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What did Job mean when he said “my redeemer lives” in Job 19:25?	Answer Job 19:25–26 says, “For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God” (KJV). Upon a quick reading, this verse seems to refer to God as redeemer, to His coming to earth (possibly in incarnation or possibly in victory), to the resurrection of the body, and even to the hope of eternal life. The problem with this interpretation is that it rests upon an understanding of the full revelation of Christian truth. There is a rule in hermeneutics that a verse cannot mean to us what it could not have meant to the original audience. If this verse is a full summary of Christian truth as later taught in the New Testament, then it is quite remarkable, and it would seem that Job had knowledge far beyond his contemporaries and even later prophets. Of course, some would see these verses as evidence that some Old Testament believers, such as Job, had a quite thorough knowledge of what was to come. The fact the Job seemed to know some things that are hardly, if ever, alluded to even by later prophets should make us question the standard interpretation of his words in Job 19:25\. Either the [progressive nature of biblical revelation](progressive-revelation.html) has been upended, or the translation of Job 19:25 has some problems based on difficult words within the passage. While most modern versions retain wording similar to the KJV translation, they also add footnotes that give alternative meanings. Using the footnotes provided by the ESV, Job 19:25–26 could read this way: “For I know that my Redeemer lives, and at the last he will stand upon the dust. And after my skin has been thus destroyed, yet without my flesh I shall see God.” Using the NIV footnotes, the verse could be read like this: “I know that my vindicator lives, and that in the end he will stand on my grave. And after I awake, though this body has been destroyed, apart from my flesh I will see God.” Simply substituting words into a translation based on footnotes is not sound methodology, but the exercise serves to illustrate the difficulties found in translating these particular verses. At this juncture in the book of Job, Job’s friends have been accusing him of some great sin that has caused God to turn against him. Job expresses his confidence that a “[kinsman\-redeemer](kinsman-redeemer.html)” (the word is the same used for Boaz in the book of Ruth) will come to his aid. The identity of this kinsman\-redeemer is not specified; however, it seems unlikely that Job could have anyone in mind other than God Himself. God will be a witness for Job against his accusing friends. So the idea here of a “redeemer” does not have full Christian theology embedded in it, although Christians looking back can certainly see the seeds of that theology in Job. Furthermore, Job expresses confidence that God will come and vindicate him and stand “on the dust” or “on the earth” or “on the grave.” The Hebrew term here can mean any of the three, depending on the context. If the word is translated “grave,” then Job expects vindication after death. If “dust” is preferred, then it may mean in this life, i.e., that God will appear before him on the very dust heap upon which he is lying in agony. The next difficult term is translated “destroy” by the KJV. The Hebrew word does not necessarily indicate death. If “total destruction” is on Job’s mind, then the term would be referring to death. If he has “marring” or “damaging” in mind, it could simply mean that Job expects to be vindicated after the physical agony he is going though has done its worst. There is nothing in the term that specifies either life or death. An accurate translation could go either way. The next difficult phrase is “in my flesh” (KJV). Literally, it’s “from my flesh” (YLT) and can mean “apart from my flesh” or “from within my flesh.” In other words, viable translations can mean almost the opposite of each other. However, there is no indication in this particular passage (or the book, for that matter) that Job expects a bodily resurrection. “I will see God” is Job’s hope whether in his body (in this life) or apart from his body (in the hereafter). In summary, in verse 25, Job is confident that God will appear and vindicate him from the charges of his friends who are accusing him. In verse 26, Job is confident that he will see God, and he elaborates further on that hope in verse 27\. Indeed, Job both sees God and is vindicated at the end of the book. The way Job 19:25–26 has been used by many Christians is a classic case of teaching the right doctrines from the wrong verses. The full meaning of God as our kinsman\-redeemer is New Testament revelation, as is the promise of ultimate vindication after death and the resurrection body (see Romans 8:18–39 and 1 Corinthians 15:42–58\).
Who was Lo-ammi in the Bible?	Answer Lo\-ammi was the second son and third child of the prophet [Hosea](Hosea-in-the-Bible.html) and his wife, [Gomer](Gomer-in-the-Bible.html). In Hebrew, Lo\-ammi means “not my people.” By God’s command, the prophetic name was given to the boy to signify that the Lord was rejecting the people of Israel in their sinful state. God gives the reason for the name: “Because these people are not mine, and I am not their God” (Hosea 1:9, CEV). During the reigns of Uzziah in Judah and Jeroboam II in Israel, God called Hosea to minister as a prophet to the northern kingdom of Israel. The Lord commissioned Hosea to lay bare Israel’s widespread sins of idolatry and abandonment of God and to call his fellow countrymen to repent and return. In a perplexing analogy involving the prophet’s marriage and family, the book of Hosea portrays Israel’s broken and later restored covenant with God. Many of God’s prophets were called to do far more than preach a message. In Hosea’s case, God commanded the prophet to find a wife among the immoral young women of Israel: “When the LORD began to speak through Hosea, the LORD said to him, ‘Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the LORD’” (Hosea 1:2\). Hosea, a loving husband, represented the Lord God. His adulterous wife, Gomer, portrayed the wayward nation of Israel: “The LORD said to me \[Hosea], ‘Go, show your love to your wife again, though she is loved by another man and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and love the sacred raisin cakes’” (Hosea 3:1\). Hosea’s three children were assigned names by the Lord to symbolize God’s divine judgments against the nation of Israel. His first child, a boy, was named Jezreel after the Valley of Jezreel. This beautiful area was the scene of many significant and violent battles in Israel’s history. The boy’s name is a reminder of Israel’s bloodguilt as a nation. Overzealous violence and bloodshed had disfigured the nation’s beauty. Lo\-ruhamah, a daughter, was Hosea’s second child. The root of her name, Ruhamah, describes God’s tender mercy and compassion. However, by adding the negative prefix Lo\-, the meaning is reversed to “no mercy,” signaling the withdrawal of God’s love, mercy, and compassion from Israel. The name of Hosea’s last child, Lo\-ammi, conveys the most severe message of judgment. The Lord’s statement, “I will take you as my own people, and I will be your God” (Exodus 6:7\), lies at the heart of God’s covenant with Israel. More than any other expression, it defines Israel’s identity (Leviticus 26:12; 2 Samuel 7:24; Jeremiah 30:22; Ezekiel 36:28\). The devastating message in Lo\-ammi’s name (“not my people”) was that Israel had utterly broken its covenant with the Lord, and the Lord disowned them. Because of Israel’s rebellion, the nation would be treated as any other pagan nation. Within a few years of Hosea’s prophecy, the [Assyrians destroyed Israel](Israel-conquered-by-Assyria.html) and took most of its inhabitants captive. The Lord’s heart, like Hosea’s, was shattered by His “wife’s” unfaithfulness. Behaving as an adulterous woman, God’s people had been grossly unfaithful. But the Lord still longed to restore the broken relationship. After announcing His renunciation of them, God assured His people that He would redeem and restore them (Hosea 2:14–23\). Immediately after the curse of Lo\-ammi, the Lord shows mercy: “Yet the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, ‘You are not my people,’ they will be called ‘children of the living God’” (Hosea 1:10\). Using a reversal in the meanings of the children’s names, God demonstrated the retraction of His judgments and promised the renewal of His covenant with Israel (Hosea 1:10 – 2:1; 2:14 – 3:5\). Once again, through Hosea, God expressed His undying love and compassion for His people, despite their ongoing rebellion. Like no other prophetic book, [Hosea](Book-of-Hosea.html) vividly paints a picture of the heart of God—both broken and abounding in love—for His people.
What does the Bible say about willpower?	Answer We often hear the mantra “You can do anything you set your mind to.” And we believe it—until it all falls apart and we’re stunned to realize that our willpower was not enough. What the Bible says about human willpower is not too flattering. The apostle Paul penned some words sympathetic to all who have been dismayed at the failure of willpower to effect meaningful change: “I do not understand what I do. For what I want to do, I do not do. But what I hate, I do. . . . For I do not do the good I want to do. Instead, I keep on doing the evil I do not want to do” (Romans 7:15, 19\). Paul understood that, as strong as our willpower may be, it is not enough to overcome all temptation or keep our lives honoring to the Lord. Willpower is a strong determination to do something or not to do something. More difficult tasks, such as quitting smoking or losing weight, require more willpower. [New Year’s resolutions](new-years-resolution.html) are one way we often try to exert our willpower over areas that are out of control. But by mid\-February, our willpower has usually run out, proving that it is not strong enough to overcome our greater passion to please ourselves. As the proverb says, “As a dog returns to its vomit, so fools repeat their folly” (Proverbs 26:11\). We’ve all been caught in the cycle of folly at one time or another; willpower alone is not strong enough to overcome habitual sin. God offers us something stronger than willpower; He offers “Spirit power” (Ephesians 3:20\). It is willpower that controls our actions and emotions, but our wills are fueled by something more powerful. We can think of our soul as a train, and the will is the engine. Wherever the engine goes, the train goes. The engine pulls the boxcars of experiences, perceptions, needs, motivations, and actions. But directly behind the engine is the fuel car. Without fuel, the mighty engine can’t move. Before we surrender to Christ, our will is fueled by our flesh. Passions, habits, opinions, impulses, and lusts continually feed our will, and it goes wherever they direct (Romans 8:8\). But when we bow to the lordship of Jesus, we switch fuel cars. The Holy Spirit replaces self in our “fuel car,” and His power enables us to go where He wants us to go. Our will on its own lacks the ability to follow the leading of the Holy Spirit. We have no natural desire to [take up our crosses](take-up-your-cross.html) to follow Jesus (Luke 9:23\). We cannot, by sheer force of will, love the Lord with all our heart, mind, and soul (Mark 12:30\). Willpower cannot change our desires. But the Spirit\-empowered person has a change of heart (2 Corinthians 5:17\). Once in residence in our hearts, the Holy Spirit begins fueling our will with His thoughts, perspective, wisdom, and love (Philippians 2:13; Galatians 5:22–23\). Our lives begin to move in His direction, led by our Spirit\-fueled will. The more we surrender to Him, the more power we have to follow the Lord’s leading. None of us can live the way God wants us to live by willpower alone. Romans 3:10 applies to those with strong willpower as well as those who are weak: “There is no one righteous, not even one.” God knows our willpower is not enough to keep us on the right path, so He offers to live His life through us. “‘Not by might nor by power, but by my Spirit,’ says the LORD Almighty” (Zechariah 4:6\).
What is experientialism?	Answer Experientialism is the philosophy or approach to life that sees experience as the most valuable source of knowledge. Some experientialists would give weight to other ways of knowing, but experience is the most important. In reality, this is the way that many people live whether or not they would identify experientialism as their “philosophy” or “worldview.” In the final analysis, experientialism makes the individual—and his interpretation of his experience—the sole authority for himself. Experientialism complements the postmodern rejection of [absolutes](absolute-truth.html). While some people may use limited experience to extrapolate universal principles (e.g., “I ate at a restaurant one time, and the item I ordered did not taste good; therefore, I know that the restaurant never serves good food”), most experientialists are simply content to let their experiences provide them individual knowledge without making any universal claims (e.g., “My experience has taught me that it is not a good idea to cheat on my taxes, but, if your experience is different, who am I to judge?”). Certainly, experience can be a valuable source of knowledge. Trial and error is based on experience, and it is a common learning tool. Most people learn best when they not only hear about a topic, but also get to experience it firsthand. It’s what gives value to school field trips. However, any one person’s experience is extremely narrow in scope, and we cannot rely on experience alone as the source of truth. Some topics are completely beyond the realm of our experience. Biblical teaching about heaven and hell tells us facts about things and places that are impossible for us to experience in this life. We have to rely upon an authority outside our experiences to gain any knowledge about them. Consequently, some would discount such topics as heaven and hell for the very reason that they are beyond our ability to experience them. In some branches of the church, [Charismatic theology](Charismatic-movement.html) places more weight upon experience than upon doctrinal teaching, sometimes uniting Charismatics of vastly different and even contradictory creeds. This type of experientialism becomes spiritually dangerous when someone discounts what the Bible says in favor of a “more genuine” personal experience. Christian witnessing is based on sharing our personal experience of what the Lord has done for us. After all, a witness tells what he or she has experienced (Acts 4:20\). As Asaph wrote, “As for me, it is good to be near God. / I have made the Sovereign LORD my refuge; / I will tell of all your deeds” (Psalm 73:28\). And the Bible even invites people to experience the Lord for themselves (Psalm 34:8\). Learning from experience is good. The school of hard knocks has many fine graduates. However, making limited individual experience the sole (or even the most important) source of knowledge is an inadequate foundation for knowledge. God has given us His Word so that we may learn about things we could never experience, so that we may properly interpret our experiences, and so that we may learn other things without having to experience them.
What does it mean to pray for your enemies?	Answer Several places in the Bible command us to pray for our enemies (Luke 6:27, 35; Romans 12:20\). Most familiar to us is the passage from Jesus’ [Sermon on the Mount](sermon-on-the-mount.html). In Matthew 5:43–45, Jesus said, “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.” It is clear that Jesus expects us to pray for our enemies, but how do we do that? Our first response to that question is probably not the right one. When someone wrongs us, we’d like to pray that disaster falls on them! We may be tempted to pray the [imprecatory psalms](imprecatory-psalms.html) and hope to sit back and watch God exact vengeance on the evildoers, much like Jonah did outside of Nineveh. But that is not what Jesus meant by praying for our enemies. He had something better in mind that will benefit us as well as our enemies. When someone sets out to cause us harm, our natural reaction is to protect ourselves and fight back. They gossiped about us; we’ll gossip about them. They lied about us; we’ll lie about them. They smeared our reputation; we’ll smear theirs, too. However, Jesus calls us to a higher standard. He demonstrated that standard by never retaliating when someone wronged Him. And they wronged Him a lot. His own people rejected His message (John 1:11\). The religious leaders mocked and tried to trap Him (John 8:6\). His own family was ashamed of Him and tried to make Him stop preaching (Mark 3:21\). His friends deserted Him in His worst moment (Mark 14:50\), and the city who had cried “[Hosanna!](hosanna.html)” when He arrived in town shouted “Crucify Him!” a few days later (Mark 15:13\). So, Jesus had enemies, and, when He said to pray for our enemies, He knew what He was talking about. Jesus gave us a perfect example of praying for our enemies when He was being nailed to a cross. In the middle of His own agony, He cried out, “Father, forgive them, for they do not know what they are doing” (Luke 23:34\). He talked to His Father about the people who were harming Him. He did not ask for their destruction; He did not pray for [revenge](revenge-vengeance.html). He prayed they would be forgiven. Jesus had compassion on the deceived people who believed they were doing the right thing by killing the Son of God. They had no idea what was actually taking place. They had no idea how wrong they were. When Jesus said, “They don’t know what they are doing,” He hinted at an important factor to keep in mind when we pray for our enemies. The enemies we pray for hurt us from their own world of hurt. Their thinking may be influenced by the devil (2 Corinthians 4:4\). Their attitudes may have been shaped by past wounds (Judges 15:7\). Their actions may have been manipulated by peer influences (2 Kings 12:13–14\). None of this excuses their behavior or minimizes the damage they cause, but it helps to explain the why of the matter. People do what they do for their own reasons. They may not be valid reasons, but they seem so to the ones who hold them. So how do we pray for those who have hurt us and never tried to make it right? 1\. We can pray that God will “open the eyes of their hearts that they will be enlightened” about truth (Ephesians 1:18\). When enemies set themselves against us, they lack understanding. They are reacting from the flesh instead of responding from the Spirit. We can pray that God will open their hearts with understanding so that they will learn from their mistakes and grow wiser. 2\. As we pray for our enemies, we can pray for their repentance. Second Timothy 2:25 says that “opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth.” It is God who softens hearts enough for repentance. When we pray for our enemies to repent, we know we are praying in accordance with God’s will because He also desires their repentance (2 Peter 3:9\). 3\. When we pray for our enemies, we can ask that our hearts will remain soft and useful if the Lord wants to use us to accomplish His plan in the lives of our enemies. “[A soft answer turns away wrath](soft-answer-turns-away-wrath.html), but a harsh word stirs up anger” (Proverbs 15:1\). When we return anger for anger, wrong for wrong, we put ourselves on the same level as our enemy. But when we respond with kindness, gentleness, and mercy, the situation is often diffused within moments. Nothing is more convicting than a gentle response to a hateful, rude action. It’s what [turning the other cheek](turn-other-cheek.html) is all about (see Matthew 5:39\). Satan desires discord, so he tries to stir up our fury and coaches us to respond in kind. We should pray that God keeps our hearts soft toward the offenders so that His goodness will be revealed to them through us. 4\. As we pray for our enemies, we can pray that God will work in their lives because of this offense to bring about His purposes. Jesus taught us to pray, “Your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10\). It is always right to ask that God’s will be done in any situation. We should pray until we want what He wants. If He wants to bless our enemy, we want that, too. If He wants us to serve our enemy in some way, then that’s what we want. Prayer is the aligning of our wills with God’s; when we pray for our enemies, we need to wrestle through our emotions until we truly want God’s best in their lives. Praying for our enemies is not a natural response to their mistreatment. But we remember that we were once enemies of God ourselves, and we are now His children. We can now intercede for others who are still far off (Colossians 1:21\). In doing so, we keep our own hearts free from [bitterness](root-of-bitterness.html) (Hebrews 12:15\). In praying for our enemies, we become more like Christ, and we keep ourselves in harmony with God’s will, which is how every human being was designed to live.
What does it mean to have a double tongue?	Answer To be double\-tongued is to say one thing at one time to someone and quite another thing another time to someone else. Having a double tongue can also refer to hypocritically saying one thing and doing another. The idea of having a double tongue is related to the idioms speaking out of both sides of the mouth and speaking with a forked tongue. If Jane asks, “How do you like my dress?” and June answers, “It’s lovely on you!” then turns to a third party and whispers, “She looks like a moose in that hideous rag!” then June is being double\-tongued. Rather than speak privately to Jane about issues in the relationship, the double\-tongued will say what’s expected in the moment, but speak differently when the person is out of earshot. A double\-tongued person is untrustworthy because he or she will say whatever necessary to get a desired response, with no concern about whether or not it is true or whether he or she has the means to follow through. In 1 Timothy 3:8, Paul mentions being double\-tongued as something that should not be characteristic of a church leader: “Deacons likewise must be dignified, not double\-tongued, not addicted to much wine, not greedy for dishonest gain” (ESV). The NIV renders the words translated “not double\-tongued” positively as “sincere.” Being double\-tongued is a sign that someone lacks integrity, and integrity is of utmost importance for godly leaders (Titus 1:6–9\). People pleasers have the greatest difficulty with having a double tongue because they have such a strong desire to say whatever someone wants to hear in the moment. Bringing a smile to someone’s face, getting a hug or handshake, or receiving a word of gratitude is a sufficient enough reward for the double\-tongued to continue their insincerity. They may intend, at the time, to follow through on their words but have not taken into account what that will require. Once people pleasers have received their reward, their motivation to follow through fizzles and they move on to other avenues of self\-validation. [Ananias and Sapphira](Ananias-and-Sapphira.html) exhibited a double tongue in their people\-pleasing announcement that they had sold their land and donated all the money to the church (Acts 5:1–11\). Schemers are also double\-tongued. These devious people are not concerned with making someone else feel good; they care only about their selfish goals. Schemers are always plotting ways to get what they want, regardless of the cost to others. They will promise the moon if it furthers their plans. Schemers are often pathological liars and can fool even the most cautious with their smooth, convincing words. First Peter 3:10 warns against this type of double\-tongued speech: “Whoever desires to love life and see good days, let him keep his tongue from evil and his lips from speaking deceit.” Judas Iscariot is an example of a double\-tongued schemer. Even after plotting with Jewish leaders to betray Jesus, he continued as a false disciple, joining with them even at the Passover meal (Luke 22:4–6, 21\). [Gossips](gossip-Bible.html) are often double\-tongued because they pretend friendship to someone’s face but speak evil behind his back. Gossips usually embellish the story along the way to gain a bigger reaction from the hearer. They also pretend friendship with a person but reveal their true feelings to others. John wrote about such a person, Diotrephes, who was disrupting the church with his slanderous gossip (3 John 1:9–10\). It’s possible to be double\-tongued toward God as well. We may offer prayers that sound spiritually admirable but that do not express the reality of our hearts. Jesus condemned people who try to sound spiritual when praying but are filled with pride and deceit (Luke 18:10–14\). Having a double tongue is just another way to be a [liar](Bible-lying-sin.html). God strongly condemns all kinds of lying and warns that liars will be harshly judged (Revelation 21:8\). People who are habitually double\-tongued should keep in mind the words of Proverbs 21:23: “Those who guard their mouths and their tongues keep themselves from calamity.”
Why did Jesus ask the disciples, “Who do you say that I am?”	Answer Jesus asked a lot of questions. Query was one of His favorite teaching tools. One of the questions Jesus put to the disciples was “Who do you say that I am?” (Luke 9:20\). This question drew out a response that is instructive to all of us. The context of Jesus’ question “Who do you say that I am?” is important: “Once when Jesus was praying in private and his disciples were with him, he asked them, ‘Who do the crowds say I am?’ “They replied, ‘Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life.’ “‘But what about you?’ he asked. ‘Who do you say I am?’ “Peter answered, ‘God’s Messiah’” (Luke 9:18–20\). Parallel accounts are found in Matthew 16 and Mark 8\. Matthew relates that Peter did more than just identify Jesus as the Christ; he also proclaimed Jesus’ divine nature: “You are the Messiah, the Son of the living God” (Matthew 16:16\). Jesus’ question “Who do you say I am?” was not a sign of ignorance; He knew all things, including what was on the disciples’ minds. The question was also not motivated by some type of self\-conceit or vanity; Jesus did not preen, and He had no desire to fish for compliments. Rather, His question was aimed at provoking the disciples to consider their level of faith. The immediate results of His question make it clear why He asked them what He did. Jesus began the conversation by asking a related question: “Who do the crowds say I am?” (Luke 9:18\). In response, the disciples related the various things they had heard: the opinions included several personages come back to life, pointing to the fact that the crowds viewed Jesus as someone special. But the crowds’ guesses were all wrong. So Jesus directs the question to the disciples themselves: “Who do you say that I am?” In other words, are you following the crowd? Are you sticking with the conventional wisdom about Me? Or do you have another, more insightful answer? What do you really think? Peter then speaks up. In answer to the question, Peter affirms his belief that Jesus was the long\-awaited Messiah and, more than that, the Son of God. By this time, the disciples had seen many miracles, including the raising of a widow’s son in [Nain](Nain-in-the-Bible.html), the [calming of a storm](calming-the-storm.html), the casting out of [many demons](demon-Legion.html) from a man in the Gerasenes, and the [feeding of 5,000](feeding-the-5000.html). The disciples knew that Jesus was more than a prophet; He was absolutely unique; He was, in fact, God in the flesh. In response to Peter’s declaration, Jesus expresses the blessedness of his faith: “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven” (Matthew 16:17\). God, in His grace, had opened the disciples’ eyes to see Jesus for who He truly was. So Jesus asks the question “Who do you say that I am?” and He receives the correct (divinely inspired) response from Peter. This marks a turning point in Jesus’ teaching ministry with His disciples. Starting then, the Lord gives His disciples additional information, as shocking as it was for them to hear: “From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21\). Jesus had refrained from telling His disciples about His death and resurrection until they had reached an important milestone: namely, that their faith had grown to the extent that they could express their conviction that Jesus was the Son of God. How the disciples handled the additional information of Jesus’ death would depend on who they believed Jesus to be. Knowing that He is the Son of God, they should be able to trust Him—even to the point of accepting His death (and resurrection) without being shaken. Unfortunately, the disciples had a hard time processing what Jesus was now telling them, as evidenced in Peter’s response (Matthew 16:22–23\). Even having faith in Jesus as the divine Son of God, the disciples were thrown into confusion at the prediction of Jesus’ death and resurrection (see Mark 9:32\). Jesus’ question “Who do you say that I am?” is a good example of one of His teaching methods. Asking a question demands engagement, promotes thinking, and draws out a considered response. Jesus’ question and subsequent teaching also illustrate the progressive nature of God’s revelation and our need for [growing in faith](Christian-grow-faith.html). Throughout history, God has revealed His message gradually, starting in Genesis and continuing through the close of the canon. He did not reveal any more than mankind needed or was capable of receiving at any given time. Also, Jesus’ delay in introducing the subject of His death and resurrection suggests that the disciples’ faith needed to mature to the point that they could hear and understand. All of us are called to grow in our faith. There is always more to know of Christ. “Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity” (Hebrews 6:1\).
What does it mean that those who are of faith are sons of Abraham?	Answer In Galatians 3:7, Paul, writing to Gentiles, says, “Know then that it is those of faith who are the sons of Abraham” (ESV). Here Paul advances the idea of a spiritual family in contrast to a physical family—a family sharing faith rather than a bloodline. Obviously, [Abraham](life-Abraham.html) had literal, physical descendants. It was they, through Isaac and Jacob, who became the nation of Israel, God’s [chosen people](why-God-choose-Israel.html). However, many in Israel did not follow God the way that they should have. At the same time, there were some Gentiles in the Old Testament, like Rahab and Ruth, who were adopted into the family of Israel. In the New Testament, many Gentiles are “grafted” into the tree of Israel through their faith in Jesus, the Messiah of Israel (Romans 11:17–20\). Throughout the New Testament, we see that being physical descendants of Abraham, although culturally important, counts nothing for eternity. When John the Baptist was preaching to the Jews, he warned, “Do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham” (Matthew 3:9\). John’s point was that more important than their physical lineage was their spiritual lineage. In John 8:32–41, Jesus is speaking to some Israelites who were by definition descendants of Abraham. However, Jesus says that their physical lineage is overshadowed by their negative spiritual lineage: \[Jesus said] “Then you will know the truth, and the truth will set you free.” “They answered him, “We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?” Jesus replied, “Very truly I tell you, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So if the Son sets you free, you will be free indeed. I know that you are Abraham’s descendants. Yet you are looking for a way to kill me, because you have no room for my word. I am telling you what I have seen in the Father’s presence, and you are doing what you have heard from your father.” “Abraham is our father,” they answered. “If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father.” Twice, Jesus agrees that they are Abraham’s children but implies they really have another father. In verse 44 He states it plainly: “You are of your father the devil.” Their spiritual lineage trumped their physical lineage. Whatever blessings they counted on as physical “sons of Abraham” were negated by their condition as spiritual “sons of the devil.” Entrance to the kingdom will not be based on physical DNA but on faith in the Son of God. In Romans 9:6–7 Paul explains, “For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children.” In other words, there are some people who are descendants of Israel (Jacob), but they are not part of the blessing of Israel. Likewise, there are some who are descended from Abraham but not “sons of Abraham” in a spiritual sense. Being a descendant of Abraham, Isaac, or Jacob is not enough. One must also now be a “descendant” of Christ. Of course, Christ had no physical descendants, but, at the end of Romans 9, Paul explains that those who have faith like Abraham had are made righteous before God, just as Abraham was. Those without faith in Christ, even if they are physical descendants of Abraham, are excluded; those with faith in Christ, even if they are Gentiles, are included as spiritual “sons of Abraham.” In Galatians 3, Paul states it all plainly: “So also Abraham ‘believed God, and it was credited to him as righteousness.’ Understand, then, that those who have faith are children of Abraham. . . . So those who rely on faith are blessed along with Abraham, the man of faith” (Galatians 3:6–9\). To be a “son” of someone is to have that person’s traits. To be the “Son of God” is to have God’s traits. To be a “son of Abraham” is to display a character quality of Abraham, namely, faith. Everyone who evinces faith is showing himself to be like Abraham in the sense that Abraham, too, had faith (Genesis 15:6\). Abraham heard from God and believed. Abraham’s faith caused him to leave everything behind and live the rest of his life as a stranger in a strange land. Abraham’s faith trusted that he and [Sarah](life-Sarah.html) would have a child, even though that seemed impossible. Abraham’s faith was even willing to sacrifice the promised son, believing that God would raise him from the dead (Hebrews 11:9\). Because of Abraham’s example of faith, the Bible points to him as the father of faith, as it were. All who similarly trust in the Lord are “sons of Abraham.” As Paul writes, “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile . . . for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:26–29\). God had promised Abraham that “all peoples on earth will be blessed through you” (Genesis 12:3\). One way this prophecy is fulfilled is through the salvation that God grants to us, by grace through faith: “Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed.’ So then, those who are of faith are blessed along with Abraham, the man of faith” (Galatians 3:7–9, ESV). A children’s Sunday school song has the line “Father Abraham had many sons; many sons had Father Abraham.” It’s a truth of Scripture expressed simply in those lyrics and stated clearly in Galatians 3:29, “Now that you belong to Christ, you are the true children of Abraham. You are his heirs, and God’s promise to Abraham belongs to you” (NLT).
Does the Bible teach that there would be two comings of the Messiah?	Answer The [second coming of Christ](second-coming-Jesus-Christ.html) is a major tenet of Christian theology, and we eagerly look forward to our “blessed hope” (Titus 2:13\). But the knowledge that the Messiah would have two comings came to humanity gradually, as God’s revelation to mankind was progressive. The Old Testament clearly teaches that the Messiah would come, but it does not explicitly say that He would come twice. The information God revealed about the Messiah started very basic, with more detail added bit by bit. People living in later times knew more than those who lived earlier. Abraham knew more about the purposes of God than did Noah. David knew more than Abraham. The prophets knew more than David. And finally, the apostles in the New Testament knew more than the prophets. The apostles after the resurrection knew more than they did before the resurrection. The revelation concerning the Messiah progressed over time. Genesis 3:15 is a cryptic first promise of a Messiah. The seed of the woman will destroy the seed of the serpent. Who the seed of the woman is or how He will accomplish His mission is not revealed. Later, David is promised a lasting dynasty, which means that one of his descendants will reign continually. Again, we are not told exactly who this will be or how it will come about. Sometimes, the prophets speak of this reign as if God Himself will sit on the throne (Zechariah 14\). At other times, the prophets expect a descendant of David (Psalm 2\). Again, the prophets never explain how this will all come together. Jesus questioned the Jewish leaders regarding this tension in Matthew 22:41–45: While the Pharisees were gathered together, Jesus asked them, “What do you think about the Messiah? Whose son is he?” “The son of David,” they replied. He said to them, “How is it then that David, speaking by the Spirit, calls him ‘Lord’? For he says, “‘The Lord said to my Lord: “Sit at my right hand until I put your enemies under your feet.”’ If then David calls him ‘Lord,’ how can he be his son?” No one could say a word in reply, and from that day on no one dared to ask him any more questions. In Zechariah, we have a hint of the two comings of the Messiah. Zechariah 9 predicts a king coming in humility and peace, which seems to contradict Zechariah 14, which speaks of a conquering king. Micah 5 says that the Messiah will be born in Bethlehem, while Daniel 7 presents Him as a divine figure. Isaiah 9 teaches that He will reign forever, and Daniel 9 teaches that He will be cut off. Furthermore, Isaiah introduces another image, that of the [Suffering Servant](suffering-servant-Isaiah-53.html) who will bear sins for people (Isaiah 53\). Verse 9 speaks of the Servant’s death, and verse 12 says that, after that, the Servant will be victorious and receive the spoils due Him. In other words, He will be killed and yet will live. How could this be? In short, there were many things in the Old Testament about the coming of the Messiah that were not fully explained, and sometimes seemingly contradictory things were presented in the same book or even the same chapter. Some of the Jewish rabbis even suggested that there would be two Messiahs, a humble, suffering one and a conquering, reigning one; but no one was suggesting that the same Messiah would come twice, once to suffer and once to reign. By the time of Jesus, the dominant expectation was for a Messiah who would rescue Israel from foreign domination. He would conquer and rule. At every turn, Jesus defied these expectations. He claimed that His kingdom was not of this world (John 18:36\). He told His disciples that He was going to Jerusalem to die, and this caused Peter to rebuke Him (Matthew 16:21–23\). He told them that He would be raised from the dead, but Mark 9:10 reports that “they kept the matter to themselves, discussing what ‘rising from the dead’ meant.” A little later, when He told them a second time of His death and resurrection, “they did not understand what he meant and were afraid to ask him about it” (verse 32\). When Jesus entered Jerusalem on that final trip, He was welcomed with shouts of “[Hosanna](hosanna.html)” and the waving of palm branches. Palm branches were a national symbol of Israel, and this was a very nationalistic display. However, instead of going into Jerusalem and conquering the Romans, Jesus entered the temple and cleared out the money changers (Matthew 21:12–17\). He also indicated that Israel (at least the current generation) will not inherit the kingdom (Matthew 21:33–43\). He went on to say that people should pay their taxes to Caesar if they owe them (Matthew 22:15–22\). Finally, He foretold the total destruction of the temple (Matthew 24\). These are not the words and deeds of a Messiah sent to free Israel from Roman domination. He was concerned about other things. It was only after the resurrection that the disciples began to understand what Jesus had been telling them (John 2:22\). Even after the resurrection they did not understand about the second coming because they asked Him if now was the time that He would restore the kingdom to Israel (Acts 1:6\). Jesus told them that they should not be concerned about the timing of the coming kingdom, but they should take the gospel to the whole world (Acts 1:8\). Then He was taken up from them into heaven, and two angels came to them and said, “Men of Galilee, why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11\). Here we finally have a clear indication that there will be a second coming after an undisclosed time period. The Old Testament had several mysteries regarding the Messiah: would He be a divine figure or a human descendant of David? The New Testament gives the answer—both, because of the Incarnation. Would the Messiah be cut off or reign forever? The New Testament gives the answer—both, because of the Resurrection. Would the Messiah come to suffer or to reign? The New Testament once again gives the answer—both, because He would come twice. The idea that the Messiah would come once to suffer and again to reign is not clearly taught in the Old Testament, although the doctrine is completely consistent with Old Testament teaching. Further, the second coming resolves some of the apparently contradictory teachings about the Messiah in the Old Testament.
What does Immanuel mean?	Answer Immanuel is a masculine Hebrew name meaning “God with us” or “God is with us.” The name Immanuel appears in the Bible three times, twice in the Old Testament book of Isaiah (7:14 and 8:8\), and once in the Gospel of Matthew (1:23\). An alternate spelling of the name Immanuel is Emmanuel, which comes from the Septuagint, the Greek translation of the Hebrew Old Testament. Immanuel, spelled with an I, is the translation of the original Hebrew name into English, whereas Emmanuel, spelled with an E, is a translation of a translation (from Hebrew to Greek to English). In the book of Isaiah, a child born in the time of [King Ahaz](King-Ahaz.html) was given the name Immanuel as a sign to the king that Judah would receive relief from attacks by Israel and Syria: “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel” (Isaiah 7:14\). The name Immanuel betokened the fact that God would establish His guiding and protecting presence with His people in this deliverance. A second, far\-reaching implication of Isaiah’s prophecy about a child named Immanuel concerned the birth of Jesus Christ, Israel’s Messiah. Seven hundred years after King Ahaz, a virgin from Nazareth named Mary was engaged to Joseph. Before they were married, an angel visited Joseph to confirm that Mary had conceived a child through the Holy Spirit (Matthew 1:20–21\). When the child was born, they were to [name Him Jesus](Immanuel-Jesus.html). Matthew, understanding the fulfillment of Isaiah’s prophecy, delivers this inspired revelation: “All this took place to fulfill what the Lord had said through the prophet: ‘The virgin will conceive and give birth to a son, and they will call him Immanuel’ (which means ‘God with us’)” (Matthew 1:22–23\). Jesus fulfilled Isaiah’s prophecy because He was literally “God with us”; He was fully human yet still fully God. Christ came to live in Israel with His people, as Isaiah had foretold. Matthew recognized Jesus as Immanuel, the living expression of the Incarnation—the miracle of the Son of God becoming a human and making His home among us so that He could reveal God to us. Jesus was God with us, manifested in human flesh (1 Timothy 3:16\). The Gospel of John beautifully describes the Incarnation: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. . . . No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (John 1:14–18\). In Jesus, God walked with us and talked with us as He did with Adam and Eve in the Garden of Eden. Christ’s arrival showed all humanity that God is faithful to fulfill His promises. Jesus was not just a sign of God with us, like the child born in the time of Ahaz. Jesus was God with us in Person. Jesus is Immanuel. He is not a partial revelation of God with us; Jesus is God with us in all His fullness: “For in Christ lives all the fullness of God in a human body” (Colossians 2:9, NLT). Jesus left the glories of heaven and took on the form of a servant so that He could identify with us in our day\-to\-day human struggles (Philippians 2:6–11; Hebrews 4:15–16\). Immanuel is our Savior (1 Timothy 1:15\). God sent His Son to live among us and die for us on the cross. Through Christ’s shed blood, we can be reconciled to God (Romans 5:10; 2 Corinthians 5:19; Colossians 1:20\). When we are born of His Spirit, Christ comes to live in us (2 Corinthians 6:16; Galatians 2:20\). Our Immanuel will be with us forever. After His resurrection from the dead, before Jesus returned to the Father, He made this promise: “I am with you always, even to the end of the age” (Matthew 28:20, NLT; see also Hebrews 13:5\). Nothing can ever separate us from God and His love for us in Christ (Romans 8:35–39\).
What does it mean for something to be amoral?	Answer Amoral can have two meanings that are related but distinctly different. We consider something amoral if it lies outside the realm of right and wrong. For example, color is amoral. Mathematics is amoral. Neither can have any moral judgment applied to it. There is no inherent rightness or wrongness in the color blue; the equation 2 \+ 2 \= 4 is not a statement of morality. However, when a person is called amoral, it means he or she has no concern about whether an action is right or wrong. An amoral politician will do whatever it takes to retain power—lie, steal votes, pay hush money, etc.—with no compunction about his actions. Amorality, as it pertains to humans, is usually in reference to words, actions, or attitudes. Choices usually have moral judgments applied to them in some way, and a person who shows blatant disregard for any morality associated with his or her choices is said to be amoral. An amoral person seems to have no conscience. Amorality differs from immorality in that the latter is a violation of a moral code whereas the former is merely a disinterest in it. An amoral person doesn’t care whether lying is right or wrong; he cares only about whether there will be consequences for him. An immoral person knows lying is wrong, but lies anyway. Many people may appear to be amoral when in fact they are immoral, since “the requirements of the law are written on their hearts” (Romans 2:15\). On the flip side of the issue of amorality are those who wrongly attach morality to amoral things. The Pharisees perfected this practice and kept the common people locked in fear and condemnation with their man\-made rules (Matthew 23:4; Mark 7:7\). Most false religions attach morality to amoral deeds or choices, as do some errant Christian denominations. There is nothing moral or immoral, for example, about Christmas trees; the tree itself and its decorations are amoral. Yet some try to turn having a Christmas tree into a moral issue. Legalistic rules about hairstyles, clothing fabric, shoe styles, or jewelry are other examples of amoral issues being given moral status by people without authority to do so. Morality starts and ends with the character of God. Whatever is contrary to God’s nature could be said to be immoral; therefore, when we behave in ways that displease Him, we are behaving immorally. When we are past caring whether we are behaving immorally, we could be said to be amoral. Romans 1:28 calls this having a “reprobate mind.” Amoral people can sin boldly without apparent conscience or remorse. The result of continued, unrepentant immorality is often amorality. The conscience is [seared](seared-conscience.html). The heart is hardened. Arrogance has replaced feelings of guilt, allowing the amoral person to commit heinous acts beyond the comprehension of most moral humans. Scripture is clear that God does not give a pass to amoral people (Romans 2:5\). We will all stand before God to give an account of our lives, whether we consider ourselves to be moral, immoral, or amoral (Matthew 12:36; Romans 14:12; 2 Corinthians 5:10\). Amoral people can become moral through humility and repentance (Ezekiel 11:19; 2 Corinthians 5:17\). The grace of God can soften the hardest heart and break the most stubborn will when we yield to His right to be our moral standard (Ephesians 2:8–9\).
Why will God not give His glory to another (Isaiah 42:8)?	Answer In Isaiah 42:8 God states, “I am the LORD, that is My name; I will not give My glory to another, Nor My praise to graven images” (NASB). [God’s glory](glory-of-God.html) is His honor, splendor, and dignity, and He will not share it with anyone. In telling Israel of how He was sparing them from destruction and giving them new prophecies, God says, “For my own sake, for my own sake, I do this. How can I let myself be defamed? I will not yield my glory to another” (Isaiah 48:11\). God will not give His glory to another because all glory, honor, and praise belong to Him alone. He will not allow His works to be attributed to a false god, which is “nothing at all in the world” (1 Corinthians 8:4\). Also, God will not allow humans to take credit for what He does, as if it were our own skill, wisdom, and power that deserve the praise. God will not give His glory to another because it is immoral for someone to take credit for something he or she did not do. Whether it’s cheating on a test, plagiarizing a book, “stealing valor” by posing as a military veteran, or attempting to take credit for what God has done, it’s wrong. Most people understand that siphoning off the reputation of others or accepting accolades due to someone else is dishonest and dishonorable. For a human being to attempt to take credit for God’s actions is the height of hubris. King Herod made the mistake of trying to appropriate God’s glory: “Herod, wearing his royal robes, sat on his throne and delivered a public address to the people. They shouted, ‘This is the voice of a god, not of a man.’ Immediately, because Herod did not give praise to God, an angel of the Lord struck him down, and he was eaten by worms and died” (Acts 12:21–23\). In grasping for glory that belongs only to God, Herod was much like Lucifer, who said, just before his fall, “I will ascend above the tops of the clouds; I will make myself like the Most High” (Isaiah 14:14\). God will not give His glory to another. He is “the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light. . . . To him be honor and might forever. Amen” (1 Timothy 6:15–16\). The Lord our God is worthy “to receive glory and honor and power” (Revelation 4:11\). His glory is such that even heaven’s mightiest angels cannot look fully upon Him (Isaiah 6:1–4\). There is no boasting in His presence (1 Corinthians 1:28–29\). God will not give His glory to another, which makes [Jesus’ High Priestly Prayer](Jesus-high-priestly-prayer.html) all the more astounding, because in it Jesus prayed, “And now, Father, glorify me in your presence with the glory I had with you before the world began” (John 17:5\). Three things of note here: 1\) Jesus prays that the Father would give Him glory; 2\) Jesus lays claim to a previous glory that was His before the time of creation; and 3\) Jesus asserts that His glory was that of the Father’s. In other words, Jesus asks that the Father would give His glory to another, namely Himself; more than that, Jesus proclaims that He has already shared in that divine glory as the pre\-existent Son of God. What are we to make of Jesus’ prayer, in light of Scripture’s unambiguous decree that God will not give His glory to another? Either Jesus is blaspheming, or He is indeed who He claimed: the eternal Son of God who is worthy to “sit on his glorious throne” (Matthew 25:31\). We believe that Jesus is “in very nature God” (Philippians 2:6\) and that “in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9\). He is worthy to be praised.
What does the Bible say about promiscuity?	Answer A promiscuous person is one who engages in many sexual liaisons with a number of different people. In the days when purity and morality were commonly considered virtues, promiscuity was frowned upon. In our current cultural environment, however, promiscuity is promoted in television, movies, and music. Kids feel the pressure by early middle school to have a boyfriend or girlfriend and are taught in the classroom about human sexuality without biblical morality. So it is not surprising that, before American teens reach adulthood, more than half have already had at least one sexual encounter. A large number of those could be considered promiscuous. Our culture calls this progress; the Bible calls it sin (Hebrews 13:4\). Scripturally speaking, promiscuity is the repeated violation of God’s standards for sex. God created sex as a beautiful expression of love that would propagate the species, but He also knows the devastation that results from abusing His gift. When God put limits on our sexual expression, He did so for our own good. Promiscuity is an abuse of the power of sexuality. It robs those who practice it of the ability to understand true intimacy. It steals its participants’ self\-worth, dignity, and purity of heart. Even a casual glance at global issues reveals that promiscuity is at the heart of many of the world’s problems. Consider the social ills brought about by promiscuity: [abortion](abortion-Bible.html), [STD’s](Christian-STD.html), [single mothers](single-mothers.html) in poverty, [AIDS](AIDS-HIV.html), fatherless children, [adultery](Bible-adultery.html), [divorce](divorce-remarriage.html), the [rape culture](rape-culture.html), and the proliferation of related issues such as welfare fraud, overcrowding, starvation, and [pornography](pornography-Bible.html). Billions of dollars and thousands of hours are invested in resolving those issues, but most of the problems would disappear if people simply followed God’s instructions about sex. While the world may consider promiscuity a normal way to live, God’s warnings punctuate the pages of Scripture (1 Corinthians 6:9; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 5:3\). [Sexual immorality](sexual-immorality.html) is a sin that separates us from God. Galatians 5:19–21 says, “The acts of the flesh are obvious: sexual immorality, impurity and debauchery . . . drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.” We may try to redefine promiscuity to exclude whatever behaviors we are engaging in, but our definitions don’t count. Only God’s definitions matter, and we would be wise to submit to them. Anyone can make a mistake and sin sexually. God’s solution is repentance and forgiveness (1 John 1:9\). Those who are sexually promiscuous need a radical lifestyle change. Those who continue to violate themselves by having sexual relations with multiple people do not have a heart transformed by the power of the Holy Spirit (1 Corinthians 6:18; 2 Corinthians 5:17\). Psalm 24:3 asks the question, “Who may ascend the mountain of the Lord? Who may stand in his holy place?” The answer should be the goal for everyone who desires a right relationship with God: “The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god” (verse 4\). It is impossible to have clean hands and a pure heart when living in sexual promiscuity. Those who believe they can sin all they like, ask God’s forgiveness, and then do it again the next day are deceiving themselves. That is false religion, not reality. However, the radical change of heart that we all need is available in the cross of Christ. Those who come before God in [brokenness](broken-spirit-contrite-heart.html) and repentance will find His mercy and power ready to transform their lives (Psalm 51:16–17\).
Who was Azariah in the Bible?	Answer Azariah was a common man’s name in Bible times. The name Azariah means "Yahweh has helped." Names were often given for spiritual reasons. For example, an "ah" added to a name was significant because it was part of Yahweh’s name. When God changed Abram’s name to Abraham and Sarai’s name to Sarah, He was giving them His name as part of His covenant with them (Genesis 17: 4\-5, 15\-16\). While there a few more mentions of men named Azariah in the Bible, we will look at the most significant ones. Two men named Azariah were among King Solomon’s chief officials. First Kings 4:2\-6 mentions "Azariah son of Zadok" and "Azariah son of Nathan." The first Azariah was actually the grandson, not the son, of Zadok (1 Chronicles 6:8\). Early Middle Eastern genealogies often skipped generations, calling grandsons and great\-grandsons "sons" which meant "descended from." This Azariah may have held the highest office in Solomon’s court since he is listed first. The title of "priest" in First Kings 4:2 means "prince" or "high priest," so this Azariah may have been second in command to the king. The second Azariah mentioned in First Kings 4 is described as "son of Nathan." This Nathan is most likely not the prophet who ministered to Solomon’s father, David (2 Samuel 12:1\), but rather Solomon’s brother (1 Chronicles 3:5\). That makes this Azariah Solomon’s nephew, who also served as one of his chief officers. The most famous Azariah was one of Daniel’s three friends we know by their Babylonian names: [Shadrach, Meshach, and Abednego](Shadrach-Meshach-Abednego.html). After being taken to Babylon as slaves, their Hebrew names were changed. Abednego’s name was originally Azariah. When the young men refused to bow to the king’s statue, they were thrown into the fiery furnace (Daniel 3\). The meaning of Azariah’s Hebrew name was particularly true for Abednego that day. Another Azariah, also called Uzziah, was a king of Judah (2 Chronicles 26\). Historians speculate that he reigned from 783\-742 B. C., much of that time as co\-regent along with his father, Amaziah. He was 16 years old when he began to reign. He was a good king and helped return the people to the worship of Yahweh alone. For that reason, God allowed him to reign as king for 52 years, significantly longer than most kings ruled. Second Chronicles 26:5 says, "And as long as he sought the LORD, God gave him success." However, in verses 14\-16, things changed: "But when Uzziah grew powerful, his arrogance led to his own destruction. He was unfaithful to the LORD his God, for he entered the temple of the LORD to burn incense on the altar of incense." Despite his name and despite his earlier adherence to the laws of God, his heart grew proud. He couldn’t handle the success God gave him and began to believe that he was responsible for the good things in his life. We can learn from Azariah’s name that simply beginning well does not ensure a lifetime of obedience to God. Even having the name of the Lord as part of our heritage does not free us from the responsibility to live up to that name. We may be born into a Christian home, learn about Jesus from nursery school, and walk faithfully for a time, but God places a high value on faithfulness. Enduring to the end is important (Matthew 24:13; James 5:11; 2 Timothy 2:12\). When the Lord is part of our identity, we must live out our days in a way that continues to honor His name.
What is social ethics?	Answer Social ethics is the collection of values and behaviors of a given culture or people group. Social ethics vary greatly from culture to culture, but most often the social ethics of civilized societies reflect the moral standards given in the [Ten Commandments](Ten-Commandments.html) (Exodus 20:1–17\). For example, most civilized cultures recognize that murder, theft, and taking another man’s woman are morally reprehensible, while courage, generosity, and kindness are laudable. Some scholars point to this universality of inherent moral values as evidence that humanity was created in God’s image (Genesis 1:27\). His moral code is stamped on our DNA. The religious beliefs of a culture play a huge part in forming its social ethics. In societies where Judeo\-Christian values have been influential, the social ethics are generally higher. For example, in countries where Christianity has had an impact, women are generally treated better and have more rights. Human life is given greater value, and the poor and handicapped are cared for instead of ostracized, as they are in some cultures. Comparing cultures with a Christian influence with those with no Christian presence, we see a vast difference in the value placed on education, charitable work, and individual freedom. When God created a people for Himself, He had to redefine their social ethics. The Israelites had adopted immoral and destructive practices from the pagan nations around them. Much of the Old Testament Law was given to combat the wickedness for which God had sent the flood generations earlier (Genesis 6:5–7\). Abraham’s offspring had adopted ungodly social ethics while living in Egypt, so, once God delivered them, He warned them, saying, “You must not do as they do in Egypt, where you used to live, and you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their practices” (Leviticus 18:3; cf. 20:23; Deuteronomy 6:14\). God required a new social ethic of His people. Christians are called to live in peace with our cultures, as much as is possible, without violating God’s standards (Romans 12:18; Acts 5:29\). When the social ethics of our communities follow God’s moral laws, we are free to adopt them. But often they are in conflict. For example, an unmarried couple living together as though married was once in conflict with the social ethics of the United States. Now, however, such immorality is celebrated and even expected. Simply because the social ethics of a culture have changed does not make a wrong action right. There are times when we must refuse to follow the world’s cues and follow Christ. Social ethics cannot trump God’s ethics. The social ethics of any society cannot be our ultimate guide. Paul wrote to [Titus](life-Titus.html), who was ministering on the island of Crete: “One of Crete’s own prophets has said it: ‘Cretans are always liars, evil brutes, lazy gluttons.’ This saying is true. Therefore rebuke them sharply, so that they will be sound in the faith” (Titus 1:12–13\). First, Paul identifies the social ethics of Cretans: lying, evil behavior, and laziness were considered normal. Then he tells Titus to sharply rebuke such conduct. The social ethics of Crete were incompatible with sound faith. Believers are to have [biblical ethics](Christian-ethics.html). We are not to love the world or the world’s system (1 John 2:15–16\); our treasure is in heaven (Matthew 6:20\). The acceptance of the society to which we belong must never be our highest aim. Where social ethics violate God’s Word, we conform to the Bible. This world is not our home. We are citizens of another kingdom, here on assignment from our Father, the King (2 Corinthians 5:20\). While we live here, we should do whatever possible to honor the ethics of the region where we abide, if that’s what it takes to reach others with the gospel. First Corinthians 9:19–23 is Paul’s instruction as to how we should conduct ourselves according to the social ethics of the people we want to reach: “Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings.” For the Christian, God’s social ethics must always be our guide.
How old was Noah when he died?	Answer According to Genesis 7:6, “Noah was six hundred years old when the floodwaters came on the earth.” This is reiterated in verse 11\. The flood lasted about a year, and in Genesis 8:13 we find that “by the first day of the first month of Noah’s six hundred and first year, the water had dried up from the earth.” Genesis 9:28–29 sums it up: “After the flood Noah lived 350 years. Noah lived a total of 950 years, and then he died.” [Noah](life-Noah.html) is the last of the long\-lived patriarchs of old. Genesis 5 gives a list of men who lived incredibly long lives, most of them over 900 years. After the flood, the ages to which people lived began to drop precipitously. Genesis 11 gives another list of men after the flood, and, by the time of Abraham, the average was around 200 years, which is still incredibly long by today’s standards. Abraham lived to be 175 (Genesis 25:7\). Much later, Moses lived to be 120 years old (Deuteronomy 34:7\). His successor, Joshua, lived to be 110 (Joshua 24:29\). However, even in Moses’ time, this may have been an exceptionally long life because Moses writes, “All our days pass away under your wrath; we finish our years with a moan. Our days may come to seventy years, or eighty, if our strength endures; yet the best of them are but trouble and sorrow, for they quickly pass, and we fly away” (Psalm 90:9–10\). Over the years, the average life expectancy reduced even further in many parts of the world due to disease and warfare. Today, in developed nations, the average life expectancy has increased and is now somewhere in the 80s. The [long lives](Genesis-long-lives.html) of the ancient patriarchs are a stumbling block for some. The ages recorded in the first part of Genesis seem to be impossible and mythological. However, scientists today tell us that our cells have tremendous ability to regenerate. Our bodies are capable of renewing themselves indefinitely, and the only thing that makes us age is the harsh environment that we live in. According to the Bible, the harsh environment came as a result of the fall. Our bodies are constantly bombarded by harmful rays from the sun, chemicals (both naturally occurring and man\-made), viruses, bacteria, and damage caused by accidents, injuries, and hard work. Recent research on cancer suggests that many of our cells may replicate in a faulty way but that normally our immune system attacks and kills these cells before they can do any damage. However, over time, deficiencies in our immune system may allow some of these renegade cells to reproduce and cause problems. The older we get, the more likely this is to happen—the more likely it is that some of our cells will replicate in a faulty way and that our immune system will allow them to survive. It stands to reason that people who lived closer to the pristine environment of the original creation would experience fewer external and environmental problems. If there was a significant change in climate or atmosphere after the flood, then lifespans could have shortened even more rapidly. All of that aside, when the Bible says that Noah lived 950 years, we can accept what it says as truth.
Is it a sin to be rich?	Answer The Bible talks a lot about the poor and makes it clear that we should not ignore their plight (Proverbs 22:22; Deuteronomy 15:7; James 2:5–6\). When God sent His Son into the world, He did not place Him in a palace or mansion. Jesus was born into a family of humble means (Mark 6:3; John 1:46\). The Bible has examples of rich people being blessed by God, including Abraham (Genesis 13:2\), Jacob (Genesis 30:43\), and Solomon (1 Kings 10:23\). But, in the overwhelming majority of cases, when Scripture speaks of material wealth, it warns us of the dangers of having riches. It is not a sin to be rich, but riches certainly invite temptation. The sin is not in possessing wealth but in our attitudes about that wealth and in the ways we use it. First Timothy 6:9 says, “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.” Verse 10 goes on to say, “For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.” Many have misquoted this verse to say that money is the root of all evil, but that is incorrect. The verse says that the [love of money](love-money-root-evil.html) is what ensnares us. Our idols define us. When we focus on earthly success, wealth, relationships, or fame, we become idolaters. When our earthly goals become the most important things in our lives, we cannot also please the Lord (Romans 8:8\). God may grant earthly riches to His people who will distribute those riches the way He wants. Rich Christians who do not treat money as an idol are a blessing to many. They start charities, contribute to help orphans and widows (James 1:27\), and keep their local churches financially stable (Malachi 3:10\). Without wealthy Christians, many missionaries could not serve on the field. [Zacchaeus](Zacchaeus-in-the-Bible.html) was a rich man, but his gains were ill\-gotten and his life was characterized by greed. But then he met Jesus, and the Lord changed his life. Zacchaeus’s transformation affected every part of his life, including the way he handled money: “Look, Lord,” he said, “I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold” (Luke 19:8, NKJV). In finding salvation in Christ, Zacchaeus also found a new purpose for his wealth. It was not a sin for him to be rich, but it would have been a sin for him to continue cheating people or to use his riches for selfish purposes. God gives wealth to the wealthy for them to benefit others. God wants us to enjoy all He has given us, as long as we don’t allow the gift to become the god. We are to consider everything we have as a loan from the Lord and ask Him how He wants us to use it (Psalm 50:9–12\). When our hearts are not drawn away by the desire for riches, we can prove ourselves faithful stewards of that which God has entrusted to us.
What does the Bible say about confrontation?	Answer To confront is to face someone or something, especially in a challenge. Some confrontation is unavoidable in life. We confront our fears so that we don’t allow them to rule us. We confront error when to ignore it would cause harm. Jesus had several confrontations with those who opposed Him. God’s apostles and prophets in the Bible were often forced into confrontations as well, as their message rubbed people the wrong way. Confrontation can be either helpful or harmful depending on the situation, and the Bible gives examples of both. Harmful confrontation is motivated by pride, greed, or some other fleshly desire. Those who confront others in order to gain the upper hand or to make themselves appear better are abusing the art of confrontation. Street wars begin when one angry mob leader confronts another. Social media wars begin when everyone with access to a keyboard uses that platform to confront anyone who disagrees with them. Nothing is gained by such confrontations because the motives behind them are selfish. Jesus was often the object of harmful confrontation as He preached and taught in Judea. The chief priests, Sadducees, and Pharisees were motivated by pride, fear, misunderstanding, and the desire for power, so they were offended by what He said and did and took every opportunity to confront Him. Their final confrontation ended with His crucifixion, the greatest crime in human history. Of course, not all confrontation is wrong. Jesus also confronted the Jewish leaders about their hypocrisy and false religious zeal (Matthew 3:7; 23:13\). Twice, He drove the [thieves and charlatans](money-changers-in-the-Bible.html) from the temple in an act of righteous confrontation (John 2:15\). Paul confronted Peter when he learned that Peter was behaving hypocritically toward Gentile believers (Galatians 2:11–14\). This was a helpful confrontation because it was motivated by love and a passion for the health of the church. In the Old Testament, God sent Nathan the prophet to confront David about his sin with Bathsheba (2 Samuel 12:1–14\). This confrontation resulted in David’s repentance and restoration. Nathan’s confrontation was not selfish because its motivation was the best interest of the other. Confrontation is an inevitable part of life. Others will confront us when we have wronged them or they believe us to be in error. We will confront other people when they offend or hurt us, and this is healthy as long as our motivations are right. When confrontation is used as a way to belittle, condemn, or take revenge on another, it is wrong. God says that He is the avenger, and He reserves the right to deal with offenders appropriately (Hebrews 10:30\). The manner in which we engage in confrontation is also important. Servants of the Lord will at times find themselves in confrontations with unbelievers. God’s Word gives guidance in such cases: “Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth” (2 Timothy 2:25\). Note that the manner is specified (with [gentleness](fruit-Holy-Spirit-gentleness.html)) as well as the motivation (that God would grant repentance). Avoiding confrontation may seem like a good thing, but there are times when it is necessary, and dodging it is wrong. If Jesus had refused to publicly confront the Jewish leaders, they would have continued their deception and burdensome practices. If Paul had not confronted Peter, Christianity may have veered off course in the first century and dissolved into legalism or a form of Judaism. If Nathan had refused to confront David when the Lord sent him, David may have never been restored to fellowship with God and the nation of Israel would have suffered. We would also be missing some of the great psalms, such as Psalm 51, David’s cry of repentance. [People\-pleasers](people-pleaser.html) have a particularly hard time confronting sin in others because they dread the fallout. Refusing to engage in confrontation may give them temporary peace, but it could be at the expense of the other person’s well\-being. If someone is driving toward a drop\-off, we don’t think twice about warning him. We may even have to confront his opinion that the road is just fine. But we know better, and it is in his best interest to know what we know. As Christians, we know something the world needs to know. Some may not appreciate our message. Some may become angry and defensive when we call sin by its rightful name. But Christians are called to renounce error and proclaim [truth](absolute-truth.html), even when it feels confrontational to the hearers. When the confrontation is clothed in love and humility, it can accomplish much good (see 1 Corinthians 13:1–13\).
What is a sinner?	Answer In the most general sense, a sinner is a person who commits [sin](questions_sin.html) (Luke 18:13\). The Greek term translated “sinner” in the Bible carries the idea of a person who is “missing the mark,” as in an archer who misses his target. Thus, a sinner is missing God’s mark and is in fact missing the whole point of his or her life. Ordinarily, we think of a sinner as someone who is severely immoral, evil, or wicked. But the Bible tells us that every person is a sinner: “For all have sinned and fall short of the glory of God” (Romans 3:23\). Through Adam’s original act of disobedience, all human beings inherited a sinful nature (Romans 5:12–14\) and were credited with the guilt of Adam’s sin (Romans 5:18\). Only Jesus Christ was sinless: “He committed no sin, and no deceit was found in his mouth” (1 Peter 2:22\). In theological terms, it’s correct to understand the word sinner not as a moralistic designation or judgment but, rather, as a relational word. Everyone who is separated from God through sin is a sinner. Sinner defines the broken state of one’s relationship with God. Sinners are those who have broken God’s law (1 John 3:4\). Sinners are slaves to sin (John 8:34\). They face the judgment of God (Jude 1:14–15\). They are on the road to death and destruction (Ezekiel 18:20; James 1:5\). The gap between sinners and God could only be bridged through the Lord’s act of [redemption](redemption.html)—by God Himself coming to the human side of the gap through Jesus Christ (who is “God with us”) and the Holy Spirit whom Jesus sent in His place. On the human side of the divide, the kindest, most virtuous people are sinners, and the vilest, most evil people are sinners as well. All are sinners. But God loves sinners and sent His Son to die for them (Romans 5:8\). Those who believe in Jesus Christ have their sins forgiven and are granted eternal life: “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” (John 3:16–17\). The Bible portrays sinners in various states and modes of existence. People who do not live according to the laws of God are considered sinners (Psalm 1\). Those who were unfaithful to Israel’s covenant with God and pursued other gods are described as sinners by the prophets (Hosea 1—3\). Religious Jews regarded Gentiles as sinners (Galatians 2:15\) as well as anyone who did not keep the traditions and ceremonial prescriptions of the Pharisees. Transgressors who break the law are called sinners in the Bible (1 Timothy 1:9\). People stained by certain crimes or vices were viewed as sinners (Luke 15:2; 18:13; 19:7\). Sinner was a term used for heathen people (Matthew 26:45\), the especially sinful (Galatians 2:17\), and women with a bad reputation (Luke 7:37\). When Jesus entered humanity, He challenged the dominating views of His day about sinners, particularly those of the religious elite. Jesus rocked the status quo by sharing close fellowship with sinners: “Now the tax collectors and sinners were all gathering around to hear Jesus. But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them’” (Luke 15:1–2\). The Pharisees in turn accused Jesus of being a sinner (John 9:24\). Christ’s mission on earth, His fulfillment of God’s eternal purpose, was the restoration and salvation of sinners. Jesus said, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17; see also 1 Timothy 1:15\). Nothing brings more joy to the Lord’s heart or more rejoicing in heaven than when a sinner is restored to right relationship with God (Luke 15:7, 10\). As sinners, we all miss the mark. We all stand guilty as charged: “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 John 1:8\). Sin—rebellion against God, disobedience, the violation of God’s law—must be punished. Sinners cannot pay the penalty of sin without perishing, because the punishment required is death (Romans 6:23\). Only Jesus Christ’s sinless, spotless perfection hits the divine mark. Christ has made the full payment for sin. Through His death on the cross, Jesus satisfied God’s justice, perfectly vindicating and freeing from condemnation all sinners who receive Him by faith (Romans 3:25\).
Is the little drummer boy in the Bible?	Answer Pa\-rum\-pa\-pum\-pum! That line has become synonymous with the Christmas season as part of the beloved carol “The Little Drummer Boy.” The song is believed to have been written by Katherine K. Davis, and it was first recorded in 1951\. The lyrics are in the first person, and the speaker is a little drummer boy at the manger scene who had nothing to give baby Jesus but his drum solo. The song is sweet, reverent, and imaginative, but, no, the little drummer boy is not in the Bible. The Bible gives us highlights of many events throughout history, but it leaves a lot more to the imagination. For example, when the Bible lists genealogies, it skips over decades full of details in each person’s life (Matthew 1; 1 Chronicles 1\). Each of those people had daily lives filled with loves, hurts, mistakes, and relationships, but we can only speculate about the details. This holds true for the birth of Jesus as well. Matthew and Luke give us some details about [Jesus’ birth](Jesus-birth.html) in Bethlehem, but we are not told everything. Luke tells us that a group of shepherds visited the manger where the newborn Christ was laid. Matthew tells us of a group of [magi](three-wise-men.html) from the East who visited Jesus in Bethlehem (but not necessarily at the manger). Neither gospel writer mentions the presence of a little drummer boy—or the presence of animals, for that matter. Traditional manger scenes that depict a little drummer boy, cows, sheep, donkeys, etc., are displaying creative additions to the biblical story. What we know from Scripture about the birth of Jesus is this: • He was conceived through an act of the Holy Spirit inside a virgin named Mary (Matthew 1:18, 23, 25; Luke 1: 26–38\). • [Mary](virgin-Mary.html) was engaged to a man named Joseph (Luke 1:26–27\). • Mary and Joseph lived in Nazareth, a town in Galilee (Matthew 2:23; Luke 1:26\), but they traveled to Bethlehem in compliance with an order by Caesar (Luke 2:1–4\). • Jesus was born in Bethlehem (Matthew 2:1; Luke 2:4–7\). • Jesus’ first bed was a [manger](Jesus-manger.html) because there was no room in the inn (Luke 2:5–7\). • A group of shepherds visited Jesus in the manger (Luke 2:8–20\). • Joseph and Mary made a trip to the temple in Jerusalem in fulfillment of the Law of Moses (Luke 2:22–39\). • The magi visited Jesus (Matthew 2:1–12\). • Joseph and Mary fled to Egypt to escape Herod’s cruelty (Matthew 2:13–18\). • Mary and Joseph returned to Nazareth (Matthew 2:23; Luke 2:39\). Whether or not a little drummer boy ever visited Jesus in the manger is not told to us. There were naturally many people who interacted with Jesus about whom the Bible is silent, and the silence of Scripture fuels the imagination of some. But there is not a hint of a little drummer boy in Scripture, and there are no biblical grounds for believing he was at the manger. The little drummer boy is a charming character in a fictional narrative. Many books, poems, and songs have been crafted that give fictional accounts of the lives of Bible characters and the time of Christ. Novels such as The Robe by Lloyd Douglas, The Silver Chalice by Thomas Costain, The Bronze Bow by Elizabeth George Speare, and Ben\-Hur: A Tale of the Christ by Lew Wallace are examples of historical fiction set in the time of Christ. Poems depicting biblical events include “The Donkey” by [G. K. Chesterton](G-K-Chesterton.html), “In the Bleak Midwinter” by Christiana Rossetti, and of course [Paradise Lost](Paradise-Lost.html) by John Milton. Such works of art can be helpful in revealing what life in those days might have been like, but they are not to be taken as fact. However possible it may be, the existence of a little boy with a drum who played a song for Jesus is very unlikely. There may have been visitors besides the shepherds to the stable that night, but most mothers of newborns would require silence, not the banging of a drum, near their sleeping infants. Any song that directs our thoughts toward the wonder of God becoming man is a good song, and “The Little Drummer Boy” does that. The song correctly points to the humble nature of Christ’s birth as a way to identify with Him and an invitation to approach Him: “I am a poor boy, too,” says the little drummer boy. Also, the song reminds us that we may not have much to give, but whatever we have we can offer to the Lord. We give Him our best, for He is worthy. Whether it be a [widow’s mite](widows-mite.html) (Mark 12:33–34\), a [jar of costly perfume](alabaster-box.html) (Luke 7:37–38\), or a drum solo, Jesus deserves the best, along with our love. Pa\-rum\-pa\-pum\-pum!
What does the Bible say about being passive-aggressive?	Answer A passive\-aggressive person is one who appears to comply with a request but actually resists in subtle ways. The resistance can range from pouting to delayed vindictiveness. We all exhibit passive\-aggressive behaviors at some point, usually as children when it was not safe to openly rebel. However, as we mature, we should be learning healthier behaviors such as setting boundaries and expressing disagreements more openly. The Bible does not use the term passive\-aggression, but it does give us character sketches of people who exhibited passive\-aggressive traits and the results of that behavior. King David’s son [Absalom](who-was-Absalom.html) is an example of a passive\-aggressive person (2 Samuel 14:28–33\). After Absalom had murdered his brother Amnon (2 Samuel 13:20\), David banished him from the kingdom. Even when he was allowed to return, David refused to have anything to do with him. But Absalom was full of pride and hated his father. He summoned [Joab](Joab-in-the-Bible.html), the commander of David’s armies, to send a message to David. When Joab twice refused the summons, Absalom set fire to his crops in the field. He then began plotting to take the kingdom from his father, but he did so by feigning compassion and concern for the citizenry. He hinted that his father was not attending to the needs of the people, and that, if crowned king, he, Absalom, would see that their needs were met. Absalom’s plan was working, and “he stole the hearts of the people of Israel” (2 Samuel 15:6\). Passive\-aggressive people are possibly more dangerous than openly aggressive ones because we don’t see the attack coming. [King Ahab](King-Ahab.html) of Israel demonstrated passive\-aggressive behavior when he coveted the vineyard of a neighbor and was denied its purchase (1 Kings 21:1–4\). His response to being denied what he wanted was to sulk and pout and refuse to eat. His passive\-aggressive actions prompted his wicked wife Jezebel to concoct a scheme to kill Naboth, the vineyard owner, and give her husband the land. She lied, forged her husband’s signature, and slandered the innocent Naboth, leading to his public execution. The Lord immediately sent [Elijah the prophet](life-Elijah.html) to proclaim to Ahab that God had seen all that happened and that Ahab’s death would soon follow Naboth’s (1 Kings 21:17–22\). It was Ahab’s passive\-aggressive behavior that had begun the disastrous chain of events. Passive\-aggressive speech and behavior are cowardly ways of avoiding conflict. By pretending to be pleasant while inwardly seething with resentment, we fool ourselves into thinking we are peacemakers practicing self\-control. In truth, we are communicating contempt and disapproval without having the courage to openly say so. An ancient Chinese proverb defines passive\-aggression like this: “Behind the smile, a hidden knife!” Social media has turned passive\-aggression into an art form. We all know what it means when we are “unfriended,” “unfollowed,” or blocked. Some find it easier to vent their frustrations on social media than have a private conversation with someone who has offended them. However, what begins as passive\-aggression can quickly mushroom into online bullying. The internet and the proliferation of smartphones have created dozens of ways for passive\-aggressive people to exact revenge from behind the relative safety of a screen. Whether spoken, acted, or typed, passive\-aggressive responses are harmful and dishonest. We are pretending to be unoffended while secretly planning ways to get even. Leviticus 19:17 says, “Do not harbor hatred against your brother. Rebuke your neighbor directly, and you will not incur guilt because of him.” The Bible instructs us to confront sin in a loving and humble way, taking someone with us if the offender will not listen (Matthew 18:15–17\). We are to be ready to forgive and restore when someone repents (Luke 17:3\). Passive\-aggression bypasses those critical steps in a relationship and goes directly to judgment (John 7:24\). Rather than openly confront the wrong and offer an opportunity to clear the air, passive\-aggressive people slide silently into the judge’s seat and devise subtle ways to get even. Passive\-aggressive traits are often so well\-concealed that we are not even aware of them. We can identify behaviors that may suggest we are being passive\-aggressive by asking ourselves a few questions: 1\. Do I imply guilt when someone has something I can’t have? Example: “I love your dress. I wish I could afford something like that, but I have to take care of my mother.” 2\. Do I give backhanded compliments to mask my jealousy? Example: “Oh, your new house is cute—for a starter home.” 3\. Do I make a point to ignore or behave coldly toward someone with whom I’ve disagreed? Example: The person strikes up a conversation, but I keep checking my phone or glancing over the person’s shoulder. 4\. Do I gossip about someone rather than address that person directly? Example: James was confused when he did not get the promotion he was promised. But rather than confronting the boss about it, he started rumors that the boss was dishonest. 5\. Do I try to sabotage someone else’s success when he or she has offended me? Example: “Oh, I know you’re on a diet, but I couldn’t resist blowing my paycheck on this cake for you.” 6\. Do I keep score and make certain that slights and snubs are kept even? Example: Sue did not invite me to her last dinner, so I send my party invitations to everyone in the office but her. 7\. Do I hide behind vague comments on social media, geared toward embarrassing, shaming, or exposing someone whom I have not addressed face to face? Example: John posts on Facebook, “Some people need to learn that friendship is more than asking for bail money.” Keeping Jesus’ [Golden Rule](Golden-Rule.html) would obliterate passive\-aggression (Matthew 7:12\). We are to treat others the way we want them to treat us, not the way they have already treated us. Regardless of how someone else acts, we are to respond with kindness, patience, and forgiveness (Ephesians 4:31–32\). When we stand before God one day, He will not ask us how we were treated, but how we treated others (Romans 14:12\). With His help, we can recognize our own passive\-aggressive tendencies and replace them with the fruit of the Spirit (Galatians 5:22–25\).
Why did God send the flood when He knew sin would continue after the flood?	Answer We find the setting for God’s judgment in [the flood](Noah-flood.html) in Genesis 6:1–7: “When human beings began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. Then the Lord said, ‘My Spirit will not contend with humans forever, for they are mortal; their days will be a hundred and twenty years.’ “The [Nephilim](Nephilim.html) were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown. “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled. So the Lord said, ‘I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.’” Apparently, the most significant reason that God chose to bring about the flood is that the corruption of man’s heart completely dominated humanity in the days of Noah. God certainly knew that sending the flood would not (and did not) fix the sin problem in man’s heart; after the flood, God observes that “every inclination of the human heart is evil from childhood” (Genesis 8:21\). In the same statement, God also says, “Never again will I destroy all living creatures, as I have done.” So God sent the flood because of the evil on the earth at Noah’s time but thereafter promised not to send such a flood again—in spite of the fact that evil was still present. If God knew that evil would not be eradicated with the flood, why did He send the flood in the first place? We will look at three answers: One way to answer why God sent the flood when He knew that evil would continue is to interpret mankind’s sin in the time of Noah as something unique and significantly more severe than what we see in the world today. Indeed, Genesis 6:5 tells us that “every inclination of the thoughts of the human heart was only evil all the time.” This is a powerful indictment of the condition of the human heart: not only does Scripture say that the thoughts of man’s heart were purely, exclusively evil, but that his heart was always like this. However much we may complain about the condition of our world today, we probably should not compare our current situation to that of Noah, simply because the evil in his day appears to have reached unimaginable levels. There was something unusually evil about the heart of man in the days of Noah, and the Lord knew the best course of action was to simply start over. This approach is surely somewhat speculative, but it is at least consistent with what we read elsewhere in Scripture about who God is. Another possibility as to why God sent the flood when He knew that evil would continue takes a cue from the “sons of God” and “Nephilim” references in Genesis 6:2 and 4\. Although Bible scholars are divided over exactly who the sons of God and Nephilim were, the Bible is clear that their descendants were characterized by some particularly extreme form of evil. Moreover, in Genesis 6:3 it seems that the Lord’s response to the actions of the sons of God is the first actual reference to the flood: by saying that “\[man’s] days will be a hundred and twenty years,” God effectively begins the countdown for the onset of the judgment. This suggests that the flood was God’s direct response to the actions of the sons of God and the Nephilim. Another possible answer for why God sent the flood when He knew that evil would continue is somewhat more general. First Corinthians 10:11 tells us that the stories in the Old Testament are useful as more than historical records: “These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come.” In the story of the flood is an example for us to heed. Jesus draws a parallel between the story of the flood and today in Matthew 24:37–39: “As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man.” The historical flood of Noah’s day, therefore, stands as a symbol of God’s coming judgment. Just as Noah’s contemporaries failed to understand their impending doom, many of our own contemporaries will be swept away in God’s judgment without ever comprehending their need for a Savior. The flood functions as a warning to those who would presume upon God’s mercy in continuing their disobedience; the flood calls all to repentance. God sent the flood to judge the world at that time of heinous, continual, worldwide sin. Yes, He knew that the flood would not eradicate the sin problem and that mankind would remain sinful after the flood. But God was not done dealing with sin. He sent His Son into the world to disarm the powers of evil and make “a public spectacle of them, triumphing over them by the cross” (Colossians 2:15\). Because of Christ, the new heaven and new earth are promised (Revelation 21:1\), and “no longer will there be any curse” (Revelation 22:3\).
What race was Jesus?	Answer Although the Bible does not describe Jesus Christ’s physical appearance as a human, we know that He was born in Bethlehem and raised in the town of Nazareth in Galilee in northern Israel (Matthew 2:1; Luke 2:4–7; 4:16; John 7:42\). Thus, Jesus Christ was a Middle Eastern, Hebraic Jewish man. In tracing Christ’s genealogy, we also discover that Jesus was a multi\-ethnic Jew. His bloodline contained traits from various races and cultural lines, including Moabite through Ruth and Canaanite through Rahab. The earliest images of Jesus correctly depict Him with a dark complexion. But by the early Middle Ages, artists began painting Him with European features such as [light skin](was-Jesus-white.html), a beard, and long, light brown hair. Nevertheless, as a Middle Easterner, Jesus almost certainly would have been dark\-haired, with dark olive skin and Jewish traits. And, as the son of a carpenter, He was probably deeply tanned by the sun. Throughout history and in every culture, people have tended to portray Jesus as someone of their own race. Perhaps this is one reason God chose to be silent in His Word regarding the color of Jesus’ skin. The Bible teaches that God created the various races of the world and made each of them unique (Acts 17:26–27\). Our Lord, Jesus Christ, came to identify with people of every race (Matthew 28:19\). God the Father loves all people and sent His Son to save the world (John 3:16–17; Revelation 5:9\). More important than identifying Christ’s racial ethnicity is understanding His mission—which included becoming part of the human race (John 1:14; Philippians 2:6–7\). In a world where race so often divides people, Jesus Christ came to unite people in faith and love (John 13:34; Colossians 1:4\). God wants us to accept one another in our differences (Galatians 5:22\). Race and national heritage fade into the background when members of Christ’s body assume their richer identity as the children of God with shared citizenship in heaven (Philippians 3:20\). Then we can agree with the apostle Paul, who said, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28; see also Ephesians 2\). We can also agree with [Billy Graham](Billy-Graham.html), who wrote in his book World Aflame, “In Christ the middle wall of partition has been broken down. There is no Jew, no Gentile—no black, white, yellow, or red. We could be one great brotherhood in Jesus Christ.” Addressing a question about racial discrimination, Billy Graham also said, “Jesus was not a white man; He was not a black man. He came from that part of the world that touches Africa and Asia and Europe. . . . He belongs to the whole world.” Perhaps a better question than “What race was Jesus?” is “What race was Jesus for?” The resounding answer is—the whole human race.
What is Child Evangelism Fellowship (CEF)?	Answer Child Evangelism Fellowship (CEF) is an international, non\-profit evangelistic organization founded in 1937 by Jesse Irvin Overholtzer (1877—1955\). CEF focuses on meeting the spiritual needs of children and leading them to faith in Jesus Christ. The organization describes itself and its purpose this way: “Child Evangelism Fellowship (CEF) is a Bible\-centered organization composed of born\-again believers whose purpose is to evangelize boys and girls with the Gospel of the Lord Jesus Christ and to establish (disciple) them in the Word of God and in the local church for Christian living” (from [www.cefonline.com](https://www.cefonline.com), accessed 7/25/2019\). Child Evangelism Fellowship’s statement of faith is clear, solid, and biblically based. CEF's flagship program is the after\-school Good News Club for children, with most meeting in public schools and many others in community centers, parks, and homes. Over 100,000 Good News Clubs meet weekly around the world during the school year. CEF trains teens in the Christian Youth In Action program to evangelize children in the summer through 5\-Day Clubs which meet in homes and parks. CEF encourages churches to partner in their programs as a way to interest children and their parents to attend church. When Jesse Irvin Overholtzer was a child, his mother told him that he was too young to understand religion. It wasn’t until he attended college that Overholtzer came to faith in Jesus Christ. After becoming a pastor, Overholtzer was reading a sermon by [Charles Haddon Spurgeon](Charles-Haddon-Spurgeon.html) (1834—1892\) when he was struck by these words about a child’s capacity to comprehend the gospel: “A child of five, if properly instructed, can as truly believe and be regenerated as an adult.” A spark was ignited in Overholtzer. He began thinking about how he could preach the good news to children and supply them with a foundation for discipleship in a local church. In 1916, Overholtzer led a child to Christ for the first time. Over the next decade and a half, he ministered to children through the Christian Training Association in California, a program for adult leadership training and Bible classes for children. Eventually, Overholtzer moved to Chicago to develop and oversee a Christian training school. It was here that he felt called by God to begin an evangelistic ministry to children. At age 60, Overholtzer organized a national committee, and on May 20, 1937, Child Evangelism Fellowship was officially launched with a prayer that every child might have a chance to accept Christ. As Overholtzer took a bus tour to key cities in the U.S. and Canada, he oversaw committees being formed, directors appointed, and training schools inaugurated. Initially, Child Evangelism Fellowship concentrated on offering Bible classes for children. These classes later became known as Good News Clubs. In 1945, the International Child Evangelism Fellowship Institute opened in Dallas, Texas. Since then, CEF has added many programs such as the Radio Kids Bible Club, Evangelizing Today’s Child magazine, summer programs, overseas missions programs for college students, radio training programs for adults, The Treehouse Club children’s television program, an internet ministry for children, a summer camping program, a military children’s ministry, and a three\-month training program (Children’s Ministries Institute) for people who feel called to minister to children. The core ministries of CEF are the Good News Clubs and the 5\-Day Clubs. These group meetings take place all around the world in neighborhood settings such as schools, churches, community centers, homes, and backyards. The meetings are geared toward presenting the gospel in ways that children can understand and relate to, in a familiar environment and at an age\-appropriate level. The Good News Clubs meet weekly throughout the school year, whereas the 5\-Day Clubs take place in the summer. On June 11, 2001, Child Evangelism Fellowship’s Good News Clubs won a significant victory when the U.S. Supreme Court ruled in Good News Club v. Milford Central School that religious clubs cannot be denied from meeting at public schools after hours if other private groups can meet during that time. In a 6\-to\-3 opinion written by Justice Clarence Thomas, the Court held that excluding a club because of its religious stance is a violation of the First Amendment. Equipping local workers and volunteers for ministry to children is vital to the success of Child Evangelism Fellowship. Training, which is offered worldwide through the CEF education department, is provided to more than 400,000 teachers every year. Today, Child Evangelism Fellowship is the world’s largest evangelism ministry to children, claiming to reach more than 25 million children in person with the gospel message each year. The fellowship is active in every state in the United States and most countries in the world. It has approximately 3,500 missionaries overseas, 1,030 full\-time employees in the United States and Canada, and some 400,000 volunteers around the world. CEF’s home offices are in Warrenton, Missouri, USA.
What does the Bible say about self-gratification / self-pleasure?	Answer Self\-gratification is the act of pleasing oneself or satisfying one’s desires. Every living creature seeks self\-gratification as a matter of survival. We feel hungry, so we find food. We are thirsty, so we search for water. God has placed pleasure sensors in our brains so that we feel satisfaction at the meeting of those needs. Even the act of procreation was designed to be pleasurable. God created our sense of pleasure, so seeking its fulfillment is not wrong until the means to do so crosses a line. Knowing exactly where that line is can be tricky, but the Bible gives clear guidelines that help us identify it. Animals live primarily for self\-gratification, driven by instinct and the inner workings of the food chain. One of nature’s primary laws is “eat or be eaten.” Animals mate because of an instinct woven into their DNA by the Lord to keep the circle of life moving (Genesis 1:24\). But human beings were created differently from the plants or animals. God “breathed into man’s nostrils the breath of life and man became a living soul” (Genesis 2:7\). Because humanity is made in the [image of God](image-of-God.html) and possesses the breath of God, we are not part of the animal kingdom. We have a spirit that can reason, love, intuit, and choose to be unselfish. With our spirits, we can commune with God, who is also Spirit (Romans 8:16; Revelation 3:20\). Unlike animals, we have a moral compass, and we can know right and wrong (Genesis 1:27\). The term self\-gratification or self\-pleasure is often used as a synonym for [masturbation](masturbation-sin.html), but, more generally speaking, self\-gratification is “living according to the flesh” (Romans 8:12–13\). Our “flesh” is the selfish part of us that wants what it wants regardless of moral taboos. Self\-preservation propels us to eat when we’re hungry; self\-gratification suggests that we eat more than we need because it tastes good. Self\-preservation drives us to build houses that keep us warm and dry; self\-gratification drives us to build nicer, bigger houses than anyone else has. Self\-preservation draws us to sexual union with our spouses to create intimacy and bring children into that intimacy. Self\-gratification seeks the sexual act for itself, stripped from its design and purpose. Self\-gratification is sinful. Pleasing ourselves should never be the driving force of our lives. We were created to please God, not ourselves (1 Corinthians 10:31\). Ultimate pleasure comes as a result of crucifying our flesh and abandoning ourselves to the higher purposes of God (Luke 9:23\). Living in step with God’s Spirit makes us quicker to recognize when our desire for self\-gratification comes into conflict with what the Lord desires (Galatians 5:16–25\). Followers of Jesus have already made the decision about whose desires should reign (Ephesians 5:10–11\). When we bow at the cross and surrender our lives to Jesus’ lordship, we lay down our rights to please ourselves. We choose instead to entrust our needs and desires to the One who loves us most (Philippians 4:19\). Those who live for self\-pleasure don’t realize the source of true joy. They believe that they must meet their own needs in their own ways in order to be happy. This focus often creates an attitude of selfishness as they consider their own desires more important than the needs of others (Romans 12:3; Philippians 2:3–4\). While self\-pleasure may include behaving in benevolent ways, that benevolence will rarely involve personal sacrifice or putting someone else’s needs ahead of one’s own. Soon, unpleasant consequences begin to stockpile in the life of someone enslaved to his or her own desires (John 8:34; Romans 6:16\). When self\-gratification is god, every life choice bows in worship. God’s remedy for a life dedicated to self\-gratification is the death of our old nature (1 Peter 2:24; Romans 6:1–6\). The flesh cannot be refined or reformed; it must be slain in order for us to live by the Spirit. Jesus said that, in order to know Him, we must be willing to [deny ourselves](deny-yourself.html), take up our crosses daily, and follow Him (Luke 9:23\). And He explained why: “For whoever wants to save their life will lose it, but whoever loses their life for me will find it” (Matthew 16:24\). Self\-denial is the opposite of self\-gratification, but it results in a deeper kind of joy (Acts 5:41\). The [prodigal son](parable-prodigal-son.html) in Jesus’ parable was bent on self\-gratification (Luke 15:11–24\). He got what he wanted: money, freedom from rules, friends, and the party life. But he also got what he didn’t want: consequences. When the money ran out, so did his friends and his freedom. Reduced to working in a pig sty and craving the pigs’ food, he finally “came to his senses” (verse 17\). Self\-gratification was not all it was cracked up to be, and the young man went back home. Self\-denial does not mean a life without pleasure; it simply means that our gaze has shifted. Self\-gratification makes decisions based on the question what do I want? Self\-denial makes decisions based on what would please the Lord? Decisions without moral overtones, such as what to eat for breakfast, are left to our own preferences. Even then, everything we do should be seen as an act of worship, as our whole lives are consecrated to the glory of God. Pleasure is a gift from God (James 1:17\). When we trust God to supply all we need, we can enjoy His good gifts without guilt or reservation. The closer we get to God, the more clearly we see self\-gratification as a cheap substitute that comes weighted with joy\-stealing consequences. Godly gratification provides a lasting joy that includes wisdom, maturity, and a clear conscience.
Is God sovereign over death?	Answer We know that God knows the number of our days (Psalm 39:4\), and, being sovereign, He is in control of the day of our death. A question that arises is “what about murder?” A murderer seemingly cuts short the number of a person’s days. Has the murderer successfully seized control from God and determined for himself the time and manner of one’s death? If so—if the person overpowered the will of God—then God was not sovereign over that person’s death. But, if He remained sovereign, then must we say that God caused the murder? At first, there appears to be theological tension between the sovereignty of God and the free will of man. One way to resolve this tension is to carefully consider both how God causes things and how God knows things. If God’s causing things is not incompatible with the actions of human agents (including evil actions) and His causing things is not incompatible with His perfect knowledge, then we can better understand how God can know the exact days of our lives and yet not be the reason for our death in a causally problematic way. God’s sovereignty means He is in absolute control over all things (Colossians 1:16–17; Psalm 90:2; 1 Chronicles 29:11–12\). Nothing can, in principle, affect or hinder God. In the most basic sense, God causes all things to be (Hebrews 1:3\). It is by His eternal decree that anything else exists at any moment that it does. There is a radically contingent nature to all things outside of God. Even the subatomic particles comprising individual physical objects (and the circumstances to which they pertain) must be made to exist, since even atoms are contingent objects. Yet this does not mean God deterministically causes all things. An engineer who designs a machine can allow it to function with foreknown variations, or he can interfere to “force” a certain result. In either case, the engineer is in total control. In only one case is the engineer the deterministic cause of the event. The other key to this puzzle is a nuance in the concept of sovereignty. The fact that God is sovereign means He is entirely beyond the power of any other influence—He cannot be “stopped” or overcome in any way, shape, or form. That does not mean that God “must do” certain things. This is why we describe God’s sovereignty as a separate attribute from His omnipotence. Omnipotence is the power to do anything that power can accomplish. Sovereignty is the absolute, unfettered right to decide when and how—and if—to use that power. In other words, God’s sovereignty allows Him to not act—to allow—just as much as it allows Him to act. The choice is part of His sovereign nature. So, God can “allow” certain things to occur and not be a deterministic cause of those events. According to His sovereign choice, God has willed that events come to pass in accordance with the nature/essence of moral agents. Some of those events God simply “allows,” knowing as He does that everything will ultimately lead to His intended conclusion. Thus, God can will events to come to pass—either directly or indirectly—that are brought about by the non\-coerced, freely willed acts of moral agents. The importance of God “allowing” actions as part of His sovereignty cannot be overstated. God’s causing the basis for an act to occur does not mean He is a responsible moral agent for the act. The moral responsibility for intentionally evil acts falls on those who commit the acts themselves. Evil is disorder and privation in being. God, by virtue of His perfection, cannot cause privation. We can think of evil as rust in metal or rot in a tree. In an analogous way, we can say God “causes” the tree and, therefore, “enables” the rot to occur. But God does not make the rot, and He does not cause evil per se. For His own purposes, God might know the tree will rot, “allow” the tree to rot, and not stop it from rotting, perhaps knowing the rot will prevent even more disease later on. God knows things by virtue of His own nature. In a simple eternal act, God perfectly knows Himself. By knowing Himself, God knows all that He causes. Because the nature of God is immutable (Malachi 3:6\), the concepts of “before” and “after” do not apply to Him. God’s knowledge is not temporal, sequential, or time\-bound. This is much like the act of human beings reading sheet music. The song recorded on the page is bound to the two dimensions of the symbols and paper. But the person writing the music is bound neither by two dimensions nor the “tempo” of the song. The composer can see and understand all of it at once, without restriction. He can change what he wants in the music, or not change it, as he desires. In somewhat the same way, that which is past and future to us is eternally present to God. God does not literally “foreknow” things as we might say of a supposed psychic or prophet; from the divine perspective, God simply knows. We can see, then, that God causes things to be, insofar as they exist in a nature designed by God for a specific operation. Man, as a moral and rational agent, acts without extrinsic moral coercion. And it is God who causes man to act in such a way, by willing the existential act. He can know all man’s choices in advance and either “allow” them or interfere with them as He sees fit, according to His intended purposes. All of this, finally, establishes a conclusion: God wills that man make non\-deterministic moral choices. Since God’s knowledge is not time\-bound, God knows what existential acts He causes. Given this, God knows when a person will die and how that person will die. We can say that God wills such events in an existentially basic, causal way, but not in a morally causal way. It is entirely possible for God to “allow” acts that He would not directly “cause,” or even prefer (Matthew 23:37\). The human agent acting with malice is fully culpable from a moral standpoint; God cannot be the substantial or accidental cause of evil. In this way, properly separating the difference between God “knowing,” God “allowing,” and God “causing,” that we can understand the normative predication of both human action and divine action.
What is the significance of Jericho in the Bible?	Answer Jericho is believed to be one of the oldest cities in the world. In the Bible, Jericho is best known as the location of an astonishing miracle God performed. Jericho was the first city conquered by Israel after crossing the Jordan River and occupying the Promised Land (Joshua 5:13—6:23\). Jericho’s location was key to its significance. The city was situated in the lower Jordan Valley, just west of the Jordan River and about ten miles northwest of the Dead Sea. It sat in the broadest part of the Jordan plain more than 800 feet below sea level and nearly 3,500 feet below Jerusalem, which was only 17 miles away. This geographical detail explains why Jesus said in His parable that the good Samaritan “went down from Jerusalem to Jericho” (Luke 10:30\). In dramatic contrast to its desert surroundings, Jericho thrived as a fertile, spring\-fed oasis. In the Old Testament, it was often called the “City of Palms” for its abundance of palm trees (Deuteronomy 34:3; Judges 1:16; 3:13; 2 Chronicles 28:15\). Strategically located as a border city, ancient Jericho controlled important migration routes between the north and south, and the east and west. Eventually, the town became part of the allotment of the tribe of Benjamin (Joshua 18:12, 21\). After the death of Moses, God selected [Joshua, son of Nun](life-Joshua.html), to lead the people of Israel. Under the Lord’s direction, they entered Canaan and began to take possession of the land. The first city standing in Israel’s way was Jericho, a secure fortress with high, formidable walls. Joshua sent spies to investigate the city. [Rahab the harlot](life-Rahab.html), knowing that Israel’s God was going to overthrow Jericho, hid the spies and later helped them escape (Joshua 2\). Before the battle of Jericho, God gave Joshua specific instructions for the men of war to march in silence around the city once each day for six days. The priests were to walk with them, blowing ram’s horns and carrying the ark of the covenant as a sign of God’s presence among them. On the seventh day, they were to march around the city seven times. At the appropriate signal, the priests were to blow their trumpets, and the people were to give a mighty shout. They did exactly as Joshua commanded, and on the seventh day the [walls of Jericho crumbled](walls-of-Jericho.html). The soldiers went in and took the city, destroying it completely. Only Rahab and her family were spared. As the first city to fall in the conquest of Canaan, the whole of it was devoted to the Lord (Joshua 6:17\). The people of Israel were to take no spoils of war; Joshua gave a clear command that “all the silver and gold and the articles of bronze and iron are sacred to the Lord and must go into his treasury” (verse 19\). In this way, Jericho was a “tithe” to the Lord who gave them the victory. God’s people were to honor Him with the firstfruits of the conquest. [Achan](Achan-in-the-Bible.html) violated this order and brought ruin on himself and his family. After the destruction of Jericho, Joshua placed a curse on anyone who might rebuild the city (Joshua 6:26\). Jericho remained unoccupied until the time of the prophets Elijah and Elisha, about 500 years later. Then Joshua’s word was fulfilled when Hiel of Bethel rebuilt the city, at the cost of the lives of two of his sons (1 Kings 16:34\). Jericho is mentioned briefly in the book of Judges, which says that Jericho served as a provincial outpost for Eglon the King of Moab who held Israel under tribute for 18 years (Judges 3:13\). In 1 Chronicles 19:5, King David sent word for his mistreated delegates to remain in Jericho until their beards regrew. In 2 Kings 2:4–18, Jericho appears to have been the home of a “school of the prophets.” Also reported at Jericho was Elisha’s miraculous purifying of a spring (2 Kings 2:19–22\). During the reign of Ahaz, a group of prisoners was spared, clothed, fed, and cared for at Jericho (2 Chronicles 28:15\). The final Old Testament mention of events in Jericho was the capture of King Zedekiah after fleeing the Chaldean army (2 Kings 25:2–7; Jeremiah 39:5; 52:8\). Ezra 2:34 and Nehemiah 7:36 report that the number of Jericho’s inhabitants after the return from exile under Zerubbabel was 345\. These “son of Jericho” participated in the rebuilding of the walls of Jerusalem. Jericho played a minor role in the ministry of Jesus. The Lord healed [two blind men](one-two-blind-men.html) near the city of Jericho (Matthew 20:29–34\). He also encountered Zacchaeus, a chief tax collector, while passing through Jericho (Luke 19:1–10\). When Jesus dined in the home of [Zacchaeus](Zacchaeus-in-the-Bible.html), He was probably visiting one of the finest houses in Jericho. The gospels seem to indicate that Jericho, an affluent city in Christ’s day, had many beggars (Matthew 20:29–34; Mark 10:46–52; Luke 18:35–43\). The Jericho of New Testament times was built by Herod more than a mile to the south of the Old Testament location, at the mouth of the Wadi Qilt. Today, the modern city of Jericho includes both sites.
What is the quintilemma concerning Jesus Christ?	Answer A lemma is “a secondary proposition used to demonstrate another proposition.” When we deal with two, usually difficult choices, we face a dilemma; three choices form a trilemma, etc. A quintilemma consists of five choices. In theological discussions, the quintilemma concerning Jesus Christ is the presentation of five options concerning His person. Who is Jesus? In answer to that question, [C. S. Lewis](C-S-Lewis.html), in his book Mere Christianity, gives a famous trilemma: “I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to” (Macmillan, 1952, p. 55–56\). So, Lewis’s trilemma concerning Jesus presents us with three logical options of who He is: Liar, Lunatic, or Lord. The quintilemma simply adds two more alliterative options: Legend and Lama (as in guru, yogi, or religious sage). Phrased as a quintilemma, Jesus must be one of these things: Liar, Lunatic, Legend, Lama, or Lord. The idea that Jesus is a Legend—nothing but a mythical personage—is held by some atheists. The problem with choosing this proposition among the five of the quintilemma is that there is substantial proof of [Jesus’ existence](did-Jesus-exist.html); in fact, there’s more proof of His existence than most other historical figures. He affected the world in a way that no man or woman ever has or will. His life split time in half. Whether one uses BC and AD or the more politically correct BCE and CE, the dividing point of history is still the life of Jesus Christ. Some choose the Lama, or guru, option of the quintilemma, saying that Jesus was an insightful spiritual leader but nothing more. Some even say that Jesus [lived in India](Jesus-India.html) for a while and came back with special knowledge. The obvious problem with this theory is that Christ was an expert in Judaism, not Indian or Asiatic wisdom. Why would Jesus go to India to master the Law of the Israelites? Everything Christ taught came from the Hebrew Scriptures. He was the Jewish Messiah, and, while some wondered where He got His wisdom, the Jews were familiar with Him and knew Him (Matthew 13:54–56; John 6:42\), which means He had lived among them. To put it bluntly, if Christ traveled to India and became an Eastern guru, He returned a rather worthless guru, as He retained absolutely none of the foreign teaching He acquired. The quintilemma is sometimes used by skeptics who think that, by adding to Lewis’s trilemma, they will make Jesus’ claims the more indefensible. At the same time, Christians often use the quintilemma in [apologetics](Christian-apologetics.html) as a defense of the gospel. The value of the quintilemma lies in its ability to start people on a road of logical thinking concerning the claims of Christ. Walking someone through the quintilemma will not “prove” Jesus’ deity or lordship, but it will give any fair\-minded person food for thought. In the end, we must always point people to Christ and the good news that “God was reconciling the world to himself in Christ, not counting people’s sins against them” (2 Corinthians 5:19\).
Are atheists more intelligent than believers?	Answer What is implicit in this question is that many [atheists](atheism.html) make public claims that they are the intelligentsia of society—and that they are too intelligent for any sort of belief in religion. It is true that many atheists are highly intelligent, and many are highly educated (intelligence and educational attainment not being synonymous). But are atheists correct in claiming that they are smarter than those who believe in God? Atheist Richard Dawkins is more intelligent than many believers in certain areas, especially biology. He has achieved a higher educational level than many as well. Does this mean he is therefore more qualified to know if God actually exists? Of course not. The problem atheists have is not their level of intelligence; it is their struggle with sin. They have traded away the knowledge of God for the knowledge of this world. The [book of Proverbs](Book-of-Proverbs.html) is an entire book about how to be wise. Solomon begins the opening section of this book by identifying the first step to being a wise person: “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7\). Solomon clearly says that, for a person to truly gain knowledge, he must first acknowledge his need and possess reverence for the one true God. If a person is to gain wisdom, he must first be in a right relationship with God. The atheist starts in the wrong place and heads in the wrong direction. Solomon finishes Proverbs 1:7 this way: “But fools despise wisdom and instruction.” So a wise person fears God (he has a respect for who God is and willingly submits to His authority). However, a [fool](fool-Bible.html) despises wisdom. A foolish person does not acknowledge God’s authority over his life; therefore, he shuts himself off to truly gaining wisdom. An atheist can be highly intelligent and very ignorant at the same time. He can have multiple academic degrees and yet be, by the Bible’s definition, a fool. Education is no measure of intelligence, and intelligence is no measure of spiritual condition. A man of the humblest intellect who nevertheless believes God’s promises is wise in what matters most. “Your commands are always with me and make me wiser than my enemies” (Psalm 119:98\). There is a big difference between being intelligent enough to succeed in academia and being “wise for salvation” (2 Timothy 3:15\). “The foolishness of God is wiser than human wisdom” (1 Corinthians 1:25\). The intelligence of this world is temporary and can only go so far. But the wisdom that comes from God is eternal and higher than the world’s intelligence (see James 3:13–18\). The atheist, who does not have the Spirit of God, cannot discern spiritual truth and might naturally consider those who live by faith to be foolish, irrational, or less intelligent: “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Corinthians 2:14\). The problem is not that the atheist does not see enough [evidence for God](Does-God-exist.html). The problem is that sin has so darkened his heart and mind that he refuses to accept the evidence of God right in front of him. The Bible teaches that sin is not just actions that go against God’s will but is the natural condition of every person due to the curse of Adam (Genesis 3\). We come into this world as sinners. One of the effects of sin is spiritual blindness. Atheists can be intelligent by the world’s standards, and they may proclaim their intelligence far and wide, but they are actually fools because they miss the most important fact of life: they are created by a sovereign God who lays claim to their lives. Paul says that the problem with sinful mankind is not that God has not revealed Himself clearly enough but that men suppress the truth: “Although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools” (Romans 1:21–22\). Atheists who claim to be more intelligent than believers in Christ are actually saying they do not want to believe in God. Sinful people love their sin. “Light has come into the world, but people loved darkness instead of light because their deeds were evil” (John 3:19\). Christianity is a reasonable faith, one that is based on historical facts and a plethora of evidence. Christians do not fear their faith being analyzed and critiqued and cross\-examined by sincere seekers of truth; in fact, they welcome such investigation. Atheists can advance the haughty claim that they alone possess intelligence, but there are many [Christian apologists](what-is-an-apologist.html), with credentials rivaling any atheist’s, who are quite willing to counter the claims of atheism and engage in constructive debate over the truth claims of the Bible.
What is apostolic action?	Answer Apostolic action is a term used in [Roman Catholicism](Roman-Catholicism.html). Apostolic action is seen as an intentional act motivated by a desire to influence people to and for Jesus Christ and the Kingdom of God. When someone gives of himself or herself with the intention of sharing Christ, that person is engaged in apostolic action. In Roman Catholic teaching, apostolic action is the natural outgrowth of knowing Christ. It is love in action, as the Christian builds relationships with others and shares Christ with them. Apostolic action is more than just doing good works; it is an action undertaken with the specific goal of bringing someone else into a relationship with Christ. Apostolic action is seen as an essential part of genuine Christian living. Of course, there is nothing wrong with winning people to Christ and sharing the gospel with others; it’s what Christians are supposed to be doing (Acts 1:8\). It’s the term apostolic action that can be misleading, if we aren’t careful. First, we need to understand that we can’t and won’t be [apostles](what-is-an-apostle.html). Apostleship cannot be earned or attained in modern times. Paul was the last apostle, made so through a direct revelation of Jesus Christ to him on the road to Damascus. Later, Paul was taught directly by the Lord (Galatians 1:11–20\). The twelve apostles in the Bible held a unique position. It was these twelve apostles who laid the foundation of the church, with Jesus being the cornerstone (Ephesians 2:20\). The foundation is not still being laid. Second, we must understand that we are saved by grace through faith (Ephesians 2:8–9\). Good works, whether or not we call them “apostolic actions,” do not obtain our salvation or maintain it. We are definitely called to walk in good works; God even set them up for us (Ephesians 2:10\). The Bible teaches that our [good works](good-works-salvation.html) should be the outflow of our love for God and what He did for us in salvation, not a requirement for obtaining or maintaining our salvation. Even though the Roman Catholic Church teaches a different gospel, that doesn’t mean there aren’t true Christians there who have a proper understanding of what salvation is, despite their church’s official teaching. The motivation behind our actions—“apostolic” or otherwise— is what is most important. We should keep that in perspective and strive to be the kind of Christians the apostles were (see 1 Corinthians 4:16; 11:1\). In summary, apostolic action is a Roman Catholic term that describes something that all Christians should be doing. Since Roman Catholics look at works differently than Protestants do, and since the apostolic age is over, it’s necessary to properly understand our terms and what the Bible actually teaches.
What does it mean to be spiritually lost?	Answer One line in the familiar hymn “Amazing Grace” says, “I once was lost but now am found, was blind but now I see.” We may have sung it a thousand times without realizing what lost means. The term lost is used in the Bible and in Christian circles to refer to people who have not yet found eternal life in Christ. Jesus said, “For the Son of Man has come to seek and to save that which was lost” (Luke 19:10\). Those who are spiritually lost are separated from God and unable to find their way back to Him. To be lost is to have wandered away and to be helpless to find the way back. A hiker may be lost when he takes a wrong path and does not know how to return to the right one. A child may be lost when he wanders too far from his parents and does not know where they are. Human beings are spiritually lost because we have wandered away from God and we do not know how to find Him again. Isaiah 53:6 says, “All we like sheep have gone astray; we have turned every one to his own way, and the LORD hath laid on him the iniquity of us all.” The Bible compares human beings to sheep (Psalm 23; John 10:11–14\) because sheep are, by nature, defenseless. They are not overly bright and tend to follow a leader, regardless of where that leader is taking them. Sheep need a shepherd to survive. A shepherd protects them from attacks, guides them to good grazing, and keeps watch so that none are lost. Sheep tend to wander from the herd and can become easy targets for predators. In a spiritual sense, people are prone to wander and become easy targets for our enemy, Satan. Without Jesus, our Good Shepherd, we are spiritually lost and unable to find God on our own. Jesus told a parable about a [lost lamb](parable-lost-sheep-coin.html) to explain the Father’s heart for lost people (Luke 15:3–7\). The Good Shepherd was willing to leave the ninety\-nine sheep in the fold to go in search of the one lost lamb. The lamb would never have found the Shepherd on its own. This parable demonstrates God’s tender concern for every individual. He stops at nothing to find those who need Him and bring them safely into His presence. Just as lost sheep cannot find the Shepherd on their own, lost people cannot find God on their own (Psalm 53:2–3; Romans 3:11\). Religion is man’s attempt to find God on his own. Religion creates a goal, which may be a deity or a higher plane of existence, and then declares certain steps necessary to reach that goal. Because of religion, lost people consider themselves not lost. Imagine a hiker who has lost his way. After hours of fruitless searching for the right path, he decides to set up camp in an unknown forest and declare that he is now home. He will no longer try to be rescued. Although he still does not know where he is, familiarity with his immediate surroundings gives him the illusion of being found. Christianity does not follow that pattern. Christianity teaches that it is futile for the lost to attempt to find God, and that’s why God sent Jesus to find the lost. God did for us what we could not do for ourselves (Romans 5:8\). Even when we do not even realize we are lost, He knows our condition. So the Son of God left heaven to find us and bring us home (Philippians 2:5–8; Matthew 18:11; John 3:16–18\). We are born lost because we have a sin nature inherited from our first parents (Genesis 3\) that drives us to rebel against our Shepherd (Romans 3:23\). We were created to be at home with Him, walking in harmony and obedience. But because of our sin, we are lost (Isaiah 59:2\). The gulf between us and God is impossible for us to bridge, and we cannot find our way back into His presence. Spiritually lost people are bound by their sin and condemned to hell (Luke 12:5; Romans 6:23\). But when the lost place their trust in the death and resurrection of Jesus Christ, a bridge opens up before them. Because of God’s mercy and love, the lost can come home (1 Peter 2:25\). Every human being is either lost or found. We all belong to one of those two categories. The first step in becoming found is to admit that we are lost. We agree with God that our sin deserves punishment, and we acknowledge that the punishment Jesus suffered was sufficient to pay for it. We humbly receive that gift through faith (Ephesians 2:8–9\). In a divine exchange, God transfers our sin to the cross and transfers Christ’s righteousness to our account (Colossians 2:14\). We then enter into a new relationship with God as His own beloved children. We are no longer lost. We have been found, forgiven, and given a fresh start (2 Corinthians 5:17\). That’s why Christians can joyfully sing, “I once was lost, but now am found; Was blind, but now I see.”
When should women stop teaching boys in the church?	Answer As a background, please read our articles on [women pastors](women-pastors.html) and [women in ministry](women-in-ministry.html). If the conclusion that women should not teach, exercise spiritual authority over, or shepherd men in the church is biblically correct, and we believe it is, the question then arises: at what age is a male considered a man? Can women serve as youth group leaders? Can women teach a Bible study or Sunday School class that includes male high school students? What if the class is being co\-led by a man and a woman? These are all questions for which the Bible does not give an explicit answer. The Bible does not directly address either the question of a woman teaching teen boys or of when a boy becomes a man. In the Old Testament, 20 years old was considered old enough to serve in the military and to be counted in the census (Numbers 1:3\)—so, young men of 20 years were considered adults. In the [Mishnah](Mishnah-midrash.html), the age of moral and religious responsibility was set at 13\. But nowhere does the Bible specifically identify 20 or 18 or 13 or any other age as the age at which a boy becomes a man. The Bible is clear that the formal position of “teacher” in a church must be occupied by a male if adult males are among the students. The Bible is less clear about when a boy becomes a man. Generally speaking, most churches that hold to [complementarianism](complementarianism.html) have male teachers in classes for junior high and high school if boys are in those classes. This seems to be a good policy to follow, as it avoids any possible violation of the Bible’s command concerning women shepherding men in the church. However, this does not preclude women from discipling, encouraging, rebuking, and providing guidance to young men. “Follow me as I follow Christ” is something every Christian is to emulate (1 Corinthians 11:1\).
What does the Bible say about intimidation?	Answer Intimidation is the act of making someone else timid or fearful by real or implied threats. Bullies use intimidation to force their victims to do what they want them to do. The word timid is in the middle of intimidation and aptly describes the state of nervousness caused by a particular person. However, intimidation is not always the result of a person’s actions. Situations also have the power to create intimidation. The prospect of public speaking can intimidate some as well as meeting a celebrity or popular public figure. When we face an unfamiliar situation, we often feel intimidated. And since the Bible is always relevant to our lives, it also addresses the topic of intimidation. Intimidation can produce an unhealthy fear that can control us. Paul encouraged his protégé [Timothy](life-Timothy.html) to overcome the intimidation he felt in his position as a new pastor: “For God has not given us a spirit of fear and timidity, but of power, love, and self\-discipline” (2 Timothy 1:7, NLT). The young are often intimidated by older, more experienced people, so Paul urged Timothy not to give way to that fear. Intimidation can silence the message God has given us, so when we give way to it, we are allowing fear to be god instead of the Lord. An example of intimidation is found in John 12:42\. Some Jewish leaders in Jesus’ day let intimidation by the Pharisees keep them from following Him. The possibility of ridicule or persecution intimidated them into silence, even though they wanted to respond to the gospel. In Luke 7:36–47 we have an example of someone who refused to be intimidated. A woman of low reputation entered a house filled with Pharisees and other male Jewish leaders, in order to approach Jesus. Kneeling down, she poured expensive perfume over Jesus’ feet and began to dry them with her hair in an expression of loving gratitude. She knew she was not welcome in the Pharisee’s home; she knew there would be protests and she would most likely be thrown from the house, but she would not be let intimidation bar her from worshiping the Lord. Although we generally think of intimidation negatively, it is not always wrong. Feeling intimidated is sometimes due to the great respect we have for a person or place. Visitors to Buckingham Palace or St. Paul’s Cathedral automatically lower their voices in hushed reverence as they walk through the buildings—the grandeur and historical importance of those places are intimidating. When introduced to a notable figure, we often stammer and forget what to say because we are intimidated by the presence of someone we admire. This kind of intimidation is natural and easily overcome by gaining familiarity with the person or place. We should feel a certain level of intimidation when we meditate on the Lord. The Bible calls this the “[fear of the Lord](fear-God.html)” (Proverbs 1:7; 9:10; Psalm 111:10\), and we are urged to develop it. God showed Himself to the Israelites in some frightening, intimidating ways to create this kind of healthy fear (Exodus 19:16; 20:18\). Godly intimidation keeps us respectful toward the Lord and guards our hearts against nonchalance and irreverence (Psalm 22:28–29; Romans 14:11\). When we use intimidation to gain control over another, it is wrong. Power intimidates, and those who’ve been granted power must use it to serve with humility (Matthew 20:26; Mark 10:43–44; Luke 22:26\). Money can be intimidating to those without it. So God’s instruction to the wealthy is to use their resources to be helpful, not haughty (1 Timothy 6:17\). We can intimidate others physically, mentally, and emotionally, using what we’ve been given to our own advantage. We may not stoop to physical aggression, but we can still intimidate others by name\-dropping, veiled bragging, or flaunting our wealth. Second Corinthians 10:17–18 says, “‘Let the one who boasts boast in the Lord.’ For it is not the one who commends himself who is approved, but the one whom the Lord commends.” Sadly, some church leaders practice a form of [spiritual intimidation](heavy-shepherding.html). Pastors and other leaders who demand submission to their authority, expect unquestioning loyalty, and enforce legalistic rules to control their congregations are abusing their position. Church members should not fear punishment or humiliation for questioning church leadership. Pastors are not to be authoritarian figures, but servants: “Be shepherds of God’s flock that is under your care, watching over them, . . . eager to serve; not lording it over those entrusted to you, but being examples to the flock” (1 Peter 5:2–3\). We are called to be bold as lions when on the side of righteousness (Proverbs 28:1\). We should guard against undue intimidation by others, remembering that they are fallible human beings just like we are (Proverbs 29:23; Isaiah 2:11; 23:9\). When feeling intimidated by unfamiliar situations or people, we remember that God is for us (Romans 8:31\). The psalmist countered intimidation with these words: “The LORD is with me; I will not be afraid. What can mere mortals do to me?” (Psalm 118:6; cf. Jeremiah 42:11\). We may feel anxious and unsure at times, but when we know that our conscience is clear and the Lord is pleased with our decisions, we don’t have to let intimidation deter us from becoming all God designed us to be (Psalm 23:4; 27:1; Acts 23:1\).
Is it wrong for a Christian to have the goal of being rich and famous?	Answer Being rich and famous is not sinful. However, making that a primary pursuit in life is sinful. “People who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction” (1 Timothy 6:9, NLT). “Do not toil to acquire wealth” (Proverbs 23:4, ESV). The world would have us believe that the only way to become rich and famous is to set goals and pursue them doggedly. The Bible paints a different picture. Consider three biblical figures whose examples speak to this issue: 1\. First and foremost is Jesus. When [tempted by Satan](Jesus-temptations.html), He intentionally rejected the opportunities to become rich and famous (Matthew 4:1–11\). Jesus devoted Himself to the tasks God gave Him (John 5:19\). We are compelled to take the attitude of Jesus, “who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing. . . . He humbled himself” (Philippians 2:5–8\). What was the result of Jesus’ humbling Himself? “Therefore God exalted him to the highest place and gave him the name that is above every name” (verse 9\). 2\. [Joseph](life-Joseph.html) was sold into slavery by his brothers. As a slave, he had no ambitions to be rich and famous. He only did the work that was put before him. In Potiphar’s house, Joseph’s faithfulness resulted in his being put in charge of everything. Later, in jail, he helped his fellow prisoners, earning a trust that ultimately led to his being put in charge of all of Egypt, second only to Pharaoh. In short, Joseph focused on what God wanted him doing, and as a result he became one of the most powerful and famous men in the world (see Genesis 37—41\). 3\. He was not wealthy, but the [apostle Paul](life-Paul.html) was perhaps the most famous Christian ever to live. How did his fame become worldwide and timeless? He simply did what God put him on earth to do: make disciples. He certainly had a claim to worldly fame, describing some of his accomplishments in Philippians 3:4–6\. Yet what did he think about these pursuits that would have warranted fame? “Whatever were gains to me I now consider loss for the sake of Christ” (verse 7\). Paul’s ambition was never to become famous or gather the accolades of men. His burning ambition was to do God’s work and glorify Christ. That was his higher calling. In Matthew 6:10–20, Jesus teaches us not store up treasures on earth, but in heaven. Then He says, “You cannot serve both God and money” (verse 24\). And “Seek first his kingdom and his righteousness, and all these things \[the basic necessities of life] will be given to you as well” (verse 33\). That is, stop trying to be rich and famous, and instead simply seek after God, living out His purposes for your life. If God wants earthly riches to come your way, they will. For those whose ambition is to be rich, the Bible has many cautions. Jesus said that it is difficult for the rich to enter the kingdom of heaven (Matthew 19:24\). Material wealth has a way of taking our eyes off of what’s important and eternal. Jesus’ [parable of the rich fool](parable-rich-fool.html) in Luke 12:16–21 teaches that it is foolish to store up earthly things and take no thought of heavenly things. As for pursuing fame, the Bible is equally cautioning: “Those who exalt themselves will be humbled” (Matthew 23:12\). Paul says that “a person with a changed heart seeks praise from God, not from people” (Romans 2:29, NLT). James asks, “Don’t you know that friendship with the world means enmity against God? Therefore, anyone who chooses to be a friend of the world becomes an enemy of God” (James 4:4\). Those who are rich and famous often struggle to obey basic biblical commands such as “Be content with what you have” (Hebrews 13:5\) and “Do not be proud, but enjoy the company of the lowly. Do not be conceited” (Romans 12:16, BSB) and “Now listen, you rich people, weep and wail because of the misery that is coming on you” (James 5:1\). To be clear, it’s not wrong to have wealth. It’s the [love of money](love-money-root-evil.html) that is a root of all kinds of evil (1 Timothy 6:10\). But those with wealth should understand where the wealth comes from (God), the purpose for having it (to further God’s work), and it’s transitory nature (see Proverbs 23:5\). Ecclesiastes 2:24 notes, “A person can do nothing better than to eat and drink and find satisfaction in their own toil.” But the same passage clarifies the Source of our blessings: “This too, I see, is from the hand of God, for without him, who can eat or find enjoyment?” (verses 24–25\). We should not make fame and fortune a primary pursuit in life. Rather, we should make glorifying God our primary goal. We love Jesus and obey Him (John 14:15\). We follow Jesus, which means we deny ourselves, [take up our cross](take-up-your-cross.html), and follow wherever He leads (Mark 8:34\). Jesus blesses the meek (Matthew 5:5\); being rich and famous is not usually His plan for His children in this world.
Who does God say I am?	Answer Many of us waste time worrying about what other people think of us. We want to be valued, loved, respected, and admired. But why base our identity and sense of self\-worth on the opinions of other flawed beings when God’s view of us is the only one that truly matters? The most important question we can ask concerning our identity is this: Who does God say I am? The Bible contains the only reliable answers about who we are [in Christ](in-Christ.html) and what God thinks of us who have been born again. First and foremost, God says I am His beloved child: “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!” (1 John 3:1\). God is not timid about expressing His boundless love for us; He repeatedly affirms in Scripture that we are born of God, His very own treasured children (John 1:12–13; 2 Corinthians 6:17–18; Galatians 3:26; Romans 8:17; Isaiah 43:1\). God says I am chosen, [adopted into His family](Christian-adoption.html) through Jesus Christ to be His child forever: “Even before he made the world, God loved us and chose us in Christ to be holy and without fault in his eyes. God decided in advance to adopt us into his own family by bringing us to himself through Jesus Christ. This is what he wanted to do, and it gave him great pleasure. So we praise God for the glorious grace he has poured out on us who belong to his dear Son” (Ephesians 1:4–6, NLT; see also 1 Thessalonians 1:4; 2:13\). God says I am valuable. He calls me His [workmanship](Gods-workmanship.html): “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10, NLT). We are not random lumps of clay. God says we are the result of His artistic skill and craftsmanship. God made us in His own image and likeness (Genesis 1:26–27; 5:1; 9:6; James 3:9\). God says I am [redeemed](redemption.html). So valuable are we to God that He purchased us with the precious blood of His Son, Jesus Christ: “For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And it was not paid with mere gold or silver, which lose their value. It was the precious blood of Christ, the sinless, spotless Lamb of God” (1 Peter 1:18–19, NLT). Through the blood of Jesus Christ we are forgiven and set free from sin: “He is so rich in kindness and grace that he purchased our freedom with the blood of his Son and forgave our sins” (Ephesians 1:7, NLT; see also Galatians 5:1; 1 Corinthians 6:20; 1 John 1:9\). God says I am a new person in Jesus Christ. Through His salvation, we gain an altogether new identity and a whole new life: “This means that anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun!” (2 Corinthians 5:17, NLT; see also Ephesians 4:24\). He says I am the righteousness of God in Jesus Christ (2 Corinthians 5:21\), a living temple for His Holy Spirit (1 Corinthians 3:16\), and a saint (Ephesians 2:19; Philippians 4:21\). God says I am His friend. Through a relationship with Jesus, God shares His heart with us: “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (John 15:15\). God says I am His ambassador (2 Corinthians 5:20; Ephesians 6:20\), His light in the darkness, and His witness to the world (Matthew 5:13–16; Acts 1:8; Ephesians 5:8\). God has entrusted us with the job of making disciples (Matthew 28:19\). God says I am a member of [Jesus Christ’s body](body-of-Christ.html): “And this is God’s plan: Both Gentiles and Jews who believe the Good News share equally in the riches inherited by God’s children. Both are part of the same body, and both enjoy the promise of blessings because they belong to Christ Jesus” (Ephesians 3:6, NLT; see also Ephesians 5:30\). Because I belong to Christ—united with Him in His life, death, resurrection, and glorification (John 15:1–10; Romans 6:4\-6; Ephesians 2:6\)—God says I am an heir to His Kingdom and His glory (Galatians 4:7; Ephesians 1:11; Romans 8:17\), a citizen of heaven (Philippians 3:20\). God says I am exceedingly loved: “God showed his great love for us by sending Christ to die for us while we were still sinners” (Romans 5:8, NLT; see also Romans 8:31–39; John 3:16–17\). So great is His love for us that He mercifully gave us life: “God is so rich in mercy, and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead. (It is only by God’s grace that you have been saved!)” (Ephesians 2:4–5, NLT). The more we study the Word of God, the more we discover who we are in Christ. We are transformed into the person God says we are when we make Jesus Christ the pursuit of our lives: “So all of us who have had that veil removed can see and reflect the glory of the Lord. And the Lord—who is the Spirit—makes us more and more like him as we are changed into his glorious image” (2 Corinthians 3:18, NLT; see also Romans 8:29; 12:2; Philippians 1:6; Ephesians 4:15\).
If a person leaves church before the benediction, is the blessing lost?	Answer Most, if not all, liturgical churches close their service with a [benediction](benediction-Bible.html), or words of blessing from Scripture. This tradition has its roots in Old Testament law (Numbers 6:22–27\), and benedictions close many New Testament epistles (e.g., 1 Corinthians 16:23–24\). The idea behind a benediction at the close of a church service is that God is blessing His people through the spoken words of a minister of the gospel. The benediction is seen as an authoritative pronouncement of God’s intention to bless those in attendance. Churches who include a formal benediction in their liturgy usually consider it a “means of grace”; that is, God’s grace is channeled through the minister to reach the hearers in the pews. In some churches, the parishioners raise their heads and look up to heaven during the benediction; in others, they bow their heads. Some churches specify that the minister’s hands must be raised while giving the benediction. Those who attend [liturgical churches](liturgy-liturgical.html) may develop the impression that, if you miss the benediction, then you miss God’s blessing. The problem is that the ritual of giving a benediction is not directly commanded in the Bible. The Bible nowhere gives instructions concerning the position of a minister’s hands or the direction of one’s eyes. The Bible never says that receiving God’s grace is a matter of being in a certain place at a certain time, hearing certain words. In fact, there is no biblical command to include a benediction in a worship service. To be clear, there is nothing wrong with reciting a benediction at the close of a service. Reading and hearing Scripture is always a good thing. The point is only that the Bible does not require a formal benediction at the close of a church service. Acts 2:42 gives us a snapshot of the early church’s practices: “They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” Notice how basic this is. No specific instructions on methodology, no formal liturgy, and nothing identified as a “means of grace.” Simply an example of these four activities: 1\) devotion to the apostles’ teaching 2\) maintaining fellowship 3\) observing communion 4\) prayer Throughout the rest of the New Testament, no more ceremonies or rituals in worship are introduced. The Bible does not assign a certain way of “doing church” but leaves room for different practices among different believers. Various traditions have sprung up through the centuries, among them the giving of a benediction. If a person leaves church before the benediction, does he or she lose a blessing? It might depend on the reason for leaving. Is the person leaving because of a hard heart and a refusal to hear God’s Word? There’s no blessing in that, of course. Is the person leaving because they honestly have to get somewhere? We can assume God is gracious in such matters. Besides, grace and truth come through Jesus Christ (John 1:17\), and a child of God is in Christ. We are the priesthood (1 Peter 2:5\) and do not require a fellow human being to give us the grace of God. Jesus identifies the blessed in Matthew 5:3–10: \- the poor in spirit \- those who mourn \- the meek \- those who hunger and thirst for righteousness \- the merciful \- the pure in heart \- the peacemakers \- those who are persecuted because of righteousness Notice what’s missing from this list: “those who stay for the entire church service” and “those who hear all the words the pastor speaks.” More important than taking part in a church tradition is having a heart that seeks after God. “This is what the high and exalted One says—he who lives forever, whose name is holy: ‘I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite’” (Isaiah 57:15\). It’s possible for a person to sit through any number of church services and as many benedictions yet have a stubborn heart closed to God’s truth. Hearing certain words said from the pulpit, even words of Scripture, will not have a magical effect upon the hearer. The seed that falls on the [hard ground](parable-sower.html) is snatched away (Matthew 13:4\). By the same token, it’s possible for a person to have to leave a church service early, missing the benediction, yet have a soft heart open to God’s truth. Such a one will be blessed. God knows the heart.
How do I share the gospel with a ______?	Answer Humans have a tendency to self\-classify based on certain identifiers and to group together with others who are alike. For example, we might define ourselves or others based on ethnicity or interests or political affiliations or countries of origin or lifestyles or the like. In discussions of sharing the gospel, we sometimes wonder if there is a particular way that the gospel is best shared with a person of any of these particular groups. It is true that there are commonalities among those with similar cultural backgrounds or other types of group identifiers. And it’s true that certain aspects of the gospel message may resonate more deeply with one group over another—and certain groups may have a particular resistance to receiving the gospel—but the [gospel message](what-is-the-gospel.html) is universal. Every human being is made in God’s image (Genesis 1:27\). Every human being is born in sin and separated from God (Romans 3:23; 6:23\). The way of forgiveness and eternal life is only through Jesus—this is true for every human being (John 14:6; Acts 4:12\). We need not think of one another in terms of a group classification. Our duty in life is to fulfill the [Great Commission](great-commission.html). Christians are called to share the gospel, the good news of Jesus, with everyone (Luke 24:47\). First Peter 3:15–16 tells us, “In your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.” Our lives should be a reflection of the reality of the gospel. We live in submission to Christ as Lord. In part, this means that we treat others with gentleness and respect, no matter what group they identify with. Sharing the gospel is an act of compassion. Sharing the gospel is not about finding areas of dissimilarity. It’s about sharing a universal message to meet a universal need. The question of sharing the gospel with a \_\_\_\_\_\_ often becomes complicated when it comes to people engaged in a particularly obvious sin that seems to be part of their lifestyle—or even their identity. For example, when witnessing to homosexuals or to heterosexual couples living together out of wedlock, we are prone to condemn the sin and try to modify the person’s behavior before sharing about Jesus. While we need to recognize sin for what it is, we must also remember that the Holy Spirit is the One who convicts (John 16:8\). We usually don’t need to catalog a person’s sins, or even single one out, to share the fact that Christ died for sinners. Trying to “clean up one’s act” or stop a specific sin will not grant anyone eternal life. Homosexuals and fornicators are not saved by stopping their sexual sin but by receiving Christ by faith; the sin will stop after they are transformed and made new in Christ (2 Corinthians 5:17\). Another time the question of sharing the gospel with a \_\_\_\_\_\_ can become complicated is when we interact with someone of a different religion. We might gravitate toward apologetics and begin pointing out everything that is incorrect in the false religion, but that is usually counterproductive. Apologetics is useful, as is knowledge about the person’s beliefs and how they differ from what the Bible says, but the best way to illumine the darkness is simply to turn on the light. Point the person to Christ. Once people see who Jesus is and what He’s done, they will be able to see everything about their religion that is wrong. Jesus was “full of grace and truth” (John 1:14\), and so should His followers be. We do not share the gospel from an attitude of spiritual pride or a position of superiority. We confront sin when needed. We counter beliefs that are incompatible with the Bible. However, in our sharing of truth, we are careful of the manner in which we share it: “Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will” (2 Timothy 2:25–26\). If we were to mistreat or disparage those who are different from us, then we would limit our own opportunities to share the gospel with them. Why would people ever want to repent and believe in Jesus Christ, if followers of Jesus act in a rude, dismissive manner? We are called to be [ambassadors of Christ](ambassador-for-Christ.html), no matter to whom we are speaking (2 Corinthians 5:16–21\). If we are loving, kind, and express concern for all humanity, then we are true reflections of Jesus Christ. Salvation is open to all who will believe: “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17\). When sharing the gospel with a \_\_\_\_\_\_, we should show our genuine compassion and concern for him or her as a person, regardless of the group he or she identifies with. We care about what’s going on in his or her life; we are truly concerned for the troubles he or she is facing. In the context of relationship, we can teach him or her of the need for a Savior while pointing to Scripture and explaining how all humanity is lost and in need of Jesus Christ. In sharing the gospel, it is good to remember that the good news is the “power of God that brings salvation to everyone who believes” (Romans 1:16\). It is the message that truly changes lives.
Does Jesus pray for us?	Answer [Prayer](what-is-prayer.html) is the act of communicating with God. We know that prayer was a big part of Jesus’ life while He was on earth (Luke 6:12; Mark 14:32; Matthew 26:36\). He spent considerable time alone with His Father. Most of the time, what He prayed about we can only speculate on; however, a few places in the New Testament tell us exactly what He prayed for. In Matthew 19:13, He prayed for little children. In Luke 22:32, He tells us that He prayed for Peter’s faith to remain strong. And in John 17, Jesus’ [High Priestly Prayer](Jesus-high-priestly-prayer.html), He prayed for His followers and “for those who will believe in me through their message” (verse 20\). That’s us! Now that Jesus has ascended back into heaven, He still prays for us. His ministry on our behalf continues (Hebrews 7:25\). Jesus is our “Advocate with the Father” (1 John 2:1\). An advocate is one who pleads a case for another. Advocates stand in the place of those who cannot speak for themselves. Jesus, as our [Advocate](Jesus-Advocate.html), stands in our place before the Father and pleads on our behalf. Jesus’ advocacy is sure to be effectual, because He is the one of whom the Father said, “This is my Son, whom I love; with him I am well pleased” (Matthew 3:17\). Jesus’ prayers for us are constant, and they are perfect. We have an Advocate in Christ, but we also have an accuser: Satan, who accuses us night and day (Revelation 12:10; Zechariah 3:1\). Our mortal enemy broadcasts our sins before God, mocking and insulting the ones Jesus bought for His own. But Romans 8:33–34 says we need not worry about Satan’s malice because Jesus, our Advocate, is more powerful: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” In John 17, Jesus prays for His followers, and from that prayer we can learn the kinds of things Jesus might be praying for us now. Jesus prays for us that we would do and be these things: • Know God and His Son, Jesus Christ (verse 3\) • Be protected from [apostasy](apostasy.html) (verse 11\) • Be one in spirit as the Father and Son are one (verse 11\) • Be filled with His joy (verse 13\) • Be kept from the evil one (verse 15\) • Be sanctified through God’s Word (verse 17\) • Remain unified in Christ throughout the generations (verses 20–21\) • Let our love convey Christ’s message to the world (verse 23\) • Join Him in heaven for all eternity (verse 24\) • Experience the same kind of love for each other that the Father and Son share (verse 26\) Hebrews 4:14–16 describes Jesus as our [great High Priest](Jesus-High-Priest.html). Because of His intercession for us, we have access to the Father ourselves: “Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” Despite what we may face in this life, we can live with the confident assurance that, if we belong to Jesus, He is always praying for us.
What should be our response when a Christian leader renounces the faith?	Answer The choice of a Christian leader to renounce his or her faith is tragic. We grieve at such an event, and the sorrow we feel is compounded by the fact that the falling away is usually accompanied by other heart\-breaking news: a divorce, the revelation of secret sins, the embrace of worldly moral standards, etc. The wide\-ranging effects of a Christian leader renouncing the faith extend to him, his family, his former church, and the church at large. Most apostates are unseen, but those with a high\-profile (some would say “celebrity”) position within the church make headlines when they depart the faith. The problem of having false believers within the church, even in positions of leadership, is nothing new. Jesus warned us about false prophets (Matthew 7:15; 24:11\). Paul warned the Ephesian elders about apostates arising from among their own company (Acts 20:29–31\). He warned Timothy of spiritual peril and gave examples: “Fight the battle well, holding on to faith and a good conscience, which some have rejected and so have suffered shipwreck with regard to the faith. Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme” (1 Timothy 1:18–20\). John provided insight into the spiritual condition of apostates: “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us” (1 John 2:19\). In other words, apostates are not people who “lost” their salvation; rather, they are people who were never saved in the first place. False believers ultimately show their true colors. Tares are eventually distinguishable from wheat. How should we respond when people whom we trusted as good leaders in the church fall away? Here are some tips for the Christian: 1\. Examine yourself. We are called to humility, not pride. “If you think you are standing firm, be careful that you don’t fall!” (1 Corinthians 10:12\). Peter deemed his own commitment to Christ to be stronger than that of the other disciples, and he told Jesus as much: “Even if all fall away, I will not” (Mark 14:29\). But Peter was not as strong as he thought he was (verse 30\). Each of us bears a responsibility to be serious about the state of his relationship with God: “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” (2 Corinthians 13:5\). Are we truly in the faith, or are we only paying lip service to Christ and pretending to follow Him? 2\. Pray for the apostate. The decision of someone to “fall away” from the faith should break our hearts. Pray for restoration and that he or she would come to know the Lord in truth. Pray for everyone in the apostate’s sphere of influence: family members, church members, and others close to the [apostate](apostasy.html) who are sure to be devastated by the news. 3\. Look to Jesus. He alone is the author and finisher of our faith (Hebrews 12:2\). Right now, it may be a certain pastor or best\-selling author who holds the headlines. Tomorrow, it may be someone else. But our focus should be Jesus. He never changes (Hebrews 13:8\). His love, His purity, and His truthfulness are constant. The headlines of our hearts should always feature Christ and His perfect work. 4\. Remember that the gospel is not affected by the actions of fallible men. The decision of an apostate to leave the faith says exactly nothing about who Jesus is or the truth of the Bible. It does say much about the apostate, though. Drawing a window shade does not cause the sun to go away, and the choice of someone to reject the truth does not change the truth. The gospel remains unsullied: repentance and faith in the death and resurrection of Christ will result in the Holy Spirit’s supernatural transformation of a person from a child of the devil into a child of God. 5\. Look for the good that true followers of Christ are doing every day. It’s easy to dwell on negative stories about Christian leaders in the news. But the church is doing wonderful things every single day around the world. To quote GARBC national representative Mike Hess, “Consider how God has used His church over the past week. All around the world faithful pastors have stood and unashamedly proclaimed the good news of the gospel of Jesus Christ. Faithful servants have sacrificially served children in churches during Vacation Bible School. Others have patiently listened and prayed with those going through unspeakable suffering and pain. Neighbors have been invited into homes where the love of Christ has been exemplified by Christians demonstrating generous hospitality. Orphans have been adopted. Loving and restorative church discipline has resulted in sweet repentance and reconciliation. Local churches have sent out teams on short\-term missions trips around the world. New hope has been injected into struggling marriages through compassionate Biblical counseling that seeks to help instead of harshly condemn. Prodigals have come home. New believers have made their faith public and identified with the gospel in believer’s baptism. And perhaps most importantly, many have come to saving faith in Christ” (from a GARBC website [commentary](https://www.garbc.org/commentary/be-hopeful-the-church-does-not-rise-or-fall-on-christian-celebrity/), accessed 8/1/2019\). None of these things grab the national attention. Maybe they should. 6\. Put on the whole armor of God. This [spiritual battle](spiritual-warfare.html) we are in is real. Our enemy is active and seeking whom he may devour (1 Peter 5:8\). But God has given us protection (Ephesians 6:10–18\) that we would be wise to wear. 7\. Stay connected to the believers in your church. We have a great asset in fellow believers who can [exhort](definition-exhortation.html), encourage, and edify us. We can hold each other accountable and help guard against the subtle encroachment of sin. “See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God. But encourage one another daily, as long as it is called ‘Today,’ so that none of you may be hardened by sin’s deceitfulness” (Hebrews 3:12–13\). Encouragement is a medicine that helps counter sin poisoning and spiritual hardening. A dose of it is prescribed daily. Doctrine is important, as is a daily, honest walk with God. May the Lord preserve us all from falling away and dishonoring His name.
What does the Bible say about false prophets?	Answer A false prophet is a person who spreads false teachings or messages while claiming to speak the Word of God. In the Bible, false prophets also spoke on behalf of false gods. False prophets functioned in their prophetic role illegitimately or for the purpose of deception. The Bible denounces false prophets for leading people astray. In the Old Testament, the actual term false prophet does not occur, but references to false prophets are evident and abundant. In the book of Jeremiah, we encounter a clear description of false prophets: “Then the LORD said to me, ‘The prophets are prophesying lies in my name. I have not sent them or appointed them or spoken to them. They are prophesying to you false visions, divinations, idolatries and the delusions of their own minds’” (Jeremiah 14:14; see also 23:21–33; Zechariah 10:2\). The primary difference between men like [Jeremiah](life-Jeremiah.html)—a true prophet of God—and false prophets was their source of information. Rather than speak the Word of the Lord, false prophets delivered messages that originated in their own hearts and minds: “This is what the LORD Almighty says: ‘Do not listen to what the prophets are prophesying to you; they fill you with false hopes. They speak visions from their own minds, not from the mouth of the LORD’” (Jeremiah 23:16; see also 14:14; 23:25–32; Ezekiel 13:1–7\). God distances Himself from all false prophets: “I did not send these prophets, yet they have run with their message; I did not speak to them, yet they have prophesied” (Jeremiah 23:21\). Another difference between true prophets and false prophets in the Bible is motivation. True prophets are motivated by loyalty to God above all else, whereas false prophets are motivated by self\-interest and a desire to be popular among the people (1 Kings 22:13–14\). While Jeremiah foretold the grim truth of coming desolation upon Jerusalem (Jeremiah 4\), the false prophets promised peace (Jeremiah 6:14; 8:11\). Naturally, the people of Judah preferred the pleasant messages of the false prophets: “Don’t tell us what is right. Tell us nice things. Tell us lies” (Isaiah 30:10, NLT). Often false prophets were hired for payment or spoke their messages for financial gain: “Her leaders judge for a bribe, her priests teach for a price, and her prophets tell fortunes for money. Yet they look for the LORD’s support and say, ‘Is not the LORD among us? No disaster will come upon us’” (Micah 3:11; see also Nehemiah 6:12–13; Jeremiah 6:13–14; Ezekiel 13:19; 2 Peter 2:1–3\). Israel could not always discern the difference between a true and false prophet. In 1 Kings 22, King Jehoshaphat of Judah sought counsel from the Lord before he and King Ahab of Israel embarked on their mission to retake the city of Ramoth in Gilead. Jehoshaphat heard the predictions of victory from Ahab’s 400 counselors but suspected that these men were false prophets who did not have the mind of the Lord. Jehoshaphat’s suspicions were correct: they were Ahab’s “yes men,” false prophets who had no concern for relating the true Word of God. They merely said what the king wanted to hear and collected their salary from the royal treasury. Jehoshaphat asked if there was another prophet who could give a second opinion. Ahab called for the prophet [Micaiah](Micaiah-in-the-Bible.html), albeit reluctantly: “I hate him,” Ahab complained, “because he never prophesies anything good about me, but always bad” (1 Kings 22:8\). True to form, Micaiah prophesied that Ahab would be killed in the battle and Israel would be “scattered on the hills like sheep without a shepherd” (verse 17\). Micaiah, whose words came to pass, proved to be the true prophet of God. None of the false prophets in Ahab’s court could keep the king alive. The punishment specified for false prophets in the Old Testament was severe: “If any prophet dares to speak a message in My name that I have not commanded him to speak, or to speak in the name of other gods, that prophet must be put to death” (Deuteronomy 18:20\). In the New Testament, Jesus taught about false prophets in His [Sermon on the Mount](sermon-on-the-mount.html): “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit” (Matthew 7:15–18\). Jesus went on to explain the grave consequences of being a false prophet: “Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them. Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:19–23\). The Bible describes false prophets as adulterous (Jeremiah 23:14\), treacherous (Zephaniah 3:4\), drunkards (Isaiah 28:7\), wicked (Jeremiah 23:11\), liars (Jeremiah 14:14; 23:14\), and associated with divination and witchcraft (Jeremiah 14:14; Ezekiel 22:28; Acts 13:6\). Scripture teaches believers to be diligent in faith and devotion to Christ’s teachings so that they will be able to spot false prophets and false teachers quickly (2 Peter 1:10; 1:19—2:1; 1 John 4:1\). Thankfully, the Bible outlines foolproof tests for [recognizing a false prophet](false-teachers.html). The key is to know what a true prophet is like: • A true prophet’s words will be fulfilled (Deuteronomy 18:21–22; Jeremiah 28:8–9\). • A true prophet’s teachings are consistent with Scripture (2 Peter 1:20–21; Revelation 22:18–19\). • A true prophet’s teachings will encourage righteous behavior and provide spiritual benefit (Deuteronomy 13:1–4; Jeremiah 23:13–14, 32; Ezekiel 13:17–23; 14:4–8; Lamentations 2:14\). • A true prophet’s life will reflect a divine call (Isaiah 28:7; Jeremiah 23:10–11, 14; 29:9; Zephaniah 3:4; Matthew 7:15–20\). • A true prophet will acknowledge Jesus Christ as divine (1 John 4:1–6\).
What is the Twelfth Imam in Islamic eschatology?	Answer The Twelfth Imam is not a Christian/biblical idea, but rather a concept in [Shia Islam](Shia-Islam.html) tied to Muslim beliefs about the end times. Shia Islam is the second\-largest denomination of Muslims; it gives greater weight to the title Imam than does Sunni Islam. Most Shia believe there have only been twelve “true” Imams, the last of which has been hiding unseen on earth since the ninth century. According to this belief, “the last Imam” will one day return, along with Jesus Christ, to defeat Satan and an antichrist\-like figure, [Al\-Masih ad\-Dajjal](Al-Masih-ad-Dajjal.html). Most Shia subscribe to an approach called Imamiyyah, often referred to in English as “Twelvers.” These Shia believe in only twelve men who can be called an “Imam.” All were born between the seventh and ninth centuries. The last, according to most Shia, was the Twelfth Imam: Muhammad bin al\-Hasan (also named Abu al\-Qasim Muhammad), more commonly referred to as Muhammad al\-Mahdi or simply the Mahdi. Mahdi is a title meaning “guided one.” He is anticipated as the perfect Muslim who will reappear and unite the world under Islam. According to Shia beliefs, Muhammad bin al\-Hasan was born near the end of the ninth century and was no longer seen after the middle of the tenth century. This disappearance was supposedly not the result of death but of a divine cloaking, known as occultation. The doctrine of occultation contrasts with the belief of [Sunni Muslims](Sunni-Islam.html) and a small proportion of Shia Muslims who believe al\-Mahdi has not yet been born. Or, at least, that he has not yet publicly appeared on the world stage. Shia belief in the role of the Twelfth Imam is at least partially responsible for Iran’s approach to international politics. Some observers of world events wonder about a possible connection between this figure and the Bible’s depiction of the [Antichrist](antichrist.html). The Twelfth Imam is also the title of a fictional novel by Joel Rosenberg.
What is Maliki Islam?	Answer Maliki is one of the four main subdivisions within [Sunni Islam](Sunni-Islam.html). Maliki is a school of Islamic law, also known as [Sharia](Sharia-Law.html). These schools are unified in allegiance to foundations such as the [Qur’an](what-is-the-Quran.html) and the [hadith](hadith-in-Islam.html). However, Maliki differs from schools such as [Hanafi](Hanafi-Islam.html), [Shafi'i](Shafii-Islam.html), and [Hanbali](Hanbali-Islam.html) in what other sources are acceptable for creating legal rulings. Maliki is distinct from other approaches to Sharia in its reverence for “consensus,” especially that of the Islamic city of Medina. Some Islamic schools accept the broad opinion of a community or a revered group of Muslims as a valid anchor point for law. A major exception to this is the Hanbali school, which entirely rejects such arguments. Maliki Islam puts an unusually high emphasis on this, with a great emphasis on the traditions of the people of Medina. This was the city where [Muhammad](who-was-Muhammad.html) truly rose to power, prior to returning to [Mecca](Mecca-in-Islam.html) as a conqueror. Maliki also invests more importance to the words of the earliest Islamic rulers—known as caliphs—with the second caliph, Umar, being the most authoritative. Measuring the actual number of Muslims in each school is difficult. Depending on what methods are used, Maliki is either the second\- or third\-largest school within Sunni Islam. It is similar in scope to Shafi'i and notably larger than Hanbali. Maliki is most common in northern Africa.
How many parables are in the Bible?	Answer A [parable](what-is-a-parable.html) is a story told to illustrate a truth. Jesus’ parables were teaching aids and can be thought of as extended analogies, comparing two things or ideas. A common description of a parable is that it is an earthly story with a heavenly meaning. Jesus told many parables; in fact, at least for a time in His ministry, Jesus relied heavily on story\-telling: “He did not say anything to them without using a parable” (Mark 4:34\). Counts of the parables in the Bible differ because categorizing various teaching tools is a subjective undertaking. Some parables in the Bible are clearly labeled as such. Others are not specified as parables, but they clearly match any reasonable definition of the word. If we define parable loosely enough to include all parabolic instruction (such as Proverbs 25:11\), the number of “parables” naturally rises. Some count about 100 parables in the Bible; others see over 250\. There are over 30 parables of Jesus recorded in the [Synoptic Gospels](Synoptic-Gospels.html) (the Gospel of John has none). All parables are short, but some are quite brief. Here is a list of parables in the Bible, defining parable as “a fictional yet realistic story that illustrates a spiritual truth”: Parables Told by Jesus The Two Builders (Matthew 7:24–27; Luke 6:46–49\) The Sprouting Seed (Mark 4:26–29\) The Children of the Marketplace (Matthew 11:16–19; Luke 7:31–32\) The Unclean Spirit (Matthew 12:43–45; Luke 11:24–26\) Tree and Its Fruit (Matthew 12:33–37; Luke 6:43–45\) The Strongman’s House (Matthew 12:29–30; Luke 11:21–23\) The Sower and the Seed (Matthew 13:3–9; Mark 4:1–9; Luke 8:4–8\) The Wheat and the Tares (Matthew 13:24–30\) The Mustard Seed (Matthew 13:31–32; Mark 4:30–32; Luke 13:18–20\) Leaven in the Dough (Matthew 13:33; Luke 13:20–21\) The Hidden Treasure (Matthew 13:44\) The Pearl of Great Price (Matthew 13:45–46\) The Dragnet (Matthew 13:47–50\) Treasures New and Old (Matthew 13:52 ) The Moneylender (Luke 7:41–43\) The Good Samaritan (Luke 10:25–42\) The Friend in Need (Luke 11:5–8\) The Rich Fool (Luke 12:15–21\) The Master’s Return (Luke 12:35–40\) The Unfruitful Fig Tree (Luke 13:6–9\) The Great Banquet (Luke 14:15–24\) The Lost Sheep (Matthew 18:12–14; Luke 15:3–7\) The Unmerciful Servant (Matthew 18:23–34\) The Lost Coin (Luke 15:8–10\) The Prodigal Son (Luke 15:11–32\) The Dishonest Steward (Luke 16:1–8\) The Master and His Servant (Luke 17:7–10\) The Widow and the Unjust Judge (Luke 18:1–8\) The Laborers in the Vineyard (Matthew 20:1–16\) The Wicked Vine Dressers (Matthew 21:33–46; Mark 12:1–12; Luke 20:9–19\) The Two Sons (Matthew 21:28–31\) The Wedding Banquet (Matthew 22:1–14\) Faithful vs. Wicked Servants (Matthew 24:45–51; Mark 13:32–37; Luke 12:41–48\) The Wise and Foolish Virgins (Matthew 25:1–13\) The Three Servants and the Talents (Matthew 25:14–30\) The Ten Minas (Luke 19:12–27\) The Sheep and the Goats (Matthew 25:31–46\) \[Some consider the story of the rich man and Lazarus (Luke 16:19–31\) to be a parable; others consider it to be a true story that Jesus told.] Other Parables in the Bible The Poor Man’s Ewe Lamb (2 Samuel 12:1–4\) The Poor Wise Man (Ecclesiastes 9:14–18\) God’s Vineyard (Isaiah 5:1–6\) The Plowman (Isaiah 28:23–29\) The Potter (Jeremiah 18:1–10\) The Boiling Pot (Ezekiel 24:3–5\) The Two Harlots (Ezekiel 23:2–21\) The Lion’s Cubs (Ezekiel 19:2–9\) The Eagles and the Vine (Ezekiel 17:1–10\)
What is Hanafi Islam?	Answer Hanafi is the largest of several interpretations of Islamic law, also known as Sharia. [Sunni Islam](Sunni-Islam.html) is the largest denomination of [Muslims](Islam.html) worldwide. Within Sunni itself are several different approaches. These various schools of law are divided on how to best apply the principles of Islam. They disagree on what methods are appropriate for making decisions where religious texts offer no explicit instruction. The largest of these schools of law is Hanafi, which represents a plurality of Sunni Islam. This is not a majority—while the most popular, Hanafi represents only about one third of all Muslims. The other three major schools of Islamic law are [Maliki](Maliki-Islam.html), [Shafi’i](Shafii-Islam.html), and [Hanbali](Hanbali-Islam.html). Hanafi is considered more flexible than other approaches to [Sharia](Sharia-Law.html). The main distinction is its acceptance of judicial discretion. In other words, Hanbali approves of the idea that a single Islamic judge may, based on the particulars of a case, make a definitive ruling based on his personal judgment. Hanbali still relies on other Islamic sources, most importantly the [Qur’an](what-is-the-Quran.html) and the [hadith](hadith-in-Islam.html). Within Islam, Hanafi is noted—and criticized—for being the earliest school to apply qiyas, or reasoned legal deduction, in applying Sharia. This principle presumes that human reasoning and human insight can explain how [Allah](who-is-Allah.html) intends laws to be applied in new or changing circumstances. Most other schools of Muslim law, particularly Shafi’i and Hanbali, either object to this suggestion or hold it in cautious reserve. In one sense, Hanafi could be considered the newest of the four schools, having only been formally codified in the eleventh century. However, the ideals espoused in Hanafi were common in hadiths connected to Ali, the fourth Islamic leader after [Muhammad](who-was-Muhammad.html). Hanafi is most common in northwest Asia, western Egypt, and Turkey.
What does the Bible say about fertility?	Answer Fertility is the ability to conceive children or bring forth a plentiful crop. Every culture in every era has considered fertility among its chief concerns because the fertility of a culture, both sexually and agriculturally, ensures its future. Many pagan cultures invented gods and goddesses that were supposed to grant fertility to people and the ground. The worship of the fertility gods led to much wickedness and perversion. A woman’s fertility—her childbearing ability—was of great importance in Bible times. In those ancient cultures, a woman gained a sense of value if she could give her husband many sons, and a woman who could not conceive suffered emotionally. The family suffered as well, with no sons to help with the work and no daughters to care for the parents as they aged. The Bible records several instances of infertility, and we learn that God knew and cared about each situation. From everything we read in Scripture, God is directly involved in fertility. God’s instruction to Adam and Eve was to “be fruitful and multiply” (Genesis 1:27–28\). He had created them with the physical ability to reproduce, and He wanted them to fill the earth with human beings. Their bodies were as perfect as human bodies can be, so their ability to conceive and bear children was unhindered (Genesis 4:1–2\). In God’s perfect world, infertility was not a problem. The problem of [infertility](infertility.html) only came later as sin and brokenness corrupted the earth. Infertility is a consequence of living in a less\-than\-perfect world inhabiting bodies that will eventually die. The first instance of infertility discussed in the Bible is that of Abraham and Sarah (Genesis 11:30\). They were beyond childbearing years, but, even when they were younger, Sarah had been unable to conceive. Yet this is the couple to whom God promised a son (Genesis 15:1–5; 17:15–16\). Sarah’s age and barrenness became the backdrop for a miracle when God granted them a son, Isaac, in their old age (Genesis 21:1–2\). Through that son, God created a nation that would be a blessing to the whole world (Genesis 12:1–3; 18:18\). God’s intervening in Abraham’s life to give him a son shows that God has plans for our children even before they are conceived. The Bible is clear that God is intimately involved with fertility. He is the One who opens and closes the womb (Isaiah 66:9; Genesis 29:31; Jeremiah 1:5\). He is directly involved in the formation of a baby inside the mother: “For you created my inmost being; you knit me together in my mother’s womb. . . . My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be” (Psalm 139:13–16 ). Children are a gift from God, and He expects parents to value them as He does (Psalm 127:3–5\). He also has compassion on those who are barren, and the Bible records several instances of His intervention to “open the womb” of infertile women. In addition to Sarah, God opened the wombs of Rebekah (Genesis 25:21\), Leah (Genesis 29:31\), Rachel (Genesis 30:22\), Samson’s mother (Judges 13\), Hannah (1 Samuel 1\), and Elizabeth, mother of John the Baptist (Luke 1\). Under the Old Covenant, God promised fertility to the Israelites if they obeyed His commands and honored Him as their God (Exodus 23:26\). Jesus used fertility as a metaphor to describe the life of a true disciple. His followers are to live fruitful lives, bringing others into the kingdom (Matthew 13:23; John 15:5\). Jesus warned that someone who professes His name but refuses to “bear good fruit is cut down and thrown into the fire” (Matthew 7:19\). It is not the Lord’s purpose for everyone to have physical fertility, but spiritual fertility is God’s will for all of His children: “I chose you and appointed you so that you might go and bear fruit—fruit that will last” (John 15:16\).
What is Hanbali Islam?	Answer Hanbali is the most fundamentalist of the main schools of Sunni Islamic law. These approaches to law, also known as [Sharia](Sharia-Law.html), all accept the [Qur’an](what-is-the-Quran.html) and [hadith](hadith-in-Islam.html) as primary sources of doctrine and practice. Hanbali differs from schools such as [Hanafi](Hanafi-Islam.html), [Maliki](Maliki-Islam.html), and [Shafi’i](Shafii-Islam.html) in what secondary sources are accepted and to what extent those sources matter. Hanbali is considered the most traditional and rigid of the four main schools. Most Muslim approaches to Sharia accept the idea of analogy—known in Islam as qiyas—which takes established rulings and applies them to new topics or situations. This is not so with the Hanbali interpretation. The initial Hanbali views on Sharia rejected the use of analogy, as well as judicial discretion. No credence was given to local customs—the law was the law. Early Hanbali scholars also denied the validity of any consensus established after the life of [Muhammad’s](who-was-Muhammad.html) companions. Later Hanbali jurists softened this stance, coming much closer to the Shafi’i approach to matters of analogy and consensus. That movement toward flexibility and discretion was seen as unacceptable to some Sunni Muslims. Combined with angst over European dominance in the eighteenth and nineteenth centuries, the resulting disagreement formed a movement within Hanbali known as [Wahhabi](Wahhabism.html). This, in turn, inspired a further subsect known as [Salafi](Salafi-Islam.html). A minority of Salafi Muslims believe in the use of active, aggressive violence against non\-Muslims. This fractional slice of Islam is the school of choice for most of the world’s most infamous terror groups such as [ISIS](ISIS-end-times.html), Boko Haram, and Al Qaeda. Hanbali is most common in Saudi Arabia—primary in the form of state\-sponsored Salafi—and in portions of the nearby Middle East. This connection to Saudi Arabian wealth and power is the primary reason Salafi, itself a subset of both Wahhabi and Hanbali, exerts an outsized influence on the world stage.
What is Shafi’i Islam?	Answer Shafi’i is one of four main interpretations of [Sharia Law](Sharia-Law.html) within Sunni Islam. Depending on what surveys are used, Shafi’i is either second or third by size among [Sunni Muslims](Sunni-Islam.html), being very close in size to the [Maliki](Maliki-Islam.html) school. Within Sunni Islam, all schools of law treat the [Qur’an](what-is-the-Quran.html) and [hadith](hadith-in-Islam.html) as main sources of doctrine and practice. Where these schools differ is on what further resources have authority, and to what extent human reason or discretion play in applying Islamic law. Shafi’i is notable for its rejection of human speculation in judicial matters, a major disagreement to schools such as [Hanbali](Hanbali-Islam.html). Shafi’i is considered a “conservative” approach to Islamic law. Like most Islamic schools, Shafi’i accepts the idea of analogy, also known as qiyas, which allows a judge to apply established Sharia rulings to a new situation or new idea. However, like the Hanbali school, Shafi’i does not allow for consideration of personal opinion or local custom. Nor does it accept legal arguments based on “the greater good” of either Islam or the local community. The concern of Shafi'i is the full, unhesitating acceptance of the hadith. Shafi'i is most common in southeast Asia and eastern segments of Africa as well as among the Kurdish people.
How is the fear of man a snare (Proverbs 29:25)?	Answer Proverbs 29:25 says, “Fear of man will prove to be a snare, but whoever trusts in the LORD is kept safe.” A snare is a lure or a trap. Fishermen sometimes use snares to catch fish. Hunters use various kinds of snares to trap game. And Satan uses snares to trap human beings (Jeremiah 5:26\). One of those snares is the fear of man. The fear of man can be both physical and psychological. Jesus said to His followers, “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” (Luke 12:4–5\). Jesus was preparing the disciples for the physical persecution that would follow His resurrection (Luke 21:12; Acts 8:1\). They would be beaten, stoned, flogged, and imprisoned (2 Corinthians 11:24–27\). Many of them would be killed. Yet He warned them not to let the fear of man stop them from proclaiming the gospel. Even though His followers would undergo tremendous physical suffering for His sake, the trials would be brief and temporary (2 Corinthians 4:17\). The moment they left the earth, they would forever reap [rewards](rewards-in-heaven.html) for their faithfulness. Wicked men could hurt them no longer (Revelation 3:5\). But a threat more prevalent to most Christians, especially those in Western and free nations, is the psychological fear of man. This fear is an anxious need to receive affirmation from those around us. The fear of man manifests as people\-pleasing, compromised values, peer pressure, and a choice not to [share our faith](share-testimony.html). The fear of man can be a snare when we allow it to influence our decisions. Rather than obey the voice of the Holy Spirit (John 10:27\), we opt for avoiding unpleasant interactions. It’s easier to heed the fear of man than to invite the possibility of consequences. Consider the bold words of Peter when he and the other apostles were ordered to stop preaching in the name of Jesus: “We must obey God rather than men” (Acts 5:29\). The first disciples did not allow the fear of man to keep them from doing what God had called them to do. The fear of man is a snare in that it supplants the fear of God in our lives. Since the fear of the Lord is the beginning of wisdom (Psalm 111:10\), the fear of man sets us on the road to foolishness. The fear of man has replaced biblical conviction in some so\-called Christian circles today. Public opinion has overridden the clear teaching of Scripture on many social issues. Entire denominations are caving to the fear of man, and it has become a snare to them. The desire to be viewed by the world as [progressive](Progressive-Christianity.html), enlightened, [tolerant](tolerance-Christian.html), or [politically correct](political-correctness.html) is a snare Satan has used to reel people into his way of thinking. The need to be liked and accepted has become more important than the Word of God to many professing believers, thus proving the truth of Proverbs 29:25\. Romans 8:31 points us away from the ensnaring fear of man: “If God be for us, who can be against us?” While Christians should always be sensitive to current social issues and be compassionate and kind to all, we must never allow the fear of man to determine our course. Thousands of martyrs could have avoided death had they only remained silent about their loyalty to Christ. If they had allowed the fear of man to silence them, they may have won the world’s applause but lost heaven’s. While Satan cannot steal the salvation of those born again into God’s kingdom (John 1:12; 3:3\), he can and does use snares to steal our victory, our witness, and our opportunities to store up treasure in heaven by magnifying the fear of man (John 10:10; Luke 12:33\).
What is fervent prayer (James 5:16)?	Answer The term fervent prayer comes from James 5:16 in the King James Version: “The effectual fervent prayer of a righteous man availeth much.” The English word fervent simply means “impassioned, forceful, passionate, heartfelt, powerful, or wholehearted.” The verse, as translated in the King James Version, seems to indicate that a passionate, [wholehearted](Bible-wholehearted.html) prayer will accomplish much, implying that a half\-hearted prayer will not be as effective. Most modern versions translate James 5:16 differently, so that the fervency or forcefulness applies to the outcome of the prayer, not the earnestness of the prayer: “The prayer of a righteous person has great power as it is working” (ESV); “The prayer of a righteous person is powerful and effective” (NIV); “The effective prayer of a righteous man can accomplish much” (NASB). These translations simply say that prayer is powerful, without differentiating between “fervent” prayer and some other kind. This expanded paraphrase may illustrate the difference: “The forceful, earnest, heartfelt prayer of a righteous man will accomplish much” vs. “The prayer of a righteous man will yield forceful, powerful results.” The difference in translation seems to center on the proper placement of the term translated “fervent” or “powerful” or “effective.” The KJV and NKJV translate the verse so that the term applies to the kind of prayer—a fervent, forceful, or powerful prayer can accomplish much. The other versions apply the modifier not to the prayer but to the outcome of the prayer—it will have a forceful or powerful result. So the KJV and NKJV encourage one to pray fervently so that the prayer will be answered, and the other versions simply encourage one to pray because the results can be powerful. The context helps to shed light on the intended meaning. The immediate context speaks of praying for healing and says that the “prayer of faith” (prayer offered in faith) will be answered. The first part of James 5:16 says that we should confess our sins to each other and pray for each other to be healed. The second part of the verse seems to summarize the thought. Then verses 17–18 give an example of the kind of prayer that is encouraged. “[Elijah](life-Elijah.html) was a human being, even as we are. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops.” James refers to 1 Kings 17:1, where Elijah told Ahab that it would not rain “for the next few years.” This drought was punishment for Israel’s worship of [Baal](who-Baal.html). After three and a half years of drought, Elijah defeated the prophets of Baal in a showdown on Mt. Carmel (1 Kings 18:16–40\), and then Elijah told King Ahab that it was going to rain (verse 41\). “So Ahab went off to eat and drink, but Elijah climbed to the top of Carmel, bent down to the ground and put his face between his knees. “‘Go and look toward the sea,’ he told his servant. And he went up and looked. “‘There is nothing there,’ he said. “Seven times Elijah said, ‘Go back.’ “The seventh time the servant reported, ‘A cloud as small as a man’s hand is rising from the sea.’ “So Elijah said, ‘Go and tell Ahab, “Hitch up your chariot and go down before the rain stops you.”’ “Meanwhile, the sky grew black with clouds, the wind rose, a heavy rain started falling and Ahab rode off to Jezreel” (1 Kings 18:42–45\). On Mt. Carmel, Elijah made a pronouncement that it would rain and then prayed that it would. He prayed for rain seven times. After each prayer, he sent his servant to see if the sky looked like rain. When it did not, he would pray again. Finally, after the seventh time, a small cloud was visible, which Elijah interpreted to be the answer to his prayer—and it was. He had prayed bent down to the ground with his face between his knees. This could be interpreted as an expression of earnest supplication. Taking all the evidence into consideration, fervency may not be the most important issue in prayer. Certainly, Elijah prayed earnestly. However, the point of James seems to focus more on the efficacy of prayer and the aspect of righteousness in the one praying. The admonition to prayer is prefaced with the command to confess sins. James also makes a point that the prayer comes from a righteous person. Elijah was a righteous man, and the results of his prayer were beyond incredible. The point of James 5:13–18 is that prayer is important and God answers prayer, so we must make it a priority. We don’t have to be “super Christians.” We might be tempted to think of Elijah as some sort of super saint, but James says he was an ordinary man and that God answered his prayer. However, sin in the life of the one praying can block prayer’s effectiveness. Certainly, earnest prayer is important, and the prayer of faith is important, but this passage does not seem to indicate that the forcefulness with which one prays determines effectiveness. Rather, the prayer of a righteous person is powerful (forceful) and effective. We should confess our sins and pray, expecting God to answer. Of course, the prayer should not be half\-hearted or nonchalant, and other passages encourage us to pray with persistence (Matthew 7:7–8, Luke 11:5–9; 18:1–8\).
What does it mean that “out of the abundance of the heart the mouth speaks” (Luke 6:45)?	Answer This verse is from what is sometimes called the [Sermon on the Plain](Sermon-on-the-Plain.html). In this part of the sermon, Jesus tells us how we can judge a person’s character. We do it in much the same way we look at a tree or plant to tell if it is a “good” plant or not: “No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit. People do not pick figs from thorn bushes, or grapes from briers” (Luke 6:43–44\). If you want to know what kind of tree or plant you have, you have to [look at its fruit](you-will-know-them-by-their-fruit.html). A pear tree sounds like a good tree, but, if you have a Bradford pear tree, you will get small, inedible pears about the size of marbles. What is on the inside—what the tree is really “made of”—will determine what kind of fruit it produces. Jesus says that the same is true of people. In Luke 6:45, Jesus says that people can be judged by what they say and do because these things reveal what is really inside the person: “A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart. For the mouth speaks what the heart is full of.” If you want to know what is on the inside of a person, you simply watch his actions; listen to what comes out of his mouth on a regular basis. This is not being judgmental; this is being realistic. If a person is angry, rude, lewd, or immoral on a regular basis, you can be assured that this is what he is like “on the inside.” If a person is consistently kind, encouraging, and polite, then you can be sure that is what he is like “on the inside.” Of course, it is possible that someone might put up a façade to deceive others regarding his character, but eventually what is inside will come out. The mouth speaks out of the abundance—the overflow—of the heart. The primary point of application in Jesus’ words seems to be this: when we see evil consistently coming out of a person in word and deed, we should not deceive ourselves by saying, “I think he really is a good person inside; he just has some bad habits” or “That’s just the way he talks, but he’s not really like that.” How many people fall in love and get married, thinking that the bad behavior they have observed is only an aberration? How many parents deceive themselves regarding the spiritual state of their children, thinking that they are true believers because of a childhood profession of faith, even though their lives demonstrate a heart of evil? When Jesus said, “Out of the abundance of the heart the mouth speaks,” He meant that consistently sinful words and deeds are indicative of a sinful heart. Rather than always giving people “the benefit of the doubt,” we would do well to recognize the “fruit” we observe and respond accordingly. Being a “fruit inspector” does not mean we consider ourselves to be without sin; it does mean that we are realistic about whom to trust and whom we allow to exert influence over us and the people for whom we are responsible.
Why should we confess our sins to one another (James 5:16)?	Answer The epistle of James emphasizes the power of prayer in the life of believers. It also reminds us that, even if we truly know and love the Lord, we still sin. While we remain in these earthly bodies, we will continue to battle with sin. In the body of Christ, sometimes we sin against our brothers and sisters in the Lord. James 5:16 tells us what to do when we sin against one another: “Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective” (James 5:16\). The word confess means “to agree,” “to admit,” or “to say the same thing.” Confession is saying the same thing as God does about sin or having the same perspective on sin as God does. It involves identifying sin for what it truly is, honestly acknowledging the offenses we have committed. Confession also should include an attitude of turning away from sin. James instructs believers who are struggling with sin to seek faithful and trusted brothers and sisters in Christ who will intercede for them in their battle with sin. He is not suggesting that we confess our sins carelessly to just anyone, but to mature believers who will provide spiritual and practical support. Of course, we should also confess our sins to those we have sinned against, as we seek forgiveness and restoration. Confessing our sins to one another in the body of Christ can break the power of secret sin. Covering up sin has no profit but yields negative consequences: “When I refused to confess my sin, my body wasted away, and I groaned all day long. Day and night your hand of discipline was heavy on me. My strength evaporated like water in the summer heat. Finally, I confessed all my sins to you and stopped trying to hide my guilt. I said to myself, ‘I will confess my rebellion to the LORD.’ And you forgave me! All my guilt is gone” (Psalm 32:3–5, NLT). Confession of secret sin should be made with discretion. Depending on the situation, there may be no need to shout the sin from the rooftops. Confession involves choosing wise and trustworthy confidantes who will handle the truth appropriately. As regenerated people of God, we are to live in the light of truth: “For you were once darkness, but now you are light in the Lord. Live as children of light (for the fruit of the light consists in all goodness, righteousness and truth)” (Ephesians 5:8–9\). Secretive behaviors and hidden sins should not exist within the fellowship of Christian believers: “So stop telling lies. Let us tell our neighbors the truth, for we are all parts of the same body” (Ephesians 4:25, NLT). To live as children of light, we must be honest with ourselves and others about who we are, including our shortcomings, failures, and struggles with sin. Besides making us hypocrites in the world, hidden sin breaks our fellowship with God and keeps us isolated from others. Confession, on the other hand, brings God’s mercy, forgiveness, freedom from guilt, strength through fellowship, and a multitude of blessings from God (Proverbs 28:13; Psalm 32:2; 1 John 1:8–10\). Confession, while an essential part of the Christian life, does not require a [priest](confession-sin-priest.html) or any other church\-appointed human mediator. There is only One who can absolve us of sin, and that is God (see Psalm 130\); there is only one Mediator between us and God, and that is Jesus Christ (1 Timothy 2:5\). We confess our sins to one another in order to solicit prayer, [exhortation](definition-exhortation.html), and strength along the way. In his commentary Opening Up James, Roger Ellsworth sheds further light on why we should confess our sins to one another: “Confession should always be as wide as the sin. If we have sinned secretly, we should confess it to God. If we have sinned against someone else, we should confess it to God and to the person whom we have wronged. And if we have sinned publicly, we should confess it to God and in public” (Day One Publications, 2009, p. 162\). Private confession to God is necessary because it cleanses us and restores our fellowship with Him (1 John 1:9\). Likewise, when we seek honest reconciliation with an individual we have wronged, we gain a restored relationship both with God and the other person: “So if you are presenting a sacrifice at the altar in the Temple and you suddenly remember that someone has something against you, leave your sacrifice there at the altar. Go and be reconciled to that person. Then come and offer your sacrifice to God” (Matthew 5:23–24, NLT). And as James encourages, if we have sinned against the church, we are to confess it publicly. Public confession of sin is also seen in Acts 19:18: “Many of those who believed now came and openly confessed what they had done.” Why do we confess our sins to one another? Because a continual relationship of confession and forgiveness among brothers and sisters in Christ cultivates honesty and purity and reflects the unity the church is meant to embody: “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32\).
What is the eternal weight of glory (2 Corinthians 4:17)?	Answer In 2 Corinthians 4:17, the apostle Paul presents a beautiful and emphatic contrast between present afflictions and future glory: “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (ESV). Before analyzing the meaning of “eternal weight of glory,” it is essential to understand the broader context of the epistle. In 2 Corinthians, Paul addresses the challenges faced by the Corinthians and defends his apostolic ministry against accusations and opposition. In 2 Corinthians 4, Paul emphasizes the grace and mercy of God, which sustained Paul and his fellow\-laborers during times of toil, weariness, scorn, danger, and constant exposure to death (see 2 Corinthians 4:7–10; cf. 2 Corinthians 11:23–27\). Their suffering was not in vain: “So death is at work in us, but life in you” (2 Corinthians 4:12\). Despite these [hardships](Bible-trials.html), which continued for the duration of his life, Paul characterizes his trials and tribulations as “light” and “momentary.” The word light denotes something that is easy to bear or of little weight (cf. Matthew 11:30 and 2 Corinthians 1:17\). Paul’s use of this term conveys the relative insignificance of present afflictions when juxtaposed with the eternal weight of glory. Furthermore, the term momentary emphasizes the brevity and fleeting nature of present afflictions (cf. James 4:14\). Paul contrasts the temporary nature of suffering with the eternal nature of the glory that awaits believers (see Romans 8:29–30\). Even if we were to suffer for the rest of our lives, our afflictions are still momentary because this life will come to an end (2 Corinthians 4:16\). And when it does, we will be glorified with Christ (Romans 8:17\). Next, Paul juxtaposes the light and momentary affliction with an “eternal weight of glory beyond all comparison.” The word weight signifies the substantiality, significance, and overwhelming nature of the [future glory](weight-of-glory.html) that believers will experience (cf. 1 Corinthians 2:9, 13:12; 1 John 3:2\). Hence, it conveys a sense of immeasurable value and magnitude. This “eternal weight of glory” stands in stark contrast to the fleeting and transitory nature of present afflictions. The word eternal signifies the everlasting and unending nature of the glory that believers will inherit. It also highlights the incomparable duration and permanence of our future glory. In Romans 8:18, Paul expresses a similar idea, declaring that the “sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (ESV). This passage reinforces the idea that present afflictions, though seemingly significant, pale in comparison to the future glory that believers will partake in. In 1 Peter 1:6–7, the apostle notes that suffering has a redemptive purpose: “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (ESV). This passage aligns with the theme of present afflictions preparing believers for an eternal weight of glory, as mentioned in 2 Corinthians 4:17\. Second Corinthians 4:17 reminds us that present afflictions, though at times severe, are light and momentary when contrasted with the immeasurable weight of glory that awaits believers. This provides immense comfort to those enduring trials, assuring them their suffering is purposeful and temporary, while their future glory is eternal and incomparable. May this passage inspire and strengthen our faith as we endure various trials, always mindful of the surpassing glory that awaits us in Jesus Christ.
What is the strange flesh in Jude 1:7?	Answer Jude 1:7 speaks of “Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh” (KJV). In context, Jude is assuring his readers that God has punished sin in the past and, therefore, He will continue to do so in the future. Jude gives a list of incidents as evidence of God’s judgment, and one of the incidents that he cites is the case of [Sodom and Gomorrah](Sodom-and-Gomorrah.html). The King James Version and the New American Standard Version are similar in the translation of Jude 1:7, and both use the term strange flesh. “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire” (NASB). The ESV has a more interpretive translation: “Just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.” The ESV includes an alternate translation, “different flesh,” in a footnote. The NIV provides the most interpretive translation: “In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.” The traditional understanding of this passage is that the “strange flesh” refers to homosexual desire similar to what was exhibited in Sodom in Genesis 19\. Two angels (appearing as men) visited Sodom. [Lot](Lot-in-the-Bible.html), not knowing that they were angels, asked them to come into his home. The men of the city learned of the visitors and mobbed Lot’s house, saying, “Where are the men who came to you tonight? Bring them out to us so that we can have sex with them” (verse 4\). In recent years, there has been an attempt to legitimize homosexual desire and even to look for ways to make it compatible with biblical teaching. Some have challenged the traditional understanding that the pursuit of “strange flesh” refers to homosexual lust. Jude 1:7 begins with “in the same way,” which calls our attention to the situation in the previous verse. Verse 6 says, “And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day.” This has often been understood as a reference to Genesis 6\. The first verses of that chapter highlight the wickedness that precipitated the flood. Many interpret the Genesis passage as referring to angels who in some way had sexual relations with human women. According to some, the logic in Jude 1 runs this way: in verse 6 angels have sexual desire for human beings, and in verse 7 human beings have sexual desire for angels. The conclusion is that the desire for “strange flesh” in Jude 1:7 refers to human\-angel relations, not any kind of human\-human relations. This interpretation has several problems. First, it is far from clear that Jude 1:6 is a reference to Genesis 6:2–4\. Second, it is far from clear that “the sons of God” in Genesis 6:2–4 refers to angels or that human\-angel sexual activity is what is in view. Third, the sin of Sodom and Gomorrah warranted judgment before the angels ever showed up (Genesis 19:20\). In fact, pending judgment was the reason the angels went to Sodom in the first place. It is not as though angels were being assaulted on a regular basis in Sodom. And, finally, the men of Sodom had no idea that the “men” visiting Lot’s house were angels, so the issue could not be an unnatural attraction to angels. The next issue that needs to be addressed is the term translated “strange “ in the phrase “strange flesh.” The word translated “strange” is hetero, which means “different.” The issue is complicated by the fact that we use the term heterosexual to refer to attraction to the opposite gender and homosexual to refer to same\-sex attraction. Jude 1:7 says that Sodom and Gomorrah were judged because of hetero attractions. However, the context is clear that hetero in this case does not mean “different gender” but “different from the norm,” as in “strange.” Romans 1:26–27 calls these urges and actions “unnatural”—that is, they are different (hetero) from the God\-ordained design. Finally, some have charged that the sin of Sodom was not homosexuality per se, but violence and attempted homosexual rape. They claim that Genesis 19 has nothing to do with loving, mutual homosexual desire. Certainly, the violence of the men of Sodom adds an additional layer to the problem. It may account for why Jude describes the incident in Sodom as one of “gross immorality,” but it does not explain why Jude says they desired “strange flesh.” Furthermore, it was not for the single incident with Lot that Sodom was judged; rather, that incident simply demonstrated and confirmed the kind of immorality that was rampant in Sodom, Gomorrah, and the surrounding areas. When all the evidence is considered, the traditional understanding is still the most consistent with the biblical data. Sodom, Gomorrah, and the surrounding areas gave themselves over to all sorts of sexual perversion (rape would be included in this), but homosexual attraction and activity, described as a desire for “strange flesh,” is also included. Jude describes homosexual desire as a desire for hetero flesh because it is “different” from the God\-ordained plan for sexuality. Jude says that the men of Sodom were judged for this and stand as an example of God’s willingness and ability to judge such actions in the future.
Why did God create me?	Answer On the sixth day of creation, God did something He had not done before. When He created the world and everything in it, He merely spoke it all into existence (Genesis 1\). But on the sixth day, He reached down into the clay and formed a man. He then “breathed into man’s nostrils the breath of life and man became a living soul” (Genesis 2:7\). The breath of God created an eternal soul in the man. God made mankind in [His own image](image-of-God.html); that is, Adam and Eve were more like Him than anything else He had created (Genesis 1:27\). Humans would live forever, just as God will. He told the first couple to be fruitful and multiply and fill the earth and subdue it (verse 28\). He had created them for a purpose, and all the people that came after them were created for a purpose, too. Scattered throughout the Bible are hints about the reasons God made us. Our first hint is in the Garden of Eden. Genesis 2:15 says that God took the man He had created and put him in the garden to tend it. God had created a caretaker for His earth. He gave man dominion over everything else and gave him a job to do (Genesis 1:28\). Man’s first job was naming all the animals (Genesis 2:19–20\). God could have named the animals Himself, but He enjoyed working with Adam the way a loving parent enjoys watching her preschooler learn a skill. So we were created for work, but not work in the way we usually define it. Work was designed to be a fulfilling way we experience God by working in harmony with Him to accomplish His goals. We know from Psalm 139:13–16 that we were each formed by God while inside our mothers. We are His masterpieces, created by Him for unique purposes (Ephesians 2:10\). God is intimately involved in our creation: “The word of the LORD came to me, saying: ‘Before I formed you in the womb I knew you, and before you were born I set you apart and appointed you a prophet to the nations’” (Jeremiah 1:4–5\). That statement alone should overwhelm us with wonder. The Lord God Almighty, Creator of the universe, chooses us individually and then creates us exactly as He wants us to be. Scripture is clear that every human being was created by God for His pleasure and His purpose (Colossians 1:16\). If we are going to fulfill our purpose, we need to consult the Bible. The Bible tells us about who God is, who we are, and how we should live our lives. Many people try to find purpose in happiness, fun, or popularity because they are unaware that God has greater purpose for their lives. Sadly they end up empty and frustrated. But they don't need to. God has given us His Word (the Bible) so that we could learn who He is and who we are. When we consult it for direction, we have opened the roadmap that leads to our purpose. One thing we learn is that God loves us and proved that love by sending His Son, Jesus, to show us what He is like (John 14:9\). Although God loves us, our sin has separated us from Him (Romans 3:23; 6:23\). Jesus came to earth and offered Himself in our place. He took the punishment our sin deserves (2 Corinthians 5:21\). God raised Him from the dead three days later, proving that Jesus is Lord over everything, including death (Romans 10:9–10\). Then God decreed that everyone who places faith in Jesus will be forgiven and enter a relationship with Him (John 3:16–18\). So God’s first desire for every human being is that we come to know Him through [faith in His Son](become-a-Christian.html). When we know who He is, we can discover who we are. God’s goal for each of His children is that we take on a family resemblance. He wants us to be like Jesus (Romans 8:29\). So He gives us spiritual gifts that enable us to serve Him in supernatural ways (1 Peter 4:10; 1 Corinthians 12:7–11\). As we learn to walk in harmony with God and use our gifts to serve others, we are living our purpose. God created us for a purpose, but that purpose will look different for every person because we are each unique. To be created in the image of God means that we were created to be mirrors of God’s glory—one\-of\-a\-kind mirrors that reflect the diverse aspects of His nature. A mirror serves no other purpose than to reflect something else. A mirror is useless when covered in mud; likewise, when we are covered in sin and turned away from God, we are not living out the purpose for which we were created. But when we respond to God’s offer of salvation and allow His Holy Spirit to clean us up, we turn toward our Creator, and His glory is reflected in our lives. It is not our light or beauty the world needs to see, but His (John 8:12; 9:5\). Micah 6:8 tells us what God expects from us: “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” God created us to walk with Him, talk with Him, discover His attributes, and bless the world from that perspective. To act justly is to hold ourselves to a higher standard than our old sin natures followed (1 Corinthians 10:31\). We seek to learn God’s commands so we can obey them. To love mercy is to become channels of the same mercy and grace that rescued us (Titus 3:5\). We offer forgiveness to those who offend us and leave final judgment to God (1 Corinthians 4:5\). We walk humbly with our God when we stay close to Him in good times and bad, thanking Him for every good gift and running to Him when we feel threatened (1 Thessalonians 5:18; Proverbs 18:10\). When we walk humbly with our God, we store up treasure in heaven as we seek to know and follow His will. By living our lives on earth for His glory, we can one day step into His presence knowing that we have fulfilled the purpose for which He created us (1 Timothy 6:18–19; Matthew 6:20; Luke 19:17\).
Should a Christian have gay friends?	Answer In considering whether a Christian should have gay friends, we need to ask ourselves whether Jesus would have gay friends. The New Testament nowhere identifies any specific individuals as homosexuals. So, there are no records of Jesus interacting with a homosexual. We know from the gospels, however, that Jesus loved everyone He encountered. He did not consider one group of people less deserving of the gospel than any other. In fact, He went out of His way to deliver a demon\-possessed man (Mark 5:1–20\) and bring hope to an immoral woman from a despised ethnic background (John 4\). He healed lepers (Luke 17:10–19\), pardoned an adulteress (John 8:1–11\), and ate with tax collectors (Mark 2:16\)—all of whom were considered unfit for the company of righteous people. We can assume Jesus would have spent time with homosexuals as well. Homosexuality was a sin in Jesus’ day, and it is a sin now. God’s standards of human sexuality have not changed. However, Jesus came to seek and to save the lost (Luke 19:10\). We learn from the gentle way He dealt with sinful people that He would have offered homosexuals the same compassion and opportunity to “go and sin no more” (John 8:11\). If possible, Jesus would have included homosexuals when He ate at the homes of “notorious sinners” (Luke 15:1, NLT). It is critical to note that Jesus’ choice to mingle with sinners was for a single purpose. He had come to bring light into their darkness (John 1:9; 12:46\). He wanted to be with sinners so that He could explain to them God’s love and forgiveness. He did not choose their company because He approved of their sin. He did not in any way participate in or enable sin. He came to lift people out of sin, if they would only believe in Him (Luke 7:36–50\). Also, when we wonder whether a Christian should have gay friends, we need to define friends. We associate with people on many different levels, from brief acquaintances to intimate soul mates. Friendship is built upon shared interests, values, and experiences. A Christian intent on following Jesus will not have much in common with a person following an aberrant lifestyle. There will be a limit to how close the friendship can be (2 Corinthians 6:14–16\). In our increasingly deviant world, all forms of twisted sexuality are being applauded as good. From a biblical perspective, many confused people are trapped in the sin of homosexuality and need to be delivered. They need to know that God created them for more. He created them for Himself. They cannot free themselves from sin; they need a deliverer. Jesus is the Deliverer (Psalm 18:2; 1 Corinthians 6:11\), and we are called to broadcast that message. We are peacemakers, having been entrusted with “the ministry of reconciliation” (2 Corinthians 5:18\). Following Christ’s example, we can extend friendship to gay people, demonstrate His love for them, pray for them, and celebrate as much common ground as we can find. In our interactions with gay friends, we must be careful not to give the impression that we are validating their sin. We cannot allow our love for a gay person to cause us to compromise God’s Word. Should a Christian have gay friends? Yes, in the same way and for the same reasons that Jesus would have had gay friends. He saw every person as someone created in God’s image (Genesis 1:27\). He saw the person He had created them to be. He saw their fear, their confusion, their heartaches, and their future without Him. He offered everyone the same pardon and transformation when they were willing to make Him Lord of their lives. A Christian is simply a sinner who has accepted the [gospel](what-is-the-gospel.html) and now represents Christ to everyone, including our gay friends, with grace and truth (John 1:14\).
How old was David when he _____?	Answer While the Bible does not give us a detailed timeline of [David’s life](life-David.html), it does provide enough information to know or approximate how old David was at significant moments in his life. How old was David when Samuel anointed him king? The Lord had instructed [Samuel the prophet](life-Samuel.html) to go to the house of Jesse in Bethlehem to anoint Israel’s next king. As the youngest boy in Jesse’s family, David was regarded as irrelevant. His father did not even bother to call him to meet Samuel. But when Samuel considered Jesse’s seven older sons, God rejected them all. The prophet asked if Jesse had any other sons, and then David, who was out tending sheep, was called and Samuel anointed him. As is often the case, God chose the least likely candidate (1 Samuel 16:1–13\). We are not told precisely how old David was at this time, but we know he was just a boy, probably between 10–15 years of age. How old was David when he fought Goliath? Scripture gives us stronger clues regarding David’s age when he fought [Goliath](David-and-Goliath.html). While the Philistines were at war with Saul, their giant, Goliath, taunted the armies of Israel daily. But none of the Hebrew soldiers had the courage to face Goliath one on one. At this time, David’s three oldest brothers were serving on the battle lines. David was sent to them by his father to deliver provisions. When David heard the defiant words of Goliath, he was grievously offended and told King Saul he would stand up and fight against Goliath. “Don’t be ridiculous!” was Saul’s reply. “There’s no way you can fight this Philistine and possibly win! You’re only a boy, and he’s been a man of war since his youth” (1 Samuel 17:33, NLT). The term Saul used here to describe David’s age is broad and can refer to anything from an infant to an adolescent. David was most likely a teenager, probably 16–19 years old. The fact that David was not yet serving in the army tells us he was definitely under 20 (see Numbers 1:3\). Likewise, since Scripture says that David’s three oldest brothers were in the army (1 Samuel 17:13\), we know they were 20 years or older. That leaves four brothers between them and David, strengthening the notion that David was a teenager when he fought Goliath. How old was David when he became king? The Bible is forthright in revealing, “David was thirty years old when he became king, and he reigned forty years” (2 Samuel 5:4\). Thus, David took the throne of Israel at about the same age that Jesus would begin His earthly ministry (Luke 3:23\). How old was David when he died? Since we know that David was 30 years old when he became king, and he reigned for a period of 40 years, that places him around 70–71 years old when he died (1 Kings 2:10\). When the end came, David “died at a good old age, having enjoyed long life, wealth and honor” (1 Chronicles 29:28\).
Since women preachers can be just as good as men, doesn’t that mean they are called to preach?	Answer Due to past eras when women were treated as second\-class citizens in every arena, many assume that the biblical restrictions on the role of women in the church are part of that [sexist mentality](God-Bible-sexist.html). Others assert that, since culture has erased most gender distinctions, the church should as well. Others point out that a woman may be just as gifted as—or better than—a man in public speaking and biblical insight, so she should be able to preach in the same way that men do. It is a divisive issue, and we need to look at what the Bible says. The Bible contains God’s guidelines for gender roles within His ordered world. Those roles are different, not greater or lesser. Red and green are different colors. One is not greater than the other, but they are used for different purposes. Together, they complement each other, filling our world with brilliant color. If everything was red or everything was green, we would not appreciate the beauty of either. So it is with gender [complementarianism](complementarianism-vs-egalitarianism.html). When men and women work together within their God\-designated assignments, God’s kingdom flourishes. [Women](women-in-ministry.html) are called to many areas of service, and they receive gifts from the Holy Spirit just as men do. They should fulfill those callings and use those gifts just as men should. Women with a gift for teaching should use that gift, but within scriptural guidelines. Those guidelines can be found in 1 Timothy 2:12\. The emphasis is clear: God designates qualified men to be the leadership in the church with women and most men serving in supporting roles. This does not necessarily mean that men cannot or should not learn from women; it means that women should not have spiritual authority over men. The position of pastor or elder is a role reserved for men—who must also meet certain [qualifications](qualifications-elders-deacons.html) (see Titus 1:5–9\). A woman who is gifted in teaching or evangelizing has many avenues for using her gift in the church, as long as she is not usurping the God\-given spiritual authority of men. In most complementarian churches, women teach other women and children while mixed adult classes are led by men. A woman may be an excellent communicator and a terrific preacher, but her skill does not negate the Bible’s pattern. She should not be preaching to men, as if she were their spiritual leader, regardless of her giftedness. The biblical prohibition against a woman usurping spiritual authority in the church means, at the very least, that women should not be the definers of doctrine within the church. The authoritative interpreters of Scripture—the setters of the spiritual course—are to be men. Acts 18:24–26 relates the story of Apollos being taught by a husband\-and\-wife team named Priscilla and Aquila. Apollos received that teaching, learned the fullness of the gospel message, and became a more dynamic evangelist. Was Priscilla a prototype of modern “[woman preachers](women-pastors.html)”? No, the passage is clear that the instruction Apollos received was informal, private, and conducted by both Priscilla and her husband: “They invited him to their home and explained to him the way of God more adequately” (verse 26\). Priscilla helped share the gospel with Apollos; she was never seen as his spiritual authority in a church setting. Paul later calls Priscilla and her husband “co\-workers” with him (Romans 16:3\). Some women who are gifted communicators feel called to preach, and in many cases they could do a better job than men in the pulpit. But it is important that they approach the issue biblically and voluntarily limit themselves to those avenues God has designated. Taking on a pastoral role, deciding a church’s spiritual direction, and other ways of exercising authority over men in the church go beyond God’s plan.
What does it mean that God is not the author of confusion?	Answer “For God is not the author of confusion but of peace” (1 Corinthians 14:33, NKJV). The context of 1 Corinthians 14 deals with some problems the Corinthians had regarding speaking in [tongues](gift-of-tongues.html) and [prophesying](gift-of-prophecy.html) during the gathering of believers for worship, prayer, and teaching—what we would today call the “church service.” Things had been getting out of hand in Corinth. When the church met, people were speaking in tongues with no one interpreting, and more than one person was prophesying at the same time. Pandemonium and chaos were the result. Paul says that this babble—this confusion—is neither proper nor beneficial in the church, and he gives some practical life examples: “Even in the case of lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being played unless there is a distinction in the notes? Again, if the trumpet does not sound a clear call, who will get ready for battle? Unless you speak intelligible words with your tongue, how will anyone know what you are saying?” (1 Corinthians 14:7–9\). Then Paul makes application: “So if the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind?” (verse 23\). Or, as the NLT puts it, “If unbelievers . . . hear everyone speaking in an unknown language, they will think you are crazy.” God is not the author of such confusion. To keep order, if a person speaks in tongues as part of a church service, there must be an interpreter present to translate for everyone else. If there is no one to interpret, then the one speaking in tongues should refrain from speaking. Even if there is an interpreter, no more than two or three should speak in tongues during the service (verses 27–28\). If someone has a prophecy to share, only one can speak at a time and, again, two or three at most during the service, with others (perhaps the leaders) evaluating what is said (verses 29–32\). “Everything must be done so that the church may be built up” (verse 26\). Paul sums up his objection to the Corinthians’ chaotic services by saying, “God is not the author of confusion, but of peace” (KJV). This is also translated “God is not a God of disorder but of peace” (NIV) and “God is not a God of confusion but of peace” (NASB, ESV). The church services in Corinth were confused, chaotic, and unintelligible, and they were blaming it on the Holy Spirit! In their view, the Spirit was moving in such a way that they had to express themselves in tongues and prophecies, and there were no limits on who said what or when. Paul says that this confusion is counter to the character of God. God’s character is not confused, chaotic, or disorderly. Confusion and chaos do not express who He is and is not characteristic of the work of the Holy Spirit in the church. In Paul’s final admonition in the chapter is a plea for balance: “So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order” (1 Corinthians 14:39–40\). Many [Pentecostal](Pentecostals.html) and [Charismatic](Charismatic-movement.html) churches today have a high tolerance for chaos and confusion in their services, and they may even see the bedlam as evidence of the Holy Spirit’s work among them. But God’s Word is clear: “God is not the author of confusion.”
What is the shortest book of the Bible?	Answer In order to determine what is the shortest book of the Bible, first we must decide what method to use. Should we count by the number of verses in each book or by the number of words? The length of verses can vary significantly, so it would be more accurate to count by the number of words. Second, should we count by the number of words in an English translation, or by the number of words in the original Hebrew and Greek? When translating from Hebrew or Greek into English, it can sometimes require multiple English words to translate a single word in Hebrew or Greek. So, it would be more accurate to count by the number of words in Hebrew and Greek, especially considering those are the languages God chose to record His breathed\-out Word (2 Timothy 3:16–17\). By counting the number of words in Hebrew or Greek, the shortest book of the Bible is 3 John, which has 219 words. The second shortest book of the Bible is 2 John with 245 words. The third shortest book of the Bible is Philemon with 335 words in Greek. The fourth shortest book of the Bible, and shortest book of the entire Old Testament, is Obadiah with 440 Hebrew words. The fifth shortest book of the Bible is Jude with a count of 461 words. Special thanks go to [Logos Bible Software](https://www.logos.com/free-edition?utm_source=gotquestions&utm_medium=advertising_display&utm_content=more+insights+get+started&utm_campaign=promo-basic-fundamentals) for making the determination of the shortest book of the Bible by Hebrew or Greek word count much easier.
What does the Bible say about passivity?	Answer Passivity is a characteristic of someone who holds back and lets others act. To be passive is to abstain from resistance and yield to external influences. Passivity can stem from good or bad foundations and can bring positive or negative results. The Bible gives examples of those who exhibited both good and bad passivity. Passivity is appropriate when we are being submissive to the will of God. Jesus demonstrated this kind of passivity on the night He was arrested. Rather than allow His disciples to fight for Him, He willingly submitted to the abuse of His captors. “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly” (1 Peter 2:23\). Jesus Christ, the Lord of all, stood in a courtroom, bound with ropes, and allowed Himself to be mocked, beaten, and insulted by men—and He did nothing to stop them. He had earlier told His disciples, “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:23\). Jesus’ passive behavior had a deeper significance, and His inaction was actually quite active: the Lord was actively giving Himself as a sacrifice for the sins of the world (Galatians 1:4; 1 John 2:2\). To fight back or defend Himself would have been to thwart the plan of God (Matthew 26:24\). Jesus’ passivity was within the will of God and therefore right. There are times when we must follow the example Jesus set and remain silent when ridiculed or attacked (Matthew 5:39\). Even then, in being passive we are making an active choice for the good of the other person rather than burying our heads in the sand and pretending we don’t see the wrong. Some actions may appear passive when, in fact, they are calculated choices. For example, Billy Graham refused to take sides politically. Although a conservative Christian, he remained passive about politics so that he would be welcomed into any White House. He certainly had political views but refused to be drawn into public battles so that he could achieve a higher aim—maintaining influence on Presidents on either side. However, there is no place for passivity when God has called us to action. Joshua had to take action to root out the evil in Israel (Joshua 7\); there came a day when Barak had to mobilize the army to combat the Canaanites (Judges 4\). The apostle Paul was one of the most active proponents of the gospel, yet, while in prison, he asked the Ephesian church to pray that he would have [boldness](Bible-boldness.html) when he spoke about Jesus (Ephesians 6:19\). Boldness is the opposite of passivity. Boldness moves forward while passivity holds back. Boldness takes action while passivity refuses to engage. The instructions throughout Scripture rarely require passivity. They call us to take action. We are commanded to put away passivity and do these things: • pray without ceasing (1 Thessalonians 5:17\) • preach the word (2 Timothy 4:2\) • encourage one another (Hebrews 3:13\) • love one another (1 Peter 1:22\) • flee from sexual immorality (1 Corinthians 6:18\) • honor parents (Ephesians 6:2\) • “put to death . . . the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry” (Colossians 3:5\) Obedience of God’s commands often requires us to leave our comfort zones and speak out, make a choice, or move toward the goal God has set. Jesus’ last instruction to His followers was to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you” (Matthew 28:19–20\). If the disciples had chosen passivity, Christianity would have died quickly and none of us would have heard about Jesus. God is not passive. He sent His only Son to redeem us (John 3:16–18\). He is a defender of widows and orphans (Psalm 68:5\). He fights the battles for His children (Exodus 14:14; Deuteronomy 1:30; Nehemiah 4:20\). When we could do nothing to save ourselves, Jesus came “to seek and to save that which was lost” (Luke 19:10\). We are called to know Him, love Him, and be like Him (Mark 12:29–30; Romans 8:29\).
What is the longest book of the Bible?	Answer There is more than one way to determine which is the longest book of the Bible. For example, should we count the verses or the words? Some verses are significantly longer than others, so it is likely more accurate to count the number of words. But, if we are counting the number of words, do we count the English words or the Hebrew/Greek words? Since the inspired original documents of the Bible were in Hebrew and Greek (see 2 Timothy 3:16–17\), and since sometimes more than one English word is needed to translate a word in Hebrew or Greek (or sometimes the English requires fewer words than the original), a count using the number of Hebrew or Greek words would seem to be the most accurate. By counting the number of words in Hebrew or Greek, the longest book of the Bible is Jeremiah, weighing in at 33,002 words. The second longest book of the Bible is Genesis with 32,046 words. While it is by far the longest book of the Bible by the number of chapters, the book of Psalms is only the third longest book of the Bible according to the number of words: 30,147\. The fourth longest book of the Bible is Ezekiel with 29,918 words. The fifth longest book of the Bible is Exodus with 25,957 Hebrew words. The longest book of the New Testament, and the twelfth longest book of the entire Bible, is the Gospel of Luke with 19,482 Greek words. Special thanks go to [Logos Bible Software](https://www.logos.com/free-edition?utm_source=gotquestions&utm_medium=advertising_display&utm_content=more+insights+get+started&utm_campaign=promo-basic-fundamentals) for making the determination of the longest book of the Bible by Hebrew or Greek word count much easier.
How old was Adam when he died?	Answer Adam was 930 years old when he died (Genesis 5:5\), and his children and grandchildren shared similarly long life spans. Not counting Enoch, the ten patriarchs who were born before the [Great Flood](Noah-flood.html) of Noah’s time lived an average of 900 years. Adam’s son Seth lived to be 912 years (Genesis 5:9\). Lamech, Noah’s father, died the youngest at age 777 (Genesis 5:31\); and Methuselah, Noah’s grandfather, lived the longest. He died at age 969 (Genesis 5:27\). If Adam had lived a mere century longer, he would have been alive for the birth of Noah. After the flood, the average human life span began to shrink drastically. The post\-flood patriarchs from Noah’s son Shem (who died at 600\) to Peleg (who died at 239\) lived an average of 435 years. By Abraham’s time, humans were living less than 200 years. In the days of Moses, who was considered very old when he died at 120, the average person lived only to age 70 or 80: “The years of our life are seventy, or even by reason of strength eighty” (Psalm 90:10, ESV). Why did Adam and the generations before the flood [live so long](Genesis-long-lives.html)? Adam and Eve were created without sin. In this state of perfection, they were meant to live forever in paradise on earth. After the fall of man and the introduction of sin, death began to exert its destructive influence on all humankind (Romans 5:12\). But with the degeneration process just in the beginning stages, there would be less illness and fewer genetic defects affecting the young race. It would have taken time for corruption and diseases to spread and increase throughout the earth. These factors alone could account for the prolonged [antediluvian](antediluvian.html) life spans. While the Bible does not say, it makes sense that longevity at the outset of the race would allow humans the opportunity to accumulate knowledge and make other cultural advancements. At the same time, God had commanded Adam and Eve to “be fruitful and multiply and fill the earth” (Genesis 1:28, ESV). Longevity seems to have been God’s way of kick\-starting the growth of civilization, as it would have taken centuries of procreation to fill the earth with people living mere decades. As sin continued to work through the generations, the accumulating effects of disease and death would likely have contributed to the shortening of the human life span. Concurrently, the fall of man and the resulting curse would have produced progressively worsening influences on the earth and every creature in it (Genesis 3:17–19\). Some scholars have suggested that dietary modifications and climate changes contributed to the rapid reduction in human years after the flood. One theory, based in Genesis 1:6–7, submits that before the flood there was [no rain](rained-before-flood.html). Instead, the earth was covered by a water canopy that created greenhouse\-type conditions and sheltered people from the harmful rays of the sun. A daily mist or vapor spread over the ground to water it. By limiting radiation in the atmosphere, this canopy would have slowed the process of aging and disease. After the catastrophic flood, which emptied the water canopy (Genesis 7:11\), life on earth was less protected, and the degenerative process accelerated. While a reasonable theory, there is no concrete biblical evidence to support it. Apart from the Bible, one historical document supports the idea that most people before the flood lived to be as old as or even older than Adam when he died. The Sumerian King List is a non\-biblical text from southern Mesopotamia that lists the [Sumerian](Sumerians.html) kings and the length of their reigns before and after a great flood. Similar to the long life spans of the pre\-flood patriarchs, the most ancient of the kings enjoyed extraordinarily long reigns.
What is the shortest verse in the Bible?	Answer Which verse is the shortest verse in the Bible depends on how you choose to take the measurement. Do you count the words or letters of a verse? Do you do your counting in the Bible’s original languages or in an English translation? If you are counting in English, which translation do you use? By some counts, John 11:35, which reads, “Jesus wept,” is the shortest verse in the Bible. It has 2 words and only 9 letters in English. However, in the original Greek, John 11:35 has 16 letters; a shorter verse in Greek is 1 Thessalonians 5:16, which reads, “Rejoice always,” and has only 14 letters in Greek. Also in the running is Luke 20:30, which reads, “The second”—2 words in the NIV and only 12 letters in Greek; however, some Greek manuscripts contain a much longer version of Luke 20:30\. Once you bring Old Testament verses into the conversation, things get even more complicated. Biblical Hebrew did not originally have vowels. Modern versions of the Hebrew Bible usually do have vowels. So, do you count the vowels or not? In English, Job 3:2 reads, “He said,” with only 6 letters. In Hebrew, Job 3:2 has 13 letters if you only count consonants and 18 letters if you include vowels. Even shorter is 1 Chronicles 1:25, which reads, “Eber, Peleg, Reu” in English, with 12 letters. In Hebrew, though, 1 Chronicles 1:25 only has 9 letters if you only count consonants—14 letters if you include vowels. So, the answer to “What is the shortest verse in the Bible?” is complicated. If you count by the number of English letters, Job 3:2 appears to be the shortest with only 6 letters. Even that count depends on the translation, as some versions read, “Job said” (7 letters), or “And he said” (9 letters), or “And Job said” (10 letters). If you count by the number of Hebrew or Greek letters, 1 Chronicles 1:25 is the shortest verse in the Bible with 9 letters. But, if you include Hebrew vowels in that count, Luke 20:30 becomes the shortest verse in the Bible with 12 letters in the original language—depending on the manuscript used.
What is the longest verse in the Bible?	Answer It is commonly thought that the longest verse in the Bible is Esther 8:9, which says this: “The king’s scribes were summoned at that time, in the third month, which is the month of Sivan, on the twenty\-third day. And an edict was written, according to all that Mordecai commanded concerning the Jews, to the satraps and the governors and the officials of the provinces from India to Ethiopia, 127 provinces, to each province in its own script and to each people in its own language, and also to the Jews in their script and their language” (ESV). Normally, this amount of content (80 words in the ESV translation) would have been broken up into two, three, or even four separate verses. But, for whatever reason, when the Bible was divided into verses, it was decided to leave all the content together, making Esther 8:9 the longest verse in the Bible. Ranking other long verses provides different results, depending on the translation. Staying with the ESV, The second longest verse in the Bible is Revelation 20:4, which has 75 words. Third place is a tie between Joshua 8:33 and Ezekiel 48:21, both coming in at 74 words. Jeremiah 21:7 and Jeremiah 44:12 are tied for fourth with 73 words apiece. The fifth longest verse in the Bible is 2 Chronicles 2:14 with 68 words, and sixth is Ezekiel 46:9 (65 words). Using the KJV, Esther 8:9 is still in first place with 90 words. The other verses listed above fall into this ranking: Second longest verse: Jeremiah 21:7 Third longest verse: Ezekiel 46:9 Fourth longest verse (four\-way tie): Joshua 8:33; 2 Chronicles 2:14; Ezekiel 48:21; and Jeremiah 44:12 Fifth longest verse: Revelation 20:4 However, if you count by the number of Hebrew/Greek words, Esther 8:9 is not the longest verse in the Bible. In the original languages, Revelation 20:4 has 58 words while Esther 8:9 has 43 words. So, the longest verse in the Bible in the original languages is Revelation 20:4, while the longest verse in the Bible in English translations is Esther 8:9\.
How can I overcome a crisis of faith?	Answer The term crisis of faith usually refers to the point at which a person feels that he or she can no longer serve God or follow Christ. A person going through a crisis of faith is tempted to turn away from all he or she had believed in. When we feel we are facing a crisis of faith, there are some questions we should ask ourselves: 1\. What did I have faith in? The idea of “faith” has become trendy, and some use the word as a way to indicate how deep and spiritual they are. But [faith](Bible-faith.html) is only as good as its object. You can have faith in a bridge, but if that bridge is built of rotting timber and constructed by a class of fourth\-graders, it is not wise to cross it. So spiritual faith is only as good as its foundation. We can have what we call a “crisis of faith” when the thing we believed in lets us down. But many times, what we called “faith” was only a misplaced trust in a god we invented. Was our trust in God—or in the notion that we would never experience trouble of a certain type? Was the Lord the object of our faith—or a friend or family member who failed us? If we have placed our faith in anything other than the Person and Work of Jesus Christ, we are guaranteed disappointment (John 3:36\). 2\. What caused this crisis of faith? Often, a crisis of faith is the result of a tragedy. The death of someone close, a betrayal by a spiritual mentor, a broken relationship, or some other type of devastating loss can cause us to question whether God is even paying attention. Sometimes, at the end of a series of emotional blows, we find ourselves at a crisis point. It is good to identify what got us there, to better understand the nature of our disappointment and know where the real wound lies. 3\. What do I believe I deserve and did not get? At the root of most faith crises is this fact: something should have happened one way, and it happened another way. When we live life with a lot of “should’s,” we are setting ourselves up for disappointment. For example, “I should have received an A on that test.” “He should love me after all I’ve done for him.” “God should have healed my child.” At the core of those statements is the unspoken assumption that we know more than God does. We determine what “should” happen, and God owes it to us to conform reality to our expectations. Most Christians who have walked with God for any length of time have experienced at least one crisis of faith. [Elijah](life-Elijah.html) experienced such a crisis when Queen Jezebel threatened to kill him. On the run for his life, Elijah “came to a broom bush, sat down under it and prayed that he might die. ‘I have had enough, LORD,’ he said. ‘Take my life; I am no better than my ancestors’” (1 Kings 19:4\). Here was a godly man struggling with depression and beginning to lose the vision of why he was serving God. A. W. Tozer wrote, “It is doubtful whether God can bless a man greatly until He has hurt him deeply” (The Root of the Righteous, ch. 39, “Glorify His Name!”). Sometimes, we respond to that hurt with having a crisis of faith. But what feels to us like the end is often the beginning of a new chapter in our lives. A crisis of faith is sometimes necessary to shatter our childish illusions about God and discover who He really is. A crisis of faith can bring us to the point of such desperation that we are willing to do things God’s way, no matter the cost. To overcome a crisis of faith, we must surrender entirely to God’s plan for us. To give God instructions about how our lives should go is to eventually suffer a crisis of faith when He does not follow our instructions. We may discover in our “[dark night of the soul](dark-night-soul.html)” that we had not given Him the wholehearted devotion He requires (Mark 12:29–30\). To overcome a crisis of faith, we must repent of any sin in our lives. [Repentance](Bible-repentance.html) is the doorway to freedom, so Satan and our flesh fight it. In our struggles, we will often do everything but repent. We will cry, complain, grovel, and condemn ourselves—but God asks for none of that. Jesus warned the church at Ephesus that, even though they were still keeping up appearances, their hearts had grown cold toward Him: “Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place” (Revelation 2:5\). In overcoming a crisis of faith, we must lay our hearts bare before the Lord, pour out our souls, and surrender afresh to His will for our lives (Galatians 2:20\). We must cast down any idols we have erected in our hearts and abolish any worldly thoughts we have entertained in our minds (2 Corinthians 10:5\). Then, by faith, we ask for the fruit that can be ours again: love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness, and self\-control (Galatians 5:22–23\). The psalmists faced life events that could have resulted in a crisis of faith for them (Psalm 10:1–11; 13:1–4; 22:1–18\). They wrote about those times and were not afraid to be honest with God about their emotional struggles. In overcoming a spiritual crisis, we can pray this psalm back to the Lord, whether or not we “feel it” in the moment: “Hear, Lord, and be merciful to me; Lord, be my help. You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing your praises and not be silent. Lord my God, I will praise you forever” (Psalm 30:10–12\).
What is the middle verse of the Bible?	Answer There is a traditional belief that Psalm 118:8, which reads, “It is better to take refuge in the Lord than to trust in humans,” is the middle verse of the Bible. However, this is not correct. There are 31,102 verses in the Bible (KJV). Since the count is an even number, there is no single middle verse of the Bible. Psalm 103:1–2 are the two middle verses of the Bible, with 15,550 verses before them and 15,550 verses after them. The middle verses of the Bible say this: “Praise the Lord, my soul; all my inmost being, praise His holy name. Praise the Lord, my soul, and forget not all His benefits” (Psalm 103:1–2\). Psalm 117 is the middle chapter of the Bible. But, since there are numerous chapters that contain a significant number of verses prior to Psalm 117, the middle verses of the Bible are pushed to Psalm 103:1–2\. Ultimately, there is no spiritual significance to the middle verse of the Bible. It is interesting information to know, and it can help you win Bible trivia games, but it won’t help you grow in your relationship to God. Still, a passage that focuses on praising the Lord being in the exact middle of the Bible seems fitting.
What does it mean that you cannot serve two masters in Matthew 6:24?	Answer In Matthew 6:24, Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” He spoke these words as part of His [Sermon on the Mount](sermon-on-the-mount.html) (Matthew 5—7\), in which He had said it was foolish to store up treasures on earth where “moths and vermin destroy and where thieves break in and steal” (Matthew 6:19–20\); rather, He urged us to store up [treasure in heaven](treasures-in-heaven.html) where it will last forever. The obstacle that prevents us from wise investment is the heart. Wherever our treasure is, there will our hearts be (Matthew 6:21\). We follow what has captivated our hearts, and Jesus made it clear that we cannot serve two masters. A master is anything that enslaves us (Romans 6:16\). Alcohol, lust, and money are all masters of some people. In Jesus’ warning that we cannot serve two masters, He specifies money (or “[mammon](what-is-mammon.html)” or “wealth” in other translations) as a master in opposition to God. Jesus’ call to follow Him is a call to abandon all other masters. He called Matthew from the tax collector’s booth (Matthew 9:9\). Matthew obeyed and walked away from extravagant wealth and dirty deals. Jesus called Peter, James, and John from the fishing docks (Mark 1:16–18\). To obey Jesus’ call meant that they had to leave behind everything they knew, everything they’d worked for. Jesus called Paul, a successful Pharisee, with the words, “I will show him how much he must suffer for my name” (Acts 9:16\). Those words will never make it into a mass\-market ad campaign for Christianity—but maybe they should, because that’s what it means to follow Jesus (Luke 9:23\). We must forsake everything else, no matter the cost (Matthew 10:34–39\). The Lord describes Himself as a “[jealous God](jealous-God.html)” (Exodus 34:14\). This means He guards what is rightfully His. He is righteously jealous for our affections because we were created to know and love Him (Colossians 1:16\). He is not jealous for His own sake; He needs nothing (Psalm 50:9–10\). He is jealous for us because we need Him (Mark 12:30; Matthew 22:37\). When we serve another master such as money, we rob ourselves of all we were created to be, and we rob God of His rightful adoration. Jesus’ claim to us is exclusive. He bought us with His own blood and delivered us from our former master, sin (1 Corinthians 6:20; 7:23; Romans 6:17\). He doesn’t share His throne with anyone. During Jesus’ time on earth, some people followed Him for a ways, but their devotion was superficial (Luke 9:57–62\). They wanted something Jesus offered, but they weren’t committed (Mark 10:17–22\). Other things were more important. They wanted to serve two masters. We cannot serve two masters because, as Jesus pointed out, we end up hating one and loving the other. It’s only natural. Opposing masters demand different things and lead down different paths. The Lord is headed in one direction, and our flesh and the world are headed in the other. A choice must be made. When we follow Christ, we must die to everything else. We will be like some of the seeds in Jesus’ [parable](parable-sower.html) (Luke 8:5–15\)—only a portion of those seeds actually bore fruit. Some sprouted at first but then withered and died. They were not deeply rooted in good soil. If we attempt to serve two masters, we will have divided loyalties, and, when the difficulties of discipleship clash with the lure of fleshly pleasure, the magnetic pull of wealth and worldly success will draw us away from Christ (see 2 Timothy 4:10\). The call to godliness goes against our sinful nature. Only with the help of the Holy Spirit can we remain devoted to one Master (John 6:44\).
What is the Promised Land?	Answer Promised Land is a term designating a region of the world that God promised as a heritage to His people, Israel (Genesis 12:7; 15:18–20\). Promised Land is not the official name of Israel’s boundaries, but it conveys a larger meaning. The Promised Land was an endowment from Earth’s Creator to a specific people group, the children of Israel, in which they established their nation. Israel acquired the Promised Land only through God’s guidance and His miraculous intervention in history (Exodus 33:14–16; Psalm 44:1–8; 136:10–22\). The promise of a land for God’s people began in Genesis 12 when God appeared to Abram (Abraham) and told him that he had been chosen to be the father of many nations. God promised to bless Abram and lead him into a land that would belong to his offspring as a lasting heritage. God later confirmed this promise to Abraham’s son Isaac (Genesis 26:3\) and then to Isaac’s son Jacob (Genesis 28:13\). The boundaries of the Promised Land were from the River of Egypt (the Nile) to the Euphrates (Exodus 23:31\). By the time Israel was ready to take the land, hundreds of years after Abraham, it was inhabited by pagan nations: Canaanites, Amorites, Hittites, Perizzites, Hivites, and Jebusites (Exodus 33:2\). When it was time for the Israelites to inherit the Promised Land, God raised up Moses to bring His people out of slavery in Egypt and used Joshua to lead a military conquest of Canaan. The [Promised Land](Israel-land.html) includes modern\-day Israel, including Gaza and the West Bank, and Jordan, as well as parts of Egypt, Syria, Saudi Arabia, and Iraq. The term promised land has also been applied to any type of satisfying achievement or a state of realized dreams. For example, the World Series might be called baseball’s “promised land.” Or someone may say, “After receiving a significant raise, Joe moved his family out of the projects and into the promised land.” Hebrews 11:8–10 alludes to the Promised Land when it recounts Abraham’s journey to his new home in Canaan and then equates that with our journey toward God’s heavenly city (verse 16\). Christians sometimes refer to heaven and the future restoration of the earth as the Promised Land. God has promised a glorious eternal home for all those who love Him and have trusted in Christ Jesus for salvation. God’s eternal Promised Land is the heritage of all who come to Him through His Son (John 14:6\). A familiar hymn by Samuel Stennett describes the anticipation Christians feel as we move toward our heavenly home: “On Jordan’s stormy banks I stand And cast a wishful eye To Canaan’s fair and happy land, Where my possessions lie. I am bound for the promised land, I am bound for the promised land; O who will come and go with me? I am bound for the promised land.”
What are the seven I AM statements in the Gospel of John?	Answer In the Gospel of John, Jesus makes seven statements beginning with the words I am. Each of these “I am” proclamations furthers our understanding of Jesus’ ministry in the world. They also link Jesus to the Old Testament revelation of God. In the Old Testament, God revealed His name to Moses: “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14\). Thus, in Judaism, “[I AM](I-AM-WHO-I-AM-Exodus-3-14.html)” is unquestionably understood as a name for God. Whenever Jesus made an “I am” statement in which He claimed attributes of deity, He was identifying Himself as God. Here are the seven metaphorical “I am” statements found in John’s gospel: “I am the [bread of life](bread-of-life.html)” (John 6:35, 41, 48, 51\). In this chapter, Jesus establishes a pattern that continues through John’s gospel—Jesus makes a statement about who He is, and He backs it up with something He does. In this case, Jesus states that He is the bread of life just after He had fed the 5,000 in the wilderness. At the same time, He contrasts what He can do with what Moses had done for their ancestors: “Our ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die” (verses 49–50\). “I am the [light of the world](light-of-the-world.html)” (John 8:12; 9:5\). This second of Jesus’ “I am” statements in John’s gospel comes right before He heals a man born blind. Jesus not only says He is the light; He proves it. Jesus’ words and actions echo Genesis 1:3, “And God said, ‘Let there be light,’ and there was light.” “[I am the door](I-am-the-door.html)” (John 10:7 and 9, ESV). This “I am” statement stresses that no one can enter the kingdom of heaven by any other means than Christ Himself. Jesus’ words in this passage are couched in the imagery of a sheepfold. He is the one and only way to enter the fold. “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber” (verse 1, ESV). “I am the [good shepherd](Good-Shepherd.html)” (John 10:11, 14\). With this “I am” statement, Jesus portrays His great love and care. He is the One who willingly protects His flock even to the point of death (verses 11 and 15\). When Jesus called Himself the good shepherd, He unmistakably took for Himself one of God’s titles in the Old Testament: “The Lord is my shepherd” (Psalm 23:1\). “I am [the resurrection and the life](resurrection-and-life.html)” (John 11:25\). Jesus made this “I am” statement immediately before raising Lazarus from the dead. Again, we see that Jesus’ teaching was not just empty talk; when He made a claim, He substantiated it with action. He holds “the keys of death and the grave” (Revelation 1:18, NLT). In raising Lazarus from the dead, Jesus showed how He can fulfill Yahweh’s promise to ancient Israel: “\[God’s] dead shall live; their bodies shall rise” (Isaiah 26:19, ESV). Apart from Jesus, there is neither resurrection nor eternal life. “I am [the way and the truth and the life](way-truth-life.html)” (John 14:6\). This powerful “I am” statement of Christ’s is packed with meaning. Jesus is not merely one way among many ways to God; He is the only way. Scripture said that “The very essence of \[God’s] words is truth” (Psalm 119:160, NLT), and here is Jesus proclaiming that He is the truth—confirming His identity as the Word of God (see John 1:1, 14\). And Jesus alone is the source of life; He is the Creator and Sustainer of all life and the Giver of eternal life. “I am the [true vine](true-vine.html)” (John 15:1, 5\). The final metaphorical “I am” statement in the Gospel of John emphasizes the sustaining power of Christ. We are the branches, and He is the vine. Just as a branch cannot bear fruit unless it is joined in vital union with the vine, only those who are joined to Christ and receive their power from Him produce fruit in the Christian life. There are two more “[I am](I-AM.html)” statements of Jesus in the Gospel of John. These are not metaphors; rather, they are declarations of God’s name, as applied by Jesus to Himself. The first instance comes as Jesus responds to a complaint by the Pharisees. “I tell you the truth,” Jesus says, “before Abraham was born, I am!” (John 8:58\). The verbs Jesus uses are in stark contrast with each other: Abraham was, but I am. There is no doubt that the Jews understood Jesus’ claim to be the eternal God incarnate, because they took up stones to kill Him (verse 59\). The second instance of Jesus applying to Himself the name I AM comes in the Garden of Gethsemane. When the mob came to arrest Jesus, He asked them whom they sought. They said, “Jesus of Nazareth,” and Jesus replied, “I am he” (John 18:4–5\). Then something strange happened: “When Jesus said, ‘I am he,’ they drew back and fell to the ground” (verse 6\). Perhaps explaining the mob’s reaction is the fact that the word he has been provided by our English translators. Jesus simply said, “I am.” Applying God’s covenant name to Himself, Jesus demonstrated His power over His foes and showed that His surrender to them was entirely voluntary (see John 10:17–18; 19:11\).
What is the meaning of “grace upon grace” in John 1:16?	Answer “For from \[Christ’s] fullness we have all received, grace upon grace” (John 1:16, ESV). The NASB translates the verse the same way. The NIV translates the verse “Out of his fullness we have all received [grace](definition-of-grace.html) in place of grace already given.” Christ (the Word) has been the focus of John chapter 1\. In verse 14 we read, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” The fact that Jesus was “full of grace and truth” is the key concept addressed in verses 16–17\. Verse 15 is a parenthetical aside. To get a better understanding of the force of John’s argument, we can read verses 14 and 16–17 together, without verse 15: “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ.” Jesus is full of grace, and John says that, from that fullness, we (John, his original readers, and the rest of us who have trusted in Christ) have received grace and more grace. One hallmark of any interaction with Jesus is grace. Christians receive grace and then more grace—grace served on top of grace—grace and then, in place of that, more grace. The point is that Christ is full of grace, and those who know Him get showered with grace. The Amplified Bible translates John 1:16 this way: “Out of His fullness \[the superabundance of His grace and truth] we have all received grace upon grace \[spiritual blessing upon spiritual blessing, favor upon favor, and gift heaped upon gift].” What’s abundantly clear is that, when we come to Christ, He dishes out grace in heaping, huge servings. In John 1:17 Christ is contrasted with Moses and the law. Of course, the law and God’s dealings with Israel did involve [grace and truth](grace-and-truth.html), but the emphasis was more on obedience and punishment. In the New Testament, law is often contrasted with grace. The law emphasized God’s divine standards and the inability of fallen mankind to meet them, while grace rescues fallen humanity from deserved punishment. The law pinpoints the problem, and grace fixes the problem. Romans 5:20–21 says the same thing in a slightly different way: “The law was brought in so that the trespass might increase. But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.”
Are God and Jesus the same person?	Answer The answer to the question “are God and Jesus the same person?” really depends on what is meant by the same person. If this question means to ask “[Is Jesus really God?](is-Jesus-God.html)” or “Is Jesus God in the flesh?” then the answer would be “Yes—Jesus is fully divine. He has all the attributes of God” (see Colossians 2:9\). However, the question could be interpreted another way, which would require a different answer. Theologically speaking, Jesus and the Father are different Persons of the Trinity. They are one in nature and essence, but they are different in personhood. There is an ancient heresy called [modalism](Modalistic-Monarchianism.html) (and a more modern variation called [Oneness theology](oneness-Jesus-only.html)), which teaches that God does not exist in three co\-equal, co\-eternal Persons, but only one. According to modalism, the Father, Son, and Holy Spirit are not three individual Persons but simply three modes of revelation: sometimes God reveals Himself as the Father, other times as the Son, and still other times as the Holy Spirit. If the question is asked, “are Jesus and God the Father the same person?” the modalist would answer “yes,” but biblical Trinitarians would answer “no.” The doctrine of [the Trinity](Trinity-Bible.html) is the best explanation for all of the biblical evidence. There is only one God, but He exists as three co\-equal, co\-eternal Persons: God the Father, God the Son, and God the Holy Spirit. This is different from the teaching of three individual gods because of the interdependency and unity of the three Persons of the Trinity. There is one God who exists as three individual Persons sharing the same essence or nature. Thus, the Father is God, the Son is God, and the Holy Spirit is God; however, the Father is not the same person as the Son, nor is the Son the same person as the Holy Spirit. This is sometimes complicated by the fact that God the Father is often simply called “God” in the New Testament. The first three verses of the Gospel of John give us an idea of how this works out: John 1:1\. In the beginning was the Word . . . (We know from verse 14 that the Word is Jesus. In the beginning, He was already there.) . . . and the Word was with God . . . (At least two Persons are in view here: one called “God” and one called “the Word.”) . . . and the Word was God (The Word is distinct from God, yet He is also called “God.” The Word is divine in His essential nature.) John 1:2\. He was with God in the beginning (After the essential identification of the Word as God, once again the distinction is emphasized—He was with God when it all began.) John 1:3\. Through him all things were made; without him nothing was made that has been made (Here, we see that the Word is actually the Creator. He made everything. In the Old Testament, we are told that God created everything—Genesis 1:1\.) It is this kind of biblical information that led to the formulation of the doctrine of the Trinity. When “God” is spoken of in the Old Testament, most people probably think of God the Father, but it would be more accurate to think of “God the Trinity.” In the New Testament, we see how each Person of the Trinity assumed different roles in the redemption of lost humanity, but the different Persons are always in complete agreement, acting as one. Jesus is God, but Jesus (who is God the Son) is not the same Person as God the Father or God the Holy Spirit.
What does it mean that hope deferred makes the heart sick (Proverbs 13:12)?	Answer No one likes waiting. It feels good to get what we want. But when our expectations are delayed for a long time, we can experience disappointment, disillusionment, and loss of hope. In some cases, prolonged waiting for what we eagerly desire can become such an affliction to us that it differs little from a lingering sickness. This scenario is the exact meaning of Solomon’s words “hope deferred makes the heart sick.” The term deferred in the passage means “to put off” or “drag out,” as in a long, drawn\-out process. Hope deferred can look like many things: a prayer of salvation for a loved one that continues unanswered year after year, an agonizing job search filled with endless interviews and rejections, a long\-term battle with cancer, or a heartbreaking string of miscarriages. As we eagerly hope for something important, and it keeps being postponed, the longing we feel can make our heart sick. The word heart in the passage embodies not only the mental or emotional core but the whole inward person. If something “makes the heart sick,” it causes despair and affliction. The Good News Translation renders the verse like this: “When hope is crushed, the heart is crushed.” Hope deferred can lead to depression, anxiety, and actual physical sickness. When we wait for a good thing for so long that the desire and expectation turns to hopelessness, we can become spiritually dried up and vulnerable to the enemy’s attacks. The second part of Proverbs 13:12 gives the [antithesis](antithetical-parallelism.html) of hope deferred: “But a longing fulfilled is a tree of life.” The tree of life represents the renewal of life. When our hopes and desires are fulfilled, we are refreshed. When our prayers are answered, we are encouraged. When we obtain the good thing that we desire, we undergo a reviving of the soul. Solomon reiterates the sentiment in Proverbs 13:19: “A longing fulfilled is sweet to the soul.” Dashed hopes sicken the heart, and the higher the expectations, the greater the frustration. While getting what we desire can be an excellent thing, we must not allow the pursuit of fulfillment to become a temptation to sin. Waiting is an opportunity to trust God and allow Him to work in our hearts and strengthen our character: “But if we look forward to something we don’t yet have, we must wait patiently and confidently” (Romans 8:25, NLT; see also Romans 5:4\). We ought to see these long stretches as opportunities to turn to God and depend on Him in our weakness (Psalm 62:1, 5; 2 Corinthians 12:9–10\). Our unfulfilled desires and deferred hopes can lead us to rich encounters with our Savior: “The LORD is good to those whose hope is in him, to the one who seeks him; it is good to wait quietly for the salvation of the LORD” (Lamentations 3:25–26; see also Romans 5:5\). The Lord alone is the true fulfillment of our longings. When hope deferred makes your heart sick, look to Jesus Christ: “And so, Lord, where do I put my hope? My only hope is in you” (Psalm 39:7, NLT). When we place our hope in Christ alone, we won’t be disappointed, for He is “a strong and trustworthy anchor for our souls” (Hebrews 6:19, NLT).
What is the longest chapter in the Bible?	Answer The longest chapter in the Bible, both in the number of verses and words, is [Psalm 119](Psalm-119.html), with 176 verses and approximately 2,445 words (depending on the English translation). Why is Psalm 119 so long? It is an acrostic poem using the 22 letters of the Hebrew alphabet. Each letter is given a section, so Psalm 119 is divided into 22 sections. Each section has 8 verses, and each verse begins with the same Hebrew letter. For example, in the first section, all eight verses begin with the first letter of the Hebrew alphabet, the letter א (aleph). Starting each line of poetry in the second section of Psalm 119 is the second letter of the Hebrew alphabet, ב (beth). Because of its acrostic structure, Psalm 119 is one of the few chapters of the Bible where the verse divisions are inspired by God. Other [verse divisions](divided-Bible-chapters-verses.html) in the Old Testament were assigned by a Jewish rabbi named Nathan in AD 1448\. But Psalm 119 and other acrostic psalms are clearly divided into verses in the original Hebrew, due to their unique poetic structure. What is also interesting about Psalm 119 is its focus on the Word of God. Nearly every verse contains a reference to the importance and value of God’s Word. Various synonyms are used for the Word, including the law of the Lord, statutes, precepts, decrees, and commands. It is fitting that the longest chapter in the Bible focuses on the significance of the Bible. Based on the number of words in the NIV translation, the second longest chapter in the Bible is 1 Kings 8 (1,964 words in 66 verses). The third longest chapter in the Bible is Numbers 7 (1,896 words in 89 verses). The fourth longest chapter in the Bible is Deuteronomy 28 (1,829 words in 68 verses). The fifth longest chapter in the Bible is Leviticus 13 (1,628 words in 59 verses). In the NIV New Testament, the longest chapter by number of words is Matthew 26 (1,603 words in 75 verses). Luke 1 is the longest by number of verses (1,462 words in 80 verses).
What is the shortest chapter in the Bible?	Answer The shortest chapter in the Bible, both in the number of verses and words, is Psalm 117, with only two verses and 17 words in Hebrew. Interestingly, Psalm 117 is also the middle chapter of the Bible. It is the 595th chapter, with 594 chapters before it and 594 chapters after it. Psalm 117 may be the shortest chapter in the Bible, but it is big on worship. Psalm 117 admonishes us to praise the Lord because of His great love and His ever\-enduring faithfulness: “Praise the Lord, all you nations; extol Him, all you peoples. For great is His love toward us, and the faithfulness of the Lord endures forever. Praise the Lord” (Psalm 117:1–2\). The book of Psalms contains the first four shortest chapters in the Bible. The second shortest chapter in the Bible is Psalm 134\. The third shortest chapter in the Bible is Psalm 131\. The fourth shortest chapter in the Bible is Psalm 133\. The fifth shortest chapter in the Bible is Job 25\. The shortest chapter in the New Testament is Revelation 15\.
Is Jesus alive?	Answer He walked the earth more than two thousand years ago. We hear about His crucifixion and His teachings. Easter is about His resurrection. But that’s where some people balk. Does that mean Jesus is alive? How could a man who had been publicly executed rise from the dead? History provides irrefutable evidence that Jesus Christ of Nazareth lived, but is He still alive today? Christians worship, sing, and pray to Jesus as though He is alive. Are they wrong to do so? In what sense is Jesus “alive”? As human beings confined to a material world, we often understand life to be directly linked to physicality—a person is alive if his or her body is alive. But life runs deeper than that. The spirit realm is as real as the physical realm. Philippians 2:5–11 explains that Christ was already alive, as one with God, before the earth was spoken into existence (cf. John 1:1–3\). The eternal Son of God has always been alive. Jesus was never not alive, even when His body was lying in the tomb. Jesus spoke often of life outside of the material world (John 10:10\). He promised eternal life to anyone who believed in Him (John 3:16–18\). He explained that the kingdom He had come to establish was not of this world (John 18:36\). When God created the first man, “He breathed into man’s nostrils the breath of life and man became a living soul” (Genesis 2:7\). That life came from God, who is eternal. God breathed His own life into man, and that is why human life is unlike that of plants and animals. Humans have a spirit meant to live forever, just as God will live forever. The body will die, but even that will be raised again. When Jesus died on the cross, His body truly died and was buried, but His spirit was somewhere else, alive and well. He had committed His spirit into the Father’s hands (Luke 23:46\). When God raised Jesus from the dead, His spirit rejoined His body, which was now a glorified body (Philippians 3:21\). Paul wrote that more than five hundred people saw Jesus after His resurrection (1 Corinthians 15:6\). The New Testament was written by eyewitnesses who had seen for themselves that Jesus was truly alive and was in the flesh. Jesus is still alive today. He [rose](resurrection-Christ-important.html) bodily from the dead, and He [ascended](ascension-Jesus-Christ.html) bodily into heaven. Acts 1 recounts how, forty days after the resurrection, Jesus’ disciples were with Him when He suddenly began to rise into the air. They stared in amazement as He kept going and disappeared from sight (Acts 1:9–11\). Jesus had predicted that He would return to the Father, and that is exactly what He did (John 14:1–2; John 20:17\). Jesus is alive in heaven with God, the angels, and all those who have trusted in Him for salvation (2 Corinthians 5:8\). He sits at the right hand of the Father (Colossians 3:1\), “higher than all the heavens” (Ephesians 4:10\). “He always lives to intercede” for His followers on earth (Hebrews 7:25\). And He promised to return again (John 14:1–2\). Just as Jesus’ spirit never died, neither will our spirits die (John 11:25–26\). We will live forever somewhere. How we respond to God’s offer of salvation determines our destiny (John 3:16\-18\). Jesus told His followers, “Because I live, you also will live” (John 14:19\). Upon that great hope we can build our lives, knowing that, like our Lord Jesus, we may die, but death is not the end.
What did Paul mean when he said, “I die daily” in 1 Corinthians 15:31?	Answer First Corinthians 15:31 says, “I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily” (NASB). Other Bible versions word the last clause this way: “I face death every day” (NIV) and “Every day I am in danger of death!” (NET). Chapter 15 of 1 Corinthians is a strong defense of the doctrine of the [resurrection](bodily-resurrection-Jesus.html). In verse 14 Paul writes, “And if Christ has not been raised, our preaching is useless and so is your faith.” Then verses 30–32 make the point that Paul and his associates face death and suffering every day for preaching about the resurrection. If the resurrection were untrue or a hoax, then they are wasting their lives. Why should he “die daily,” if his message is a lie? Paul expresses a similar thought in Romans 8:36: “As it is written: ‘For Your sake we are killed all day long; We are accounted as sheep for the slaughter’” (cf. Psalm 44:22\). Here, as in 1 Corinthians 15:31, Paul references the constant persecution that he and his companions endured. “I die daily” echoes Jesus’ command to those who want to follow Him: “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23, ESV). The mention of a cross by a Jewish rabbi would have been shocking to first\-century Jews. The cross was a torture tool introduced by the Romans to terrorize those who would speak against Caesar. The cross was a public humiliation that always represented death. Always. So, when Jesus said that in order to follow Him we must carry a cross, He meant that something must die before we can live. We must die to ourselves, our rights, and our desire to be our own boss. We must die daily. Paul saw his life as a daily death to himself. He expressed this understanding to the church elders of Ephesus: “I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God” (Acts 20:24, ESV). This dying to self empowered Paul to face unimaginable suffering and many persecutions for the sake of [the gospel](what-is-the-gospel.html). When Paul said, “I die daily,” he reminded the church that he faced the possibility of death every time he strode into a new synagogue and proclaimed Christ to those who didn’t want to hear (Acts 17:2–5; 18:4\). In 2 Corinthians 11:24–28, Paul lists some of the dangers he had faced that threatened death, yet he was undeterred. Acts 14:19–21 records Paul being stoned and left for dead. But he miraculously survived, got up, brushed himself off, and went to the next town to preach. He did not fear physical death because he had already reckoned himself “crucified with Christ” (Galatians 2:20\). Paul wrote often about dying to sin (Romans 6:11\), to the flesh (Romans 8:13; Galatians 5:24\), and to self (Galatians 2:20\). He lived what he preached and urged believers everywhere to imitate him as he imitated Christ (1 Corinthians 11:1; 4:16\). He was able to impact untold millions for the kingdom of God because he refused to be distracted or consumed by earthly interests. Not even death scared him, so he could not be threatened away from obeying Jesus (Philippians 1:20–23\). We, too, can say, “I die daily.” Paul was totally sold out to God, and we can be, as well. Sin, the flesh, and this world will continually vie for our attention and demand our participation. But when we die daily, we consider ourselves unable to respond to those temptations. A dead man has no personal agendas or rights. He is not tempted to sin because he is dead to everything around him. “You have died with Christ, and he has set you free from the spiritual powers of this world” (Colossians 2:20, NLT).
What does the Bible say about guilt?	Answer Guilt is the result of having violated a specific rule or law. When we cross a moral, ethical, or legal line, we are guilty. This is true even if we did not know a line was crossed. Guilt is primarily a state or condition, not a feeling. According to the Bible, we are all guilty before God (Romans 3:10, 23\). The fact that a person may not “feel guilty” does not affect his or her guilty status legally or morally. From the moment Adam and Eve broke God’s law against eating the forbidden fruit, guilt entered human history (Genesis 3\). With that guilt came a feeling of being guilty. They knew they had violated a specific law. They were guilty, and they felt guilty. God demonstrated His plan to cover human guilt with the shedding of innocent blood (Genesis 3:21; cf. Hebrews 9:22\). What God did in the garden was a picture of what He would do thousands of years later to cover the guilt of everyone who trusts in His only begotten Son (John 1:12; 3:16–18; Romans 10:9–10\). Guilty feelings are useful when they drive us to [repentance](Bible-repentance.html). However, Satan can also use guilty feelings to drive us away from God. Second Corinthians 7:10 says, “Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.” Worldly guilt is filled with condemnation and hopelessness. It tells us that we are bad and nothing will make us good enough. It lies to us about the character of God, insisting that we must try to earn the favor of a God who will never give it. Worldly sorrow hangs over our heads and colors our attitudes toward God. Unbelievers stand guilty before God in that they have not trusted Christ as Savior (John 3:18–19\). Unbelievers experiencing feelings of guilt should let those feelings lead them toward the only One who can absolve them—Jesus Christ. Their guilty feelings are accurate and are designed to create in them a desire for forgiveness. [Believers](become-a-Christian.html)—children of God who have trusted in Christ’s death and resurrection for their salvation—have been declared not guilty before God (Romans 8:1\). We have been justified (Romans 5:1\). God has placed all our sin on His own Son (2 Corinthians 5:21\). He has taken the righteousness of Christ and granted it to us. That divine exchange guarantees our acceptance by God and eternal life with Him (2 Corinthians 5:18–19; Romans 5:9–10\). When we fail, we have God’s promise that, if we confess our sins to Him, He will forgive us and wipe away all traces of guilt (1 John 1:9\). Many struggle with [false guilt](false-guilt.html). They are forgiven, yet they still feel guilty. They feel stuck in guilt. They may think, “I know God has forgiven me, but I can’t forgive myself.” They have prayed, confessed their sin, and believe that God has granted them forgiveness because of Jesus. Yet they continue to beat themselves up. The reason for false guilt might not be what we think. Satan whispers into our souls that we don’t deserve full pardon until we prove to God how sorry we are. We must continue to carry the load of shame; we deserve it. We are not worthy to accept God’s pardon until we have punished ourselves, Satan says. And then he lies some more, telling us that, in hanging on to guilt, we are being humble. The opposite is true. In hanging on to guilty feelings after we have been forgiven, we are being prideful. Humility gratefully accepts a pardon it can never earn and lives to demonstrate that gratefulness. Pride says, “God may forgive me, but my standard is higher than God’s. What Jesus did on the cross may be sufficient to cover other sins, but not mine. I must help Jesus pay for this sin by punishing myself. I will continue to carry my shame until I decide I have paid for it.” In clinging to false guilt, we insult the sacrifice of Christ by implying that His death on the cross was not powerful enough to cover every sin. False guilt can keep us from growing into the mature Christians God wants us to be. True feelings of guilt keep us humble as we recognize no one can be good enough to earn God’s favor. A recognition of guilt should drive us to gratefully receive all God has done on our behalf. True guilt propels us toward God; false guilt drives us away. False guilt sees failure as a life sentence; true guilt sees failure as another opportunity to experience more of God’s mercy and grace. True guilt is erased by repentance and restoration; false guilt continues to cling to us even after we’ve repented. When we learn to recognize the difference, guilt does not have to dominate our lives. God paid a high price so we could walk in freedom (2 Corinthians 9:15\). Justification nullifies guilt. For those [in Christ](in-Christ.html), guilty feelings can be a wake\-up call that something isn’t right, and we have the opportunity to confess our sin and turn from it. Guilty feelings are simply a tool God uses to reveal sin. When no sin is present, guilt is being misused by our enemy and needs to be renounced. We were not designed to carry guilt; Jesus did that for us (Colossians 2:14; 1 Peter 2:24\). Because of Christ, we can walk in the light and never again suffer under the burden of guilt.
What are Christian mystics?	Answer Mysticism is a rather broad and vague term, but it generally has to do with a spiritual communion with some type of ultimate reality or higher power. Christian mysticism brings the principles of mysticism into a pursuit of God in Christ. A Christian mystic believes that a relationship with God is intuitive and seeks closeness to God through subjective experiences and direct communion with Him. In Christian mysticism, the knowledge of God may be informed by the Bible, but there are other means of knowing Him, too. Christian mystics often emphasize the spiritual disciplines of prayer, meditation, fasting, solitude, and silence. Christian mystics seek an actual experience with God Himself, not mere knowledge about Him. In reality, all Christians are interested in knowing God Himself, not just facts about Him, yet not all Christians would be considered mystics. Countering Christian mysticism is what we might call Christian intellectualism, which seeks to approach God objectively and rationally, avoiding sentimentality and any notion that feelings can lead to truth. Christians who are more intellectually oriented may emphasize communion with God through personal Bible study, listening to biblical preaching, and fellowship with other believers. Many Christians would say that they experience God as He really is through these mediated experiences. They would say that the Bible does more than communicate facts about God but that it actually allows one to get to know Him directly. God does speak to us directly—through His written Word. It seems that most Christians and most Christian traditions will tend to be either more mystically based or more intellectually based. Statements such as “I follow Christ, not creeds” smack of Christian mysticism. Anyone who downplays the role of theology in the church or who speaks of going “beyond doctrine” is following the path of the mystic. Such a person will usually gravitate toward practices such as [contemplative prayer](contemplative-prayer.html) or walking through [labyrinths](prayer-labyrinth.html). He or she may also begin to fixate on the work of the Holy Spirit to the exclusion of other areas of biblical instruction. Some of the more well\-known mystics within Christian history include [Gregory of Nyssa](Gregory-of-Nyssa.html), [St. John of the Cross](St-John-of-the-Cross.html), Thomas à Kempis, [Teresa of Avila](Teresa-of-Avila.html), Madame Guyon, and George Fox. Twentieth\-century mystics (“Christian” in the broadest sense of the term) might include Thomas Merton, Henri Nouwen, and Brennan Manning. Richard Foster, author of Celebration of Discipline: The Path to Spiritual Growth, has been a significant influence in introducing mysticism to evangelicals. At its root, the [Charismatic movement](Charismatic-movement.html) is Christian mysticism, as it teaches people to seek overwhelming spiritual experiences, manifestations of glory, and extrabiblical revelations in their pursuit of a deeper relationship with God. Are there mystical elements in Christianity? Absolutely. Is it right to desire to live and experience the Christian life, rather than just study it? Absolutely. Every Christian should want to know God personally and have direct communion with Him. No believer is content with just knowing facts about God. The problem is that some mystics would eschew biblical facts about God in favor of their own experience. We must be careful because, if we jettison the facts that God has revealed about Himself in Scripture, we will have no way of knowing if our “direct experience” of God is accurate. The unguided mystic, untethered from Scripture, may have a direct experience of something or someone other than the One True God. [A. W. Tozer](A-W-Tozer.html), who has been called a Christian mystic because of his emphasis on true knowledge and personal experience of God, brings balance to the discussion: “Some of my friends good\-humoredly—and some a little bit severely—have called me a ‘mystic.’ Well I’d like to say this about any mysticism I may suppose to have. If an archangel from heaven were to come, and were to start giving me, telling me, teaching me, and giving me instruction, I’d ask him for the text. I’d say, ‘Where’s it say that in the Bible? I want to know.’ And I would insist that it was according to the scriptures, because I do not believe in any extra\-scriptural teachings, nor any anti\-scriptural teachings, or any sub\-scriptural teachings” (transcribed from “What Difference Does the Holy Spirit Make?” delivered January 1, 1960, and accessed on sermonaudio.com, 8/23/19\). Perhaps Christians who emphasize the intellectual side of their faith would do well to include some of the more mystical spiritual disciplines as they seek to understand God. And perhaps those who emphasize the mystical approach would do well to include some of the more intellectual disciplines (exegetical Bible study, systematic theology, apologetics) as they seek to experience God.
What is the liar’s paradox?	Answer “The liar’s paradox” refers to a statement that inescapably leads to a logical contradiction—it appears to be both true and false at the same time. The simplest example would be the declaration “this statement is false.” There have been many versions of the liar’s paradox and many attempts to solve it. This idea was even used for [rhetorical effect](Epimenides-Paradox.html) in the Bible, by Paul in his letter to Titus. Though there is no universally accepted solution to the liar’s paradox, it is not considered a challenge to our sense of reality. Confusion arises over what the liar’s paradox represents. The problem is entirely about language, communication, and abstract representation of ideas. The paradox exists because we struggle to express truth in a form immune to apparent contradiction. In other words, we have difficulty expressing truth with no ambiguity. Logicians and philosophers do not respond to the liar’s paradox by jettisoning the law of non\-contradiction. That would be impossible: to do so would require use of that law itself. “This statement either violates non\-contradiction, or it does not.” The puzzle is in explaining how to resolve the breakdown in our understanding. This focuses almost exclusively on grappling with how we use language to express truth. The liar’s paradox has been around for thousands of years. Some of the most brilliant minds in philosophy have worked on it. Entirely “solving” it is not a reasonable expectation, especially in an article of this length. However, it is possible to understand how and why the paradox is unique and why it doesn’t suggest anything controversial about reality itself. Proposed solutions are the subject of intense debate. But, so far as the real world goes, there are ways to deal with such a conundrum. Perhaps the simplest response is to say expressions of a liar’s paradox are not meaningless; rather, they are irrelevant. The liar’s paradox forms a circular loop of logic. Therefore, that specific statement cannot—by definition—have any logical or meaningful connection to anything outside itself. Since the statement refers only to itself and is dependent only on itself, it’s the equivalent of its own logical universe. If the truth or falsehood of the statement can be tied to something outside itself, then it’s not actually a liar’s paradox. But if it really is a liar’s paradox, then by definition it has absolutely zero connection to the rest of reality—or to any other logical statement. In that sense, one can see the liar’s paradox as a statement that cuts itself off from the rest of reality. So far as the rest of the universe is concerned, it might as well not exist. The reason we can’t draw conclusions from it is that it’s not connected to anything but itself. Resolutions for other specific instances of the liar’s paradox include suggesting the statement is not even a paradox; it is simply gibberish. That might be due to improper use of grammar or hidden contradictory premises. For example, the question “can God make a rock so heavy He cannot lift it?” is an example of [self\-contradictory premises](God-rock-heavy-lift.html). Philosophers have explored the idea of adapting language to avoid certain forms of the liar’s paradox. Some have even suggested simply ignoring it and avoiding creation of such logical loops whenever possible. Ultimately, the liar’s paradox is an example of how human understanding is limited. Our powerful, God\-given ability to learn and reason is nothing compared to omniscience and omnipotence (Isaiah 55:8–9\). Whether it’s shortcomings in our language, our logic, or our perspective, we cannot expect to have an infallible understanding of all things (Psalm 63:1; Proverbs 3:5\). Accepting our finiteness, even as we seek to expand our knowledge (Psalm 19:1\), is key to recognizing our place and purpose in reality.
Is it wrong to swear to God?	Answer Using the phrase I swear to God may be right or wrong depending on the context. In a court of law, those called to the witness stand traditionally place a hand on a Bible and swear before God to tell the truth. In such an instance, the holiness and power of God are called as a witness to the proceedings. The invocation of God’s Word is meant to make the one testifying soberly aware of God’s presence, as God’s honor and righteousness are held up as a standard. However, in other cases, “I swear to God” is used as a tagline or in jest, and the character of God is never even considered. This is wrong. It is similar to the flippant “Oh, my God!” that is so common today. One of the first commandments God gave to mankind is this: “You shall not take the name of the Lord your God in vain” (Exodus 20:7\). There are many ways we take God’s name in vain. One way is to use God’s name as a [swear word](cussing-swearing.html) or for emphasis (“God, no, I won’t do that!”). Such expressions are disrespectful and indicate that the speaker has little awareness of the One whose name he uses so carelessly. Likewise, we should not invoke God’s name at the end of outrageous statements, as though tossing God’s name into the mix makes our words trustworthy. Saying things like “It was the biggest fish in the lake! I swear to God!” is a flippant use of God’s name. We should avoid saying “I swear to God” in such contexts, as well as similar expressions such as “God’s honest truth” or “God as my witness.” Jesus directly taught on this subject: “You have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ But I tell you, Do not swear at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. Simply let your ‘Yes’ be ‘Yes,’ and your ‘No ,’ ‘No’; anything beyond this comes from the evil one” (Matthew 5:33–37\). Basically, Jesus says that, if you say something, people should be able to assume that it’s true, without the addition of [various oaths](vows-God.html). All you need to say is “yes” or “no.” Your word should be good. There’s no need to swear on this or that, and there’s certainly no reason to “swear to God” in our conversations. There is nothing in Scripture that prohibits us from taking formal oaths, making solemn promises, or signing contracts. Using the words I swear to God in such solemnities is proper and acceptable. We are never discouraged from making careful, thought\-out promises such as wedding vows. “Let them praise your great and awesome name—he is holy” (Psalm 99:3\). God’s name is to be praised, not used as an exclamation or an afterthought. If we swear to God, it should only be in the context of making a formal vow, as we treat His name with all the reverence and honor He deserves (Hebrews 12:28–29\).
What is a garment of praise (Isaiah 61:3)?	Answer The phrase garment of praise is a metaphor for the gladness and thanksgiving God’s people feel when they are filled with the joy of the Lord. In ancient times, it was customary for a grieving person to wear sackcloth (see Esther 4:1\). The garment of praise is the opposite of sackcloth; it is brightly colored raiment indicative of celebration. The Christian Standard Bible translates it as “splendid clothes.” Isaiah 61:3 speaks of a garment of praise in a prophecy that the coming Messiah would “provide for those who grieve in Zion.” The Lord promises that He would “bestow on them a crown of beauty instead of ashes, the oil of joy instead of mourning, and a garment of praise instead of a spirit of despair” (Isaiah 61:3\). At the beginning of Jesus Christ’s ministry, He visited the synagogue in His hometown of Nazareth. There, he read a portion of Isaiah 61\. After Jesus read part of the messianic prophecy, He handed the scroll back to the attendant and shocked the religious leaders by saying, “Today this scripture is fulfilled in your hearing” (Luke 4:21\). Jesus boldly proclaimed that He was the One who would one day take away the spirit of despair and give the garment of praise. In so doing, He claimed to be the long\-awaited [Messiah](is-Jesus-the-Messiah.html). In the synagogue, Jesus made an important distinction between His first and second comings. In the middle of reading Isaiah 61:2, He stopped. During His first advent, He was proclaiming the “year of the Lord’s favor,” but we have yet to see “the day of vengeance of our God.” This also means that we will not see the perfect fulfillment of Isaiah 61:2–4 until Christ’s second coming. Today we get a foretaste of the garment of praise instead of a faint spirit, but the promise will only be completely fulfilled when Jesus returns to earth. At that time, Israel will be restored as God’s people. Israel’s history is heavy with judgment because of her rebellion (Jeremiah 15:6\). But God still loves Israel and has never left her hopeless (Jeremiah 15:19; Nehemiah 1:9\). Isaiah prophesied that, after a time of mourning, God would turn their despair into joy (cf. Zechariah 10:6\). It will be as if God takes away their sackcloth and replaces it with a joyous garment of praise. God created human beings to worship and glorify Him (Jeremiah 13:11; Isaiah 43:7; Ephesians 2:10\). Jesus came to atone for our sin, to make a way for us to be restored to fellowship with God. He longs for us to turn to Him in faith and let Him fill us with His joy (Acts 13:52; 1 Thessalonians 1:6\). When we are filled with the Holy Spirit, we cannot help but praise Him (Ephesians 5:18–20\). Those today who know the joy of the Lord and wear a “garment of praise” are always seeking ways they can honor the Lord. They are busy serving, loving, and praising the Lord for all He is doing in their lives. They want every moment on earth to count for eternity because they have discovered the joy of working hand in hand with God. Those who wear the “garment of praise” have a few things in common: • They love to sing and make music in their hearts to the Lord (Ephesians 5:19; Psalm 95:2\). • They face challenges with an expectation of God’s provision (Philippians 4:6\). • They enjoy worshiping with other Christians (Colossians 3:16\). • They see God’s hand in every blessing and eagerly thank Him (Psalm 69:30; 100:4\). It’s obvious that [David](life-David.html) wore a garment of praise. His psalms are filled with joyful praises, and he urged all of Israel to join him (see Psalms 33, 103, 113, 145\). Despite the devastation that may dominate our past, Jesus can transform our condemnation, hopelessness, and ungratefulness into a garment of praise (Psalm 4:7; 30:11\). Part of the Messiah’s mission is “to grant to those who mourn in Zion—to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit” (Isaiah 61:3, ESV). One day, all creation “will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Romans 8:21\). Until then, we who know the Lord celebrate God’s good gifts, including the gift of joy. Commenting on Isaiah 61:3, Alexander MacLaren wrote, “We have two contrasted pictures suggested: one of a mourner with gray ashes strewed upon his dishevelled locks, and his spirit clothed in gloom like a black robe; and to him there comes One who, with gentle hand, smoothes the ashes out of his hair, trains a garland round his brow, anoints his head with oil, and, stripping off the trappings of woe, casts about him a bright robe fit for a guest at a festival. That is the miracle that Jesus Christ can do for every one, and is ready to do for us, if we will let Him.”
What is the Sermon on the Plain?	Answer Jesus’ sermon in Luke 6 is sometimes called the Sermon on the Plain. The content of the Sermon on the Plain (or the Sermon on the Plateau) is very much like that of the Sermon on the Mount (Matthew 5—7\). In fact, some students of the Bible consider Matthew’s and Luke’s accounts to be different records of the same event. But there are differences, and they seem to be enough to consider the Sermon on the Plain and the [Sermon on the Mount](sermon-on-the-mount.html) to be delivered at different times to different audiences. Jesus delivered the Sermon on the Mount after going up a mountain and sitting down (Matthew 5:1\). He delivered the Sermon on the Plain after coming down from a mountain and standing on a level place (Luke 6:17\). Luke’s record of the Sermon on the Plain does not contain the extended teaching of Jesus on the law, and it includes various “woes” in addition to the beatitudes. Also, it seems that the audience in Matthew came from different places than the audience in Luke (compare Matthew 4:25 with Luke 6:17\). It’s possible that Luke’s Sermon on the Plain is simply a condensed version of Matthew’s Sermon on the Mount, but it seems more likely that Jesus preached a similar sermon on two different occasions, making a few changes to better fit the audience at hand. The Sermon on the Plain begins with some beatitudes (Luke 6:20–23\). Jesus pronounces a blessing on the poor (“yours is the kingdom of God”), the deprived (“you will be satisfied”), the sorrowful (“you will laugh”), and the persecuted (“great is your reward in heaven”). Immediately following the blessings, Jesus pronounces a series of woes (verses 24–26\), speaking of the tragedy of being rich (“you have already received your comfort”), of being satisfied (“you will go hungry”), of being carefree (“you will mourn and weep”), and of being popular (popularity is no gauge of truth). In this section of the sermon, Jesus reverses the world’s way of looking at things. Heaven’s value system is far different from earth’s value system. Don’t get caught up in the world’s way of ranking things; it’s too prone to error. Next in the Sermon on the Plain Jesus gives seven startling commands (Luke 6:27–31\). Love your enemies, He says. Do good to those who hate you. Bless those who curse you. Pray for those who use you spitefully. Turn the other cheek to the one who strikes you. Give generously to everyone who asks you. Finally, Jesus lays down the [Golden Rule](Golden-Rule.html): “Do to others as you would have them do to you” (verse 31\). As Jesus continues the Sermon on the Plain, He points to four laws that affect our everyday lives: the law of reciprocity (Luke 6:37–38\), the law of leadership (verses 39–40\), the law of perspective (verses 41–42\), and the law of the harvest (verses 43–45\). In teaching about reciprocity, Jesus says that, if you dish out judgment, you can expect to get judgment in return. If you give condemnation, you will get condemnation. But if you extend forgiveness, you will be forgiven. In speaking of leadership, Jesus teaches that it matters whom you follow, because you will go where your leader goes and you will become like him. It also matters how you lead. Blind leaders of the blind will send everyone into the ditch. Turning to the matter of perspective, Jesus says that we are often blind to our own faults, and we must beware of hypocrisy when trying to help others. Rather than identifying and criticizing the small shortcomings in the lives of others, we must learn to recognize our own personal faults. Jesus then uses the principle of the harvest to teach the importance of personal holiness before God. The fruit matches the tree; a good heart will bring forth good deeds and good words. Jesus closes the Sermon on the Plain with an admonition to follow through on our commitment. It’s not enough to call Jesus “Lord”; we must actually do what He tells us (Luke 6:46\). Those who obey the Lord will be unshakeable, like a house built on a solid rock (verses 47–48\). Those who disobey or ignore the Lord’s commands will be like a house with no foundation—they will experience a tragic collapse (verse 49\). Throughout the Sermon on the Plain, Jesus points to eternity and commands us to be far\-sighted, to live in light of heaven. And He points to Himself as the standard of righteousness and the very foundation of our lives.
How should Christians respond when people use God’s name as a curse word?	Answer It is a clear violation of the third commandment to use God’s name in a vain and meaningless way (Exodus 20:7\). It’s a sin. With that in mind, the profane use of God’s name should be treated like any other sin. Using God’s name as a curse word shows a heart that doesn’t have a proper fear of God, but it is not any worse than other sins. It’s all too common today to hear people using God’s or Jesus’ name as a curse word in television shows and movies. The response of a Christian when that happens might be as simple as turning off the television set or finding something different to watch. Other situations, such as when a co\-worker uses profanity, require a different approach. First, when a friend or co\-worker is using God’s name as a curse word, we should understand the nature of the problem. Profanity is not the root problem; it is the symptom of a deeper heart issue. If people know and fear God, they will have respect for God’s name. The need is for spiritual transformation in Christ, and that is what we should be pointing people toward. When we hear people using [God’s name in vain](Lords-name-vain.html), it should be an occasion for us to pray silently for them. As we have opportunity, we can explain to them how it hurts us to hear our Lord’s name profaned. In our conversation, we don’t demand that people cease from cussing, but we do ask, as a favor, that they refrain. There should be a standard we hold believers to that is different from our standard for unbelievers (see 1 Corinthians 5:12–13\). We shouldn’t expect non\-Christians to be living up to God’s standards, and it shouldn’t surprise us when they sin. We do have a responsibility to be a light in the darkness (Matthew 5:14\). This doesn’t mean that every time people say, “[Oh, my God](OMG.html),” we tell them they’re sinners. It does mean we look for appropriate opportunities to speak with them about their heart condition, their enslavement to sin, and how Jesus can save them (see 2 Timothy 4:2\). Often, when people around us know that we are Christians, they will be more careful in their speech. Some who normally use God’s name as a curse word may even catch themselves and apologize when they do let a word slip. This is an example of believers being salt in the world (see Matthew 5:13\), and it may lead to deeper conversations about the reasons why they should not profane the name of God or Jesus. Those who are called by God and are born again by the power of Christ are held to a different standard. They ought to know better than to use God’s name as a curse word. They should be expected to uphold God’s standards in their speech (Ephesians 4:29\). Yet even when believers are using God’s name in vain, we are called to rebuke in a spirit of gentleness, and we should be quick to forgive (Luke 17:3, Galatians 6:1\). When we hear someone using God’s name as a curse word, our response should be rooted in meekness and fear, not pride. Someone who has better control of his mouth might think, “She is breaking a rule that I would never break!” or “He should be more like me and respect God’s name.” Such responses head dangerously in the direction of legalism. When we think our standing before God is based on our ability to keep rules, we lose sight of grace. We are all equally in need of God’s mercy, and we are all equally recipients of God’s grace.
What is anthroposophy?	Answer Anthroposophy is rooted in the belief that there is a separate, objective “spiritual world” beyond the physical and that human beings can access that world through the intellect. This approach is variously referred to as either a philosophy or a religion, though adherents often consider it a form of holistic science\-spirituality. The term anthroposophy itself is meant to emphasize human freedom and development. Anthroposophy was developed by Rudolf Steiner as he gradually broke away from [theosophy](theosophy.html). Much like theosophy, anthroposophy teaches that mystical\-intellectual experiences allow people to access wisdom from a higher reality. It differs from theosophy in giving greater approval to Christian religious ideas and the concepts of mainstream science. Like theosophy, anthroposophy is heavily influenced by the ideas of [Gnosticism](Christian-gnosticism.html). Adherents routinely claim anthroposophy is compatible with Christianity. However, the quasi\-religion of anthroposophy involves beliefs entirely contradictory to those presented in the Bible. These include a version of [reincarnation](reincarnation.html). Anthroposophy roughly explains the history of different religions as part of human evolution, believing that mankind progresses with the guidance of a messiah\-like figure through each of those steps. As such, anthroposophy suggests [all religions are “true”](Jesus-only-way.html) in their unique cultures and eras. In this system, a barely recognizable version of Christianity is viewed as the ultimate point toward which all evolving religions converge. Through the Anthroposophical Society and other groups, Steiner’s philosophy is promoted through seminars and outreach programs. Anthroposophy is the guiding worldview of Waldorf Schools, or Steiner Schools, though officially such schools are forbidden from expressly teaching anthroposophy. The unique view of this religious philosophy places a heavy emphasis on personal freedom and does not necessarily believe in proselytizing. Education researchers differ on the extent to which the Waldorf method benefits students.
Is not reading the Bible a sin?	Answer [Sin](definition-sin.html) is any word, thought, motivation, or deed that falls “short of the glory of God” (Romans 3:23\). Sin is the breaking of God’s law and rebellion against His nature and decrees. If God wills for us to read His Word, then not reading it is sin. The very fact that God has inspired His Word and preserved it through the centuries implies that He desires for it to be read. Why would He write a book if He did not care whether or not people read it? Sin begins in the heart, and that’s where God looks (1 Samuel 16:7; Jeremiah 17:10; Romans 8:27\). If we are not reading the Bible because we aren’t interested in what God has said, we are guilty of apathy. If we are not reading the Bible because we think we don’t need to, we are guilty of pride. If we are not reading the Bible because we can’t find the time or we don’t consider it important, we are guilty of having wrong priorities. Jesus said, “Seek first the kingdom of God and his righteousness” (Matthew 6:33, ESV). Jesus also said, “To whom much is given, much is required” (Luke 12:48\). God expects us to invest our time, resources, passions, and service in that which has eternal value. Those who have God’s Word at their fingertips will answer to Him for what they did with that high privilege. In Psalm 119, which is all about God’s Word, the psalmist “learns,” “considers,” “keeps,” “proclaims,” and “meditates on” the Word of God (Psalm 119:6–8, 13, 15\). All of these actions presume a reading of the Bible. Not just a reading, but a deep desire to know God’s Word, apply it to life, and share it with others. In addition to the example of the psalmist, the believer is told to “study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15, KJV). Given the direct command to study the Word, it would seem that not reading the Bible is a sin. Reading and studying God’s Word equips us to better handle life’s challenges Avoiding a [sin of omission](sin-of-omission.html) (not reading the Bible) can prevent sins of commission: “I have hidden your word in my heart that I might not sin against you” (Psalm 119:11\). Reading the Bible contributes to spiritual growth (1 Peter 2:2\). “The word of God is alive and active. Sharper than any double\-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12\). We all need the scrutiny God’s Word brings to our lives. We need to be reading the Bible. Christians have a responsibility to know the Word of God so that they can rightly explain it to the world. First Peter 3:15 commands us to always be ready to give an answer about the hope we have in Christ. Unbelievers have questions. When they encounter a Christian who does not know his or her Bible, it can appear that there are no answers, and this is a disservice to those with questions. For most people, the Bible is readily available in many ways. It is a sin to disregard our opportunities to hear from God. For illiterate or auditory learners, audio Bibles are available. Study Bibles are filled with helpful commentaries to aid us in understanding tough passages. [Modern versions](Bible-versions.html) and [paraphrases](paraphrase-Bible.html) help ancient situations come alive so that we understand the Bible in its true context. James 4:17 can be applied to reading the Bible: “Whoever knows the right thing to do and fails to do it, for him it is sin.” Often when we are concerned about whether something is a sin, we are asking the wrong question. A better question for Christians is this: “What would Jesus have me do?” In His longest recorded prayer, Jesus asked the Father to “sanctify them by your truth; your word is truth” (John 17:17\). So we have His answer. He wants us to be [sanctified](sanctification.html), and we can only pursue that through the study and application of God’s Word. Neglecting the Bible is displeasing to Him and makes us vulnerable to deception by our enemy, Satan (1 Peter 5:8\).
What is the baptism of love?	Answer The “baptism of love” is spoken of in [Charismatic](Charismatic-movement.html) culture, and the concept is promoted by the [Bethel Church](Bethel-Church-Redding.html) of Redding, California. The idea behind the teaching of the “baptism of love” is that believers need to seek an experience of intimacy with God that surpasses knowledge of Him. In addition to being baptized with water, and in addition to being baptized by the Spirit, we should also be baptized in love. The Bible has much to say about love, of course, but the “baptism of love” is not mentioned in the Bible. According to those who teach this doctrine, a “baptism of love” is a transformative experience in which God’s love washes over a believer, filling him or her with supernatural love and a yearning to spend time in Jesus’ presence. During a “baptism of love,” physical healing and other miracles are to be expected. And from that point on, the person who is “baptized in love” will exude love to everyone he or she meets. One author describes her “baptism of love” experience: “One great wave after another of irresistible longing rolled over me, just to look into the face of my beloved Master. . . . I just let my heart go out in deep desire till I lay with alert yet restful anticipation, listening for the blessed voice that I knew so well to say, ‘Come.’ . . . I have never been the same person since, for there was reflected into my very being such an overwhelming love for souls that I did not know what to do with it” (Helm, Kathryn, The Lure of Divine Love, 1929, chapter XXVIII). Some who teach the “baptism of love” use the Song of Solomon to envision Jesus as a marriage partner to whom we must open our hearts and whose love we must experience. In this way, “baptism of love” teaching resembles the [bridal paradigm](bridal-paradigm.html). Others associate the “baptism of love” with an end\-times movement of God that will usher in an era of Spirit\-filled manifestations to rival that of the early church. In this way, the “baptism of love” doctrine corresponds with [Latter Rain teaching](latter-rain-movement.html). If we can separate the term baptism of love from its Charismatic connotations, we can say that the idea of being “immersed in God’s love” could be a valid metaphor for living and walking in love (see Ephesians 5:2 and 2 John 1:6\). Love is the greatest gift (1 Corinthians 13:13\). Without it we are nothing (verses 2–3\). Love for one another is the mark that we are Christ’s disciples (John 13:35\). God, whose very nature is love (1 John 4:8\), demonstrated His love for us by sending His Son to die for our sins (John 3:16; Romans 5:8\). The Bible speaks of being baptized by the Spirit into the Body of Christ—an act that takes place at the moment of salvation (1 Corinthians 12:13\). The Bible speaks of believers being baptized in water as a sign of their commitment to Christ and new life in Him (Acts 10:47\). But the Bible nowhere speaks of a separate “baptism of love” in which a Christian reaches new levels of intimacy with Jesus and feels bigger jolts of power. God can do His transforming work with or without emotional experiences or exhilarating tipping points. Do we need God’s love? Absolutely. Paul prayed that the church would “know this love that surpasses knowledge” (Ephesians 3:19\). Do we experience God’s love in “waves” that wash over us or that stir our spirits in mystical ways? Not necessarily. God has told us that His love is a [fruit of the Spirit](fruit-of-the-Holy-Spirit.html), along with joy, peace, self\-control, and the rest (Galatians 5:22–23\). As we yield to the Spirit, we will be filled with His love, and then we go about the business of loving others. There’s nothing wrong with wanting to “feel” God’s love. But to seek a “baptism of love” goes beyond what the Bible teaches. The idea that we need another experience in order to obey God’s commands is wrong. We already have “everything we need for a godly life” (2 Peter 1:3; cf. 1 Corinthians 3:21–22\).
What does the Bible say about giving up?	Answer The opposite of giving up is [perseverance](Bible-perseverance.html) or endurance—two qualities encouraged for believers (2 Thessalonians 1:4; Romans 5:3; James 1:3\). When we persevere through difficulties or weariness, we refuse to give up on what God has called us to do. Galatians 6:9 encourages us to never give up: “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” Several factors can cause people to consider giving up. The first is [discouragement](overcoming-discouragement.html). We may begin an endeavor gripped with passion to see it through, but after a while, when we don’t receive the results we expected or when people don’t appreciate our efforts, we can become discouraged. The Bible instructs fathers not to be harsh with their children, lest the children become discouraged. Discouraged children often give up trying to please their parents and act out. Discouraged, disillusioned adults often give up or act out as well. God’s solution for discouragement is that the church “encourage one another and build each other up” (1 Thessalonians 5:11\). Another factor that leads to people giving up is [pride](pride-Bible.html). We may take on a challenge, confident of our own abilities and eager to impress people we care about. God has warned us that “pride goes before destruction and a haughty spirit before a fall” (Proverbs 16:18\). When we crash, our pride is wounded, and we often give up altogether, rather than get up and try again. This happens to some in ministry. They start in the ministry for the right reasons, but somewhere along the line pride takes over. When they are embarrassed, confronted, or challenged, pride insists on giving up, and they walk away. Exhaustion can also lead to giving up. If we don’t pace ourselves and set healthy boundaries, we may become so mentally, physically, spiritually, or emotionally exhausted that we simply quit. Those in helping ministries are most susceptible to giving up due to exhaustion. Needy people are everywhere, and helpers who try to be all things to all people all the time are subject to [burnout](Bible-burnout.html). It helps to remember that we cannot give to others what we don’t possess, so taking care of ourselves is not selfish. Caregivers for young children, the elderly, or the terminally ill must remember to carve out time to keep themselves healthy. Those in ministry must keep themselves immersed in a personal relationship with God, or they will lack the spiritual strength to continue pouring into others. Jesus gives us a perfect example of someone who continually ministered to others, while still prioritizing His relationship with the Father. Jesus often slipped away “while it was still dark” to spend time in prayer (Mark 1:35; Matthew 14:23; Luke 5:16\). Scripture exhorts us that, when we are on the path God has ordained for us, we are not to give up (Philippians 4:1; Galatians 5:1; Revelation 3:10\). Nehemiah never gave up the construction of [Jerusalem’s walls](rebuild-walls-Jerusalem.html), despite the fierce opposition he faced. [Caleb](Caleb-in-the-Bible.html) never gave up on the promise of God, and he conquered a giant\-infested, fortified hill country when he was 85 years old. Jesus persevered all the way to the cross. “Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart” (Hebrews 12:3\). When we give up too soon, we lose out on all God planned to do through and for us. Sometimes giving up is an indication that people were never true followers of Christ. That’s what the Bible calls [apostasy](apostasy.html) (1 Timothy 4:1; 1 John 2:19\). Those who have truly been born again by the Spirit of God (John 3:3\) will never give Jesus up. They are kept in the Lord’s hand (John 10:28–29\), and they will persevere to the end.
What does it mean that God is the God of the hills and valleys (1 Kings 20:28)?	Answer The expression God is the God of the hills and valleys originates from the narrative of two battles in the book of 1 Kings. Essentially, saying that God is the God of the hills and valleys means that God’s sovereign power is not limited or confined to any one location or sphere of influence. The Lord Almighty rules and reigns supreme over every place on earth—every hill, every valley. It was common in ancient pagan nations to perceive each god or goddess as having a particular domain or sphere of power on the earth. Baal, for example, was the god of fertility and weather. The god [Baal Peor](Baal-Peor.html) was a local deity whose range seems to have been confined to a certain geographical area. There were additional gods for the forests, the crops, the mountains, the seas, and the rivers. In this cultural framework, monotheism was unique, and the idea that any god was supreme in all areas was unheard of. First Kings 20 opens with [King Ben\-Hadad](Ben-Hadad-in-the-Bible.html), ruler of Aram, attacking the city of Samaria in Israel. Ben\-Hadad demands that [King Ahab](King-Ahab.html) surrender his wealth, wives, and children to him. Initially, Ahab agrees, but when Ben\-Hadad adds the condition that he be given anything that his servants lay their hands on, Ahab refuses. His refusal infuriates Ben\-Hadad such that he threatens to destroy the city so thoroughly that not even enough dust would remain for each of his soldiers to take a handful. An unnamed prophet announces to Ahab that God will grant Israel victory so that “you will know that I am the LORD” (1 Kings 20:13\). In this instance, King Ahab obeys God. True to God’s promise, the Arameans are driven back, and the siege is brought to an end. Because Samaria is in the hill country of Israel, the Arameans mistakenly believe that the God of Israel is only the god of the hills and not of the valleys or anywhere else. Thinking Israel’s ability to triumph was limited to higher terrain, they regroup and begin to strengthen their forces for an attack on the lower plains. Once more, the anonymous prophet warns King Ahab that Ben\-Hadad’s army will strike again in the spring: “This is what the LORD says: ‘Because the Arameans think the LORD is a god of the hills and not a god of the valleys, I will deliver this vast army into your hands, and you will know that I am the LORD’” (1 Kings 20:28\). Not only did the Arameans discover that Israel’s sovereign God knows no limitations, but Ahab and all of Israel did as well. The one true God proved that He rules everywhere. Ben\-Hadad’s forces were defeated so thoroughly in the second battle at Aphek that the king surrendered to Ahab while pleading for his life to be spared. God gave Israel victory both at Samaria in the hills and at Aphek in the valleys to show that, unlike the ineffective and finite gods of Canaan, God is sovereign over all territories and regions. It is a mistake to think of God as only a “hill god” or a “valley god.” He is the God of both the hills and the valleys. In fact, He is the all\-powerful, infinite Ruler of the whole earth. “The earth is the LORD’s, and everything in it, the world, and all who live in it” (Psalm 24:1\). The expression God of the hills and valleys was popularized by the 2017 song “Hills and Valleys” by Tauren Wells.
What is a covenant?	Answer Generally speaking, a covenant is a promise between two or more parties to perform certain actions. The word can also be used as a verb as in “We covenant to work together on this project until it is finished.” A covenant is very similar to a promise. The concept of covenant is significant in the Scriptures. In fact, the word testament is really another word for covenant. The Bible is comprised of two parts, the Old Covenant and the New Covenant (Old Testament and New Testament). Covenant was a well\-known concept in ancient times, and covenants could be made between two equal parties or between a king and a subject. The king would promise certain protections, and the subject would promise loyalty to the king. A covenant might be conditional or unconditional. The Old Testament is more than a history of Israel. It is really a history of the covenant in which God revealed, little by little, His character and His plans and purposes for mankind. Most Bible scholars recognize several [major covenants](Bible-covenants.html) in the Old Testament in which God promises to do something. After the flood, God made a [covenant with Noah](Noahic-covenant.html) that He would never again destroy the world by a flood, and He also gave some basic principles for humanity to live by (Genesis 8:20—9:17\). Although humanity soon descended into rampant disobedience once again, the promise not to destroy the earth by another flood was unconditional. God made a [covenant with Abraham](Abrahamic-covenant.html) in which He promised, “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse, and all peoples on earth will be blessed through you” (Genesis 12:1–3\). This covenant was reiterated in Genesis 15 and 17\. This was also an unconditional covenant. God made a [covenant with Israel](Mosaic-covenant.html) regarding their use of the Promised Land (Exodus 19—24\). The land had been given to Abraham’s descendants unconditionally; however, the use of the land by any specific generation of Israelites was conditional upon their obedience. As a result, at times they lived in the land but were oppressed and not able to enjoy the full benefits of it, as seen in the book of Judges. Later, the Israelites were exiled from the land due to their disobedience and idolatry. However, even though one generation was disobedient, God promised to bring a later generation back to the land (Isaiah 11:11–12\). He kept His word, as recorded in Ezra and Nehemiah. God made a [covenant with David](Davidic-covenant.html) that he would have a descendant who would sit on his throne forever (2 Samuel 7\). This was an unconditional covenant, although the length of reign for any specific Davidic ruler could be limited by his disobedience. Solomon’s son Rehoboam lost a large part of the kingdom due to his foolish choices. This covenant is ultimately fulfilled in Jesus Christ, the Son of David. In Jeremiah 31, God promised a [New Covenant](new-covenant.html) with Israel. Israel repeatedly violated the terms of all the previous covenants, but God promised this would be different because the hearts of the people would be changed so they would want to be faithful. This is fulfilled in the New Testament with the coming of Christ and the indwelling and empowering of the Holy Spirit, who gives the people of God the desire to obey Him. What was a surprise to some is that Gentiles were also included in this covenant. The concept of covenant has been lost in modern society. Promises are broken when new circumstances arise. Contracts are broken, and one party simply says, “Sue me.” Marriage is supposed to be a covenant between a man and a woman for life, but divorce is commonplace today. Regardless of how unfaithful people may be, God will never be unfaithful to His covenant promises.
What does it mean that “you were bought with a price” (1 Corinthians 6:20; 7:23)?	Answer Twice the apostle Paul informed believers at Corinth, “You were bought with a price.” In 1 Corinthians 6, Paul was making a passionate appeal against [sexual immorality](sexual-immorality.html). He concluded his argument, stating, “Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body” (1 Corinthians 6:19–20, ESV). A Christian’s body is the temple of the Holy Spirit. At salvation, the Holy Spirit takes up residence, transforming the believer’s body into a sanctified place, a home for God’s holy presence (Hebrews 10:10\). In union with Christ, the Christian receives a new nature and a new identity (2 Corinthians 5:17\). When a believer engages in sexual immorality, he or she violates that new creation, which was purchased at a very high price. The price we were bought with is disclosed in 1 Peter 1:18–19: “For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And it was not paid with mere gold or silver, which lose their value. It was the precious blood of Christ, the sinless, spotless Lamb of God” (NLT). When Paul said, “You were bought with a price,” he meant that believers were purchased and paid for with the sinless, spotless perfection of Jesus Christ’s blood. Jesus Himself said that He came to give His life as a ransom for us (Matthew 20:28\). Since we were obtained at such a tremendous expense, we are to use our bodies to honor God with good deeds: “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10, NLT). Paul reminded the Corinthians that ownership of their bodies had been transferred to Christ. They no longer had the right or freedom to use their bodies any way they wished. Just as slaves were purchased in the ancient world, we were bought with the price of Christ’s blood on the cross. We now belong to Him (1 Corinthians 7:22\). We don’t have the right to rebel against our Master by using our bodies in ways He forbids. Paul repeated this teaching in 1 Corinthians 7:23, but with an emphasis on spiritual freedom: “You were bought at a price; do not become slaves of human beings.” Believers are set free from the dominion of sin through the death of Christ (Galatians 1:4\). Our spiritual freedom comes at the price of Christ’s sacrificial death on the cross (1 Peter 2:24\). Consequently, since we now belong to Christ, we must not let ourselves come under the control of other humans. Paul’s phrase become slaves of human beings was meant metaphorically. We are not to let human ideas and worldly systems rule over us. [Legalism](Bible-Christian-legalism.html), for example, should not rule us; we are not bound by the rules of men. Rather, we are “responsible to God” (1 Corinthians 7:24\). Jesus Christ alone is our Master. In one sense, the blood of Christ paid for our liberation, setting us free from sin; but in another inference, His sacrifice changed our ownership, making us slaves to God alone. “You were bought with a price” means God was willing to obtain possession of us on Calvary by paying the ultimate price—the blood of His own Son (Acts 20:28\).
What does it mean that deep calls to deep (Psalm 42:7)?	Answer The psalmist laments, “Deep calls to deep in the roar of your waterfalls; all your waves and breakers have swept over me” (Psalm 42:7\). In typically beautiful poetry, Psalm 42 expresses a cry from the heart of God’s people during a time of trouble. What exactly does it mean that “deep calls to deep?” There is some question as to the setting of Psalm 42\. The author seems to have been outside of Jerusalem and unable to return. He mentions how he “used to go to the house of God . . . with shouts of joy” (verse 4\), he speaks as if he is east of the Jordan River (verse 6\), and he hears the taunting of an enemy (verse 10\). Most likely, the setting is this: the [sons of Korah](sons-of-Korah.html)—the leaders of tabernacle worship to whom the psalm is attributed—were accompanying King David as he was driven from Jerusalem by his rebellious son [Absalom](who-was-Absalom.html) (2 Samuel 15\). As David and those faithful to him fled for their lives, they looked back in sadness at their home of Jerusalem. Psalm 42 is a record of their thoughts in that time of exile. In the verses leading up to the statement that “deep calls to deep,” the songwriter says he has been thirsting for the presence of God like a deer panting for streams of water (Psalm 42:1\). The exiles were longing for their Savior in tears while their enemies taunted them. Cut off from Jerusalem, the sons of Korah could only remember what it was like to take part in worship with shouts of joy in the festive processionals. In the reminiscing, the songwriter attempts to encourage himself in the Lord and place his hope in God. The songwriter waffles between confidence that he would soon be able to praise the Lord as he had in the past, and despair over his present affliction. The language of Psalm 42 is poetic and metaphorical. “Deep calls unto deep at the noise of Your waterfalls; All Your waves and billows have gone over me” (Psalm 42:7, NKJV). The songwriter portrays his distress figuratively: it’s as if waves and breakers are sweeping over him. Trouble was surging, with one overwhelming swell coming after another. The “deep” trials he faced kept coming, wave\-like—deep after deep. The Hebrew word translated here as “deep” refers to the deepest depths of the sea. The sons of Korah exiled with [David](life-David.html) had lost all footing, and they felt as if recurring waves of trouble had plunged their souls into a bottomless ocean of sorrow and despair. The [prophet Jonah](life-Jonah.html) used similar language to describe his predicament after God’s discipline in his life: “You hurled me into the depths, into the very heart of the seas, and the currents swirled about me; all your waves and breakers swept over me” (Jonah 2:3\). There’s another interpretation of the word deep in Psalm 42, viz., that the songwriter is expressing the fact that his soul was in deep need of God. The psalmist calls out from his place of profound need for the unfathomable greatness of God. A deep need calls for a deep remedy. James Smith and Robert Lee beautifully elaborate on this meaning of deep calls to deep in their multi\-volume work Handfuls on Purpose for Christian Workers and Bible Students: “The deep of man’s need calleth unto the deep of God’s fulness; and the deep of God’s fulness calleth unto the deep of man’s need. Between our emptiness and His all\-sufficiency there is a great gulf. . . . Deep calleth unto deep. The deep mercy of God needs our emptiness, into which it might pour itself. . . . Nothing can fully meet the depth of our need but the depth of His Almighty fulness” (William B. Eerdmans Publishing Company, 1971\. Vol. 8, p. 11\.) We hit upon the meaning of deep calls to deep when we recognize that human needs are great, but the riches of God are greater. Our wisdom is shallow, but His knowledge and judgments are unsearchable (Romans 11:33–34\). God’s thoughts are deep (Psalm 92:5\). His love is as deep as His immense heart (Ephesians 3:18–19\), as He proved when He gave His only begotten Son to die for us (John 3:16\). The height, breadth, and depth of God’s resources are without measure. From the depth of his despair, the psalmist found help in the depth of God’s goodness, and he was able to say in conclusion, “Why am I discouraged? Why is my heart so sad? I will put my hope in God! I will praise him again—my Savior and my God!” (Psalm 42:11, NLT).
What is objectivism?	Answer Objectivism can mean many different things, so examining it depends on what definition is used. Some of those interpretations are consistent with the Bible; others are not. Ayn Rand’s version of objectivism reaches some of the same conclusions as Judeo\-Christianity, but for different reasons. Some of Rand’s views are patently unbiblical. Knowing the difference between those varied approaches is key. Broadly speaking, there are four main uses of the term objectivism. Objectivism in General First is logical objectivism. This is the view that logic is independent of the mind and that the laws of logic are real, fully existing rules corresponding to the universe itself, in much the same way as the laws of physics or chemistry. The idea that logic is part of the laws of the universe does not contradict the idea of God, since any God capable of creating the universe could have chosen whatever laws He wished. Second is moral objectivism. This is the claim that certain statements about good and evil apply with [absolute authority](absolute-truth.html), everywhere, and always. This view is also compatible with the Bible. If there is a single moral benchmark—e.g., God—then moral objectivism makes sense. However, to suggest that God is subject to such morals is to misunderstand the nature of God and the origins of [morality](moral-argument.html). Third is the philosophical approach of objectivism, or objectivity. This is the view that reality is independent of the mind. Objectivity is the belief that existence actually exists, in and of itself. Counterviews are philosophies such as idealism, subjectivism, or certain forms of [solipsism](solipsism.html). This type of objectivism is perfectly compatible with the God of the Bible, and it makes the most sense of the Judeo\-Christian worldview. Even so, some who reject objectivism claim things are only real when they exist inside the mind of God. This form of idealism is a rejection of objectivism, but not a rejection of God. In contrast, mainstream subjectivism erodes the idea of God by denying any such thing as absolute truth. Of course, that’s a self\-defeating position, since it relies on an absolute claim. Objectivism and Ayn Rand The fourth definition of objectivism is a socio\-political system commonly associated with Ayn Rand. Rand was a writer and atheist who emphasized individual freedom and thinking. Her form of objectivism is an aggressively [rationalist](rationalism-vs-empiricism.html) view, rejecting anything other than pure reason as a means to discover truth. Rand’s objectivism holds that happiness is the only legitimate ground for all morality. To pursue happiness and the highest morality, according to objectivism, a person must accept the existence of certain objective principles. Thinking and acting according to these fixed ideas is said to give each person the best chance at success. As part of this approach, Rand’s objectivism strongly emphasizes personal freedom and responsibility as a form of [libertarianism](libertarianism.html). In practice, the full spectrum of Rand’s objectivism runs counter to biblical ideas such as God as a moral guide, [altruism](Bible-altruism.html), and the limits of human knowledge. Ayn Rand’s work occupies interesting places in both politics and philosophy. For the most part, philosophers see her work as ideology, not a true philosophy. Politicians likewise view her stance as ideological, rather than truly political. As a result, there are many ways a person might choose to apply or access her ideas. Since Rand’s concepts are broad in scope, her views sometimes intersect with ideologies that share certain assumptions. Common themes are the most likely reason that Westerners, even Christians, will find themselves using Ayn Rand’s material. Her objectivism shares some assumptions with generic political conservatism. Therefore, some of her conclusions and arguments will be echoed by those with similar interests. Just because Rand was an atheist does not mean that all her beliefs were untrue; Christians can agree with Rand at the points where her ideology intersects with biblical truth. If Rand believed in an idea practically identical to a biblical precept, there is nothing wrong with a Christian taking advantage of her insight, especially given the eloquent and persuasive way she had of explaining it. That does not change the fact that Ayn Rand’s worldview was markedly different from biblical Christianity. We should be ready to question and test what we hear and read from anyone (Acts 17:11; 1 John 4:1\). There is a difference between using some particularly insightful quote from Rand and following her objectivist ideology as she would have intended. For the believer, there’s nothing wrong with researching and understanding Rand’s views. Nor is there anything explicitly wrong with using some of her argumentation. Her version of objectivism is an example of how one might come to politically or socially conservative views absent of a Christian worldview. That’s helpful perspective, at least, when we want to find common ground with others. Strictly speaking, though, full\-blown objectivism, vis\-à\-vis Ayn Rand, is not something a Christian should embrace. It does share some common themes with Christian thinking, but it flatly contradicts the Bible’s attitudes toward altruism and human purpose.
What is the Prayer of Azariah?	Answer The Prayer of Azariah is an apocryphal insertion of 22 verses into the biblical book of Daniel in the [Septuagint](septuagint.html) (an ancient Greek translation of the Old Testament). The Prayer of Azariah was later included in the [Latin Vulgate](Latin-Vulgate.html) and as a result is today considered part of the biblical canon for the [Roman Catholic Church](Roman-Catholicism.html). The Prayer of Azariah is an expansion on Daniel 3 at the point where Daniel’s three friends refuse to bow down to the golden image of Nebuchadnezzar and are thrown into the fiery furnace. The three friends are most commonly known as [Shadrach, Meshach and Abednego](Shadrach-Meshach-Abednego.html), names they were given in Babylon. However, their Hebrew names were Hananiah, Mishael, and Azariah. Thus, Azariah is Abednego, one of the three who was thrown into the fiery furnace. The Prayer of Azariah is inserted between Daniel 3:23 and 24 and records words supposedly spoken by Azariah while he and his two friends are in the fiery furnace. It has been translated as follows and included in the New Revised Standard Version, Catholic Edition (NRSVCE): “They walked around in the midst of the flames, singing hymns to God and blessing the Lord. Then Azariah stood still in the fire and prayed aloud: ‘Blessed are you, O Lord, God of our ancestors, and worthy of praise; and glorious is your name forever! For you are just in all you have done; all your works are true and your ways right, and all your judgments are true. You have executed true judgments in all you have brought upon us and upon Jerusalem, the holy city of our ancestors; by a true judgment you have brought all this upon us because of our sins. For we have sinned and broken your law in turning away from you; in all matters we have sinned grievously. We have not obeyed your commandments, we have not kept them or done what you have commanded us for our own good. So all that you have brought upon us, and all that you have done to us, you have done by a true judgment. You have handed us over to our enemies, lawless and hateful rebels, and to an unjust king, the most wicked in all the world. And now we cannot open our mouths; we, your servants who worship you, have become a shame and a reproach. For your name’s sake do not give us up forever, and do not annul your covenant. Do not withdraw your mercy from us, for the sake of Abraham your beloved and for the sake of your servant Isaac and Israel your holy one, to whom you promised to multiply their descendants like the stars of heaven and like the sand on the shore of the sea. For we, O Lord, have become fewer than any other nation, and are brought low this day in all the world because of our sins. In our day we have no ruler, or prophet, or leader, no burnt offering, or sacrifice, or oblation, or incense, no place to make an offering before you and to find mercy. Yet with a contrite heart and a humble spirit may we be accepted, as though it were with burnt offerings of rams and bulls, or with tens of thousands of fat lambs; such may our sacrifice be in your sight today, and may we unreservedly follow you, for no shame will come to those who trust in you. And now with all our heart we follow you; we fear you and seek your presence. Do not put us to shame, but deal with us in your patience and in your abundant mercy. Deliver us in accordance with your marvelous works, and bring glory to your name, O Lord. Let all who do harm to your servants be put to shame; let them be disgraced and deprived of all power, and let their strength be broken. Let them know that you alone are the Lord God, glorious over the whole world.’” Following the Prayer of Azariah in Catholic editions is another apocryphal addition called the Song of the Three Young Men, which is a hymn of praise to God. The Prayer of Azariah is a lament and a plea that God will forgive the nation of Israel for forsaking Him. The prayer for deliverance is for the nation rather than for Azariah and his friends. There is nothing unorthodox about the content of the prayer or the song that follows. The only reason that it is rejected by evangelical scholars is that they do not think it is an original part of the book of Daniel. There are no Hebrew manuscripts that contain the prayer, and Bruce Metzger, an expert on Greek and [textual criticism](textual-criticism.html), has found evidence that the Prayer of Azariah was originally composed in Greek, which would mean it is a later addition (see Bruce M. Metzger, An Introduction to the Apocrypha, Oxford University Press, 1977\).
What is active obedience? What is passive obedience?	Answer Active obedience is when we obey the commands of someone else. Passive obedience is the total submission to another, even when harm or suffering may result. The two concepts are very similar, but active obedience usually involves the performance of certain deeds, while passive obedience implies non\-resistance. In reference to God, active obedience is seeking out His commands and setting our hearts to do them. Passive obedience is the state of ongoing surrender that says, “Not my will but yours be done” (Luke 22:42\). Jesus exemplified both active and passive obedience at all times during His ministry on earth, and Christians are to rely on the Holy Spirit’s power to follow His example (Acts 1:8\). God required active obedience of the Israelites in the Old Testament. That active obedience was detailed and difficult because God wanted them to realize that they could not be righteous enough to deserve His mercy and grace. He was setting the stage for the entrance of His Son, Jesus, who would fulfill every letter of the law (Matthew 5:17\). Through Jesus’ active obedience, He fulfilled the totality of the law’s requirements. He said, “I always do those things that please Him” (John 8:29\). In passive obedience, Jesus submitted Himself to cruel and unjust treatment because it was the will of God (Isaiah 53:7\). The Bible never uses the terms active obedience or passive obedience, but some biblical descriptions of [Jesus’ passion](passion-of-Christ.html) do emphasize passivity: “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly” (1 Peter 2:23\). A Christian is to remain in a constant state of passive obedience to God. [Walking in the Spirit](Spirit-walk.html) means we stay sensitive to His leading and respond the way He wants us to (Galatians 5:16, 25\). When hardships come, we endure (James 1:2\). We live in the knowledge that God will work everything together for our good (Romans 8:28\), so we need not pursue vengeance (Romans 12:19\). We know that God is at work in our lives, and we give Him free rein to accomplish what He wants (Galatians 6:9; Philippians 2:13\). However, passive obedience is only half of the responsibility of the Christian. God has specific commands He wants us to obey, and many of them are contrary to what we would naturally choose. Jesus told us that in order to follow Him we must “deny ourselves and take up our crosses” (Luke 9:23\). Those are actions. Among other things, we are told to “be not drunk with wine, but be filled with the Holy Spirit” (Ephesians 5:18\), “flee sexual immorality” (1 Corinthians 6:18\), “love one another” (1 Peter 1:22\), and “pursue holiness” (Hebrews 12:14\). Those commands all require active obedience. First Thessalonians 5:12–22 is a list of commands from Paul to the church. It is not an exhaustive list, but it demonstrates that the Christian life requires performing certain actions. With Jesus as our perfect model and the Holy Spirit as our strength, we must pursue lives of both passive and active obedience (Acts 1:8\). It takes both to fulfill commands such as this: “As far as it is up to you, live at peace with everyone” (Romans 12:18\). Passive obedience overlooks wrongs and leaves judgment with God. Active obedience seeks ways to do good and avoid evil. When we live this way, we glorify our Father in heaven (Matthew 5:16\).
What does it mean that you are the head and not the tail in Deuteronomy 28:13?	Answer Deuteronomy contains Moses’ last address to the people of Israel before his death. In the previous almost 40 years of [wandering in the wilderness](wilderness-wandering.html), all of the adults who came out of Egypt have passed from the scene. Now he is addressing a new generation of Israel, most of whom did not witness the miraculous deliverance from Egypt. Moses recounts all of God’s wondrous works on their behalf and finishes up by telling them of the blessings they can expect if they obey the Lord and the curses they can expect if they disobey. One of the blessings Moses lists is found in Deuteronomy 28:13: “The LORD will make you the head, not the tail.” Since it is one of the blessings promised to the obedient Israelites, we know that being the head rather than the tail is a good thing. The context gives a fuller series of contrasts: “You will lend to many nations but will borrow from none. The Lord will make you the head, not the tail. If you pay attention to the commands of the Lord your God that I give you this day and carefully follow them, you will always be at the top, never at the bottom” (Deuteronomy 28:12–13\). In contrast, Deuteronomy 28:15–68 highlights the curses that will follow disobedience of God’s law. Verses 43–44 provide an exact parallel for two of the points in verses 12–13: “The foreigners living among you will become stronger and stronger, while you become weaker and weaker. They will lend money to you, but you will not lend to them. They will be the head, and you will be the tail!” (NLT). Today, we have a saying about “the tail wagging the dog.” In our culture, this means that something is fundamentally out of balance when an unimportant or insignificant issue is given far too much weight when making a decision. The tail should not be dictating the direction of the dog—the head should do that. From the context of Deuteronomy 28:13, we know it is better to be the head than the tail. In the previous verse, the lender has wealth and power while the borrower is subservient. Being the head would have a similar meaning. The head is the leader, the one who decides and charts the course, while the tail just has to follow along. The head decides where to go and what to do, while the tail has no say in the matter. As the head, Israel will be the one in charge, making decisions and charting her own obedient course under God’s blessing and protection. As the tail, Israel will be at the mercy of other nations who will dictate what she does and where she goes. God promises that, if the people of Israel remain obedient to the law, they will be a leader among nations, not a follower—they will be the head. But if they choose to turn their back on God’s law, they will be a follower, not a leader—they will be the tail. We see a fulfillment of this blessing when Israel became a world leader under the reigns of David and Solomon. The curse was fulfilled when the nation of Israel was carried away into exile. A similar metaphor is used in Isaiah 9, where God promises to “cut off from Israel both head and tail” (verse 14\). The next verse explains the metaphor: “The elders and dignitaries are the head, the prophets who teach lies are the tail” (verse 15\). Under normal circumstances, the prophets would have been the head. It was their job to proclaim the Word of the Lord, and then the leaders of the people would make policy in accordance with what the Lord had told them—they were to follow the Lord as He revealed His will through the prophets. In Isaiah’s time it was reversed. The leaders made their own policy, and the so\-called prophets—lying prophets—would simply “rubber stamp” the plans and say that the Lord was with them. The prophets had become the tail that follows. They were nothing more than “yes\-men” and sycophants (cf. 1 Kings 22\). Under the [Mosaic Covenant](Mosaic-covenant.html), Israel was given the conditional blessing of being the head and not the tail. As they obeyed the Lord, Israel would have victory over their enemies, have the upper hand in trade agreements, and occupy a dignified position among the nations, who would give Israel honor and esteem.
What is a spirit animal?	Answer The concept of a spirit animal is based in ancient [animistic](Animism.html), [shamanistic](shamanism.html), and totemistic belief systems of early Native American Indians, Australian Aborigines, and other indigenous cultures. Today, belief in spirit animals is promoted in various neo\-pagan religious systems such as [Wicca](Wicca.html) and [New Age](new-age-movement.html), and it is often associated with [astrology](astrology-Bible.html). The internet has many tips and quizzes encouraging people to identify and contact their “spirit animals.” The belief in spirit animals focuses on the idea that a human being can have a mystical connection with a benevolent spiritual guide, or spirit helper, which takes the form of an animal. In some cultures, the guardian spirit is thought to be assigned to the individual at puberty. So close is the personal bond between the human and the spirit animal that the human takes on some of the characteristics of the guardian animal. The spirit animal helps guide or protect the person who shares or embodies the animal’s qualities. An idea related to spirit animals is that of “power animals,” a concept of shamanism that certain animals can either physically or psychologically empower human beings. Like the spirit animal, the power animal shares its wisdom, natural instincts, and other powers with humans in times of need and can help them accomplish goals or perform tasks. Spirit animals, power animals, and all other kinds of spirit guides promoted in paganism are in truth deceiving spirits ruled by the powers of darkness and spiritual forces of evil at work in this world (Ephesians 6:12; 1 Timothy 4:1\). Whether the entity takes the form of a butterfly or a bear, it is what the Bible calls an “unclean spirit” (see Matthew 12:43, NKJV). Spirit animals are a demonic ruse and should have no part in a Christian’s belief system. Getting in touch with one’s spirit animal is the same as dabbling in witchcraft, which the Bible forbids in no uncertain terms: “And do not let your people practice fortune\-telling, or use sorcery, or interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics, or call forth the spirits of the dead. Anyone who does these things is detestable to the LORD. It is because the other nations have done these detestable things that the LORD your God will drive them out ahead of you. But you must be blameless before the LORD your God” (Deuteronomy 18:10–13, NLT). The apostle Paul warned that those who unrepentantly practice the acts of the flesh, including witchcraft, will not inherit the kingdom of God (Galatians 5:19–21\). Christians have been given everything they need to live godly lives through God’s divine power (2 Peter 1:3\). They do not need to call upon spirit animals or power animals for help. As the children of God, believers are to seek guidance from God’s Holy Spirit alone: “Those who are led by the Spirit of God are the children of God” (Romans 8:14\). The Spirit of God helps us in our weakness (Romans 8:26–27\). The Holy Spirit empowers us to live godly Christian lives: “The fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the flesh with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit” (Galatians 5:22–25\). The Holy Spirit guides believers in what to say and how to witness (Mark 13:11; Matthew 10:19–20; Luke 12:11–12; 1 Corinthians 2:13\). He guides us in ministry (Acts 16:6–7; 20:22\) and knowledge of the truth (John 16:13\). Our Helper is the Holy Spirit, who is greater than any spirit masquerading as a “spirit animal” (Matthew 10:1; 1 John 4:4\). We desire to be more like Christ, not more like an animal.
Is atheism a religion?	Answer It will be helpful to define religion before we attempt to classify any belief system, such as [atheism](atheism.html), as a religion. These definitions come from dictionary.com: 1\. A set of beliefs concerning the cause, nature, and purpose of the universe, especially when considered as the creation of a superhuman agency or agencies, usually involving devotional and ritual observances, and often containing a moral code governing the conduct of human affairs. 2\. A specific fundamental set of beliefs and practices generally agreed upon by a number of persons or sects. 3\. The body of persons adhering to a particular set of beliefs and practices. 4\. The practice of religious beliefs; ritual observance of faith. 5\. Something one believes in and follows devotedly; a point or matter of ethics or conscience. According to these definitions, atheism can indeed be considered a religion. In the Bible we discover that, when God created humankind, He designed an awareness of His existence into human nature. This awareness is not full knowledge or understanding of God; it is simply the built\-in knowledge—we might call it “instinct”—that there is an eternal being, God. Paul explained it quite clearly in Romans 1:19: “For what can be known about God is plain to \[unbelievers], because God has shown it to them” (ESV). Everyone—believers and unbelievers alike—knows there is a God, even though they may deny that knowledge. History gives us an example. The Athenians had an altar dedicated to a God they knew existed, did not know, and whom they knew they must worship (Acts 17:23\). The Athenian altar “[To the Unknown God](unknown-god.html)” exhibits proof all human beings know there is a God. God designed human beings to worship Him. When a person does not worship God, he or she will worship anything\-but\-God. That is what atheism is. When a man rejects God, he creates false gods to receive his worship. Mankind creates gods in their own sinful image, e.g., the Greek and Roman gods who were immoral, mendacious, venal, petty, and cruel. In more modern times, there is the [Muslim god](same-God.html) who commends dying (including by suicide) in a religious cause as the highest form of worship; and the [secular humanist](secular-humanism.html) god who commends infanticide and euthanasia as the greatest expressions of personal freedom. Man has created gods of the stars, the planets, the sea, the wind, rivers, plants, and animals; has turned his ancestors into gods; has worshiped spirits who supposedly exist in animate and inanimate things; and has imagined that he can become a god himself. Even the atheist creates a god he can worship. Psalm 14:1 states, “The fool has said in his heart, ‘No, God’”—the literal rendering of the Hebrew text. The fool doesn’t deny the existence of God; he rejects the authority of the one true God, replacing God with himself. In other words, he becomes his own god. He says, “No God for me!” meaning “no God but me.” J. J. Stewart Perowne writes of Psalm 14:1, “There is here rather a practical than a theoretical atheism; not so much a denial of the being of a God as a denial of His moral government of the world” (The Book of Psalms, Zondervan, 1966, 1:183–84\). Every human being knows, because of the way God designed human nature, that there is a God who must be worshiped, a God who requires submission and dependence. But the atheist refuses to submit to God and therefore rejects God. He hides his rebellion with the lie—to himself and others—that there is no God. Atheism is not disbelief in God but the rejection of God. Is atheism actually a religion? The answer is “yes.” The atheist worships—he cannot help it—because God designed the necessity to worship into human nature. The atheist, like all who reject the one true God, creates an idol—in his case, it is an idol of himself to satisfy both the inner knowledge that there is a God and the inner necessity to worship that God. The atheist creates a religion of trust in himself that meets one or more of the above definitions of religion.
What does it mean to have a form of godliness but deny its power in 2 Timothy 3:5?	Answer In 2 Timothy 3, the apostle Paul describes the nature of people in the last days. In his description, he warns of people who are characterized as “having a form of godliness but denying its power” (verse 5\). Paul then issues this command: “Have nothing to do with such people.” Paul often uses contrast to emphasize an attribute he wishes to highlight. In 2 Timothy 3:1–4, he gives Timothy a long list of sinful behaviors and attitudes that are contrary to God’s will. In verse 5 he tells Timothy to avoid those who state they are Christians with their mouths—they have a “form” of godliness—but who act as unbelievers—they deny the power of godliness. Those who have a form of godliness are those who make an outward display of religion. They present themselves as godly, but it is all for show. There is no power behind their religion, as evidenced in the fact that their lives are unchanged. They speak of God and live in sin, and they are fine with that arrangement. As commentator Charles Ellicott wrote, “These, by claiming the title of Christians, wearing before men the uniform of Christ, but by their lives dishonouring His name, did the gravest injury to the holy Christian cause” (Ellicott’s Bible Commentary for English Readers, entry for 2 Timothy 3:5\). These false Christians are destructive. Paul warns that they will “creep into households and make captives of gullible women loaded down with sins, led away by various lusts” and that they are “always learning and never able to come to the knowledge of the truth” (2 Timothy 3:6–7, NKJV). He compares them to the [wicked magicians](Jannes-and-Jambres.html) who opposed Moses and warns that their folly and corrupt minds will be revealed to all eventually (verses 8–9\). The power of God, which should accompany the form of godliness, is shown through the Holy Spirit and results in the transformation of our lives. The Holy Spirit indwells the believer (1 Corinthians 6:19\) and enables him to bear certain [fruit](fruit-of-the-Holy-Spirit.html): love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control (Galatians 5:22–23\). These are the attributes of a true Christian, as opposed to Paul’s list of sins in 2 Timothy 3:1–4\. Paul’s exhortation to Timothy falls in line with James’ explanation of how to identify a true faith (James 2:14–26\). True faith will be evidenced by good works, which will occur naturally. If a person says he is a Christian but shows no evidence in his life by bearing the fruit of the Spirit, we have to make a judgment about him and avoid that person. He may have a form of godliness, but he is denying God’s power by not letting himself be controlled by the Spirit. In fact, if his faith is not genuine, he cannot be controlled by God’s power, because the Holy Spirit does not dwell in him. “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Corinthians 2:14\). The natural person may have a form of godliness, but he denies God’s power in the way he lives. Only faith in Jesus Christ can bring justification and the transformation he so desperately needs (Colossians 1:21–22; Romans 5:1–2\).
What are evil spirits?	Answer Evil spirits are referred to in both the Old and New Testaments but are often called by other names such as “unclean spirits” or “impure spirits,” “deceiving spirits” or “lying spirits,” “demonic spirits,” and “demons.” In all cases, evil spirits are malevolent supernatural beings. Evil spirits work against God, but the Bible also informs us that God in His sovereignty can choose to use evil spirits to carry out His plans and purposes, demonstrating that He is Ruler over all the universe. The Bible does not reveal the origin of evil spirits. They are most likely [angels who fell](fallen-angels.html) with Satan (Matthew 25:41; Revelation 12:7–9\). While evil spirits exist as part of the hierarchy of evil (Ephesians 6:12\) with Satan as their leader (Matthew 12:24\), they are powerless to withdraw entirely from God’s rule. Most of the evil spirits mentioned in the Old Testament were sent from God as a punishment on disobedient humans (1 Kings 22:20–23\). In Judges 9:23, an evil spirit was used by God to judge [Abimelech](Abimelech-Judges.html) and avenge the murder of Gideon’s sons. God is not the author of evil, but He can allow evil powers, subject to His control, to bring about certain consequences in accordance with His plan. The Lord sent an evil spirit to show that He had rejected [Saul](life-Saul.html) as king. The evil spirit caused Saul to experience fits of temper and despair: “Now the Spirit of the LORD had left Saul, and the LORD sent a tormenting spirit that filled him with depression and fear. Some of Saul’s servants said to him, ‘A tormenting spirit from God is troubling you’” (1 Samuel 16:14–15, NLT). In the New Testament, the term demon is often used interchangeably with evil spirit. These wicked entities defile and bring evil to human subjects. Their intention may be to inflict physical harm, disability, and sickness rather than moral corruption. Jesus Christ cast out evil spirits from people possessed by them (Matthew 8:16; Mark 5:1–13; 7:24–30\) and gave His disciples power to do the same in His name (Matthew 10:1; Acts 5:12–16; 8:4–8; 16:18\). Evil spirits know who Jesus is and that He will judge and condemn them in the future (Matthew 8:29; Mark 1:24; 5:7\). In the end times, many people will be deceived by evil spirits and the false teachings they inspire (1 Timothy 4:1\). The [book of Revelation](Book-of-Revelation.html) speaks of deceptive evil spirits playing a significant role in the last days: “And I saw three evil spirits that looked like frogs leap from the mouths of the dragon, the beast, and the false prophet. They are demonic spirits who work miracles and go out to all the rulers of the world to gather them for battle against the Lord on that great judgment day of God the Almighty. ‘Look, I will come as unexpectedly as a thief! Blessed are all who are watching for me, who keep their clothing ready so they will not have to walk around naked and ashamed.’ And the demonic spirits gathered all the rulers and their armies to a place with the Hebrew name Armageddon” (Revelation 16:13–16, NLT). In Luke 11:24–26, we come across an example of evil spirits that are associated with moral evil. Jesus tells a parable to illustrate that defeating Satan and casting out evil spirits is not the ultimate goal of the Christian’s life. True disciples must do more than merely sweep away unclean spirits. To keep evil from setting up camp in our spiritual houses, we must fill our lives with the good things of God and His Kingdom. Evil spirits are never to be regarded neutrally. They are part of Satan’s dark forces, enemies of God and His people. Evil spirits promote corruption, malice, and depravity in the world and in humans. They are opposed to God’s holiness, goodness, righteousness, light, and love. As the antithesis of the Holy Spirit, evil spirits represent the opposite of God’s character, nature, and will. They are hostile to the work of God and Jesus Christ, and believers are always to resist them: “Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith” (1 Peter 5:8–9; see also Ephesians 6:13; James 4:7\).
What did Jesus mean when He said, “I stand at the door and knock” (Revelation 3:20)?	Answer Through the apostle John in Revelation 2—3, Jesus addressed seven letters to seven churches in Asia Minor. They were individualized letters of instruction, rebuke, and encouragement to the local congregations. To the last church, the lukewarm [church in Laodicea](church-in-Laodicea.html), Jesus made this urgent plea: “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me” (Revelation 3:20\). The idea of Jesus standing at a door and knocking is often used as an illustration of Jesus’ offer of salvation to individuals: if you would only “open your heart’s door” and let Jesus into your life, all will be well. But in Revelation 3:20, Jesus is not pleading with an individual to be saved; He’s seeking admittance to a church! It’s alarming to think of Jesus standing outside of the church and knocking, but that’s the position He was in. The Laodicean church had shut the door on the Head of the church; they were smug in their prosperity, but Jesus was left standing in the cold. He was an outsider to the hearts of the entire congregation. Most of the seven letters contained a compliment, a complaint or criticism, a command, and a commitment from Jesus. But the church of Laodicea, like their spiritually dead sister church in Sardis, merited no words of approval from Jesus. The Laodiceans were guilty of self\-reliance, self\-righteousness, and spiritual indifference. Even worse, the church was unaware of their wretched condition. To the congregation at Laodicea, Jesus issued this scathing criticism: “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked’” (Revelation 3:15–17\). In their proud, self\-satisfied, and spiritually blind state, the church of Laodicea was useless in God’s kingdom. Using figurative language, Jesus issued His command, beckoning the members of the church to exchange their counterfeit righteousness for genuine righteousness (Revelation 3:18\). He called the church to be zealous and repent (verse 19\). Christ’s appeal was heartfelt and urgent: “Listen! I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home and share a meal with him, and he with me” (Revelation 3:20, NET). The Lord’s plea was also personal. He spoke to individuals using singular words like anyone, his, him, and he. He was inviting everyone in the church to experience intimate fellowship with Him. And even though His desire was for the whole church to respond and open the door to Him, ultimately it was up to the individual to decide. Jesus knows that not everyone will answer His invitation and open the door to a relationship with Him. Many, like those living in Laodicea, will choose to reject His call. [Lukewarm](Jesus-lukewarm-faith.html), and with hardened hearts, they will remain blind to the fact that they have accepted a false righteousness (Hebrews 3:7–8\). To these Jesus will say, “I never knew you, depart from me” (Matthew 7:21–23\). Sadly, they will not enter the kingdom of heaven. During His ministry on earth, Jesus went to great lengths to demonstrate that righteousness comes to us as a gift through faith alone. Having Christ’s righteousness, by grace through faith, is the only way to enter the kingdom of heaven (Romans 3:24–25; 2 Corinthians 5:21; Ephesians 2:4–8\). When Jesus said, “I stand at the door and knock,” He was inviting the members of the Laodicean church to recognize their miserable spiritual condition and receive His authentic gift of salvation. Like the apostle Paul, the Laodiceans needed to realize their absolute dependence on Christ: “What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:8–9\). To those who would open the door, Jesus promised a close fellowship, pictured as enjoying a meal together. And He offered this great reward: “To the one who is victorious, I will give the right to sit with me on my throne, just as I was victorious and sat down with my Father on his throne” (Revelation 3:21\). These words were Christ’s commitment to the Laodicean church. Today Jesus continues to say, “I stand at the door and knock!” To churches who are filled with nominal Christians, He sends out His earnest invitation for full fellowship. The One who holds the keys to the kingdom of heaven (Matthew 16:19; Revelation 1:18; 3:7\) calls us all to hear His voice and open the door so that He can come in and share an intimate union with us. To those who respond, Jesus Christ guarantees the open door of eternal life and the reward of ruling with Him in heaven.

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.