5–7\).
*The Acts of Paul and Thecla* seems to have been popular in its day, but the leaders of early Christianity rejected it as false. *The Acts of Thecla* is interesting as one of the few early books to include a physical description of the apostle Paul: “A man . . . of a low stature, bald on the head, crooked thighs, handsome legs, hollow\-eyed; had a crooked nose; full of grace; for sometimes he appeared as a man, sometimes he had the countenance of an angel” (1:7\).
A major problem with *The Acts of Paul and Thecla* is its focus on unbiblical views of sexuality. For example, the book puts these words in Paul’s mouth: “Blessed are they who have wives, as though they had them not; for they shall be made angels of God” (1:16\). And another ludicrous beatitude: “Blessed are the bodies and souls of virgins; for they are acceptable to God, and shall not lose the reward of their virginity, for the word of their Father shall prove effectual to their salvation in the day of his Son, and they shall enjoy rest forevermore” (1:22\). Such teachings conflict with the Bible’s principles concerning marriage and sex. Husbands and wives are not to leave each other or deprive one another of sex (1 Corinthians 7:5, 10–14\). Celibacy and [asceticism](Christian-asceticism-monasticism.html) do not earn salvation. Paul condemned those who forbid others to marry (1 Timothy 4:3\).
The emphasis on virginity and total denial of the flesh makes *The Acts of Paul and Thecla* a Gnostic writing. Ancient Gnosticism saw the body and all material things as inherently evil. Thecla’s conversion is partly attributed to her desire to be “blessed” for abstaining from sex, pleasure, and so forth. This teaching on celibacy has made the book popular with those who believe that chastity is a requirement for spiritual service, such as in Catholicism. In fact, the Catholic Church has made Thecla a saint worthy of veneration—despite the fact that she probably never even existed.
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What was a Roman centurion?
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Answer
During the New Testament era, a Roman centurion was a professional military officer commanding a platoon of troops called a “century.” This could be anywhere from nearly one hundred to several hundred men. Each [Roman legion](Roman-legion.html) was composed of nearly 5,000 men, divided into multiple cohorts, each cohort composed of multiple centuries. As a result, a legion could contain as many as sixty centurions. Their importance was based on seniority, with the senior centurion in a legion being in a position of great prestige. Some historians have compared the top\-level centurions to medieval knights. Roman centurions represented the bridge between enlisted troops and commissioned officers, in much the same way as warrant officers do in the modern U.S. military.
Soldiers were appointed as centurions by virtue of their bravery, loyalty, character, and prowess in battle. Centurions were held to high standards of conduct and were expected to fight on the front lines with their men. In fact, the centurion’s designated place in formation was at the end of the very front row. As a result, Roman centurions were well paid and held in high esteem, and they experienced high rates of injury and death during war. The combination of wealth, power, and prestige made them influential in society.
The Bible mentions several Roman centurions. The man overseeing Jesus’ crucifixion was a centurion (Matthew 27:54\), probably one of lower seniority. It was a centurion who exclaimed at the foot of the cross, “Surely this man was the Son of God!” (Mark 15:39\). Matthew 8:5–13 and Luke 7:1–10 relay the story of a centurion, likely of high rank, who approached Jesus for healing on behalf of his servant. The royal official mentioned in John 4:43–54 might have been a high\-ranking centurion, as well. In all cases, the centurions are noted for their position of authority. For these men to make a request of anyone, let alone Jesus, a Jew, would have required great faith and great humility.
Perhaps the most important Roman centurion mentioned in the Bible is [Cornelius](Cornelius-in-the-Bible.html), described in Acts 10\. Cornelius was said to have a good reputation with the Jewish people, in particular for his prayer and charity (Acts 10:2\). According to the Bible, Cornelius saw an angelic vision telling him to seek Peter in Joppa. Cornelius was obedient to the vision, and Peter told him of his own vision, commanding him to evangelize Gentiles as well as Jews. Cornelius was saved during this encounter, becoming one of the first non\-Jews evangelized in the early church era (Acts 11:15–18\). The presence of the Holy Spirit in an uncircumcised, non\-Jewish person—a Roman centurion, of all people—proved to the other Christians that the message of Christ was universal.
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What is spiritual Israel?
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Answer
The phrase *spiritual Israel* is used in two primary contexts. The first is as a reference to the entire body of Christian believers, in distinction to the political or racial people of Israel. *Spiritual Israel* is also sometimes used to suggest concepts related to [replacement theology](replacement-theology.html), in which the promises directed toward Israel are now given to the Church, instead.
Galatians 6:16 refers to the “Israel of God.” Given how frequently Paul dismisses ethic or national divisions in this same letter (Galatians 3:26; 4:5–7; 6:15\), it is unlikely that he encourages such divisions here. Instead, he refers to the readers as being similar to Isaac: they are the “children of promise” (Galatians 4:28\). Paul has a spiritual group in mind in Galatians 6:16, not an ethnic one. This reference to spiritual Israel is clear enough, but not every reference by Paul to Israel is spiritual in nature. Some, such as Romans 9:4, are national and literal. The context is key.
There are other places in the New Testament that suggest a “spiritual Israel” in that they echo terms used in the Old Testament to refer to the Israelites. First Peter 2:9 uses the same terminology as Exodus 19:5–6 in reference to Christians. Galatians 3:29 uses the term [*heirs*](co-heirs-with-Christ.html), as does Isaiah 65:9\. All Christians are “fellow citizens” and members of the house of God, according to Ephesians 2:12–13\. Romans 10:12 also says the same—there is no national preference with respect to salvation. Just as we become spiritual “sons of Abraham” by faith (Galatians 3:7\), so we can be considered “spiritual Israel” when we receive Christ. In the sense that ethnicity and politics have no relationship to salvation, the term *spiritual Israel* presents no noteworthy problems.
Replacement theology, on the other hand, uses the concept of a “spiritual Israel” differently. Replacement theology essentially teaches that the church has replaced Israel in God’s plan and that the many promises God made to Israel are fulfilled in the Church instead—Old Testament prophecies are allegorized in order to make them applicable to the church. Replacement theology presents major theological problems, because Scripture says that God has not forgotten or changed His promises to Israel (see Romans 11:1–2, 11, 23, 26, 29\). Teaching that promotes a “spiritual Israel,” in the sense that the Church is the focus of God’s prophetic promises for Israel, is not biblically valid.
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What is forgiveness?
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Answer
Forgiveness in the Bible is a “release” or a “dismissal” of something. The forgiveness we have in Christ involves the release of sinners from God’s just penalty and the complete dismissal of all charges against us (see Romans 8:1\). Colossians 1:14 says that in God’s beloved Son “we have redemption, the forgiveness of sins.” The Amplified Bible translates the last phrase like this: “the forgiveness of our sins \[and the cancellation of sins’ penalty].” God’s gracious forgiveness of our sin is to be the measure of our gracious forgiveness of others (Ephesians 4:32\).
To some people, forgiveness may seem like weakness or letting an undeserving person win, but it has no connection to weakness or even to emotions. Instead, forgiveness is an act of the will. Forgiveness is not granted because a person deserves to be forgiven. No one deserves to be forgiven. Forgiveness is a deliberate act of love, mercy, and [grace](grace-of-God.html). Forgiveness is a decision to not hold something against another person, despite what he or she has done to you.
**What is forgiveness in relation to salvation?**
Forgiveness is an integral part of salvation. When Jesus forgives us, our sins, trespasses, iniquities, and transgressions are erased, wiped off the record. Forgiveness of sin is comparable to financial debt being erased. When Jesus said, [“It is finished,”](it-is-finished.html) from the cross (John 19:30\), He was literally saying, “It is paid in full” (*tetelestai* in Greek). Jesus took the punishment we deserved, so, when God forgives us of our sins, we are free; we no longer live under that debt. Our sins are wiped out. God will never hold that sin against us (Psalm 103:12\).
It is impossible to have salvation without forgiveness. Salvation is God’s deliverance from the consequences of sin. God’s salvation in Christ is the ultimate example of extending forgiveness. God’s forgiveness must be accepted through repentance and faith. Have you accepted [forgiveness from God](got-forgiveness.html)?
**What is forgiveness of others?**
Forgiveness is also an essential part of the life of believers. Ephesians 4:32 commands, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Similarly, Colossians 3:13 says, “Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.” The key in both passages is that we are to forgive others as God has forgiven us. Why do we forgive? Because we have been forgiven!
The Bible tells us that we are to forgive those who sin against us. We keep no record of wrongs (1 Corinthians 13:5\) but forgive as many times as necessary (Matthew 18:21–22\). Refusing to forgive a person demonstrates resentment, bitterness, and anger, none of which are the traits of a growing Christian. Biblically, forgiveness is not just something that the offended person offers; it requires the offender to receive it, bringing reconciliation to the relationship.
God promises that, when we come to Him confessing our sin and asking for forgiveness, He freely grants it for the sake of Christ (1 John 1:9\). Likewise, the forgiveness we extend to others should know no limits (Luke 17:3–4\).
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What is the Holiness movement / church?
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Answer
The Holiness movement/church is an influence within Christianity that teaches that a person can achieve perfect holiness, or [sinless perfection](sinless-perfection.html), while on earth. This doctrine teaches “[entire sanctification](entire-sanctification.html),” which usually comes via a spiritual experience that those in the Holiness movement refer to as the “second work of grace” or the “[second blessing](second-blessing.html).” The Holiness movement is opposed by Reformed thinkers, who assert that original sin still exists in even the most faithful person.
The Holiness movement began in 1840 when a Methodist leader named Phoebe Palmer began to hold revivals and teach the necessity of holiness—and how to attain it. Groups and denominations historically associated with the Holiness movement include Wesleyans, Methodists, Nazarenes, and the Salvation Army. However, it should be noted that churches differ widely on doctrine, even within denominations. The Holiness movement did have a profound effect on the history of the church, particularly in North America during the Third Great Awakening. Holiness adherents are typically interested in obedience to the Law and see their obedience as a way to gain closeness to God and greater spirituality.
While holiness is a biblical mandate and something every believer should strive for (Hebrews 12:14\), those in the Holiness movement typically leave out an important detail: the fact that absolute holiness is impossible to attain. Perfection, sinlessness, and a holy life are not within man’s power to achieve. This idea is backed up by the Bible in numerous passages, most notably in the book of Romans. Paul’s argument in the first part of Romans is that man is fallen and unable to make himself follow the Law. In addition, it could be said that the whole history of Israel, with its repeated failures, is an object lesson about man’s inability to achieve holiness through the Law.
The Holiness movement is related to Pentecostalism in that it says that God helps the believer by giving him the “second blessing” of His Spirit. The “second blessing,” according to Holiness teaching, seals the believer in a sinless state. Unfortunately, a “sinless state” is not supported by either the Bible or human experience. While an emotional experience can make one feel that holiness is possible and that we never want to sin again, we still live in the flesh, and the flesh is still beset with weakness (Romans 7:14–19\). Even the apostle Paul was unable to be completely sinless, and he admitted as much, saying that the old law of sin was still alive in his body, even though he served God in his mind and spirit (Romans 7:21–23\). Elsewhere, Paul mentions a “thorn” in his flesh, making him rely on God’s strength instead of his own weakness (2 Corinthians 12:7\). Near the end of his life, when by all accounts he should have been the most holy, Paul called himself the chief of sinners (1 Timothy 1:15\). Had Paul not received the second blessing? Or perhaps there is no second blessing resulting in sinlessness. The fact is that none of the apostles ever hinted at the possibility that man can achieve “entire sanctification,” and there is no mention in the Bible of a “second blessing” of the Spirit.
Christians do sin (1 John 1:5–10\), but, hopefully, less and less as we mature in Christ (Philippians 3:12\). The Holiness movement is wrong in its assumption that a believer can keep enough rules to attain sinless perfection in this world.
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What does it mean to gain the whole world but lose your soul?
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Answer
In Matthew 16, Jesus asks what good it is for a man to gain the whole world but lose his soul (Matthew 16:26\). To gain the whole world is to receive all the world has to offer—money, fame, pleasure, power, prestige, etc. To lose one’s soul is to die without a right relationship with Christ and spend an eternity in the lake of fire.
In the context of His rhetorical question, the Lord was predicting His suffering and death and resurrection (Matthew 16:21\). When Peter resisted His teaching, Jesus rebuked him and said, “You do not have in mind the concerns of God, but merely human concerns” (verse 23\). Jesus then spoke to the crowd and reminded them that there was nothing worth more than one’s own eternal soul. Rejecting Christ might mean temporary, earthly gains, but it comes at the worst possible price.
The Jewish people had been waiting for a Promised One for many centuries. Most expected that this [Messiah](what-does-Messiah-mean.html) would be a military leader or a king like David or Solomon. Jesus’ disciples recognized that He was the One whom the prophets had predicted. However, Jesus did not speak about conquering with an army or by taking over the government. Instead, Jesus taught that the Messiah would suffer and die at the hands of men.
Just before He asks, “What good will it be for someone to gain the whole world, yet forfeit their soul?” Jesus says that, in order to truly follow Christ, people must be willing to “deny themselves and take up their cross and follow me” (Matthew 16:24\). To [take up one’s cross](take-up-your-cross.html) is a reference to being condemned to die. Jesus’ statement is symbolic of a total, final commitment.
In other words, one needs to be willing to give up everything in order to be a follower of Jesus Christ. Worldly suffering shouldn’t be a deterrent. This is the context of Jesus’ question, “What good is it for someone to gain the whole world, yet forfeit their soul?” If a person rejects Jesus and becomes the richest, most powerful person on earth, he has still made a poor decision. Sooner or later, earthly things will fade away. And that person will have lost the only part of himself that lasts forever. The day of reckoning is coming: “For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done” (Matthew 16:27\).
There is nothing more valuable than a person’s soul. To trade that away is the epitome of foolishness. When a person chooses to embrace this world instead of heaven, he is forfeiting his soul. If a person rejects Christ for the sake of *anything* in this life, he will lose his soul. [Esau](Jacob-and-Esau.html) despised his birthright, choosing stew instead; [Judas](Judas-betray-Jesus.html) sold the Savior for a few pieces of silver; [Demas](Demas-in-the-Bible.html) loved this present world and forsook the ministry. All three men thought they were gaining something but actually lost everything.
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Was Longinus the name of the Roman soldier who pierced Jesus with the spear?
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Answer
Short answer: no, the Roman soldier who pierced Jesus with a spear was probably not named Longinus, although there is a tradition that not only names him but provides a colorful history of his further exploits. The long answer follows:
First, here is the biblical account of the piercing of Jesus’ side, which says nothing about a man named Longinus: “Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. But when they came to Jesus and found that he was already dead, they did not break his legs. Instead, one of the soldiers pierced Jesus’ side with a spear, bringing a sudden flow of blood and water. The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe. These things happened so that the scripture would be fulfilled: ‘Not one of his bones will be broken,’ and, as another scripture says, ‘They will look on the one they have pierced’” (John 19:31–37; cf. Numbers 9:12; Psalm 34:20; Zechariah 12:10\).
From Scripture, here is what we know: soldiers (at least two) were tasked with breaking the legs of the men on the crosses to hasten death. The legs of the two thieves crucified with Jesus were broken, but the soldiers did not break Jesus’ legs because they found He was already dead. One of the (unnamed) soldiers pierced Jesus’ side with a spear, and blood and water flowed out. John was an eyewitness to these events, and verifies the truth of the account.
The soldier who pierced Jesus’ side is named Longinus in the [pseudepigraphal](pseudepigrapha.html) Gospel of Nicodemus. Here are the details that the legend of Longinus adds to the biblical story: a centurion from Cappadocia named Gaius Cassius Longinus, who was nearly blind, was assigned to crucify Jesus. Upon Jesus’ death, Longinus took his spear and pierced Jesus’ side; some of the blood and water that came out splashed into Longinus’s eyes, curing his eye condition instantly. Then Longinus said, “Surely this man was the Son of God!” Later, Longinus was told to guard the tomb of Jesus, and he witnessed the resurrection of Christ. When the Jewish leaders attempted to bribe him to lie about what he had seen, Longinus refused. He then quit the military, became a Christian, and decided to live as a monk (even though there were no monasteries at the time). According to the legend, the early Christians obtained the spear that Longinus had used to pierce the body of Christ, and they kept it safe, revering it as a miracle\-working holy object.
According to the legend, Longinus was eventually imprisoned and martyred by beheading. Various stories concerning his severed head have circulated, but they all involve someone being healed of blindness by either touching the head or having some of Longinus’s blood splash into their eyes.
Meanwhile, the spear that Longinus supposedly used was called the Holy Lance or the [Spear of Destiny](spear-of-destiny.html), and various legends sprang up concerning it, as well. One is that whoever holds the spear cannot be defeated in battle and can therefore rule the world. Several objects exist that are touted as the original spear of Longinus.
There’s a theory of how the name *Longinus* came to be attached to the soldier with the spear who pierced Jesus’ side. There is a historical figure named Gaius Cassius Longinus who was a Roman quaestor in the time before Christ. The historical Longinus (usually referred to as “Cassius”) was instrumental in the murder of Julius Caesar in 44 BC. It is possible that the early Christians called the soldier who pierced Jesus’ side “Longinus” as a reference to the murderer—*Longinus* thus could have been simply an antonomasia meaning “assassin.” (An antonomasia is a figure of speech using a person’s name as a metaphor to emphasize a particular trait.)
The Longinus of legend is venerated as a saint in the Roman Catholic Church and the Eastern Orthodox Church. The legend of Longinus, accepted as fact by so many people, is an example of mystical literature being given equal footing as the Bible. The adoration of the Holy Lance and other [relics](Christian-relics.html) by people who attribute to them supernatural powers is a sad example of how superstition has infiltrated the church.
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What does the Bible say about self-help methods?
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Answer
The self\-help genre of books and videos is incredibly popular and broad\-reaching. There are self\-help methods for everything from de\-cluttering to being more productive at work to learning confidence to improving one’s health, and the list goes on. The desire to improve oneself is laudable inasmuch as it recognizes that we are imperfect creatures living in a world that is less than what we were intended for. However, self\-help aids miss the point. Humans are not in need of *self*\-improvement. We are in need of a Savior. This is not to say that all self\-help methods are inherently bad; simply that anything that emphasizes self to the exclusion of God is off the mark.
When we come to faith in Jesus, we are made completely new (2 Corinthians 5:17\). We are counted righteous before God, yet we are still in the process of actually becoming righteous. This is called [sanctification](progressive-sanctification.html), and it is a work of the Holy Spirit in us. God doesn’t just improve us; He actually transforms us and gives us new hearts. Even though sanctification is a work of God, it is a process in which we participate. We do things like pray, study the Bible, learn from sound teachers, and engage in Christian fellowship to help us know God more. Some self\-help methods, such as for time management or improved memory or having healthy relationships, may be useful to us here. There is nothing wrong with seeking to improve one’s organizational skills.
The key is discernment. Does the self\-help method involve [New Age](new-age-movement.html) meditation, [mantras](what-is-a-mantra.html), or other mystical practices? If so, that method is not helpful. Are you looking at the self\-help method through the lens of biblical truth, or has the method become a religion of its own? For example, methods to improve your confidence have no weight apart from knowing why you can be confident in Christ. Methods to help you be more organized are useful only insofar as you need to use that skill. Being an organized person does not make you suddenly acceptable or lovable or better than others. God is who gives you worth. Learning skills of any kind is simply stewardship of gifts He has bestowed. Using secular self\-help methods to aid your spiritual growth or to improve skills needed for daily living may well be valuable. But they are not necessary, and spiritual discernment is vital.
The self\-help mentality can be dangerous, and many of the mantras and basic concepts in self\-help methods are humanistic. However, with a firm foundation in biblical truth and reliance on the Holy Spirit to transform our hearts, some self\-help methods may be a useful tool for Christians looking to improve a certain area of their lives.
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What is Tantra / Tantrism / Tantric religion?
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Answer
Tantra, also called Tantrism or Tantric religion, is an umbrella concept within Hinduism. Yoga, [mantras](what-is-a-mantra.html), the construction of [mandalas](mandala-hinduism.html), [visualization](Bible-visualization.html), and many other Hindu practices are all part of the larger whole, which is Tantra. To a follower of Hinduism, Tantra is simply an attempt to connect to the divine, to achieve a higher state of consciousness, and to channel divine energy through the human body. Tanta uses rituals to integrate the body, soul, spirit, emotions, will, and mind into a perfect union. It seeks to enlighten both the spiritual *and* physical aspects of a person.
Hindu scholar David Gordon White defined Tantra this way: “Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways” (*Tantra in Practice*, Princeton University Press, 2000, p. 9\).
There are some key differences between Tantric religion/Tantrism and biblical Christianity. Tantra teaches the existence of [chakras](what-is-a-chakra.html) and kundalini energy, which are unbiblical concepts, and it promotes [yoga](Christian-yoga.html) and occult rituals, which no Christian should be involved in. Tantra promises to emancipate humanity, but Jesus said only the truth will set us free (John 8:32\). Tantra’s concept of divine energy is impersonal and can be manipulated for one’s own purposes; the Bible teaches that God is personal and cannot be manipulated at all (Psalm 59:8\).
In Hinduism there is no set of laws or traditions followed by every Hindu, and there is no religious authority or any authoritative holy books. A Hindu can choose his own path to the divine, be it pantheistic, monotheistic, atheistic, or humanist. For this reason, any comprehensive definition of Tantra or Tantric religion is difficult to achieve. Christianity, on the other hand, is the opposite. There is one holy book—the Bible—that is the absolute truth and authority. There is one God, and one way to God—salvation through Jesus Christ (John 14:6\).
A person who trusts Jesus for eternal salvation is indwelt by the Holy Spirit, who teaches, guides, and sanctifies the believer (John 15:26; Hebrews 10:14\). The Holy Spirit is a Person and abides with men in a personal way (John 14:26\). In contrast, Tantra’s concept of the divine in men is an impersonal, non\-salvific force that can be accessed (or not) by various rituals, sacrifices, sex rites, and various other methods. The connection to the impersonal divine, in Tantric religion, is laid on man’s shoulders. If he or she wishes to connect to the divine, he or she must work at it.
Tantra offers no sure, absolute guarantee of success. Tantrists strive to connect to the divine, but there is no way to know for sure that they are connected or that the connection will be maintained. Tantra’s divine power ebbs and flows and is as impersonal and uncaring as the ocean tide. Jesus Christ’s power is absolute and unchanging, and He offers to save all those who call on Him for salvation (Romans 10:13\).
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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.