Split (1)

train · 9.53k rows

prompt stringlengths 0 158	response stringlengths 14 40.2k
What is tribalism?	Answer Tribalism is a strong feeling of loyalty to a group, ideology, or tribe. In its most basic forms, tribalism is the glue that holds ethnic groups together, such as Native American tribes, Jews, or African\-Americans. Tribalism is also found in other groups that have lasting cohesion, such as religions, sports teams, families, or small towns. On the positive side, tribalism creates loyalty, provides security for members of the tribe, and fosters a sense of community and belonging. However, tribalism gone rogue can destroy the very institutions it ought to strengthen. The United States is experiencing pockets of unhealthy tribalism that are tearing unity apart. American patriotism is disintegrating into many factions, each championing its own form of tribalism. This new form of American tribalism is often based on shared offenses. All those offended by the same thing rally together to shout at everyone else who is deemed “part of the problem.” The result is that the flag is disrespected, American history is reinterpreted, and national cohesion is all but lost. When every opinion demands support and gathers a tribe of its own, there can be no healthy community. Tribalism encouraged for the greater good of people is a positive force that defends the weaker members and protects the sanctity of the nation or group. But tribalism based on emotion, offense, or personal opinion can be destructive. In many cases, it is tribalism that keeps people from accepting the gospel because to do so would mean leaving their “tribe” (see John 12:43\). Tribalism could be seen as an institution of God, based on the incident at the [Tower of Babel](Tower-of-Babel.html) (Genesis 11:1–8\). Once God had confused their languages, people gravitated toward those of their own language and formed tribes. Those tribes became nations and developed their own customs, laws, and religions. God later selected one man (Abraham) from whom He created a nation of His own choosing: Israel (Genesis 17:5; Deuteronomy 7:6–8\). God called the Israelites to remain set apart from all other nations and gave them a unique set of laws that would bind them to each other and to Him (Deuteronomy 4:7–9; 2 Kings 17:13\). God wanted Israel to be “tribal” in that they shared a common holiness, served the One True God, and recognized the great honor that had been entrusted to them. Through Israel would come God’s salvation for the world, His [Messiah](messianic-prophecies.html), Jesus Christ (Isaiah 11:1; 42:1; Romans 9:4–5\). Anyone was welcome to join Israel as long as the newcomers assimilated themselves into Israelite culture and worshiped the Lord alone (Deuteronomy 26:11\). Tribalism goes awry when it is used as an excuse to exclude rather than include or when it feeds a sense of superiority. Churches and Christian denominations are sometimes accused of tribalism, and Christian [cliques](Christian-cliques.html) can be a problem. There is nothing wrong with being loyal to one’s group, but our higher loyalty should be to Christ and the written Word. Doctrinal and methodological differences are to be expected among various Christian groups, but none of those differences should lead to spiritual pride. All those who have trusted in Christ alone for salvation are part of the [body of Christ](body-of-Christ.html). Christ is not divided (1 Corinthians 1:13\), and any tribalism in His Body must be kept in perspective and not be allowed to erode Christian unity (Romans 12:5; 1 Corinthians 12:12–14, 27\). First Corinthians 12:20–26 says, “As it is, there are many parts, but one body. The eye cannot say to the hand, ‘I don’t need you!’ And the head cannot say to the feet, ‘I don’t need you!’ On the contrary, those parts of the body that seem to be weaker are indispensable, and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, while our presentable parts need no special treatment. But God has put the body together, giving greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.” If we make it our goal to function as a healthy body, with all its various organs and systems, then tribalism won’t get in the way of all God wants to do in and through us.
What does the Bible say about coarse jesting and crude joking?	Answer Coarse jesting and crude joking are attempts to elicit laughs by crossing a line into impropriety. The use of foul language, sexual innuendo, or rude or racist comments means that a so\-called joke had to appeal to baser instincts in order to earn laughs. Ephesians 5:3–4 warns against coarse jesting: “But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving.” It is interesting that coarse jesting is included in this list of more grievous sins that are “improper for God’s holy people.” Coarse jesting and crude joking do not reflect the new life we have in Christ. God desires to transform us by renewing our minds and sanctifying our spirits (Romans 12:1–2; 2 Corinthians 10:5; 1 Thessalonians 4:3\). We are walking temples, dedicated to the glory of God (1 Corinthians 6:19–20\). Physical body parts that were once dedicated to sin become “instruments of righteousness” (Romans 6:12–13\). Our mouths are part of our bodies and a significant part of that transformation. From our mouths should come worship and praise, edification and encouragement, truth and blessing (James 3:9–12\). Controlling our mouths is part of true religion: “If anyone considers himself religious and yet does not bridle his tongue, he deceives his heart and his religion is worthless” (James 1:26\). In everything we do, we should seek to glorify God (1 Corinthians 10:31\). This includes our joke\-telling and attempts at humor. Laughter is great, but we should learn to control our words, judging whether or not they belong in a body that houses the Holy Spirit. Would Jesus think that joke is great? Would He find humor in foul language, demeaning jabs, or sexual innuendo? If not, then we should refrain from that type of speech. Coarse jesting and crude joking do not need to come from a mouth that is supposedly dedicated to His honor. The Bible says that our [words are powerful](power-of-words.html), and we need to treat them with respect (Proverbs 18:21\). Part of maturing in Christ is learning to filter what comes out of our mouths. Some people give themselves a pass on questionable banter and coarse jesting because “it’s just a joke.” But Proverbs 26:19 warns against those who hide behind the phrase “I was only joking!” Jokes do not give us an excuse to sin. Intelligent humor does not rely on shock value or offensive content. True humor can stand on its own merit. Comedians who rely on inappropriate, coarse joking to get laughs are only demonstrating their lack of creativity. They must make their hearers uncomfortable to hold their attention, and that is not a mark of excellence. When our thoughts have been purified by immersing ourselves in God’s Word, our speech will change (see Philippians 4:8\), and coarse joking will feel foreign on our tongues. Crude jesting will leave a bad taste in our spirits and echo like a clattering gong in our ears. If we belong to Jesus, the Holy Spirit will draw us toward repentance when we’ve crossed a line. Coarse jesting and crude joking have no place in the life of a follower of Christ.
Are Catholics saved?	Answer The question “are Catholics saved?” cannot be answered with a universal “yes” or “no.” In the same way, neither can the questions “are Baptists saved?” or “are Presbyterians saved?” or “are Methodists saved?” be answered in a universal sense. One is not saved by being Catholic, Baptist, Presbyterian, or Methodist. Salvation is by grace alone through faith alone in Christ alone (John 14:6; Ephesians 2:8–9\). There is likely no denomination or division of the Christian faith in which every member truly has personally trusted in Christ as Savior. Further, there are well over one billion [Roman Catholics](Roman-Catholicism.html) in the world. Among those adherents, there is a significant amount of latitude in beliefs and practices. Roman Catholics in the United States do not have identical beliefs and practices as Roman Catholics in Italy. Catholics in Latin America are not the mirror images of Catholics in Africa. While the Roman Catholic hierarchy advances the notion that all Roman Catholics hold to the same beliefs and observe the same practices, this is definitely not the case. The diversity within Catholicism is another reason why the question “are Catholics saved?” cannot be answered absolutely. If we change the question to be more specific, however, we can have a definite answer: “are Catholics who adhere to official Roman Catholic beliefs and practices saved?” The answer to this question is “no.” Why? Because the official teaching of Roman Catholicism is that salvation is not by faith alone, through grace alone, in Christ alone. The Roman Catholic Church teaches that one must have good works and observe the rituals of Roman Catholicism in order to be saved. Summarizing the Catholic understanding of salvation is difficult because it is extensive. Here is a summary of the official Roman Catholic teaching on salvation: to be saved, a person must receive Christ as Savior by faith, be baptized in the Trinitarian formula, be infused with additional grace by observing the Catholic sacraments, especially the [Eucharist](Holy-Eucharist.html), and then die without any unconfessed [mortal sins](mortal-sin-venial.html). If one accomplishes the above, he or she will be saved and granted entrance into heaven, likely after an extensive time of further cleansing in [purgatory](purgatory.html). The Roman Catholic process is significantly different from the apostle Paul’s teaching on how salvation is received: “Believe in the Lord Jesus Christ and you will be saved” (Acts 16:31\). John 3:16 ascribes salvation to everyone who believes in Christ. Ephesians 2:8–9 explicitly teaches that salvation is not by works, with verse 10 then clarifying that works are the result of salvation. Simply put, the Catholic teaching on [salvation](how-can-I-be-saved.html) is very different from what the Bible teaches. So, no, if a person holds to the official Roman Catholic understanding of salvation, he or she is not saved. Despite their vigorous affirmations, Roman Catholicism does not truly hold to salvation by grace through faith. With that said, it is important to remember that not all Catholics hold to the Roman Catholic understanding of salvation. There are Catholics who truly and fully believe that salvation is by grace alone through faith alone. There are Catholics who observe the sacraments as an aspect of spiritual growth and intimacy with God, not in an attempt to earn salvation. There are many Catholics who believe in the biblical doctrine of salvation and do not understand that the official teaching of the Roman Catholic Church is something very different. Are Catholics saved? Do Catholics go to heaven? It depends. If the question is “are there saved Catholics?” then the answer is “yes.” If the question is “will a person go to heaven if he or she holds to the official Roman Catholic doctrine of salvation?” the answer is “no.”
How should a Christian respond to someone with Tourette syndrome?	Answer According to the Mayo Clinic website, Tourette syndrome (TS) is “a disorder that involves repetitive movements or unwanted sounds (tics) that can’t be easily controlled.” A person with Tourette syndrome may repeatedly blink eyes, shrug shoulders, contort facial muscles, or blurt out unusual sounds or offensive words, although the last is rare. The syndrome is named for Dr. Georges Gilles de la Tourette, a nineteenth\-century French neurologist. Tourette syndrome is a complex disorder that is not fully understood by the medical community. It may involve neurological abnormalities, heredity, and/or environmental factors. Tourette syndrome most often appears between the ages of 2 and 15, occurring most often in males, and many times going away by the time the person reaches adulthood. But since the tics may include offensive words or immodest behaviors, how should a Christian respond to someone with Tourette syndrome? First, we should remember that people suffering from Tourette syndrome do not want this disorder. It can be embarrassing and alienating, especially in childhood when peers don’t understand. The tics associated with TS are involuntary and may start at inappropriate times, causing discomfort for all around. Frequently, people suffering from Tourette syndrome have accompanying disorders such as [ADD](ADD-ADHD-Christian.html) (attention deficit disorder), [OCD](obsessive-compulsive-disorder-OCD.html) (obsessive\-compulsive disorder), anxiety disorders, or learning problems. They struggle to lead normal lives while the disorder leaves them exhausted. Second, we should not judge TS sufferers or rush to premature diagnoses. Some tics caused by Tourette syndrome can be violent, such as wild head shaking or lurches that throw the person on the ground. Tourette syndrome is not associated with [demon\-possession](demon-possession.html) or [epilepsy](epilepsy-Bible.html) and should not be confused with either. Third, we should treat people with Tourette syndrome with patience and compassion. Often what Tourette syndrome sufferers need most is normalcy. They want to be treated like everyone else and not defined by their occasional verbal outbursts or motor tics. Because the tics caused by TS are so intrusive, they are difficult to ignore. Christians can help those with this disorder by educating themselves about it and offering acceptance and patience to the sufferers. God’s Word is powerful and carries the authority of Almighty God (Deuteronomy 8:3; Matthew 4:4\). Christians who love someone with Tourette syndrome might encourage him to memorize and meditate on specific passages that give him strength when threatened by the onslaught of tics. Helping a sufferer discover his or her identity in Christ (Romans 8:15; Galatians 2:20\), learn to claim His promises to never leave us (Deuteronomy 31:8; Hebrews 13:5\), and call upon the Lord as a strong tower (Proverbs 18:10\) may help alleviate the symptoms. At the very least, leaning on God’s Word will give strength in coping with TS. Above all, Christians must never insult, judge, or avoid someone with Tourette syndrome as though such a person were unworthy of love and friendship. TS sufferers are also created by God, in His image, for His purpose (Genesis 1:27\). The words of Jesus dictate the way we should respond to someone with Tourette syndrome: “Treat others the way you want them to treat you” (Luke 6:31\). If you had Tourette syndrome, how would you want others to respond to you?
Is it wrong to have a crush on someone?	Answer There he/she is! In a room full of people, the only person you see is this dream of a person. Your heart races, palms sweat, mouth goes dry, and you simultaneously long for and dread an actual encounter. You have a crush. Are such feelings wrong? Is it appropriate to crush on someone? A crush, or an [infatuation](Bible-infatuation.html), can be intense, but, blessedly, it does not usually last long. We start developing crushes in preschool, and they can continue sporadically throughout adulthood. Most people are subject to them, yet no one can fully explain why we zero in on one particular person while disregarding the rest. Pheromones, physical attractiveness, and the way someone smells, laughs, or smiles can all play roles in creating a crush. The feelings accompanying a crush can be overpowering. Crushes need to be distinguished from [real love](finding-true-love.html). A crush may begin the same way as love, but love moves past physical and emotional attraction to a point of sacrificial service. It was not for a crush that God sent His Son to die; it was because of real love (John 3:16; 10:11; 1 John 4:9\). A crush is an emotional response to something we find attractive about another person, while love makes a steadfast commitment to that person’s welfare (1 Corinthians 13:4–8\). We can develop crushes on people we don’t even know, such as celebrities, public figures, or teachers. The internet has provided a new source of crushing as cyber\-relationships ignite and our only contact with people is through a screen. The teen years are especially crush\-prone. Hormones are running wild, and bodies are in various stages of maturity. We are not always aware of the differences between love and a passionate crush, especially when we’re young, so we are prone to leap headfirst into romances or sexual liaisons that leave lifelong wounds. Having a crush is not wrong as long as we do not allow ourselves to make sinful choices because of a crush. Crushes are an inevitable part of being human, so we should recognize them for what they are and not base decisions on those feelings. We must guard against allowing innocent crushes to become sexual fantasies. Jesus said, “I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28\). When we fantasize about acting on something God calls sin, we are already sinning in our hearts (Colossians 3:5; 1 Corinthians 6:18; Romans 1:26–27\). Keeping a crush under control is important: “A person without self\-control is like a city with broken\-down walls” (Proverbs 25:28, NLT). The Bible gives us an example of someone who was so controlled by his crushes that it eventually cost him his life (Judges 14:1–2\). Samson was chosen by God to be set apart for ministry (Judges 13:2–5\). However, he forfeited much that God wanted to do through him because he allowed his crushes to determine his actions. If we study what he did wrong, we can avoid the same pitfalls. First of all, [Samson](life-Samson.html) made it a practice to party with the pagans. He was flirting in places he should never have been. His second mistake was in not recognizing his own weaknesses. He was attracted to seductive, ungodly women, and, instead of guarding himself (Romans 13:14\), he indulged that weakness. Third, he did not learn from his mistakes (Judges 16:1–4\). He mistook lust\-based crushes for God\-honoring love over and over again, and it cost him everything (Judges 16:21, 29–30\). We can save ourselves much pain if we avoid Samson’s mistakes. As Christians, we are to do everything for the glory of God (1 Corinthians 10:31\). As we deal with crushes, we should do so to God’s glory. We start by being honest with the Lord about our feelings, as the psalmists were (Psalm 6:6; 38:9\). We ask Him to help us keep our thoughts pure and our actions pleasing to Him (Psalm 19:14\). We can also pray for that person we are so attracted to. Ask that he or she would seek the Lord and that God would accomplish His purpose in that individual. If the crush is a potential marriage partner, we can boldly ask the Lord for opportunities to get to know him or her better. Of course, we must always offer our petitions in the spirit of Jesus’ words “Yet not my will, but yours be done” (Luke 22:42\). God wants to be involved in every part of our lives, even our crushes. He wants us to be vigilant guards over our hearts so that crushes do not become idols (Proverbs 4:23\). If we find ourselves thinking day and night about one person, we may have crossed the line from a normal crush to an unhealthy obsession. Seeking intimate times of fellowship with God can help keep that crush in perspective. As wonderful as a crush may seem, no person can fill the void in our hearts like God can. The exhilaration of a crush is a reminder that our hearts have a great capacity for love, joy, excitement, and hope. All will be fully satisfied one day when we are forever in the Lord’s presence (Psalm 16:11; 23:6; Revelation 21:2\).
What is Luther’s Small Catechism?	Answer Luther’s Small Catechism is a simple teaching manual of Christian doctrine written by [Martin Luther](Martin-Luther.html) (1483—1546\), the theologian who led the Protestant Reformation in Germany and founded the Lutheran Church. Scholars have praised Luther’s Small Catechism as “one of the finest summaries of Christian doctrine,” “the gem of the Reformation,” “the layman’s Bible,” and “Luther’s Little Instruction Book.” Catechisms are textbook\-style summaries of the central beliefs of the Christian faith. They are written primarily for the instruction of children or the uneducated. Catechisms often include questions and answers as tutorial aids. Luther published both a Small Catechism and a Large Catechism—a longer, more detailed summary of the faith—to educate the pastors and villagers of Germany. Protestant catechisms such as Luther’s Small Catechism help explain difficult theological concepts and doctrinal confessions in simpler terms so that the young and those without formal instruction can understand. Typically, a catechism opens with an introductory summary of the Christian faith and includes other statements of faith, creeds, and confessions. Often a longer catechism is written for adults and a shorter one for children. Luther’s Small Catechism played a decisive role in the formative days of the [Protestant Reformation](Protestant-Reformation.html). By 1527, the Evangelical movement had been underway for at least ten years, but everyday Christians remained in desperate need of discipleship. While conducting visitations to the Lutheran parishes of Saxony between 1527 and 1528, Martin Luther became concerned about the ignorance of churchgoers regarding the Bible and Christian doctrines. He also observed many Catholic worship rituals still being practiced. In his preface to the Small Catechism, Luther wrote, “The deplorable, miserable conditions which I recently observed when visiting the parishes have constrained and pressed me to put this catechism of Christian doctrine into this brief, plain, and simple form. How pitiable, so help me God, were the things I saw: the common man, especially in the villages, knows practically nothing of Christian doctrine, and many of the pastors are almost entirely incompetent and unable to teach.” Consequently, Luther wrote and published his Large Catechism and Small Catechism in 1529 as uniform guides for teaching and living the Christian faith. Both were published in the German language and designed to teach the key doctrines of Christianity with straightforward clarity. Titled Enchiridion in German, Luther’s Small Catechism is considered one of the great Reformer’s most influential works: “Luther’s Small Catechism is truly a great little book, with as many thoughts as words, and every word telling and sticking to the heart as well as the memory. It bears the stamp of the religious genius of Luther, who was both its father and its pupil. It exhibits his almost apostolic gift of expressing the deepest things in the plainest language for the common people. It is strong food for a man, and yet as simple as a child” (Schaff, P. The Creeds of Christendom, with a History and Critical Notes: The History of Creeds, vol. 1, p. 250\). Since the time of the Protestant Reformation, Luther’s Small Catechism has served as a basic instruction book for the [Lutheran Church](Lutherans.html). Today it is used widely as part of youth education and confirmation in the Lutheran faith. Luther’s Small Catechism contains teachings on the [Ten Commandments](Ten-Commandments.html), the [Apostles’ Creed](apostles-creed.html), the [Lord’s Prayer](Lords-prayer.html), the sacrament of baptism, confession, the sacrament of the altar (communion), and daily prayers. Luther’s Small Catechism is part of the Book of Concord, an authoritative collection of ancient creeds and confessions that sets forth the essential doctrines of Lutheranism.
What are the greatest miracles in the Bible?	Answer The greatest miracles in the Bible prove the greatness and power of God. “You are the God who performs miracles; you display your power among the peoples” (Psalm 77:14\). A miracle is an unusual manifestation of God’s power in which He intervenes in human affairs. Miracles display God’s power, inspire wonder, and act as signs that prove who God is or substantiate His message to the world. A miracle is a supernatural event that reveals or confirms a specific divine message. The children of Israel saw many miracles on their wilderness journeys to the Promised Land. Those events, which included some of the greatest miracles in the Bible, confirmed to them that they were following the One True God: “He is your praise; he is your God, who performed for you those great and awesome wonders you saw with your own eyes” (Deuteronomy 10:21\). Lists of the greatest miracles in the Bible would differ depending on whom you ask. Is the greatest miracle in the Bible the time the [sun stood still](sun-stood-still.html) for Joshua (Joshua 10:12–14\)? Is it the parting of the Red Sea (Exodus 14\)? Is it the movement of the sun’s shadow backward ten steps (Isaiah 38:7–8\)? The resurrection of Christ (Matthew 28:1–8\)? The feeding of 5,000 (Mark 6:35–44\)? Or maybe the greatest miracle in the Bible is the creation of the world (Genesis 1\). A case could be made that the greatest miracle in the Bible is the [crossing of the Red Sea](parting-Red-Sea.html). The scope and historical significance of that miracle are truly awesome, and that event is often pointed to by other biblical writers as proof of God’s power and goodness (e.g., Joshua 24:6; Nehemiah 9:11; Psalm 66:6; 136:13; Isaiah 43:16; 51:15; Hebrews 11:29\). Just as strong a case can be made for the [resurrection of the Lord Jesus](bodily-resurrection-Jesus.html), without which our faith is futile (1 Corinthians 15:17\). And the miracle of the sun and moon standing still is truly mind\-boggling. Any miracle, by definition, is great, and it is probably impossible to objectively identify the greatest miracles in the Bible. But here are several miracles that should probably be included in a list of the greatest: Miracles over nature • The parting of the Red Sea (Exodus 14\) • Jonah and the big fish (Jonah 1:17\) • The virgin birth of Jesus (Matthew 1:18–25\) • Daniel’s survival in the den of lions (Daniel 6:21–22\) • Shadrach, Meshach, and Abednego’s preservation in the fiery furnace (Daniel 3:25\) • Jesus’ walking on water (Matthew 14:25–27\) • Jesus’ calming of the storm (Matthew 8:23–27\) Miracles of healing • Jesus’ healing of the nobleman’s son (John 4:46–47\), a leper (Mark 1:40–45\), a paralytic (Matthew 9:1–8\), and a woman with an issue of blood (Luke 8:43–48\) Miracles over demonic forces • Jesus’ casting out of many unclean spirits (Mark 1:23–28; Matthew 8:28–34\) Miracles of provision • God’s provision of manna (Exodus 16:4\) • Jesus’ turning of water into wine (John 2:7–9\) • Jesus’ feeding of the multitudes (Matthew 14:19–20; 15:36–37\) Miracles of resurrection • Elijah’s raising of the son of the widow of Zarephath (1 Kings 17:17–24\) • Elisha’s raising the Shunamite woman’s son (2 Kings 4:18–37\) • Jesus’ raising of the widow of Nain’s son (Luke 7:11–18\), Jairus’s daughter (Luke 8:52–56\), and Lazarus (John 11\) • Peter’s raising of Tabitha (Acts 9:36–43\) • Paul’s raising of Eutychus (Acts 20:7–12\) • Jesus’ resurrection (Luke 24:1–7\) There’s another miracle that we must include in the list of the greatest miracles of the Bible. It’s a miracle that happens every day, as God takes a rebellious sinner, forgives his sin, grants him life, lavishes him with grace, adopts him as a child, and seals him for eternity—all because of the death and resurrection of Christ. Praise the Lord for the miracle of salvation!
What is the meaning of “I believe; help my unbelief” in Mark 9:24?	Answer In seeking the Lord’s help, a man came to Jesus once, fell to his knees weeping, and said, “I believe; help my unbelief” (Mark 9:24, ESV). The man’s request, startling in its paradoxical phrasing, is quite thought\-provoking. How can the man say he believes and at the same time ask for help in overcoming unbelief? The full context of the man’s prayer, “I believe; help my unbelief!” helps make his meaning clearer. Jesus had just returned from the [mount of transfiguration](Mount-of-Transfiguration.html) when He came upon a large crowd surrounding His disciples. An argument was taking place, and people were stirred up. Jesus asked what was going on, and a man from the crowd explained that the disciples had been trying to cast a demon out of his son but had failed in their attempt. Jesus said, “You unbelieving generation, . . . how long shall I stay with you? How long shall I put up with you? Bring the boy to me” (Mark 9:19\). The boy was brought to Jesus, but “when the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth” (Mark 9:20\). After the boy’s father further explained his son’s condition, he said to Jesus, “If you can do anything, take pity on us and help us” (verse 22\). Jesus assured the man that “everything is possible for one who believes” (verse 23\). “Immediately the boy’s father exclaimed, ‘I do believe; help me overcome my unbelief!’” (verse 24\). Upon hearing the man’s request, “I believe; help my unbelief!” Jesus immediately spoke to the unclean spirit and permanently cast it out of the boy. Later, Jesus’ disciples inquired why they were unable to cast the demon out. Jesus told them, “This kind can come out only by prayer” (Mark 9:29\). The dominant theme in this passage is faith and doubt. Jesus’ initial response to hearing of the boy’s condition expresses His disappointment in a lack of faith: “You unbelieving generation, how long shall I stay with you? How long shall I put up with you?” The boy’s father initially seems to display a lack of faith as well. He asks Jesus to do something for the boy “if you can” (Mark 9:22\). Jesus picks up on this doubt, repeating the man’s conditional statement (verse 23\). In essence, He responds by saying, “What do you mean, IF I can?” He goes on to assure the man that anything is possible if he has faith. (On at least two previous occasions, Jesus had linked healing to faith in Him—Mark 5:34 and 36\). It appears that the only thing preventing the man’s son from being healed is his faith, and he realizes that he has already betrayed a lack of faith. He wants to express faith but at the same time be genuine. So he says, “I do believe; help me overcome my unbelief!” (verse 24\). In essence, he says, “My faith is far from perfect. I may not have enough faith. If my faith is not enough, please help me to have enough.” The CEV puts it like this: “I do have faith! Please help me to have even more.” Jesus is pleased with this response and heals the boy. Most Christians can identify with this man from time to time. It is the acknowledgement of our inadequacy that allows God to work in our lives. This is true at the point of salvation. Salvation comes to inadequate sinners who realize their need and ask for forgiveness. It is impossible for “righteous” people to be saved (see Luke 18:9–14\). In the same way, Christians know what the Bible says, and we do trust God to take care of and direct our lives, but sometimes we are faced with something that seems to overpower our faith. We don’t seem to have enough faith to follow Him in that moment, so we ask for more faith. We acknowledge that even our faith comes from God. It is His work in our lives that enables us to believe and obey. As always, we can ask for what we need. When we doubt, we can ask for more faith. When we are wavering in our resolve to follow, we can ask for more resolve. When we are unwilling to obey, we can ask to be made willing. An unbeliever has no interest in having more faith or being made willing to obey. The believer knows that his faith and obedience are always deficient, and he will frequently ask God to enable him to live the life that pleases God. If left to our own strength and our own faith, we would never make it. “I believe; help my unbelief” is at once a statement of faith and an admission that our faith is far from perfect.
What does the Bible mean when it refers to the corners of the earth?	Answer The phrase corners of the earth is used several places in the Bible as a figurative term for the outermost borders or most distant parts of the earth. Job’s friend Elihu describes the voice of the Lord as thunder and lightning: “Keep listening to the thunder of his voice and the rumbling that comes from his mouth. Under the whole heaven he lets it go, and his lightning to the corners of the earth” (Job 37:2–3, ESV). The word corners in the passage is a translation of the Hebrew term for “wings,” as in the wings of a bird outstretched over its young. The fully extended wings reach the extremities of the creature. Therefore, corners indicates the extremities of a thing, and in this case, the earth. The Lord’s voice fills the whole heavens and travels to the furthest ends of the earth. In Isaiah 11:12, the prophet speaks of a future restoration of Israel in which the dispersed of Judah will gather together from “the four corners of the earth.” The “four corners of the earth” is a poetic reference to the earth’s farthest reaches in the four cardinal directions: north, south, east, and west. In other words, there will be a worldwide gathering of God’s people. The same idea is conveyed by the “four corners” in Ezekiel 7:2, except that here the all\-inclusive event is the catastrophic end of the world: “Son of man, this is what the Sovereign LORD says to the land of Israel: ‘The end! The end has come upon the four corners of the land!’” The New Living Translation renders the second half of the verse as follows: “The end is here! Wherever you look—east, west, north, or south—your land is finished.” In Revelation 7:1, the apostle John’s vision unfolds from a heavenly vantage point. John is so high above the world he can see “angels standing at the four corners of the earth.” His depiction of the earth having “four corners” is in no way a scientific description. John uses symbolic language to create a visual illustration of the four directions of a compass. John’s picture suggests that these angels are standing over the whole world, and nothing is beyond their control. Also, many numbers in the Bible have a symbolic or idiomatic application, and the number four often represents earth and its boundaries. The phrase four corners of the earth appears a final time in the Bible in Revelation chapter 20: “When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the earth—Gog and Magog—and to gather them for battle. In number they are like the sand on the seashore” (verses 7–8\). Before Satan is thrown into his final place of judgment, he will be released from his temporary prison in [the Abyss](what-is-the-abyss.html) (verse 3\). He will go out into all the earth to deceive the nations. The idiom four corners of the earth is used again here to mean “the extreme limits of the world.” Skeptics have argued that expressions like corners of the earth prove that the Scriptures depict a flat or square earth. But the Bible’s use of this idiomatic phrase was never intended to mean that the earth has literal, squared\-off corners. The writers of the Bible used figures of speech just like we do today. Shakespeare wrote, “All the world desires her; / From the four corners of the earth they come, / To kiss this shrine, this mortal\-breathing saint” (The Merchant of Venice, II:vii), but no one assumes that The Bard believed in a flat earth. We understand his use of poetic descriptions. All languages have idioms. When we say we have “the best of both worlds,” we refer to enjoying “an ideal situation” and not “two worlds.” When poetic portions of the Bible speak of “the corners of the earth,” they refer to the entire world.
What was the Areopagus?	Answer Northwest of the city of Athens, Greece, is a small hill covered in stone seats. This area was once used as a forum for the rulers of Athens to hold trials, debate, and discuss important matters. This location was called Areopagus, a combination of the Greek words for “god of war” and “stone”: the Areopagus is literally “Ares’ Rock.” The equivalent to Ares in Roman mythology is Mars. By the time of [Paul](life-Paul.html) and the early Christian church, this location was under Roman control, so the spot was known as [Mars Hill](Mars-Hill.html). The older Greek term, Areopagus, was still used in Paul’s day, mostly in reference to the council that met there. When Paul gave his famous address on Mars Hill, one could say this occurred both “at” the Areopagus and “in front of” the Areopagus. For the most part, however, the term Areopagus as used in Acts chapter 17 refers to the group of Athenian leaders and thinkers who met on the hill. The purpose of the Athenian Areopagus was similar to that of the Jewish [Sanhedrin](Sanhedrin.html). Both were groups of respected local men charged with investigating spiritual or philosophical ideas. Both groups were composed of distinct sects holding contrary beliefs in certain areas. Both were considered “conservative” in the sense of mostly defending the status quo. Both were used somewhat like a court to settle disputes and judge certain cases. Unlike the Sanhedrin, however, the Athenian Areopagus was primarily interested in defending a Greek concept of “the gods.” Paul was called to speak to the Areopagus when word of his teaching in Athens began to gain attention. While this council was involved in criminal trials, prosecution does not seem to have been their purpose in speaking with Paul. Rather, Paul was invited to present information that the Athenians saw as “new” (Acts 17:21\). Whether the entire council was there or not, Paul’s presence there was the result of interest, not hostility on their part. Paul used this opportunity before the Areopagus to deliver one of the New Testament’s most dynamic moments of evangelism. Speaking of an “[Unknown God](unknown-god.html),” he tied the Athenians’ search for truth to the reality of the gospel. As one would expect, not all of those in the Areopagus who heard Paul accepted his words. Some, in fact, found his teaching of the resurrection laughable (Acts 17:32\). Yet some of those present, including a man named Dionysius, believed what Paul said (Acts 17:34\). Just as some of the Jewish Sanhedrin had heard the truth and accepted it (Mark 15:43; John 19:38–39\), some of the pagan Areopagus members believed after hearing the Word.
What is the Acts of John?	Answer The Acts of John is a text that claims to record the adventures of the apostle John during the years between Jesus’ ministry and John’s own death. It should not be confused with the [Apocryphon of John](Apocryphon-of-John.html), a separate work, though both books were thoroughly rejected as heresy by the early Christian church. As with the other Apocryphal Acts, the Acts of John contains strong [Gnostic elements](gnostic-definition.html), absurdly sensational miracles, and lurid details. The Acts of John was probably written in the late second or early third century, but it exists now only in fragments and quotations from other writers. Most who cited the Acts of John did so only to condemn it. The extant text appears to be missing a substantial introduction. That content might have included a claim of authorship; the text is written from the perspective of someone traveling with John. Some ancient references suggest the full, original text of the Acts of John was as long as the entire Gospel of Matthew. Gnosticism strongly flavors the Acts of John, both in content and character. The physical world is treated as inherently evil. At the end of the book, John even willingly lies down in his own grave, ready to shed a physical form he calls “filthy madness.” Sexuality, even within marriage, is condemned, and absolute celibacy is held as an ideal. [Docetism](Docetism.html), a heresy that claims Jesus’ earthly form was merely an illusion, is also present in the Acts of John. The text claims Jesus never slept, never ate, did not leave footprints when He walked, and only appeared on the cross as an illusion. Much of this information is said to have been specially, secretly imparted to John by Christ—secret knowledge is also a key theme in Gnostic religion. As with many of the other [Apocryphal Acts](Apocryphal-Acts-of-the-Apostles.html), the Acts of John is chock\-full of outlandish, comically overdone miracles. In one incident, John commands annoying bedbugs to leave his mattress, and the insects are later seen patiently waiting for his permission to return. In another episode, John clashes with a priest and worshipers who attack him for wearing the wrong color clothing. John threatens to have God kill his attackers unless they can convince their deity to kill John first. When the people react in fear, John instead prays that the Temple of Artemis would collapse, which it does, killing the priest. This man is later resurrected and becomes a Christian. This is an especially puzzling inclusion, since the Temple of Artemis in Ephesus was still standing at the time the Acts of John was written and stood until several decades later, when it was destroyed by invaders. In an especially lurid story, John is present for no less than three resurrections in a short span. According to the Acts of John, a woman dies out of grief that her amazing beauty is tempting others. Afterwards, a man breaks into her tomb, along with an accomplice, in order to have his way with her corpse. The accomplice is killed by a snake, which then constricts the man. John arrives and resurrects the woman. He brings the man back from the dead merely to ask him questions. The woman is then given the power—and the option—of resurrecting the accomplice, which she does. Unfortunately, that man is unrepentant and soon dies because he still has snake venom in his blood. Such stories are common in Gnostic and heretical works. As presented in the actual Word of God, [true miracles](miracles-of-Jesus.html) are exceedingly rare, communicate a specific message or purpose of God, and often subtle. In works like the Acts of John, miracles are treated as the product of magical powers wielded by apostolic super heroes. The combination of late writing, ridiculous content, and open heresy all contributed to the rejection of the Acts of John by the early church. Because of its flaws, the text is not especially useful for historical study. Its sole value is in demonstrating the claims and characteristics of Gnostic and Docetic thinking of the second and third centuries.
What is the Testament of Abraham?	Answer The Testament of Abraham is one book in the [pseudepigrapha](pseudepigrapha.html); that is, it is a non\-biblical text written using the name of a biblical figure. Like its related works, the Testament of Abraham contains various contradictions to Scripture and history, and it was not accepted as inspired by the early church. Researchers have identified two different versions of the text. A prevailing theory is that the revisions were meant to make the story more serious, as the original has a satirical, almost comedic approach. According to the Testament of Abraham, God sent the [archangel Michael](Michael-the-archangel.html) to inform [Abraham](life-Abraham.html) that he is about to die. Michael feels guilty about bringing this news, so God sends the message to Isaac in a dream instead. Isaac relays the news to his father. An angry Abraham demands a world tour before he dies. As Michael shows Abraham the world via a heavenly chariot, Abraham repeatedly calls for fierce judgment on those he perceives as sinners. Michael, on the other hand, is more regretful than vengeful. That attitude is eventually reflected in Abraham, as well. When Abraham returns home, he finds [Sarah](life-Sarah.html) has died of grief, thinking he is dead. In one version of the Testament of Abraham, Abraham’s soul is taken by God in a dream\-like sequence. In the other, a manifestation of death has to trick Abraham into kissing the hand of [death](angel-of-death.html) in order for him to die. The overall theme of the Testament of Abraham is that of mercy. In particular, the text implies that God’s mercy is far above and beyond that of human beings. At the same time, it suggests that judgment is inevitable for all people. The Testament of Abraham also leans heavily toward a [works\-based](salvation-by-works.html) approach to religion: person’s eternal fate is tied to the balance of his good and bad deeds. In keeping with the possibly comic intent of the original author, Abraham gives no “last testament” in the Testament of Abraham—he delivers no grandiose speech or final instructions. This version of Abraham is not “evil” so much as “conniving,” and much of the plot involves his stalling God and Michael to delay his own death. Michael is portrayed as an indecisive, almost weak\-willed creature who is constantly befuddled by Abraham. More so than many other pseudepigraphic texts, the Testament of Abraham seems to have been originally intended to entertain, rather than simply teach or enhance spirituality. Depending on the version one reads, the Testament of Abraham seems to emphasize comedy as much as moralizing. It was not considered Scripture by any early Christian or Jewish groups. And yet it is apparently referenced as such by Muhammad in the [Qur’an](errors-Quran.html) (87:17–18\), as the Testament of Abraham was circulating during his lifetime.
What is the moment of death according to the Bible?	Answer The Bible says [death](Bible-death.html) is irreversible without a divine miracle (Hebrews 9:27; 1 Corinthians 15:22\). What it does not say, explicitly, is when death becomes “official.” Medical developments have provided means to resuscitate those previously beyond hope. That has led to the question of where, exactly, the line is drawn between being “alive” and being “dead.” It has even raised the debate of whether a person’s body can be medically alive, while the soul and spirit have permanently departed. Such circumstances are rare but puzzling. While Scripture provides guidance, we cannot find absolute, black\-and\-white identifiers for declaring a person “really” dead. From a biblical perspective, “real” death occurs when the [soul and spirit](body-soul-spirit.html) leave the physical body. Obviously, this is not an event that can be observed with the eyes or measured with medical equipment. Rather, a biblical approach would be to compare physical signs to the functions of the soul and spirit. When a person seems to irreversibly lose those functions, it’s reasonable to believe he or she is truly dead. There are many examples of those in a [coma](coma-comatose.html) or persistent vegetative state who recovered, and even in the coma they sometimes showed signs of awareness. Biblically speaking, such persons were never “truly dead.” Spiritually, they were in a similar condition to someone who is sleeping: the soul is present but not actively aware of its surroundings. Those diagnosed with “brain death,” on the other hand, appear to be biologically alive, with cells that continue to function, but their brain has ceased all activity, and they lack any awareness of spirit; therefore, they are most likely devoid of a soul or spirit. The medical community considers death a process, rather than a single moment. Measurements used to diagnose death have varied throughout history. For many centuries, breathing was considered the litmus test for life. Those not apparently breathing were declared dead. As medical equipment improved, that standard shifted to the heartbeat. Today, it’s possible to measure breathing, heartbeat, and brain activity on a scale imperceptible to the unaided eye. As a result, medical professionals today distinguish between “clinical death,” “biological death,” and even “legal death,” depending on the topic of conversation. We can be certain that death, when it truly occurs, cannot be undone by medicine or technology. Once a person is “truly dead,” his soul and spirit are entirely separated from the body. That separation can only be undone by the direct intervention of God in a true miracle. So, when people speak of being “brought back” from death in an ambulance or being “[dead for ten minutes](near-death-experiences.html),” they are using biblically inaccurate terms. In such cases, those persons came very close to death, but they were not truly dead. Humanity has long recognized the complexity of recognizing when real death occurs. To the casual observer, it’s possible for a person to appear dead but actually be alive. That awareness is reflected in prophecy and miracles in the Bible. For example, Jesus deliberately delayed [resurrecting](raised-from-the-dead.html) Lazarus until the fourth day after his death (John 11:17\). This delay precluded any possible claim that it was a trick or that Lazarus was merely in a coma or sleeping. In fact, by the time Jesus arrived, Lazarus’s family was concerned about the stink of decomposition (John 11:39\). Likewise, Jesus prophesied that He would be in His grave for “[three days](why-three-days.html) and three nights,” since that was the customary waiting period after which death was considered official (Matthew 12:40\). Not that this was absolutely necessary—Jesus was killed by professional executioners (John 19:13–18\), stabbed through the heart (John 19:33–34\), and buried in a guarded tomb (Matthew 27:62–66\). The three\-day time period, in Jesus’ case, was more for prophetic reasons than “proof” reasons. In the cases of Jesus and Lazarus and most people in history, defining the exact moment of death is unnecessary—they were unmistakably dead. Debates over when exactly death occurs involve a very thin “gray” area and don’t apply to most of human experience. Most controversial are instances when a person’s body exhibits biological signs of life but there is doubt about brain function. Comas, vegetative states, and “brain death” encroach into this territory. For the most part, those in comas and vegetative states are still considered “alive,” albeit with limited awareness. Allowing such a person to die by [removing life support](playing-God.html) or withholding care would presumably cause the separation of the soul and spirit from the body; that is, it would cause “true” death. A body exhibiting brain death, on the other hand, would appear to be one that the soul and spirit have already left behind. Removing mechanical support from a body diagnosed with brain death would not appear to cause death, in the biblical sense, since that line has already been crossed. For this reason, most Christians are opposed to ending the life of a person in a coma or vegetative state. In cases of brain death, or when life is only possible with extreme measures, Christians are often split on the morality of allowing a person to die naturally. [Living wills](living-will.html) were created specifically to address these concerns. Obviously, this is a topic open to considerable differences of opinion. When discussing or deciding such a topic, Christians should prioritize the sanctity of life while being graceful with and forgiving of others.
What is a bi-vocational pastor?	Answer For many [pastors](pastor-office.html), being a pastor is their only job. The demands of church ministry—sermon preparation, teaching, outreach, hospital visitation, counseling, administration, etc.—fill up their days and leave scarce room for anything else. Other pastors, however, find that they must take an outside job to supplement their livelihood and make ends meet. These are the bi\-vocational pastors. A bi\-vocational (“dual\-occupation”) pastor is usually shepherding a church of smaller size or serving in an area with a depressed economy. The fact that his congregation is unable to provide him a living wage is what forces him to be a bi\-vocational pastor. The call to the ministry is still there, and the pastor heeds the call; it’s just that practical concerns, such as putting food on the table, require him to take a second job and serve the congregation as a bi\-vocational pastor. Some might see an argument against becoming a bi\-vocational pastor in the example of the early church. In Jerusalem, as the church was growing rapidly, the apostles found themselves caught up in the daily tasks involving the feeding of the needy in their congregation. They made a decision, calling the people together and saying, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word” (Acts 6:2–4\). This passage reveals the apostolic priorities in ministry (prayer and teaching the Word), and it emphasizes the need for pastors to share the ministerial burden with others, but it contains no prohibition against being a bi\-vocational pastor. The apostle Paul may not have been a bi\-vocational pastor, but he was a bi\-vocational missionary on occasion. When Paul was in Corinth, “because he was a tentmaker as \[[Priscilla and Aquila](Priscilla-and-Aquila.html)] were, he stayed and worked with them” (Acts 18:3; cf. 1 Corinthians 9:1–15\). Paul also worked another job when in Ephesus: “You yourselves know that these hands of mine have supplied my own needs and the needs of my companions” (Acts 20:34\). Rather than be a burden to the churches where he ministered, Paul plied his trade and provided for his own needs. This is much the same arrangement as the bi\-vocational pastor has with his church. A pastor must prioritize the preaching of the Word (2 Timothy 4:2\), and a bi\-vocational pastor must ensure his priorities remain intact, even when working a job outside of the church. The bi\-vocational pastor faces the challenge of fulfilling his responsibilities to the church as well as to his other job. It is essential for the church deacons and other church members to help bear the burden borne by the bi\-vocational pastor. The bi\-vocational pastor often finds that his time spent in the community at his other job lends itself to further ministry opportunities. As he participates in the workforce, he will meet new people, and the unchurched will have the chance to see a follower of Christ in action. The pastor can use his second job as a platform for outreach and evangelism. There is nothing wrong with being a bi\-vocational pastor. It may not be the ideal situation, but, in some cases, it is unavoidable. The pastoral ministry is hard work, and the bi\-vocational ministry brings an extra amount of work and complexities in scheduling and prioritizing. Churches with a bi\-vocational pastor should extend grace to him and his family, support him in his work, and, as the church grows and re\-examines its budget, consider bringing the pastor on full\-time.
What is the Ascension of Isaiah?	Answer The Ascension of Isaiah, sometimes referred to as the Assumption of Isaiah, is one of the [pseudepigrapha](pseudepigrapha.html): a group of texts written under false names associated with biblical characters. The text is also referred to as the Martyrdom of Isaiah, the Testament of Hezekiah, or the Vision of Isaiah. Those names are also associated with the three main sections of the text, and some scholars think each was originally a distinct work and that the three were later combined under a single title. As with other non\-biblical texts, the Ascension of Isaiah contains various flaws that prevented it from being accepted as Scripture by the early church. Unlike other such texts, historians believe the Ascension of Isaiah may have been promoted and understood as fiction from its first writing. The first portion of the Ascension of Isaiah describes [Isaiah’s](life-Isaiah.html) predictions to [Hezekiah](life-Hezekiah.html) that the next king, [Manasseh](King-Manasseh.html), will be evil and ungodly. Manasseh demands that Isaiah retract those prophecies, so Isaiah flees to the wilderness. He is eventually captured. Isaiah is then executed, with the cooperation of a demon\-inspired false prophet, by being sawn in half. This corresponds to various Jewish traditions and might also be alluded to in Hebrews 11:37\. Though recognized as an individual segment, the Ascension of Isaiah’s second main division is found in the middle of the martyrdom narrative. This portion is sometimes called the Testament of Hezekiah. The text supposedly prophesies the coming of Christ, widespread evil in the world and even in the church, and events related to the end times. The third part of the Ascension of Isaiah is the most infamous, and it’s the reason the text is generally referred to using the term ascension. Isaiah is led on a supernatural tour of each of the seven ascending heavens, guided by an angel. During this vision, Isaiah appears to be in a coma: his body is alive, but inert, and only his mind is on tour. Isaiah’s visions depict a triune God and many splendors in heaven. Isaiah then descends through each heaven, this time watching Jesus as He makes His way toward earth and the virgin birth. According to this part of the text, Satan conspired to have Isaiah sawn in half because he had seen these visions. Some aspects of the Ascension of Isaiah correspond to biblical ideas. Others, such as its concept of Jesus, lean toward [Arianism](arianism.html) or other heretical views. The text itself is believed to have been written in separate sections between the first and third centuries. It’s possible that some sections, such as the account of Isaiah’s martyrdom, were first written by Jewish teachers and later edited by Christians. Due to the late writing date and theological content, no part of the Ascension of Isaiah was accepted as inspired Scripture by the early church. As with other pseudepigrapha, the Ascension of Isaiah is an interesting reference point for legends about biblical characters. It is not, however, a work comparable to actual [inspired Scripture](Bible-inspired.html).
What does Numbers 32:23 mean when it says, “Be sure your sin will find you out”?	Answer Numbers 32:23 says, “Be sure your sin will find you out” (KJV). This is a curious\-sounding caution, especially if read in isolation. So we’ll review its context, especially the entire chapter of Numbers 32, then see what else the Bible has to say on the topic of our sin being “found out.” The statement “be sure your sin will find you out” is set in the completion of the exodus of Israel from Egypt. After [wandering in the wilderness](wilderness-wandering.html) for 40 years, the tribes of Israel were finally preparing to cross the Jordan River into the Promised Land. Military\-aged men from all twelve tribes were required to help each tribe conquer its assigned territory, a task that would involve much time and hardship. Before the Israelites crossed over the Jordan, the tribes of Gad and Reuben let it be known that they liked it right where they were, [east of the Jordan](east-of-Jordan.html). The land there was ideal for raising cattle (Numbers 32:1\), and the leaders of those tribes approached Moses for permission to settle on the east side, rather than in Canaan. Moses at first said “no”: “Should your fellow Israelites go to war while you sit here?” (verse 6\). He then accused them of failing to desire to enter the Promised Land, as the previous generation had done: “This is what your fathers did” (verse 8\). And he reminded them that it was this very sin that caused the Lord’s anger to burn against them for 40 years, and he warned them that they risked bringing destruction on the whole nation all over again (verses 13–15\). But Gad and Reuben had a different intention, as they explained. They asked Moses if they could leave their flocks and families behind in settlements while the men armed themselves and went to war in Canaan. After their assurances that they were not abandoning their fellow Israelites, Moses agreed to their request. He told them they must fight until the land was subdued, and only then could they return to their property east of the Jordan. Moses then added the warning: “But if you fail to do this, you will be sinning against the Lord; and you may be sure your sin will find you out” (Numbers 32:23\). When Moses said, “Be sure your sin will find you out,” he did not mean, “Everyone will find out about your sin.” If the trans\-Jordan tribes failed to keep their promise, it would be a sin against the Lord and the whole nation, and their sin would be obvious to all. Rather, Moses’ warning that they could be sure their sin will find them out hints at the strange\-but\-true nature of sin. In several places in the Bible, sin is described in terms that make it seem as if it were a living being with a mind and will of its own. God poetically warns Cain that “sin is crouching at your door; it desires to have you, but you must rule over it” (Genesis 4:7\). James explains how, figuratively speaking, people “are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full\-grown, gives birth to death” (James 1:14–15\). Paul, in Romans 7:14–25, describes sin as though it were a being living within him, enslaving him against his will and making him do what he himself hates and condemns: “It is no longer I who do it, but it is sin living in me that does it” (verse 20\). In the statement “be sure your sin will find you out” is revealed the mystery of sin. The nature of sin is such that, whether or not others discover your sin, your sin will “discover you.” You cannot run from the consequences. Sin carries within itself the power to pay the sinner back, and sin’s payback is hell. Don’t even think about toying with sin. It cannot be tamed, outrun, or shaken off. No matter how safe you think you are, if you are a sinner, your sin will find you out. Moses’ warning to the tribes of Israel, “be sure your sin will find you out,” is echoed by Paul: “Do not be deceived: God cannot be mocked. A man reaps what he sows. 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 6:7–8\). The only way to escape sin’s consequences is to be forgiven of your sin by faith in the death and resurrection of Christ (Romans 10:9; 1 John 2:2; Revelation 1:5\).
What does the Bible say about collectivism?	Answer Collectivism is an approach to decision\-making that presumes benefits for a group are more important than benefits for an individual. In other words, collectivism says the needs of the many outweigh the needs of the few. As with any human philosophy, that idea can be used for good or turned into an excuse for abuse. The Bible presents a positive view of collectivism, yet it also powerfully speaks to the value of the individual. A moderate view of collectivism is compatible with Scripture. Extreme approaches are not. The Bible contains examples of collectivism. In some cases, the Bible describes [collectivist behavior](communism-Bible.html) without requiring it or even endorsing it. Examples of this are Acts 2:44 and Acts 4:32\. In other places, Scripture instructs individuals to place the needs of others above their own, such as in Philippians 2:3 and Romans 12:10\. The general theme of Christian ethics is self\-sacrificial love of others (Ephesians 5:2\). It could be said that Jesus’ death on the cross was the ultimate expression of collectivism, as He endured great personal suffering for the sake of many other people (Romans 5:15–19\). So, collectivism has a certain level of biblical support. In some instances, it’s scriptural to give precedence to the health and well\-being of a group over the health and well\-being of a single person. This is part of the purpose behind church discipline (1 Corinthians 5:13\) and the entire purpose of criminal punishments, including the death penalty (Romans 13:3–4; Exodus 21:12\). Individuals have rights and value, but so does the larger society—which, of course, is comprised of valuable individuals with rights. However, collectivism can be taken too far. The same concept of self\-sacrifice and preference for others means “the many” have a moral obligation not to take advantage of “the few.” That applies whether the individuals in question are perceived as advantaged or disadvantaged. Scripture does not support the idea of taking from the wealthy simply because the more numerous group wants their money (Matthew 21:33–41; 25:14–30\). Nor does it allow the more numerous able\-bodied to abuse or neglect those with handicaps (James 1:27; Zechariah 7:8–10\). Given that context, it seems Scripture endorses a collectivist attitude in some matters, but that attitude is meant to be expressed on an individual, personal, and voluntary level. God expects people to act in the best interests of others—but what’s really in everyone’s best interests might not be the same as what’s popular or what’s demanded by the culture. It’s key to realize that morality and decision\-making are given an individualist character in the Bible, even if the moral ideal is to make collectivist\-friendly decisions. The most catastrophic abuses of collectivism occur when the “needs of the many” becomes an absolute ideal. So long as some policy, procedure, or law can be passed off as beneficial for “the many,” a society expressing unreasonable collectivism will endure it. This is especially dangerous politically: great evils, including genocide, have often been perpetrated in the name of a “greater good.” Ironically, an extreme approach to collectivism always winds up benefitting a few powerful individuals. Virtually every modern tyrant has appealed to collectivism to seize power, and dictators regularly portray their authoritarianism as necessary for the benefit of the nation as a whole. Ultimately, collectivism and individualism are at odds only because of human sin. In a perfectly godly world, that which is good for the individual is also good for the many. Christian ethics reflects a passing version of this idea. When the many show compassion and sacrificial love to the few, it results in a deeper valuing of human life and a more just and loving society. When the few show humility and sacrificial love to the many, it results in a deeper appreciation of God’s influence and allows unique needs to be met. Only in eternity, surrounded by those entirely attuned to the will of God (1 John 3:1–3\), can both collectivism and individualism be expressed completely and without contradiction.
What does it mean that the scepter will not depart from Judah (Genesis 49:10)?	Answer In Jacob’s blessings of his twelve sons, he says this about Judah: “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongs shall come and the obedience of the nations shall be his” (Genesis 49:10\). In ancient times a scepter was often a full\-length staff—note that, in the poetry of Jacob’s prophecy, the words scepter and ruler’s staff are used in parallel. A scepter was usually made of carved wood and sometimes embellished with fine metal or gems; it symbolized a ruler’s absolute power and authority over a tribe or nation. The same Hebrew word translated “scepter” is sometimes translated as “club,” “staff,” or “rod,” all of which can be used as weapons. Scepters symbolized the irresistible civic and military power that a ruler had at his command. When Jacob said, “The scepter will not depart from Judah,” he was giving, in part, a divine prediction concerning the children of [Judah](Judah-in-the-Bible.html). Centuries later, when Jacob’s descendants formed a nation in the Promised Land and kings began to rule, it was the line of Judah that became the royal line. Starting with David, the line of Judah’s kings continued through Solomon, Rehoboam, Abijah, and many others, all the way through Zedekiah, the last king of Judah. Jacob’s prophecy came true: the tribe of Judah possessed the scepter—the kings of the Davidic dynasty were all descended from Jacob’s fourth son, Judah. When Jacob said, “The scepter will not depart from Judah,” he was also giving a divine prediction of one Descendant in particular who would come from the line of Judah. Jacob says the tribe of Judah would possess the scepter “until the coming of the one to whom it belongs, the one whom all nations will honor” (Genesis 49:10, NLT). Some more literal translations, such as the KJV and the NASB, render the prophecy as “until Shiloh comes”—[Shiloh](shiloh.html) being a title of the Messiah. Later in biblical history, God tells King David, a descendant of Judah, that his throne would be established forever, confirming that the Messiah would be descended from him (2 Samuel 7:8–16\). The One who fulfills this prophecy is Jesus Christ, the [Son of David](Jesus-son-of-David.html), whose kingdom is eternal (2 Peter 1:11\). Jesus is “the [Lion of the tribe of Judah](lion-tribe-Judah.html), the Root of David” (Revelation 5:5\). Because of Jesus Christ, the scepter has not departed from Judah. Worldly authority, symbolized by the scepter, is temporary, and earthly kings often find their scepters slipping out of their grasp. But the scepter wielded by the Messiah, Jesus Christ, will never be lost, stolen, or set aside. When He establishes His kingdom on earth, it will be one of perfect justice: “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You have loved righteousness and hated wickedness” (Hebrews 1:8–9; cf. Psalm 45:6–7\). Jesus’ reign will include a final judgment of the nations, and He “will rule them with an iron scepter and will dash them to pieces like pottery” (Revelation 2:27; cf. Psalm 2:9; cf. Revelation 19:15\). Just before they crucified Jesus, Roman soldiers mocked Him, placing a [crown of thorns](crown-of-thorns.html) on His head and a staff in His hand as a royal scepter. They bowed before Him in jest, saying, “Hail, king of the Jews!” then struck Him repeatedly with the fake scepter (Matthew 27:27–31\). How supremely ironic that the scepter, a symbol of worldly authority, was used to batter the One who holds the highest authority in heaven and on earth! A 4,000\-year\-old prophecy, “the scepter will not depart from Judah,” will be fully realized some day when Jesus, the [King of kings and Lord of lords](King-of-kings-Lord-of-lords.html), returns with His saints and angels. The Lion of the tribe of Judah will wield the scepter: “See, the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all of them of all the ungodly acts they have committed in their ungodliness, and of all the defiant words ungodly sinners have spoken against him” (Jude 1:14–15\).
How tall was Jesus?	Answer The Bible does not say anything about how tall Jesus was. Height is not something the Bible regularly mentions. The only people in the Bible who are mentioned in reference to their height are Saul (1 Samuel 9:2\), Goliath (1 Samuel 17:4\), and Zacchaeus (Luke 19:3\). The only physical description the Bible gives of Jesus is found in Isaiah 53:2, and that verse provides little information: “He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him.” This essentially means Jesus was ordinary. There was nothing spectacular about His appearance. It could be said that Jesus was average\-looking. With that in mind, the best speculation as to how tall Jesus was would be the average height of a first\-century male Jew living in the land of Israel. Even arriving at that average leads to divergent opinions. Based on skeletal remains and other evidence, most anthropologists believe the average height of a Jewish male living in Israel in the first century AD was 5′1ʺ (155 cm). This is significantly shorter than the average height of men today, which is between 5′5ʺ (165 cm) and 5′11ʺ (181 cm), depending on the part of the world they live in. Some use the [Shroud of Turin](shroud-of-Turin.html) to guess at how tall Jesus was. That artifact portrays a man around 6′1ʺ (185 cm) tall, and so some conclude that Jesus was approximately that height. There are two primary problems with using the Shroud of Turin in this manner. First, it is highly unlikely that the Shroud of Turin is truly Jesus’ burial cloth. Second, if Jesus was 6′1ʺ, He would have been approximately a foot taller than most of the other men in Israel during His time. That would have definitively made Him above average. His height—head and shoulders above everyone else—would have made Him attractive and desirable, in contradiction of the prophecy of Isaiah 53:2\. Others point to the fact that Jesus was sinless and, from that, extrapolate the idea that He had perfect genetics. According to this theory, the lack of genetic defects would have made Jesus tall. Besides the fact that Scripture never indicates that Jesus was a genetically perfect man, this theory ignores the other factors that help determine height, such as nutrition and environment. But again, the problem with this theory is Isaiah 53:2\. If Jesus had perfect genetics, and if that made Him significantly taller than other people, then His appearance would not have been ordinary, again in negation of Isaiah 53:2\. So, how tall was Jesus? Very likely, He was of average height for His time and place, between 5′ (152 cm) and 5′5ʺ (165 cm). This conclusion bothers some people because, generally speaking, being tall is looked upon favorably and being short is looked upon unfavorably. We view Jesus as better than we are—and, of course, He is—and since, in our minds, being taller is better, we tend to picture Jesus as being taller than we. Centuries of artwork have furthered the idea that Jesus was rather tall, with a commanding presence. For these reasons, many of us have in our minds a portrait of Jesus as a tall man. Our natural association of being tall with superiority is based on our inclination to infer moral qualities from physical traits. “People look at the outward appearance,” after all (1 Samuel 16:7\). We want our heroes to be tall, strong, and strikingly handsome. Villains are supposed to be ugly or misshapen in some way. In contrast, unlike us, “the LORD looks at the heart,” and often it is the plain, the average, and the overlooked who are God’s choice. Jesus Christ was infinitely superior to us morally, spiritually, and intellectually, but, physically, He could have been simply average. Ultimately, it does not matter how tall Jesus was. His height has absolutely nothing to do with any aspect of His ministry, death, or resurrection. Some of us may need a mindset change regarding height. While there are likely more advantages to being tall than there are to being short, being tall does not make anyone superior in the areas it really matters. A person who is 7′ (213 cm) is just as much created in the image of God as a person who is 4′ (122 cm). Jesus was probably not physically tall, but His height is meaningless in terms of bowing the knee to Him and acknowledging “that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11\).
Why do we celebrate Easter?	Answer Easter is celebrated in countries throughout the world. For some, the traditional festivities center on welcoming the spring season, whereas in other countries the festivities are more religious in tone. For many, Easter is simply a cultural holiday, a time to enjoy other people and eat festive food. Church attendance might be part of the Easter celebrations of many, even if such religious observance is not a regular part of their lives. For many Christians, Easter is a celebration joyfully anticipated throughout the year. It is often a time when those who don’t know [Jesus Christ](who-is-Jesus.html) become curious about who He is. Easter is a time when it might feel easier to share the good news of the salvation He brings. It is also a corporate celebration of the reality of Jesus’ resurrection and the life we have in Him. Though we celebrate that reality all year long, Easter is a special time of remembering. While the word Easter may have pagan [origins](easter-origins.html) and certain Easter traditions have absolutely nothing to do with the Bible, the real reason to celebrate Easter is to remember the [work of Jesus Christ on the cross](why-Jesus-die.html) and to celebrate the [reality of His resurrection](why-believe-resurrection.html). Celebrating Easter is about rejoicing in the risen Christ. In the days leading up to Easter, we recount His horrific death on the cross. It is a death Jesus died willingly (Mark 10:45; John 10:18\). He [came to earth as a baby](incarnation-of-Christ.html) in order to live a perfect human life and one day die as the [sacrifice for sin](Jesus-died-for-our-sins.html). At Easter time, generally on [Good Friday](Good-Friday.html), we remember His sacrifice and thank Him for it. But it is not only Jesus’ death on the cross that is important. [Jesus’ resurrection](death-resurrection-Christ.html) proclaims His victory over sin and death. Jesus was crucified, died, and was buried. Then He rose back to life, proving He is who He says He is and that He accomplished what He came to earth to accomplish. Jesus Christ is fully God, fully human, and our [only Savior](Jesus-only-way.html). It is because He is risen that we can trust in His sacrifice for our sins and receive [new life](new-creation.html) in Him. His resurrection also demonstrates that His promise to [resurrect us](when-resurrection.html) one day will come true. The apostle Paul wrote, “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also” (1 Corinthians 15:3–8\). It is this important reality that we pause to focus on and rejoice in at Easter. Easter is the time to celebrate Jesus’ victory and to celebrate the new life He gives. All can have their sins forgiven and experience new life in Him if they will [receive Him in faith](faith-in-Jesus.html). It is fitting that Easter occurs in the springtime. Much like spring is the time when new life grows after the death brought about by winter, so Jesus brings new life to those who were formerly dead in sin (Ephesians 2:1–10\). The life Jesus brings is eternal. We celebrate the reality of His death and resurrection every day, and especially at Easter. We can trust Him and worship Him all year through because He is risen!
What is the meaning of Easter?	Answer Easter is the annual celebration of [Christ’s resurrection](why-believe-resurrection.html) to life after His crucifixion and death. The day is also called Resurrection Sunday. The word Easter is related to the word east, which naturally points us to the sunrise, to new days and new beginnings. For some, Easter is bereft of all but the secular meaning. For them, Easter is a time to dye eggs, hide them, and send children in search of them. It’s a time to recite the myth of the Easter bunny and allude to his continuing escapades. It’s a time of giving candy, taking pictures, eating Peeps, and feasting around the family table. It’s a day to mark the start of spring and celebrate the rejuvenation of nature and the greening of the grass. Such observances of Easter, if they go no further than this, are a faint and feeble shadow of the real meaning of Easter; they are as empty as a plastic egg, as hollow as a chocolate Easter bunny. Easter is a Christian holiday, and Christian celebrations focus on the true meaning of Easter: the resurrection of Jesus Christ. Two thousand years ago, a man died on a cross, was buried, and three days later rose to life again. This fact—that a dead man came to life again and lives evermore—is why we celebrate Easter. The meaning of Easter is that the Son of God paid the price for our sins and rose again to reconcile us to God (see Romans 4:25\). Easter means that our greatest enemy, death, has been conquered. Easter means that our sins are forgiven and we are made right with God. Easter means that Christ is truly the King and Victor, seated “far above all rule and authority, power and dominion, and every name that is invoked” (Ephesians 1:21\). The meaning of Easter is that Jesus is the Lord of new beginnings, new days, and new lives. Easter means that the incomprehensibly great power of God was on full display at the Garden Tomb where Christ lay. That same great power that raised Christ from the dead now works in us who believe (Ephesians 1:19\). The meaning of Easter is that God can move mountains, split seas, restore life, and roll the stone away. Easter means the poor in spirit will possess the kingdom of heaven, the mourners will be comforted, the meek will inherit the earth, the seekers of righteousness will be filled, the merciful will find mercy, and the pure in heart will see God (see Matthew 5:3–8\). The meaning of Easter is that the promises of God come true in Christ. Easter means that we can proclaim good news to the poor, freedom for the prisoners, and recovery of sight for the blind. We can set the oppressed free and announce the year of the Lord’s favor (see Luke 4:18–19\). The meaning of Easter is that the gospel—God’s Emancipation Proclamation—is to be heralded far and wide. Good news is meant to share. Easter means that love is stronger than death. Love “burns like a blazing fire, like a mighty flame. Many waters cannot quench love; rivers cannot sweep it away” (Song of Solomon 8:6–7\). It was for love that God gave His only Son (John 3:16\); it was for love that Christ died on the cross (John 15:13\). It is for love that the risen Lord intercedes for His children (Romans 8:34\). Easter is fraught with love. Easter means there is hope for us, after all. As Jesus said, “Because I live, you also will live” (John 14:19\).
What does the Bible say about individualism?	Answer Individualism is an approach to [decision\-making](decision-making-Bible.html) that presumes benefits for an individual person should be given higher priority than benefits for a wider group. In other words, individualism says the needs of each person outweigh the needs of the larger culture or group. As with any human philosophy, individualism can be used beneficially or as a pretext for abuse. As one might expect, the Bible denounces an extreme approach to individualism. Scripture suggests that each person is morally obligated to consider others as more important than oneself. At the same time, Scripture powerfully speaks to the value of the individual. In some ways, individualism has biblical merit, usually in narrow, spiritually related circumstances. The Bible contains examples of individualist thinking. This is most often seen where someone chooses to do what is moral or right, regardless of whether the wider culture approves (Joshua 24:15; Acts 5:29\). Jesus indicated that following Him might offend others (Matthew 10:34–38\)—and that’s especially true when the Christian individual refuses to revel in something the larger culture thinks is acceptable (John 15:19\). Christ also spoke positively of a person’s right to decide how to use his own property and abilities (Matthew 21:33–41; 25:14–30\). In such circumstances, the desires of “the many” are secondary to the interests of a single person or family. In the strictest sense, this is a form of individualism: choosing what is best for that person, regardless of whether it’s compatible with “the greater good.” Note, however, that the biblical examples narrow the context for legitimate individualism to instances of spiritual righteousness. When a godless culture claims that obeying God is harmful to “the many,” a Christian is still obligated to choose what is right (Acts 5:29\). Those who have wealth or talents are expected to use them wisely, in accordance with good judgment, and not foolishly (Luke 12:41–42\). Acting individualistically, against the “greater good,” then, only aligns with Scripture when a believer has reason to think that what he’s being asked to do isn’t actually “greater” or “good” according to a godly worldview. Scripture’s form of individualism is centered on each person’s need to personally follow the will of God, regardless of how others perceive that obedience. Scripture gives much broader, widely applied examples of [collectivism](collectivism.html), such as Acts 2:44, Acts 4:32, Philippians 2:3, Romans 12:10, Ephesians 5:2, and even Romans 5:15–19\. Of course, because the Bible commends a moral, ethical type of individualism, collectivism ought not be carried too far. When a culture begins to demand individuals violate their own conscience for “the greater good,” that culture is dabbling in tyranny, not charity. Scripture also speaks of a slightly different, but very important form of individualism—that of individual human value. Not all persons have the same skills, intellect, physical ability, or health. In a non\-biblical worldview, some persons are less valuable than others and their needs worth overriding for the sake of the larger group. A culture entirely committed to whatever is advantageous for “the many” marginalizes or even eliminates certain groups of people. Historically, this is exactly what happens when collectivist thinking runs rampant. In contrast, the Bible imbues every individual with worth as an image\-bearer of God (Genesis 1:27; 9:6\). Jesus made a special point of ministering to people whom society cast aside (Mark 2:1–7; 5:1–20\). A cornerstone of [Christian ethics](Christian-ethics.html) is the individualistic idea that no person—not one, ever, anywhere—is worthless, disposable, or less beloved than any other (Galatians 3:28; Colossians 3:11\). No person—not one, ever, anywhere—is beyond forgiveness and redemption through Jesus Christ (Luke 7:34; 1 Corinthians 6:9–11\). The Bible places an extremely high value on the individual. It particularly highlights the need for individual moral reasoning and culpability (Ezekiel 18:20; Romans 2:6\). The key weakness in extreme versions of collectivism is that it completely discards individual rights and responsibility in service of the so\-called “greater good.” Ultimately, the battle between individualism and collectivism is simply between human beings and their own sin nature. If we were able to follow God perfectly and abide in perfect unity, we’d find that what is good for the individual is also good for the many. Humility and self\-sacrifice by individuals result in great blessings for others. Compassion and self\-sacrifice by the group bless the disadvantaged and result in a greater appreciation for humanity. We will only see these two ideas in perfect harmony in eternity, when the redeemed are entirely attuned to the will of God (1 John 3:1–3\).
Should Christians celebrate Easter?	Answer Though perhaps the day with the highest church attendance, [Easter Sunday](Easter-Sunday.html) can be a source of contention among Christians. Some Christians view Easter as having pagan origins or being so commercialized that it is wrong to participate. Others simply view Easter as a celebration of Jesus’ resurrection, perhaps the best and most important celebration of the year. Many believers prefer to call Easter “Resurrection Sunday” to highlight that the celebration is about Jesus. Some Christians participate only in the church\-related aspects of celebrating Easter, whereas others include the more societal aspects like Easter egg hunts and baskets full of candy. Does the Bible say anything about whether Christians should celebrate Easter? The Bible does not mention the observance of Easter and so does not directly address the question of whether Christians should celebrate Easter. Christians who believe we should celebrate Easter and those who believe we should not are hard pressed to make a solid biblical case either way. Jesus’ death and resurrection are realities we celebrate all year through. In fact, the church meeting on Sunday is an indirect celebration of the resurrection of Christ, who arose on the first day of the week (Luke 24:1\). Passages like Colossians 2:16, 1 Corinthians 10:23–33, and Romans 14 are instructive in discerning whether we should celebrate Easter and how to go about doing so. These passages indicate that Christians have great [freedom](Christian-freedom.html) in questionable matters, such as observing certain holy days or eating different foods. First Corinthians 10:23–24 says, “‘I have the right to do anything,’ you say—but not everything is beneficial. ‘I have the right to do anything’—but not everything is constructive. No one should seek their own good, but the good of others.” Paul was writing here specifically about eating food sacrificed to idols. He went on to say that believers could eat whatever was sold in the market or given to them by an unbeliever without “raising questions of conscience.” The principle is that “the earth is the Lord’s, and everything in it” (1 Corinthians 10:26\). Paul concludes, “So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God—even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved” (1 Corinthians 10:31–33\). Christians should celebrate Easter to the extent that they can do so to the glory of God and with thankfulness (1 Corinthians 10:30–33\). Those who are convinced that Easter is a celebration of a pagan goddess or that it somehow honors the idols of a godless society should abstain from Easter observances. Those who feel free to celebrate Easter but whose observance of it might cause a problem for another believer should not flaunt their freedom. If certain Easter traditions would cause a Christian to compromise biblical truth, then those traditions should be neglected. However, when participation in Easter traditions and Easter celebrations give us cause to praise God, we should feel free to fully enjoy them and invite others to do the same. No matter how we personally observe or don’t observe Easter, it does seem to be a particularly good time to share the gospel with others. Society at large acknowledges Easter in one way or another. Even those who focus primarily on secular traditions like the [Easter bunny](easter-bunny-eggs.html), colored eggs, and chocolate tend to recognize the holiday is related to Christianity. Christians can use that awareness as an opening to explain who Jesus is, the importance of His death, and the good news of His [resurrection](bodily-resurrection-Jesus.html). Easter comes in the springtime, and much of the excitement around Easter has to do with the excitement of spring with its promise of new growth. How amazing to be able to share with others that what is observed on Easter is so much more. It’s not simply the changing of a season but a celebration of the way Jesus changed the world. He offers us new and eternal life. At Easter, Christians can enjoy celebrating that reality in a focused way with one another, and we can and should share that amazing news with any who will listen.
Is Easter a pagan holiday?	Answer No, Easter is not a pagan holiday. Easter is the Christian celebration of Jesus Christ’s resurrection from the dead. Christians believe that Jesus, the Son of God, died for our sins on a Roman cross, was buried, and rose to life again “on the first day of the week, very early in the morning” (Luke 24:1\). Those who claim that Easter is a pagan holiday usually mean that the word Easter is etymologically linked to the name of an ancient goddess or that various pagan groups also held ceremonies in the springtime. Neither claim carries much weight. First, we’ll consider the idea that Easter is a pagan holiday because the name Easter has pagan origins. Some say that a Saxon goddess named Eostre is the namesake of our modern holiday. Others say that the word Easter comes from the name of a Germanic goddess named Ostara. The problem with both of these theories is that there is no real evidence that anyone ever worshiped a goddess by either name. The only mention of Eostre comes from a passing reference in the history of the [Venerable Bede](Venerable-Bede.html). The first mention of a goddess named Ostara is in a book by Jakob Grimm—and Grimm admitted that he could find no solid link between Easter and pagan celebrations. Next, we’ll consider the idea that Easter is a pagan holiday because its springtime observance coincides with those of pagan religions. There are a plethora of pagan holidays that occur during the season covered by Easter: the Day of Bau (Babylonian), Dark Mother Day (Indian), the Day of Fortuna (Roman), the Feast of Blajini (Romanian), the Feast of [Artemis/Diana](who-Artemis.html) (Greek/Roman), the Feast of Tellus Mater (Roman), the Festival of Ba’ast (Egyptian), the Festival of Ishtar (Babylonian), the Feast of Elaphebolia (Athenian), and Odin’s Day (Norse), to name a few. But sharing a date on the calendar is no proof that two holidays are related. A married couple who celebrate their wedding anniversary on October 31 should not be accused of appropriating Halloween. In short, claims that Easter is a pagan holiday are based on hearsay, assumptions, and inferences, with no hard evidence to back them up. Even if Easter Sunday were a Christianized version of an ancient pagan holiday, it would not mean that Easter itself is a pagan holiday. No one today is sacrificing to a goddess named Eostre or Ostara. Regardless of what a day may once have meant, its observance today needs to be evaluated on the basis of what it means today. Christians celebrating Easter are no more pagan than are churches who gather to worship on Sunday (so named because it was the pagan “Day of the Sun”). The pagan origins of the names of the days of the week have nothing to do with the church’s weekly gatherings, and ancient pagan spring festivals have no real bearing on the modern Christian celebration of Easter. Although not written about Easter, Romans 14:5–6 can apply: “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. Whoever regards one day as special does so to the Lord.” If an individual Christian worries about some aspects of an Easter celebration, that Christian should do what he or she believes to be right. He should not judge others who celebrate differently, nor should the others judge him when no clear biblical guideline is involved.
What does the Bible say about prosperity?	Answer Prosperity is a popular theme that has woven itself into the Christian message. Because it sounds so encouraging, and there are Bible verses that seem to support prosperity, many popular teachers have substituted prosperity teaching for the sound doctrines of [repentance](repentance.html), the [cross](meaning-of-the-cross.html), and the reality of [hell](hell-real-eternal.html). Our desire to be prosperous is so strong that we are drawn to this teaching like a moth to a flame. The promise of prosperity, wedded to spirituality, offers hope, financial help, and a relationship with God all at once. Preachers of prosperity also tell us what we want to believe. The premise of prosperity preaching or [Word of Faith](Word-Faith.html) teaching is that, because God is good, He wills that His children should prosper in health, wealth, and happiness. And because He is rich, He can make it happen. It can become difficult to separate biblical fact from man\-made fiction. What does the Bible actually teach about prosperity? We must start with the recognition that all creation belongs to God (Psalm 50:12\). He owns everything, and it is His decision what He does with it (Isaiah 45:9; Jeremiah 18:6–10\). We also know that He is good and desires to give us good things (1 Chronicles 16:34; Psalm 100:5\). The greatest gift God has already given: His own Son, Jesus (2 Corinthians 9:15; John 3:16–18\). When we have [received that gift](become-a-Christian.html) and accepted the high honor of being adopted into God’s family, the Creator becomes our Father (Romans 8:15\). He loves us as His own dear children. Just as an earthly father wants his children to prosper in many ways, so does God. Just as earthly fathers love to give their children good gifts, so does our heavenly Father love to give us good gifts (Matthew 7:11\). As His children we can expect Him to take care of us (Philippians 4:19\). It’s true that God wants His children to be prosperous, but in what ways? The popular understanding of prosperity reaches beyond what the Bible teaches. [Prosperity teachers](prosperity-preachers.html) focus primarily on the here and now, seeking wealth as “proof” of God’s blessing. They attach a couple of out\-of\-context Bible verses to their hype and call it biblical teaching. However, God’s desire for us to prosper may not include material wealth at all. First Timothy 6:9 warns, “Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction.” There are different types of prosperity, of which material or financial prosperity is only one. Other types of prosperity may be far more important in God’s eyes. Many times, God cannot trust us with material prosperity because we would make an idol out of it. Jesus said, “How difficult it is for the rich to inherit the kingdom of God” (Luke 18:24\). Wealth quickly takes hold of us and promises a security it cannot deliver. Prosperity can become a substitute for the real goal of pursuing God and His righteousness (see Matthew 6:33\). As a good Father, God may withhold what we clamor for, choosing instead to give us what we truly need. He has our eternal benefit in mind, not our short\-term comfort (Luke 12:33–34\). [Prosperity teaching](prosperity-gospel.html) also goes wrong in that it includes the idea that the cross of Christ took care of all our physical and mental ailments. If Jesus’ atonement provides for [physical healing](Bible-health.html) and prosperity now, then we should expect to live long, prosperous lives free from all sickness, infirmity, and disease. But it’s not earthly, physical prosperity that’s provided by the atonement of Christ; it’s heavenly, spiritual prosperity. Some of God’s most loyal servants suffered physical ailments that were not miraculously healed (Philippians 2:24–28; 1 Timothy 5:23\). And many believers throughout history were imprisoned, tortured, and eventually killed. “They went about in sheepskins and goatskins, destitute, persecuted and mistreated. . . . They wandered in deserts and mountains, living in caves and in holes in the ground” (Hebrews 11:37–38\). The early church knew nothing of today’s popular prosperity teaching. They may not have been prosperous in riches and lands, but they prospered in generosity, in love, and in fellowship with Christ and each other (1 Corinthians 1:5; 2 Corinthians 6:10; 9:11\). God’s ideal for this world was perfection (Genesis 1:31\). He created it perfect, desired that we enjoy perfect lives and perfect fellowship with Him, and intended that prosperity would be a way of life. But sin corrupted that perfect plan, and now prosperity, health, and a trouble\-free existence are impossible for many and fleeting for the rest (Romans 5:12; Genesis 3\). God does offer to prosper us beyond explanation, but it may not come during our short earthly stay. For many, the full realization of God’s restoration will be experienced only when we leave this world behind and enter His presence for eternity. Hebrews 11 lists dozens of faithful servants of the Lord who one might expect to have lived prosperously because of their faithfulness. Yet verses 39 and 40 say this: “And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect.” Every child of God, bought with the blood of Jesus Christ, will experience prosperity beyond our wildest imaginations for all of eternity (1 Corinthians 2:9\). Until then, we walk by faith. Romans 8:17–18 promises this: “Now if we are children, then we are heirs—heirs of God and co\-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” Being [co\-heirs with Christ](co-heirs-with-Christ.html) means that forever we will enjoy everything God owns. No earthly prosperity can compare with that.
Is the musical Godspell biblically accurate?	Answer Godspell is a musical—a stage production featuring songs—originally written in 1970\. The book is by John\-Michael Tebelak with music and lyrics by Stephen Schwartz. The dialogue and songs are loosely based on parables and quotations from the New Testament. Strictly speaking, Godspell is not a presentation of the life of Jesus or of His teachings. Rather, it’s a piece of entertainment that uses the Bible as a source of inspiration. Godspell is not nearly as overt in its interpretation of Jesus as other shows, such as [Jesus Christ Superstar](Jesus-Christ-Superstar.html). Whether one considers the musical “biblically accurate” depends entirely on what kind of “accuracy” is in mind. Lyrics and spoken lines from the script of Godspell are taken from the New Testament, mostly from the Gospel of Matthew. Parables and statements from the [Sermon on the Mount](sermon-on-the-mount.html) form most of the show’s material. In that sense, the words and teachings presented on stage are actually taken from the Bible. However, as presented in Godspell, the parables, statements, and songs connect very loosely. It would be fair to say the plot in Godspell is thin, at best. The show opens with an allusion to squabbling philosophers and to John the Baptist. Jesus appears and calls together a group. The rest of the show features songs and skits relating various parables and New Testament teachings. In the end, Jesus is betrayed and killed, and the show ends with the now\-disbanded group carrying Him offstage. There is no depiction of a resurrection in Godspell. Godspell is set in the streets of New York City in the early ʼ70s. The script calls for costuming that may be disconcerting to some, as Jesus and His band of followers are street clowns and dress outlandishly. Tebelak chose to have the story performed by clowns in order to bring a measure of energy and joy to the entire production. Indeed, Godspell pervades the stage with a kinetic, enthusiastic spirit. Some Christians who see Godspell will appreciate the art behind the costuming; others will see the depiction of Jesus as a street clown as artistic license carried too far. The structure of Godspell is artistic and loosely framed and, as such, appeals to prospective directors. Productions have employed a wide variety of interpretations. Some present the story as originally intended, as a gathering of clowns, others as hippies, others as children or as children’s toys come to life. Some stage the story as though these are actual biblical characters. Some frame the show as a dream or hallucination. That same looseness means the show is extraordinarily open to audience interpretation. More importantly, the show can be given a drastically different feel depending on how it is staged. The words in Godspell are from the Bible, and its themes are inspired by the Bible, but individual productions might or might not be compatible with Scripture. For instance, changing certain props, costumes, or sounds in a scene, or having the actors read lines in a certain way, can change the meaning of a scene or song, even if the words are not changed. This is common to all stage plays; virtually every script has lines that actors can present in varied ways to varied effects. What one actor might deliver as a statement of fact another actor might present as irony. The heavy reliance on Scripture means a production of Godspell stands a better chance of exhibiting a high view of the Bible than other musicals. The crucial difference between Godspell and other theatrical productions, however, is that same point: the source material. A production upending the intent of a human author would be one thing. Twisting the meaning of the Bible, even in a stage play, is something else entirely. Since the script of Godspell is sourced from the Bible, attempts to warp the message would not be merely disrespectful; they’d be blasphemous. Ultimately, Godspell is more flexible and open to interpretation than most other musicals. As a result, whether the show honors the message and meaning of its source material has everything to do with the choices of the producer, director, and cast. In the sense that truly matters, the biblical accuracy of Godspell is dependent on the cast and crew involved in producing the show.
What is an avenger of blood in the Bible?	Answer In the Bible, an avenger of blood is a person legally responsible for carrying out [vengeance](revenge-vengeance.html) when a family member has been unlawfully killed or murdered. The avenger of blood is usually the nearest male relative of the murdered person. This family executioner seeks justice by killing the individual responsible for the death of his relative. Mosaic Law allowed vengeance killings carried out by an avenger of blood: “The avenger of blood shall put the murderer to death; when the avenger comes upon the murderer, the avenger shall put the murderer to death” (Numbers 35:19; see also 26–27 and Deuteronomy 19:11–12\). If a family member was murdered, it became the duty of the avenger of blood to restore justice to the family and the land by pursuing and ultimately carrying out the [death penalty](capital-punishment-murder.html) on the person responsible. This Old Testament law is rooted in God’s requirement of a life for a life in cases of murder: “And I will require the blood of anyone who takes another person’s life. If a wild animal kills a person, it must die. And anyone who murders a fellow human must die. If anyone takes a human life, that person’s life will also be taken by human hands. For God made human beings in his own image” (Genesis 9:5–6, NLT). The word translated “avenge,” in Hebrew, is related to the word for “redeem,” “reclaim,” or “restore.” As a representative of God and the family, the avenger of blood “redeemed” or “reclaimed” the blood of the relative by killing the original blood\-shedder. An avenger of blood was to act only in cases of deliberate murder or the unlawful taking of an innocent life. Intent is a necessary element of murder. Six examples of intentional homicide are outlined in Numbers 35:16–21\. The avenger of blood was not given license to act in instances of accidental manslaughter. The Mosaic Law regulated the actions of the avenger of blood by providing [cities of refuge](cities-of-refuge.html) for the accused. An individual who committed manslaughter, or the unintentional and accidental killing of a person, could find sanctuary in any of the six designated cities of refuge throughout the land of Israel (Numbers 35:10–15, 22–25; Deuteronomy 19:4–6; Joshua 20:1–6\). In these towns, the avenger of blood’s quarry was legally protected and guaranteed a fair trial. Gideon became the avenger of blood for his brothers who had been murdered on Mount Tabor by the Midianite kings [Zebah and Zalmunna](Zebah-and-Zalmunna.html) (Judges 8:18–21\). Joab avenged the blood of his brother Asahel (2 Samuel 3:27–30\). The men of Gibeon avenged the deaths of their countrymen at the hands of Saul by executing seven of the king’s sons (2 Samuel 21:1–9\). The avenger of blood concept also figures into the account of King Amaziah, who put to death the officials who had assassinated his father (2 Kings 14:5–6\). The story of the Tekoite woman involved a plea for King David to stop the actions of the avenger of blood (2 Samuel 14:8–11\). In the New Testament, the apostle Paul instructs, “Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord” (Romans 12:17–19\). Scripture promises that God will punish evildoers (1 Thessalonians 4:6\). God has also appointed government authorities to execute vengeance on His behalf: “The government is God’s servant working for your good. But if you do what is wrong, you should be afraid. The government has the right to carry out the death sentence. It is God’s servant, an avenger to execute God’s anger on anyone who does what is wrong” (Romans 13:4, GWT). Ultimately, the Lord is the Restorer and Redeemer of His people (Isaiah 41:14\). In several places in Scripture, God is portrayed as the avenger of blood: “Rejoice, you nations, with his people, for he will avenge the blood of his servants; he will take vengeance on his enemies and make atonement for his land and people” (Deuteronomy 32:43; see also Judges 9:23–24; 2 Kings 9:7; Psalm 9:12; 79:10; Revelation 6:10; 19:2\).
What is prima scriptura?	Answer Prima scriptura is the doctrine that Scripture, God’s Holy Word, is the “first” or “primary” way in which God’s revelation comes to us. We can compare and contrast prima scriptura with [sola scriptura](sola-scriptura.html) in order to see the theological differences between these two approaches to recognizing biblical authority. Prima scriptura teaches that Scripture is merely “first” among other sources of divine revelation. In contrast, sola scriptura teaches that Scripture is the “only” source of divine revelation. Prima scriptura views the Bible as authoritative—it may even be the “most” authoritative source—but it leaves the door open for other authoritative sources of revelation. Prima scriptura holds to the primacy of Scripture, but the Bible becomes one of several rules for faith and practice in the Christian life. Early Catholicism developed a belief in prima scriptura. The Catholic Church used its government\-sanctioned monopoly on biblical translation, interpretation, and doctrinal formation to advance the idea that, in addition to the Bible, church leaders and tradition were also authoritative sources of divine revelation. This quickly led to the enforcement of unbiblical practices upon the populace. Parishioners were not allowed to read and interpret the Scriptures on their own. Prima scriptura was used to divide the church into a hierarchy of power. The pronouncements of church leaders—as authoritative as the Bible—imposed rules based on the subjectivity of an elite spiritual ruling class and papal authority. The [Reformation principle](reformed-theology.html) of sola scriptura pushed back against Catholic corruption. Sola scriptura holds not only to the primacy of Scripture but to the sufficiency of Scripture as the “only” supreme authority in all matters concerning the church. All truth necessary for one’s salvation and Christian life is taught explicitly or implicitly in Scripture. The Reformers recognized the need for secondary authorities such as teachers, preachers, church councils, and experience, but none of these dynamics were co\-authoritative with the rule of Scripture. All secondary authority is subject to reform and must be held to the scrutiny of scriptural revelation (see Galatians 1:8\). At stake is the idea that Scripture is sufficient in itself to reveal and enable all that God wills for His children. Teaching sound doctrine is the product of proclaiming the Scriptures with the accuracy of its own revealed truth. John MacArthur puts it this way: “Scripture is . . . the perfect and only standard of spiritual truth, revealing infallibly all that we must believe in order to be saved, and all that we must do in order to glorify God” ([“John MacArthur on Sola Scriptura](http://apprising.org/2011/01/15/john-macarthur-on-sola-scriptura/),” accessed March 21, 2019\). Those who promote prima scriptura introduce additional authorities and have a divided loyalty. Through the years, an evangelical version of prima scriptura has developed. Most evangelicals acknowledge the Bible as God’s divinely inspired, authoritative Word. But they also accept, to varying degrees, certain other sources of authoritative truth: denominational traditions, the sign gifts, dreams and visions, angels, the workings of conscience, common sense, etc. The evangelical version of prima scriptura holds that we can know much of God’s will through what He has said in the Bible, but we may need other sources of information to fully understand what He wants of us. Being the “primary” authority, the Bible is still used to test and, if necessary, correct the “revelation” from other sources. Most Protestants who hold to prima scriptura believe in the primacy of Scripture but would argue that the Bible’s authority is conditioned upon “correct” translation or proper hermeneutics. This is theoretically plausible, but the fact is that the Bible is authoritative whether or not it is interpreted or understood correctly. The Bible teaches sola scriptura. In 2 Timothy 3:15–17, Paul says to Timothy, “From infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” Notice the scope of Scripture’s sufficiency in this passage: 1\) it is sufficient for salvation, 2\) it is God\-breathed, and 3\) it is able to equip us for every good work. God says not to add to or take away from Scripture (Deuteronomy 4:2; 12:32; Revelation 22:18–19\), but prima scriptura subtly allows additions to be made. The church is to be under the authority of Scripture, not be a co\-author of divine revelation. We are to preach and teach the Word, not our own opinions of what the Bible says. “The purpose of preaching is to preach the Scripture with its own insights, directives, and teachings. . . . The first great task of preaching \[is] to preach God’s Word, and to let listeners sense its very authority” (Timothy Keller, Preaching, p. 29\). At the heart of the issue is the question “where does absolute authority reside?” Is it in the church, Scripture, tradition, last night’s dream, or some combination of all those? To what degree must a person be taught outside of the revelation of Scripture in order to be saved and follow Christ? Prima scriptura says that, to some extent, we can rely on something other than the Bible. Sola scriptura says we live under the [authority of Scripture](sole-authority-faith-practice.html) alone.
Why does God call Jacob a worm in Isaiah 41:14?	Answer Isaiah 41:14 says, “‘Do not be afraid, you worm Jacob, little Israel, do not fear, for I myself will help you,’ declares the LORD, your Redeemer, the Holy One of Israel.” It’s a wonderful promise combined with an unflattering mode of address. Jacob (that is, the people of Israel) is called a worm. Worms are small, and worms are lowly. That is the most obvious connection drawn in Isaiah 41:14 between Israel and the worm. In and of themselves, the children of Israel had no power or glory. They would be trampled by the other nations as easily as people would trample a worm. But God promises deliverance to His people, protection from their enemies, and triumph in the end. “Do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand” (verse 10\). Israel’s enemies will be vanquished: “All who rage against you will surely be ashamed and disgraced; those who oppose you will be as nothing and perish” (verse 11\). Though they are a mere worm, a symbol of insignificance, the Lord God Almighty is on their side. It’s fascinating to look at the Hebrew word translated “worm” in Isaiah 41:14\. In Hebrew it is tola, and it can be properly translated in two ways: either as “worm” or as “scarlet material.” The context determines the meaning. In Lamentations 4:5, a form of the same word refers to fine scarlet clothing. The “worm” in question is usually identified as the Coccus ilicis, an insect that was used in ancient times to make scarlet dye. When a female “scarlet worm” is ready to have young, it permanently attaches itself to the trunk of a tree and lays its eggs. The insect then dies and in death turns crimson, staining the surrounding wood scarlet as well. The dead bodies of these insects were then collected and the scarlet fluid extracted; the resulting brilliant dye was prized for coloring fabric and thread. The book of Exodus uses forms of the word tola over twenty times, almost always in the sense of “crimson” or “scarlet.” Scarlet was one of the colors in the curtains of the [tabernacle](tabernacle-of-Moses.html) (Exodus 26:1\); in the veil separating the Holy Place from the Holy of Holies (verse 31\); and in the garments of the priests (Exodus 28:5–6\). In each of these cases, scarlet is symbolic of the blood of the sacrifice. Significantly, the word tola is also found Psalm 22:6, a [messianic psalm](messianic-prophecies.html). Here, the Messiah says, “But I am a worm and not a man, scorned by everyone, despised by the people,” and goes on to describe His pierced hands and feet (verse 16\), the mockery of the onlookers (verse 7\), and the gambling over His clothing (verse 18\). Like the little “crimson worm,” the Messiah was deemed frail, lowly, and insignificant. “He made himself nothing” (Philippians 2:7\). Like the “crimson worm,” Jesus hung from a tree, stained the wood crimson, and died giving life to others.
What are the Infancy Gospels?	Answer The Infancy Gospels are a small group of writings that claim to provide details about Jesus’ childhood. Inspired Scripture says little about Jesus’ life between His birth and the start of His public ministry. In contrast, the Infancy Gospels contain extensive stories about a pre\-teen Jesus and His family. Only two of these gospels—the [Protoevangelium of James](Protoevangelium-of-James.html) and the [Infancy Gospel of Thomas](Infancy-Gospel-of-Thomas.html)—were widespread. Others are found only in fragments and in various languages. Even the two main Infancy Gospels were written far too late to be considered authoritative. They also contain blatantly false content. That includes both factual mistakes about the region of Jerusalem and doctrinal ideas that contradict the inspired Gospels of Matthew, Mark, Luke, and John. Most of the spiritual content of these Infancy Gospels aligns with [Gnosticism](Christian-gnosticism.html), an early heresy plaguing the Christian church. Those immediately recognized flaws kept such works from being considered as part of the [canon of Scripture](canon-of-Scripture.html). The Protoevangelium of James claims that Mary was a temple virgin who remained a virgin for her entire life. Some modern superstitions about Mary are reflected in this early work. The Infancy Gospel of Thomas presents the young Jesus as a temperamental, fickle, arrogant, and disobedient magic worker. This coordinates with some aspects of Gnostic thinking, and certainly with pagan views of the gods. However, the character, words, and actions of Jesus as presented in the Infancy Gospel of Thomas are totally incompatible with Scripture. These works also attribute various miracles to Jesus’ childhood. Claims of Jesus’ juvenile miracles fly in the face of the canonical gospels, which present Jesus’ miracle at Cana as “the first of His signs” (John 2:11, BSB). Despite their collective name, the Infancy Gospels have no factual connection to the four gospels of the Bible. Early Christians recognized the Infancy Gospels for what they were: late, fictional accounts that present a false and mythical version of Jesus Christ. As historical resources, they are useful. They contain details about certain heresies and the origin of superstitions about Jesus and Mary. They are not, in any sense, comparable to the inspired words of God or to the contents of the actual Bible.
What is the living hope in 1 Peter 1:3?	Answer First Peter 1:3 says, “Blessed be the God and Father of our Lord Jesus Christ. Because of his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead” (CSB). The apostle Peter opens his letter with words of praise for God the Father and His Son, Jesus Christ, reminding readers that salvation is a gift of God’s mercy. Then Peter states that believers are given “a living hope through the resurrection of Jesus Christ.” What exactly does Peter mean when he speaks of “a living hope”? Peter states that it is the “new birth” that provides our living hope, affirming that salvation is a gift from God. Just as an infant does nothing to be born, we experience rebirth not because of who we are or anything we have done. We are born of God (John 1:13\) through Jesus’ resurrection from the dead. Salvation changes who we are (2 Corinthians 5:17\), making us dead to sin and alive to righteousness in Jesus Christ (Ephesians 2:5\). This new birth serves as our reason for hope—the [assurance of salvation](assurance-salvation.html). Bible commentators often call Peter the apostle of hope. In this passage, Peter links our new birth—our salvation—with the idea of “a living hope.” The hope Peter speaks of is not the wishful thinking usually associated with the word hope today. We might say, “I hope it doesn’t rain,” or “I hope I pass the test.” But this is not the kind of hope Peter has in mind. The Greek term for “hope” in the passage means “an eager, confident expectation.” This hope of the believer is not only “living” but “lively.” The CEV translates the phrase as “a hope that lives on.” Unlike the empty, dead hope of this world, this “living hope” is energizing, alive, and active in the soul of the believer. “We live with great expectation,” as the NLT puts it. Our living hope originates from a living, resurrected Savior. Peter’s living hope is Jesus Christ. The apostle is speaking to Christians who were suffering persecution in Asia Minor. His words were meant to encourage them in their troubles. Their future was secure because of the [resurrection of Jesus Christ](resurrection-Christ-important.html). Their hope was in His victory over death and His resurrection life. Whatever the persecuted believers would face in this world could not compare to the blessings of the future resurrection and the life to come in eternity. Living hope is anchored in the past—Jesus rose from the dead (Matthew 28:6\). It continues in the present—Jesus is alive (Colossians 3:1\). And it endures throughout the future—Jesus promises eternal, resurrection life (John 3:16; 4:14; 5:24; Romans 6:22; 1 Corinthians 15:23\). Living hope also enables us to live without despair as we encounter suffering and trials in this present life: “Therefore we do not give up. Even though our outer person is being destroyed, our inner person is being renewed day by day. For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory. So we do not focus on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:16–18, CSB). The object of our living hope is described in 1 Peter 1:4 as “an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you” (CSB). We have an inheritance that will never be touched by death, stained by evil, or faded with time; it is death\-proof, sin\-proof, and age\-proof. This [inheritance](inheritance-in-Christ.html) is also fail\-proof because God guards and preserves it in heaven for us. It is wholly secure. Absolutely nothing can undermine the certainty of our future inheritance. People cannot survive long without hope. Hope keeps us going through painful experiences and fear of what the future may hold. In a fallen world where people face poverty, disease, hunger, injustice, disaster, war, and terrorism, we need a living hope. The Bible tells us in Ephesians 2:12 that those who don’t have Jesus Christ do not have hope. Believers are blessed with real and substantial hope through the resurrection of Jesus Christ. By the power of God’s Word and the indwelling of the Holy Spirit, this living hope quickens our minds and souls (Hebrews 4:12\). It changes our thoughts, words, and actions. Once dead in our sins, we now live with the hope of our own resurrection. The believer’s living hope is solid and secure: “We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain. Jesus has entered there on our behalf as a forerunner, because he has become a high priest forever according to the order of Melchizedek” (Hebrews 6:19–20, CSB). Jesus Christ is our Savior, our salvation, our Living Hope.
What is Christ’s Commission Fellowship?	Answer Christ’s Commission Fellowship (CCF) is an indigenous, evangelical megachurch in the Philippines. It was founded in 1982 by Pastor Peter Tan\-Chi and his wife Deonna (Filipino\-Chinese and American, respectively). CCF has more than 60 satellite churches in the Philippines and over 40 satellites abroad, with over 70,000 weekly worshippers (prior to the Covid crisis). Even without foreign financial assistance or affiliation with other groups, CCF was able to build its own 8\-story ministry center with a main auditorium that can seat up to 9,000 worshipers. Typical of evangelical churches, Christ's Commission Fellowship believes in the Trinity, in the inerrancy and infallibility of the Scriptures, in the deity and humanity of Christ, in the deity of the Holy Spirit, in salvation by grace, and in baptism by immersion. CCF’s core values are stated as these: Love God and Others, Obey God’s Word and Authorities, Volunteer, and Engage the Family. Christ's Commission Fellowship implements a “Dgroup system” as its core strategy for the spiritual health of its members and growth of the church. Dgroups (or discipleship groups) are formed to encourage spiritual growth, and to multiply by reaching out and making disciples of others. In worship services and meetings, Christ's Commission Fellowship utilizes various methods of preaching, including expository, topical, book studies etc. Most sermons are focused on the practical application of Scripture to life. Some recent sermon series include messages from the Psalms (Songs of Hope); MOTIVATE (biblical principles for lasting impact on family and other relationships); Joy in the Crisis (Book of Philippians); etc. The focus of CCF’s messages are on the application of biblical truth to life. Families and small groups are encouraged to discuss the key passages from the messages during the week, and seek to apply what they have learned in their lives. Christ's Commission Fellowship does not hold to either Calvinism or Arminianism, as it prefers not to interpret Scripture through the filter of a particular theological lens. CCF leaders would say they seek to teach a balanced theological perspective based on the whole counsel of Scripture (see the statement of faith [here](https://www.ccf.org.ph/who-we-are/)). Critics of CCF can be found from many theological camps, from strong Calvinists or fundamentalists, to Pentecostals and charismatics. One thing that is concerning with CCF is that they allow speakers who are considered by some as proponents of the prosperity gospel to speak in their services and endorse prosperity gospel authors. On this, we wish CCF would exercise greater discernment. Christ's Commission Fellowship’s primary focus is reaching out to those who do not yet know Christ, and helping them become committed followers of Christ. While there are many members and attenders who have come from other churches, and have even become leaders in the church, the stated intention of the church is to help people, especially non\-believers, know Christ. There is nothing wrong with existing Christians choosing to attend Christ's Commission Fellowship, but it is wise for those who are considering doing so to become familiar with the mission, vision, core values, and statement of faith in advance to know if its ministry perspective and theological commitments are consistent with their own (Acts 17:11\).
Who was A.W. Tozer?	Answer Aiden Wilson Tozer (1897—1963\) was an American pastor in the [Christian and Missionary Alliance](Christian-and-Missionary-Alliance.html) and an author who emphasized the need for a deeper knowledge of God and development of the “inner life.” For this reason he has been described as an “evangelical mystic.” A.W. Tozer was extremely influential in evangelical Christianity in his generation and was often called a “twentieth\-century prophet.” Tozer, as he preferred to be called, was born April 21, 1897, in western Pennsylvania and lived in poverty during his youth. When he was about 15, his family moved to Akron, Ohio. Before he was 17, he heard a street preacher who challenged his listeners to call on God, saying, “Be merciful to me a sinner.” This stuck with Tozer, and he went home and did just that, accepting Christ by faith. He began studying the Bible and reading good books, and he grew in his faith. He had no formal education (neither high school nor college), but he taught himself and would eventually receive two honorary doctorates. Throughout his life Tozer read in a wide variety of subjects including religion, philosophy, literature, and poetry. In 1919, A.W. Tozer became the pastor of a small church in West Virginia and later of churches in Indiana and Ohio. In 1928, he became the pastor of the Southside Alliance Church in Chicago, with a congregation of about 80\. Tozer was of slight stature, not very fashionable, and not a forceful speaker. However, the spiritual content of his messages along with his choice of words and clear presentation of ideas captivated his congregation. The congregation grew steadily, and eleven years later a new building was built to accommodate 800\. In 1950, Tozer became the editor of Alliance Weekly (now Alliance Life), the official magazine of the Christian and Missionary Alliance. His editorials and articles gave him a nationwide platform and made him a popular spokesman for evangelical Christianity. In 1951, he began a weekly radio broadcast, which extended his influence. After 31 years as pastor of the Southside Alliance Church, Tozer accepted a call to the Avenue Road Alliance Church in Toronto, where he served until his death on May 12, 1963\. At his funeral, his daughter said, “I can’t feel sad. I know Dad’s happy. He’s lived for this all his life.” Tozer’s ministry was marked by an emphasis upon knowing God. He had the ability to get at the heart of what was truly important, putting the superficial and extraneous to the side. Tozer believed that he needed to challenge both intellect and soul, both mind and heart, and he did this consistently and with eloquence. The ministry of A.W. Tozer continues today. Audio recordings of his sermons are readily available online. However, he is best known through his books, two of which are considered spiritual classics: The Knowledge of the Holy and The Pursuit of God. Some quotes from A.W. Tozer will help to illustrate the passion of his life: “Go back to the grass roots. Open your hearts and search the Scriptures. Bear your cross, follow your Lord and pay no heed to the passing religious vogue. The masses are always wrong. In every generation the number of the righteous is small. Be sure you are among them.” “What comes into our minds when we think about God is the most important thing about us. . . . Always the most revealing thing about the Church is her idea of God, just as her most significant message is what she says about Him or leaves unsaid, for her silence is often more eloquent than her speech.” “The reason why many are still troubled, still seeking, still making little forward progress is because they haven’t yet come to the end of themselves. We’re still trying to give orders, and interfering with God’s work within us.” “I can safely say, on the authority of all that is revealed in the Word of God, that any man or woman on this earth who is bored and turned off by worship is not ready for heaven.” “We are saved to worship God. All that Christ has done . . . leads to this one end.” “We cannot grasp the true meaning of the divine holiness by thinking of someone or something very pure and then raising the concept to the highest degree we are capable of. God’s holiness is not simply the best we know infinitely bettered. We know nothing like the divine holiness. It stands apart, unique, unapproachable, incomprehensible, and unattainable. The natural man is blind to it. He may fear God’s power and admire His wisdom, but His holiness he cannot even imagine.”
What is the water of life?	Answer Water is absolutely indispensable for human life. The average human body is more than 50 percent water. Water is also refreshing, whether it is used to drink or to bathe or swim in. In developed countries, water is often taken for granted. But in many nations the lack of clean water is the primary public health problem; even when clean water is available, it takes significant time and effort to get it. The concern for clean water was often primary in ancient times as well. Water is so critical to our existence that it has become a symbol for life itself. There is a Brothers Grimm fairy tale called “The Water of Life” in which a dying king’s sons attempt to locate “the water of life” so that their father can live. Similar scenarios are common in literature. Spanish explorer Ponce de León is said to have been on a quest for the “Fountain of Youth” in the New World. Of course, he died without ever finding it. There is no “water of life,” that is, water that one can drink or bathe in which will grant eternal life, healing, or perpetual youth. The Bible uses water as a metaphor in some places, and it does speak of “the water of life.” John 4:10–26 is sometimes called the Water of Life Discourse (the counterpart to the [Bread of Life](bread-of-life.html) Discourse in John 6:22–59\). In John 4, Jesus is sitting at a well in Samaria when a woman comes to draw water. This would have been a daily task for her and would have involved significant effort and time on her part. Jesus asks her for a drink. This simple request was significant because Jesus was publicly speaking to a woman (see John 6:27\) and a Samaritan woman at that (John 4:9\). The woman asks Jesus why He is willing to associate with her, assuming that most Jews would not stoop to ask a Samaritan for a drink. Jesus uses the occasion to turn the conversation in another direction. Jesus answers the [Samaritan woman at the well](woman-at-the-well.html), “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water” (John 4:10\). The woman wonders how Jesus can provide this water, especially since He had no means to draw it. In fact, didn’t He just ask her for a drink? Jesus answers, “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:13–14\). The woman misunderstands, thinking that, if she could get this water, she would not have to spend any more time laboring to get water daily from the well. At this point, she is thinking that Jesus is talking about some kind of magical water that would meet her physical needs. Jesus turns the conversation from physical needs to spiritual needs by telling the woman to go and get her husband. She responds that she does not have a husband. Jesus says, “You are right when you say you have no husband. The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true” (John 4:17–18\). In saying this, Jesus puts His finger on an area of sin and shame in this woman’s life. The water that He speaks of is not to quench a physical thirst, but a spiritual thirst—a thirst that has manifested itself in this woman’s life by a series of broken and sinful relationships. The conversation ends with Jesus telling her plainly that He is the promised Messiah, and she goes and tells the whole town to come out and listen to what Jesus has to say. The water of life that Jesus spoke of is a metaphor for spiritual washing and refreshment, which this woman needed more than she needed the water that she drew from the well each day. In John 7, Jesus mentions this water of life or living water again. “Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.’ By this he meant the Spirit, whom those who believed in him were later to receive” (verses 37–38\). Once again, Jesus uses the physical to point to the spiritual. People need “living water” to give life to their spirits more than they need water to give life to their bodies. Here, we are told that the “living water” Jesus offered is really the Holy Spirit. He is the one who will be able to cleanse and satisfy the thirsty spirit. Finally, the water of life is mentioned in Revelation 21—22, which tells of the blessings of those who will spend eternity with God in the new heavens and new earth. In Revelation 21:6 God says, “To the thirsty I will give water without cost from the spring of the water of life.” This is a picture of bountiful spiritual supply. Revelation 22:1 expounds further: “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb.” A final invitation is issued in Revelation 22:17, “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” We need not understand the references to the “river” in the [New Jerusalem](new-jerusalem.html) literally. The picture is of a place where God lives with His people and meets all of their needs. In ancient times, a city with a continual supply of fresh, clean water would be considered a great place to live. The abode of God and of the believer for all eternity is pictured as having a pure, clear river running through the heart of it; in other words, it is a place where no need will be left unmet. It is not necessary to wait for the new heavens and the new earth to experience the blessings of the water of life. Because the Holy Spirit comes to [live within the believer](indwelling-of-the-Holy-Spirit.html), the Christian can experience a taste of this now. The Holy Spirit within the believer will quench every spiritual thirst, as long as the believer will simply take what the Spirit has to offer and follow the Spirit’s leading on a moment\-by\-moment basis. In summary, the water of life is a metaphor that speaks of the Holy Spirit’s work in the life of the believer, providing spiritual cleansing and constant refreshment.
What does God say about me?	Answer Before we look at what the Bible says about an individual, we need to dismantle a concept that is growing in popularity within modern Christianity. A misleading message, espoused by various media preachers, best\-selling authors, and prosperity teachers, is that it is ALL about me. God is about me. The Bible is about me. The universe is about me. Within this ideology is the misguided idea that God exists for me. Instead of God creating man in His image, we have tried to recreate God in our image. God has much to say about us as a human race, though, and there is much we can learn about ourselves as individuals in the Bible. When we read what the Bible says about us, we must use the lenses of reverence and humility. God’s decision to communicate with us is not a cause for arrogance on our part but of infinite gratitude. In order to understand what God says about me, I must understand what God says [about Himself](who-is-God.html). Otherwise, it doesn’t matter. Unless God is who He says He is, then it matters little who He says I am. One thing that God says about me is that I am created in His image (Genesis 1:27\). God spoke most of creation into being, but when He created mankind, He did it differently. He got down in the dirt, formed a man from the clay He had created, and then breathed His own life into that man. At that moment, man became “a living soul” (Genesis 2:7\). God later fashioned a woman from the man’s rib and joined the man and woman together as husband and wife (Genesis 2:21–24\). These human beings were separate from the animals and plants that also had life. The man and woman had the breath of God in their lungs. They were given an eternal spirit, just as God has. Those spirits would live forever, and it was God’s plan that they exist eternally in fellowship with Him. Another thing that God says about me is that I am a sinner, separated from God. Adam and Eve disobeyed God, and that act brought sin into God’s perfect world (Genesis 2:16–17; Genesis 3\). From that time on, all human beings are born with their first parents’ sin nature (Romans 5:12\). The sin nature that we inherit—and the sin that we personally commit—separates us from God’s holy presence (Romans 3:23; 6:23\). Another thing that God says about me is that my Creator loves me. He does not have to. But His very nature is love (1 John 4:8\), and He sets His love upon us. In His love, God actively works for our lasting good, even to the point of sacrificing Himself to save us (Romans 5:8\). Another thing that God says about me is that He designed me to fulfill a unique purpose (Psalm 139:13–16\). God has made each of us exactly the way He wants for His glory and to bring about His will. Even our struggles and frailties exist to accentuate His grace and cause us to cling to Him (see Exodus 4:11\). Then God demonstrated His love in the most generous act the world will ever know. He sent His own Son, Jesus, to earth to take the punishment our sins deserve (John 3:16–18; Colossians 2:14; 2 Corinthians 5:21\). Something else that God says about me is that I belong to one of two groups: the [children of God](become-a-Christian.html) or the children of the devil (1 John 3:7–10\). The children of God are those who have faith in Jesus’ death and resurrection. They have received a full pardon, the forgiveness of sin, and eternal life (John 1:12\). They are adopted into God’s family (Romans 10:9–13\). The children of the devil are those who reject Christ and His offer of salvation. They are still in their sins and under the condemnation of God. Colossians 3:1–17 explains the difference between those under the wrath of God and those who have been restored by God. So, what God says about me depends upon my standing with Christ. To those who reject Him, He says, “Repent and turn to Me” (see Acts 3:19\). To those who receive Him, He says, “Friend, your sins are forgiven” (Luke 5:20\) and “Be holy as I am holy” (1 Peter 1:15–16\). God’s children are already adopted, justified, and dearly loved. But He wants His children to take on a family resemblance. [He saves us](how-can-I-be-saved.html) so that He can conform us into the likeness of Jesus (Romans 8:29\). When I have been adopted by God as His child, He has much to say about me. I have a new identity (John 3:3\). I am no longer a child of wrath (Ephesians 2:3\), destined for an eternity without God (Matthew 25:41\). I am “[in Christ](in-Christ.html),” covered by His righteousness and fully accepted by God (Philippians 1:1\). God says that I am no longer under condemnation (Romans 8:1\); He no longer sees my imperfections; He sees the righteousness of His Son instead (Ephesians 2:13; Hebrews 8:12\). God says that I am more than a conqueror “through Him who loved us” (Romans 8:37\). He says that I “may participate in the divine nature, having escaped the corruption in the world caused by evil desires” (2 Peter 1:4\). On Judgment Day, what God says about me will make all the difference for eternity. God’s words to people on that Day will be either, “I never knew you. Away from me, you evildoers!” (Matthew 7:23\) or, “Well done, good and faithful servant! . . . Come and share your master’s happiness!” (Matthew 25:23\). When we stand before God, what He says about us will be determined by our relationship, by faith, to Jesus Christ (John 3:18\). God sent His one and only Son to pay the price we owed. We must answer this question: “What will I do with Christ?”
What can we learn from the account of Peter walking on water?	Answer One of Jesus Christ’s most instructive miracles takes place when the apostle Peter jumps out of a boat and walks on turbulent water to meet the Lord on the sea. The account, which follows on the heels of another illuminating miracle, the [feeding of the 5,000](feeding-the-5000.html), is recorded in Matthew 14:22–36\. Not only does Jesus walk on the Sea of Galilee here, but Peter walks on the water as well. Several valuable lessons—some obvious and some not so apparent—are introduced in the account of when Peter walks on water. Jesus has just finished feeding a crowd of thousands with two fish and a few loaves of bread. The disciples are beginning to see who Jesus is, but their faith in Him still has room for growth. Directly following this miracle, Jesus launches into His next lesson. By now it’s evening, and Jesus has not yet had time to get alone with His Father—the very reason He had come to this isolated place near the sea. So Jesus sends His disciples on ahead in a boat to cross the [Sea of Galilee](Sea-of-Galilee.html). Jesus makes room for time alone with God. This is the first important lesson we can take from the account to help us weather the storms of life. Jesus sends the disciples away so He can be alone on the mountain to pray. Even with the needs of so many people pressing in on Him, the Lord makes solitary time with God His priority. As the disciples are crossing the sea, a fierce and frightening storm kicks up. Very early in the morning, [Jesus comes walking toward them](walking-on-water.html) on the water. Thinking He is a ghost, the disciples are terrified. Even though they have been with Christ for a long time, they don’t recognize Jesus as He approaches in the storm. Sometimes we fail to recognize the Lord when He comes alongside us during our own personal storms. But Jesus understands the immaturity of our faith. To His disciples, the Lord speaks these words of comfort: “Take courage! It is I. Don’t be afraid” (Matthew 14:27\). [Peter](life-Peter.html), ever enthusiastic and impulsive, replies, “Lord, if it’s you, tell me to come to you on the water” (Matthew 14:28\). The Lord invites Peter to come, and the disciple steps out of the boat. Peter walks on water toward Jesus. His baby steps of faith last only a moment, though, and then he takes his eyes off of the Lord. With his physical sight, Peter sees the wind and waves surrounding him, and “he was afraid” (verse 30\) and begins to sink. Peter cries out, “Lord, save me!” (Matthew 14:30\), and Jesus instantly reaches out His hand to catch Peter. “You of little faith,” Jesus says, “Why did you doubt?” (verse 31\). For believers, the lesson here is unmistakable. If we take our eyes off Jesus and focus on our circumstances, we will fall under the weight of our problems. If we call to Jesus in faith, he will catch us and lift us above our seemingly impossible situation. Peter let doubt displace his faith. In all the time he had been with Jesus, even Peter, one of Christ’s closest friends, was still learning to trust the Lord completely. As Jesus and Peter climb into the boat, the storm ceases. The disciples respond to everything they’ve witnessed with awe, adoration, and worship of the Lord. To Jesus they say, “Truly you are the Son of God” (Matthew 14:33\). Beginning to grasp that Jesus is all\-powerful, even over the forces of nature, the disciples take another step closer to possessing mature faith. Jesus uses this stormy experience to bring His followers into a fuller understanding of who He is as their God and King. He is the Almighty Lord of the winds and the waves, and when He is present with us in our lifeboat, we can trust Him to either calm the storm or calm us. A crucial lesson remains to be explored. When Peter jumps out of the boat, his heart is full of good intentions. Sometimes we take a leap of faith with similarly good intentions, but, like Peter’s, our faith soon falters. Peter’s exercise of faith does not end in failure. Although he is sinking in fear, he calls out to the Lord, “Save me!” God loves to hear our cry for help. It means we know we can’t save ourselves. Peter helplessly cries out to the only one who can help him. The disciple’s experience reminds us that a lapse of faith is merely a stumble. The Lord is near to raise us back safely to our feet when we call to Him for help.
What is monergism in relationship to salvation?	Answer The word monergism comes from a combination of the Greek terms for “one” and “energy.” Combined, they mean “a single force.” When applied to salvation, monergism implies that God is entirely, completely, and solely responsible for any person’s salvation. This view contrasts with synergism (“a combined force”). Synergism suggests salvation is accomplished through a cooperative act of God and man. In studying any theological idea, including monergism, we must remember that God is God, and we are not—so no human idea can ever claim to perfectly describe the reality of the Creator (see Isaiah 55:8–9\). Some ideas are closer to the truth than others. What’s important is to recognize the value in an idea and its truthful aspects, without carrying it further than it’s meant to go. For monergism, this means noting how Scripture supports it, while also acknowledging its limitations. The primary passages of Scripture used to demonstrate monergism are Ephesians 1:4–5 and Romans 9:16\. These passages indicate that [God chose](unconditional-election.html) certain people for salvation prior even to the creation of the universe, wholly independent of their merits or abilities. In other words, these verses suggest salvation is the result of a “single force”: a mono\-ergon. That single force is God, the one and only person responsible for salvation. Other passages of Scripture also lean heavily toward the idea that God and God alone can be credited with human salvation. Notable examples are Titus 3:5 and Ephesians 2:8–9\. Proponents of monergism often point to the example of Lazarus, who—being dead—could not have “cooperated” with Jesus in his own resurrection (John 11:43–44\). Using this example, monergists can interpret verses such as 1 John 3:14 (“we have passed from death to life”) in much the same way—that is to say, God and God alone was acting in our salvation. For these reasons and others, monergism is closer to the truth than synergism. At the same time, the Bible also speaks of [human choice](free-will.html)—even in matters of salvation—in ways that don’t seem to perfectly fit with monergism. Examples of this are Matthew 23:37 and John 5:39–40\. In both, Jesus speaks of human resistance against the Holy Spirit. Oft\-debated passages such as 2 Peter 3:9 and 1 Timothy 2:3–4 strongly suggest a sense in which God “desires” the salvation of all, despite the fact that not “all,” in practice, will be saved. The Bible routinely presents salvation with “invitation” terminology, implying that there is some sense in which a person needs to respond in order to be saved (Revelation 22:17\). Even verses such as Matthew 22:1–14, John 4:10, John 6:44, and 1 Peter 2:7 speak of ideas such as God’s “drawing” in contrast to humanity’s “rejecting.” Some theologians explain the Bible’s commands to believe by taking a more moderate view of monergism, teaching that human faith must be present to receive God’s grace. These same theologians are careful to point out that faith itself is not meritorious. Faith receives grace, but it does not initiate grace. The faith required to receive divine grace is simply a response to God’s [prevenient grace](prevenient-grace.html). God graciously opens our hearts to be able to exercise faith, and then we choose to attach that faith to Christ. God still does the work of salvation, even though an act of human will (enabled by God) is a necessary requirement to receive it.
What is synergism in relationship to salvation?	Answer Synergism comes from a combination of the Greek terms for “cooperating” and “energy.” Put together, they mean “a combined force.” When applied to salvation, the term synergism implies that salvation is accomplished through the combined act of God and man. This contrasts with the term monergism, which comes from Greek terms for “one” and “energy” and means “a single force.” [Monergism](monergism-and-salvation.html) suggests God is entirely, completely, and solely responsible for any person’s salvation. Synergism is sometimes inferred from certain passages in Scripture. Of particular importance are Matthew 23:37, where Jesus laments that Jerusalem was “not willing” to come to Him; and John 5:40, where Jesus indicts the Jewish leaders by saying, “You refuse to come to me to have life.” These statements are indications that, in some sense, a person can be held responsible for resisting the Holy Spirit or refusing salvation. Looking at these verses—and only these verses—it would seem that salvation is accomplished by a combined force: a syn\-ergon. God and man must work together in order for one to be saved. Likewise, 1 Timothy 2:3–4 and 2 Peter 3:9 would seem to indicate that God at least “allows” some to be lost, despite His desire that “all” be saved. The idea of salvation being an invitation—something to be accepted or rejected—is prevalent in the New Testament. See also Revelation 22:17, John 4:10, John 6:44, 1 Peter 2:7, and Matthew 22:1–14\. So, given these Scriptures, the idea of human culpability in salvation cannot be entirely dismissed. God does not save anyone apart from faith in Christ, so an individual must “cooperate” by exercising faith. The question then becomes, where does the faith come from? A strict form of monergism says that faith is entirely the gift of God, part of the grace He bestows on us (see Ephesians 2:8 –9\). God chooses us, regenerates us, gives us the faith to believe in Christ, and seals us. A looser form of monergism suggests that faith depends on the will of man, but man is incapable of exercising faith until he is granted grace from God. Theologians call this “[prevenient grace](prevenient-grace.html),” which frees the will of a depraved sinner to choose whether (or not) to place his faith in Christ. Because the faith is enabled by God, it is not a meritorious work on man’s part. Faith receives grace, but faith is not causal. Taking this view, some forms of Arminianism can still claim to be monergistic. Any form of synergism, which says that God does part of the work of salvation while mankind does the rest, is false. If a person must muster faith, be baptized, join a church, continue in good works, etc., then that is synergism and is clearly unbiblical. No human work or merit can be added to God’s grace without destroying grace (Romans 11:6\). Pelgianism and semi\-Pelagianism are forms of synergism. [Pelagianism](Pelagianism.html) views mankind as basically good and emphasizes human freedom and willpower over the grace of God. According to Pelagianism, we all possess an inherent power to choose holiness for ourselves, without any intervention of God’s grace. [Semi\-Pelagianism](semi-Pelagianism.html) allows that we are sinful, but not totally. In the view of semi\-Pelagianism, we are only tainted by sin, and we can still cooperate with God’s grace and choose to seek Christ on our own. The Bible refutes Pelagianism and semi\-Pelagianism: before receiving the grace of God that saves us, we are “dead” in our sins (Ephesians 2:1\). Apart from grace, we are hopeless. Synergism is unbiblical because it starts with a person who has at least a spark of spiritual life; Scripture says we are dead in sin (Colossians 2:13\). Synergism says we are able to take a step toward God apart from grace; Scripture says that “there is no one who understands; there is no one who seeks God” (Romans 3:11\). Synergism says we can meet God in the middle; Scripture pictures us as sheep that need gathering, prisoners who need freedom, and blind people who need a miracle (Matthew 9:36; Luke 4:18\). So much as a single idea can attempt to describe salvation, monergism is the only biblically viable option. Salvation is God’s work, pure and simple. “Salvation belongs to the Lord” (Psalm 3:8, ESV; cf. Jonah 2:9; Revelation 7:10\). Synergism denies the grace of God and attempts to give mankind some credit.
What is the birth order of Jacob’s thirteen children?	Answer [Jacob](life-Jacob.html) had thirteen children, twelve sons and one daughter, by four different women. These children are important in biblical history, as the twelve sons of Jacob became the heads of the [twelve tribes](twelve-tribes-Israel.html). The account of the birth of Jacob’s children is found in Genesis 29—30, 35\. 1\) Reuben was Jacob’s firstborn. He was the son of Leah, Jacob’s first wife. 2\) Simeon was next, and he was also a son of Leah. 3\) Levi was the third of Jacob and Leah’s children. 4\) Judah was the next. After bearing Judah, Leah stopped bearing children for a time. 5\) Dan was born to Jacob by Bilhah, his wife Rachel’s handmaid. It was common practice in that day for a barren wife to give her servant to her husband to bear children in her name. 6\) Naphtali was the next child, also through Bilhah. 7\) Gad was number seven. He was the child of Jacob and [Zilpah](Zilpah-in-the-Bible.html), the handmaid of Leah. 8\) Asher was next. He was the second son of Zilpah. 9\) Issachar was another son granted to Leah. 10\) Zebulun was the next child, Leah’s sixth. 11\) Dinah was Jacob’s only daughter, and her mother was Leah. 12\) Joseph was Jacob’s twelfth child and Rachel’s first, as God opened her womb and enabled her to conceive. 13\) Benjamin was Jacob’s last child. His mother, Rachel, who died during labor, named him Ben\-Oni, which means “son of my trouble,” but Jacob renamed him Benjamin, which means “son of my right hand.” So the first four of Jacob’s children belonged to Leah, and she later bore him two more sons and a daughter—seven children total. The last two of Jacob’s children belonged to Rachel. In between were two sons of Bilhah (Rachel’s maid) and two sons of Zilpah (Leah’s maid). God’s plan for this family included greatness, although it came through great hardship. Jacob’s children were blessed according to the [covenant](Abrahamic-covenant.html) God had made with Abraham. “Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. . . . From them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen” (Romans 9:4–5\).
What is the Secret Gospel of Mark?	Answer In the late 1950s, a Columbia University scholar named Morton Smith claimed to have discovered part of a letter from [Clement of Alexandria](Clement-of-Alexandria.html), copied into the blank pages at the end of a seventeenth\-century printing of the [letters of Ignatius](Letters-of-Ignatius.html). Morton’s personal transcription and translation of these words—published years later—are the only versions available. The original text from which he supposedly copied the words has been lost. It was only ever seen by Smith and perhaps two others. According to Smith, what he discovered was a reference by Clement to a “secret” gospel of Mark: a supposedly expanded version of the biblical [Gospel of Mark](Gospel-of-Mark.html). Smith claims that Clement made two quotations from this Secret Gospel of Mark. One involves Jesus resurrecting a young man, who then spends the night with Jesus in some state of undress. The other implies that Jesus rejected the young man’s family. Clement’s supposed purpose in citing these accounts is to tell the letter’s recipient, Theodore, to deny the authenticity of the Secret Gospel of Mark. In so doing, according to Smith, Clement claims that Mark expanded his gospel and that only a select few people were meant to learn the secrets contained in this updated version. Not surprisingly, virtually everything about the Secret Gospel of Mark is disputed by scholars. The words cited by Smith are found only in text that he transcribed from a copy found written in the back of a separate work from the seventeenth\-century. Unlike actual Scripture, which has outstanding traceability, these words have literally zero support. If real, these fragments would be the only copies of Clement’s letters known to exist. Even more condemning is that the Secret Gospel of Mark is never mentioned anywhere else, in any other source, in all of ancient literature. Other disputed works, such as the [Apocryphal Acts](Apocryphal-Acts-of-the-Apostles.html) and the [Infancy Gospels](infancy-gospels.html), were mentioned by many early church fathers in order to refute heresy. Also, scholars have questioned Smith’s claims on the basis of anachronisms within the text, contradictions with Clement’s other writings, and even the handwriting found in the images produced by Smith. In short, scholarly consensus is all but certain the Secret Gospel of Mark is a fictional work, which likely never existed at all. The only debate that continues is whether Morton Smith fabricated the entire text in order to claim a discovery. Not all scholars think this is the case. And yet, the full picture of Smith’s claims leads to lingering suspicion the text was forged in order to support his professional, ethical, and personal goals.
What are the Testaments of the Twelve Patriarchs?	Answer Beginning in the [era between](intertestamental-period.html) the writing of the Old and New Testaments, various non\-canonical writers developed a series of works under assumed names. These are collectively called the [pseudepigrapha](pseudepigrapha.html), since they are clearly not written by their claimed authors. The Testaments of the Twelve Patriarchs is part of this genre. The work claims to be the final words of each of Jacob’s sons: the last “testament” of each patriarch of a tribe of Israel. Researchers believe the main text of the Testaments of the Twelve Patriarchs was written during the intertestamental period, then heavily edited by Christians through the first and second centuries. Edited or not, the works are most certainly not the product of their supposed authors. This makes the work a useful insight into Judeo\-Christian morality of that era, but not a competing text against the actual Bible. In each section of the Testaments of the Twelve Patriarchs, one of [Jacob’s](life-Jacob.html) sons describes the sins and virtues associated with his life. He warns against the former and encourages the latter, then gives a prophetic vision. The overall emphasis in the Testaments of the Twelve Patriarchs is on ethical behavior, with special emphasis on avoiding the sins most concerning to that speaker. Many of these admonitions point to Joseph as a positive example. The general content of each patriarch’s “testament” is as follows: Reuben (Lewd Thoughts): In [Reuben’s](Reuben-in-the-Bible.html) section of the Testaments of the Twelve Patriarchs, he repents for his incestuous acts with [Bilhah](Bilhah-in-the-Bible.html) (Genesis 35:22\). For his sin, the text claims, he suffered for months from a severe disease of the loins, and he spent the rest of his life trying to atone for his actions. Reuben warns against improper thoughts, especially as they pertain to women. Simeon (Jealousy): [Simeon](Simeon-in-the-Bible.html) repents for his jealous hatred of his younger brother, Joseph (Genesis 37:19–21\). He accepts his imprisonment in Egypt under Joseph’s command as something he deserved. In addition, the text indicates his hand was rendered weak for several months as punishment. Simeon warns against envy, saying it can destroy both the jealous person and the object of the jealousy. Levi (Priesthood; Arrogance): [Levi’s](Levi-in-the-Bible.html) section of the Testaments of the Twelve Patriarchs is more focused on his ascent to the high priesthood and the sins of his future sons than on his own shortcomings. There are two competing versions of this testament; in one Levi claims his revenge against Shechem (Genesis 34:1–2; 24–26\) was facilitated directly by the archangel Michael. Levi warns against the sin of pride, especially that of his descendants who would serve as priests. Judah (Bravery; Carnality): [Judah](Judah-in-the-Bible.html) celebrates his youthful strength and accomplishments. He also repents of several sins committed while supposedly drunk, many involving relationships with women (Genesis 38:1–2, 15–16\). His warning advises future generations to avoid lustful thinking and arrogance, but most of all to avoid drunkenness. Dan (Anger): In the Testaments of the Twelve Patriarchs, [Dan](Dan-in-the-Bible.html) repents of his wrath against his younger brother, Joseph (Genesis 37:19–21\). This rage is blamed on a specific evil spirit, Belial. Dan suggests that becoming angry is dangerous and must be avoided. Naphtali (Natural Good): [Naphtali’s](Naphtali-in-the-Bible.html) portion of the Testaments of the Twelve Patriarchs shows evidence of heavy editing over time. This makes it more difficult to discern the original author’s intent. Naphtali emphasizes his health, possibly connected to his skill as a runner. His warnings focus on a respect for natural order and the avoidance of becoming overly prideful about what God has given. Gad (Hate): [Gad](Gad-in-the-Bible.html) repents of his passionate hatred for his younger brother Joseph (Genesis 37:19–21\). He credits his rage to an incident in which Joseph learned Gad was eating improperly killed meat and informed their father. According to the Testaments of the Twelve Patriarchs, Gad’s sin brought him a year\-long disease of the heart, which nearly killed him. For that reason, Gad likens hatred to a poison that kills the one who hates. Asher (Truth vs. Error): [Asher’s](Asher-in-the-Bible.html) testament has little to say about his own personal conduct. The primary focus of this portion of the Testaments of the Twelve Patriarchs is the importance of recognizing the difference between truth and falsehood. Once recognized, the two must be carefully and entirely separated. Scholars suggest a large portion of the original writing has been lost. Issachar (Virtue; Simplicity): Unlike most of the other speakers in the Testaments of the Twelve Patriarchs, [Issachar](Issachar-in-the-Bible.html) claims a relatively unblemished, moral life. He credits this, in part, to his contentment with simple living and fulfillment in manual labor (see Genesis 49:14–15\). Issachar’s testament leans toward asceticism but mostly seems concerned with pursuing an uncomplicated, satisfied life. Zebulun (Philanthropy): The only sin [Zebulun](tribe-of-Zebulun.html) notes in himself is complying with his brothers in their mistreatment of Joseph (see Genesis 37:19–24\). At the same time, the Testaments of the Twelve Patriarchs implies that Zebulun strongly influenced his brothers’ decision to sell Joseph, rather than killing him. That experience is said to have molded Zebulun into a charity\-minded man. His testament features strong encouragement to acts of compassion and examples of how Zebulun has lived this out. Joseph (Chastity): [Joseph’s](life-Joseph.html) section in the Testaments of the Twelve Patriarchs is highly focused on the incident with [Potiphar’s wife](Potiphars-wife.html) (Genesis 39\), in which he resisted the sexual advances of his master’s spouse. The Testaments of the Twelve Patriarchs adds detail to this account, suggesting that Joseph made attempts to convert her to a more righteous life. The text also implies that she resorted to extreme measures, including spell\-casting or magic, in an effort to seduce Joseph. In his testament Joseph encourages his descendants to pursue sexual purity as a means to avoid evil. This text contains two sections with obviously different writing styles, leading scholars to suggest it might have been combined from separate, earlier works. Benjamin (Purity): [Benjamin’s](Benjamin-in-the-Bible.html) testament is mostly an echo of Joseph’s. Benjamin relates Joseph’s merciful, compassionate version of what happened between him and his brothers (Genesis 37:19–21\). This serves as a heroic example to Benjamin, who encourages his descendants to always look for the good. He credits Joseph’s ability to avoid sin to his optimistic attitude. As with other segments of the Testaments of the Twelve Patriarchs, this testament appears to have been heavily edited by later Christian writers.
What does it mean to count it all joy (James 1:2)?	Answer In some English translations of the Bible, James 1:2 contains the clause count it all joy. It is the first command James gives in his epistle; to understand what he means by it, we must look at the full passage and surrounding verses: “Count it all joy, my brothers, when you meet [trials of various kinds](trials-tribulations.html), for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4, ESV). The word count is a financial term, and it means “to evaluate.” When James says to “count it all joy,” he encourages his readers to evaluate the way they look at trials. He calls believers to develop a new and improved attitude that considers trials from God’s perspective. James wants believers to know to expect “trials of various kinds” (James 1:2\) in the Christian life. We should be prepared and not caught off guard when a sudden trial comes upon us. Trials are part of the Christian experience. Jesus told His disciples, “In this world you will have trouble” (John 16:33\). Typically, a trial is not an occasion for joy. James isn’t suggesting that we pursue trials or court hardship; neither are we to pretend that trials are enjoyable to endure. Trials are difficult and painful. But they exist for a purpose. Trials have the potential of producing something good in us, and, for this reason, they are an opportunity for expressing joy. Knowing there is a bigger picture, we can consider trials as things to rejoice in. Even though joy is contrary to our normal reaction, James urges us to work on changing our attitude toward troubles from dread to positive expectation, faith, trust, and even joy. James does not merely say “count it joy,” but he says “count it all joy”; that is, we can consider trials and testings as pure, unalloyed, total joy. Too often, we see trials in a negative light, or we assume that [joy](joy-trials.html) cannot exist in hardship; worse, we consider the hard times as God’s curse upon us or His punishment for our sin, rather than what they really are—opportunities to joyfully mature into Christlikeness. James 1:3 explains that God intends trials to test our faith and produce spiritual perseverance. Trials are like training challenges for an athlete. They build physical endurance and stamina. The athlete looks forward to physical and mental challenges because of the benefits that follow. If we were to walk through life on easy street and never face hardship, our Christian character would remain untested and underdeveloped. Trials develop our spiritual muscles, giving us the stamina and endurance to stay the course (Romans 5:2–5\). We can count it all joy in trials because in them we learn to depend on God and trust Him. Faith that is tested becomes genuine faith, rugged faith, uncompromising faith: “In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory and honor when Jesus Christ is revealed” (1 Peter 1:6–7\). God also uses trials to [discipline](Lord-God-discipline.html) us: “God disciplines us for our good, in order that we may share in his holiness” (Hebrews 12:10\). Trials help to purge our spiritual shortcomings and mature our faith. They promote joy because they produce holiness in the life of steadfast believers. James encourages Christians to embrace trials not for what they presently are, but for the outcome God will accomplish through them. James 1:12 promises, “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him.” When [Joseph](life-Joseph.html) was sold into slavery by his brothers (Genesis 37:1–38\), he could not see the beautiful, life\-saving outcome that God would accomplish through his years of suffering and perseverance in Egypt. After his ordeal with Potiphar’s wife, Joseph spent long years forgotten in prison. Eventually, God’s plan came to fruition, and Joseph was raised up to the second most powerful position over Egypt. Through many trials and tests, Joseph learned to trust God. Not only did Joseph rescue his family and the nation of Israel from starvation, but he saved all of Egypt, too. Joseph’s faith had been tested through trials, and perseverance finished its work. After coming through the trials victoriously, Joseph understood God’s good purpose in all he had endured. Joseph was able to see God’s sovereign hand in it all. Mature and complete, Joseph spoke these words of forgiveness to his brothers: “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:19–20\). James 1:4 says a believer who perseveres through trials is made “perfect.” This does not mean he or she becomes sinless or without moral failings. Perfect speaks of maturity or spiritual development. Christians who face trials with a joyful outlook—trusting God to accomplish His good purpose—will develop into full spiritual maturity. They will be equipped with everything they need to overcome every trial they encounter. That’s certainly a good reason to rejoice. To count it all joy when we face trials, we must evaluate the difficulties in life with eyes of faith and see them in light of God’s good purpose. The translation of James 1:2–4 by J.B. Phillips aids our understanding: “When all kinds of trials and temptations crowd into your lives my brothers, don’t resent them as intruders, but welcome them as friends! Realise that they come to test your faith and to produce in you the quality of endurance. But let the process go on until that endurance is fully developed, and you will find you have become men of mature character with the right sort of independence.”
Why should I forgive?	Answer [Forgiveness](what-is-forgiveness.html) is a familiar topic in the Bible. In fact, God’s plan to forgive mankind of their sins is the major theme of the Bible (1 Peter 1:20; John 17:24\). So, when wondering why we should forgive those who sin against us, we need look no further than the example God gave us. Christians must forgive others because God has forgiven us (Ephesians 4:32\). Jesus gave a parable in Matthew 18:21–35 about why we should [forgive](forgive-forgiven.html). He tells the story from the perspective of a king who has forgiven a servant of tremendous debt. But then that servant encounters another servant who owed him a few dollars, and the forgiven servant deals harshly with his fellow servant and demands instant repayment. When the king learns what had happened, he is furious and orders the one he had forgiven to be punished until the huge debt was paid in full. Jesus ends the [parable](parable-unforgiving-servant.html) with these chilling words: “That is how My Heavenly Father will treat each of you unless you forgive your brother from your heart” (verse 35\). Forgiveness is mandatory for all those who have experienced the forgiveness of God (Ephesians 4:32\). Jesus taught us to pray, “Forgive us our debts as we forgive our debtors” (Matthew 6:12\), reminding us that God holds us accountable for paying forward what He has done for us. Refusing to forgive those who wrong us is an insult to the Lord who has forgiven us much more. We forgive as an act of gratitude for all we have been forgiven. Those who have been forgiven by God are transformed into [forgiving people](forgiveness.html). To approach the Lord and ask for His forgiveness while at the same time refusing to forgive our brothers and sisters is the height of hypocrisy. If a person who claims to be a Christian refuses to extend forgiveness to others, that person is showing evidence that he or she is not truly born again. We forgive others because it is in our (new) nature to forgive (see 1 John 3:9\). Forgiveness is not letting an unrepentant sinner off the hook. Rather, it is an eager readiness to extend mercy to those who have wronged us. When we forgive, we free ourselves from the bondage someone’s wrong has created for us. It is impossible to live in complete obedience to God when someone else controls our emotions. Followers of Jesus are to be controlled by nothing but the Holy Spirit (Ephesians 5:18\). In order to grow spiritually and live in submission to God’s Word, we must obey even the difficult commands about forgiveness (Luke 6:46\). Forgiveness is often a window through which the world glimpses the mercy of God. As the popular slogan goes, “You may be the only Bible some people ever read.” When we forgive, we model God’s teachings on kindness, mercy, love, and humility. People cannot see Jesus in us when we are walking in bitterness and anger. When all we can talk about is how we were wronged, how someone betrayed us, or the wounds we are carrying, we lose sight of our primary mission, which is to make disciples (Matthew 28:19\). Unforgiveness makes us self\-focused instead of God\-focused and steals our love, peace, and joy (see Galatians 5:22\). Forgiveness comes more easily for some than it does for others, but we are all required to forgive if we want to walk in fellowship with God. Some find it hard to forgive because they have a misunderstanding of what it means to forgive. Forgiveness is not the same as reconciliation. We can forgive from the heart while keeping betrayers at a distance. Forgiveness does not allow unrepentant abusers back into our lives, but it does allow the peace of God back into our lives. From the cross, Jesus prayed for His murderers: “Father, forgive them” (Luke 23:34\). We reflect Jesus when we forgive the ones who wronged us, and for believers being like Jesus is the ultimate goal (Romans 8:29\).
What does the Bible say about sexual assault?	Answer Sexual abuses of all types, including sexual assaults, have been a part of human history since before Old Testament times. Legal definitions of sexual assault identify it as any type of unwanted sexual contact or any crime in which the offender subjects the victim to unwanted and offensive sexual touching. The first allusion to sexual assault in the Bible is in Genesis 12:10–16\. Due to a famine in his homeland, Abram and Sarai traveled to Egypt. Abram was worried that, because his wife was so beautiful, Pharaoh would kill him and take Sarai into his harem. To prevent that from happening, Abram begged Sarai to lie and say that she was his sister. While the claim was not entirely false (Sarai was his half\-sister), it was still a lie. Abram’s fear highlights the fact that in those days kings could do as they wished with the women of the land. Women were considered little more than property, and sexual assault perpetrated against them by those in power was expected. In many parts of the world today, this is still the custom. Pharaoh did abduct Sarai—without killing Abram—and he took her into his harem. But then God stepped in. To protect Sarai, God brought [plagues upon Pharaoh’s household](Abram-Pharaoh-lie.html), and Abram’s lie was revealed. Pharaoh released Sarai unharmed. She had avoided sexual assault by God’s divine intervention. Abram’s son, Isaac, learned his father’s ways and repeated the same actions. Fearing Abimelech, king of the Philistines, Isaac lied about his relationship to his wife, Rebekah (Genesis 26:1–10\). Fortunately, Isaac’s lie was uncovered quickly, and Rebekah was protected from sexual assault in Philistia. Sadly, Isaac’s granddaughter [Dinah](Dinah-in-the-Bible.html) was the victim of sexual assault and was raped by a man named Shechem in Canaan. Genesis 34 details the aftermath of that rape: Dinah’s brothers, the sons of Jacob, took bloody vengeance, slaughtering Shechem along with all the men of that town. One of the most infamous incidents of sexual assault in the Bible is the story of [Sodom and Gomorrah](Sodom-and-Gomorrah.html) found in Genesis 18—19\. The men of these cities were so wicked that they attempted to rape the two angels who, in human form, were visiting Lot. The men of Sodom were ready to beat Lot’s door down in order to assault his guests. Lot and his family only escaped because the angels blinded the mob and whisked Lot’s family to safety. Because of the sexual perversion of Sodom and the surrounding cities, God utterly destroyed them. Sexual assault and all forms of sexual perversion are indicators of the wickedness of the human heart (see Jeremiah 17:9\). God created sexuality to be a beautiful expression of love and unity between a husband and his wife (Matthew 19:6\). But, in our depravity, we pervert everything God created as good. In our sinful world, God’s gift of sexuality is often used to dominate, victimize, and control, resulting in the crimes of rape, sodomy, molestation, and other forms of sexual assault. God’s law He gave to the Israelites dealt with sexual assault. If a man raped a woman, that man had to take responsibility for her for the rest of his life (Deuteronomy 22:28–29\). This ensured that, within God’s people, there were no throwaway daughters. None of His precious girls could be violated and then left defenseless. In a culture where virginity was a requirement for marriage, girls who had been violated had no recourse. They faced life without a husband or children or a way to provide for themselves. So, under God’s law, if a man took a woman’s purity, he would spend the rest of his life making it up to her. One thing these graphic stories in the Old Testament tell us is that a world without God’s law is animalistic. With no fear of God in our hearts, we view other people as less worthy than we or as a means to our own satisfaction. We use people and then discard them, as Amnon did with his half\-sister Tamar after he raped her (2 Samuel 13\). The Bible never downplays the actions of the people it features but uses their actions to teach us important lessons. From them we learn that sin has consequences, including [sexual sin](sexual-sin.html). We also learn that God cares about those who have been violated by sexual assault. Psalm 34:18 says that the Lord “is near to the brokenhearted and saves those who are crushed in spirit.” The “brokenhearted” and the “crushed in spirit” can be those who have been victims of sexual assault. Victims are not invisible to God, and He cares about their future. When Sarai’s maid, Hagar, became pregnant with Abraham’s child, Sarai’s jealousy drove Hagar into the desert alone. Hagar felt abandoned by everyone, pregnant and without a husband. But God found her there and cared for her. She called Him “the God who sees me” (Genesis 16:13\). He is still “the God who sees” every sexual assault, and He wants victims to know they are not alone.
Is it wrong to blame God?	Answer Blaming God is a common response when life doesn’t go our way. Since God is supposedly [in control](God-is-sovereign.html) of everything, the thinking goes, He could have stopped what happened. He could have changed the situation to benefit me; He could have averted the calamity. Since He did not, He is to blame. In one sense, those statements are true. Isaiah 45:7 seems to validate the idea that God is to blame for everything that happens: “I form the light and create darkness, I bring prosperity and [create disaster](Isaiah-45-7.html); I, the LORD, do all these things.” And Isaiah 46:9–11: “Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me. . . . I say, ‘My purpose will stand, and I will do all that I please.’ . . . What I have said, that I will bring about; what I have planned, that I will do.” If God is willing to take responsibility for everything, then is it wrong to blame Him when disaster or heartache strikes us? The word blame means “to find fault with.” Blaming goes beyond acknowledging God’s sovereignty. Blaming God implies that He messed up, that there is a fault to be found in Him. When we blame God, we make ourselves His judge and jury. But mere human beings have no right to pass judgment on the Almighty. We are His creation; He is not ours: “Woe to those who quarrel with their Maker, those who are nothing but potsherds among the potsherds on the ground. Does the clay say to the [potter](potter-and-clay.html), ‘What are you making?’ Does your work say, ‘The potter has no hands’? Woe to the one who says to a father, ‘What have you begotten?’ or to a mother, ‘What have you brought to birth?’” (Isaiah 45:9–10\). To help avoid blaming God, we must first understand why heartache and pain are a part of our lives. Sin is at the root of every harsh and evil act. God did not design the human body or soul to live in a sinful world. We were created perfectly to dwell in a perfect world (Genesis 1—2\). But the sin of Adam brought devastation and disaster into God’s perfect world. Hurricanes, tornadoes, earthquakes, droughts—ultimately, all [natural disasters](natural-disasters.html) are here because of sin (Genesis 3:17–19\). Our own sinful choices create a ripple effect that echoes throughout our lives. And the sin of others affects us as well. Earthly trouble is a reminder that sin has terrible consequences, so, before we blame God for a crisis, we must examine our own lives and be honest about choices that could have led to it. Second, we need to examine our own [relationship with God](become-a-Christian.html). It is puzzling that many people who never give God a thought while doing their own thing become very religious when disaster strikes. They live for themselves 99 percent of the time, as if there were no God. But then tragedy strikes, and suddenly it is God’s fault. Not only is this irrational, but it is insulting to the Creator, who has already given us everything we need to have a relationship with Him. Of course, having a right relationship with the Lord does not exempt us from [suffering terrible heartaches](bad-things-good-people.html). What do we do when disaster strikes us? Often, Christians are tempted to blame God when the suffering comes. We have a tendency to follow the advice of Job’s wife to her suffering husband: “Curse God and die!” (Job 2:9\). Instead of blaming God, Christians can run to Him for comfort (Proverbs 18:10; Psalm 34:18\). Christians have a promise that the unbelieving world cannot claim. Romans 8:28 says that “all things work together for the good to those who love God and are called according to His purpose.” Some quote this verse and stop after the word good, but that is a misuse of Scripture. God placed two qualifiers after this promise that define its limits: the promise is “to those who love God” and to those “called according to His purpose.” Instead of blaming God, those who love Him can face tragedy with the assurance that nothing can harm them that God did not allow for a good and loving reason. He allows difficult things, even suffering and death, for His own higher purposes. When we desire God’s will for our lives, prioritizing it over our own will, He wastes nothing. No suffering, heartache, loss, or pain is wasted in the lives of God’s own people. He transforms our grief and loss into a platform for future ministry. He uses the difficulties to strengthen us, giving us greater opportunities to store up treasure in heaven than we would have had without the pain (Matthew 6:20\). Instead of blaming God, we “give thanks in everything” (Ephesians 5:20; 1 Thessalonians 5:18\). We acknowledge that God can intervene in any situation; when He does not intervene, and tragedy ensues, we should stop short of blaming Him for wrongdoing. In all that Job suffered, “he did not sin by charging God with wrongdoing” (Job 1:22\). Instead of blaming God, who had allowed such overwhelming loss, Job said, “Though he slay me, yet will I hope in him” (Job 13:15\). God honored Job’s response and blessed him mightily after he passed the test. God wants to bless us as well with greater understanding, deeper devotion, and eternal reward that can never be taken away. When we are tempted to blame God, we can choose Job’s response and trust that He knows what He is doing (see Psalm 131\).
Why did David ask God to “create in me a clean heart” in Psalm 51:10?	Answer When David prays, “Create in me a clean heart,” he is asking God for forgiveness. The subtitle to Psalm 51 clarifies the situation: “A psalm of David. When the prophet Nathan came to him after David had committed adultery with [Bathsheba](David-and-Bathsheba.html).” Second Samuel 11 tells the sordid tale. King David saw Bathsheba, a married woman, and lusted after her. He summoned her to fulfill his desires. Some time later, she notified him that she was pregnant with his child. David first tried a cover up, and, when that did not work, he arranged for the murder of Bathsheba’s husband. David then married her. Obviously, David did not have a clean heart after this. He had committed [adultery](Bible-adultery.html) and possibly rape, as the language used in this case is also used of rape; his summoning of and sleeping with Bathsheba was certainly an abuse of royal authority. He then engaged in deception and finally in murder, corrupting others in the process. When it was all done, he thought he had succeeded in covering it up and destroying all the evidence. The last sentence of 2 Samuel 11 tells us, “But the thing David had done displeased the Lord” (verse 27\). In 2 Samuel 12, the prophet Nathan confronts David. He does so using a parable that David could relate to. He told of a rich man who took advantage of a poor man by stealing his only lamb, a pet, which he killed to feed to his guests. David was overcome with anger and exclaimed, “As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity” (2 Samuel 12:5–6\). Then Nathan said to David, “You are the man!” (2 Samuel 12:7\). Although David had tried to hide his sin, it was eating away at him inside, as he records in Psalm 32:3–4: “When I kept silent \[about my sin], my bones wasted away through my groaning all day long. For day and night your hand was heavy on me; my strength was sapped as in the heat of summer.” David admitted to Nathan, “I have sinned against the Lord” (2 Samuel 12:13\). He knew he needed a clean heart. When David was through trying to hide his sin, he confessed it freely. Psalm 51 is that confession and plea for forgiveness. His request “create in me a clean heart” is simply another way of asking for forgiveness and spiritual cleansing. Psalm 51:1–10 is filled with poetic descriptions of forgiveness and cleansing, identified in italics below: “Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin. “For I know my transgressions, and my sin is always before me. Against you, you only, have I sinned and done what is evil in your sight; so you are right in your verdict and justified when you judge. Surely I was sinful at birth, sinful from the time my mother conceived me. Yet you desired faithfulness even in the womb; you taught me wisdom in that secret place. “Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. Let me hear joy and gladness; let the bones you have crushed rejoice. Hide your face from my sins and blot out all my iniquity. “Create in me a pure heart, O God, and renew a steadfast spirit within me.” Even though David suffered consequences for his sin, which are outlined in 2 Samuel 12, he was forgiven and restored to spiritual fellowship with God. Psalm 32 tells of the great relief that David felt when he confessed, and in this psalm he encourages others to confess their sins as well: “Blessed is the one whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the LORD does not count against them and in whose spirit is no deceit. “When I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy on me; my strength was sapped as in the heat of summer. “Then I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the LORD.’ And you forgave the guilt of my sin. “Therefore let all the faithful pray to you while you may be found; surely the rising of the mighty waters will not reach them. You are my hiding place; you will protect me from trouble and surround me with songs of deliverance. “I will instruct you and teach you in the way you should go; I will counsel you with my loving eye on you. Do not be like the horse or the mule, which have no understanding but must be controlled by bit and bridle or they will not come to you. Many are the woes of the wicked, but the LORD’s unfailing love surrounds the one who trusts in him. “Rejoice in the LORD and be glad, you righteous; sing, all you who are upright in heart!” Paul uses Psalm 32 as an example of salvation apart from works (Romans 4:6–8\). David was forgiven not because of any works he did to earn forgiveness, but simply because he asked in faith. Because of the sacrifice of Christ, any sinner can ask God for [forgiveness](got-forgiveness.html), that is, for a clean heart, and he will receive it. The apostle John also tells us, “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1: 8–9\). In spite of all that David did, and all that we do, God is willing to forgive because Jesus paid the penalty that we deserve. No matter how dirty we are, God can create in us a clean heart.
Does God have a plan for me?	Answer Many of [God’s plans](Gods-plan.html) are detailed throughout the Bible. He has plans for nations, for people groups, and for individuals. Isaiah 46:10–11 summarizes what God wants us to know about His plans: “My purpose will stand, and I will do all that I please. From the east I summon a bird of prey; from a far\-off land, a man to fulfill my purpose. What I have said, that I will bring about; what I have planned, that I will do.” It’s one thing to recognize that God has an overarching plan for the world; it is quite another to acknowledge that God has a specific life plan for each person. Many places in Scripture indicate that God does have a specific plan for each human being. It starts before we are conceived. The Lord told Jeremiah, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations” (Jeremiah 1:5\). God’s plan was not reactive, a response to Jeremiah’s conception. It was preemptive, implying that God specially formed this male child to accomplish His plan. David underscores this truth: “You created my inmost being; you knit me together in my mother’s womb” (Psalm 139:13\). Unborn children are not accidents. They are being formed by their Creator for His purposes. That is one reason [abortion](is-abortion-murder.html) is wrong. We have no right to disrespect God’s plan and violate God’s workmanship by killing a child He is in the process of forming. God’s plan for every human being is that each one comes to know Him and accept His offer of salvation (2 Peter 3:9\). He created us for fellowship with Him, and, when we reject the reconciliation He offers, we live at cross purposes with His plan for us. Beyond [salvation](become-a-Christian.html), God also designed good works for each of us according to our gifts, strengths, and opportunities (Ephesians 2:10\). He orchestrated the location and time into which each of us is born (Psalm 139:16\). If He knows the number of hairs on our heads, then He knows us better than we know ourselves (Luke 12:7\). He knows the gifts, talents, strengths, and weaknesses He gave us, and He knows how we could best use them to make an eternal impact. He gives us opportunities to store up treasure in heaven so that, for all eternity, we can enjoy His reward (Mark 9:41; Matthew 10:41–42\). God’s plan for each person is generally stated in Micah 6:8: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” His plan is for relationship over duties. When we walk in the Spirit (Galatians 5:16, 25\), enjoying a loving relationship with the Lord, our actions indicate that closeness. Pleasing Him is our delight. His plan unfolds naturally as we grow in faith, mature in knowledge, and practice obedience with all we understand. As we obey His general plan for His children, we discover His uniquely designed plan for us individually. We know God’s plan for those who know Him includes reaching others with the good news of salvation (Matthew 28:19; 2 Corinthians 5:20\). His plan is for His children to be conformed to the likeness of Jesus Christ (Romans 8:29\). He wants us to grow in grace and knowledge (2 Peter 3:18\). He wants us to love other Christians the way He loves us (John 13:34\). As we follow His Word, we will discover our own spiritual gifts and abilities that specially suit us to serve Him in unique ways (2 Corinthians 12:4–11\). God’s plan unfolds in our lives as we use all we have for His glory (1 Corinthians 10:31\). We often become impatient in wondering what God’s plan is for our lives. But it is not as complicated as we make it out to be. God’s plan for us is revealed a little at a time as we follow Him, and His plan may look different in different seasons of life. A young woman may ask God to direct her to His plan and believes college is part of that plan. But halfway through college, she falls ill and must spend the next two years in a convalescent home. Is she now out of God’s plan? Not if her heart is set to obey Him. In that convalescent home, she meets a young man who becomes her husband. They both love the Lord and desire to serve Him and believe that His plan for them is the mission field. They begin preparation, but halfway through the training, she becomes pregnant with a high\-risk pregnancy. Did they miss God’s plan? Has the Lord abandoned them? Not at all. Because of their experience caring for a child with special needs, they are able to minister to other families with similar needs. Their mission field looks much different from the one they had envisioned, but it is God’s plan for them. They are able to look back and see His hand in every turn along the way. God’s plan is rarely a straight shot to a visible goal. His plan requires of us a journey, illustrated so well in Bunyan’s [The Pilgrim’s Progress](The-Pilgrims-Progress.html), and that journey may be filled with detours, sudden stops, and confusing turns. But if our hearts are set to obey Him in all that we know to do, then we will be in the center of His will every step of the way.
Who was Amy Carmichael?	Answer Amy Carmichael was a missionary to India in the first half of the twentieth century. She is best known today for her work among at\-risk Indian children, founding the Dohnavur Fellowship, and her many influential writings. Amy Carmichael was born in Millisle, County Down, Ireland, in 1867\. Her churchgoing family ensured that young Amy was brought up knowing the Lord. In her teens, Amy developed a burden for the Shawlies in Belfast, poor mill girls who wore shawls instead of the more expensive hats. She started a Bible class for them, and the work grew, eventually needing a building to hold 500 people. Amy continued to work with the Shawlies in Belfast until she moved on to a similar work in Manchester in 1889\. Amy Carmichael began attending Keswick Convention meetings, where she heard the likes of [D.L. Moody](D-L-Moody.html) and [Hudson Taylor](Hudson-Taylor.html), founder of the China Inland Mission. After hearing Taylor, Amy knew that God was calling her to foreign missions. In 1887, Amy Carmichael travelled to Japan, but she had to return home fifteen months later, due to illness. After a time of recovery and applying to a new mission board, Amy arrived in Bangalore, India, in 1895\. At 28 years old, she was at the beginning of a groundbreaking and consequential missionary career. She never took a furlough and never returned home to Ireland. Amy Carmichael settled in southern India where she served for a time with a missionary, Thomas Walker, and his wife. She applied herself to learning the Tamil language and the Indian customs and [caste system](Casteism-caste-system.html). From the beginning, Amy bucked traditional missionary protocol by refusing to wear European clothing or to sleep in a bed, choosing instead to wear saris and sleep on a mat on the ground, like the Indian village women to whom she ministered. In March 1901 a little girl named Preena (“Pearl\-Eyes”) came to Amy. Preena was 7 years old and had just escaped from a nearby Hindu temple, where she had been held against her will. The Hindu temple system at that time had temple prostitutes, and Preena had been sold to the temple to be trained in prostitution. She had tried to escape twice before but was caught both times. As a punishment for her attempted escapes, Preena was beaten, and her hands were branded with hot irons. On her third attempt to escape her misery, Preena ended up at the door of Amy Carmichael. It was a divinely appointed meeting, and Amy saw it as such. The young missionary determined to save Preena despite the protests of the local Hindu temple. Eventually, Amy was allowed to keep Preena. And so Amy Carmichael found what was to be her life’s work. For the next fifty years, she gave herself to saving unwanted, abandoned, and abused girls like Preena and the babies that were born to the temple prostitutes. The Walkers helped Amy find a place where she could care for the girls who were coming for help. Amy’s new place of ministry was Dohnavur, situated in Tamil Nadu, thirty miles from the southern tip of India. Thus began the Dohnavur Fellowship. The children kept coming, and they called Amy “Amma,” the Tamil word for “mother.” Amy Carmichael lived by the motto “Love to live, live to love.” She made sure that Dohnavur was a safe place for the children to learn about the love of Jesus. It was a happy place full of singing and learning and prayer. The children dressed in brightly colored clothing as they participated in chores and tended to their lessons. Amy Carmichael insisted on telling the truth to people back home about work on the mission field, resisting the temptation to whitewash the facts or romanticize her occupation. Her unvarnished presentation of truth took form in her book Things As They Are: Mission Work in Southern India, published in 1905\. Many back in England were appalled by her frankness concerning the conditions she faced and by her criticism of current missionary efforts. Some pushed to have Amy recalled from the mission field. Fortunately for the children of south India, Amma remained. Amy Carmichael loved and respected Indian culture, insofar as it did not conflict with biblical principles. All members of the Dohnavur Fellowship wore Indian, not European dress, and the children were given Indian names. Amy often traveled long distances to rescue even one child from suffering. In 1904, Amma had 17 girls under her care. By 1913, the Dohnavur Fellowship was home to 130\. In 1918, the family expanded even more, adding a home for young boys, most of whom were children of temple prostitutes. In Amy Carmichael’s lifetime, the Dohnavur Fellowship helped approximately 2,000 children. The facilities grew to include nurseries, school buildings, boys’ and girls’ housing, a House of Prayer, and a hospital. Amy had a conviction against asking people for money, preferring to rely on prayer: “If we are about our Father’s business, He will take care of ours. There is no want in the fear of the Lord, and it needeth not to seek help” (Amy Carmichael, Nor Scrip, p. 92\). Never did the Dohnavur Fellowship put out pleas for finances. In every circumstance, even with so many mouths to feed, the Lord always provided. The ministry of Amy Carmichael, with her hundreds of children, illustrates the truth of Jesus’ words: “Truly I tell you, . . . no one who has left home or wife or brothers or sisters or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age, and in the age to come eternal life” (Luke 18:29–30\). In 1932, Amy Carmichael was badly injured in a fall. Her injuries left her bedridden for almost 20 years, until her death. From her room, Amma continued to minister to the Dohnavur family, writing copiously and receiving many visitors. Amy Carmichael died in 1951 at the age of 83\. She is buried at Dohnavur Fellowship; in accordance with Amy’s wishes, a simple birdbath marks her grave. Today, the Dohnavur Fellowship is still in operation and still fulfilling Amy Carmichael’s vision to help needy children. The property covers over 400 acres, has over fifteen nurseries, and can house approximately 500 children at once. Amy Carmichael wrote 35 books, including histories, biographies, and books of poetry. She was as eloquent as she was prolific. Besides Things As They Are, her books include Gold Cord, Raj: Brigand Chief, Lotus Buds, Toward Jerusalem, and the classic devotional If. Amy’s writings are full of the themes of commitment, surrender, love, and the deeper spiritual life. Here are some quotes from Amy Carmichael: “If there be any reserve in my giving to Him who so loved that He gave His Dearest for me, then I know nothing of Calvary love” (If, p. 48\). “If I am content to heal a hurt slightly, saying Peace, peace, where there is no peace; if I forget the poignant word ‘Let love be without dissimulation’ and blunt the edge of truth, speaking not right things but smooth things, then I know nothing of Calvary love” (If, p. 25\). “If I covet any place on earth but the dust at the foot of the Cross, then I know nothing of Calvary love” (If, p. 68\). “Prayer is like a child who knows the way to his Father’s house and goes straight there . . . . Sometimes there are hindrances, and then an old story comes to mind: When he was yet a great way off, his father saw him, and had compassion” (Gold Cord, p. 358\). “To say that evil is rapidly disappearing does not make it disappear. But it charms the devil, who is never so pleased as when he and his doings are underrated or ignored” (Gold Cord, p. 29\). “We cannot love each other too much, for He said ‘Love one another as I have loved you.’ We cannot set the standard too high, for it is not ours to move about as we will: it is our Lord’s, and He has set it high” (Kohila, p. 46\). “Prayer is the core of our day. Take prayer out, and the day would collapse, would be pithless, a straw blown in the wind.” “Ours should be the love that asks not ‘How little’ but ‘How much’; the love that pours out its all and revels in the joy of having something to pour on the feet of its beloved; love that laughs at limits—rather, does not see them, would not heed them if it did” (God’s Missionary p. 34\). “The amazing thing is that everyone who reads the Bible has the same joyful thing to say about it. In every land, in every language, it is the same tale: where that Book is read, not with the eyes only, but with the mind and heart, the life is changed. Sorrowful people are comforted, sinful people are transformed, peoples who were in the dark walk in the light. Is it not wonderful to think that this Book, which is such a mighty power if it gets a chance to work in an honest heart, is in our hands today?” (Thou Givest . . . They Gather, p. 7\).
Who was Malachi in the Bible?	Answer Malachi was an Old Testament prophet and the last of the writing prophets. He wrote the [book of Malachi](Book-of-Malachi.html) probably between 440 and 400 BC. Very little is known about Malachi the man except what can be inferred from his public messages, recorded in his book. Malachi’s name means “my messenger,” an appropriate title for a prophet, one of God’s messengers. Malachi wrote to the remnant of Israelites who had returned after 70 years in Babylonian captivity. He ministered during the time of [Nehemiah](life-Nehemiah.html) and after the time of the prophets Haggai and Zechariah. The [temple](Zerubbabel-second-temple.html) had been rebuilt, and the people of Israel were once again in the Promised Land, but they were falling into sin again. Malachi wrote, and we can assume spoke, in a bold, direct manner. He rebukes the sins of the priests and people of Judah: the priests had been derelict in their official duties; the people had divorced their rightful wives; they had married foreign wives; they doubted God’s justice; and they were neglecting to pay their [tithes](Malachi-tithing.html), bringing various plagues upon the land. Despite Israel’s doubts to the contrary, Malachi assures them that the Lord God still loves them (Malachi 1:2–5\). The prophet Malachi brought a message of judgment upon the people because they had not learned from the consequences of their past sins. He communicates in a distinct style: in several places, he first makes an assertion, then he anticipates an objection made by those who hear him, and then he refutes the rhetorical objection. Malachi does this eight times in his book. Each time, he uses the same wording: “But you ask” or “But you say.” An example of this debating style is found in Malachi 1:6–7: “It is you priests who show contempt for my name. “But you ask, ‘How have we shown contempt for your name?’ “By offering defiled food on my altar.” The book that Malachi wrote is distinguished as being the only prophetic book that ends not in deliverance but judgment; in fact, it ends with the word curse. Part of Malachi’s ministry was to prepare the hearts of God’s people and the way for John the Baptist, who would then prepare the way for the Messiah, Jesus Christ our Lord (Malachi 3:1; 4:5\). The book of Malachi brings the Old Testament to a close with a prediction of the Messiah. Following Malachi’s ministry, [400 years](400-years-of-silence.html) passed, during which there was no divine prophet. But then the New Testament opens and a new day dawns, bringing John the Baptist, Jesus Christ, and the fulfillment of the prophecies of Malachi.
What are the wiles of the devil in Ephesians 6:11?	Answer Wiles are tricks or manipulations designed to deceive someone. The tongue\-in\-cheek phrase a woman’s wiles refers to the seductiveness of femme fatales in using charm or sex appeal to elicit a desired response from men. Wiles of the devil are those clever schemes used by [Satan](who-Satan.html) to ensnare us through temptation, threat, or intimidation. Ephesians 6:11 warns us to “put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (KJV). Other Bible versions speak of the “devil’s schemes,” “strategies,” or “evil tricks” rather than “wiles.” Scripture gives us insight into our enemy’s tactics: “We are not unaware of his schemes” (2 Corinthians 2:11\), and we are wise to heed its warnings. Here are some of the devil’s wiles we see in Scripture: 1\. Challenging God’s Word. Genesis 3 gives us a detailed look into this tactic of our enemy. It led to the first human sin, and Satan still uses it because it works so well. The first recorded words of the devil, through the serpent, were these: “Did God really say?” (Genesis 3:1\). With those words, the devil invited the woman to reconsider what she understood God to have said. By adding her human interpretation, she convinced herself that God’s Word was far too restrictive. By suggesting that we should reexamine the clear teaching of God’s Word, Satan invites us to add our own interpretation and thereby nullify God’s stated will. Entire church denominations are falling prey to these wiles of the devil. “Did God really say that homosexuality is wrong?” he hisses, and churches crumble. “Did God really say there are only two genders?” he suggests, inviting us to put our own spin on reality, making ourselves gods in place of the Lord. Ephesians 6:11 says that we need to be clothed in the [whole armor of God](full-armor-of-God.html) to withstand such wiles. 2\. Challenging our identity. Luke 4:1–13 gives insight into several of the devil’s wiles. Satan came against Jesus to tempt Him in the wilderness. On two different occasions, Satan began his temptations with these words: “If you are the Son of God.” Satan knew exactly who Jesus was (Mark 1:34\). Jesus was there when Satan fell “like lightning from heaven” (Luke 10:18\). Significantly, the devil chose a time when Jesus was physically weak and hungry to attack His identity. Satan does the same with us. To make his wiles more effective, he hits us during a crisis or a spiritual struggle and suggests, “If you were a child of God, this wouldn’t happen. If you were actually a Christian, God would help you right now.” Again, we need the “helmet of salvation” firmly in place to withstand such attacks against our identity and God’s character (Ephesians 6:17\). 3\. Twisting Scripture. Another of the wiles the devil used against Jesus was to quote Scripture, but with a twist. In Luke 4:10–11, Satan quotes Psalm 91:11–12 in an effort to persuade Jesus to act in the flesh rather than follow the Spirit (see Galatians 5:16, 25\). But Satan failed to complete the thought of the psalm. The next verse, Psalm 91:13, says, “You will tread on the lion and the cobra; you will trample the great lion and the serpent.” Those animal references are metaphors for fierce and dangerous enemies—and the devil is likened to both a lion and a serpent in Scripture (Genesis 3:15; Revelation 20:2; 1 Peter 5:8; cf. Romans 16:20\). The true meaning of the passage in Psalm 91 is that God will protect and empower His servants as they overcome the enemy, Satan. One of the wiles of the devil is to leave out key parts of Scripture in order to twist its meaning to fit his agenda. We see these wiles of the devil in action today, as [prosperity teachers](prosperity-gospel.html) and [false prophets](false-teachers.html) quote Scripture in selfish and misleading ways. They use enough of God’s Word to sound authoritative, but they twist it to fit their personal agendas. Cherry\-picking the Bible for verses that affirm whatever we want to believe or do is a widespread problem, and most participants have no idea they have fallen victim to one of the wiles of the devil. 4\. Offering a tempting alternative to obedience. Another scheme or wile of the devil used in the temptation of Jesus was to suggest another path, avoiding strict obedience to God’s will. Cunningly, Satan knew better than to suggest that Jesus forget the whole salvation plan and go back to heaven. Instead, he offered an alternative. In Luke 4:5–7, “the devil led him up to a high place and showed him in an instant all the kingdoms of the world. And he said to him, ‘I will give you all their authority and splendor; it has been given to me, and I can give it to anyone I want to. If you worship me, it will all be yours.’” This temptation was aimed at the humanity of the Son of Man. Jesus now knew what it felt like to be in the flesh. He knew what spikes would feel like in His hands and feet. He knew what rejection and mockery would feel like when He was stripped naked and paraded before the crowds. Satan was offering Him a compromise. What if Jesus could “save the world” without having to suffer crucifixion? What if He could take a shortcut and possess all the world’s kingdoms now? One of the most sinister wiles of the devil involves his ability to offer a religiously tainted compromise. He knows he can’t come at mature believers with a frontal attack on their values and convictions. So he slides in the back door, posing as a friend with a reasonable alternative: “Well, yes, technically it might be wrong for someone to move in with a boyfriend, but you can witness to him better as he watches you live out your faith.” Or this: “You don’t need to go to church to be spiritual. You connect better with God alone in the woods. Those people are all hypocrites anyway, and you are too righteous to associate with them.” We must beware of the devil’s wiles when he offers something other than total obedience to God’s will. The New Testament writers often pointed out the wiles of the devil to those in the church who were falling for them, and we should take note. The presence of false prophets (1 Timothy 6:3–5\), busybodies (1 Peter 4:15\), adulterers (1 Timothy 1:9–10\), and seducers (Revelation 2:20\) are all part of Satan’s masterplan to undermine the church from within. To combat the wiles of the devil, followers of Christ must stay clothed in the armor of God. We must stay immersed in His Word so that we recognize deception. And when we realize we have been caught in the wiles of the devil, we must quickly repent and seek godly accountability. Psalm 37:23–24 encourages those who desire to live godly lives: “The steps of a man are established by the LORD, when he delights in his way; though he fall, he shall not be cast headlong, for the LORD upholds his hand.” When the Lord holds our hand, the devil’s wiles cannot harm us.
What is the meaning and origin of the word church?	Answer The Greek word translated “church” in the New Testament is [ekklesia](definition-ekklesia.html). A literal translation of ekklesia would be “a called\-out assembly.” How we got our English word church is a different story, but that, too, is rooted in Greek. Etymologically speaking, the word church means “house of the Lord.” The modern word church is a direct descendant of the Old English word cirice or circe. The first recorded use of the Old English word is from the thirteenth century, and it could refer to either a [body of Christian believers](what-is-the-church.html) or to the place where they gathered. The early Quakers, as a matter of principle, refused to call the buildings where they met “churches,” since the biblical word church referred to people, not a building. The Quakers instead called a building designed for Christian worship a “steeplehouse.” That term is now archaic, as many church buildings no longer have a steeple. Going further back than Old English, the word church ultimately traces its origin to a Greek term, kūrikón, which was related to kurios, “lord.” The phrase kūrikón oikía meant “the Lord’s house.” In the Middle Ages, the Greek term for “house of worship” was shortened to kūrkón. And that’s the word that was loaned to West Germanic as kirika and eventually to Old English as cirice. Old Norse borrowed the Old English word cirice to form kirkja, and that’s where the Scottish word kirk came from. During the Middle English period, the word kirk was borrowed from the Scots, so now Modern English has both church and kirk as synonyms. Many English words, especially those related to Christianity, came from Greek and passed through early German dialects. The word church is one of those words. Other English ecclesiastical words that share a Greek origin include Christ, angel, evangelism, baptize, episcopal, apostle, Presbyterian, and charismatic.
Is Jesus in the Old Testament?	Answer Jesus shows up often in the Old Testament—not by that name, and not in the same form as we see Him in the New Testament, but He is there nonetheless. The theme of the entire Bible is Christ. Jesus Himself confirmed the fact that He is in the Old Testament. In John 5:46 He explained to some religious leaders who had challenged Him that the Old Testament was talking about Him: “If you believed Moses, you would believe me, for he wrote about me.” According to Jesus, God’s work with man since time began all pointed to Him. Another time when Jesus showed that He is in the Old Testament was on the day of His resurrection. Jesus was walking with two of His disciples, and “beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself” (Luke 24:27\). Earlier, before His crucifixion, Jesus had pointed to Isaiah 53:12 and said, “It is written: ‘And he was numbered with the transgressors’ and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment” (Luke 22:37\). By some counts, more than 300 Old Testament prophecies point to Jesus Christ and were fulfilled by Him in His life on earth. These include prophecies about His unique birth (Isaiah 7:14\), His earthly ministry (Isaiah 61:1\), and even the way He would die (Psalm 22\). Jesus shocked the religious establishment when He stood up in the synagogue of Nazareth and read from Isaiah 61, concluding with this commentary: “This scripture has been fulfilled in your hearing today” (Luke 4:18–21\). Another way that Jesus is in the Old Testament is in the form of Christophanies—pre\-incarnate appearances of the Son of God. The Old Testament uses the term angel of the Lord interchangeably with the Lord in reference to these visitations. One Christophany is found in Genesis 18:1–33 when the Lord appeared to Abram in human form. Such tangible encounters with deity are scattered throughout the Old Testament (Genesis 16:7–14; 22:11–18; Judges 5:23; 2 Kings 19:35; Daniel 3:25\). But there are even deeper ways that Jesus is found in the Old Testament. These are seen in what we call “types.” A type is a person or thing in the Old Testament that foreshadows a person or thing in the New. For example, the tabernacle, the sacrificial system, and the Passover are all types of Christ’s redemption. In addition, some of the lives of Old Testament characters reflect elements of the life of Christ. Moses, like Jesus, spoke for God, confronted the evil powers of the day, and led his people to freedom through a miraculous deliverance. The life of Joseph is another that seems to model the life of Christ. Many Old Testament historical events double as symbols of what God would do in the future, through Christ. For example, God called Abraham to offer his son Isaac as a sacrifice. Abraham uttered these prophetic words in response to Isaac’s question about a lamb: “God himself will provide the lamb for the burnt offering, my son” (Genesis 22:8\). God did provide a ram in Isaac’s place, symbolizing what He would do thousands of years later on that very mountain when His own Son was offered as a sacrifice in our place (Matthew 27:33\). Events surrounding the sacrifice of Isaac thus serve as a type of the sacrifice of Christ. Jesus referred to another event in Israel’s history as a foreshadowing of His crucifixion. In the wilderness, the people following Moses had sinned, and God sent serpents among them to bite them. The people were dying, and they appealed to Moses for help. God told Moses to make a bronze serpent and place it on a pole. All those who looked to it would be healed (Numbers 21:4–19\). Jesus alluded to this incident in John 3:14–15: “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes in Him may have eternal life in him.” God’s design for the tabernacle is another way that Jesus is in the Old Testament. The altar in the courtyard symbolizes the need for Jesus’ sacrifice to atone for our sin. The laver shows Jesus as providing the water of life (John 4:14\). Inside the Holy Place, the lampstand is suggestive of Jesus as the light of the world (John 9:5\). The table of showbread is Jesus as the bread of life (John 6:35\). In the altar of incense is seen Jesus as our heavenly intercessor, continually offering prayers for us (Romans 8:34; Hebrews 7:25\). According to Hebrews 10:20, the veil before the ark of the covenant is a picture of Jesus’ human flesh. The Son of God is not just in the New Testament; Jesus is in the Old Testament, too. Jesus is God’s promised Messiah. From the virgin birth in Bethlehem (Isaiah 7:14; Luke 1:35; Micah 5:2\), through the sojourn to Egypt (Hosea 11:1; Matthew 2:14–15\), to His ministry of healing and hope (Genesis 3:15; 1 John 3:8\), all the way through His resurrection (Psalm 16:9–11; Acts 2:31\), Jesus Christ is the theme of both Old and New Testaments. It could be said that Jesus is the reason for the Bible. He is the Living Word. The entire Bible is a beacon that points us to God’s offer of reconciliation, the hope of forgiveness and eternal life through Jesus Christ our Lord.
What does it mean to let not your heart be troubled in John 14:1?	Answer In John 14:1, Jesus tells His disciples, “Let not your hearts be troubled” (ESV). As always, the meaning of any particular passage of Scripture can only be ascertained by understanding the context. So we will back up and take a look at what leads up to Jesus’ command to “let not your heart be troubled.” In John 12, Jesus tells the crowds (including the disciples) that He would be crucified. In John 13, in the intimate setting of a Passover meal, the meal that later became known as “the [Last Supper](Last-Supper.html),” Jesus tells His disciples that one of them would betray Him. He then goes on to tell Peter that he will deny and disown the Lord. Obviously, all of this was upsetting news to the disciples. After the Last Supper, before He is arrested, Jesus assures His disciples, “Do not let your hearts be troubled. You believe in God; believe also in me” (John 14:1\). The information that He goes on to communicate, about heaven and about the [Holy Spirit](questions_Holy-Spirit.html), is the antidote to the disturbing information that they have taken in. When Jesus said, “Let not your hearts be troubled,” He was comforting His disciples, who definitely had troubled hearts. Jesus promises them that His death will not be the end, and Peter’s denial will not be the end for Peter, either. He explains that His [death](Jesus-died-for-our-sins.html) and subsequent [ascension into heaven](ascension-Jesus-Christ.html), rather than leaving them destitute, will bring about two specific blessings: it will enable Him to prepare a place for them, and it will allow Him to send the Holy Spirit to comfort them. When Jesus said He was going to “prepare a place” for the disciples, He was speaking of His death (John 14:3\). We should not imagine that Jesus has been “building heaven” for the last 2,000 years and that it is still “under construction.” Rather, His words mean that His death was the preparation for us to receive a place in the Father’s house. It is ready now. As part of allaying the disciples’ fears, Jesus also promised that, when He did leave the earth, He would send the Holy Spirit to the disciples and to all believers. Throughout John chapters 15 and 16, Jesus speaks of the disciples’ victory over the world by the power of the Spirit. The [book of Acts](Book-of-Acts.html) gives the historical fulfillment of these promises as believers, in the power of the Spirit, took the gospel to the world. The Spirit is still at work in all believers today. The admonition “do not let your hearts be troubled” was spoken specifically to the disciples in the face of Jesus’ impending death. Believers today are not in the same specific situation, but the admonition still applies. We should not let our hearts be troubled by [anxiety](Bible-anxiety.html) or [worry](Bible-worry.html) about Jesus’ care and plan for us. When we face trouble, we may think that, if only Jesus were here with us, in person, standing beside us so that we could talk face to face, we could get through the trial. We are tempted to think that we could trust Him better if He were visible and in the flesh. When we begin to have these thoughts, we need to let our hearts be comforted by two key facts: Jesus has done everything that needs to be done for us to be welcomed into the Father’s house, so we are children of the King; and the Holy Spirit lives in us to help us, if we will yield ourselves to His leading. When we rest in the salvation that Jesus provided and rely on the Holy Spirit to help us navigate the dangerous world around us, we can keep from being troubled in our hearts.
What does the Bible say about predestination vs. free will?	Answer In discussing [predestination](predestination.html) vs. [free will](free-will.html), many people so strongly prefer one side that they virtually reject the possibility of the other’s having even a hint of truth. Those who strongly emphasize the sovereignty of God in predestining who will be saved sometimes take a position that resembles hard determinism or fatalism. Those who emphasize the free will of humanity come close to denying the sovereignty of God. However, if the terms are understood biblically, the discussion should not be predestination vs. free will, but rather predestination and not\-entirely\-free will. Passages such as Romans 8:29–30 and Ephesians 1:5–11 explicitly teach that God predestines some to salvation. God predestining who will be saved is based on His sovereignty, unchanging character (Malachi 3:6\), foreknowledge (Romans 8:29, 11:2\), love (Ephesians 1:4\-5\), and plan and pleasure (Ephesians 1:5\). God’s desire is that all would be saved and come to repentance (1 Timothy 2:4, 2 Peter 3:9\). He offers salvation to everyone (Titus 2:11\), yet we know that not everyone will be saved. How this all works together can be debated, but predestination itself is absolutely a biblical teaching. Numerous other New Testament passages also refer to believers’ being chosen or elected to salvation (Matthew 24:22, 31; Mark 13:20, 27; Romans 8:33; 9:11; 11:5–7, 28; Ephesians 1:11; Colossians 3:12; 1 Thessalonians 1:4; 1 Timothy 5:21; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1–2; 2:9; 2 Peter 1:10\). Yet the Bible also teaches that people are accountable for what they choose (Joshua 24:14\-15, Luke 10:42, Hebrews 11:24\-25\). How does that work with “free” will? The question we must ask is what does it mean to have a “free” will? One difficulty in the discussion of predestination vs. free will is the common understanding of free will being the absolute freedom to do anything we choose. This is not how the Bible presents free will, nor does it match reality. Our freedom is always limited by our circumstances and our nature: e.g., we are limited in our “freedom” to fly because we are not, by nature, birds; and we are subject to physical laws such as gravity and aerodynamics. The Bible teaches that without Christ we are “dead in our trespasses and sins” (Ephesians 2:1\). If we are spiritually dead, surely that impacts our decision\-making. John 6:44 says that, unless God draws, no one can come to Christ for salvation. If the decision whether to trust in Christ is impossible without God’s “interference,” our will is not totally “free.” Yet God offers salvation to everyone (Titus 2:11\) and has made Himself plain to everyone so that everyone is without excuse (Romans 1:19\-20\). We have a free will in the sense that we are capable of making moral choices. Our decision\-making is impacted by numerous factors, though: e.g., our sin nature, our upbringing, our intellect, our training/education, our biology, our psychology, etc. So human beings do not truly have a free will, as popularly defined. We have a will. We can make decisions. Biblically speaking, we have the responsibility to respond to what God has revealed to us, including His call to believe the gospel (John 1:12; 3:16; Acts 16:31; Romans 10:9–10; Revelation 22:17\). But, again, our will is not truly “free” because we have constraints that shape our decisions. Predestination is an explicitly biblical doctrine. God is indeed sovereign over everything, including who is saved. Concurrently, we are genuinely responsible for our decisions related to salvation. These are not mutually exclusive or irreconcilable truths. In the Bible, God repeatedly calls on us to exercise our will and trust in Christ for salvation, and we should pursue obedience to those commands regardless of how well we do or don’t understand predestination.
What does the Bible say about family conflict?	Answer Family conflict is almost as old as humanity. Sibling rivalry existed in the very first family and culminated with [Cain](Cain-and-Abel.html) killing his brother Abel (Genesis 4:3–8\). While other examples may not be that extreme, family conflict is a recurring theme in the Bible. From Athaliah killing all her children and grandchildren so she could seize the throne (2 Kings 11:1\) to Jesus’ own mother and brothers becoming embarrassed by His preaching (Mark 3:21\), examples of family conflict illustrate what happens when family members treat their flesh and blood as liabilities instead of blessings. Some family conflicts are inevitable. In our world of sin, some will reject Christ while others accept Him as Lord, and this happens within families. Jesus, the Prince of Peace Himself, warned us of this type of family conflict: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn ‘a man against his father, a daughter against her mother, a daughter\-in\-law against her mother\-in\-law—a man’s enemies will be the members of his own household’” (Matthew 10:34–36; cf. Micah 7:6\). We see evidence of this everywhere: when one family member embraces Christ and another rejects the way of holiness, the result is often family conflict and domestic imbroglios. Because family relationships have an even greater potential for conflict than other relationships, God gave some clear commands for each family member. When we defy those commands, family conflict will erupt. For husbands and wives, the Bible details specific instructions. [Husbands](Christian-husband.html) are to love their wives as they love their own bodies (Ephesians 5:25–29\). [Wives](Christian-wife.html) are to respect the leadership position of their husbands (Ephesians 5:22–24\). Children are to [obey their parents](Bible-obeying-parents.html) in everything (Ephesians 6:1\), and those parents are to bring up their children in the Lord (Ephesians 6:4\). [Grandparents](Bible-grandparents.html) are to delight in grandchildren and share their wisdom with them (Proverbs 17:6\). There is to be no sexual contact of any kind between immediate family members (Leviticus 18:6–18; 1 Timothy 5:2\). When families align their home and practices with Scripture, the occasions of family conflict diminish. God compares His church to a [family](family-of-God.html), so the rules to the church on interpersonal relationships also apply to individual families. Every child of God is to respond to other Christians as [brothers and sisters](Bible-siblings.html) (Romans 12:10; 1 Peter 3:8\). The church is to avoid “discord, jealousy, fits of rage, selfish ambition, slander, gossip, arrogance and disorder” (2 Corinthians 12:20\), and so should families. James 4:11 says, “Brothers, do not slander one another.” A rule of thumb is that if we would not treat a highly respected friend a certain way, then don’t treat family members that way. Healthy families provide a safe place for every member to express his or her feelings, thoughts, opinions, and desires. Families don’t have to agree on everything in order to maintain harmony. The absence of family conflict is not necessarily the sign of a healthy family. Some families are ruled by authoritarian strictness; others refuse to allow any type of discussion. God designed the family to be a place where every member feels loved and valued, where differences can be acknowledged and respected, and where inevitable conflicts are peacefully resolved. Through dealing with family conflict, we can learn humility, kindness, patience, and selfless love (Galatians 5:22\), traits that will benefit us as we interact with our brothers and sisters in the family of God.
What does it mean that “as a man thinketh in his heart, so is he” in Proverbs 23:7?	Answer Maybe you’ve heard the expression “you are what you eat.” In a nutritional sense, this statement may be accurate. In the King James Version, Proverbs 23:7 seems to suggest a different but related truth—that we are what we think: “For as he thinketh in his heart, so is he.” Unfortunately, this translation fails to give contemporary readers a precise understanding of what “as a man thinketh, so is he” really means. The statement is part of a collection of thirty wise sayings of [Solomon](life-Solomon.html), often called “the sayings of the wise” or “the words of the wise.” Solomon compiled these instructions to encourage faith in God, admonish, and teach young people who were seeking wisdom. Proverbs 23:7 is contained in saying number nine. The context of “as a man thinketh in his heart, so is he” provides insight into the meaning of the clause, so let’s look at the whole saying: “Do not eat the bread of a miser, Nor desire his delicacies; For as he thinks in his heart, so is he. ‘Eat and drink!’ he says to you, But his heart is not with you. The morsel you have eaten, you will vomit up, And waste your pleasant words” (Proverbs 23:6–8, NKJV). Note that the context has to do with understanding the heart of a miser or a stingy person. The ESV translates the same passage this way: “Do not eat the bread of a man who is stingy; do not desire his delicacies, for he is like one who is inwardly calculating. ‘Eat and drink!’ he says to you, but his heart is not with you. You will vomit up the morsels that you have eaten, and waste your pleasant words.” The Hebrew verb translated “thinketh” in the Authorized Version of Proverbs 23:7 means “estimate” or “calculate.” The clause might more accurately be rendered “as one who calculates with himself, so is he,” or “he is like one who is inwardly calculating.” The “he” is the stingy miser mentioned in verse 6; the NIV translates it “a begrudging host” who is “always thinking about the cost” of the meal he shares. According to most modern translations, the ninth saying of Solomon instructs seekers of wisdom to avoid greedily eating food served by a stingy man. Craving such a man’s delicacies is dangerous because his generosity is false. With a warm welcome, he says, “Eat and drink,” but his heart is not in it. He’s not glad to see you enjoying his fare; rather, he is watching every bite you take and calculating the cost the whole time. Once you realize what your host is thinking, you’ll want to spit out your food because what seemed to be offered so freely was begrudgingly served. And all of your kind compliments and table talk was wasted. The penny\-pinching host was not genuinely interested in sharing his bounty with you or listening to the conversation you shared as his guest. Everything you said fell on deaf ears, because he is the kind of man who is always “thinking/calculating in his heart.” Willmington’s Bible Handbook aptly sums up the saying like so: “A dinner invitation from a miser is just as well turned down; your efforts at friendship will be wasted on him or her” (Willmington, H. L., Tyndale House Publishers, 1997, p. 339\). In the [Septuagint](septuagint.html), the ancient Greek translation of the Hebrew Bible, translators applied a different meaning to this ninth saying: “Sup not with an envious man, neither desire thou his meats: so he eats and drinks as if any one should swallow a hair, and do not bring him in to thyself, nor eat thy morsel with him: for he will vomit it up, and spoil thy fair words” (Proverbs 23:6–8, Brenton LXX). Greek translators took Solomon’s instruction as a warning against inviting an envious or gluttonous man to dine at your table. The Hebrew word translated “in his heart” in Proverbs 23:7 can also mean “throat,” and the verb calculates or thinketh can be read as “hair,” producing a phrasing such as “for like a hair in the throat, so are they” (NRSV) or, more understandably rendered, “for they will stick in your throat like a hair” (REB). Just like getting a hair caught in your throat might cause a gag reflex or vomiting, so might the experience of dining with an envious man, leaving you feeling disgusted. Translators are divided on exactly what “as a man thinketh in his heart, so is he” means. It may be part of a warning against eating with an inwardly calculating, stingy person or a caution against dining with an envious person who will likely leave one feeling sick. Either way, the general instruction for the wise is to be cautious about whom they choose to fellowship with, since their efforts at friendship may be wasted.
Why do we need a Savior?	Answer Humanity needs a Savior. To give an exhaustive answer to why we need a Savior would require encyclopedic volumes of information. In our limited space, we will present some ideas, based on what the Bible says, about why we need a Savior. First, let us understand the term we in this question to be technically inclusive; that is, when we say, “we need a Savior,” we mean that every person who has ever lived needs a Savior. Also, we should note that the term savior enjoys a somewhat broad use in the Bible; anyone who performs an act of rescue or deliverance may be designated as a “savior”—examples include the judges Othniel and Ehud (Judges 3:9, 15\). God Himself (and not just Jesus specifically) is also called “Savior” (Isaiah 43:11; 45:21–22; 60:16\). In this article, to avoid confusion, we will use the word Savior to designate Jesus Christ. The reason we need a Savior has its roots in the nature of God and the nature of man: first, the Bible says God has a plan and human beings are critical to that plan. Second, God is holy, and He cannot abide in sin. Third, every human being has sinned, and every human has an intrinsic sin nature. The difficulty for us is that living with God requires sinless perfection, and none of us is perfect. So God cannot accomplish His goals without first fixing humankind. That is why we need a Savior—and Scripture identifies Him as Jesus Christ (Luke 2:11; Titus 2:13–14\). We need the Savior, Jesus, because we need to be made holy: “without holiness no one will see the Lord” (Hebrews 12:14\). Jesus does not simply make us better people; nor does He boost our godliness or augment our holiness—we have none to begin with. Rather, He makes us completely new creatures (2 Corinthians 5:17; Galatians 6:15\). The plan of God for humankind. We need a Savior because God plans for us to bring Him glory (Isaiah 43:7\) and enjoy His fellowship forever (Psalm 27:4\). He desires to conform us to the image of His Son (Romans 8:29\). The Self\-Existent One did not create the cosmos to entertain Himself. He did so to cultivate relationships with beings made in His image (see Genesis 1:27\). God (as a social and moral agent) desires to have His creation love Him and thrive. The fact that we (as volitional beings) fell into sin and rebellion means that we need a Savior, or God’s plan for us cannot be realized. In His love, God sent the Savior—His only begotten Son—so He could fit us for eternity and showcase His glory. The holiness of God. With over 900 biblical references to the holiness of God, its importance to His creation cannot be overstated. The Bible teaches that we should pursue holiness (1 Peter 1:15\). Jesus taught that we should approach God with the understanding that He is holy (Matthew 6:9\). We need a Savior because God is too pure to abide sinfulness: “Your eyes are too pure to look on evil; you cannot tolerate wrongdoing” (Habakkuk 1:13\). Without a Savior, God’s word to us would only be “away from me, you evildoers!” (Matthew 7:23\). The sinfulness of humankind. In Romans 3:10–18 Paul brings passages from Psalms and Isaiah into a discussion of the law. In so doing he uses Scripture to conclude with confidence that every person has sinned (Romans 3:23\). Every person therefore requires remediation. We cannot cast off our sin any more than a leopard can change its spots (Jeremiah 13:23\). “There is no one righteous, not even one” (Romans 3:10; cf. Psalm 14:1\). God says in no uncertain terms that everyone is a sinner, even the ones who don’t think they are (see 1 John 1:8\). What this means is that everyone needs a Savior, even the ones who don’t think they do. The necessity of a Savior. To summarize, God has a plan. It is perfect, and He won’t change His mind about executing it. His plan involves us humans, though, and we are sinners through and through. Since God is holy, He cannot tolerate the presence of sin, and, unless He somehow cleanses us, it is impossible for Him to work His eternal plan with us. Those who are not cleansed—those who are not saved—must be separated from God for all [eternity](does-hell-exist.html). God’s solution: offer the perfect sacrifice, once and for all, to cleanse us of sin and reconcile us to Himself. This He did with His Son on the cross. We need a Savior because we cannot save ourselves. We need a Savior because, without Christ, we are described as “having no hope and without God in the world” (Ephesians 2:12, ESV). We need a Savior, and God has provided one. Jesus saved us as a demonstration of God’s love and as a function of His mercy. Now, “having been justified by his grace, we . . . become heirs having the hope of eternal life” (Titus 3:7\). Jesus’ sacrifice unlocked everything for us—and if there were any other way for God to work His plan without compromise, He would have chosen that over the humiliation of the cross (see Luke 22:42\). The fact that Jesus did indeed die on the cross is proof enough that we need a Savior.
What is the meaning of “where two or three are gathered” in Matthew 18:20?	Answer Matthew 18:20 is often used to give legitimacy to a small prayer meeting or church service. The pastor might say something like “There are just a few of us here tonight, but we are glad that we don’t have to have a huge crowd for God to listen to us. After all, Jesus promises, ‘Where two or more are gathered in my name, I am there.’” This sounds comforting until it is analyzed and taken to its logical conclusion. What if there are not two? What if there is only one who is praying in isolation? Does that mean Jesus is not there? If the answer is “no,” then we come back to asking, “What does Matthew 18:20 really mean?” We will take a look at the context of “where two or three are gathered.” The NIV groups Matthew 18:15–20 together as one paragraph. The paragraph divisions, of course, are not an inspired part of the text, as the originals were written without any spaces. However, the NIV paragraph division is based on the content of the passage and seems to be right on target in this case. Matthew 18:15–17 tells how to deal with sin in the church; it is a passage on what is commonly called “[church discipline](church-discipline.html)”: “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.” Verse 18 then gives assurance that, when this process is followed, God is working in it: “Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” And then, verses 19–20 give a final assurance: “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. For where two or three gather in my name, there am I with them.” The context of “where two or three are gathered together in my name” (Matthew 18:20, KJV) has to do with church discipline and the confrontation of the wayward sinner. In verse 16, the principle has been invoked of needing “two or three witnesses” in making an accusation (cf. Deuteronomy 19:15\). It seems that the mention of “two or three” in verse 20 echoes that principle; the “two or three” are confronting sin in the church. Jesus cites the Old Testament Law that said an accusation from a single individual is insufficient to bring action in a criminal case. However, two or three witnesses who agree are sufficient to establish a matter. The law in Deuteronomy regulated a human court. Jesus applies this to the “heavenly court.” When the erring brother or sister in the church is confronted by “two or three witnesses” and refuses to repent, these witnesses bring the matter before the church. Jesus assures us that, when this happens, it is not just the witnesses who are bringing action against the wrongdoer, but He is there with them. Church discipline is sanctioned by both the Father and the Son. This is important because we live in an age when it is not fashionable to confront or “judge” anyone’s lifestyle as sinful. Those who do step forward to call out sin in the church can take heart in the fact that they are not acting alone; Christ is with them in the endeavor. The process of church discipline calls for “two or three,” and this seems to be the best application for this verse. The two or three who gather in Jesus’ name are not coming together in a prayer meeting or a worship service but in a matter of church discipline. The two or three witnesses have confronted the sinner in a spirit of humility (see Galatians 6:1\), and the sinner has not repented. So the two or three take the matter to the Lord in prayer and then confidently move forward with the process outlined in Scripture, knowing that they are not being bullies or busybodies, for God endorses their efforts—Jesus is “with them.”
How can an unmarried person relieve sexual tension in a non-sinful way?	Answer Of all the gifts God has afforded us, sexuality is one of the most challenging to use wisely, ranking next to controlling the tongue (James 3:2\). We know that the sex drive is part of how God made us, and we also know that God commands that sexual expression be limited to the confines of [marriage](definition-of-marriage.html). The unmarried must learn to cope with the build\-up of sexual tension in ways that honor God. We can’t get rid of the sex drive, and we should not try to, for it is God’s gift to us. But we certainly should learn how to control the sex drive, use it, and relieve it only within God’s wise guidelines for the good of His people and the glory of His name. First, we emphasize the fact that the Bible nowhere portrays sexuality itself as sinful or dirty. We have no reason to feel guilty about our sexual drives. Such urges are normal and God\-planned. God created male and female, along with their capacities, drives, and needs. Second, the Bible commands self\-control (1 Corinthians 9:24–27; 2 Peter 1:6\). So, it is only the misuse and abuse of sexual capacities that are wrong. In all areas, including our sexuality, we must “strive for the mastery,” as the KJV says in 1 Corinthians 9:25\. [Masturbation](masturbation-sin.html), often associated with lustful fantasies and pornography, is not an appropriate way to relieve sexual tension. It is by nature a self\-serving act that shows no concern for others. God has provided the male with natural relief of sexual pressure. These are “wet dreams,” sleeping dreams of a sexual nature accompanied by seminal emissions, or ejaculations. Because of the God\-designed natural means of relieving sexual tension, masturbation is unnecessary. For those who wish to be [sexually chaste](sexual-purity.html), here are some practical suggestions on how to deal with [sexual desire](sexual-desires.html) in non\-sinful ways: 1\. Appreciate reality. Grateful acceptance of your sexual nature and its purposes is key. Instead of trying to get rid of sexual desire, offer it to God. Thank Him for what it means for your future. Do not deny that you have sexual feelings or try to repress them. Instead, in the strength of God, treasure up your power until He leads you in His time to your lifelong mate. In the meantime, redirect your sexual energies into useful service for the Lord. 2\. Cultivate a mindset of pleasing and honoring God even with your imagination and [self\-discipline](Bible-self-discipline.html). So much of today’s media overemphasize sexuality and promote instant gratification as an ideal, making self\-control a much\-needed virtue. Strengthen your discipline by staying close to God, clothed in His spiritual armor, and trusting your Savior to battle for you. 3\. Remember that the Holy Spirit lives in the spirit of a Christian. Your body is the temple of God (2 Corinthians 6:16\). The Spirit will master and direct your desires as you invite Him to do so. 4\. Let Jesus be your example. He was sacrificially self\-disciplined (Luke 9:51; Isaiah 55:4; Matthew 27:11–14\). He was “tempted in every way, just as we are—yet he did not sin” (Hebrews 4:15\), which means He had to manage His sexual drives to the glory of God. The Lord directed all His energies and attention to meeting the deepest needs of lost mankind. Serve alongside of Him, and let Him serve through you. 5\. When a sexual urge grows, redirect your thoughts and take steps to dampen the urgency of the desire. Do some exercises, take a walk, or take a cold shower—cooling the body can literally cool sexual urges. 6\. Avoid all forms of unnecessary sexual stimulation. Men should remember that their desire is usually stimulated by what the eye sees, so it’s important to avoid any movie, TV, or other visual medium that shows nakedness or sexual activity. Women are often stimulated by emotion or relationship, but can also be impacted by sight. Both genders should be ruthless about this—what they watch, read, and think. 7\. Follow Jesus’ advice and don’t look at any person lustfully (Matthew 5:28\). Follow Job’s example: “I made a covenant with my eyes not to look lustfully at a young woman” (Job 31:1\). Train your mind, your thoughts, your imagination, and your eyes to be chaste as you consider how God might use you constructively in every person’s life. 8\. When you wake up in the morning, get up. Lying in bed opens the door to sexual arousal, increasing desire. 9\. Work vigorously. Work with all your strength, and at night you will have an easier time falling asleep quickly. 10\. Manage your mind. Philippians 4:8 gives you a list of things with which to fill your mind. 11\. Sublimate sexual energy into meaningful and satisfying service for others in Christ’s name. Or channel it into exciting and challenging projects and activities that fully occupy your mind. 12\. Prepare for the responsibilities of marriage and family. Keep your attention on the long\-term benefits of sexual purity. 13\. Use your imagination and memory to conjure up physical sights, sounds, smells, feelings, and tastes that you’ve experienced and in which there is no shame. Make your mind work the way you choose. 14\. When a sexual urge intensifies, change your environment. Ask a friend to go with you to chat, walk, jog, shop, or do something active and enjoyable. 15\. Develop or cultivate a hobby that requires active use of your hands. 16\. Take note of what triggers your sexual urges, and avoid it. Do what you can to change the situation associated with the desire. If wrong thoughts follow a certain activity, then stop engaging in that activity. 17\. Talk to God about how you are feeling. Share every situation with the Lord Jesus. 18\. If you do sin, immediately confess it to Christ and receive His forgiveness (1 John 1:9\). Don’t let shame control you. Thank God that Christ already died for all sin, that God’s love is unconditional and His mercy is new every morning. Ask God for victory. In Ephesians 6:10–18, 1 Peter 5:8, and James 4:7–8, God gives you the means of victory over Satan’s attacks. 19\. Cultivate close and honest relationships and [accountability](accountability-partner.html) with other conscientious Christians of the same gender as you. Ask them to pray for you and to be available when you need them. 20\. Acknowledge your struggles to someone you can trust, such as your pastor. You are not the first person who has struggled with learning how to manage your sexual nature. Hiding, faking, and acting hypocritically will not help you; they will destroy your character. If you do slip, your confidante can support you with prayer, [exhortation](definition-exhortation.html), and encouraging guidance. 21\. Realize that striving for the mastery may not be easy or quick. Putting on any virtue—chastity, honesty, generosity, or whatever—takes practice and commitment. Paul described self\-discipline like this: “I do not run like someone running aimlessly; I do not fight like a boxer beating the air. No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize” (1 Corinthians 9:26–27\). 22\. Use music to shift your mind’s thoughts. When you feel sexual cravings, listen to some music with God\-focused, Christ\-honoring lyrics. 23\. Take it a day at a time, depending on God’s grace and keeping your eyes on Jesus, the author and finisher of your faith (Hebrews 12:2\). 24\. And, of course, it is not wrong to get married. Paul, speaking of the unmarried, writes, “If they cannot control themselves, they should marry, for it is better to marry than to burn with passion” (1 Corinthians 7:9\). At the same time, rushing into marriage so you can have sex is not a wise decision, and it reveals a wrong attitude about what marriage is supposed to be all about. God designed us to have real relationships, not to indulge the [lust of the flesh](what-is-lust.html). The chief purpose of the sex drive is to move us toward our spouses, not to gratify ourselves. Sinful ways of relieving sexual tension can never release anyone from lust; rather, they only reinforce the desire to act out on that lust. Sinful behavior cannot relieve the longing for real intimacy but only adds to the pressure. Real sexual fulfillment is found in satisfying another. The proper use of sexual power is about loving another, not oneself. By God’s grace and the power of the Holy Spirit, we can learn to postpone sexual fulfillment until we can enjoy the full reality that God designed for sexual intercourse within marriage.
What is the meaning of epektasis?	Answer Epektasis is derived from a Greek word found in verses such as Philippians 3:13, where it is translated as “straining toward.” The term implies something that is becoming, striving, or developing. It has alternately been understood as “evolving” or “growing.” As it pertains to Christian theology, epektasis implies that true joy in Christian living is found in the process of growth and development. That is, it is the change we experience that produces a sense of happiness, not the achievement of any particular goal. Specifically, epektasis emphasizes the need for “spiritual transformation” and suggests this process will continue forever in eternity. This concept of epektasis features heavily in the writings of [Gregory of Nyssa](Gregory-of-Nyssa.html). His work leans toward an ascetic, [mystical](Christian-mysticism.html) approach to the faith. Gregory rejected the more typical view that happiness and perfection are found in attaining a goal. Rather, he suggested, since humanity is incapable of reaching the actual perfection of God, purpose and meaning are found in progress toward that standard. Gregory’s flavor of spiritualty had an impact on the [Eastern Orthodox](Eastern-Orthodox-church.html) interpretation of [theosis](theosis.html). As applied to Christian faith, the most controversial facet of epektasis is what it implies for man’s spiritual condition in eternity. First John 3:2, for instance, says that, when Christ appears, “we shall be like him.” The traditional interpretation of statements like this is that believers will immediately attain spiritual perfection—or at least obtain some fixed and permanent level of holiness. Certain views of epektasis would suggest the opposite: that, while we will be markedly changed when we meet Christ, we will spend all of eternity “progressing” to be more and more like God, never actually arriving at that goal. In and of itself, this version of epektasis is not necessarily wrong. There is much about eternity and heaven that God has not yet revealed to us. The debate over whether we will be “unchanging” or “progressing” in heaven is ultimately a matter of details and definitions. What’s more concerning is how the concept of epektasis can be applied to earthly spirituality in incorrect ways. While epektasis is not at all the same thing as [process theology](process-theology.html), clumsy application can invite [relativism](cultural-relativism.html) or inconsistent doctrine. It’s one thing to suggest we’ll spend eternity growing ever closer to God. It’s another to claim that mankind has evolved or progressed to the point that “old” views of sin, salvation, morality, and the Bible can be cast aside. Such “progressive” applications of epektasis are wrong.
Are all people born good?	Answer There is a common belief today that people are born “good” and most people remain basically good at heart their whole lives. According to this theory, the evil that some people exhibit is the result of environmental factors—people only turn “bad” when external forces beyond their control twist them away from their basic goodness. This is a false, unbiblical view of human nature. The Bible teaches that none of us are good. We are all born sinners with a sinful, selfish nature [inherited from Adam](inherit-sin.html). Unless we are born again by the Spirit of God, we will never see the kingdom of God (John 3:3\). Psalm 14:2–3 counters the idea that anyone is “good”: “The Lord looks down from heaven on all mankind to see if there are any who understand, any who seek God. All have turned away, all have become corrupt; there is no one who does good, not even one.” Add to this Jesus’ statement that “No one is good—except God alone” (Luke 18:19\), and we see that we all stand guilty before God. In the beginning, God created an absolutely perfect world. God called His creation “very good” in Genesis 1:31\. The Garden of Eden was the perfect environment for the first humans, Adam and Eve. Even in that perfect environment, with all their needs met and living in a state of innocence, Adam chose to disobey God. Adam couldn’t blame environmental factors for his sinful choice; it was simply an act of his will to rebel. When Adam disobeyed God, the first couple lost their innocence, they were ejected from the Garden, and, importantly, their basic nature was corrupted (Genesis 3:7–12\). Sin and death became a part of creation. Later, when Adam had a son, the Bible describes the event this way: “He had a son in his own likeness, after his own image” (Genesis 5:3\). Like father, like son. The sinner begot a sinner. Now Adam’s sin has spread to all creation: “Sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned” (Romans 5:12\). People are not born “good” because every one of us has been affected by Adam’s sin; there are no exceptions. Romans 5:18 says that “one trespass resulted in condemnation for all people.” We are sinners for two reasons: we actively sin ourselves (we are sinners in practice), and we bear a sinful character passed down from Adam (we are sinners by nature). That’s why we all face physical death: “In Adam all die” (1 Corinthians 15:22\). It’s hard to imagine a sweet, innocent baby being a sinner, but the Bible indicates that even children possess a sin nature. Logically, if our [sin nature](sin-nature.html) is inherited from Adam, then babies must already possess the bent to sin. “Folly is bound up in the heart of a child” (Proverbs 22:15\). Bolstering the truth of this proverb, a child’s sinful behavior begins to manifest itself quite early in his development; as soon as a child is able to start choosing between obedience and disobedience, he will begin “testing the waters” of disobedience. Children are naturally selfish, and their wayward nature is evident to anyone who has ever been around children. The definitive passage on the fact that people are not born “good” is Psalm 51:5\. Here, David speaks of his own sin nature beginning at conception: “I was guilty when I was born; I was sinful when my mother conceived me” (CSB). There is nothing inherently “good” within any of us. There is nothing in us that could earn salvation, and on our own we have no ability to become worthy of God’s favor. We deserve only God’s wrath (Ephesians 2:3\). We are dead in our sins (Ephesians 2:1\). But thanks be to God, who chose to send His Son, Jesus, into the world. Jesus lived without sin, and His death on the cross paid the penalty we deserved. Charles Wesley’s hymn “And Can It Be?” rightly praises the Lord for His amazing love: “He left His Father’s throne above, So free, so infinite His grace! Emptied Himself of all but love, And bled for Adam’s helpless race. . . . Amazing love! How can it be That Thou, my God, shouldst die for me?” God’s great love for us is the only reason He offers us such an amazing gift—the gift of forgiveness of sin! John 3:16–18 says, “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life. For God did not send His Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.”
What is the Blue Letter Bible?	Answer The Blue Letter Bible ([www.blueletterbible.org](https://www.blueletterbible.org)) is a website and app that provides tools for in\-depth Bible study. It is a non\-denominational ministry that characterizes itself as being “grounded in the historical, conservative Christian faith.” The Blue Letter Bible (BLB) was housed under Koinonia House (the ministry of Chuck and Nancy Missler) and founded by Sowing Circle. It launched in 1996 with the King James Version of the biblical text and several commentaries. The site now includes twelve English Bible versions, one Spanish version, one Hebrew version, three Greek versions, and the Latin Vulgate version. Study tools include Hebrew and Greek Lexicons, including Strong’s; multiple commentaries available in text, audio, and video formats; Bible dictionaries; maps; devotionals; and other tools. Up until 2010 the Blue Letter Bible was operated and fully funded by Sowing Circle, a conservative Christian ministry “dedicated to sowing the Gospel of Jesus Christ. We believe that one of the most effective methods to spread the Word is to work together with other ministries in evangelizing, teaching the Scriptures and ministering in the name of the Lord Jesus Christ” (from [sowingcircle.org](http://sowingcircle.org/)). Sowing Circle also ran the Blue Letter Bible Institute, which offers several different courses in the Christian faith online. In 2015, Blue Letter Bible became its own separate 501(c)(3\) public charity and is funded primarily through individual donations and grants as well as advertisements and book sales. The Blue Letter Bible is so\-called for the color of hyperlinks. In their words, “Our vision has always been to provide free Bible study software in which the Bible is the center of the experience with study resources that link off of every word in the Bible. With hundreds of thousands of links that were all blue, we decided to call it the Blue Letter Bible as a play on the more commonly referenced red\-letter editions of Scripture.” The site and app are free, easy to use, and offer a host of helpful Bible study tools in a convenient location. The Blue Letter Bible itself offers a disclaimer that it does not necessarily agree with every theological position presented in each of the study materials it provides, as such materials come from a broad array of authors within the evangelical tradition. So, as with any resource, it is important for users to compare the various commentaries, devotionals, and other supplemental content to what the Bible actually says. The Blue Letter Bible seems to be an excellent resource for anyone looking to study and understand the Bible. You can learn more about how to make the best use of the site in the videos [here](https://www.blueletterbible.org/help/videoHelps.cfm#section1).
How can I get rid of lustful thoughts?	Answer [Lust](what-is-lust.html) is any strong desire; sinful lust is desire for something that God has forbidden. Lustful thoughts produce lustful actions, and lust acted upon always leads to devastation. Eve lusted for the delicious fruit from the one tree about which God had said, “You must not eat from it” (Genesis 2:16–17\). Her act of eating and giving some to her husband opened the door for sin to enter God’s perfect world. David lusted for Bathsheba, another man’s wife, and, when he acted upon that lust, it led to murder and the death of his infant son as part of God’s judgment (2 Samuel 11:2–4, 14–15; 12:13–14\). Wicked actions begin with lustful thoughts, so it is important that we get rid of such thoughts as soon as they arrive. To get rid of lustful thoughts, we must first define our areas of greatest temptation. Lust is not always of a sexual nature. [Greed](Bible-greed.html) is lust for money or power. [Envy](Bible-envy.html) is lust for the popularity or position someone else holds. [Coveting](you-shall-not-covet.html) is lust for anything we do not have. Lust starts with a thought. While we are not responsible for every thought that enters our heads, we are responsible for what we do with those thoughts. Second Samuel 13 recounts the tragic story of lustful thoughts turning to wicked actions. King David’s son Amnon became obsessed with his half\-sister Tamar. Because he did not get rid of his lustful thoughts, they consumed him until he committed the horrific act of raping her. After his lust was sated, he no longer cared what happened to Tamar, and he discarded her like a piece of garbage (verse 15\). Lust cares only about satisfying its urges; it cares nothing about the people who will be hurt by it. A lustful thought must be seen as the enemy it is before it takes over our lives. When we hold on to a thought that we know is displeasing to God, it can quickly become sinful lust. The desire grows until it creates dissatisfaction with our current situation. Lust imposes upon us the belief that happiness and contentment are impossible unless we have what we want. James 1:13–15 describes the progression from lustful thought to lustful action: “When tempted, no one should say, ‘God is tempting me.’ For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full\-grown, gives birth to death.” We can get rid of lustful thoughts by replacing them with thoughts that are “true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise” (Philippians 4:8\). We must “take every thought captive to the obedience of Christ” (2 Corinthians 10:5\). We must repent of entertaining lustful thoughts and ask the Lord’s help in redirecting our thoughts. If the lustful thoughts we are trying to get rid of involve another person, we can defuse their power by turning those thoughts into prayers for the other person’s well\-being. By bringing that person before the Lord, we weaken lust’s power to objectify him or her. We must recognize each person’s value as a creation of God and remember that God has higher plans for him or her that do not include us. When we bring our will into agreement with God’s will, we learn to see this person as He does, not as lust does. Stopping lustful thoughts also requires filtering the information we are allowing into our minds through our senses. Our thoughts are usually the product of what we have seen, heard, touched, and tasted. By controlling what we allow in, we can greatly reduce the material available in our minds for lust to exploit. If [pornographic images](pornography-Bible.html) have been burned into our minds through sinful viewing, we can ask the Lord to replace those images over time. By refusing to look at things that incite lust, filtering out music or language that creates lustful thoughts, and banishing lustful memories from our repertoire, we can starve lustful thoughts until they have little to work with. [Memorizing](memorize-Bible-verses.html) and meditating on Scripture is also a good way to avoid lustful thoughts and renew our minds as Romans 12:1–2 instructs us to do. Keeping worship music playing in our ears also focuses our minds on that which is good, pure, and beautiful. A Christian’s life is to be one of ongoing surrender. As we daily surrender ourselves to the lordship of Christ, He helps transform a sinful thought life into one that pursues Him. Lustful thoughts invade all of us from time to time, but taking authority over them, rejecting them before they take root, and seeking God’s help can give us victory.
What does the Bible say about diligence?	Answer Diligence, or steady perseverance in one’s effort, results in careful, energetic, and persistent work. Diligent people get the job done. They don’t quit until they have given it their all. The Bible uses the word diligence in several ways, and it is always in a positive sense. Diligence is mentioned a couple of times in the book of Proverbs. A [proverb](proverb-Bible.html) is a short saying that expresses a general truth for practical living, and the truth about diligence is that it is good for us: “Lazy hands make for poverty, but diligent hands bring wealth” (Proverbs 10:4\) This proverb tells us that those who work diligently will most likely reap a good result, while those who refuse to work with diligence suffer the consequences. Another one: “A sluggard’s appetite is never filled, but the desires of the diligent are fully satisfied” (Proverbs 13:4\) This proverb again contrasts the diligent with the [lazy](laziness-Bible.html) and shows that diligent people have planned ahead, saved, and worked to provide for their needs. In contrast, the lazy, or the non\-diligent, never have enough because they don’t see a job through to the end. They quit or do shoddy work and reap the results of their lack of diligence. We are told in Proverbs 4:23 to guard our hearts with diligence because everything we do flows from the heart. If we are not diligent to guard against falsehood, evil thoughts, and lustful desires, our enemy Satan is standing by to take advantage. Diligence implies an intentional action of guarding our hearts, rather than a passive acceptance of everything that enters. Second Corinthians 10:5–6 gives an example of how to guard our hearts by “taking every thought captive to the obedience of Christ.” As a sentry is diligent in guarding a fortress, so must we be diligent in guarding our hearts and minds. After outlining specific commands and instructions, Paul urged Timothy to “be diligent in these matters; give yourself wholly to them, so that everyone may see your progress” (1 Timothy 4:15\). The “matters” Timothy was to be diligent in included identifying false teachers (verses 1–5\), avoiding myths and fruitless discussions (verse 7\), setting “an example for the believers in speech, in conduct, in love, in faith and in purity” (verse 12\), and devoting himself “to the public reading of Scripture, to preaching and to teaching” (verse 13\). These were not suggestions to be dabbled with but commands to be diligently applied. Being a follower of Christ is also to be pursued with diligence. The lackadaisical way that some professing believers approach a relationship with God is reflected nowhere in the Bible. Instead, Jesus made it clear that those who wished to be His disciples must be “all in” (Luke 9:57–62\). Unless we diligently pursue righteousness and obedience, we will experience failure. The world is too appealing, temptation too abundant. There are too many excuses for turning away. That’s why Jesus emphasized that the greatest commandment is to “love the Lord your God with all your heart, soul, mind, and strength” (Mark 12:28–31\). In other words, life’s ultimate goal is to diligently love the Lord. All actions flow from the posture of our hearts. When we make diligence the common ingredient in everything we do, and we choose to do godly things, we set a standard for ourselves that will propel us toward godliness and a life of excellence.
Is repentance a change of mind or a turning from sin?	Answer Technically, [repentance](repentance.html) is a change of mind, not a turning from sin. The Greek word translated “repentance” is metanoia, and the meaning is simply “a change of mind.” In common usage, however, we often speak of repentance as “a turning from sin.” There is a good reason for this. Repentance is often associated with [salvation](Christian-doctrine-salvation.html) in Scripture. What happens when the Holy Spirit begins His work to bring a person to salvation? The Spirit gives the sinner a personal understanding and infallible conviction that the facts concerning his spiritual state are true. Those facts are his personal sin, the eternal punishment due him for his sin, the substitutionary nature of Jesus’ suffering for his sin, and the need for faith in Jesus to save him from his sin. From that [convicting](conviction-of-sin.html) work of the Holy Spirit (John 16:8\), the sinner repents—he changes his mind—about sin, the Savior, and salvation. When a repentant person changes his mind about sin, that change of mind naturally leads to a turning from sin. Sin is no longer desirable or fun, because sin brings condemnation. The repentant sinner begins to abhor his past misdeeds. And he begins to seek ways to amend his behavior (see Luke 19:8\). So, ultimately, the result of the change of mind about sin is good deeds. The sinner turns away from sin toward faith in the Savior, and that faith is shown in action (see James 2:17\). The change of mind (repentance) is not precisely the same as the active turning from sin and visible performance of good deeds, but one leads to the other. In this way, repentance is related to turning from sin. When people speak of repentance as a turning from sin (rather than a change of mind), they are using a figure of speech called metonymy. In metonymy, the name of a concept is replaced with a word suggested by the original. Metonymy is quite common in everyday language. For example, news reports that begin, “The White House issued a statement today,” are using metonymy, as the name for the building where the President lives is substituted for the name of the President himself. In the Bible we can see other examples of metonymy. In Mark 9:17 the father states that his son has “a mute spirit” (NKJV). The evil spirit itself is not mute. The evil spirit causes the boy to be mute. The spirit is named after the effect it produces: a mute child. The metonymy here replaces the cause with the effect. Similarly, using the word repentance to mean “a turning from sin” replaces the cause with the effect. The cause is repentance, a change of mind; the effect is a turning away from sin. A word is replaced by a related concept. That’s metonymy. In summary, repentance is a change of mind. But the full biblical understanding of repentance goes beyond that. In relationship to salvation, repentance is a change of mind from an embrace of sin to rejection of sin and from rejection of Christ to faith in Christ. Such repentance is something only God can enable (John 6:44; Acts 11:18; 2 Timothy 2:25\). Therefore, true biblical repentance will always result in a change of behavior. Maybe not instantly, but inevitably and progressively.
What is the proper way to handle sin in my life?	Answer The proper way to handle sin is to confess it to God and forsake it. Each of these two basic steps deserves a closer look: First, confession is the proper way to handle sin. Naturally, to confess our sin, we must recognize that what we’ve done (or left undone) is sinful. Everyone has sinned, and believers in Christ also sin. The apostle John, writing to believers, said, “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 John 1:8\). To “confess” is to “agree with.” To properly handle sin in our lives, we must agree with God about our behavior; if the Bible calls something we’ve been doing “sin,” then we should call it “sin” as well. In our confession, we should be brave enough to be completely honest before the Lord. We should start by confessing all known sin and then ask the Lord to reveal any other sin that may need confessing. “Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting” (Psalm 139:23–24\). Biblically, our confession is made to God, not to a [priest](confession-sin-priest.html). Jesus is our Mediator (1 Timothy 2:5\). When we properly handle sin through confession, we have this promise: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\). This promise was encouraging to the people John was writing to in the first century AD, and is encouraging to us today. It is the heart of the gospel. Jesus sits enthroned at the right hand of God the Father, a position of power and influence. He [intercedes](Jesus-mediator.html) for those who are His, made so by grace through faith. When someone who is in Christ sins, it’s as if Jesus says to His Father, “I have paid for that sin.” The Father forgives us on the basis of Jesus’ sacrifice on the cross. He is faithful to do so, in keeping with His promise; and He is just to do so, because Jesus has already paid the price for the sin. Second, forsaking the sin is the proper way to handle sin. When Jesus forgave the woman taken in adultery, He told her, “Go, and sin no more” (John 8:11\). Go—that is the word of forgiveness and release. Sin no more—that is God’s command to live a holy life. We cannot seriously claim to be properly handling sin if we refuse to give it up. If we find a venomous snake inside the house, we don’t toy with it; we remove it from the premises. If we discover cancer in our body, we don’t go about business as usual; we begin an aggressive treatment program to pursue a clean bill of health. And if we become aware of sin in our lives, we do all we can to change our behavior to please the Lord. To handle sin properly, we should not only forsake the sin but also seek to make restitution for our wrongs, when possible. Zacchaeus is a good example of this (Luke 19:8\). We should also take steps to avoid falling into the same trap again. This means establishing new habits, frequenting different places, and avoiding certain people: “One who has unreliable friends soon comes to ruin” (Proverbs 18:24\). We should heed God’s command: “Put on the full armor of God, so that you can take your stand against the devil’s schemes” (Ephesians 6:11\). To properly handle sin, we must follow the directives in God’s Word. We must “watch and pray so that \[we] will not fall into temptation” (Mark 14:38\). And we must be sensitive to the Holy Spirit’s leading. When He is grieved, it is time to confess our sin and forsake it (see Ephesians 4:30\). When we properly handle sin in our lives, our lives will change, and we will “produce fruit in keeping with repentance” (Luke 3:9\). We will live in the confidence that our sins, past, present, and future, are forgiven in Christ (Romans 8:1\). We will praise the Lord of our salvation as the One who can keep us from stumbling (Jude 1:24–25\). We will trust Him to finish in us the work that He began (Philippians 1:6\). When we properly handle sin in our lives, we will prove the truth of Proverbs 28:13: “Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy” (ESV, emphasis added).
What is Willow Creek?	Answer Willow Creek Community Church is a large church with its main campus in South Barrington, Illinois, a suburb of Chicago; Willow Creek has several other locations in Chicagoland that feature live worship music and either live or video\-fed teaching. Sunday morning attendance at all sites is approximately 24,000 each week, making Willow Creek one of the largest churches in the U.S. The church was a pioneer in the [seeker\-sensitive](seeker-sensitive-church.html) church growth movement. Beyond its locations in the Chicago area, the Willow Creek Association links a network of churches following the same innovative, seeker\-sensitive model. The association is thousands of congregations strong, and it oversees the Global Leadership Network, founded in 1992, whose focus is Christian leadership development around the world. The Global Leadership Summit, held every August in Chicago, is simulcast to over 1,000 locations in over 135 countries. Willow Creek was started by a team headed by Bill Hybels in 1975\. Hybels’ goal was to start a church that would be a comfortable place for unbelievers to hear the gospel. At Willow Creek, believers are encouraged to share the gospel with their friends and then to invite them to church. Every aspect of the church service is geared toward making unbelievers or “spiritual seekers” feel comfortable and accepted. The messages address relevant topics such as marriage, parenting, and finances from a biblical perspective without sounding “preachy.” Religious language and traditional religious symbols are avoided. The Bible is referred to but not preached from in an expository manner. The music, drama, child care, youth programs, special events, technology, and facilities are all of excellent quality. The primary service for believers is the midweek “New Community” service. Willow Creek Community Church’s doctrinal statement is solidly evangelical, and there can be no question that many have come to faith in Christ as a result of their seeker\-sensitive approach. The conversion of Lee Strobel, a former journalist for the Chicago Tribune, is a prime example of this success. Strobel’s wife first came to faith through a group of women at Willow Creek. He saw the change in her and began to investigate the claims of Christ himself. And he began to attend Willow Creek with his wife, even though he was an atheist. Strobel eventually came to faith himself and later joined the pastoral staff. Today Lee Strobel is a pastor and well\-known [apologist](what-is-an-apologist.html), author of The Case for Christ and a host of other books. Most of the criticism of Willow Creek is due to its methodology, which inevitably leads to a focus on people and their needs—although the church would probably counter that people are what matter the most to God. For instance, the “worship music” at Willow Creek is carefully designed to appeal to those in attendance. Willow Creek also employs [women as teaching pastors](women-pastors.html). Another problem that has been documented is that, although the Sunday service is supposed to be for unbelievers and the midweek service is designed to feed and teach believers, the majority of those who attend Sunday morning already consider themselves to be believers, and they don’t attend midweek service. As a result, many who are involved with the church are never exposed to significant biblical or theological content; rather, they are taught nothing beyond the practical application of Scripture to meet felt needs. Many attenders who feel the need for more biblical teaching seek out other churches to provide it. In 2007 Greg Hawkins, executive pastor of Willow Creek, alongside Cally Parkinson, released the results of a multi\-year study on the effectiveness of Willow Creek’s philosophy of ministry. The study’s findings are available in the ebook Reveal: Where Are You? In summary, Willow Creek’s methodology was failing miserably at producing dedicated followers of Jesus Christ. Hybels himself lamented that Willow Creek was failing to truly help people grow and develop spiritually. Since their discovery, Willow Creek has placed a greater emphasis on Bible study and the teaching of God’s Word; although this emphasis is primarily applied outside of their main church services. In 2018 Bill Hybels and much of the leadership at Willow Creek resigned due what seem to be credible accusations against Bill Hybels for sexual misconduct and the leadership’s failure to deal with the accusations appropriately. In February 2019 the church issued this statement: “While we cannot change the events of the past, we grieve what has happened, ask for forgiveness, and commit ourselves to pursuing healing and reconciliation.”
How can I stop being a people-pleaser?	Answer People\-pleasing is the motivational force that drives a person to make decisions based solely on the level of approval they believe they will receive. Related to people\-pleasing are [codependency](codependency.html) and [enabling](enabling-sin.html); within a biblical framework, people\-pleasing borders on [idolatry](idolatry-modern.html). People\-pleasers have learned that it feels good to be liked by others, so they steer their words and actions in the direction that offers the most approval. On the surface, people\-pleasers appear to be selfless, kind, and generous. However, beneath the surface, they are desperately insecure and believe that approval equals value. They eventually find that trying to please people all the time is not only exhausting, it is impossible. Some people\-pleasers may start manipulating relationships and situations in order to gain the rush of satisfaction associated with creating pleasant responses in others. So the term people\-pleaser is actually a misnomer. People\-pleasers strive to please everyone because they are trying to please themselves. Some people, by nature, are more prone to people\-pleasing. Compliant, sensitive types are often keenly aware of the responses of other people, so they gauge words and choices to avoid negative feedback. Sometimes they view this trait as positive, comparing their people\-pleasing with the selfless actions of the Lord Jesus Christ (see Acts 10:38\). However, the difference between Jesus’ unselfish service and the actions of a people\-pleaser is motive. Jesus lived to glorify and obey His Father (John 8:29\). He loved, gave to, and served people, but He was also not afraid to say what needed to be said, even when people got angry. He often rebuked people in public for their hypocrisy and lack of faith (e.g., Matthew 23:15\). He seemed to care little about how well His audience would receive His words. He spoke exactly what needed to be said, even when it led to His death (Mark 15:1–2; John 18:37\). Jesus was the opposite of a people\-pleaser. We can take steps to stop a habit of pleasing people by first acknowledging it as sin. When our guiding force is popularity, we have switched gods, and that is idolatry. When we allow anything to control us other than the Holy Spirit, our hearts have erected a shrine to a competing god (Ephesians 5:18; Galatians 5:16, 25\). Seeking praise from fallible human beings rather than seeking God’s approval is a slippery slide into error. John 12:43 tells us that, even in Jesus’ day, some people believed His message but refused to follow Him because “they loved the praise of men more than the praise of God.” People\-pleasing can lead to eternal separation from God when we allow it to dictate our choices. Once we recognize our people\-pleasing inclinations as sin and repent of them, we must find an alternate motivation. First Corinthians 10:31 tells us that our motive in everything should be to glorify God. When we develop an intimate relationship with Him through [saving faith in Jesus](become-a-Christian.html), He becomes our focus. We switch allegiance from self\-worshiping to God\-worshiping. Our goal is no longer pleasing ourselves but pleasing Him (Colossians 1:10\). We find great freedom when we break the vise\-like grip that people\-pleasing has on our lives. Rather than trying to please a hundred voices, we need listen only to One (John 10:27\). At the end of every day, only one question is relevant to a Christian: “Lord, was I as pleasing to you today as I know how?” When the answer is “yes,” we can bask in the pleasure of God. We find our validation in who He says we are. Another important step in overcoming an addiction to people\-pleasing is to guard our hearts against [covetousness](you-shall-not-covet.html). Envy feeds people\-pleasing when we covet the approval or popularity of someone else. This is most evident in teenagers idolizing rock stars and athletes, but adults are guilty of this, too. People\-pleasing based on envy is more prevalent than we realize, and most of us can find traces of it somewhere in our lives. People\-pleasing prevents us from being all God has called us to be. It silences us when we should speak and threatens us when we do speak. An insidious form of people\-pleasing in the church today is forecast in 2 Timothy 4:3: “For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear.” Preachers whose desire is to draw crowds and sell books cultivate the sin of people\-pleasing and call it “ministry.” Drawing crowds is not a sin, but when the motivation is to please people and not God, there is a problem. If the apostles had been people\-pleasers, they would never have been martyred for their faith. We cannot serve two masters (Matthew 6:24\). We cannot be fully devoted to the gospel of Christ and also fully devoted to the approval of people. They will not merge. That may be one reason Jesus made discipleship such a narrow road. He said, “If anyone would come after me, he must deny himself, take up his cross daily, and follow me” (Luke 9:23\). Part of denying ourselves is crucifying our need to please people and have them like us (1 Thessalonians 2:3–5; Galatians 1:10\). We say with Peter, “We must obey God rather than human beings!” (Acts 5:29\). It is not our job to make people happy. Rather, we are to live as the best people we can be, serve the Lord in every way He calls us, die daily to our own selfish desires, and receive our reward from Him (1 Corinthians 4:5\). When that is our life goal, we will stop being people\-pleasers.
What is secondary separation?	Answer The Bible teaches [personal separation](Biblical-separation.html)—the commitment of an individual believer to maintain a godly standard of behavior, separating from those who are living an ungodly lifestyle (1 Corinthians 5:11\). The Bible also teaches ecclesiastical separation—the commitment of a church to maintain the purity of the gospel message, cutting ties with those who have compromised their doctrine (Revelation 2:14–15\). Secondary separation takes things a step further: not only does one separate from an individual or group due to sin or heresy, but one also separates from anyone who does not likewise separate from those individuals or groups. Secondary separation works like this: a) Mr. False is a heretic, teaching a false gospel. b) We refuse to associate with Mr. False (and rightly so). c) Mr. True, who is a sound, biblical teacher, speaks at a conference where Mr. False is also speaking. d) We now refuse to associate with Mr. True, because of his association with Mr. False. Practicing secondary separation is difficult because it is hard to stop at the secondary level. Using the names in the above example, what about other people who do not separate from Mr. True? If associating with Mr. True is wrong because of his tacit approval of Mr. False, then it would seem that someone who associates with Mr. True is living in sin, and we should separate from him as well. So, if Mr. Right (who does not support Mr. False) does not separate from Mr. True, do we need to also separate from Mr. Right? Now we have three levels of separation, but it does not stop there. What if Mr. Proper continues to associate with Mr. Right? Do we now need to dissociate from Mr. Proper? And what about all the people who still associate with Mr. Proper? Do we need to dissociate from them, too? It goes on and on. It would never stop. We saw this kind of thing with [Billy Graham](Billy-Graham.html). He often worked with people in theologically liberal churches to facilitate his evangelistic campaigns. For this reason, some thought that Christians should practice secondary separation and separate from Billy Graham. Then some advocated separating from anyone who did not also separate from Billy Graham. Carried far enough, such standards would result in a very small group of “purists” who can hardly fellowship with anyone else. [C.S. Lewis](C-S-Lewis.html) is another figure who could be the center of discussions about secondary separation. Lewis was a believer, but he held some problematic doctrines and freely associated with Roman Catholics, considering them to be true believers. We can choose to “separate” from Lewis (by not reading his books), but if we also choose to dissociate ourselves from anyone who does read his books, then we would pretty much isolate ourselves, because almost everyone in American evangelicalism reads C.S. Lewis. It is probably more helpful to read, enjoy, and recommend the works of C.S. Lewis and, when necessary, point out where we disagree with him and the reasons why. Another problem with putting secondary separation into practice is that people often falsely brand someone as a [heretic](heresy-definition.html) when, in reality, the person is a true believer who simply holds a different position on a secondary issue. Furthermore, there is often dispute on which issues are secondary. Rather than trying to come up with some hard\-and\-fast rule concerning secondary separation, each situation should be evaluated on its own merits. If Mr. True begins to actively teach what Mr. False does, or if he begins to actively promote Mr. False as a reliable teacher, then we might want to draw back from Mr. True. If, on the other hand, Mr. True finds Mr. False to be a congenial man but disagrees with him on some key doctrinal points, then we might not need to separate from Mr. True.
What does it mean to taste and see that the Lord is good in Psalm 34:8?	Answer Psalm 34 is an acrostic poem; in this case, each line of verse begins with a different Hebrew letter, arranged in alphabetical order. The primary purpose of the psalm is to teach moral lessons about God. Its theme highlights God’s constant care for His people. In verse 8, the psalm’s author, David, invites readers to “taste and see that the Lord is good.” What does it mean to taste and see that the Lord is good? To taste involves testing or sampling; to see involves understanding or perceiving. The phrase taste and see, then, means “try and experience.” David urges God’s people to discover the [goodness of the Lord](God-is-good.html) by personal trial and experience it for themselves. He doesn’t want readers to merely take his word for it that the Lord is good; he wants them to actively to experience and know for themselves the fact that God is good. Humans associate taste with pleasure and satisfaction. Bible commentator Matthew Henry elaborates on this idea: “Let God’s goodness be rolled under the tongue as a sweet morsel.” When David says, “Taste and see that the Lord is good,” he is calling us to figuratively take a bite—to try for ourselves by our own experience—and find out exactly how satisfyingly good God is. The apostle Peter applies the same language in 1 Peter 2:3 when he says, “You have tasted that the Lord is good.” Tasting must happen before seeing; that is, our spiritual experiences bring us to spiritual enlightenment and understanding. David desires others to “taste and see.” He wants them to experience what he has experienced so that they can know what he has come to know, the soul\-sustaining goodness of the Lord. Psalm 34 goes on to outline examples of God’s incredible goodness to those who take refuge in Him: He takes care of their every need (verses 8–10\); He provides them with a good, long life (verses 11–15\); He is with them through troubles and saves them from their enemies (verses 17–22\). Those who taste and see that the Lord is good will know His provision. Believers in Jesus experience tastes of God’s goodness and grace when we observe the beauty of His creation or recognize His blessings of provision, protection, and care. We taste and see His goodness when we contemplate His holiness and infinite righteousness. We delight in His goodness when we appreciate the cost of Christ’s sacrifice for our salvation. To taste and see that the Lord is good, we must trust God and seek Him as our sole source of protection and provision. The only way to genuinely taste and see that the Lord is good is to put the matter to the test, to try and experience His goodness for ourselves.
What is the validity of marriage in today’s world?	Answer “Marriage is a sucker’s bet.” “If you get married, you will regret it within five years.” “Don’t do it; the man you marry won’t be the same man you bury, because they change over time.” Such gloomy statements abound in a jaded world filled with marriage skeptics, and many young people are dismayed by such naysaying. Some may even shy away from pursuing marriage. But all the above statements are bad advice. [Marriage](questions_marriage.html) is just as valid today as it ever was (Hebrews 13:4\). The above cynical quotations are striking in their inherent selfishness. The advice they encapsulate would have merit only if marriage were intended solely to gratify one’s personal desires. But that is not the purpose of marriage. The marriage vow is not a lifetime commitment to be loved or to receive love. Marriage is a vow to give love. It is a promise to give love for life. It is a determination to live for the benefit of the other, to stand by and behind the other. To give and give and give and give, and then give some more—even life itself. Even more fundamentally, mankind did not invent marriage. God did. When God made humankind male and female and brought the first couple together in marriage, He had a purpose in mind. The most basic purpose was that marriage would produce more people who bear God’s name, reflect His image, and subdue the earth (Genesis 1:26–28 and 2:22–24\). Further, to properly and fully reflect the image of God, mankind must be constituted of both men and women (Genesis 1:27\). Male alone is not whole; neither is female. The proper reflection of God’s character in mankind requires both genders—man and woman united in marriage. Marriage is about much more than romantic bliss; it is about much more than the pleasure of sexual intercourse. The commitment of marriage is about fully reflecting God’s character, unity, and fellowship. This explains why the apostle Paul describes Christian marriage in such lofty spiritual terms as are found in Ephesians 5:22–33\. It is not in discovering the most beautiful model or the most dashing knight that a good marriage is found. It’s in recognizing God’s prepared choice of the most suitable life partner—the one most compatible with God’s purposes and objectives—that the most truly satisfying marriage is built. [Romance](Christian-romance.html) surely has its place and will be enjoyed in a godly marriage, but only as a fruit of a much deeper, stronger relationship. Yes, the honeymoon will end. Yes, both husband and wife will prove to be somewhat different from what they presented to each other while courting. Yes, sooner or later both spouses will be disappointed in something about one another. And, yes, [trials will come](why-marriage.html), testing the strength of their vows. But none of that changes the fact that God had a good idea when He invented marriage. One element that the critics of marriage always miss is faith. Marriage and family are God’s institutions for mankind. If a Christian is truly walking with God, truly wanting God’s best for his or her spouse, truly wanting to further God’s plan for himself, for his spouse, and for the world, then he will not abandon the idea of marriage. It’s not about what we get out of marriage. It is not the takers of this world who find fulfillment, but the givers, those who by God’s grace emulate the self\-sacrificial giving of Christ, thus growing in His image (Romans 8:28–30; Ephesians 4:20–24\). A good marriage will cost everything we have. And, in that giving, we will find the highest meaning of life in Christ. None of this means that every believer must marry. God knows that it is better for some not to marry and that some situations make marriage undesirable. See 1 Corinthians 7\. For those who do marry, it’s important to have an understanding of what God intends marriage to be. We should not allow the sad experiences and negativity of others to deter us from trusting God to give us marriages that truly exalt Him. A godly marriage can fulfill His purposes and provide a husband and wife a lifetime of opportunities to bless each other and their family in the name of Jesus Christ.
What does the Bible say about rescuing people from the consequences of their sins?	Answer Rescuing, also called [enabling](enabling-sin.html), happens when a person feels the responsibility to minimize the consequences of someone else’s bad choices. Rescuers have a psychological need to feel needed and tend to attract people who need rescuing. While it is right and good to rescue people who are in dangerous situations and cannot save themselves (Proverbs 24:11\), the emotional need to rescue everyone is not healthy. Rescuing people has the effect of emboldening them in their sin, empowering their ability to sin, or making it easier for them to sin. When we remove or lessen the natural consequences of bad behavior, we encourage and facilitate repeated offenses. Rescuing is often mistakenly called mercy, but how merciful is it, really, to continually bail someone out of jail (for example) and never allow him to learn from his mistakes? Rescuers often grew up in homes where they gained acceptance and identity by being the family “fixer.” Even as children, some people had to take on responsibility to cover for their parents’ poor choices. Rescuers were often the eldest or most responsible child and learned early that it was their job to keep everybody happy. They gained a sense of belonging and value by rescuing family members, and so they continue doing so as adults. Problems arise when they enter into dysfunctional relationships with irresponsible people who like having someone else bear the brunt of their consequences. We see examples of rescuing everywhere. Rescuing parents bail their defiant teen out of jail, hoping that at last the delinquent will appreciate them. A rescuing woman marries an irresponsible man who can’t keep a job, hoping that his need for her help will somehow turn into real love. Rescuing friends lend money they don’t have to deadbeats, hoping that it will buy friendship. These are tragic situations, and the misery they engender is prolonged by the rescuers. They may tell themselves that they are being selfless and generous, but, in fact, they may be rescuing in order to gain love and loyalty. Rescuing others is a way some people try to buy love, but it rarely does so. When we rescue people from just consequences, we remove from them God’s teaching tool. God uses consequences to teach us life lessons (Jeremiah 35:12–15\). When a rescuer minimizes those consequences, he or she negates a valuable lesson that the irresponsible person needs to learn. The rescuer becomes frustrated after many rescues because the intended beneficiary has not yet learned anything. The frustration is ironic because one reason the person won’t learn is that the bad choice didn’t cost him anything. There’s always someone there to bail him out. He’s living a consequence\-free life. We can overcome our need to rescue by first recognizing the motive behind it. Rescuing is not truly in the best interests of the other person. Rescuing doesn’t usually happen for the benefit of others but to make the rescuer feel better. “I can’t stand to think of them living in a house without heat,” one rescuer says. “I know they gambled away their paychecks, but it’s cold outside. I paid their electric bill last month, so I guess I can do it again, even though my debts are piling up.” Those sentiments sound noble, but such reasoning is, in fact, enabling the gamblers to continue their sin unchecked. A few nights in the cold may be what they need to learn the importance of responsible spending. We can also stop our habit of rescuing by setting healthy [boundaries](boundaries-biblical.html) for ourselves. As long as we believe it is our job to rescue everyone who comes to us, we will be at the mercy of fools. We should make every decision based on two criteria: obedience to the Lord and the long\-term best interests of others. Short\-term interests do not always lead to the lifestyle changes people need. For example, Shari’s grades are dropping, and her mother takes her cell phone as a consequence. But Grandma feels sorry for Shari and buys her another phone. Instead of allowing Shari to learn from her consequences, Grandma made herself feel better. By rescuing Shari from her short\-term consequences, Grandma minimized Shari’s long\-term benefit. The Bible is a book of boundaries and consequences. From the Garden of Eden (Genesis 1—3\) to Revelation, we see many situations of God saying, “Thou shalt not.” But He did not put a fence around the forbidden fruit in the Garden, and He allowed Adam and Eve to make the choices they wished to make; however, there are consequences that came with those choices. All through the Old Testament, we find examples of God clearly instructing His people Israel to walk in His commands. Through His prophets, He warned them what would happen if they disobeyed (Zechariah 1:6; Joshua 23\). They disobeyed anyway, so God brought consequences: they wandered in the wilderness for forty years (Numbers 14:28–35\), and they spent seventy years of captivity in Babylon (Jeremiah 25:3–11\). Although it displeased Him to have to punish His people, the Lord did not rescue them from their justly earned [consequences](consequences-of-sin.html). We should be eager to rescue widows and orphans who are in distress (James 1:27\). We should do our best to rescue unborn children from abortion and innocent people from human trafficking. Helping is always appropriate, but a helper is one who gives a temporary lift so that someone else can make it on their own. Rescuing allows others to manipulate us while they remain on the same foolish course. They do not learn anything and are no better for it. Many times, rescuers find themselves targets of a host of manipulators because they are seen as an easy mark. When we allow others to violate our boundaries and take from us what we cannot afford to give, we have switched from righteous rescuing to unrighteous enabling. Leaping in the way of someone else’s well\-earned consequences is not helping; it is participating in their demise.
What does it mean to stand in the gap (Ezekiel 22:30)?	Answer In Ezekiel 22:30 the Lord says, “I looked for someone among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found no one.” The word picture painted in this verse is that of a wall with a hole or a gap in it. A wall was the best means of protection in ancient times. A breach in the wall would let the enemy through. If there was a breach in the wall, defenders would have to swarm to that location and hold the breach. The gap would need to be repaired as soon as possible. If a breach was left unattended or unrepaired, the city would fall. Ezekiel 22 summarizes the sins and abuses of the nation. As punishment for Israel’s sins, God says He will disperse them among the nations. He says in verses 30–31, “I looked for someone among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found no one. So I will pour out my wrath on them and consume them with my fiery anger, bringing down on their own heads all they have done, declares the Sovereign Lord.” The “gap” here represents the danger facing Jerusalem: God’s wrath is about to break through in judgment on the sinful city. Was there no one who would, in righteousness, intercede on behalf of the city and seek God’s mercy? God searched for such a defender, but He could find none. It seems that, if someone had been willing to “stand in the gap,” the destruction of Jerusalem could have been avoided. Since no one was available or willing to defend the breach and rebuild the wall, judgment fell. Similar wording is found in Psalm 106:23\. This psalm summarizes the sins of Israel in the wilderness, primarily concerning the [golden calf](golden-calf.html). Verse 23 explains, “So \[God] said he would destroy them—had not Moses, his chosen one, stood in the breach before him to keep his wrath from destroying them.” Moses “stood in the gap” and saved the people of Israel with his petition on their behalf. In standing in the gap, he “stepped between the LORD and the people” (Psalm 106:23, NLT). Moses had been chosen for that very purpose. The original story of Moses standing in the gap is found in Exodus 32:9–14: “‘I have seen these people,’ the Lord said to Moses, ‘and they are a stiff\-necked people. Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation.’ But Moses sought the favor of the Lord his God. ‘Lord,’ he said, ‘why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? Why should the Egyptians say, “It was with evil intent that he brought them out, to kill them in the mountains and to wipe them off the face of the earth”? Turn from your fierce anger; relent and do not bring disaster on your people. Remember your servants Abraham, Isaac and Israel, to whom you swore by your own self: “I will make your descendants as numerous as the stars in the sky and I will give your descendants all this land I promised them, and it will be their inheritance forever.”’ Then the Lord relented and did not bring on his people the disaster he had threatened.” To stand in the gap is to intercede and plead for God’s mercy. In Ezekiel 22:30, God uses language that reminds the people of Moses’ actions centuries before. At Moses’ intercession, God had relented of His wrath in the wilderness. In Ezekiel’s day, there was no Moses. No one interceded for Israel. No one understood the danger God’s people were in. With no intercessor to stand in the gap, the destruction of Israel would be carried out. To make matters worse, in Ezekiel 13, the false prophets in Israel are condemned because they had not repaired the breach in the wall. Instead of standing in the gap, they simply denied that judgment was going to come. Besides Moses, there are several who have had the courage and insight to “stand in the gap” and intercede for others. In Genesis 18 Abraham intercedes for Sodom. Stephen prayed for those stoning him (Acts 7:60\). Paul prayed for Israel’s salvation (Romans 10:1\). And of course, the Lord Jesus is the master of standing in the gap, praying from the cross, “Father, forgive them, for they do not know what they are doing” (Luke 23:34\), and continuing to intercede for us (Hebrews 7:25\). In the New Testament, we are told to pray for others (1 Timothy 2:1\). In God’s wisdom and sovereignty, He has chosen to use the prayers of people to accomplish His will. He still seeks those who will stand in the gap for friends and family, for people groups and nations. Like Abraham and Moses, we should be willing to stand in the gap, asking God to spare and to save.
Was Jesus white?	Answer In much of Western art, Jesus is portrayed as having white skin and light hair. Is that what Jesus really looked like? If not, why is He so often portrayed that way? First, it is important to remember that the Bible nowhere gives a physical description of Jesus. The Bible does not say anything about Jesus’ height, weight, skin color, hair color, or eye color. Such things are not important to understanding who Jesus is. The closest the Bible comes to describing what Jesus looked like is a non\-detailed sketch of what Jesus was not like in Isaiah 53:2: “He had no form or majesty that we should look at him, and no beauty that we should desire him” (ESV). Essentially, Isaiah 53:2 is saying that Jesus was ordinary\-looking. The description of the glorified Jesus having white hair and bronze skin in Revelation 1:14–15 should not be understood literally unless you also believe Jesus has seven stars in his right hand, a sword in His mouth, and a face as bright as the sun (Revelation 1:16\). According to the Bible, Jesus was a Jew, a.k.a., a Hebrew or Israelite. Jesus lived in the Middle East and was of Semitic descent. As a result, He very likely would have had light\- to medium\-brown skin, brown eyes, and dark\-brown to black hair. While Middle Easterners occasionally have light skin, comparable to that of Europeans, such skin tones are rare in that part of the world. Was Jesus white? The answer is that He was very likely not white. So, if Jesus likely was not white, why is He so often portrayed that way? If you examine artists’ portrayals of Jesus from around the world, you find that they often portray Jesus in a way similar to what people look like in that particular culture. Europeans portray Jesus as a European. Africans paint Jesus as an African. Asians illustrate Jesus in a way that makes Him look Asian. People prefer to picture Jesus as looking somewhat like them, or at least like people they are familiar with. Is it wrong to do this? Not necessarily. As long as we do not allow our preferred image of Jesus to become an idol, there is nothing in the Bible that speaks against imagining Jesus looking a certain way. Jesus is the Savior for “all nations” (Matthew 28:19; Galatians 3:8\). No matter a person’s skin color, race, ethnicity, or nationality, he or she can experience forgiveness of sin and reconciliation with God through the crucified and risen Christ. The love of Jesus transcends skin color. Having no physical description of Jesus, people naturally imagine the [Son of Man](Jesus-Son-of-Man.html) to be like themselves. So, we should not be dogmatic in our preferred image of Jesus. The fact that the Bible nowhere gives a physical description should serve as a caution against arrogance and presumption on this subject. What Jesus looked like does not really matter. His physical appearance has absolutely nothing to do with His being the Savior of the world (John 3:16\). Please also read our article on “[Was Jesus black?](was-Jesus-black.html)”
What does it mean that you will know them by their fruit in Matthew 7:16?	Answer The statement “you will know them by their fruit” (Matthew 7:16\) is part of Jesus’ teaching about recognizing true followers and avoiding [false prophets](false-teachers.html). Beginning with verse 15, we read this context: “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits” (Matthew 7:15–20\). The seventh chapter of the Gospel of Matthew is a gold mine of teaching from the popular verse 1 to the well\-known parable about the wise man building his house upon the rock (verses 24–27\). In verses 21–23, Jesus makes a chilling announcement to many who assumed they belonged to Him. He warned them that on [Judgment Day](Judgment-Day.html) they will hear Him say, “Depart from me. I never knew you.” Just before that warning, Jesus had indicted those who pretended to follow Him but whose lives indicated something else. He told His followers that the “fruit” of their lives proved what was inside their hearts (cf. Mark 7:20–23\). When Jesus says, “You will know them by their fruit,” what does “fruit” mean? Jesus gave the illustration of grape vines and fig trees. When we see grape vines, we expect them to contain grapes in season. We also expect fig trees to produce figs. A produce farmer who notices one of his fruit trees not bearing any fruit will cut it down. It is useless. Likewise, we would not come to a field of thistles and expect to harvest fruit. Thistles and thorn bushes can never produce fruit because of their nature. It is impossible. They have no capacity to produce anything but thorns (Matthew 12:33\). In our lives, every word and every action is fruit from our hearts. Sinners sin because that’s what is in their hearts. Thieves steal, rapists attack, and adulterers cheat because those sins are the fruit being produced from an evil heart. Bad hearts produce bad fruit. When Jesus said, “You will know them by their fruit” concerning false teachers, He was giving us a guide for identifying them. False prophets, speakers of lies, will have actions that correspond to their errant message. Just as their message is anti\-God, so will be their works. They will stray from the path of righteousness. When we repent of our sin and receive Jesus as Lord of our lives (John 1:12; Acts 2:38\), He changes our hearts (2 Corinthians 5:17\). Now the fruit that is produced is good fruit. Galatians 5:22 lists some of the [fruit](fruit-of-the-Holy-Spirit.html) produced by a heart in tune with God. Our attitudes, actions, words, and perspectives change as we walk in fellowship with the Holy Spirit (1 John 1:6–7\). When our hearts change, our fruit changes. Many false prophets have come and gone, and many of them lived in blatant sin while preaching their message. Jim Jones openly engaged in adultery, drug use, and profanity. David Koresh had child “wives” as young as 11\. False teachers might display the “fruit” of sexual immorality, greed, materialism, gluttony, and other sins while justifying their behavior and lifting themselves up as something holy. Unfortunately, many people through the years have been duped into following such characters and joining them in justifying the sin. If only they had heeded Jesus’ warning that “you will know them by their fruit.” No matter how good or convincing someone sounds, if he is bearing bad fruit, his message should be avoided. Godly teachers will display good “fruit” such as making disciples (Matthew 28:19\), using their gifts to benefit others (Romans 12:4–8\), leading lost people to Jesus (James 5:20\), loving their fellow believers (1 John 3:14\), and seeking humble ways to do good everywhere (Jeremiah 29:7\). All of these things are indications of a good heart. Often, people profess faith in Jesus as Savior, but it is a mere profession with no real faith. Some religious groups encourage baptism, confirmation, or other religious rites that are supposed to ensure one’s future in heaven. But as time goes on, the fruit being produced in such a life looks nothing like what is clearly prescribed in the Bible (1 Peter 1:16\). Some attend church services but spend the rest of their time living entirely for themselves. Some may rise to prominence, even teaching or preaching, writing books, or dominating the media, but the fruit of their lives belies their words (Matthew 24:24\). Greed, deception, immorality, pride, or dishonesty defines them, making them false prophets by Jesus’ standards (2 Peter 2:1–3\). While we can never know anyone else’s heart, we can make wise assessments about other people by observing the regular fruit of their lives. All of us stumble from time to time, and we may go through seasons of bearing little fruit (1 John 1:8\). But 1 John 3:4–10 makes it clear that those who know God will not continue a lifestyle of bearing bad fruit. We have been transformed, and the fruit of our lives is evidence of that transformation. Apple trees don’t produce bananas, and strawberry plants don’t produce figs. This fact of nature is also true in the spiritual realm. We can identify those whose hearts have been redeemed by the fruit we see in their lives.
Is “this too shall pass” found in the Bible?	Answer The expression “this too shall pass” has all the earmarks of a wise Bible saying, but it is found nowhere in any Bible translation. It has been quoted by well\-meaning friends and family members in an effort to comfort someone going through a tough time. Although not directly from the Bible, “this too shall pass” is a timely reminder that the difficult season we may be going through will not last forever. It mirrors the thought of Galatians 6:9, which says, “And let us not grow weary of doing good, for in due season we will reap, if we do not give up.” The origins of “this too shall pass” are unknown. Some trace the phrase back to Persian Sufi poets, while others credit [King Solomon](life-Solomon.html), although it is not recorded in any of his biblical works. “This too shall pass” would fit nicely into Solomon’s Ecclesiastes, especially the third chapter, which begins this way: “There is a time for everything, and a season for every activity under the heavens.” The theme of this chapter is that life has seasons and none of them last; therefore, people should enjoy the earthly life God has given them because “this too shall pass.” “This too shall pass” also reminds us of the biblical mandate to develop endurance (2 Timothy 2:3, 12; Hebrews 12:7\). When life is rough and things are not going our way, we can be tempted to give up. James 1:2–4 reminds us that, when we endure trials, we develop character that is pleasing to God. It helps during tough seasons to remember that, regardless of how dark life seems or how painful our suffering, even “this too shall pass.” The proverbial saying “this too shall pass” may not be stated in the Bible, but the idea is reflected throughout its pages. Our lives on earth are a mere vapor that will quickly pass (James 4:14\). “This too shall pass” reminds us that we must be about our Father’s business while there is still time (see John 9:4\).
What is Wahhabism?	Answer Wahhabism is an intolerant and aggressive form of [Sunni Islam](Sunni-Islam.html) practiced primarily in Saudi Arabia, but also to a lesser extent in Qatar with some influence in the surround nations. It seeks to purify Islam from any practices or innovations that do not come from the teachings of Muhammad. The term Wahhabi is from the name of the Muslim scholar Muhammad bin Abd al Wahhab, who lived from 1703 to 1791 and who advocated this radical approach. Zealous followers of Wahhab are sometimes referred to as Unitarians or Salafiyyun (from the word for “follow”). Salafiyyun may refer to any movement that attempts to purify Islam, while Wahhabi refers to a more specific movement to be described here. For instance, the Taliban may be Salafiyyun but not Wahhabi. Muslims who follow Wahhabi beliefs do not necessarily call themselves Wahhabi; they simply call themselves Muslims. Muslims who do not follow Wahhabi beliefs are referred to as heathens or enemies. Abd al Wahhab lived in the Arabian Peninsula and sought to purify Islam from many of the popular beliefs and practices that he felt were idolatrous, such as the veneration of saints and many Shiite traditions and practices. He called Muslims to go back to the fundamentals of Islam as found in a strict interpretation of the Koran. Muhammad bin Saud partnered with Abd al Wahhab to try to unify the various tribes of the Arabian Peninsula (thus the name “Unitarians”), which ultimately led to the founding of the kingdom of Saudi Arabia and the close ties between that country and Wahhabism. Many Wahhabi ideas were guiding principles for the formation of Saudi Arabian laws and societal norms. The history of Wahhabism has often included military action and violent conflict to enforce Wahhabi ideals. In keeping with Wahhabi philosophy, Saudi Arabia is one of the most repressive countries in the Muslim world. The Saudi government also supports the spread of Wahhabi ideas through financial support to Wahhabi mosques in other Muslim nations as well as in the United States and Europe. The 9/11 Commission found that Wahhabi ideals have contributed to the rise of terrorism. The European Parliament has identified Wahhabism as the primary source of global terrorism. The support of Wahhabism has been a source of tension between the United States and Saudi Arabia, although the U.S. and Saudi Arabia are allies and the U.S. continues to approve arms sales to the kingdom. The royal family in Saudi Arabia often condemns acts of terrorism and violence while continuing to support the propagation of Wahhabi beliefs.
How should a Christian view Planned Parenthood?	Answer Believers in Jesus Christ enjoy broad freedom in our spiritual lives. Certain issues see sincere, God\-honoring Christians agreeing to disagree. However, there are sensible limits to any freedom. Christian liberty does not extend to endorsement of sin (Romans 1:32\). Agreeing to disagree does not require acceptance of evil (Isaiah 5:20\). When it comes to organizations such as Planned Parenthood, there is absolutely no biblical justification for Christian support (Proverbs 6:16–19\). Those who find that statement offensive should consider the ghastly alternative: claiming the name of Christ while endorsing an organization that profits from the murder of the innocent. Ultimately, one single concept provides ample evidence proving Christians are morally obligated to reject Planned Parenthood. That, of course, is the issue of [abortion](abortion-Bible.html) itself. Scripture is clear: deliberately ending the life of an unborn child is no different than deliberately ending the life of a newborn, toddler, or any other child. Every conceivable excuse for Planned Parenthood, including health care, legal rights, other services, and such, are entirely irrelevant in light of the moral evil of abortion. This is a point on which there can be no reasonable dissent for a believer in Jesus Christ. Those who seek to [defend abortion](Christian-pro-choice.html), from a Christian standpoint, are entirely and completely in contradiction to God and His Word. The fact that Planned Parenthood is an abortion provider should be reason enough for Christians to withhold support (see Deuteronomy 27:25\). That the organization pushes extreme views of abortion and does so dishonestly is reason enough to condemn it. That the group’s origins are grounded in [eugenics](eugenics-Bible.html) and an anti\-Christian worldview should cause believers in Jesus Christ to denounce it using the only term that makes any sense: evil. One would hope that even non\-believers would recognize those disqualifications, as well. Margaret Sanger founded the organization later re\-named Planned Parenthood with the intent of promoting birth control. In fact, Sanger was adamantly opposed to abortion, calling it “evil.” In her view, open access to contraception would make abortion entirely unnecessary—a prediction modern groups like Planned Parenthood have deliberately stymied. Sanger is rightly condemned for her association with eugenics: the idea that a culture’s breeding ought to be controlled with the intent of reducing “undesirables” and promoting “superior” heritages. Despite what many think, Sanger herself did not hold what modern people would consider especially [racist](racism-Bible.html) views. Her stance on eugenics was mostly class\-based: to Sanger, the “unfit” meant poor people, the disabled, and the less\-intelligent. However, she also long held associations with people whom even that era considered flagrantly racist, such as white supremacist author Lothrop Stoddard. Where Sanger was legitimately venomous was toward social and religious groups she saw as polluting the culture’s purity. Among them, for example, were those for whom religion led to excessive breeding—this is a group Sanger thought should be prevented from procreating. Fellow eugenicists of Sanger’s era also felt it was important to slow the breeding of “undesirables” and the “unfit.” For most, this was defined very much by ethnicity. Overwhelmingly, in practice, groups targeted for reduction by eugenicists were almost exclusively non\-whites, Jews, the poor, immigrants, and so forth. Even though Sanger’s personal views were—in theory—based on class, not race, she and her organization were steeped in a worldview that denied the inherent equality of all people. After Sanger’s death, Planned Parenthood continued to move further and further into the extremes of abortion advocacy. Today, Planned Parenthood has lobbied for the most radical procedures, such as late\-term abortions. The organization has opposed parental consent laws and supports legislation that would force health workers to violate their conscience in providing abortion drugs and services. Even from a non\-Christian perspective, these are deeply troubling attitudes that ought to be opposed. The foundation of racial and social prejudice is reflected in Planned Parenthood and their fellow abortion providers today. Minorities in the USA obtain abortions at a grossly disproportionate rate to whites. African\-Americans, by some measures, abort five times as many pregnancies as whites. In areas like New York, there are routinely more abortions than live births in black communities. This is largely due to rhetoric claiming that abortion is the only reasonable or moral option available. It would be fair to say that the voice of “minorities” in America would be far more powerful had they not been disproportionately targeted for population control in the decades that [Roe v. Wade](Roe-vs-Wade.html) was in effect. Many who politically support abortion reflexively claim any racial disparity is proof of racism, yet groups like Planned Parenthood are literally suppressing the growth of non\-white populations in the name of “reproductive rights.” An infamous defense of Planned Parenthood has been that abortion is only 3\-to\-4 percent of what they do (www.liveaction.org/news/planned\-parenthood\-more\-abortion\-less\-healthcare, accessed 7/5/22\). Christian and non\-Christian, pro\-life and pro\-abortion groups alike have denounced that statement as profoundly dishonest. This figure was calculated by counting every possible transaction as a “service.” According to such math, for a woman who went to Planned Parenthood for condoms, was given a pregnancy test and STD test, then came back for an abortion, and then a mandatory follow\-up exam, the abortion would have “only” been 20 percent of the “services.” Clearly, not all “services” are the same, and some are necessary parts of the abortion process. To claim otherwise can’t be anything other than a deliberate lie. Further, estimates of Planned Parenthood’s revenue suggest that about half—or more—of their non\-government income is from abortion services (www.liveaction.org/news/latest\-planned\-parenthood\-report\-abortions\-dollars, accessed 7/5/22\). And literally every “service” they provide, other than abortion, can be obtained at numerous health clinics and hospitals. Even if the 3\- or 4\-percent claim were true, it would still be an insultingly poor defense. A man who beats his wife “only 3 percent of the time” is still an abuser. A judge who sells rulings for cash in “only 3 percent of his cases” is still corrupt. And even if an organization used “only 3 percent” of its services directly in the act of killing innocents, they are still morally and spiritually bankrupt (Proverbs 1:15–16\). Planned Parenthood can and should be denounced by followers of Christ due to two facts that are plain, beyond debate, and beyond question: • Biblical Christianity denounces abortion as the murder of the innocent. • Planned Parenthood engages in abortion, even the most extreme, radical aspects of abortion. Therefore, it is true beyond reasonable debate to state that Christian believers cannot, in good conscience and in good faith, support Planned Parenthood in any way, shape, or form. Those who endorse the organization are deeply misled or deliberately ignorant or morally bankrupt. A person cannot legitimately claim to follow Christ while deliberately enabling a child molester, willingly funding a brothel, or knowingly aiding a serial killer. In the same way, and for the same reasons, tolerance of Planned Parenthood is flatly incompatible with Christianity.
What does “as for me and my house, we will serve the Lord” mean in Joshua 24:15?	Answer The statement “As for me and my house, we will serve the Lord” is often printed on plaques that adorn homes of Christians today. It is an affirmation of the family’s commitment to serve the Lord. Such a family’s allegiance is not an incorrect application of the text, although it had slightly different connotations in Joshua’s day. God first made a covenant with Israel at Sinai. He explained what He required, and the people said they would do it. This type of covenant was common among vassals and suzerains at the time. The suzerain promised to protect and provide for the vassals, and the vassals would conduct themselves in such a way that they would reflect well on the suzerain. If the vassals rebelled, the suzerain would turn against them and punish them. At Sinai, the suzerain is not a human king but God himself. God told Israel what He expected of them (Exodus 20—23\), and then the people committed to do it (Exodus 24\). Of course, Moses’ generation failed miserably. Not only did they make the [golden calf](golden-calf.html) just a short time later (Exodus 32\), but they ultimately refused to enter the Promised Land, not trusting God to protect them and honor His part of the covenant (Numbers 14\). As a result, that generation died in the wilderness. After forty years of wandering, a new generation had grown up and was ready to enter the Promised Land. The [book of Deuteronomy](Book-of-Deuteronomy.html) is Moses’ retelling of Israel’s history and a summary of the Law for a new generation, most of whom had not been present for the exodus from Egypt, the giving of the Law at Sinai, or the refusal to enter the Promised Land. Moses calls on Israel to follow the Lord. He says that they can choose between life and prosperity or death and destruction (Deuteronomy 30:15\). After Moses dies, Joshua leads the people in conquest and gets them established in the land. Then, as his death approaches, Joshua calls Israel together once again to challenge them to renew the covenant and confirm their willingness to serve the Lord. Like Moses, he offers them a choice. They must serve the Lord or serve the gods of the surrounding nations. (It would never have occurred to them that they could serve no gods. Everyone served a god of some sort; it was just a matter of which one.) Either way, Joshua said, they will reap the consequences of their choice. Joshua expresses his personal commitment to the Lord in Joshua 24:14–15: “Now fear the Lord and serve him with all faithfulness. Throw away the gods your ancestors worshiped beyond the Euphrates River and in Egypt, and serve the Lord. But if serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the Lord.” The people expressed their good intentions in Joshua 24:16: “Then the people answered, ‘Far be it from us to forsake the Lord to serve other gods!’” Joshua, as head of his house, which probably meant the whole extended family of which he was the patriarch, proclaimed that he and his family would serve the Lord. In this context, he could guarantee that, while he was alive, he would not allow the worship of any other deity by anyone in his extended family. As an ancient patriarch, he could dictate what actions his family took. Obviously, he could not dictate their innermost feelings, desires, and beliefs. Keeping the covenant was largely about external actions, and probably more externally focused than most Christian families would be happy with today. When a Christian father posts a wall hanging saying “as for me and my house, we will serve the Lord” in his home today, he is proclaiming very much the same thing that Joshua did, although he is probably thinking more of his immediate family who live “under his roof.” Christian parents have a responsibility to make sure that what goes on in the home is honoring to God and to exclude activities that are not. Christian parents would do well to remember, however, that they can only control, at most, the external actions and activities that take place in the home, and with much less authority than would have been allowed to Joshua as an ancient patriarch. They are like Joshua in that they are powerless to control what their children feel, believe, and desire. That will require loving communication of their faith to their children and, ultimately, a work of the Spirit of God to change their hearts. “As for me and my house, we will serve the Lord” is a promise to do the best we can to make sure that everything that takes place inside the home honors God. It is also a prayer that the children raised there will follow in the faith of their parents.
What is the significance of the olive tree in the Bible?	Answer The olive tree is mentioned frequently in the Bible, from as early as the time of the flood when the dove from the ark brought an olive branch back to Noah, to Revelation 11:4, where the two witnesses are represented as two olive trees. As one of the most highly valued and useful trees known to the ancient Jews, the olive tree is significant for several reasons in the Bible. Its importance in Israel is expressed in the parable of Jotham in Judges 9:8–9: “One day the trees went out to anoint a king for themselves. They said to the olive tree, ‘Be our king.’ But the olive tree answered, ‘Should I give up my oil, by which both gods and humans are honored, to hold sway over the trees?’” Rather common in the Holy Land, the olive tree is a multi\-branched evergreen with a knotted trunk, smooth, ash\-colored bark, and oblong, leathery leaves that are silvery green. Mature, cultivated olive trees grow to 20 or more feet in height and produce small flowers of yellow or white around the first of May. When the blooms begin to fall, olives, the fruit of the tree, start to form. At first, the fruit is green but turns to a deep, blue\-black or dark green color when the olives are fully ripened and harvested in early fall. In the ancient Near East, olive trees were an essential source of food (Nehemiah 9:25\), lamp oil (Exodus 27:20\), medicine (Isaiah 1:6; Luke 10:34\), anointing oil (1 Samuel 10:1; 2 Kings 9:3\), sacrificial oil (Leviticus 2:4; Genesis 28:18\), and wood for furniture (1 Kings 6:23, 31–33\). An extremely slow\-growing plant, the olive tree requires years of patient labor to reach full fruitfulness. Being well\-suited to grow in the Mediterranean climate, the olive tree played a significant role in the region’s economy. The outer, fleshy part of the oval\-shaped fruit is what yields the highly valuable commodity of olive oil. Still today, olive oil is considered good for health. The olive tree and olive branch have been symbols of peace and reconciliation ever since the account of Noah’s flood. When the dove brought Noah “a plucked olive leaf in its beak,” the olive branch represented new life sprouting on the earth (Genesis 8:11\). The olive tree was alive and growing. The promise of the dove’s olive branch was a new beginning for humanity, peace and reconciliation with God, renewal, and revival. The slow and hearty growth of the olive tree also implies establishment and peace. Some of the oldest olive trees in the world still grow today in the Garden of Gethsemane on the Mount of Olives. The flowering olive tree is a symbol of beauty and abundance in the Bible. The tree’s fruitfulness and ability to thrive suggests the model of a righteous person (Psalm 52:8; Hosea 14:6\), whose children are described as “vigorous young olive trees” (Psalm 128:3, NLT). Olive oil was also used in the anointing and coronation of kings, making it an emblem of sovereignty. Olive tree oil is symbolic of the anointing of the Holy Spirit, as it was used as the carrier for a mixture of spices that made up the holy anointing oil. In Zechariah 4, the prophet has a vision of two olive trees standing on either side of a solid gold lampstand. The olive trees supply the oil that fuels the lamps. The two olive trees represent [Zerubbabel](Zerubbabel-in-the-Bible.html) and Joshua, the governor and high priest. The Lord encourages them not to trust in financial or military resources, but in the power of God’s Holy Spirit working through them (verse 6\). As in other Old Testament analogies, God’s Holy Spirit is represented by the oil of the olive tree. The process by which olives are beaten and crushed to produce olive oil contains spiritual significance as well. Jesus Christ was beaten and crushed on the cross so that His Holy Spirit would be poured out on the church after His ascension to heaven. In essence, Jesus Christ is God’s olive tree, and the Holy Spirit, His olive oil. It is not mere coincidence that Christ’s agonized prayer, just before His arrest, occured in [Gethsemane](garden-of-Gethsemane.html), a place of many olive trees and whose name means “olive press.” God uses the imagery of an olive tree in Jeremiah 11:16–17 to remind His people of the covenant relationship He has with them. God’s people (the nation of Israel) are depicted as an olive tree and God as the farmer. He planted them as a beautiful olive tree but warned He would cut them down if they disobeyed His laws and worshiped false gods. The apostle Paul makes use of this imagery to teach a lesson to Gentile believers in Romans 11:17–24\. Paul chooses the cultivated olive tree to portray Israel and the wild olive tree to represent Gentile believers. The cultivated olive tree is pruned and nurtured so that it bears much fruit. The fruitless, ineffective branches are trimmed and discarded, but the root remains intact. God has preserved the holy root of Israel and pruned off the worthless branches. The Gentiles, represented by the wild olive tree in Romans 11, have been grafted into the cultivated olive root. As a wild olive tree, their root was weak. Their branches were incapable of bearing fruit until they were grafted into the nourishing, life\-sustaining root of the cultivated olive tree. Gentile believers now share in Israel’s blessings, but Paul warns, “Do not boast that you are better than those branches. But if you do boast—you do not sustain the root, but the root sustains you” (CSB). Paul wants Gentile believers to understand that they have not replaced Israel. God has done a beautiful thing for the Gentiles, but Israel is still God’s chosen nation and the source of the riches of salvation that the Gentiles now enjoy. Jesus Christ, Israel’s Messiah, is the [root of Jesse](root-of-Jesse.html), or the root of the cultivated olive tree. From Him, Israel and the Church draw their life.
What is The Gospel Coalition?	Answer The Gospel Coalition (TGC) is a broad collection of churches, church leaders, and Christians originally founded by [Timothy Keller](Timothy-Keller.html) and D.A. Carson. The organization is distinguished by its emphasis on actively engaging the culture, and it provides an abundant amount of resource materials such as videos, books, and study guides. As the term coalition implies, The Gospel Coalition includes a diversity of Christians from different denominations. Doctrinally, the association is generally aligned with [evangelical](evangelicalism.html) and [Reformed](reformed-theology.html) perspectives. Other well\-known figures associated with the organization are Erwin Lutzer, Alistair Begg, Albert Mohler, David Platt, John Piper, and Russell Moore. From a biblical standpoint, The Gospel Coalition affirms the core doctrines of [Christian faith](Christianity-beliefs.html). Likewise, they hold to a scriptural understanding of important issues such as salvation, the inerrancy of the Bible, and [sexual ethics](sexual-ethics.html). The organization is enthusiastically Reformed, and this theme is clearly reflected in their publications and associated members. The Gospel Coalition rejects common modern heresies such as the prosperity gospel. On cultural issues such as styles of music, The Gospel Coalition is neutral. Some of The Gospel Coalition’s stances, however, have invited criticism or concern. Among those are neutrality with respect to certain Charismatic doctrines and [covenant](covenant-theology.html) or [kingdom theology](kingdom-theology.html), and their approach to some social issues. The Gospel Coalition seems equally open to both [continuationist](continuationism.html) and [cessationist](cessationism.html) perspectives on the miraculous gifts of the Holy Spirit. This has invited concerns from some conservative evangelicals, many of whom see it as being in tension with the sufficiency of the Bible. Some interpretations of continuationism and Pentecostalism suggest that special revelation can be given by God apart from the Bible. Socially, The Gospel Coalition strongly advocates that Christians subscribe to an “in the world, not of the world” approach. In the group’s founding documents, they claim “believers should neither withdraw into seclusion from the world, nor become indistinguishable from it.” Major Gospel Coalition figures such as Timothy Keller have indicated their intent is to avoid either of two extremes: spite for the poor or a [socialized gospel](social-gospel.html). This has invited criticism from both conservative and liberal commentators. Undoubtedly, the impact of Christianity on society is a major point of emphasis in The Gospel Coalition. A common criticism from evangelicals is that The Gospel Coalition takes up social change as a primary purpose of the gospel, as opposed to a means by which the gospel is shared. In other words, according to some detractors, The Gospel Coalition considers social progress a part of—indeed, a purpose of—the gospel itself. At times, this approach has involved use of the phrase [social justice](social-justice.html), which invites significant controversy due to its connection with progressive secular politics. On this point, more so than any other, The Gospel Coalition experiences criticism and controversy. In the opinion of some, their view is balanced and reasonable according to Scripture. Others feel The Gospel Coalition is drifting too far toward a politically or racially charged stance that is more grounded in cultural trends than in core truths. Related to social issues is The Gospel Coalition’s approach to the fundamental role of Christians in the world. Complicating those positions is the fact that The Gospel Coalition associates with a relatively broad range of views. There are speakers, resources, and leaders connected to The Gospel Coalition that one could reference in support of [dispensationalism](dispensationalism.html) or covenant theology or kingdom theology. These views have disparate implications for how the church interacts with government, culture, and society. Overall, The Gospel Coalition adheres to a biblical, doctrinally sound approach to faith, spirituality, and morality. As a large and diverse group, it’s all but guaranteed that something The Gospel Coalition “tolerates” will be a point of disagreement for some believer, somewhere. However, on the most important and impactful issues, The Gospel Coalition appears to be a reliable and reasonable source of information. What seems to be a trend toward “socializing” the gospel, tying it to secular progressive concerns, is something The Gospel Coalition should be wary of. Likewise, it’s a point on which believers ought to be cautious when reading or passing along The Gospel Coalition materials. The need for caution is not especially unique. Christians are obligated to be cautiously skeptical (Acts 17:11\), and that applies no more or less to groups such as The Gospel Coalition (1 John 4:1\).
What does it mean to let your yes be yes and your no be no?	Answer Jesus said, “Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37, KJV). The NIV clarifies the meaning of Jesus’ words somewhat: “All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.” The context of this verse has to do with oath\-keeping. We’ll take a look at the broader context of Jesus’ sermon: Matthew 5 is part of the [Sermon on the Mount](sermon-on-the-mount.html). In this section, Jesus addresses some of the underlying principles of certain Old Testament laws. There are some cases in which a person could obey the letter of the law but still be guilty of breaking the principle. The Pharisees and teachers were experts at keeping the letter of the law, but Jesus warns His hearers that, unless their righteousness surpasses that of the Pharisees and teachers of the law, they will never enter the kingdom of heaven (Matthew 5:20\). This statement would have shocked His hearers, because the Pharisees and scribes were looked up to as paragons of obedience. Jesus points out that technical obedience is not enough if the spirit of the law is broken. In Matthew 5:21–22, Jesus teaches that it is not enough to be “technically” innocent of murder because one can have murderous thoughts and attitudes without carrying out the physical act. In Matthew 5:27–28, Jesus says it is not enough to be “technically” innocent of adultery because a lustful look destroys one’s purity of thought. In Matthew 5:31–32, Jesus teaches that divorcing a wife for an inadequate reason, even when the “proper paperwork” is filed, may not be a legitimate divorce in God’s eyes. In Matthew 5:33–37, following the same pattern, Jesus addresses the subject of telling the truth. Jesus tells the crowd not to break their oaths. An oath was a promise to do or not do something, invoking God as witness and the One to bring judgment if the promise was broken. It was common for people to make oaths to emphasize their seriousness and truthfulness. Sometimes they would swear on something less than God, such as “heaven.” The point of the lesser oath was to allow some flexibility in breaking the oath—since God’s name had not been invoked, they reasoned, breaking the oath wasn’t that bad. In this case, the oath was being made by a person who was not afraid to break it, making the oath duplicitous. Instead of varying the “sincerity level” of oaths, Jesus says to simply say “Yes” or “No” and mean it. The invocation of God’s name is a mere technicality. Mouthing a meaningless oath does not create loopholes for yourself. Your word should be your promise. Jesus says that, oath or no oath, simply say what you mean and stick by it. Here is the whole context: “You have also heard that our ancestors were told, ‘You must not break your vows; you must carry out the vows you make to the Lord.’ But I say, do not make any vows! Do not say, ‘By heaven!’ because heaven is God’s throne. And do not say, ‘By the earth!’ because the earth is his footstool. And do not say, ‘By Jerusalem!’ for Jerusalem is the city of the great King. Do not even say, ‘By my head!’ for you can’t turn one hair white or black. Just say a simple, ‘Yes, I will,’ or ‘No, I won’t.’ Anything beyond this is from the evil one” (Mathew 5:33–37, NLT). In Matthew 5:34, Jesus says, “Do not swear an oath at all.” Some have interpreted this to mean that a Christian should never take an oath for any reason, such as testifying in court. A witness is “sworn in” raising his or her right hand (and sometimes placing the other hand on a Bible) and promising to “tell the truth, the whole truth, and nothing but the truth.” However, the point of Jesus’ teaching is not that taking an oath in this manner is wrong. Taking a meaningless oath in order to create a loophole and retain the option of breaking it is wrong. If an [oath](vows-God.html) is required in the course of civic duty, the Christian should have no problem making it. The proper application of Jesus’ principle of “let your yes be yes” is that the Christian must be truthful in all circumstances.
Who was Charles Taze Russell?	Answer Charles Taze Russell was the founder of a religion that eventually became the modern\-day [Jehovah’s Witnesses](Jehovahs-Witnesses.html). His example demonstrates how untrained and un\-discipled people can twist Scripture to fit their own preferences and spread those errors to others. Russell’s spirituality was marked by change, failed prophecy, and controversy. After his death, his followers split, with the most influential group taking on the name of Jehovah’s Witnesses, headed by [Joseph Rutherford](Joseph-Franklin-Rutherford.html). Charles Russell was the son of a businessman and raised as a [Presbyterian](Presbyterians.html). In 1868, around the age of 16, he was stumped by skeptical questions of a friend. This led him to question his religious upbringing. Russell came across [Adventism](Seventh-Day-Adventism.html), which he found more appealing. By 1870, at the age of 18, he had formed a small Bible study composed of himself and several like\-minded people. Already, this group held to certain ideas that deeply contradicted biblical Christianity, such as: • Rejection of the [Trinity](Trinity-Bible.html). • Belief that Jesus is identical to [Michael the archangel](Jesus-Michael-Archangel.html) and is God’s first creation. • Belief that the Holy Spirit is [a force](Holy-Spirit-person.html), not a person. • Rejection of an [eternal hell](annihilationism.html). • Rejection of the [bodily resurrection](bodily-resurrection-Jesus.html) of Christ. • Intense interest in—even obsession with—the [return of Christ](Jesus-coming-back.html). Initially, Charles Taze Russell dismissed attempts to give a prophetic prediction of Christ’s return. That changed rapidly after speaking with Adventist author Nelson Barbour. By 1876, he became convinced that Christ would return in 1878\. He sold all his business interests in preparation for the second coming. The failure of that prediction led to a split with Barbour, but there was little doubt among Russell’s more loyal followers. This group was most commonly known as the “Bible Students.” Russell initiated the [Watchtower Tract Society](Watchtower-Bible-Tract-Society.html) in 1881\. He would later claim that Christ had returned—spiritually—in 1874 and that the end of the world would occur in 1914\. Students of Russell began claiming he was a prophetic, end\-times fulfillment of Matthew 24:45, which speaks of a “faithful and wise servant” awaiting the return of his master. While Russell did not overtly assert this, neither did he deny it. Successors such as Joseph Rutherford later took on that title for themselves, and it eventually became part of Watchtower’s claim to unassailable spiritual authority. Russell wrote six volumes on spirituality prior to his death, collectively known as Studies in the Scriptures. Of course, 1914 came and went without anything remotely resembling the second coming of Christ. The much\-hyped year of 1914 has been the subject of increasingly convoluted explanations by Jehovah’s Witnesses ever since. Russell died in 1916\. Around that time, a seventh book—claimed to be written by Russell—was published. In fact, the book was written by associates of Russell and heavily edited by Rutherford. Controversy over that volume, combined with disillusionment over 1914’s debacle, led to a schism, resulting in Rutherford leading a group later renamed Jehovah’s Witnesses. A look at Russell’s spiritual history shows immediate reasons for concern. As a teenager, he knew little enough about Scripture to answer a skeptical friend’s challenges. Within two years, that same teenager was presumed to be able to interpret the Bible more accurately than any existing church. Not long after, Russell made a drastic change in his approach to eschatology and issued a failed prophecy. At no point did Russell demonstrate any signs of special insight or ability beyond the charisma needed to attract like\-minded people. Sincere or not, Charles Taze Russell was a false prophet and a teacher of “another gospel” (see Galatians 1:8–9\). While Russell’s beliefs and efforts were what formed the Bible Students, it would be fair to say the group now known as Jehovah’s Witnesses is more distinguished by the contributions of Joseph Rutherford than of Charles Taze Russell. Rutherford introduced many of the Jehovah’s Witnesses’ distinctive doctrines, such as the rejection of holidays, voting, and birthdays. Rutherford is also responsible for the Witnesses’ unique interpretations of Revelation, use of Kingdom Halls, and aggressive door\-to\-door evangelism. Only about one fourth of Russell’s followers stayed with Rutherford over the years after Russell’s death, during which time the group took on their new name. Charles Taze Russell is a potent example of why Scripture emphasizes the need for proper discipleship (1 Timothy 3:16\) and contains warnings about inexperienced and ignorant mishandling of the Word (2 Peter 3:16–17\), seeking those who agree with you instead of seeking truth (2 Timothy 4:3\), and accepting a gospel different from the one handed down by Christ and the apostles (Galatians 1:8–9\). Had more people been willing to put Russell’s claims to a rigorous test (Acts 17:11\), or had they taken note of his failure as a prophet (Deuteronomy 18:22\), many fewer people today would be in the grip of a false sect like the Jehovah’s Witnesses.
What does the Bible say about repentance?	Answer The word repentance in the Bible literally means “the act of changing one’s mind.” True biblical repentance goes beyond remorse, regret, or feeling bad about one’s sin. It involves more than merely turning away from sin. Eerdmans Bible Dictionary includes this definition of repentance: “In its fullest sense it is a term for a complete change of orientation involving a judgment upon the past and a deliberate redirection for the future.” In the Old Testament, repentance, or wholehearted turning to God, is a recurring theme in the message of the prophets. Repentance was demonstrated through rituals such as fasting, [wearing sackcloth](sackcloth-and-ashes.html), sitting in ashes, wailing, and liturgical laments that expressed strong sorrow for sin. These rituals were supposed to be accompanied by authentic repentance, which involved a commitment to a renewed relationship with God, a walk of obedience to His Word, and right living. Often, however, these rituals merely represented remorse and a desire to escape the consequences of sin. When the ancient prophets beckoned the people to repent and return, they were calling for a complete turnaround inspired from within the heart and will of the individual. The prophets called both the nation of Israel and individual people to surrender their lives, to turn away from a life ruled by sin to a relationship with God, the sovereign ruler over all: “Even now—this is the LORD’s declaration—turn to me with all your heart, with fasting, weeping, and mourning. Tear your hearts, not just your clothes, and return to the LORD your God. For he is gracious and compassionate, slow to anger, abounding in faithful love, and he relents from sending disaster” (Joel 2:12–13, CSB). The theme of repentance continues in the New Testament, beginning with John the Baptist (Matthew 3:2\) and then Jesus Christ (Matthew 4:17\); both urgently called people to repent because the arrival of the Kingdom of God was at hand. Many chose this radical reorientation of their lives and demonstrated repentance through baptism (Mark 1:4\) and profound changes in lifestyle and relationships (Luke 3:8–14\). Three Greek words used in the New Testament help us understand the full meaning of repentance in the Bible. The first is the verb metamelomai, which denotes a change of mind that produces regret or even remorse for wrongs done, but not necessarily a change of heart and action. This word is used in Matthew 27:3 to describe the guilt Judas felt over betraying Jesus. The second verb, metanoeo, means “to change one’s mind and purpose, as the result of after knowledge.” This verb and its related noun, metanoia, denote true biblical repentance, which is characterized by four elements: 1\) True repentance involves a sense of awareness of one’s own guilt, sinfulness, and helplessness (Psalm 51:4–10; 109:21–22\). 2\) True repentance apprehends or takes hold of God’s mercy in Jesus Christ (Psalm 51:1; 130:4\). 3\) True repentance means a change of attitude and action regarding sin. Hatred of sin turns the repentant person away from his or her sin to God (Psalm 119:128; Job 42:5–6; 2 Corinthians 7:10\). 4\) True repentance results in a radical and persistent pursuit of holy living, walking with God in obedience to His commands (2 Timothy 2:19–22; 1 Peter 1:16\). The focus of Jesus Christ’s mission was to call sinners to repentance: “I have not come to call the righteous, but sinners to repentance” (Luke 5:32\). His call of absolute surrender goes out to all people: “But unless you repent, you too will all perish.” (Luke 13:5\). In His farewell to the disciples, Jesus commanded that they take His message of repentance and faith to all the nations (Luke 24:47\). Repentance in the Bible involves a complete change of heart and mind, leading to different actions (Acts 26:20\). Repentance recognizes that our sin is offensive to God. To repent is to make an about\-face, a heart\-directed turn away from self to God. Repentance sets us on a new trajectory, away from the past toward a future ruled by God’s commands. Repentance acknowledges that the Lord reigns supreme over our existence.
How old is God?	Answer Age is a number that represents a span from beginning to end. In order to determine age, there must be a beginning. Human beings count age, beginning with our birthdays. The moment a baby is born, we start counting. It has been seven days since he was born, we say, so he is one week old. Two months old. Four years old. The time of a person’s lifespan always begins at the date of his or her birth. God did not have a beginning; therefore, we cannot assign Him an age. He is outside of time, so the question “how old is God?” is a non sequitur. God created time as part of this universe to mark the passing of seasons and years for us (Genesis 1:14; Psalm 104:19\). But He is not subject to time. In the New Testament, He describes Himself as “the alpha and omega, the beginning and the end” (Revelation 1:8, 11; 22:13\). Alpha is the beginning letter of the Greek alphabet, and omega is the last. In the Old Testament, the Lord describes Himself as “the first and the last” (Isaiah 44:6\). God is saying that He is always present at all times. There is no past or future with God. Everything is as though it were occurring right now. That’s hard for us to comprehend since we are so bound by time. When God identified Himself to Moses for the first time, He said that His name was “I AM WHO I AM” (Exodus 3:14\). From those Hebrew words, we extract the more familiar name for God: [YAHWEH](YHWH-tetragrammaton.html). By saying that His name was “I AM,” God was teaching Moses that He was incomparable to any other. He is above, beyond, and all\-encompassing. Time cannot confine or define God. In revealing His name, God made a statement of His own self\-sufficiency, self\-existence, and immediate presence. God always has been and always will be. He has [no beginning](who-created-God.html) and will have no end. Asking “How old is God?” is an example of a category mistake—imputing a quality to something that properly belongs only to things of another category. Other category mistakes are evident in questions such as “How long has this gravel been dead?” (it was never alive) and “What does the color orange sound like?” (colors are not sensed audibly). The question “How old is God?” assumes that God should be categorized as having age, but He is timeless and does not belong in the same category as things subject to time. Jesus had a physical birth on earth around the year 5 BC, but that was simply the incarnation of the eternal Son of God, who exists outside of time. The Lord existed before His physical incarnation. In fact, the Bible says the earth was created by Him and through Him (Colossians 1:16; John 1:1–3\). Before Abraham was born, Jesus said, [“I am”](Jesus-in-the-Old-Testament.html) (John 8:58\). In short, God does not have an age. He is timeless. He is eternal (Genesis 21:33\). He holds the universe together, and without Him nothing would exist (John 1:3\). If God had an age, that would mean He had a beginning and there was a time when there was no God, and such a thing is impossible. Because God has always been, we can trust that He will always be and the future is secure for those who put their trust in Him (Psalm 9:10; Proverbs 30:5\).
What are presumptuous sins?	Answer Some form of the word presumptuous appears eight times in the King James Version (KJV). The word indicates intentionality and audacity in rebellion. A presumptuous sin can be committed by a single person (Exodus 21:14; Numbers 15:30; Deuteronomy 17:12; 18:22; Psalm 19:13\), multiple people (2 Peter 2:10\), or the entire nation of Israel (Deuteronomy 1:43; 17:13\). The phrase presumptuous sins is found only once in the KJV. Most older translations use the word presumptuous, while newer translations instead use deliberate, willful, arrogant, insolent, flagrant, or similar words. Here is the passage in the Revised Standard Version, including the previous verse for context: “Who can discern his errors? Clear thou me from hidden faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me. Then I shall be blameless, and innocent of great transgression” (Psalm 19:12–13\). The author of Psalm 19, King David, presents two types of sin, hidden (unintentional, accidental, secret, unseen by the sinner) and presumptuous (deliberate, intentional). We all know that our intentional sins need God’s forgiveness (Exodus 32:33; Mark 3:29\). But God’s perfect law also requires our unintentional sins to be atoned for (Leviticus 4; 5:17; Numbers 15:22–29\). So, David humbly prays to God for protection from and forgiveness of both kinds of sin, knowing his own human weakness and powerlessness against this enemy, this disease of the soul, this foreign invader in all humans (1 John 1:8\). Presumptuous sins are deliberate. They are committed with the full knowledge that they are sins and in full light of what God has said. Presumptuous sins are premeditated. There is intent to sin and a time of deliberation before the act. Presumptuous sins can only be committed in suppression of the [conscience](conscience.html) and in spite of its appeals. Those who sin presumptuously say, in effect, “I’m going to do this, and nothing is going to stop me. I know what God says about it, and I don’t care if it’s wrong. I’m going to do it anyway.” Presumptuous sins—sins committed in willful defiance of God—are a grave offense. In fact, Numbers 15:30–31, the Old Testament law specified that someone guilty of willful, defiant sin was to be “cut off from among his people” (NKJV). [Charles Spurgeon](Charles-Haddon-Spurgeon.html) pointed out, “All sins are great sins, but yet some sins are greater than others. . . . While all transgression is a greatly grievous sinful thing, yet there are some transgressions which have a deeper shade of blackness, and a more double scarlet\-dyed hue of criminality than others” (from Sermon 135, New Park Street Pulpit, Volume 3\). A presumptuous sin would certainly have a “deeper shade.” Presumptuous sin is committed in direct contradiction to what a person knows is true. We can know that something is wrong—we’ve spoken out against it, and we’ve counseled others to avoid it—but, given opportunity, temptation, and a moment of weakness, we can succumb to the very sin we were sure we would never commit. We knew it was wrong, even as we were doing it, but that knowledge did not prevent us from deliberately moving forward in our sin. It’s almost inexplicable, until we remember the nature of the human heart. Committing presumptuous sin does great damage to one’s relationship with the Lord. But there is forgiveness available in Christ. God is merciful to the repentant: “Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon” (Isaiah 55:7\). [Peter](life-Peter.html), who grievously denied the Lord three times, was restored, and God’s plan for him continued. [David](life-David.html), who murdered a man and took his wife, was forgiven and restored to a place of blessing. God can forgive all sin in Christ (1 John 1:7–9\). [John Calvin](John-Calvin.html) wrote, “Unless God restrain us, our hearts will violently boil with a proud and insolent contempt of God” (Commentary on Psalms, note on Psalm 19:13\). That’s why David prayed, “Keep back your servant also from presumptuous sins; let them not have dominion over me!” (Psalm 19:13, ESV). May God be our defender against temptation and grant us wisdom to recognize defiance within us and strength to resist it. May we be preserved from the audacity of presumptuous sins.
Why would God leave the 99 to find 1?	Answer Both Matthew 18 and Luke 15 record Jesus’ parable about a shepherd who leaves 99 sheep in the fold to go in search of one that had wandered away. Jesus gave this illustration in response to the [Pharisees](Pharisees.html) who were incensed that Jesus “welcomes sinners and eats with them” (Luke 15:2\). The religious leaders in Jesus’ day had structured their system to exalt the self\-righteous and exclude anyone who did not live up to their often arbitrary standards (Matthew 23:28\). They had added so many rules and regulations to God’s law that no one could keep them all, including the ones who drafted them. When Jesus came along, His methodology confused them. He seemed to be from God, yet He rebuked the outwardly righteous and welcomed the wicked. How could this man know God? So Jesus told them [a story](parable-lost-sheep-coin.html), as He did many times in order to explain spiritual truths: “What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety\-nine on the hills and go to look for the one that wandered off? And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety\-nine that did not wander off. In the same way your Father in heaven is not willing that any of these little ones should perish” (Matthew 18:12–14\). The people of Jesus’ day understood the relationship between shepherds and sheep, but the significance of a shepherd going in search of one lost sheep is sometimes lost on us. It seems strange that a shepherd would leave his flock to search for one missing sheep. We might consider the shepherd leaving the 99 to find the 1 this way: a father and his five children are asleep in their home when the smoke detectors go off. The father awakens to find his house filled with smoke and the sound of flames and crackling timber coming nearer. Panicked, he races to his children’s bedrooms and begins to rouse them. Calling to some and carrying others, he stumbles down the stairs and out the front door. He deposits the sleepy children on the grass a safe distance away and then turns. Gasping for air, he squints through the smoke to count kids: “Tim, Sally, Angel, Jojo—where’s Lilly!” He is missing his youngest, three\-year\-old Lilly. Four children are safe, one is not. What will this father do? God is a Father. He counts His kids. He rejoices that some are safely [in Christ](in-Christ.html), prepared for eternity and nestled near His heart. But some are missing. Where’s Karen? Where’s Abdul? Where’s Jose? The Father sent Jesus on a rescue mission “to seek and to save the lost” (Luke 19:10\). God does not abandon the 99\. They are already safely in His kingdom, attended by His angels, and guided by His Holy Spirit (Romans 8:14; Hebrews 13:5\). But His heart aches for those not yet in the fold. So the [Good Shepherd](Good-Shepherd.html) pursues the lost sheep, woos them, calls to them, and allows circumstances into their lives designed to make them look up. It is often in the bleakest of circumstances that we finally surrender our demands to have our own way. We finally submit to our Shepherd, who carries us back to the fold (Luke 15:5\). In John 10, Jesus again refers to Himself as the Good Shepherd, saying, “I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd” (verses 16–17\). Then in verses 27–29 He says, “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand.” The 99 are still important to Him, but He knows the flock is not complete without the lost sheep. And a good shepherd always goes after the lost sheep. In Luke’s gospel, two other parables follow the one about the one lost sheep, and both of them reinforce Jesus’ main point, which is the value of individuals. The parable of the lost coin (Luke 15:8–10\) and the [parable of the lost son](parable-prodigal-son.html), also known as the parable of the prodigal son (Luke 15:11–32\), continue the theme of God as a pursuer of lost people. We were all lost at one time, and the Lord came after us. If He had not taken the initiative, no one could be saved (John 6:44\). So, when our Good Shepherd wants to pursue another lost lamb, the 99 who are in the fold can joyfully support the rescue.
How did Jesus bring joy to the world?	Answer Jesus brought [joy](joy-of-the-Lord.html) into the world in some very practical ways. Every time He healed a person, cast out a demon, or forgave a sin, joy was the immediate result. Those who recognized Jesus as the promised Savior and Redeemer of the world were filled with joy (John 3:29\). When the gospel spread in the days of the early church, joy followed the message (Acts 8:8; 1 Thessalonians 1:6\). Humanity yearns for hope, for meaning and purpose. Within every human heart is the knowledge of eternity, even if we don’t recognize it as such (Ecclesiastes 3:11\). Without God as a vital part of our existence, only emptiness and futility remain. The world was lost in darkness before Jesus came the first time. God had not spoken through His prophets for over 400 years. The period between Malachi and Matthew is silent, setting the stage for the greatest event of all time: God would become a Man and live among us (John 1:14\). When the angel announced the birth of Jesus to shepherds in the field, his first words were “Do not be afraid. I bring you good news that will cause great joy for all the people” (Luke 2:10\). That “great joy” was the truth that the God who had seemed far off had come to them in human flesh. He was to be called “Immanuel,” which means “God with us” (Isaiah 9:6–7; Matthew 1:23\). Those who saw Him saw the face of God (John 14:9\). He had come to rescue, to save, to heal, and to make mankind right with God (Isaiah 61:1; Luke 4:17–21\). That was cause for great joy! Because Jesus came, sinful human beings have an opportunity to come into the presence of a holy God and be pronounced “not guilty” (2 Corinthians 5:21\)! When Jesus died on the cross, the veil in the temple was torn in two, symbolizing that the wall of separation between God and man had been eliminated (Mark 15:38\). From then on, all who placed their trust in Christ would be forgiven of their sin and inherit eternal life (John 3:16–18\). When Jesus rose from the dead, He conquered death for every person who trusts in Him (1 Corinthians 15:53–56\). That is cause for great joy! Jesus ascended back into heaven to “prepare a place” for all those who follow Him (John 14:1–2\). But He promised that He will come again, a second time, to establish [His kingdom](millennial-kingdom.html) on earth. In this kingdom righteousness and justice will reign, and God’s people will have places of honor (Micah 4; Isaiah 11; Matthew 19:28–29\). The troubles of this life are not the end. Jesus told His followers, “Take heart! I have overcome the world” (John 16:33\). The knowledge that soon we will live and reign forever with our Lord is cause for great joy! The popular Christmas song “Joy to the World” by [Isaac Watts](Isaac-Watts.html) celebrates the joyful occasion of the Lord’s coming. But the lyrics were never intended to be a Christmas song. They were a poem by Watts based on Psalm 98, which is a psalm of the second coming of the Lord who “comes to judge the earth” (verse 9\). Jesus’ purpose in His first coming was not to judge but to save (John 3:17\); still, celebrating the King in His lowliness is appropriate. Jesus brought joy to the world in His first coming to earth as a baby, and He will bring joy to the world when He comes again to reign as King of kings and Lord of lords (Revelation 19:16\). The wait for God’s promised Messiah, expressed in passages such as Isaiah 59:20, is over. The angels announced His arrival with great fanfare. No greater honor could befall the children of Adam than that their Creator had come to redeem them from Satan’s stranglehold (1 John 5:19–20\). So, although our earthly life may be filled with troubles, we have reason for hope. Because Jesus came the first time and is poised to come the second time, we can sing with conviction, “Joy to the world, the Lord is come! Let earth receive her king!”
Why should we want God to teach us to number our days (Psalm 90:12)?	Answer Psalm 90:12 says, “Teach us to number our days, that we may gain a heart of wisdom.” The request “teach us to number our days” means that we need God to reveal to us the brevity of life. That revelation will help us grow wise, and wisdom is important because the choices we make during our brief stay on earth have eternal consequences. The remainder of Psalm 90 gives details about God’s wrath against sin and about the meaning of life. Our earthly lives will not last long, and we need wisdom to prepare for what follows. Psalm 90 was penned by Moses, a man with whom the Lord spoke “face to face, as a man speaks with his friend” (Exodus 33:11; see also Numbers 12:7\-8\). Yet Moses wrote about the fierce anger of God against sin. He pleaded with the Lord to help humankind realize that we will all answer to God for deeds done in the body (cf. 2 Corinthians 5:10\). In Psalm 90:11, Moses writes, “If only we knew the power of your anger!” Moses was a man who knew God better than most mortals, yet he had experienced the sting of God’s punishment for his sin and yearned to help others avoid it (Numbers 20:12\). Jesus gave a [parable](parable-rich-fool.html) that also explains what happens when we don’t “number our days.” In Luke 12:19–21 He describes a rich man who wanted only to “eat, drink, and be merry” and had no time or thought for God. The rich man believed he had years yet to enjoy his pleasures, but God required his soul that very night. If the rich man had learned to “number his days,” he would have pursued ventures that had eternal significance. We can learn from this parable that none of us know how many days we will be granted, so we must not waste them on silly, selfish pursuits that have no real value. God’s desire for human beings is that we learn, grow, and seek wisdom (Proverbs 2\). As we learn to number our days, we will share that desire. We were created to walk in [fellowship with God](become-a-Christian.html), discovering the mysteries and delights He has scattered throughout creation. The Lord enjoys partnering with us as we pursue all He designed for us to accomplish (Psalm 37:23; Ephesians 2:10\). When we live in harmony with Him, death is simply a change of address. Our enjoyment of Him continues unabated when we step from this life into [eternity](is-there-life-after-death.html). Those who have learned to number their days spend them in pursuit of wisdom, goodness, and the kingdom of God (Matthew 6:33\). They don’t have to fear the wrath of God when their earthly lives are over. Jesus came to earth to make a way for us to be made right with God (2 Corinthians 5:21\). But He won’t force His gift of eternal life on anyone (John 3:16–18\). Those who never learn to number their days spend them as if this life is all there is. Psalm 90 warns them about the [judgment](final-judgment.html) they are destined to undergo (Hebrews 9:27\). But when we learn to number our days, we see each day as a valuable gift and an opportunity to store up treasure in heaven (Luke 12:33; Revelation 22:12\).
What does the Bible mean when it refers to a sound mind?	Answer We encounter the expression sound mind in 2 Timothy 1:7: “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (KJV). The original Greek word translated “sound mind” here is sophronismos, and it appears in the Bible only this one time. In other Bible translations, the word sophronismos is rendered “self\-control” (ESV), “self\-discipline” (NIV, NLT), “discipline” (NASB), “good judgment” (GW), and “sound judgment” (CSB). These various interpretations seem to convey different meanings. What exactly does sophronismos mean? And what is Paul referring to when he tells Timothy that God has given us the spirit of a sound mind? Paul is writing to [Timothy](life-Timothy.html) from prison. Knowing the time of his execution is drawing near, Paul pens Timothy this profoundly intimate letter filled with love, concern, and encouragement. Timothy would need courage and determination to carry on the enormous responsibility of his calling to lead the church in spreading the gospel. In the preceding verse, Paul reminds Timothy of the indwelling gift of the Holy Spirit and encourages him to “fan that gift into flames” (2 Timothy 1:6\). Paul knows Timothy will need to counter his natural tendency toward quiet timidity by remembering that the Spirit of God lives within him. That Spirit will empower Timothy with boldness rather than fear, and with love and a sound mind. Timothy will rely on God’s Spirit to enable him to do whatever God requires. Timothy, being filled with God’s Spirit of love—the defining characteristic of Christians—will be capable of loving God and loving others. And Timothy will possess God’s Spirit of a sound mind. The influence of the Spirit of God is required to produce a genuinely sound mind. The sound mind Paul speaks of is a mind under the control of God’s Holy Spirit. In the sense of self\-discipline, the word sophronismos denotes careful, rational, sensible thinking. Having a sound mind requires a thought process based on the wisdom and clarity that God imparts rather than being manipulated by fear. Today, as in Timothy’s day, fear is a driving force in the world. Fear inspires the news headlines, motivates advertising campaigns, and stirs up social media frenzies. Fear is one of Satan’s favorite devices to confuse our minds, cause irrational thoughts, misunderstandings, and derail us from the will of God. For this reason, the Word of God encourages us to cultivate a healthy, [renewed mind](renewing-the-mind.html) that can process right\-thinking based on God’s truth: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2\). A sound mind is a stable, healthy mind. A healthy mind is linked to our attitude and outlook as believers. A sound mind is not overly concerned with the cares and problems of this life but is set on God and His Kingdom (Colossians 1:1–2\). A sound mind is alert and sober, focused on the eternal hope we have in Jesus Christ (1 Peter 1:13\). A sound mind recognizes who we are in Christ, and does not depend on human wisdom and strength (2 Corinthians 10:3–5\). A sound mind is guarded through prayer and purity: “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” (Philippians 4:6–8\). A sound mind stabilizes our entire inner world. When Paul says God has given us the spirit of a sound mind (or self\-control, discipline, and sound judgment), he doesn’t mean we’ll be able to train harder, eat better, or study more. Paul recognizes that God’s Spirit yields obedience, right living, and moral judgment. From the inside out, the Holy Spirit reshapes and transforms not just how we think, but who we are.
What does “if God is for us, who can be against us” mean in Romans 8:31?	Answer Romans 8:31 says, “What, then, shall we say in response to these things? If God is for us, who can be against us?” The “things” are the dozens of amazing proofs of God’s unfailing love listed in the preceding verses. Romans 8 contains many of the cherished verses that comfort us, such as “Therefore, there is now [no condemnation](no-condemnation.html) for those who are in Christ Jesus” (verse 1\). And the one that gets us through difficult times: “We know that in all things God [works for the good](all-things-work-together-for-good.html) of those who love him, who have been called according to his purpose” (verse 28\). Verse 31 of Romans 8 is a culmination of all those wonderful promises. It reminds us who God is and how He helps us. When we grasp the truth that God is for us, we have nothing to fear. God is “for” us in the sense that He is on our side; He is working on our behalf and for our good. He has proved His benevolence in that He has adopted us (Romans 8:15\), He has given us His Spirit (verses 16–17, 26–27\), and He has determined to save us (verses 29–30\). The follow\-up question, “who can be against us?” is rhetorical. It’s another way of saying, “There is no one who could possibly be more powerful than God” or “No one can destroy us.” The idea is not that we will never face opposition; it’s simply that our opposition is doomed to failure. They may be against us, but not successfully against us. Since God is on our side, we have nothing to worry about. Romans 8:31 is an echo of other passages that say the something similar: • Psalm 118:6 says, “The LORD is with me; I will not be afraid. What can mere mortals do to me?” • 2 Kings 6:16: “‘Don’t be afraid,’ the prophet \[Elisha] answered. ‘Those who are with us are more than those who are with them.’” • Psalm 56:9: “My enemies will turn back when I call for help. By this I will know that God is for me.” • Hebrews 13:6: “So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can mere mortals do to me?’” • Psalm 27:1: “The LORD is my light and my salvation—whom shall I fear? The LORD is the stronghold of my life—of whom shall I be afraid?” Sometimes our hearts respond to verses like this with consternation: “I’ll tell you who can be against me! The IRS, my in\-laws, terrorists, corrupt politicians—” and the list goes on. Our real\-life enemies seem to overshadow the ideas conveyed in Romans 8\. Despite spiritual promises, we still have to endure physical, mental, and emotional struggles—so much so that we may wonder if God is truly for us. The man who penned Romans 8:31 (Paul) faced the same struggles we face and many more. He lists some of his sufferings in 2 Corinthians 11:22–28 as proof that he did not write from a plastic bubble of ethereal peace. However, his intimate relationship with the risen Christ had become his all\-consuming passion. He said he considered everything else “garbage” compared to knowing Christ (Philippians 3:7–9\). He had learned the secret of contentment, whether he was celebrated or imprisoned, and he stated that secret: “I can do all things through Christ who gives me strength” (Philippians 4:13, BSB). So when Paul writes, “If God is for us, who can be against us,” he is comparing earthly opposition to the eternal power and presence of Almighty God—and he declares the winner. No one can overcome God’s love for us. Jesus taught the same thing. In Luke 12:4–5, Jesus said, “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after your body has been killed, has authority to throw you into hell. Yes, I tell you, fear him.” His point, as was Paul’s, is that, no matter what may happen to us here on earth, there is a higher reality. There is a bigger war than the one we think we face, and God is the ultimate winner (Ephesians 6:12\). If we are on His side, then we will win, too (Revelation 21:7–8, 27\).
What is a leviathan spirit?	Answer The “leviathan spirit,” or the “the spirit of leviathan” is one of many terms associated with a particular view of demonic oppression. By taking scriptural references to [leviathan](leviathan.html) and other creatures badly out of context, some people have invented an entire mythology of unique demonic entities and attributed to them various nefarious deeds. This mythos is the basis of so\-called [deliverance ministries](deliverance-ministry.html), which seek to exorcise those evil spirits. In some branches of the [Charismatic movement](Charismatic-movement.html), demons are considered the cause of almost every malady, hindrance, and problem. Those who believe in a leviathan spirit use references to the creature described in the book of Job and in verses such as Isaiah 27:1\. The biblical descriptions are then given an entirely spiritual interpretation, rather than a physical one. Of special emphasis is the relationship of the Hebrew word liw’yā’tān to the concept of “twisting” or “coiling.” Based on this, and little else, believers in the “leviathan spirit” extrapolate the existence of a specific demonic entity—“the leviathan spirit” or “the spirit of leviathan”—that [oppresses people](demonic-oppression.html). The leviathan spirit is supposedly the cause of twisting the meaning of people’s words, turning people against each other, and instigating unrest. Others suggest that the “spirit of leviathan” causes stubbornness and rebellion against God. Alternatively, the spirit is blamed for various physical problems, mostly involving stiffness and back problems. Still others blame the leviathan spirit for insomnia, lack of spiritual growth, media deception, pride, reading disabilities, and/or personal bickering. Yet another group suggests that there are many “leviathan spirits,” with or without some combination of those effects. It’s clear there is enormous variety in beliefs about what a “leviathan spirit” is and what it does. This is not surprising, since the whole concept of a leviathan spirit is based on virtually no biblical information and an outrageous amount of wild speculation. As a result, there is no coherent or consistent teaching to be found on it. The functions of the “spirit of leviathan” as held by one person might entirely overlap with the behavior of other spirits, given names such as Python or Kundalini, or placed in categories such as “water spirits.” Scripture gives us no reason to believe there is a demonic entity named Leviathan or that Christians have a specific ability to rebuke or exorcise it. Nor does the Bible indicate that we’re meant to diagnose spiritual problems by identifying a particular demon. A demonic entity may be involved in a person’s spiritual struggle, but the Bible gives us no guidelines in “rebuking” it. Remedying the situation requires prayer, discipleship, and obedience to God. Inventing a mythology of demons and turning God’s Word into a sourcebook of wild speculations are counterproductive.
What is the significance of Mount Hermon in the Bible?	Answer Mount Hermon (or “sacred mountain”) is the highest mountain in ancient Israel, boasting majestic, snowcapped peaks rising just over 9,000 feet above the sea. Mount Hermon may have been the site of Jesus Christ’s transfiguration. Known today by its Arabic name, Jabal el\-Shaiykh, meaning “snowy mountain,” Mount Hermon’s three distinct peaks are covered with snow most of the year. In Bible times, Mount Hermon was also called Sirion by the Sidonians and Senir by the Amorites (Deuteronomy 3:9; Psalm 29:6\). These two names mean “breastplate,” likely referring to the mountain’s rounded, snow\-topped crests that gleam in the sunlight. Visible from great distances, the mountain range is nearly 30 miles in length and about 15 miles wide. Mount Hermon is located at the northeastern boundary of Israel, on the border between Syria and Lebanon. Along with melting snow and the abundant rainfall on Mount Hermon, large springs at the base of the mountain form the main headwaters of the Jordan River. Mount Hermon was significant in the Bible for a few reasons. Mount Hermon marked the northern limits of the Promised Land conquered by Joshua (Deuteronomy 3:8; Joshua 11:17; 12:1; 13:5\). Mount Hermon also formed the northern boundary of the territory inherited by the half\-tribe of Manasseh as well as the northern border of Israel in general (1 Chronicles 5:23\). Mount Hermon has always been considered a sacred mountain. Worshipers from the earliest of times were drawn to its isolated heights. Several ruins of ancient sanctuaries have been found on Mount Hermon’s peaks and slopes and at its base. Judges 3:3 calls the mountain Baal Hermon, meaning “Lord of Hermon” (see also 1 Chronicles 5:23\). Some of the psalms praise Mount Hermon for its loftiness and majesty (Psalm 42:6; 89:11–12\). King David compared God’s people living together in unity to the dew of Mount Hermon falling on Mount Zion (Psalm 133:1–3\). This illustration is fitting, since the slopes of Mount Hermon, in the north, receive profuse amounts of dew. Mount Zion, in the south, is much drier. David compared the refreshing dew of Hermon to the blessings of unity in Israel, from north to south. Harmony among God’s people is life\-giving. Mount Hermon is also noted for its wildlife in the Bible (Song of Solomon 4:8\). Some scholars believe Mount Hermon was the site of [Jesus’ transfiguration](transfiguration.html), a supernatural event in which Christ appeared in His true glory as the Son of God, revealing His identity as Messiah and fulfilling the law and the prophets (Matthew 17:1–8; see also 2 Peter 1:16–18\). At the transfiguration, Peter, James, and John—the members of Jesus’ inner circle—were eyewitnesses to the Lord’s preexistent glory. Both the accounts of Mathew and Mark specify that Jesus led Peter, James, and John up a “high mountain.” The traditional site for the [Mount of Transfiguration](Mount-of-Transfiguration.html) is Mount Tabor. However, Matthew’s gospel places events leading up to the transfiguration in the district of [Caesarea Philippi](Caesarea-Philippi.html), making Mount Hermon the closer site. Also, in those days, the summit of [Mount Tabor](mount-Tabor.html) was inhabited and surrounded by a wall, according to the historian Josephus. On the other hand, Mount Hermon afforded privacy and seclusion “where they were all alone” (Mark 9:2\).
What does it mean for Jesus to be your true north?	Answer When someone says, “Jesus is my true north,” he or she is honoring Jesus as the constant in an ever\-changing world and the true guide amid shifting morals and fluctuating ideals. The expression true north is based on a fact that navigators and surveyors must deal with every day: a magnetic compass is not a terribly reliable instrument. A magnetic compass points toward the magnetic north pole, which is not the same as true north, or the geographic (or geodetic) north pole. The difference between magnetic north and true north is currently a matter of several hundred miles—but it changes, due to the fact that the magnetic north pole drifts several miles a year. The earth produces a magnetic field. The places where the lines of magnetic induction converge are called the magnetic poles. The location of the magnetic north pole changes over time. In contrast, true north is a fixed spot on the globe: the true north pole is found at the conjunction of the lines of longitude, the point at which the earth’s axis exits the globe. Magnetic north varies position from year to year; true north is unchanging. Because the needle of a magnetic compass points toward the magnetic north pole, not the geographic north pole, it is not entirely accurate. It may give a general idea of where north is, especially in the middle latitudes, but it can be wildly unreliable in the regions closer to the poles, varying by 20 to 60 degrees. The difference between magnetic north and true north is called declination, and it varies according to where one is located on the globe. To compensate for declination and find true north, we must perform some mathematical calculations using an up\-to\-date chart or calibrate our compasses. Adding to the confusion is magnetic deviation, caused when nearby metallic objects or electrical equipment influence the compass needle. Deviation is especially a problem inside ships and airplanes and in areas containing a lot of metal ore. Like declination, deviation must be overcome, usually by means of auxiliary magnets, in order to find true north. When we say that Jesus is our true north, we mean that He is the constant, unchanging source of truth and life. He is “the same yesterday and today and forever” (Hebrews 13:8\). The philosophies, theories, concepts, and schemes of mankind are constantly shifting. “But the word of the Lord endures forever” (1 Peter 1:25; cf. Isaiah 40:8\). When we say that Jesus is our true north, we acknowledge that we live in danger of being “tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming” (Ephesians 4:14\). In such a tempestuous world, we need to plot our course by the coordinates provided by the Lord Himself. We can avoid making shipwreck of our lives by “fixing our eyes on Jesus” (Hebrews 12:2\). When we say that Jesus is our true north, we glorify the Lord who defines justice and righteousness. Moral standards that align with His nature will keep us on the correct course, just as a compass that aligns with true north keeps us moving in the right direction. “As for God, his way is perfect: The LORD’s word is flawless; he shields all who take refuge in him” (Psalm 18:30\). When we follow Jesus as our true north, we must disregard the many distractions and influences in the world that would alter our course. Just as the readings of a compass may be corrupted due to nearby objects, so we are prone to be swayed by various attractions in the world. We must constantly calibrate ourselves to the example of our Risen Savior. Our spiritual needles must point to [objective truth](absolute-truth.html) and not turn after subjective opinions, vacillating values, or erratic rules. We must be like the man who [built his house](wise-man-built-house-rock.html) on the rock, not the sand (Matthew 7:24–27\). True north is a precise direction, and, no matter where you start on the globe, true north will lead you to the same location. There is nothing erratic or misleading about true north. It transcends geography, locality, and lesser pulls. For those who are lost, true north is a welcome blessing. And Jesus Christ is an even greater blessing to those who are spiritually lost. “True North,” a song by Twila Paris, sums up our need for Jesus as our guide: “We lost our bearings, Following our own mind We left conviction behind . . . How did we ever wander so far And where do we go from here? How will we know where it is? “True North There’s a strong steady light That is guiding us home . . . “We need an absolute Compass now more Than ever before.” (1999, Ariose Music/Mountain Spring Music, admin. by EMI Christian Music Publishing)
What is a kundalini spirit?	Answer Kundalini spirit, or the spirit of kundalini, is a term linked to some versions of the [Charismatic faith](Charismatic-movement.html) and associated with beliefs related to [demonic oppression](demonic-oppression.html). In these highly speculative spiritual approaches, demons are considered the cause of almost every malady, particularly spiritual ones. This feeds the stream of so\-called deliverance ministries, which seek to exorcise those evil spirits. By taking vague references to certain words in Scripture badly out of context, such beliefs invent an entire mythology of specific, unique demonic entities that actively cause their associated effects. The term kundalini originally comes from Eastern mythology and religion. In [Hinduism](hinduism.html), kundalini is a serpent\-like energy that supposedly rests in three\-and\-one\-half coils at the base of the human spine. When a person performs the proper spiritual techniques, this spirit is stretched throughout the body in an “awakening.” This supposedly results in dramatic occurrences including out\-of\-body experiences, physical movements and sensations, hallucinations, and so forth. Those who believe in a demonic oppression version of kundalini reference those effects. They then extrapolate the existence of a unique demonic entity, “the kundalini spirit,” or “the spirit of kundalini,” which is most often associated with ostentatious spiritual experiences. Some believers in this “spirit of kundalini” point to practitioners of [holy laughter](holy-laughter.html), [drunkenness in the Spirit](drunk-in-the-Spirit.html), or being [slain in the Spirit](Spirit-slain.html) as being under its oppression. Some others suggest the “kundalini spirit” is one that tempts people to practice yoga, dabble in Eastern mysticism, practice Buddhist meditation, undergo acupuncture, or do just about anything associated with Eastern societies. In keeping with the concept of demonic oppression, many who believe in the “spirit of kundalini” suggest that contact with those ideas invites the attention and influence of that spirit. Still others suggest that Kundalini is the name of the demonic being placed “in charge” by Satan over Eastern cultures such as in India or that kundalini spirit generically refers to any temptation to seek other gods, false teachers, and spiritual distractions. There is a deep irony in this last interpretation. In and of itself, this approach to demons and demonic oppression is an unbiblical one. There is an extraordinary variety of beliefs about what a “kundalini spirit” is and what it does. This is a common feature of [deliverance and demonic oppression “ministries.”](deliverance-ministry.html) The beliefs are based on so little (if any) Scripture and so much speculation and fantasy that there is no coherent or consistent teaching to be found. The functions of the “spirit of kundalini” as held by one person might entirely overlap with the behavior of other spirits, given names such as Leviathan, Python, or Jezebel, or assigned categories such as “water spirits.” Scripture gives us no reason to believe there is any specific entity named Kundalini or that Christians have some specific ability to rebuke or exorcise it. Nor does the Bible indicate that we’re meant to diagnose spiritual problems in such a way. Whether or not some demonic entity is directly involved in a person’s spiritual struggle is irrelevant. Remedying the situation is not helped by inventing a mythology of demons and turning God’s Word into a sourcebook of wild speculations. Prayer, discipleship, and obedience to God are the only meaningful answers to spiritual problems.
What is the significance of Damascus in the Bible?	Answer One of the oldest cities in the world, Damascus was, and still is, the capital of [Syria](Syria-Aram-in-the-Bible.html). The oasis city sits on the edge of the Syrian\-Arab desert about 130 miles northeast of Jerusalem and is said to be one of the most beautiful cities in all of western Asia. Damascus plays a significant role in both the Old and New Testaments and is perhaps best remembered as the scene of Paul’s dramatic encounter with the risen Christ and the place where he converted to Christianity. In Bible times, Damascus lay at least a six\-day journey on foot from Jerusalem. Northeast of Mount Hermon and about 50 miles from the Mediterranean coast, Damascus was a leading commercial and transportation center. The city’s location along a river at the crossroads of two major international highways (the Via Maris and the King’s Highway) guaranteed its prosperity and importance. Although Damascus is close to the desert, ample supplies of water from two rivers allow the region to support vineyards and abundant crops of fruits, grains, nuts, cotton, wool, silk, olives, and tobacco. The Abana River (known today as the Barada) is the primary water source for Damascus. It flows from the northwest mountains through a deep ravine into the city. The Pharpar River (now el\-A waj) runs on the outskirts of Damascus, supplying the gardens and orchards. Together these rivers irrigate about 400 square miles of land. The first mention of Damascus in the Bible is in connection with Abraham’s rescue of Lot after he was kidnapped by a confederation of Mesopotamian kings (Genesis 14:15\). Abraham’s senior servant Eliezer was from Damascus (Genesis 15:2\). The Bible does not refer to the city again until the time of David when Damascus and its kings began numerous dealings with Israel. As part of the [Aramaean](who-Arameans.html) confederacy, Damascus was often associated with wars against Israel. King David eventually conquered the Aramaean kingdom of Syria (2 Samuel 8:5–6\), but King Rezin of Damascus regained control of Syria during Solomon’s reign (1 Kings 11:23–25\). After Solomon’s death, Israel was divided into two kingdoms, and Damascus increased in power. At different times, both Israel and Judah made pacts with the ruling kings of Damascus (1 Kings 15:18–20\). Eventually, this led to Damascus dominating both Hebrew kingdoms. For the remainder of the Old Testament, both the northern and southern kingdoms of Israel remained entangled with Damascus in battles for control. [Naaman](Naaman-in-the-Bible.html), the Syrian commander who encountered Elisha, lived in Damascus. In 2 Kings 5:12, when Elisha told Naaman to wash in the muddy waters of the Jordan River to be cured of leprosy, he angrily answered, “Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Couldn’t I wash in them and be cleansed?” The Bible contains a startling prophecy concerning Damascus: “A prophecy against Damascus: ‘See, Damascus will no longer be a city but will become a heap of ruins’” (Isaiah 17:1\). The destruction of Damascus that Isaiah foretold was linked to the defeat of the northern kingdom of Israel, called “Ephraim” here: “The fortified city will disappear from Ephraim, and royal power from Damascus” (verse 3\). This prophecy could have been fulfilled c. 732 BC when the Assyrians attacked Aram: “Ahaz \[king of Judah] sent messengers to say to Tiglath\-Pileser king of Assyria, ‘I am your servant and vassal. Come up and save me out of the hand of the king of Aram and of the king of Israel, who are attacking me.’ And Ahaz took the silver and gold found in the temple of the Lord and in the treasuries of the royal palace and sent it as a gift to the king of Assyria. The king of Assyria complied by attacking Damascus and capturing it. He deported its inhabitants to Kir and put Rezin \[king of Aram] to death” (2 Kings 16:7–9\). Other Bible scholars believe that Isaiah’s prophecy against Damascus will not be completely fulfilled until the end times. Damascus was later rebuilt and remained an influential city until New Testament times, flourishing as a major cultural center with numerous synagogues and a large Jewish community. Saul of Tarsus was [traveling to Damascus](Damascus-Road.html) to continue his zealous persecution of Christians when he had a life\-changing encounter with the risen Christ. Struck blind, Saul was led into Damascus where he converted to Christianity and later became known as the apostle Paul. At that time Damascus was ruled by the Nabatean King Aretas. After becoming a Christian, Paul began to testify of his salvation in the synagogues of Damascus. A plot to end his life forced Paul to escape the city in a basket let down from the city wall (Acts 9:1–25; 22:6–21; 26:12–18; 2 Corinthians 11:32, 33\).
Why is life so hard?	Answer Life IS hard. It is harder for some than for others, but we all must cope with being imperfect people in an imperfect world. Accidents, disasters, illness, heartache, loss—the ways that the human heart can suffer are myriad. Even Jesus agreed that life is hard, but He didn’t stop there. He said, “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). Life was never supposed to be hard. When God created the world and placed the first man and woman in it, life was perfect (Genesis 1–2\). Bodies were perfect. The temperature was perfect. The first couple’s relationship was perfect, and they had everything they needed or wanted. They even had the presence of God with them. They lived in paradise. Enter sin (Genesis 3\). When Adam and Eve chose their own way over God’s, everything changed. Perfection was marred, and life became hard. As a result of humanity’s disobedience, God cursed the perfect world He had made so that it turned on the man and woman. Thistles sprouted where flower beds had been. Food was no longer available everywhere they looked. They must now forage, plant, struggle, and reap in order to survive. Sin ruined everything. Now “the whole creation groans” (Romans 8:22, NAS), and we groan with it. Sin still affects our world, and life is still hard. Sin has a ripple effect that carries its destruction to others. Consider this example: a man gets drunk. That’s one sin (Proverbs 20:1\). He comes home and beats his wife and children: more sin. His wife suffers a broken nose that will cause her difficulties for the rest of her life. The children are so traumatized that they run away, eventually getting involved in drugs and prostitution. More sin. One son gets in his car and, under the influence of drugs, ignores a stop sign and slams into a bus, killing six people. Their families will now grieve the loss for the rest of their lives, and others will be affected by their pain in various ways. The fallout from one sin continues to spread, impacting countless other people who then impact other people, and the legacy goes on. That’s only one sin. Multiply that by tens of millions, and we start to understand why the world is so messed up and life is so hard. Another reason life is so hard is that this is not our final home. Those who [belong to Jesus](become-a-Christian.html) are here on visitor’s passes. We became citizens of another kingdom the moment God adopted us into His family (John 1:12\). We are ambassadors, here on assignment for our Father, the King of kings (2 Corinthians 5:20\). We’re not supposed to feel at home in this world. We don’t belong here, so it’s only natural that we often feel like aliens and strangers (Hebrews 11:13\). Life is hard many times because those who’ve been redeemed and transformed by Jesus Christ live with a deep yearning to go home (2 Corinthians 5:17\). But as obedient children we remain faithful to our assignments until our Father calls for us. When life is hard, it is a reminder that this world is not our final destination. As difficult as circumstances may be, Paul called them “light and momentary troubles” (2 Corinthians 4:17\). Paul and many of the first\-century Christians knew how hard life was in ways that most of us never will (2 Corinthians 11:23–29\). Some of their struggles are showcased in Hebrews 11, a chapter that reminds us that, as hard as our lives are, many have it worse. As we grow through troubles, we develop the character of Christ—who also struggled much during His time on earth (Isaiah 53:3\). His example of selflessness, endurance, and trust in God is an example to us: “Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart” (Hebrews 12:3\). Life is hard, but Christ is our advocate (1 John 2:1\), our intercessor who pleads our case to the Father. He knows what it feels like to struggle through difficulty, [depression](depression-Christian.html), [fear](faith-vs-fear.html), [heartache](Bible-sadness.html), and the host of human situations that make life so hard (Hebrews 4:15\). Life is hard, but the Holy Spirit is our comforter who helps us and stays with us forever (John 14:16\). Life is hard, but it is brief. Compared to eternity, our earthly lives are like a mist that vanishes with the morning sun (James 4:14\). What we do during this time on earth affects the rest of eternity. We can grow bitter, hard, and waste our struggles. Or we can endure (James 1:2–4\), grow, learn faith, develop compassion for others who are struggling, and wait for our final reward. At that time, we will hear our Savior say, “Well done, good and faithful servant. Enter into the joy of your Lord!” (Matthew 25:21\)
What is a python spirit?	Answer Python spirit or spirit of python is one of many terms associated with a particular set of views related to the demonic world. According to some [Charismatics](Charismatic-movement.html), demons are the cause of almost every problem we face—and these demons are categorized and named. Such an approach to the spiritual world forms the theory behind so\-called deliverance ministries, which seek to identify and exorcise evil spirits. By taking vague references to certain scriptural words badly out of context, some have invented an entire mythology of spiritual warfare, complete with a menagerie of unique demonic entities that wreak havoc in the world. Those who believe in a python spirit point to Acts 16:16, where Scripture refers to a slave girl who had “a spirit of divination.” The Greek term for “divination” in this verse is pythōna. The origin of the Greek word is rooted in Greek mythology, which includes the story of Apollo slaying a serpent or dragon that dwelt in the region of Pytho and was said to have guarded the oracle of Delphi. It seems the local residents of Philippi in Acts 16 said this slave girl gained her powers through “a spirit of Python,” associating the mythological serpent with oracles in general. Paul freed this girl of the demon (Acts 16:18\), angering the men taking advantage of her and leading to a lawsuit (Acts 16:19–21\). Taking the account in Acts 16 and the locals’ mythological term for the demon inhabiting the fortune\-teller, some extrapolate that there is a specific demonic entity—the “python spirit” or the “spirit of python”—that [oppresses people](demonic-oppression.html) by interfering with the communication of the Holy Spirit and thwarting prayer. Others believe that the “python spirit” is one that gathers information about believers and uses the intel to call other demons to attack people or churches or cities. Some teach that the “spirit of python” is one that “squeezes” believers to make them feel unhappy, depressed, or overcome. Some Charismatics incorporate other names and ideas into this “python spirit,” suggesting it has four faces and has names such as Jezebel or Absalom. Beyond these are even more diverse opinions about the demon’s emphasis. Some say the “spirit of python” is expressed in greed, fear, or physical problems. Still others use the phrase python spirit or spirit of python in a generic sense, not necessarily ascribing it to a particular entity or intelligent being. It’s notable that there is so much variety in beliefs about what a “python spirit” is and what it does. This is a common feature of “[deliverance ministries](deliverance-ministry.html).” The beliefs are based on little if any Scripture, and there is so much speculation that no coherent or consistent teaching on the “python spirit” and other demons can be found. The function of the “spirit of python” as held by one person might entirely overlap that of other spirits, which are given names such as Leviathan, Kundalini, or “water spirits.” Scripture gives us no reason to believe there is any particular spirit named Python. It’s unwise to assume the existence of a particular type of demon based on the pagan name for a mythological monster. Further, the Bible gives us no reason to believe we have a specific ability to rebuke or exorcise any demon—there are no instructions on exorcisms in the Bible. It could be that a [demonic entity](demons-Bible.html) of some sort is directly involved in a person’s spiritual or physical struggle. But the remedy is not to invent a mythology of demons, coin new terms, or turn God’s Word into a source of speculation. The only meaningful answers to spiritual problems are prayer, discipleship, and submission to God (see James 4:7\).
Why should I trust GotQuestions.org?	Answer Modern technology has given us many new ways to share information. Unfortunately, using that same technology, it’s just as easy to communicate rumors, myths, and misunderstandings as it is to spread the truth. In a world full of fake news, trust is a difficult thing to establish. That’s why it’s important to verify sources. Asking “why should I trust Got Questions?” is an excellent thing. Got Questions Ministries seeks to prove itself trustworthy in several ways. It’s crucial to define what “trust” should mean when it comes to a resource such as ours. We never want anyone to believe something “just because” Got Questions said it. Nor do we expect readers to assume anything contrary to our position is wrong by default. That would not be “trust”; that would be naivety. At Got Questions, we seek to present information clearly and straightforwardly, with biblical support. Our hope is that others investigate what we say and find it to be both relevant and accurate. On that basis, we would love for others to “trust” Got Questions by considering us a reliable and respectable resource. Jesus was challenged to justify His teachings. In response, Jesus didn’t say, “Just trust Me because I said so”; rather, He pointed to three basic forms of evidence: human testimony, real\-world events, and Scripture (John 5:31–40\). Obviously, we are not Jesus, and we don’t claim to have His level of authority. But, if that level of scrutiny can be applied to Him, it should definitely be applied to us. With that in mind, there are three primary reasons we believe Got Questions Ministries has shown itself to be trustworthy: Human Testimony: A tremendous number of people have found our information to be helpful and reliable. Many of those people are now volunteers who work with us, continuing our tradition of providing truthful, simple presentations of the Bible. Much of our web traffic comes from those who have put our ministry to the test and found it to be reliable. We regularly receive positive feedback, even from those with theological disagreements who appreciate the impact and approach of the ministry. The availability of our online articles allows for an objective assessment, something available to anyone who is so inclined. Real\-world Events: Got Questions ministries has grown steadily since 2002 to reach millions of people worldwide. This has not been accomplished by selling products, offering cures, or peddling feel\-good gibberish. It has not made anyone involved rich or famous. Instead, our growth has been due to the impact of our website on individuals. Our staff’s personal accolades have always been downplayed, so the focus can remain on Scripture. It’s easy to grow an organization by offering fireworks and telling people what they want to hear. Got Questions, in contrast, has grown the “hard way,” steadily and successfully, by focusing on telling the truth in easy\-to\-understand terms. Scripture: Our strong emphasis is on the Bible. This is why we clearly indicate where and how our information is drawn from the Word of God. Our site users can then fact\-check and verify what’s being written. In addition, Got Questions does not attempt to amplify—or mute—what the Bible says in order to fit our preferences. When there is room for doubt, we strive to make that clear. Where Scripture is clear, we’re willing to take a stand, even if it invites criticism. When criticism is constructive, we take it prayerfully under consideration, and we submit to change when it’s sensible to do so. In general, Got Questions should be considered trustworthy because it has been tested, checked, and verified (see Acts 17:11; 1 John 4:1; 1 Thessalonians 5:21; Colossians 2:8\). Ideally, each person who reads our material will put it to the test. Our prayerful hope is that such scrutiny will continue to demonstrate our ministry as “approved . . . rightly handling the word of truth” (2 Timothy 2:15, ESV). We do not want, nor would we expect, anything we say to be accepted blindly or without discernment. We are not infallible and make no claim to be. We sincerely hope that, given the sum total of our materials, history, and impact, others would deem us a resource worth considering with value and respect.
Why did Jesus say, “I thirst,” from the cross?	Answer During the approximately six hours Jesus Christ hung on the cross, our Lord spoke seven final statements. One of those statements is recorded in John 19:28: “Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, ‘I am thirsty.’” The apostle John links Jesus’ statement “I thirst” to the fulfillment of Scripture. There were, in fact, at least twenty Old Testament prophecies fulfilled during the twenty\-four hours surrounding the Lord’s death. By highlighting how Old Testament Scriptures were fulfilled throughout Jesus’ crucifixion, John showed that everything was happening according to God’s plan. When Jesus said, “I thirst,” from the cross, He was alluding to a prophecy in Psalm 22:15: “My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death.” The apostle John had cited this same psalm earlier regarding the dividing of Jesus’ garments among the Roman soldiers (John 19:23\). In response to Jesus’ request for something to drink, the soldiers offer Him wine vinegar: “A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips” (John 19:29\). Wine vinegar was the cheapest and easiest wine for soldiers to acquire. It was probably diluted with water. Earlier, Jesus refused a drink of vinegar, [gall](gall-in-the-Bible.html), and myrrh offered to Him to relieve His suffering (Matthew 27:34 and Mark 15:23\). After that, the soldiers mockingly offered Him wine vinegar but did not allow Him to drink (Luke 23:36\). But here, several hours later, Jesus states, “I am thirsty,” thus asking for a drink. This time, the soldiers give Him some. This action was a fulfillment of Psalm 69:21: “They put gall in my food and gave me vinegar for my thirst.” Immediately after receiving the drink, Jesus says, “[It is finished](it-is-finished.html),” and then bows His head and gave up His spirit (John 19:30\). There is another, very practical reason Jesus says, “I thirst,” from the cross. The Lord asks for a drink so that He might clearly and powerfully declare His final statement, “It is finished.” Hanging on the cross, Jesus suffered bitter agony and darkness while covered in our guilt, sin, and shame. When the act of purchasing our redemption was complete, nothing more was needed. Everything Jesus had come to do on earth was now finished. The Scriptures were fulfilled. Christ’s work was done, the battle was over, the victory was won. All that God had purposed and all the prophets had foretold was complete, and Jesus surrendered Himself to death. From the Gospels of Matthew, Mark, and Luke, we learn that, as Jesus died, He cried out with a loud voice (Matthew 27:50; see also Mark 15:37\). Luke reports, “Jesus called out with a loud voice, ‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his last” (Luke 23:46\). Jesus said, “I thirst,” from the cross because He wanted His lips and throat moistened to utter one final victorious shout before He died. The death of Jesus Christ finished His work of redemption, atonement, and reconciliation. Through Christ’s substitutionary and sacrificial death on the cross, the Lamb of God paid our debt and took away our sin. Our ransom complete, Jesus, with a resounding voice, wanted all people to hear these words—words that still ring strong today: “It is finished!”

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.